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Azadari of Imam Husayn (A.S.) from the Islamic Point of View
Source: Understanding Karbala, By: Allamah Sayyid Saeed Akhtar Rizvi
In the 24th June issue of ‘Razakar’1 some Ahl al-Sunnah scholars have posed seven questions regarding the Azadari of Husayn (a.s). Though it is best to ignore foolish objections, we find it necessary here because if we don’t rebut them they would be further emboldened to write anything that comes to their feeble minds.
The following is the actual text of those questions:
(1) Is Azadari, in its present form obligatory, recommended or Bid’ah?
(2) If it is obligatory, please quote the verse of Qur’an with reference and if it is Sunnah please state whether it is the Sunnah of the Prophet or Sunnah of the Imams?
(3) If it is Sunnah of Prophet, is it practical Sunnah or verbal Sunnah?
(4) If it is verbal, please prove where the Messenger of Allah (s.a.w) has ordered chest beating, flagellation, wearing black clothes and taking out a horse?
(5) If it is practical Sunnah, did the Messenger of Allah (s.a.w) ever do Azadari in remembrance of the previous prophets?
(6) If it is the Sunnah of the Imams, prove that His Eminence, ‘Ali (r.a.), after the passing away of the Messenger of Allah (s.a.w) made a Ta’ziyah or performed Ma’tam.
(7) Did any Imam perform such an act after the martyrdom of Sayyidna (our master) Husayn? If it is so, prove it from your books and for every tradition collect 100 as reward. Otherwise make an announcement that Azadari in its present form is against Islamic law and is an innovation.
The most important of these is the first question but just for the satisfaction of the questioner I say that all right I accept that Azadari is an innovation. Now you must have become happy that a Shia has accepted Azadari to be an innovation. But before becoming happy on it, gather your senses and pay attention to the details of this reply:
What if Azadari is an Innovation?
In fact, puppet Mullahs like you mislead the people only saying that Azadari is Bid’ah (innovation), Ta’ziyah is innovation, Majlis is innovation, weeping is innovation. This is innovation, that is innovation. In other words after wearing the glasses of ignorance and bigotry you people see innovation in everything and everywhere. And this furor of innovation has made you so terrorized that you all start having anxiety fits before Muharram and you leave to visit the countryside and become tools of Satan in misleading gullible people. You present to them the argument that since the rituals of Azadari started after the Holy Prophet (s.a.w) they are innovations and are indeed against the Law of Shariah. This is the only proof you have, through which you fulfill the plans of Yazid, Mutawakkil, Ghazzali and Ibn Arabi and try to destroy the name of Husayn (a.s). And with the intention of the firm basis of this same argument you have written the next six questions. So that if the reply to the questions is in the negative you can announce that if the Holy Prophet (s.a.w) and the Imams had not performed those acts they are indeed against Shariat and are innovations. This is what I want you to remember; that even if we assume that the Azadari of Husayn (a.s) is a later invention after the Holy Prophet (s.a.w) even then it cannot be taken out of the circle of ‘respect’ and put into the category of ‘prohibition’. And it cannot be said to be something against Shariat.
The dictionary meaning of ‘Bid’ah’ is ‘a new thing’. Thus it is mentioned in the second volume of Sarah (Bab-ul-A’in, Faslul Baa) that Bid’ah is an innovation introduced into religion after its perfection.
It is mentioned in the famous book of Ahl al-Sunnah, Majmaul Bahrayn that: Whatever was not present in the time of the Messenger of Allah (s.a.w) is ‘innovation’.
The famous dictionary, al-Qamus says: Innovation is to bring something new into religion after its perfection or the beliefs and rituals that have started after the Holy Prophet (s.a.w).
I am ready to accept the above definitions of Bid’ah. But the problem is, after accepting these definitions not only Azadari, all the principles of Islam will have to be invalidated! Because: The present sequence of the Holy Qur’an is one fixed by the third caliph, Uthman. Therefore to read the Qur’an in this sequence is innovation. The diacritic marks on the text of the Holy Qur’an were added after the apparent caliphate of His Eminence, ‘Ali (a.s) and the dots were placed during the time of Hajjaj bin Yusuf. Therefore to read or to possess a Qur’an with diacritic marks or dots is an innovation. During the period of the Messenger of Allah (s.a.w) the Holy Qur’an was written in the Kufi script. Therefore it is an innovation to write and read it in the Naskh and Nastaliq script (as it is done nowadays). The 30 parts and seven stages of Qur’an were determined by the reciters for their own convenience much later. Therefore to follow the limits of ‘Juz’ (Part) or stages (Manzil) in printing the Qur’an or writing it or reading it, or even giving reference by it is an innovation. The translation of Qur’an into other languages came into vogue at a much later period. Hence it is an innovation to translate the Qur’an, to read a translation or appoint translators.
Since Umar etc. were dead against the compilation of traditions (Hadith), the collecting of traditions in Ahl al-Sunnah began after the Righteous Caliphate (Khilafat-e-Rashida) during the reign of the Banu Umayyah. Therefore to compile books of traditions, or to arrange traditions in parts, sections and chapters or to arrange them on the basis of narrators and subjects is an innovation. The science of biographies of narrators of traditions was formulated much later to verify the authenticity of traditions. Therefore it is an innovation to learn this science and to act upon it.
Commentaries of Qur’an were compiled even later than the books of traditions, although prominent personalities like Ahmad bin Hanbal were dead against it. Therefore both, writing a commentary of Qur’an and reading it is an innovation.
The concoction of solution to legal problems according to ones personal opinion came into vogue from the personality of Abu Hanifah during the 2nd century of Hijri. Therefore his complete jurisprudence and law is innovation. During the beginning period of the reign of the Abbasids when Greek philosophy entered Islamic lands and there was an upsurge in apostasy and disbelief, scholars of Islam began to apply principles of philosophy to justify Islamic beliefs and principles so as to defend the religion of Islam. And the resultant science from the activity came to be known as Ilme Kalam (Scholastic theology). Among the Islamic sciences, it is the most modern science. Therefore to prove the validity of Islamic principles through this method is indeed against Islamic Law.
Thus, Allamah Ibn Hajar Asqalani says in Fathul Bari Sharh Sahih Bukhari (Bab-al-Iqtida Bi Sunnan ar-Rasool): “Among the things that came into being after the Holy Prophet (s.a.w) are the collection and arrangement of Hadith (traditions). After that is the Tafsir (Exegesis) of Qur’an. After that is the method of deriving the laws of Shariah only through reason. After that is the collection of the rituals of mysticism (Tasawwuf). Thus Umar, Abu Musa Ashari and a group were against the collection of traditions. And most of the people have permitted it. And Imam Ahmad bin Hanbal and a community was against the Exegesis of Qur’an. In the same way Imam Ahmad bin Hanbal was also dead against the derivation of religious laws through analogy (Qiyas).
Among the ‘new things’ is scholastic theology and the predecessors (Salaf) were against it; like Imam Abu Hanifah, Abu Yusuf and Imam Shafei etc.
Thus is the condition of Islamic sciences. Now let us see what happens to the daily social relations (which no one considers needless of divine (laws).
The Sherwani (long coat) and the different types of caps worn in India and Pakistan were non-existent during the time of the Messenger of Allah (s.a.w). Therefore to wear such things is an innovation. The various dishes cooked by the people nowadays were never used by the Holy Prophet (s.a.w) in his time. Therefore it is an innovation to prepare such dishes and to eat such foods. The use of paper currency did not exist during the time of the Prophet. Therefore it is an innovation to use paper currency. During the time of the Prophet no one used lifeless objects to travel. Therefore it is an innovation to travel by rail, car and bicycles etc.
However, this is not the end of the matter. Ahl al-Sunnah people say that the Holy Prophet (s.a.w) did not issue any command for caliphate after him. That is why need was felt consensus (Ijma) etc. That is the consensus through which the caliphate of Abu Bakr is proved. And that nomination through which the caliphate of Umar is established. Also that Shura (consultative committee) through which Uthman is considered a caliph and the use of force and power, through which Muawiyah occupied the throne of caliphate. In other words all the principles of caliphate have come into being only after the Messenger of Allah (s.a.w). Therefore they are indeed against Shariah and they are nothing but innovations. Thus the caliphate of those people is absolutely an innovation. Hence, if Azadari is deemed to have started after the Holy Prophet (s.a.w) and therefore worthy to be shunned and considered illegal and innovation, first of all you must consign to flames all the Qur’ans in following the practice (Sunnah) of Uthman and in accordance with the sequence of the time of the Holy Prophet (s.a.w) write it in Kufi script and make it popular. And until the time such a Qur’an is not arranged, leave the present one, which from arrangement to diacritics and even in dotting is sunk in innovation. Throw away all the books of exegesis, traditions and beliefs in the sea. Stop using the science of biographies of narrators and scholastic theology. Make all types of garments, except Arab dress as unlawful. Refrain from eating and drinking all types of victuals and drinks that the Holy Prophet (s.a.w) had not used. Consider paper money as deadly snakes and scorpions and keep them away from you. When you have accomplished all this and become free from these Islamic sciences and worldly pleasures, uproot and discard the garden of caliphate considering it to have been based on innovation and exercise complete aloofness from those caliphs whose caliphate was based on innovations.
And the parable of an evil word is as an evil tree pulled up from the earth’s surface; it has no stability.2
If you are really sincere about these things, first give up Sunnism in this way and then you shall have the right to ask us to forgo Azadari.
Now pay attention to another aspect of the matter: When any formula is formed, it is also checked whether its opposite is also true or not. “If the sun is out it must be day.” This statement is correct because its opposite is also correct, that is, “If the sun is not out, it would not be day.” Therefore if it is established that, “Everything that was not present during the time of the Holy Prophet (s.a.w) is innovation and deviation,” it must be agreed that, “Anything that was present in the time of the Holy Prophet (s.a.w) is not innovation and deviation.” It implies that since disbelief and polytheism were present in time of the Holy Prophet (s.a.w), therefore they are not innovation and deviation. Adultery and sodomy was committed even during the time of the Holy Prophet (s.a.w), so it is not innovation and deviation. Alcoholism was also found in the time of the Holy Prophet (s.a.w), hence it is not innovation and deviation. Gambling and chess existed during the time of the Messenger of Allah (s.a.w), therefore they cannot be considered innovations and deviations.
In the same way, theft, robbery, looting, hypocrisy, under-weighing, lying, allegation making, falsely accusing, concealing testimony, killing a believer, usurping the property of orphans, usury, misappropriation of other people’s property, in other words all the crimes mentioned in the Holy Qur’an were present in the time of the Holy Prophet (s.a.w) otherwise there would have been no need to prohibit them. Thus if being present in the time of the Prophet (s.a.w) is the criterion of its justification or absence of justification, we would have to agree that since all these things were present during the time of the Prophet (s.a.w), they are not deviations, and apparently understanding this from the above definition of ‘innovation’ and accepting this logic:
(1) Imam Abu Hanifah issued a verdict that it is lawful to drink Nabidh (barley wine), rather it is even permitted to perform Wuzu (ablution) with it. And if wine is boiled a little both its impurity and unlawfulness is removed. And they have also permitted use of pistachio-sized hemp seed as mentioned in most books of Hanafite jurisprudence.
(2) Imam Shafei has permitted chess to keep ones mind sharp and fresh.
(3) Imam Malik has allowed sodomy: If a person commits sodomy with his slave or servant, it is lawful. Imam Shafei has also supported this statement. Many Shafei scholars have agreed, notably Ya’fai, in his book quotes the statement of Shafei that: from the viewpoint of analogy (Qiyas), sodomy is lawful.
(4) Imam Ahmad bin Hanbal, also, agreeing with Abu Hanifah, permitted drinking of hemp-wine. Nasir Khusroo has versified this as follows: “Shafei has said that chess is forever lawful. Do not make a mistake because the Imam has said correctly.
Ibn Hanbal has said that if in spite of this you are fed up of sorrow, eat a pistachio-sized hemp seed and roam about in intoxication. Now if you wish to follow the fourth Imam, Malik, he also makes sodomy lawful for you. Enjoy hemp, gamble, drink wine and commit sodomy because being a Muslim has ended with the four Imams.”
Here one becomes desirous to congratulate the Ahl al-Sunnah people of Pakistan and especially the Tanzeem Ahl al-Sunnah, that their Imams have in no way discredited their views about innovation. And they have legalized all those things that the Messenger of Allah (s.a.w) had denounced, because they existed during the time of the Prophet (s.a.w). By doing this they have certified that the criterion of lawfulness or unlawfulness of something is not the Qur’an and traditions, but it is its presence or absence during the time of the Prophet. Hence, Azadari, which started after the time of the Prophet is an innovation and unlawful.
The real cause of all these incidents is only that the half-baked Ahl al-Sunnah scholars began to think that everything that was not present during the time of the Prophet is innovation. And according to the famous statement: Every innovation is deviation and every innovation leads to Hell fire.” Although this view is mostly untrue and invalid and educated people of both the Shia and Sunni sects have criticized this viewpoint.
All sensible people of the world are practically unanimous that in penal laws only those things are mentioned that are unlawful and illegal. And it is understood that except for these, everything is permissible. In other words anything that is not specified to be illegal is considered lawful. That is why you will not find any law book saying that it is lawful to have your clothes washed by a washer man. But it is indeed mentioned that if you do not pay for the labor, it is a wrongful act and against law. And its remedies are mentioned. This method is followed because it is impossible to list all the things/acts that would be lawful in the world. While it is comparatively easy to mention all the unlawful acts/things. That is why the law only informs about these things and assumes silence and the rest of the things are considered lawful.
Thus it is a universally accepted tradition of the Messenger of Allah (s.a.w) that: “Everything is lawful until its prohibition is not mentioned.” In the same way there is another tradition that says: “Everything is permissible until a command or prohibition regarding them does not reach you.”3 The same book contains the third tradition of the Messenger of Allah (s.a.w) that: “Anything that has permissible and prohibited mixed in it, is allowed for you until you specifically recognize the prohibited in it. Under such circumstances you would have to leave the prohibited.”
The statements of the Holy Prophet (s.a.w) (Among whom the first tradition is also present among the Shias) and the second and the third tradition is specially recorded in Sunni books) clearly shows that the Islamic Shariah is also like other laws of the world based on the principle: Whatever is not prohibited, is allowed. However, those half-Mullahs are saying that: “What is not clearly permitted, is prohibited.”
Although there is a famous tradition of the Holy Prophet (s.a.w) that: “One who initiates a good practice would be rewarded for doing it himself and also rewarded until, Qiyamat, equal to those who follow this practice. And one who initiates an evil practice will earn a punishment for doing it himself and also earn until Qiyamat punishment equal to those who follow this practice.”
This tradition clearly shows that a new practice is not bad and sinful merely because it is new. Rather if it is good, it would be rewarded and if it is an evil practice it shall earn punishment. That is why its explanation is provided in Majmaul Bahrayn: “Innovation is of two types: (1) Innovations of guidance and (2) Innovation of misguidance. Thus whatever innovation is against the command of Allah and the Prophet, is condemnable and worth being damned. And whatever is included among the general actions that Allah and the Prophet have encouraged and made attractive, they are praiseworthy.”
In the same way Imam Shafei has said: “Innovation is of two types. Praiseworthy innovation and condemnable innovation. Thus whichever innovation is in accordance with Sunnah is praiseworthy and whatever is against the Sunnah is condemnable.”
In the end we present the most detailed explanation provided by Ibn Hajar Asqalani in Fathul Bari Sharh Sahih Bukhari as follows: “The majority (Ahl al-Sunnah) believes that innovations are of all the five types (obligatory, recommended, permissible, detestable and unlawful). Thus for example in order to refute the apostates the framing of scholastic arguments is an obligatory innovation. And writing Islamic books and founding Madressas are recommended innovations. New types of dishes are a permissible innovation. To spend excessively on food and dress is detestable innovation provided it does not reach to the limit of prohibited. And according to people of truth, to rebel against the rightful Imam is an unlawful innovation. Apart from this all those are against the Shariah and regarding whose unlawfulness there is proof.”
In the same way Shia scholar, Shahid Awwal writes in Qawaid: “Matters that occur after the Holy Prophet (s.a.w) are of many types and we regard as innovation only that, which is also unlawful.”
And the Shahid Thani (a.r.), has written in Sharh Lumah under the discussion of Azaan (call for prayer) that: “It is said that every innovation does not become unlawful merely due to its newness. Some scholars have even classified innovations into five types (obligatory, recommended, detestable, permissible and unlawful).
From the unanimous opinion of Sunni and Shia scholars it has become clear that lawfulness and unlawfulness of something does not depend on whether it was present in the time of the Prophet (s.a.w) or not. Rather it is whether it comes in the obligatory commands or recommended or permissible proofs or it comes under the detestable or unlawful laws. In other words, every new thing does not become unlawful merely due to its novelty. It is possible that that new thing may be obligatory or recommended or permissible or detestable. In the same way it is also possible that it may be unlawful.
Lastly, I would like to state that it is beyond the scope of this chapter to discuss in detail the lawfulness or otherwise of the innovations mentioned by us. It would suffice just to state that the system of deriving the laws of Shariah through analogy as practiced during the time of Abu Hanifah and the appointment of caliphs through nomination, Shura and force etc are all unlawful innovations. Apart from this other innovations fall in either of the following categories (1) Recommended (2) Detestable and (3) Permissible.
The foregone discussion has clearly established that Azadari cannot be considered unlawful merely due to its newness, for it would be against the principles of Islam. Rather it should be checked whether Azadari is in accordance with divine permission and pleasure of Allah or not. After that, depending upon the decision, the proper way would be to invite people towards it. Any other course of action would lead to misguidance and nothing else shall be achieved.
Azadari Rituals have divine sanction
What is the meaning of Azadari? It is the commemoration of the events related to Imam Husayn (a.s). Now lets see if commemoration of events related to special ones of God is permitted by Divine law or not.
Every Muslim repeats the following sentence in his daily prayers: Keep us on the right path. The path of those upon whom Thou hast bestowed favors.4
It is obvious that if we are not cognizant of the circumstances, events and mode of life those people on whom divine blessings have descended, how can we tread their path? Thus this prayer could only be fulfilled when we participate in religious gatherings (Majalis) and learn about the detailed accounts of the chosen ones of God. We must also know what is the path of those on whom the wrath of God has descended and those who are astray. So that we may avoid such a path. Otherwise we shall be involved in ignorance and lack of knowledge. We would continue to chant this prayer like parrots without gaining anything.
The great pillar of Islam is Hajj. From the beginning to the end, it is based on reliving of the events associated with the lives of Prophet Ibrahim, Prophet Ismail and Lady Hajrah (a.s). The 8th of Zilhajj is known as the ‘Yaum Tarwiyah’ and there are special rituals for this day. It is named thus because it was on that night that Prophet Ibrahim (a.s) saw in dream that he was sacrificing his son, Ismail on the orders of Allah, and the whole of next day he continued to reflect on his dream. Rituals prescribed for this day are in commemoration of this only.
The 9th of Zilhajj is known as ‘Yaumul Arafah’. It is only because on that night when Prophet Ibrahim (a.s) again saw that dream he became convinced that it was a command of God for him to slaughter his son. Rituals of this day are in remembrance of this realization and the plains where these rituals are performed are also named as the ‘plains of Arafat’.
The 10th Zilhajj is the most important day of the Hajj. Sacrifices are performed on this day. These sacrifices, ordered by the Qur’an, are reminders of the event of Prophet Ibrahim (a.s) who tried to sacrifice Ismail (a.s) and the Almighty Allah saved him and a ram was slaughtered in his place. Now these sacrifices are reminders of this same event and included among ‘signs of Allah’. The Almighty Allah says: And (as for) the camels, We have made them of the signs of the religion of Allah for you…5
Performing ‘Sayy’ (jogging) between Mt. Safa and Mt. Marwah is an important Hajj ritual. It is nothing but commemoration of the incident when Ibrahim (a.s) left Lady Hajrah (s.a.) and Ismail (a.s) at Mecca and the water bag was exhausted, Lady Hajrah ran seven times between these two mountains in search of water. Today this ‘Sayy’ is included among the rituals of Hajj and Mt. Safa and Marwah are included in ‘signs of Allah’: Surely the Safa and the Marwah are among the signs appointed by Allah…6
Today Zamzam water is considered as the greatest ‘Tabarruk’7 of Hajj pilgrims. Why is this water blessed? Only due to the association of the event when Lady Hajrah was running here and there in search of water and Ismail (a.s) rubbed his heels on the ground in thirst and by the command of God a spring burst forth and by being related to the fact of Ismail (a.s) it became blessed and fortunate.
Place of Ibrahim
It is the stone on which Prophet Ibrahim (a.s) stood while raising the walls of the Holy Ka’ba and by miracle, his footprints became etched on this stone. Today that stone is having such significance that Almighty Allah says: Appoint for yourselves a place of prayer on the standing-place of Ibrahim.8
Thus it is said: In it are clear signs, the standing place of Ibrahim…9
The horns of the ram that was slaughtered in lieu of Ismail (a.s) were treasured in the Holy Ka’ba with respect. They continued to remain there during the time of the Holy Prophet (s.a.w) and the Righteous caliphs. Until the time when Yazid ordered siege upon Abdullah Ibn Zubair and forces of Yazid shot burning missiles on the Ka’ba as a result of which the covering of the Ka’ba was burned down and a wall collapsed and all relics including these horns were destroyed in the fire. In the past communities also we see that the Bani Israel were in possession of the casket by the command of Allah, called the ‘Ark of Tranquility’. It contained relics of Prophet Musa and Prophet Harun (a.s) and their descendants. The casket was considered a lucky charm for Bani Israel. So much so, that it was placed in the forefront during armed confrontations. Once the casket was seized by enemies and Bani Israel had to undergo much degradations. In the second instance, under the leadership of Talut, when Almighty Allah gave other glad tidings, He also said: And the prophet said to them: Surely the sign of His kingdom is, that there shall come to you the chest in which there is tranquility from your Lord and residue of the relics of what the children of Musa and the children of Harun have left, the angels bearing it; most surely there is a sign in this for those who believe.10
All these events clearly prove that not only is it better to establish the memory of the chosen ones of God, it is so important that most of the time, the Almighty Allah has included it among obligatory rituals. All things that became associated with the chosen ones of God were included among the signs of Allah. For example Safa, Marwah, animals of sacrifice etc, and reverence towards them is considered a sign of piety and their disrespect is made unlawful. Thus it is said: That (shall be so); and whoever respects the signs of Allah, this surely is (the outcome) of the piety of hearts.11
Again it is said, O you who believe! Do not violate the signs appointed by Allah nor the sacred month, nor (interfere with) the offerings…12
Furthermore, it is also noteworthy that not only the remembrance of the Prophets, rather His Eminence, Hajrah, (who indeed was not a prophet, and she was also not infallible), her remembrance was also considered worthy of commemoration. And that too such events, which apparently have no relation to religion. For example, running in search for water for her thirsty child. In addition to this, articles contained in the ‘Ark of Tranquility’ from the relics of the progenies of Prophet Musa and Prophet Harun (a.s), are the heavenly tablets, the turban of Harun (a.s), and even his slippers, and that casket itself is the one in which Prophet Musa’s mother had kept him and put him into the River Nile.
All these details clearly show that even the personal events of the chosen ones of God, and their personal effects have such importance before the Almighty that He has established their remembrance and made it obligatory duty. And including them in the ‘signs of Allah’ made respect towards them compulsory for all. Therefore we have to agree that to establish the remembrance of the events of the God’s chosen ones, is not against divine will. Rather it is actually in agreement with divine will. Now just think upon it. When the remembrance of the incomplete sacrifice is so much dear to God, that He made it incumbent, then what would be the position of the ‘great sacrifice’ of the beloved one of Allah (the Prophet Muhammad)? How can its commemoration be against divine will? If Shias had were also experts in tampering with Shariah after the Messenger of Allah (s.a.w), like Ahl al-Sunnah, keeping in mind the significance of Azadari of Husayn (a.s) they would have made it an obligatory religious duty for all. But even after agreeing that it is a ‘new thing’ is there anybody who, after reading the above discussion can say that Azadari is against divine will? Indeed, we have to agree that the Azadari of Husayn (a.s) is in accordance with divine practice, which He has always mentioned: …there is no altering of Allah’s creation…13
Hajj remains obligatory year after year and this itself is the reply to those who say, what is the need to commemorate the martyrdom of Husayn (a.s) even after so many years of its occurrence? This objection should first be leveled against rituals of Hajj that why are they still commemorated even after so many years?
Those who object against Shias for observing seasonal mourning, should gain lesson from the specified timings of the remembrance of events of Ibrahim and Ismail (a.s).
In the same way just as in remembrance of the proposed slaughter of Ismail (a.s) millions of sacrificial animals are slaughtered, honoring the mount of Husayn (a.s) and paying respect to the horse designated to be a replica of that original mount cannot be against divine will, rather it is a very much recommended deed. Especially when it was a horse used in Jihad (Holy war). That too, such a horse which even though was hungry and thirsty since three days, it continued to fulfill the demands of loyalty and remained in the service of a rider like Husayn (a.s) who had ridden on the shoulders of the Messenger of Allah (s.a.w). Although the significance of the horses used in Jihad is so much in the view of Allah that He swears by them in the Holy Qur’an: I swear by the runners breathing pantingly, then those that produce fire striking, then those that make raids at morn, then thereby raise dust, then rush thereby upon an assembly…14
In the same way the commemoration of the struggle of Hajrah (s.a.) in search of water proves that if the commemoration of the remembrance of the thirst of the children of Husayn (a.s) is established and the struggle of Abbas is commemorated by taking out the Mashk (water bag) of Sakina and the Alam (standard) or in remembrance of ‘Ali Asghar and other children, water, milk or Sherbet is distributed, it cannot be against divine will. Rather it is in consonance with divine will and a praiseworthy action. And according to: …there is no altering of Allah’s creation…15
It is a rewardable deed. In the same way it is seen that other relics associated with great personalities are also worthy of reverence.
Azadari is Sunnah
So far our discussion was based on the premise that Azadari is a ‘new thing’ and inspite of this we have proved its legitimacy and its rewardable nature. Now I shall say that Azadari is definitely not a ‘new thing’. On the other hand it is from the established prophetic practices. However to accept it as ‘Sunnah’ the other questions are applicable that we reply as follows:
Q.2. If it is Sunnah, please let us know whether it is the Sunnah of the Prophet or Sunnah of Imams?
Ans. Some rituals are Sunnah of Prophet and some are Sunnah of the Imams.
Q.3. If it is prophetic Sunnah, is it practical or verbal?
Ans. Some things are practical and others, verbal.
Q.4. If it is verbal Sunnah, please prove that the Messenger of Allah (s.a.w) ordered ‘chest beating’, chain lashing, mourning processions, black dresses and taking out horses.
Ans. Why have you limited the rituals of Azadari to these only? Azadari also has Ta’ziyah, Majlis, Nauha, weeping etc. Apart from this, the grief for Husayn (a.s) is itself unlawful according to you, however limited it may be. As your Imam Ghazzali has given the true reason: “It is prohibited to speak about the killing of al-Husayn because it leads to the hatred of companions.”16
Thus this verdict of Ghazzali clearly shows that the martyrdom of Husayn (a.s) had some connection with the misdeeds of some companions of the Prophet whom Ahl al-Sunnah consider more important that the Holy Prophet (s.a.w) himself and his Holy progeny!
Anyway, most of the things in Azadari are verbal Sunnats, whose details shall be presented in the forthcoming pages.
Q.5. If it is practical Sunnah, did the Messenger of Allah (s.a.w) commemorate the remembrance of the past prophets?
Ans. What significance the calamities of the past prophets had in comparison to the calamities of our Prophet and his Ahl al-Bayt (a.s) that their commemoration should have been made incumbent on the Ummah? You are probably still holding firmly to the practice of Umar, who used to bring copies of Torah in the presence of the Holy Prophet (s.a.w) and read from them. Even though the Holy Prophet (s.a.w), was having the most perfect manners he used to scold him severely for such behavior.
Respected Sirs! The Messenger of Allah (s.a.w) himself performed most of the Azadari rituals in remembrance of his relatives and of those the greatest significance is that of Imam Husayn (a.s). That even before the arrival of calamities, the Holy Prophet (s.a.w) expressed sorrow and grief as shall soon be explained and you would understand that most of these rituals are from the practical Sunnah.
Q.6. If it is from the practice of the Imams, prove that His Eminence, ‘Ali (r.a.) after the passing away of the Messenger of Allah (s.a.w) had constructed the replica of the Prophet’s tomb and performed Ma’tam.
Ans. What was the need for His Eminence, ‘Ali (a.s) to construct a Ta’ziyah? Because a Ta’ziyah is a replica of the tomb; and what is the need for replica when the actual tomb was always before him? Moreover the condition imposed by you is that it should be exact replica of the tomb. But even if ‘Ali (a.s) had made a replica it would not have had a dome over it since at that time the tomb of the Prophet had no such dome. Thus how could he have made it into a replica of a building? It would have been different from the present Taziyahs. Very soon we shall inform you that Amir al-Mu’minin (a.s) himself had made the replica of grave, please wait!
Now ‘Ma’tam’ remains. I would describe the sorrow and grief that the Ahl al-Bayt (a.s) suffered at the passing away of the Messenger of Allah (s.a.w) after I briefly reply to your objections.
Q.7. Did any Imam perform such an act after the martyrdom of Sayyidna Husayn? If it is so, prove it from your books and for every tradition collect 100 as reward. Otherwise make an announcement that Azadari in its present form is against Islamic law and is an innovation.
Ans. Yes, indeed! After the martyrdom of Imam Husayn (a.s) all succeeding Imams (a.s) always observed Azadari to keep the memory of the oppressed Imam fresh. They tried their utmost to clarify the significance of this grief inspite of the oppressive regimes of your Bani Umayyad caliphs. But you should remember that in those times the conditions of the Imams (a.s) was same as the circumstances of the Holy Prophet (s.a.w) before Hijrat among the infidels of Mecca and the seriousness of the circumstances was of the same level. Therefore, just as absence of publicly held prayers during that time cannot disprove its obligatory nature, in the same way absence of openly held mourning ceremonies during Banu Umayyah and Bani Abbas period does not prove that it is now against Shariah.
In connection with the style of our Holy Imams (a.s) you have clearly written that we should furnish our proofs from our books. At least your attachment to the Holy Imams (a.s) is merely verbal though you seem to have accepted that the Twelve Imams are necessarily worth emulating. As far as their sayings and actions are concerned, books of Ahl al-Sunnah are completely blank about it and their claim of holding fast to the ‘Two weighty things’ is a claim without any proof.
Another sleight of hand that you have shown is by issuing the challenge: “In lieu of each tradition take 100-100 rewards.” You have been clever enough not to specify 100 what? That whether you would give 100-100 blessings or 100-100 abuses!
Now as far as your statement that if we ‘fail to present the traditions we should declare that present Azadari is against the Shariah and an innovation’ is concerned, I have already replied to this in the beginning itself that even if just for the sake of argument we accept that it is a ‘new thing’ it does not mean that it is unlawful. Rather, it is a recommended and preferable deed and is according to divine will and is a rewardable action. What can be said about you, even if all the scholars of your community unite to refute it, they cannot succeed?
But if you do (it) not and never shall you do (it), then be on your guard against the fire of which men and stones are the fuel; it is prepared for the unbelievers.17
Notes:
1. Pakistani Urdu Magazine
2. Surah Ibrahim 14:26
3. Asaasul Usool
4. Surah Fatiha 1:6-7
5. Surah Hajj 22:36
6. Surah Baqarah 2:158
7. Benedictory gift of a holy place or occasion
8. Surah Baqarah 2:125
9. Surah Aale Imran 3:97
10. Surah Baqarah 2:248
11. Surah Hajj 22:32
12. Surah Maidah 5:2
13. Surah Rum 30:30
14. Surah Aadiyat 100:1-5
15. Surah Rum 30:30
16. Imam Ghazzali quoted in Sawaiqul Mohreqa, Ibne Hajar Makki
17. Surah Baqarah 2:24
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