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Azadari for the Son of Sayeda Fatima Az Zahra(sa)

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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*

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Not a good example , but the best I can do. From our experiences in the world, we can conclude the following.

Let’s say you run a business.

Employee come to you with issues. I have this problem, I see the problem.

An Intelligent Businessman, may ask the employee to first give him the understanding of the business he/she works in, the overall view. Like a SWOT Analysis/Matrix( Strengths, Weakness, Opportunities and  Threats).

Why, because if a person does not understand the business, marketing,sales, operations, audit, compliance , people mamagement issues ,market forces, short term and long term issues of the underlying business. What he/she sees as a problem may or may not be a problem. May be a short term problem/opportunity to do different and in reality a long term Strength.

Real problems are identified within in a proper context.

Next you would see if the employee is willing to offer solution(s) and be part of the solution(s). If not this particular employee is a complainer and has no real interest in the future of the business. If you allow you time to be wasted in catering to this employee and his/he daily or weekly routine of I have got this issue. You business will suffer, you will focus on that you need to do to grow it. Constant negativity, and complaints have negative impact on the moral of other employees so not a good thing to have. Because Their attention is been focused on the Negatives.

Team that understand the Business in a Holistic manner, identifies the problem, offers solutions and implements them- is a positive team and will win.

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Azadari for the Son of Sayeda Fatima as- Zahra(as) will be a prime target. Divide and create doubts, about

Rituals

Activities on the day of Ashura.

Working on day of Ashura

Black Clothes

Matam

Alam

Procession

Shirk is a favorite weapon, Fiqhi angle is always an inn. 

Think out of the box here, you have a responsibility. 

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Purpose of Azadari:

"Peace be upon al-Husain, who sacrificed himself up to the last drops of the blood of his heart."

Part of Ziyarat Nahiya

Quote

Peace be upon him, who obeyed Allah secretly and openly.

assalāmu alā man 'aţāal-lāha fī sirrihi wa alāniyatih,

اَلسَّلامُ عَلى مَنْ أطاعَ اللهَ في سِرِّهِ وَ عَلانِيَتِهِ،

Peace be upon whom Allah placed a cure in the soil of his place (of martyrdom).

assalāmu alā man jaalal-lāhush-shifā'a fī turbatih,

اَلسَّلامُ عَلى مَنْ جَعَلَ اللهُ الشِّفاءَ في تُرْبَتِهِ،

Peace be upon the one under whose dome answer (to supplications) is guaranteed.

assalāmu alā manil 'ijābatu taħta qubbatih,

اَلسَّلامُ عَلى مَنِ الإجابَةُ تَحْتَ قُبَّتِهِ،

Peace be upon the one in whose descendants are the Imams (after him).

assalāmu alā manil 'a'immatu min dhurriyyatih,

اَلسَّلامُ عَلى مَنِ الأئِمَّةُ مِنْ ذُرِّيَّتِهِ،

Peace be upon the son of the seal of the prophets.

assalāmu alabni khātamil anbiyā',

اَلسَّلامُ عَلَى ابْنِ خاتَمِ الأنْبِياءِ،

Peace be upon the son of the chief of the executors.

assalāmu alabni sayyidil awšiyā',

اَلسَّلامُ عَلَى ابْنِ سَيِّدِ الأوْصِياءِ،

Peace be upon the son of Fatima, the radiant.

assalāmu alabni fāţimaz-zahrā',

اَلسَّلامُ عَلَى ابْنِ فاطِمَةَ الزَّهْراءِ،

Peace be upon the son of Khadija, the great.

assalāmu alabni khadijatal kubrā,

اَلسَّلامُ عَلَى ابْنِ خَديجَةَ الْكُبْرى،

Peace be upon the son of the lote-tree in the outermost boundary (of Heaven).[1]

assalāmu alabni sidratil muntahā,

اَلسَّلامُ عَلَى ابْنِ سِدْرَةِ الْمُنْتَهى،

Peace be upon the son of the Garden of refuge.

assalāmu alabni jannatil ma'wā,

اَلسَّلامُ عَلَى ابْنِ جَنَّةِ الْمَأْوى،

Peace be upon the son of Zamzam and al-Safaa.

assalāmu alabni zamzama waš-šafā

اَلسَّلامُ عَلَى ابْنِ زَمْزَمَ وَ الصَّفا،

Peace be upon him, who was saturated in (his) blood.

assalāmu alal murrammali bid-dimā',

اَلسَّلامُ عَلَى الْمُرَمَّلِ بِالدِّماءِ،

Peace be upon him, whose tents were violated.

assalāmu alal mahtūkil khibā',

اَلسَّلامُ عَلَى الْمَهْتُوكِ الْخِباءِ،

Peace be upon the fifth of the People of the Cloak.

assalāmu alā khāmisi 'ašħābil kisā',

اَلسَّلامُ عَلى خامِسِ أصْحابِ الْكِساءِ،

Peace be upon the loneliest of the lonely.

assalāmu alā gharībil ghurabā',

اَلسَّلامُ عَلى غَريبِ الْغُرَباءِ،

Peace be upon the (greatest) martyr of all martyrs.

assalāmu alā shahīdish-shuhadā',

اَلسَّلامُ عَلى شَهيدِ الشُّهَداءِ،

Peace be upon him, who was slain by the individuals of illegitimate birth.

assalāmu alā qatīlil adiyā',

اَلسَّلامُ عَلى قَتيلِ الأدْعِياءِ،

Peace be upon the one who is at rest in Karbala.

assalāmu alā sākini karbalā',

اَلسَّلامُ عَلى ساكِنِ كَرْبَلاءَ،

Peace be upon the one for whom the heavenly Angels wept.

assalāmu alā man bakat-hu malā'ikatus-samā'

اَلسَّلامُ عَلى مَنْ بَكَتْهُ مَلائِكَةُ السَّماءِ،

Peace be upon the one whose descendants are the pure.

assalāmu alā man dhuriyyatuhul azkiyā',

اَلسَّلامُ عَلى مَنْ ذُرِّيَّتُهُ الأزْكِياءُ،

Peace be upon the chief of the religion.

assalāmu alā yasūbid-dīn

اَلسَّلامُ عَلى يَعْسُوبِ الدّينِ،

Peace be upon the places of the (divine) proofs.

assalāmu alā manāzilil barāhīn,

اَلسَّلامُ عَلى مَنازِلِ الْبَراهينِ،

Peace be upon the Imams, the masters (of mankind).

assalāmu alal 'a'immatis-sādāt,

اَلسَّلامُ عَلَى الأئِمَّةِ السّاداتِ،

[1] C.f. Chapter 14, Verse 5 of the Quran.

Part 3

Peace be upon the bloodstained chests.

assalāmu alal juyūbil muđharrajāt,

اَلسَّلامُ عَلَى الْجُيُوبِ الْمُضَرَّجاتِ،

Peace be upon the parched lips.

assalāmu alash-shifāhidh-dhābilāt,

اَلسَّلامُ عَلَى الشِّفاهِ الذّابِلاتِ،

Peace be upon the plucked souls.

assalāmu alan-nufūsil mušţalamāt,

اَلسَّلامُ عَلَى النُّفُوسِ الْمُصْطَلَماتِ،

Peace be upon the snatched spirits.

assalāmu alal 'arwāħil mukhtalasāt,

اَلسَّلامُ عَلَى الأرْواحِ الْمُخْتَلَساتِ،

Peace be upon the stripped corpses.

assalāmu alal 'ajsādil ariyāt,

اَلسَّلامُ عَلَى الأجْسادِ الْعارِياتِ،

Peace be upon the pallid bodies.

assalāmu alal jusūmish-shāħibāt,

اَلسَّلامُ عَلَى الْجُسُومِ الشّاحِباتِ،

Peace be upon the gushing bloods.

asslāmu alad-dimā'is-sā'ilāt,

اَلسَّلامُ عَلَى الدِّماءِ السّائِلاتِ،

Peace be upon the dismembered limbs.

assalāmu alal ađhā'il muqqaţţaāt,

اَلسَّلامُ عَلَى الأعْضاءِ الْمُقَطَّعاتِ،

Peace be upon the heads raised upon lances.

assalāmu alar-ru'ūsil mushālāt,

اَلسَّلامُ عَلَى الرُّؤُوسِ الْمُشالاتِ،

Peace be upon the women (forcibly) exposed.

assalāmu alan-niswatil bārizāt,

اَلسَّلامُ عَلَى النِّسْوَةِ الْبارِزاتِ،

Peace be upon the Proof of the Lord of the worlds.

assalāmu alā ħujjati rabbil ālamīn,

اَلسَّلامُ عَلى حُجَّةِ رَبِّ الْعالَمينَ،

Peace be upon you and upon your pure ancestors.

assalāmu alayka wa alā ābā'ikaţ-ţāhirīn,

اَلسَّلامُ عَلَيْكَ وَ عَلى آبائِكَ الطّاهِرينَ،

Peace be upon you and upon your martyred sons.

assalāmu alayka wa alā 'abnā'ikal mustash-hadīn,

اَلسَّلامُ عَلَيْكَ وَ عَلى أبْنائِكَ الْمُسْتَشْهَدينَ،

Peace be upon you and upon your children who aided (you).

assalāmu alayka wa alā dhurriyyatikan-nāširīn,

اَلسَّلامُ عَلَيْكَ وَ عَلى ذُرِّيَّتِكَ النّاصِرينَ،

Peace be upon you and upon the accompanying Angels.

assalāmu alayka wa alal malā'ikatil muđhājiīn,

اَلسَّلامُ عَلَيْكَ وَ عَلَى الْمَلائِكَةِ الْمُضاجِعينَ،

Peace be upon the slain and the oppressed one.

assalāmu alal qatīlil mađlūm,

اَلسَّلامُ عَلَى الْقَتيلِ الْمَظْلُومِ،

Peace be upon his poisoned brother (Imam al-Hasan).

assalāmu alā 'akhīhil masmūm,

اَلسَّلامُ عَلى أخيهِ الْمَسْمُومِ،

Peace be upon Ali, the elder (Ali al-Akbar).

assalāmu alā aliyyinil kabīr,

اَلسَّلامُ عَلى عَلِيٍّ الْكَبيرِ،

Peace be upon the suckling infant (Ali al-Asghar).

assalāmu alar-rađhīiš-šaghīr,

اَلسَّلامُ عَلَى الرَّضيعِ الصَّغيرِ،

Peace be upon the plundered bodies.

assalāmu alal abdānis-salība,

اَلسَّلامُ عَلَى الأبْدانِ السَّليبَةِ،

Peace be upon the family and children who were nearby (the place of martyrdom) [who where without support among strangers].

assalāmu alal itratil qarība [gharība],

اَلسَّلامُ عَلَى الْعِتْرَةِ الْقَريبَةِ [الْغََريبَةِ]،

Peace be upon the mangled corpses (left) in the desert.

assalāmu alal mujaddalīna fil falawāt,

اَلسَّلامُ عَلَى الْمُجَدَّلينَ فِي الْفَلَواتِ،

Peace be upon those who were left far from their homeland.

assalāmu alan-nāziħīna anil 'awţān,

اَلسَّلامُ عَلَى النّازِحينَ عَنِ الأوْطانِ،

Peace be upon those who were buried without shrouds.

assalāmu alal madfūnīna bilā 'akfān,

اَلسَّلامُ عَلَى الْمَدْفُونينَ بِلا أكْفان،

Peace be upon the heads severed from the bodies.

assalāmu alar-ru'ūsil muffarraqati anil 'abdān,

اَلسَّلامُ عَلَى الرُّؤُوسِ الْمُفَرَّقَةِ عَنِ الأبْدانِ،

 

Part 4

Peace be upon the bereaved and the patient one.

assalāmu alal muħtasibiš-šābir,

اَلسَّلامُ عَلَى الْمُحْتَسِبِ الصّابِرِ،

Peace be upon the oppressed one who was without a helper.

assalāmu alal mađlūmi bilā nāšir,

اَلسَّلامُ عَلَى الْمَظْلُومِ بِلا ناصِر،

Peace be upon the inhabitant of the purified soil.

assalāmu alā sākinit-turbatiz-zākiya,

اَلسَّلامُ عَلى ساكِنِ التُّرْبَةِ الزّاكِيَةِ،

Peace be upon the possessor of the lofty dome.

assalāmu alā šāħibil qubbatis-sāmiya,

اَلسَّلامُ عَلى صاحِبِ الْقُبَّةِ السّامِيَةِ،

Peace be upon him, whom the Almighty purified.

assalāmu alā man ţahharahul jalīl,

اَلسَّلامُ عَلى مَنْ طَهَّرَهُ الْجَليلُ،

Peace be upon him, of whom Gabriel (Jabra’il) was proud.

assalāmu alā maniftakhara bihi jabra'īl,

اَلسَّلامُ عَلى مَنِ افْتَخَرَ بِهِ جَبْرَئيلُ،

Peace be upon the one to whom Michael (Mika’il) spoke tenderly in the cradle.

assalāmu alā man nāghāhu fil mahdi mīkā'īl,

اَلسَّلامُ عَلى مَنْ ناغاهُ فِي الْمَهْدِ ميكائيلُ،

Peace be upon the one whose pact was broken.

assalāmu alā man nukithat dhimmatuh,

اَلسَّلامُ عَلى مَنْ نُكِثَتْ ذِمَّتُهُ،

Peace be upon the one whose rights and dignity were violated.

assalāmu alā man hutikat ħurmatuh,

اَلسَّلامُ عَلى مَنْ هُتِكَتْ حُرْمَتُهُ،

Peace be upon the one whose blood was shed unjustly.

assalāmu alā man 'urīqa biđ-đulmi damuh,

اَلسَّلامُ عَلى مَنْ اُريقَ بِالظُّلْمِ دَمُهُ،

Peace be upon the one who was bathed in the blood of his wounds.

assalāmu alal mughassali bidamil jirāħ,

اَلسَّلامُ عَلَى الْمُغَسَّلِ بِدَمِ الْجِراحِ،

Peace be upon the one who tasted the spears raining down over his body.

assalāmu alal mujarrai bika'sātir-rimāħ,

اَلسَّلامُ عَلَى الْمُجَرَّعِ بِكَأْساتِ الرِّماحِ،

Peace be upon the one against whom people came together and made lawful the shedding of his blood.

assalāmu alal muđhāmil mustabāħ,

اَلسَّلامُ عَلَى الْمُضامِ الْمُسْتَباحِ،

Peace be upon the one slaughtered in public.

assalāmu alal manħūri fil warā,

اَلسَّلامُ عَلَى الْمَنْحُورِ فِي الْوَرى،

Peace be upon the one who was buried by the strangers from (nearby) villages.

assalāmu alā man dafanahu 'ahlul qurā,

اَلسَّلامُ عَلى مَنْ دَفَنَهُ أهْلُ الْقُرى،

Peace be upon the one whose aorta was severed.

assalāmu alal maqţūil watīn,

 اَلسَّلامُ عَلَى الْمَقْطُوعِ الْوَتينِ،

Peace be upon the defender who had no helper.

assalāmu alal muħāmī bilā muīn,

اَلسَّلامُ عَلَى الْمُحامي بِلا مُعين،

Peace be upon the gray hair that was dyed (with blood).

assalāmu alash-shaybil khađhīb,

اَلسَّلامُ عَلَى الشَّيْبِ الْخَضيبِ،

Peace be upon the cheek that struck the dust.

assalāmu alal khaddit-tarīb,

اَلسَّلامُ عَلَى الْخَدِّ التَّريبِ،

Peace be upon the butchered body.

assalāmu alal badanis-salīb,

اَلسَّلامُ عَلَى الْبَدَنِ السَّليبِ،

Peace be upon the front teeth that were beaten with a rod.

assalāmu alath-thaghril maqrūi bil qađhīb,

اَلسَّلامُ عَلَى الثَّغْرِ الْمَقْرُوعِ بِالْقَضيبِ،

Peace be upon the head raised (upon a lance).

assalāmu alar-ra'sil marfū,

اَلسَّلامُ عَلَى الرَّأْسِ الْمَرْفُوعِ،

Peace be upon the unclothed corpses in the desert, bitten by wild wolves[1] and around whom the beasts of prey prowled.

assalāmu alal 'ajsāmil āriyati fil falawāt, tanhashuhadh-dhi'ābul ādiyāt, wa takhtalifu 'ilayhas-sibāuđh-đhāriyāt,

اَلسَّلامُ عَلَى الأجْسامِ الْعارِيَةِ فِي الْفَلَواتِ، تَنْهَشُهَا الذِّئابُ الْعادِياتُ، وَ تَخْتَلِفُ إلَيْهَا السِّباعُ الضّارِياتُ،

[1] Referring to the wolf-like enemies.

Part 5

Peace be upon you, O my master, and the Angels

who flutter around your dome,

assalāmu alayka yā mawlāy wa alal malā'ikatil murafrafīna ħawla qubbatik,

اَلسَّلامُ عَلَيْكَ يا مَوْلايَ وَ عَلَى الْمَلائِكَةِ الْمُرَفْرَفينَ حَوْلَ قُبَّتِكَ،

surround your grave, circumambulate your courtyard, and come for your visitation.

al-ħāffīna biturrbatik, aţ-ţā'ifīna biaršatik, al-wāridīna liziyāratik,

الْحافّينَ بِتُرْبَتِكَ، الطّائِفينَ بِعَرْصَتِكَ، الْوارِدينَ لِزِيارَتِكَ،

Peace be upon you! Indeed, I intended your visitation, and I am hopeful of achieving the prosperity that is with you.

assalāmu alayka fa'innī qašadtu 'ilayk, wa rajawtul fawza ladayk,

اَلسَّلامُ عَلَيْكَ فَإنّي قَصَدْتُ إلَيْكَ، وَ رَجَوْتُ الْفَوْزَ لَدَيْكَ،

Salutations to you,

assalāmu alayka,

اَلسَّلامُ عَلَيْكَ

Salutations from he who recognizes your sanctity, is a sincere (believer) in your guardianship, seeks nearness to Allah through your love, and is aloof from your enemies,

salāmal ārifi biħurmatik, al-mukhliši fī wilāyatik, al-mutaqqarribi 'ilal-lāhi bimaħabbatik, al-barī'i min 'adā'ik,

سَلامَ الْعارِفِ بِحُرْمَتِكَ، الْمُخْلِصِ في وِلايَتِكَ، الْمُتَقَرِّبِ إلَى اللهِ بِمَحَبَّتِكَ، الْبَريءِ مِنْ أعْدائِكَ،

Salutations from the one whose heart is wounded due to the tribulations you have suffered, and whose tears flow in your remembrance,

salāma man qalbuhu bimušābika maqrūħ, wa damuhu inda dhikrika masfūħ,

سَلامَ مَنْ قَلْبُهُ بِمُصابِكَ مَقْرُوحٌ، وَ دَمْعُهُ عِنْدَ ذِكْرِكَ مَسْفُوحٌ،

Salutations from the one who is distressed, grief-stricken, distracted, and yielding,

salāmal mafjūil ħazīn, al-wālihil-mustakīn,

سَلامَ الْمَفْجُوعِ الْحَزينِ، الْوالِهِ الْمُسْتَكينِ،

Salutations from the one, who, had he been present with you in that plain, would have shielded you from the sharpness of the swords with his body and sacrificed his last breath for you,

salāma man law kāna maaka biţ-ţufūf, lawaqāka binafsihi ħaddas-suyūf, wa badhala ħushāshatahu dūnaka lil ħutūf,

سَلامَ مَنْ لَوْ كانَ مَعَكَ بِالطُّفُوفِ، لَوَقاكَ بِنَفْسِهِ حَدَّ السُّيُوفِ، وَ بَذَلَ حُشاشَتَهُ دُونَكَ لِلْحُتُوفِ،

would have struggled beside you, helped you against the aggressors, and redeemed you with his soul, body, wealth, and children,

wa jāhada bayna yadayk, wa našaraka alā man baghā alayk, wa fadāka birūħihi wa jasadihi wa mālihi wa waladih,

وَ جاهَدَ بَيْنَ يَدَيْكَ، وَ نَصَرَكَ عَلى مَنْ بَغى عَلَيْكَ، وَ فَداكَ بِرُوحِهِ وَ جَسَدِهِ وَ مالِهِ وَ وَلَدِهِ،

(Salutations from the one) whose soul is a sacrifice for yours,

wa rūħuhu li rūħika fidā',

وَ رُوحُهُ لِرُوحِكَ فِداءٌ،

and whose family is a shield for yours.

wa 'ahluhu li 'ahlika wiqā',

وَ أهْلُهُ لِأهْلِكَ وِقاءٌ،

But as I have been hindered by the course of time and as (Allah’s) decree has prevented me from helping you,

fala'in 'akh-kharatnid-duhūr, wa āqanī an našrikal maqdūr

فَلَئِنْ أخَّرَتْنِي الدُّهُورُ، وَ عاقَني عَنْ نَصْرِكَ الْمَقْدُورُ،

and as I could not fight those who fought you, and was not able to show hostility to those who showed hostility to you,

wa lam 'akun liman ħārabaka muħāribā, wa liman našaba lakal adāwata munāšibā,

وَ لَمْ أكُنْ لِمَنْ حارَبَكَ مُحارِباً، وَ لِمَنْ نَصَبَ لَكَ الْعَداوَةَ مُناصِباً،

I will, therefore, lament you morning and evening, and will weep blood in place of tears, out of my anguish for you and my sorrow for all that befell you,

Fala'andubannaka šabāħan wa masā'ā, wa la'abkiyanna laka badalad-dumūi damā, ħasratan alayka wa ta'assufan alā mā dahāka wa talahhufā,

فَلَأَنْدُبَنَّكَ صَباحاً وَ مَساءً وَ لَأَبْكِيَنَّ لَكَ بَدَلَ الدُّمُوعِ دَماً، حَسْرَةً عَلَيْكَ وَ تَأسُّفاً عَلى ما دَهاكَ وَ تَلَهُّفاً،

until I meet death from the pain of the catastrophe and the choking grief.

ħattā 'amūta bilawatil mušāb wa ghuššatil 'ikti'yāb,

حَتّى أمُوتَ بِلَوْعَةِ الْمُصابِ، وَ غُصَّةِ الإكْتِيابِ،

 

Complete Text  of Ziyarat al-Nahiya here

http://www.duas.org/ziaratnahiya.htm

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Imam Sadiq (A.S.) said:

قال أبو عبد الله (ع):

نفَسُ المهمُوم لِظُلمنا تسبيح وهَمُه لأمرنا عبادة وكِتمانه لِسرِّنا جهادٌ في سبيل الله ثم قال أبو عبد الله (ع) يَجِب أن يُكتب هذا الحديث بالذهَب

The breath of one who is aggrieved upon the injustice and oppression subjected to us, is tasbeeh (glorification of Allah), and his grief for us, is i'baadat (worship of Allah) and his concealing our secrets, is jihad in the path of Allah.

The Imam (A.S.) then added: This tradition ought to be written in gold.

Amaali al‑Shaikh al‑Mufid, pg. 338.

https://www.al-islam.org/forty-hadith-on-azadari/ahadith-traditions#8-people-eulogies-and-elegies

 

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The History and Philosophy of Aza’ of Imam Husayn (a)

AUTHORS(S): 

Mulla Bashir Rahim

A. The Message

Over one thousand three hundred and fifty years ago, on the 10th of Muharram, just before 'asr, a man stood on a sand-dune at Karbala’. He was bleeding from several wounds on his body. He had lost everything. Since early morning he had carried several dead bodies into his camp. He had even buried his infant child.

He looked at the bodies of his loved ones. Tears flowed out of his eyes. He looked at the sky and seemed to draw some strength from an unseen source. Then, like a muezzin from a minaret, he raised a call:

Is there anyone who will come to assist us?

Is there anyone who will respond to our call for aid?

He turned direction and repeated the call. He did this four times.

Whom was he calling out to? Surely he was not expecting anyone to come to his aid. Those who wanted to help him had already crossed the lines and laid down their lives for the cause. He knew there was no one left. He knew that there was no other Hurr. And yet, meticulously and laboriously, he made sure that his call reverberated in all directions.

Of course that call was a call to Muslims of every generation in every land. It was a call to us where ever we may be. It was a call for help. Help against Yezeedism which in every age rears its ugly head to oppress justice, truth and morality. Our Imam was calling out to every Muslim of every age and time to combat Yezeedism, both within himself and as an external force.

This was his battle cry for jihad-ul-akbar. He had already demonstrated that his objective had always been to create a spiritual awakening through amr bil ma'ruf and nahyi anal munkar. Now he was calling out for the continuation of this jihad at the individual, social and political levels.

B. Evolution Of Aza’

Muslims, and more particularly the Shiahs, have answered this call with the unique institution of aza’ al-Husayn. With every tear that we shed for him we pledge to resist the oppression of injustice, immorality, inequity and falsehood. Every time we raise our hand and bring it down on our chest in matam, we are saying: "Labbaik, Labbaik Ya Mawla!" to our Imam, Husayn Ibne ‘Ali, the grandson of the Holy Prophet (S).

https://www.al-islam.org/articles/history-and-philosophy-aza-of-imam-husayn-mulla-bashir-rahim

Most of the issues, are with Aza and what we do. During these days, another angle to look at is our annual continuing Education course at the Imam Hussain(as) open university.  Some do not understand and they question it, some say we need to go or move beyond it. They ether do not understand or want to understand, that during this period we do what we do prepares us for the next level. Its like going through school again, with a little different approach, here we repeat the pre-k to lets just say highschool level in these days till 8th of Rabi al-Awwal. Reason been that the students of all ages are in one class so to some its a refresher and to some ( new) its a new lesson. What we all gain from these days(new insight), now needs to be put to practice. Its like, Actual prayer starts after the actual act of prayer is over. No one will say, why pray, lets move beyond it  to the next level already into practice. its a repetitive  cycle.Like in 24 hours we spend time for the actual physical act of Salat and the rest is implementation of it till the cycle. With every passing days and with these repetitive cycle we grow . The yearly cycle from First Muharram till 8th of Rabi al-Awwal, is the period like daily prayer time in the yearly context. Rest of the year till we start the cycle again is the implementation time. like Ramadan(Fasting) we learn to recognize injustice and oppression. Like  Hajj we gather from all over the world to Karbala. 

For this reason, I do not understand, the mentality of why Aza, what is the benefit of these things. I person not matter who he/she is, or what they have done, when hears the Tragedy of Karbala been recited, and his/her conscious directs him/her to take part in this activity or just stop and listen to the injustice and oppression. His/her conscious is alive and have a chance that he/she will be guided to the right path. Next time he/she see injustice and oppression he/she may become Hurr ar Rayahi. 

For this reason, as a layman, I like to focus on the positives and if the positives are overwhelming. Overall benefits outweigh any perceived or actual little issues. Need to be looked at from a holistic perspective, their importance and impact is minimal. 

 

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