The purpose of azadari is two fold – taaziat (mourning for Hussain) and nusrat(spreading the mission of the Imam), of which activism is a part of the whole concept of nusrat. Mourning of our beloved Imam (as) is the prerequisite for assisting with his mission. Mourning establishes the bond between mankind and the mission of Hussain (as). That is why the movement of Hussain (as) is not just alive but also gradually taking over the world.
Recitation of the masaib of Karbala, or anything that reminds us of the tragedy of Karbala takes the precedence over the aspect of nusrat itself, since Imam Hussain (as) himself sent the message of nusrat (practical responsibilities) on the tides of grief. Grief and tears wash off the fear and the greed of this world from our hearts and establishes an eternal bond to the mission of Aba Abdillahi al-Hussain (as).
Azadari and its rituals are the means of promoting the story of oppression endured by the Imam (as) and his companions in such a way that anyone who has a heart can relate and feel the pain. On the other hand, there is no question about the fact that the purpose of azadari is to prepare us for supporting the oppressed against the oppressors. However, in order to achieve the objective we will have to keep the form of lamentation open (so long as haram is not committed). When it comes to azadari, the means are just as important as the objective.
We Shias get questioned by other sects about our rituals and beliefs
Why we cry over Imam Hussain so much?
Why we wear black in Muharram?
Why do Shias do “maatam” in Muharram?
Why we carry “Alam” ? is display of an “Alam” prohibited and a form of shirk?
What is Ashura? Is Ashura a day of fasting or mourning ?
Here we are going to answer all of this questions by Ahle Sunnah References
Why we cry over Imam Hussain so much?
as we previously discussed , Mourning of our beloved Imam (as) is the prerequisite for assisting with his mission. Mourning establishes the bond between mankind and the mission of Hussain (as).
Recitation of the masaib of Karbala, or anything that reminds us of the tragedy of Karbala takes the precedence over the aspect of nusrat itself, since Imam Hussain (as) himself sent the message of nusrat (practical responsibilities) on the tides of grief. Grief and tears wash off the fear and the greed of this world from our hearts and establishes an eternal bond to the mission of Aba Abdillahi al-Hussain (as).
mourning for Hussain is a means of remembering his suffering, an act of protest against oppression, a struggle for God, and as such an act of worship.
Some Muslims claim that crying, and especially excessive crying, is wrong, uncalled-for and un-Islamic.
Yet crying is part and parcel of human nature and Islam. It was encouraged by the Holy Prophet (S) and in one famous hadith he states: “May you weep more and laugh less if you understand what is coming.”
The Holy Qur’an has many verses which refer to the importance and validity of shedding tears:
“And when they hear what has been revealed to the messenger you will see their eyes overflowing with tears on account of the truth that they recognize; they say: Our Lord! We believe, so write us down with the witnesses (of truth).” (5:83) [Surah Maidah]
Then there is Surah Yusuf, and the reference to Yaqub (Jacob):
“And he turned away from them, and said: O my sorrow for Joseph! And his eyes were filled (with tears) on account of the grief, then he repressed (grief).(12:84)
In fact, the fourth Shia Imam, Zainul Abidin (as), referred to this particular verse of the 12th surah when he was asked by a companion why he cried so much for his late father and brothers.
Shaykh Suleman ibn Ibrahim al-Hanafi al-Qandozi states in his book, Yanabi al-Mawaddah: “The grief of Imam Husayn (as) is the grief on which not only humans, but even jinns, angels, animals, birds, the sky and trees, all lament and weep. It is written that the sky wept for forty days after the martyrdom of Imam Husayn (as)”.
Why we wear black in Muharram?
Muharram is the first month of the Islamic calendar. It is the month in which Shia Muslims remember, commemorate and mourn the death of Imam Hussain (as), the third Shia Imam and youngest grandson of the Holy Prophet (S).
Imam Husayn (as) and 17 members of his family, including his six-month-old baby boy and another 92 companions (a total of 110) were killed in Karbala, Iraq), on the 10th day of Muharram – or “Ashura” – in the year 680 ad, by the army of Yazid ibn Muawiya, the self-proclaimed caliph of the time.
It was a tragic and barbaric incident, involving one of the most important personalities in the history of Islam and the innocent young members of his family.
Now, all over the world the wearing of black clothes is recognised as a sign of mourning. In funerals, whether of Muslims or non–Muslims, people of different faiths and religions wear black as a sign of mourning. Yet when Shias wear black to commemorate the deaths of members of the Prophet’s household, his Ahlul Bayt, to grieve over Imam Husayn (as), they are criticized. How is this fair?
References from the books of Ahle Sunnah:
Some members of the Ahlul Sunnah claim that Shias look strange, odd, and fanatical for wearing black clothes in Muharram. One particularly provocative Sunni writer in Pakistan, Qadhi Mazhar Husayn, writes in his book: “Hum matam kyoon nahee kartey”, claims that black clothes are the clothes of the people of hell and the clothes of “Firawn” (the Pharoah).
However, a number of other leading Ahlul Sunah books confirm that the wearing of black is acceptable and a part of the sunnah. For example, the Sunni historian, Allama Tabari, in his “Tarikh”, narrates from Aisha bint Abu Bakr that the Holy Prophet (S) himself, during his last days on earth, wore a black cloak.
The Tarikh Baghdad by Khateeb Baghdadi says that Jibraeel, the archangel, used to come to see the Prophet wearing a black cloak and a black turban.
And Tarikh Tabari says that Umar ibn Khattab, the second caliph of the Ahlul Sunnah and considered by them to be one of the leading companions, was often sighted wearing black clothes – even on the hottest of summer days! Will they now compare Umar to the Pharaoh? Or to the people of Hell?
It is worth bearing in mind that the Shias wear black clothes not just because black is the universal colour of sorrow and mourning, but because Lady Zainab (as), the granddaughter of the Prophet (S), wore black to mourn for her brother Imam Husayn (as).That’s why we wear black clothes in the month of muharram to remember the great sacrifices for trust and martyrdom if Imam Hussain(a.s) and his family.
Why do Shias do “maatam” in Muharram?
“Maatam” is the symbolic beating of one’s own chest or head as a physical sign of grief and sorrow.
The critics of the Shias claim it is an unIslamic and extremist practice, a symbol of the pre-Islamic period of “jahiliyyah” (ignorance) that was banned by the Holy Prophet (S).
But the truth is that maatum has Islamic origins and justifications.
Evidence from the Holy Qur’an:
Turning again to the Holy Qur’an, we find in 51:29, in reference to Lady Sarah, wife of Prophet Ibrahim (Abraham), being told she was having a baby:
“Then came forward his wife in grief, she hit her face and said (what! I) an old barren woman?”(51:29)[Surah Dhariat].
References from books of Ahlul Sunnah:
There are many references to maatum-like behaviour during and after the time of the Prophet in the books of the Ahlul Sunnah.
Ahlul Sunnah scholars, for instance, narrate how Owais al-Qarni, a companion of the Holy Prophet (S) who was in Yemen during the battle of Ohud, broke his own teeth when he heard that the Prophet (S) had been hurt in battle and had lost some of his teeth. The Prophet (S) did not criticise or denounce Owais for doing so.
Then there is the aftermath of the Battle of Ohud, in which the Holy Prophet (S) established a period of mourning, including maatum, for his uncle Hamza who had been killed in the fighting. Shibli Numani narrates: “The Prophet ordered the folk of Madinah to go to Hamza’s house and to cry and grieve over him.”
Then there is the example of Aisha bint Abu Bakr; the classical Sunni scholar Allama ibn Kathir narrates from Aisha that when the Holy Prophet (S) passed away she said, “I got up beating my chest and slapping my face along with other women.”
Allama Muttaqi al-Hindi, the Sunni scholar, narrates: “When Hazrat Umar heard of Nu’man ibn Muqrin’s death he beat his head and screamed, “O what a pity that Nu’man died”.
Umar could do maatum for Nu’man, who was one of his military commanders and died in battle, but when Shias do the same for Imam Hussain (as), the beloved grandson of the Holy Prophet (S), it is frowned upon and termed as an innovation (or “bid’at”). Does this make any sense?
Why we carry “Alam” ? is display of an “Alam” prohibited and a form of shirk?
“Alam” means a “flag”, a “standard” or “sign” in Arabic. It is a symbol and, let us be clear, Shias do not worship these standards.
All religions, of course, have symbols. Without symbols or rituals there is no religion. Look at the world’s leading religions – the Christians, Jews, Hindus – all are full of different religious symbols.
The alam is of spiritual significance for the Shia Muslims. Although all Shias, including those of Iraq, Iran, Afghanistan, Lebanon, Azerbaijan, Turkey, Bahrain, Saudi Arabia, and Syria carry some form of alam or another in their Ashura processions, remembering Imam Husayn (as), those in the Indian subcontinent are of a different kind and are given a more deeper, spiritual significance.
Prophet’s family had a unique flag (alam) that specifically represented the Bani Hashim clan. One honorable member of the family would always be chosen to carry this on a journey or in battle. Originally, it was green in colour and given to the first Shia Imam, Ali ibn Abu Talib (as), by the Prophet (S) himself. Imam Ali (as) gave this alam to his sons Imam Hasan (as) and then to Imam Husayn (as) who passed it to His half-brother Abbas ibn Ali (as), who held this alam till his last breath in the Battle of Karbala.
The alam is simply a sign, a symbol, of the Prophet’s holy household, his Ahlul Bayt.
Evidence from the Holy Qur’an:
Once again, we can refer to the Holy Qur’an to understand the values of symbols in Islam, and their power. In Surah Yusuf, the Prophet Yusuf (Joseph) said:
“Go with this my shirt, and cast it over the face of my father: he will come to see (clearly). Then come ye (here) to me together with all your family.” (12:93) [Surah Yusuf].
What is Ashura? Is Ashura a day of fasting or mourning ?
Ashura the day of 10th Muharram in the year 680 ad, Imam Hussain (as) and 17 members of his family, including his six-month-old baby boy and another 92 companions (a total of 110) were killed in Karbala, Iraq.
Some members of the Ahlul Sunnah sadly seem to want to devalue the theological and spiritual significance of Ashura and to distract Muslims from the historical events of Ashura. So they claim, for instance, that it is a day of fasting, not a day of mourning.
References from books of Ahlul Sunnah:
An (unreliable) tradition in the Sunni books claims that when the Holy Prophet (S) came to Madinah in 622 ad, he found the Jews of the city were fasting. He enquired what the fast was for and was told that it was a “blessed day”: the day that Prophet Musa (Moses) had left Egypt. The Holy Prophet of Islam (S) apparently told the Jews that we are “closer to Musa than you”, and then commanded Muslims to also fast on this day” – according to Sahih Bukhari.
It is also claimed, in the Musnad of Imam Ahmed ibn Hanbal, that the Prophet (S) said to his companions: “Observe fasting on the day of Ashura, but differ from the Jews and fast one day before it and one day after it.”
The Shias do not believe that these traditions are authentic or worth following because:
• the authenticity of hadith is questionable: the three narrators of it are Muawiya ibn Sufayan, who became a Muslim just before Prophet’s(S) death and wasn’t present when the Prophet (S) arrived in Madinah (and, of course, was an opponent of the children of Ali ibn Abu Talib (as)); Abu Hurayrah, who became a Muslim in 629 ad and, again, wasn’t present in Madinah when the Prophet (S) arrived and allegedly witnessed the Jews fasting on Ashura (and whose testimony, as discussed earlier, is unreliable); and Abdullah ibn Abbas, who was a child in 622 ad and whose alleged testimony, therefore, can’t be relied upon on this occasion.
• Ashura has more than one meaning. The old, pre- Karbala meaning of Ashura is “the tenth”, that is, the tenth of any month. Just because the Prophet (S) supposedly arrived in Madinah on “the tenth”, it doesn’t mean he arrived on the tenth of Muharram.
• The Jewish calendar is only semi-lunar and does not therefore permanently correlate to the fully lunar Islamic calendar so even if such a festival did exist in the Jewish calendar, it wouldn’t correspond with the 10th of Muharram year after year.
However, above all else, the fundamental question the Shias ask, in response, is this: how do we know such a Jewish fast even existed? The evidence suggests that there is no such fast, as described by Bukhari, marking Prophet Musa’s departure from Egypt.
The fact is that Jews fast on the following seven days of the year:
• The Fast of Yom Kippur
• The Fast of Tisha B’Av
• The Fast of Gedaliah
• The Fast of the 10th of Tevet
• The Fast of the 17th of Tammuz
• The Fast of Esther
• The Fast of the Firstborn
None of these fasts commemorate the day Prophet Musa left Egypt. The Bukhari hadith refers to a fictitious Jewish fast in order to try and ascribe another, non-Husayn- related meaning to Ashura.
One final point worth considering here: let’s assume Bukhari and company are correct for a moment, and that there was a Prophet Musa-inspired Jewish day of fasting which coincided with the day of Ashura in Muharram. Even then, would such a Jewish day of fasting overshadow or trump the importance and significance of Imam Husayn’s (as) sacrifice and death in Karbala on Ashura? How can that be possible?
Thank You !
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que eu mesmo criei ou terceirizei, mas parece que
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Podem recomendar outros blogues/sites/fóruns que tratem dos mesmos temas?
Znáte nějaké metody, které by pomohly omezit krádeže obsahu? Rozhodně bych ocenil
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