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A Brief Description of Azadari of Imam Husayn (A.S.)
Source: Understanding Karbala, By: Allamah Sayyid Saeed Akhtar Rizvi
(A) The Prophetic Sunnah is practical
Imam Ahmad bin Hanbal has mentioned a detailed narration in his Musnad. It is quoted from Amir al-Mu’minin ‘Ali bin Abi Talib (a.s) as follows:
(Sunni Tradition): His Eminence, ‘Ali (a.s) said: One day I came to the Holy Prophet (s.a.w) and saw tears in his eyes. I asked, “Has someone angered you?” Why are there tears in your eyes?” The Holy Prophet (s.a.w) said, “A little while ago Jibraeel told me that Husayn shall be slain at the banks of Euphrates. Jibraeel asked me if I would like to get the soil of that place so that I can smell it. I said, ‘Yes.’ Thus Jibraeel extended his hands and then gave me a handful of soil, due to which tears flow from my eyes.”
The Ahl al-Sunnah Imam, Shafei has also mentioned this narration. Two points are noteworthy in this tradition:
Firstly: The Messenger of Allah (s.a.w) wept on the incident of martyrdom even before its actual occurrence and he often used to weep upon it as seen in many traditions recorded in the Shia and Sunni sources. This shows that if the Holy Prophet (s.a.w) had been alive after the martyrdom how much more he would have been aggrieved? And from this you can understand the rewardibility of mourning for Husayn (a.s).
Secondly: The love and affection the Messenger of Allah (s.a.w) had for Imam Husayn (a.s) is known to all clearly. And Husayn (a.s) was present before the Holy Prophet (s.a.w) at that time. Inspite of this, he did not weep merely upon hearing the news of martyrdom. Rather, Jibraeel gave him the soil of Karbala’. At that time his condition became such that “tears flow from my eyes…” Thus when a sign was needed for the Holy Prophet (s.a.w) to take him to the point of weeping, it is all the more needed for us to have such signs before us because indeed we are not having the same affection for Imam Husayn (a.s) as the Messenger of Allah (s.a.w) had and we are also removed much further away in time.
Before the martyrdom there were only two things that could lead to create the imagination of martyrdom. The personality of Husayn (a.s) himself and the land of Karbala’ and the Holy Prophet (s.a.w) gathered them at one place and allowing his imagination a free rein, he wept upon it. Therefore we also follow the verse: …in the Apostle of Allah is an excellent exemplar…18
We also keep all the things and signs connected with the tragedy of Karbala’ before us and we visualize those events. And this action of ours is exactly in accordance with the divine command: …Whatever the Apostle gives you, accept it…19
As I have already stated, the above narration clearly proves the legality of various replicas (Ta’ziyah, Taboot, Alam, Cradle, Mashk, Tauq, Zanjeer, Kafan,20 Zuljana21). It is so because all those things give impetus to the emotion of grief and they help in imagining the events of Karbala’ like the soil of Karbala’ did for the Messenger of Allah (s.a.w).
(B) The Practice of the Prophet is Verbal
Not only the Messenger of Allah (s.a.w) only acted upon it he also emphasize upon the community to act thus. Rather our traditions inform us that the Holy Prophet (s.a.w) also exhorted the people to observe the Azadari of Husayn (a.s).
(Shia Tradition): When the Messenger of Allah (s.a.w) informed Lady Fatima (s.a.) about the impending martyrdom of Husayn (a.s) and told her what calamities were to befall them, she wept severely and asked, “Dear father! When shall this come to pass?” The Messenger of Allah (s.a.w) replied, “At a time when neither I, nor you or ‘Ali shall be there.” So Fatima (s.a.) wept more and asked, “Dear father! Then who shall mourn for my son and who would establish his mourning?” The Holy Prophet (s.a.w) told her, “O Fatima! The ladies of the community shall weep upon the ladies of my Ahl al-Bayt (a.s) and their men shall weep on the men of my Ahl al-Bayt (a.s) and generation after generation, every year they shall keep the grief and mourning fresh. Thus when the Day of Judgment arrives, you Fatima, shall intercede for the ladies and I shall intercede for the men. And for those who weep in the grief of Husayn (a.s), we shall hold their hands and make them enter Paradise… and so on.22
(C) It is the Sunnah of the Imams
The Holy Imams (a.s) have urged the people to establish the Azadari of Husayn (a.s) and themselves also put it into practice.
(Shia Tradition): Imam Ja’far Sadiq (a.s) said: O Abu Harun! Recite an elegy (Marsiya) of Husayn for me. Abu Harun says that he, obeying the Imam’s command recited the Marsiya…23
Hence, we also come to know that the Holy Imam (a.s) himself requested for the recitation of Marsiya and himself listened to it. This is the practice of the Imam and his verbal instruction also. After presenting this brief justification, I present a tradition each for each of the items associated with Azadari.
Weeping for the Dead
(A) The Prophetic Practice is Practical
Leave alone the narrations in which the Holy Prophet (s.a.w) is reported to have wept on the demise of his son, Ibrahim, or the serious condition of the son of Zainab, or at the time of the burial of Umme Kulthum or at the illness of Saad bin Ubadah, and the Ahl al-Sunnah book of Mishkatul Masabih is full of such traditions.24 The weeping of the Messenger of Allah (s.a.w) on the martyrdom of Imam Husayn (a.s) has already been mentioned in the tradition of Musnad Ahmad Hanbal. In addition to all this, please pay attention to the following tradition of Mishkatul Masabih:
(Sunni Tradition): The aunt of the Messenger of Allah (s.a.w) (wife of His Eminence, Abbas Ibn Abdul Muttalib), Ummul Fadl narrates (leaving the beginning events): Thus one day I came to the Messenger of Allah (s.a.w) and placed Husayn in his lap. Then I glanced elsewhere, and when again I glanced at the Holy Prophet (s.a.w) I saw that a flood of tears was flowing from his blessed eyes. When I asked him about it he said that Jibraeel had arrived to him and informed him that: “My people shall slay this son of mine.” Ummul Fadl asked, “This son?” “Yes,” he replied, “then he brought to me the red soil of that place.”25
Further discussion on this report is uncalled for, because it is self-explanatory.
(B) The Prophetic Practice is Verbal
In addition to this the Messenger of Allah (s.a.w) has himself explained that weeping on the dead is actual mercy and sign of the sorrow of the heart. (Sunni Tradition): In connection with the events of the death of Ibrahim the Prophet’s son, Anas is reported to have said that they entered the house with the Messenger of Allah (s.a.w)…and Ibrahim was on the verge of death. Thus tears were flowing from the eyes of the Messenger of Allah (s.a.w). Abdur Rahman bin Auf said, “O Messenger of Allah (s.a.w)! You also weep?” The Messenger of Allah (s.a.w) replied, “O Ibn Auf! This is actual mercy, after which weeping also occurs.” Then he said, “The eye weeps and the heart is aggrieved but we do not utter anything against Divine will and O Ibrahim, we are indeed aggrieved of your separation.”26
(C) It is the Practice of the Holy Imams
Let us see how, before the martyrdom, His Eminence, Amir al-Mu’minin (a.s) wept for Imam Husayn (a.s).
(Biharul Anwar, Vol. 10, Chapter of What the Holy Prophet (s.a.w), Amir al-Mu’minin (a.s) and Imam Hasan (a.s) informed about the martyrdom)
(Shia Tradition): Ibn Abbas is reported to have said that he was with Amir al-Mu’minin (a.s) when he was departing for the Battle of Siffeen. “When we reached Nainawa and descended to the banks of the Euphrates, the Imam asked aloud: ‘O Ibn Abbas, do you recognize this place?’ ‘No, O, Amir al-Mu’minin (a.s),’ I replied. So he told me that, ‘If you had been familiar with it like me you would not have passed through here without weeping as I weep.’ Ibn Abbas says, ‘After saying thus Amir al-Mu’minin (a.s) wept for a long time and his beard became wet with tears and tears began to fall upon his chest and we also wept with him. And the following words were on the tongue of Amir al-Mu’minin (a.s): Aah! Aah! What is the connection between me and the progeny of Abu Sufyan? What is the connection between me and the progeny of Harb? The group of Satan! The friends of the infidels! O Husayn! Be patient as it befits to be; as your father has received the same difficulties from these people as you shall receive…until the end.
The report of the weeping of Lady Fatima (s.a.) has already been mentioned above. We can mention the accounts of other Imams also here, but I refrain from it for the sake of brevity.
A Strange View
A concocted view has been inculcated into Ahl al-Sunnah that weeping causes the departed soul to receive divine punishment. That is why Abdullah Ibn Umar has quoted a tradition: “The weeping of the living for the dead causes the dead one to be punished.” First of all it is against divine justice that if the living weep the dead should be punished. And it is clearly against the Qur’anic verse: …and no bearer of burden shall bear the burden of another…27
Secondly, Ayesha has clearly refuted this tradition of Ibn Umar and she says that the Messenger of Allah (s.a.w) has definitely not said thus.28
(Sunni Tradition): The grand daughter of Abu Bakr, Umrah says that she heard her paternal aunt, Ayesha say, when she was told that Abdullah Ibn Umar says that the weeping of the living on the dead causes punishment to the dead. Ayesha said, “May Allah forgive (Ibn Umar) as he has not lied intentionally. He has forgotten or he has misunderstood. The fact is that the Messenger of Allah (s.a.w) passed by from a place where some Jews were weeping for a dead Jewess. So he said that these people are weeping for her although she is being punished in her grave (it means that weeping on a dead infidel does not decrease his or her punishment). This narration is accepted by all.
A similar type of tradition is mentioned in this chapter from Abdullah bin Abi Malika at the end of which it is stated that Umar had also mentioned this report about the punishment. When Abdullah Ibn Abbas told Ayesha about it she said:
(Sunni Tradition): May Allah have mercy on Umar. By Allah! The Messenger of Allah (s.a.w) never said that due to the weeping of the living ones, the dead are punished. Rather he said that Almighty Allah increases the punishment of the disbelievers when the survivors weep upon them.29 Then Ayesha said: The Qur’an is sufficient for you. Remember this verse: …and no bearer of burden shall bear the burden of another…30
Now after the unveiling of truth even if we don’t discuss the authenticity of the reports of Umar and Abdullah Ibn Umar we would have to agree that all this is nothing but a case of misunderstanding.
Although the Holy Prophet (s.a.w) had scolded Umar many times when he restrained people from weeping. But to be true to his nature he did not give up this habit. Mishkat has many traditions on this subject. But we shall mention only a brief report here:
(Sunni Tradition): Someone died from the family of the Messenger of Allah (s.a.w). So women gathered and began to weep on the death. Umar stood up and restrained them and began to chase them away. The Messenger of Allah (s.a.w) said, “Umar, leave them alone! Because the eye weeps and the heart is sorrowful and the covenant is near.”31
This report has been quoted by Ahmad bin Hanbal and Nasai.
These traditions show that weeping is from the practice of the Prophet and to restrain people from weeping is from the practice of Umar. Now it is upto you to leave the practices of the Prophet and follow the practice of Umar.
Ta’ziyah, Zuljana and Replicas (Mock-ups)
A. How to Detect Polytheism?
Before I present traditions about Ta’ziyah and other representations I feel it is necessary for me to clarify a misunderstanding of Ahl al-Sunnah. These people often say that Ta’ziyah is polytheism and idol-worship and one who respects a Ta’ziyah is a polytheist and idol-worshipper. Therefore here we must understand what polytheism denotes.
Most of the people have misunderstood the definition of idol and think that it is replica of a living thing. Let us examine this view.
Are replicas of only living things idols? Definitely not. Otherwise those Lings32 etc. that are kept in Hindu temples would not have been called idols.
Is idol only a replica? Definitely not! If it had been so, those rounded natural stones that they place in temples would not qualify.
Is idol among the things constructed by man? Definitely not! If it had been so, the cow that is worshipped, that Peepal and Banyan tree that is revered, and the river and the mountain that are considered deities would not have been considered idols.
Then what, after all, is an idol? Is every replica made by human hands, every river and mountain is an idol? When any limitation is not possible in this way how can we define what an idol is? For this it is necessary to find out what is the common point in them. You shall know the reason why all the above things are called idols. You shall realize that all the above things are referred to as idols because they are worshipped either as equals to God or as media for reaching God. Thus this deification is the only thing that makes the revered object an idol. That is why until the round stone is kept as paperweight on my table it is not an idol and from the day this stone begins to be worshipped, this same harmless stone would become an idol.
Now let us examine the Ta’ziyah on this criterion. It is obvious that we neither worship the Ta’ziyah nor any thought of deifying it has ever entered the mind of any Shia person so far, because our monotheism is firm and strong. That upto there even the doubt of those who consider you neo-Muslims as leaders cannot reach because your leaders have even legalized worship of their footwear as Abu Hanifah has said: “If a person worships these slippers with the intention of gaining proximity to God, there is no harm in it according to me.”33
While our Imams, leave alone dirty objects like slippers, they have prohibited us to even consider a great personality like the Holy Prophet (s.a.w) to be having divinity and they emphasized upon believing him to be a servant of Allah. Anyway we thus come to know that Ta’ziyah is not an idol.
Another objection that is leveled is that it is a replica and making a replica is unlawful. Although, those who make such objections are not familiar with Islam, neither are they aware of their own school of thought. No sect of Islam has made it absolutely unlawful to make a replica or a picture. Only making a replica of a living thing is made unlawful. Now who would tell us what living thing a Ta’ziyah represents? It is only a replica of a structure and making a replica of a structure or building is not unlawful in any Shariat.
And if God forbid, even if it had been a replica of a living thing, only we Shias would have been qualified to make it unlawful. Such prohibitions from your side seem funny when your own school of thought has made lawful making pictures and idols of living things. You people report that such things existed even at the home of the Messenger of Allah (s.a.w). See the following narrational report in Mishkatul Masabih, Baab Ashratun Nisa:
(Sunni Tradition): Ayesha is reported to have said that she continued to play with dolls even after entering the house of Allah’s Messenger (after marriage). She says, “I had some friends who used to play with me. When the Messenger of Allah (s.a.w) arrived my friends hid themselves. So the Messenger of Allah (s.a.w) used to send them back to me and they used to continue playing with me.” (A well-known tradition)
This report is also present in Jame Bain as-Sahihain and Jameul Usool. Muhaddith Dehlavi, explaining this report says, “It is allowed to make dolls.”
How funny it is that those who allow worship of sandals and consider making dolls lawful, they should be so much against making harmless replicas of buildings, that Taziyahs are.
We have also proved that it is lawful to make Taziyahs and other replicas. Let us now move a step forward and see how it could be a recommended and meritorious deed.
(B) The Prophet’s Sunnah is Practical
The narrational report of Musnad Ahmad Hanbal that we quoted in the beginning has proved that the Holy Prophet (s.a.w) placed the soil of Karbala’ before himself and wept. This action of his justifies all symbols associated with Azadari.
(Sunni Tradition): After the mention about the arrival of the soil of Karbala’, Umme Salma says: Then the Messenger of Allah (s.a.w) smelled the soil and said that it smelt of pain and calamities. Then he told Umme Salma that when that soil turned into blood she must know that his son has been martyred. So Umme Salma placed it in a bottle and observed it everyday and said: The day you become blood shall be a day of great tragedy. And it is reported that when Husayn was martyred, for seven days the sky remained as if it were a mass of blood.34
Before the martyrdom, only the soil of Karbala’ could be obtained for Azadari and it was stored safely in the Prophet’s house. Therefore, today when we are fully informed about the details of the actual event we establish separate memory for each incident. Is it not a perfect example for following the Prophet’s Sunnah?
(C) The Prophet’s Practice is Verbal
However, if you are still doubtful whether it justifies the making of replica of a grave, and think that making it is unlawful, please read on the following traditional report for further reassurance: A companion told the Messenger of Allah (s.a.w) that he has vowed to kiss the threshold of Paradise and the Hurul Ein. The Holy Prophet (s.a.w) told him: Go and kiss the feet of your mother and the forehead of your father. He asked what he should do if his parents were not alive anymore? He was told to kiss their grave. Again he asked what he should do if he didn’t know where their grave was? The Messenger of Allah (s.a.w) told him to, “Draw two lines and consider one as the grave of the mother and the other as the grave of the father and kiss them, and do not break your vow.”
The above report is present in Imam Shafei’s Kifayah. In addition to this it is also mentioned in the following books: (2) Kanzul Ibaad (3) Khazina Riwayat (4) Matalibul Momineen (5) Fatawa Alamgiri
This report also justifies kissing of graves. Praise be to Allah for this.
(D) It is the Sunnah of Imams
Now, as per my promise let me also inform you that Amir al-Mu’minin (a.s) had also made replicas of graves and we emulate him in this matter too. As we all know, when Lady Fatima (s.a.) passed away from the world she was infuriated with Abu Bakr and Umar. Hence she had made a bequest that these two must not be allowed to come near her bier, and that is why Amir al-Mu’minin (a.s) had her buried in the dead of the night. Moreover, there was a strong possibility, as later events showed, that the two Shaykhs may dig up her grave to recite the burial prayers on her again, therefore Amir al-Mu’minin (a.s) made seven mock-up graves in different spots so none could tell which was the actual resting place of Lady Fatima. Please read the following reports: Asbagh bin Nubata asked Amir al-Mu’minin (a.s) the wisdom behind conducting the burial of Fatima (s.a.) in the dead of the night. He told him that Lady Fatima (s.a.) was angry with a group of people and she didn’t want them to attend her funeral…And people have narrated that Amir al-Mu’minin (a.s) made seven duplicate graves around the actual grave of Fatima so that no one could know which was her real grave. Another report says that he sprinkled water on forty graves, so that her real grave could not be distinguished…(Until the end of the report).35
Due to this, difference of opinion arose as to the location of the grave of Fatima (s.a.). It is mentioned in Manaqib Ibn Shahre Aashob and Biharul Anwar (ibid) that: “The grave of Lady Fatima (s.a.) is in the Baqi cemetery while some people say that she was buried at her own house, while yet others are of the opinion that her grave is between the grave of the Messenger and his pulpit.”
Anyway, we have proved that His Eminence, ‘Ali (a.s) had also constructed replicas of graves. It would not be of any use if you say that he made replicas of graves for one purpose and we make it for some other aim. Hence how it could be emulation? Because the actual purpose was to prove that if making replicas of graves had itself been an unlawful act why the Holy Imam (a.s) had performed it? So when this act was lawful and the Imam acted upon it also, what doubt remains in it being the practice (Sunnah) of Imam? After this, justification of other symbols of Azadari like the Alam, the Mashk and the cradle etc. is not even needed because it is the Ta’ziyah which is mostly criticized since it is the replica of grave. While other things are not even replicas of grave!
The public display (taking out in procession) of Zuljana can be justified as follows: That neither is it our creation, that it may be called a replica of a living thing and thus considered unlawful and nor does anyone worships it, that it could be called an idol. Although if someone were to make a replica of a horse, it is unlawful and if someone worships it, it is indeed a prohibited act. But if it is not so, it is only a representation of Imam Husayn’s horse and there is no unlawful aspect to this representation. Rather it is a recommended and preferable deed, which is also rewardable. Because it assists in intensifying the mourning for Husayn (a.s) and the famous Sunni book, Hasanut Tawassul Fi Aadaab Ziyarat Afzalur Rosol, that anything that assists in a recommended deed is also recommended.36
Therefore since Zuljana is a part of Azadari, it is also recommended.
Majlis (Mourning Assembly)
(A) The Prophet’s Sunnah is Practical
Thus when the Messenger of Allah (s.a.w) returned from the battle of Uhad, and did not hear any wailing from the house of the Chief of the Martyrs, Hamzah, while wails were audible from the houses of other martyrs, he (s.a.w) said: “Are there no women to weep on Hamzah?”
When Saad bin Maaz, Usaid bin Hazeer and other Ansars (Helpers) heard this, they went to their houses and told their ladies that first they should go to Hamzah’s house and weep and then come back to mourn their own martyrs. The ladies of Ansar, went to Hamzah’s place between the Evening and the Night Prayer time and continued to weep and wail until midnight. During this time the Messenger of Allah (s.a.w) awoke and asked what that wailing was. When he learnt the facts he was pleased and he blessed the ladies who had performed this mourning for Hamzah saying: May Allah be pleased with you. May He be pleased with your children.
The above incident is recorded in all books of Islamic history. Inspite of this you may look up in Rauzatus Safa, Vol. 2 (Events following the battle of Uhad). Also refer to Madarijun Nubuwwah and Maarijun Nubuwwah.
In the incident quoted above, some women of different families gathered to mourn a martyr who was not having any family relations with them.
And this assembly and this weeping was according to the will of the Holy Prophet (s.a.w) and he had desired it. Majlis is also held for the same type of mourning. It is also a gathering of people belonging to different families. The noteworthy point here is that when the Messenger of Allah (s.a.w) made such elaborate arrangements for the mourning for His Eminence, Hamzah, what he would have done had he been present after the tragedy of Karbala’. The devotees of the Prophet should think upon it and in accordance with his wishes make arrangements for holding Majalis of Husayn (a.s).
(B) The Prophet’s Sunnah is Verbal
The sad utterance of the Holy Prophet (s.a.w): “But for Hamzah, there is none to weep on him!”
And after that his praying for those who wept on Hamzah shows that it is the verbal Sunnah of the Prophet.
(C) Sunnah of the Imams
Numerous incidents could be cited under the topic but I shall be content to quote only two or three narrational reports. Though before the martyrdom the prophets’ had held many mourning programs for Imam Husayn (a.s), the first Majlis held after the martyrdom, that is recorded in all histories was the one that was held when Yazid felt that the Syrian people were becoming agitated due to the martyrdom of Husayn (a.s) and the condition of the captivity of Ahl al-Bayt (a.s). Therefore he summoned the people in the Jame Mosque and first his preacher narrated the supposed defects of the Chief of the Martyrs and his ancestors. When he concluded his speech, Imam ‘Ali Ibn Husayn (a.s) sought permission from Yazid to deliver an address and after due praise and exaltation of the Almighty, began to introduce himself. He mentioned his merits then began to describe his afflictions. It is written that at that time the people of Syria began to wail in incontrollable grief. I am omitting the details for the sake of brevity. What I would like to explain is that our preachers today, following the footsteps of the first Zakir of Imam Husayn (a.s) first speak about the merits and praiseworthy qualities of Allah and Ahl al-Bayt (a.s) and then they describe their sorrowful afflictions and tragedies. The Ahl al-Sunnah Imam, Awzai has quoted this complete sermon of Imam ‘Ali Ibn Husayn (a.s). We abstain from quoting it in whole to maintain brevity. However, you may refer to the complete text of this sermon in books like Lohoof, Ihtijaj of Tabarsi, Biharul Anwar Vol. 10, Manaqib Ibn Shahr Aashob and other innumerable books.
The second Majlis was held when Yazid freed the Ahl al-Bayt (a.s) and asked them whether they would like to proceed to Medina or prefer to stay there in Damascus for sometime.
The Ahl al-Bayt (a.s) said: “We would like to first mourn for Husayn (a.s) and weep upon him.” Yazid told them that they were free to do so. Then a number of houses were vacated in Damascus for Ahl al-Bayt (a.s) and there was no Hashemite and Quraishi lady who did not don a black dress in the grief of Imam Husayn (a.s) and the Ahl al-Bayt (a.s) held mourning rituals for Imam Husayn (a.s) for seven days.37
The third Majlis was held at the time of their return to Medina. It was when they arrived at the outskirts of Medina and the whole populace of Medina gathered around their camp. On that juncture, Imam ‘Ali Ibn Husayn (a.s) came out wiping his tears with a handkerchief. An attendant placed a chair for the Holy Imam (a.s). Such a clamor and wailing arose that the ears of the sky had never heard. The Imam (a.s) motioned the people to silence and seating himself in the chair narrated his tragedies their severity and significance. In this Majlis too, the reciter was the Holy Imam (a.s). It is in emulation of these assemblies that we place a pulpit or a chair for the reciter of Majlis (Zakir). This complete episode with the text of the address of the Holy Imam (a.s) is quoted by Sayyid Ibn Tawus in his book, Lohoof. Our discussion is getting prolonged otherwise I would also have described the assemblies organized and held by Imam Ja’far Sadiq (a.s) and Imam ‘Ali Reza (a.s) in which the ladies also assembled behind the curtains to participate in the morning rituals and on which elegies were also recited. However, it is sufficient to say that a word is enough for the wise.
Nauha and Marsiya
(A) The Prophet’s Sunnah is Practical
It is narrated from the Prophet’s companion, Ibn Masud that when the Messenger of Allah (s.a.w) arrived at the corpse of His Eminence, Hamzah and found it mutilated, he wept so bitterly as he had never done before and he recited the following elegy until he became unconscious: “O Hamzah! O uncle of the Messenger of Allah (s.a.w)! O lion of Allah and His Prophet! O one who performed the good deeds. O Hamzah, O one who removed the sorrows, O Hamzah! O one who removed the enemies from the face of the Holy Prophet (s.a.w).”
Since the above incident is recorded in all histories, we feel it needless to provide specific reference for it.
(B) The Sunnah of the Imam is Practical
Dirges and elegies of Imam ‘Ali Ibn Husayn (a.s) are well-known. The following are some couplets that the Holy Imam (a.s) said repeatedly while weeping when he was entering Kufa in captivity:
O evil people, may rain not water your fertile lands.
O people who did not care about our relationship with our grandfather.
When the Prophet and we come together on the Day of Judgment, what would you say regarding us?
You make us travel on saddle-less camels as if we have not established any religion for you.
Was our grandfather the Messenger of Allah (s.a.w) not the one who guided the humanity away from deviation?
O the tragedy of Karbala’, that you gave us in inheritance! And may God destroy the honor of these people and expose their defects.
(C) It is the Sunnah of Ahl al-Bayt
Numerous elegies and dirges of Her Eminence, Zainab and Umme Kulthum are famous. Here we quote two couplets of each of the ladies. Lady Zainab recited the following in the bazaar of Kufa when a stone struck the severed head of the holy Imam (a.s):
O new moon! Your light has not been perfected yet.
That you have gone into eclipse and you set.
My dear brother, I have not imagined it. It was a matter destined.
Lady Umme Kulthum recited the following couplets upon their return to Medina:
O city of our grandfather, do not accept us.
We have come with pain, sorrow and grief.
O Fatima if you could see the prisoners
That your daughters are taken out through the towns.
(D) The Sunnah of the Imam is Verbal
Shaykh Mufeed has on the authority of Ibn Quluwahy quoted the following command of Imam Ja’far Sadiq (a.s) that:
(Shia Tradition): Every weeping and lamentation is detestable (Makruh) except the one on the tragedy of Husayn (a.s). (As it is rewardable).38
A similar tradition is present in Kamiluz Ziyaraat from another chain of narrators also.
Ma’tam and Mourning Procession
Ma’tam and Mourning Procession39
(A) Ma’tam
Before quoting traditions regarding Ma’tam, I feel it is necessary to mention an incident about Mutawakkil Billah the Ahl al-Sunnah caliph whose merits are such that many Ahl al-Sunnah people give him the grade of Righteous Caliph. He exhibited such zeal in the eradication of innovations that he tried his best to destroy all traces of the tomb of Imam Husayn (a.s). Such a prominent personality, ordered that Ma’tam be performed on the passing away of Imam Ahmad bin Hanbal.
“Mutawakkil ordered that Ma’tam should be held at the place where the funeral prayer was recited on the bier of Imam Ahmad bin Hanbal. Thus 2.5 million people gathered at that place and Muslims, Jews, Christians, Zoroastrians and people of four schools performed Ma’tam there.”
Obviously when the caliph who is called as the ‘reviver of the Sunnah’ organized such Ma’tam who had the guts to call it an act of innovation (Bid’ah)?
Apart from this let us now see some traditions that prove that Ma’tam is Sunnah and lawful.
(B) Ma’tam is Practical Sunnah of Imam
When the Ahl al-Bayt (a.s) were released from Syria and en route to Medina, they reached Karbala’ and found Jabir Ibn Abdullah Ansari and some other prominent companions of the Messenger of Allah (s.a.w) and some other people of Banu Hashim there, what occurred at that time is described by Sayyid Ibn Tawus in Lohoof: Thus all of them reached there at one and the same time. They met and they wept. They slapped their faces and performed such Ma’tam as injures the hearts. The ladies of the surrounding areas also gathered and joined them in the mourning rituals and this continued for many days.
The above episode clearly shows that people of Ahl al-Bayt (a.s), Banu Hashim and prominent companions like Jabir Ibn Abdullah Ansari and even the ladies of the neighborhood all gathered at the place and took part in the Ma’tam. They slapped their faces and did Ma’tam. And these rituals continued for many days. During all this there is no report of any restraint commanded by Imam ‘Ali Ibn Husayn (a.s). Therefore we have to accept that he also participated in the expression of their grief and rituals of mourning. Therefore it is the practical Sunnah of the Imam.
(C) It is the Silent Permission of Imam
The terminological meaning of ‘Taqreer’ is that if someone performs an act in the presence of the Imam and the Prophet and they, inspite of being capable, do not restrain him or her, it proves that, that act is lawful in Islamic law. If someone is not prepared to accept that the Ma’tam held in Karbala’ was the practical Sunnah of the Imam and says that there is no mention the Imam (a.s) himself participated in it, he or she would have to agree that those people did Ma’tam and slapped their faces for many days in the presence of the Imam (a.s) and while they were subservient to his command and the Imam did not restrain them. Does this not prove that Ma’tam, face slapping and wailing and mourning on Imam Husayn (a.s) is not only lawful, but also a practice of the Imam?
(D) If it is the Sunnah of Ahl al-Bayt (a.s)
That Ma’tam is the Sunnah of Ahl al-Bayt (a.s) has already been proved by the previous narration report in this regard:
(Shia Tradition): Imam Ja’far Sadiq (a.s) said: “After the martyrdom of Imam Husayn (a.s), Lady Rabab (wife of Imam Husayn) performed Ma’tam on him.”40
(Note: The account of the mourning and grief of Lady Rabab is present in all books of history and biography)
Act of the People of Medina
In the view of Ahl al-Sunnah Imam, Malik, the action of the people of Medina is proof and obligatory action. Let us now see the action of people of Medina regarding the mourning for Imam Husayn (a.s). When the caravan of Ahl al-Bayt (a.s) returned and halted on the outskirts of Medina, Bashir bin Juzlam conveyed the news of their arrival to the folks of Medina.41
“Thus no veiled lady remained in Medina who did not come out in such a condition that her hair was in disarray and she was slapping her face and thrashing her cheeks. They were weeping and wailing. Thus I had never seen such clamor ever before and such a crowd of mourners.”
It is obvious that after these explanations, no doubt remains for anyone in the recommended nature of the Ma’tam for Imam Husayn (a.s). Now let us see how the people of Medina reached the Holy Imam (a.s) in a magnificent procession: Bashir says, “I was in Medina itself and the people of Medina reached Ahl al-Bayt (a.s) before me. Hence I turned my horse and reached there to find the whole area filled with multitudes of people. There was such a crowd that I had to alight from the horse and I walked over the necks of the people to reach Ahl al-Bayt (a.s).”42
From this took shape the present Ma’tam procession. But our Ma’tam procession is actually not in commemoration of this procession of Medinite folks. It is in remembrance of the plundered caravan of Ahl al-Bayt (a.s) that was taken from Karbala’ to Kufa, Kufa to Syria and from Syria to Medina. Which was taken through streets, lanes and by lanes. Just as the Ahl al-Bayt (a.s) used to weep and wail through the ways, we also emulate them and try to keep their memory fresh.
Leaving embellishment, observing mourning and keeping hair disarranged
(A) The Prophet’s Sunnah is Practical
It is a practical Sunnah of the Messenger of Allah (s.a.w) to keep hair awry and to make a face of grief in mourning for Imam Husayn (a.s). Before I present some traditional report in this connection please read the following narration of Mishkatul Masabih, which is accepted by all.
(Sunni Tradition): The Messenger of Allah (s.a.w) said: One who sees me in a dream has actually seen me because the Satan can never appear in my form. This tradition is also universally accepted.
There are many traditions of the same topic and all are universally accepted. It is related from Abu Qatadah Ansari and Abu Huraira in the same chapter and the Shia also believe in it. Now see the following narrational report that Ibn Abbas is reported to have said that one day he was sleeping at home that the sound of weeping and lamentation from the house of Umme Salma, the wife of the Messenger of Allah (s.a.w) awoke him. He went towards Umme Salma’s residence and all Medinite folks also rushed there. Upon reaching there they asked her: ‘O Mother of believers! Why are you lamenting so much? Umme Salma did not give any reply. But she glanced towards the Hashemite ladies and said:
(Shia Tradition): “O daughters of Abdul Muttalib! Help me and join me in lamentation. Because, by Allah, your chief and the leader of the youths of Paradise has been martyred. The grandson of the Messenger of Allah (s.a.w) and his beloved one, Husayn, has been slain.”43
Ibn Abbas says that he asked Umme Salma how she came to know it. Umme Salma said: I have just seen the Messenger of Allah (s.a.w) in my dream. His face was covered with dust and he looked devastated. I asked him what the matter was and he said that his son, Husayn and his family have been massacred today. Hence, he has buried them and was just returning from their burial. Umme Salma says that after receiving this reply she arose and went inside the house and didn’t know what to do. ‘Suddenly I looked at the soil of Karbala’ that Jibraeel had brought.’ (Then she related the complete incident of Jibraeel). Thus when I looked at the bottle, I saw that the soil had turned into fresh blood which was boiling furiously.’ Ibn Abbas says that then Umme Salma took out some of this blood and smeared it on her face and that she observed the day as the day of mourning. She considered it a day for lamenting on Imam Husayn (a.s). After that (days later) messengers brought the news that Imam Husayn (a.s) had been martyred on that same day.
Such types of narrations are present in both Shia and Sunni books in large numbers. Thus we have quoted the account of the soil turning to blood from the marginal notes in our discussion about Ta’ziyah. In the book of Mishkat the incident of Umme Salma’s dream is mentioned in a report of Salma in brief on the authority of Sahih Tirmidhi. This report mentions the observing of Ma’tam. However, our aim of presenting this tradition is to prove that the Messenger of Allah (s.a.w) had his hair awry and his face was covered with dust due to his sorrow for Imam Husayn (a.s). Hence if our ladies or we also make our appearance thus, it is nothing but emulating the Sunnah of the Prophet. It could never be termed as an innovation.
(B) It is the Sunnah of Ahl al-Bayt (a.s)
Imam Ja’far Sadiq (a.s) said:
(Shia Tradition): “Neither any Hashemite lady comb her hair nor apply dye until Mukhtar sent the heads of the killers of Husayn (a.s) to us.”44
Black Clothes
Allamah Abu Ishaq Asfar Amini (renowned Sunni scholar) in his book, Noorul Ain Fi Mashhadil Husayn, Published Cairo, 1366 A.H. has quoted on Pg. 60 the report of the dream of Sakina. In this dream she saw the Messenger of Allah (s.a.w) in the following condition:
(Sunni Tradition): Suddenly I decried a gentleman, who moved forward in such a manner that the color of his face had changed and it was glowing. And due to the severity of his grief he was stumbling like a woman whose youthful son had died. He was holding his blessed beard, weeping and was in an aggrieved mood. I asked the servant who this gentleman was, dressed in mourning clothes and so much aggrieved? He said, “Didn’t you recognize him?” I said, no. He told me that it was my grandfather, the Messenger of Allah (s.a.w).
The condition in which she saw Lady Fatima (s.a.) is as follows: “And among those ladies (Maryam and Asiya etc.) is a very prominent lady, having her hairs in disarray. She is wearing black clothes and she is holding a shirt smeared with blood.”
This clearly proves that the Messenger of Allah (s.a.w) was in mourning dress and Lady Fatima also had the hair in disarray and wore black clothes.
Silent Sunnah is from the Imam
We have already mentioned how Ahl al-Bayt (a.s) stayed in Damascus for seven days even after they were released and how they spent all this time in performing various rituals in mourning and lamentation for Imam Husayn (a.s).
(Shia Tradition): There was no Hashemite and Quraishi lady who did not don a black dress in grief of Imam Husayn (a.s).45
Mourning House (Azakhana)
The Imam’s Sunnah is Practical
The first mourning house that was made for Ahl al-Bayt (a.s) was the Baitul Ahzaan (House of lamentation) that Amir al-Mu’minin ‘Ali bin Abi Talib (a.s) had made for Lady Fatima who used to lament, day and night at the passing away of her blessed father. The people of Medina told Amir al-Mu’minin (a.s) to ask Lady Sayyida Fatima to either lament during the day or during the night. Lady Fatima said that she was going to stay among them only for a few days and that very soon she was going to say farewell to them. So, by Allah, she could neither remain silent during the day nor during the night could she stop weeping. Amir al-Mu’minin (a.s) said that she could lament whenever she desired. However, keeping in mind the disturbance for the people of Medina he made this arrangement.
(Shia Tradition): His Eminence, ‘Ali (a.s) constructed a house for Fatima in Baqi on the outskirts of Medina, which became known as Baitul Ahzaan (House of lamentation). In the morning, Lady Fatima used to go weeping towards Baqi with Hasan and Husayn (a.s) and she used to sit in that graveyard and lament. When night fell, Amir al-Mu’minin (a.s) used to go and bring her home...until the end of the tradition.46
This incident is also mentioned in the books of Ahl al-Sunnah and books of history. This shows that construction of Azakhanas is practice of ‘Ali (a.s).
Arena, drums and lashing with chains
Under the tenth heading I would like to discuss about three things that are sometimes a part of Muharram processions but regarding which there is a difference of opinion among the Shia scholars that whether they could be justified to be part of mourning rituals or not. Or whether they fall under the lawful category of actions or not. If so, under what justifications can they be considered lawful?
However, the most important point is that whatever may be the position of the Shia scholars in this matter, traditions of Ahl al-Sunnah prove beyond any doubt that all these things were permitted by the Holy Prophet (s.a.w), hence neither the Ahl al-Sunnah people nor the officers of Tanzeem Ahl al-Sunnah have any right to say anything against these rituals.
(A) Watching an Arena is Sunnah of the Prophet
Let us see the following tradition that Tirmidhi has judged to be authentic and correct:
(Sunni Tradition): Ayesha is reported to have said that one day the Messenger of Allah (s.a.w) was sitting when we heard a clamor and noise of children. So the Messenger of Allah (s.a.w) arose and we saw that a black woman was dancing and children had gathered around her. So the Messenger of Allah (s.a.w) said: Ayesha, come and see. I came and kept my chin on the shoulder of the Holy Prophet (s.a.w) and began to peep through the gap between his blessed head and shoulder. Then the Holy Prophet (s.a.w) asked me: Are you not satisfied yet? I kept telling him ‘no’ to see how much he cared for me…(until the end of the report).47
This tradition mentions dancing and the marginal notes on this on the authority of Lumah say:
(Statement of Ahl al-Sunnah scholars): But it is not unlawful, because if it had been so, how the Messenger of Allah (s.a.w) would have watched it and how he could have allowed Ayesha to watch it?
However, becoming helpless due to the objections of Shias they have interpreted that it was not a dance; it was a display of the art of warfare, that is a ‘wrestling ring’. That is why the Holy Prophet (s.a.w) watched it himself and also told Ayesha to watch it. If we accept this interpretation it would clearly justify watching wrestling matches because what it is except display of the art of warfare? And if we don’t accept this interpretation, even then, in comparison to dancing, a wrestling match is not a serious act and in some cases it becomes a recommended thing. No objection can be directed against it.
(B) Listening to drums is Sunnah of the Prophet
Now pay attention to the following tradition, which is exactly before the report quoted above and Imam Tirmidhi says that it is a correct and good report.
(Ahl al-Sunnah Tradition): Buraidah is reported to have said that the Messenger of Allah (s.a.w) led a war expedition and when he returned from it, a black girl arrived to him and said that she had made a vow that if the Almighty brings the Holy Prophet (s.a.w) back safe and sound, she would play the drum in his presence. So the Messenger of Allah (s.a.w) said: If you have made a vow to play the drum, play it. Otherwise do not. Thus she began to play the drum…(until the end of the report).48
The above-mentioned report shows that drum was played in the presence of the Messenger of Allah (s.a.w) and he listened to it being played. Now what is the doubt in its being a verbal Sunnah?
(C) Chain Ma’tam (lashing) is also Recommended
The Ahl al-Sunnah have got such a principle of traditional science that after that, leave alone chain lashing, they do not have the right to object to any ritual of any Muslim sect. Please pay attention to the following tradition, which is related from the famous companion of the Messenger of Allah (s.a.w), Ibn Masud, who is reported to have said that the Holy Prophet (s.a.w) said: “Whatever the Muslims consider good, it is good in the view of Allah also.”49
The refuge of this same tradition is taken when objections are made against innovations started by caliphs. Support is taken by this same tradition when the consensus of Saqifah is criticized. Why only chain lashing, all the items that have become a part of mourning are considered good by a category of Muslim people, therefore on the basis of the tradition presented by Imam Hakim, they are good in the view of Allah and recommended. The Tanzeem Ahl al-Sunnah may say whatever they like, but in the view of Allah all these things are rewardable deeds.
However never should you say: “So what if one sect likes it; until all the sects do not reach unanimity this tradition cannot be applied.” Because if you say this, the consensus of Saqifah and all the caliphates that are justified through this tradition shall be rendered invalid.
Praise be to Allah that all the points raised by the question are clarified and all rituals of Azadari have been proved to be a part of Sunnah. It has also been elaborated that which particular ritual was a part of which Sunnah also.
Now if our opponent, Maulana Dost Muhammad has any self-respect he should, in exchange of each tradition presented by us, pay up ten rupees, not to me but to the Razakar Association and Anjuman Wazifa Sadat-o-Momineen.
Azadari is Obligatory
When it is proved that rituals of Azadari are Sunnah of Prophet and Sunnah of Imams, to further humiliate Dost Muhammad we would like to call the attention of our readers to a phrase which we had so far kept aside for this special occasion. He says in question no. 2: If it is obligatory, please provide the verse, with ruku50 and Surah number.
Reply: Yes sir! Under some circumstances, Azadari is obligatory and it is in this way that it is allowed to make a vow to perform any recommended act. And one can also take an oath to perform that deed, as all the sects of Islam believe and have faith in. Therefore if one makes a vow to perform any of the above-mentioned rituals of Azadari, or takes an oath, it would become obligatory on him or her to fulfill it. The following verses are sufficient for this purpose:
(1) …and fulfill the promise; surely (every) promise shall be questioned about.51
(2) They fulfill vows and fear a day the evil of which shall be spreading far and wide.52
In addition to these, see the following verses also: (1) Surah Baqarah, Ruku 36, Verse 270 (2) Surah Baqarah, Ruku 5, Verse 40 (3) Surah Anam, Ruku 19, Verse 53 (4) Surah Nahl, Ruku 13, Verse 91 (5) Surah Hajj, Ruku 4, Verse 29.
As far as possible I tried to be brief in this article. From the multitudes of traditions I have chosen and presented only one tradition for each topic. If inspite of this, the chapter has become so lengthy, it was unavoidable and I hope it would prove beneficial to the readers. And my efforts shall indeed be rewarded if the questioner gets some faith by reading this chapter.
Allah is the guardian of those who believe. He brings them out of the darkness into the light…53
And our final word is that praise be to Allah, the Lord of the worlds.
Notes:
18. Surah Ahzab 33:21
19. Surah Hashr 59:7
20. Shroud
21. A horse taken out as a duplicate of the horse of Imam Husayn (a.s.)
22. Biharul Anwar, Vol. 10, Reward of weeping on calamity
23. Biharul Anwar, Ibid
24. Chapter of Burial of the dead and weeping on the dead
25. Mishkatul Masabih, Chapter on the virtues of Ahle Bayt (a.s.)
26. Mishkatul Masabih, Chapter on Weeping for the dead
27. Surah Anam 6:164
28. Mishkatul Masabih, Chapter of Weeping for the Dead
29. Mishkatul Masabih, Chapter of Weeping for the Dead
30. Surah Anam 6:164
31. Mishkatul Masabih, Chapter of Weeping for the Dead
32. Phallus
33. Tarikh Baghdad, Khatib
34. Marginal notes of Mishkatul Masabih, Matba Farooqi, Delhi, 564
35. Biharul Anwar, Vol. 10
36. Refer the above book on the margins of al-Ittihaf, Pg. 91, Egypt
37. Tahzib, Biharul Anwar, Vol. 10
38. Biharul Anwar Vol. 10
39. Urdu=Juloos
40. Al-Kafi, Biharul Anwar Vol. 10
41. Lohoof, Biharul Anwar
42. Ibid, op cit.
43. Biharul Anwar
44. Biharul Anwar Vol. 10
45. Biharul Anwar, op cit
46. Biharul Anwar Vol. 10
47. Al Hadith, Mishkatul Masabih
48. Mishkatul Masabih
49. Mustadrak, Imam Hakim on the authority of Sawaiqul Mohreqa, Ibne Hajar and Tarikhul Khulafa, Allamah Suyuti
50. Section number
51. Surah Bani Israel, Ruku 4, Verse no. 34
52. Surah Dahr, Ruku 1, Verse no. 7
53. Surah Baqarah 2:257
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