Azadari; Mourning for Imam Hussain (as)

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Azadari; Mourning for Imam Hussain (as)


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Azadari; Mourning for Imam Hussain (as)

Azadari; Mourning for Imam Hussain (as)


Chapter One: Introduction

As soon as the moon of Muharam al-Haram appears, the Mullahs express their outrage at mourning for Imam Husayn (as) and pledge to get mourning processions banned. Nasibi websites are flooded with articles against mourning for Imam Husayn (as). These Nasibis dedicate pages to attack the Shi’a for being adherents of Bidah and produce their customary images of blood letting to create outrage in the minds of unsuspecting Sunnis. The perfect example comes from every Nasibi’s most revered site Haq Char Yaar wherein we read the comments of their Mullah:

Haq Char Yaar

Haq Char Yaar:


Why are these Nawasib desperate to prevent any commemoration of the martyrdom of Imam Hussain (as)? One of the main objectives of mourning Imam Husain (as) is to highlight the injustices that he (as) suffered at the hands of the brutal regime at the time. For us this provides Muslims to delve into history and analyze the tragedy and the horrific situation that the Imam (as) faced at the time. People can assess the people, the conditions and the political leadership at the time, all factors that help us to understand the era wherein the Imam (as) lived. Let us determine why a leading light of the post Modern Cyber Takfeeris was so desperate to author ‘Why Sunnis Do Not Comemmorate Ashura’ wherein

Ibn al Hashimi issued this moving plea:

Sometimes the Shia of today will encourage the Sunnis to comemmorate Ashura, using and exploiting the fact that the Ahlus Sunnah also loves Hussain (???? ???? ???). We strongly urge our Muslim brothers not to fall into this trap of the Shia! They want us to take part in rituals that were designed to defame the Ahlus Sunnah, and nothing more. We cannot accept the Shia way of life.]

When it comes to the last ten days of Ramadhan the believers participate in Mosque gatherings, busying themselves in supplications and Taraweeh.

They again gather en masse during the first ten days of Hajj and tolerate cramped squalid conditions, wherein they are cajoled like cattle, pushing one another in unbearable heat, yet all this they do in humble solitude.

Such stresses and strains are tolerable yet when it comes to the Ashura of Muharrum wherein the ten days mark the suffering of Imam Husayn (as) his family and companions, Nawasib don’t wish to participate in their sufferings, they want nothing to do with their mourning rituals, nor are they prepared to even shed a tear to remember them, rather they insist that such gatherings are unacceptable, and urge people to steer clear of such gatherings, by labelling them with titles such as Shirk, Kufr, Bidah and a Shia trap. It is tragic that commemorating the martyrdom of the Imam (as) acts as a chagrin to Nawasib such as Ibn al Hashimi, something that should be curtailed by any means necessary.

So what is the real motive behind this plea? To explain it, we really cannot find a better explanation than by comparing his comments to the attitude adopted by those that opposed the establishment of The Truth and Reconciliation Commission (TRC) a tribunal established in South Africa following the abolition of apartheid. Anyone who felt that she was a victim of its violence was invited to come forward and be heard. Whilst the Commission was welcomed as a mechanism of healing the divided ethnic communities, it courted controversy and opposition from many figures that held State positions during the Apartheid era. Such individuals desperately opposed any inquiry into past incidents, as they feared that those State crimes of would be exposed. This would happen quite naturally, after all when the oppression of the victim is heard; key follow up questions will immediately be asked:

Who was the victim?

What was his background?

Did he have any position of influence / respect in the community?

Was he a person of good character?

Was he from any prominent family?

Were there any mitigating factors that could merit his suffering?

Once the victim is identified and these questions are asked, the next questions will automatically be raised over those that oppressed him,

Who was the perpetrator?

What was his background?

Was he a person of good character?

Was he from any prominent family?

Did he have any position of influence / respect in the community?

If it is established that the perpetrator held a key position in the State, then the following questions will be asked:

How did he attain this position

Who supported his appointment?

Who supported his tenure in office, whether through word or deed?

The answers to such questions will uncover some uncomfortable truths and will force people to reassess how they think of the oppressor and those that supported him. At the same time their desire to stand up for the oppressed part will increase, because it is natural for people to support and have sympathy for victims and hate perpetrators of oppression. The closer one sympathizes with the victim the more one hates the oppressor and those that supported him, If there exist people in society that support oppressors it is not on account of any genuine love, it is due to financial inducements or high level positions.

There exist only two grounds that individuals thwart any commemoration that highlights the suffering of a victim and unveils the identity of his oppressors:

Ground One: When they, their relatives and / or friends have aided and abetted such injustice either through word or deed. Such individuals try their utmost to stifle any discussions of conduct fearing that their deeds, or those of their loved ones will be exposed. This is like those that opposed the Truth and Reconciliation Commission in South Africa.

Ground Two: A fear that such an inquiry will force people to re-evaluate how they think of the perpetrator and his supporters; this will alter traditional perceptions of such people which shall in effect change an established belief system.

So Ibn al Hashimi which of the above grounds force you to insist that Sunnis do not commemorate Ashura?

Why do we find that the sacrifice of Imam Hussain (as) and the lessons borne from it attracts all lovers of justice, crosses the boundaries of Sect, Nation States and even religion? Why does this tragedy move the hearts of Muslim and non Muslim alike? The answer is that man has an innate desire to affiliate himself with oppressed peoples and hate those that are oppressors. If man was left in his natural state he would be attracted to this reality. The closer one gets to the victims of oppression the more one sympathizes with them and hates those that oppressed them. That is why these Nasibi deem it a priority to silence talk of Imam Hussain (as) – since they wish to cover up the sins of their ancestors. Their thinking is in line with the narration of esteemed Sunni scholar Ibn Hajr al Makki who wrote in Sawaiqh al Muhriqa page 121.

Imam Ghazali said that to mention the martyrdoms of Hassan(r) and Husayn(r) is forbidden as the Martyrdom of Husnaayn (r) inflames malice against the companions of the Prophet.

This sums up the reason for their opposition. Why does hatred of the Sahaba arise while recollecting the martyrdom of Imam Husayn (as)? The reason is that whosoever will listen to the assassination of Husayn (as) he will try to locate his killer who was Yazid. The next question will be ‘how’ he attained the seat as Khalifa over the Muslims, and who supported him? The answer, Mu’awiyah appointed him, who secured his appointment through men such as Abdullah ibn Umar. The next question will be who helped Mu’awiya to attain this seat? The answer, these favours were bestowed upon him during the reign of the Shaykhayn. The veils will be removed and the deeds of this party will be there for all to see. Its fearing this investigation that led to Ghazzali issuing this Fatwa; after all prevention is better than cure.

Ibn al Hashimi could it be that like Ghazzali you are fearful that the belief system of your Nasibi Sect might be exposed, if people stop and listen to the crimes of Yazeed when they pass by street processions that will in turn raise questions over the validity of these types of statements:

Many Companions gave him the allegiance as well. Al-Hafedh Abdulghani Al-Maqdisay says: “His (Yazeed’s) caliphate is rightful, sixty of the companions of the prophet peace be upon him gave him the allegiance. Ibn`Umar was one of them.”

[Qayd Al-Shareed min Akhbar Yazeed, by Ibn Khaldoun, p.70]

Azam Tariq stated:




Azam Tariq citing Ghazzali:


We now recognize why every form of gathering / congregation is accepted and tolerated, but Azadari wherein the cradle six month old son, Ali Asghar (as) is paraded through the streets is unpalatable to Deobandis and Salafis!

We will corroborate our thinking with this example:

Whenever there is a callous murder of an innocent person, his loved ones will always do their utmost to maintain his memory. Bereaved parents will typically leave a room in the same state that it was in, when their beloved child was alive. They will keep their possessions and belongings intact due to the link they had with their deceased child. Crucially they will keep such items at the forefront of their minds and those of others, particularly when the crime has gone unpunished. Loved ones who have not yet seen justice done will pressure whoever is willing to listen to their loss, in hope that their child’s killers are brought to justice for the heinous crime that they have committed. Their objective is to keep that memory alive. Those that sympathise with the victim’s family will likewise seek to push for justice, and will use available channels to propagate the crime and demand that justice be seen to be done. Those that have the innocent child’s blood on their hands, will insist that no such items should be brought out to remind the people of what happened, thus fearing exposure.

With the above example in mind, consider the level of sympathy that is afforded to the oppressed in occupied Palestine. The Nawasib will:

actively co-ordinate and participate in marches, carrying banners depicting graphic images of slaughtered innocent children, showing solidarity with these innocent victims

lobby the State with documented evidence of the oppression of Palestinians

and insist that the cruel Israelis forces are prosecuted, and that such deaths do not go in vain.

Now compare this approach to that adopted to the Nawasib when they are confronted by marches that show solidarity with the victims of Karbala, wherein their clergy seek to curtail such marches in their speeches and writings, and insist that the displaying symbols such as the cradle of Ali Asghar (as) constitute shirk! When we parade the cradle of Ali Asghar (as) through the streets, we seek to remind the people that a bitter crime was committed and justice demands that the killers be condemned for their acts, so tell us:

Is the six month old son of Imam Husayn (as) less important in your eyes that a a six month old Palestinian child?

Why is it right to condemn Israeli oppression, but objectionable to publicly condemn the killer of Husayn (as), his family and companions?

Why is it appropriate to carry graphic pictures of slain Palestinian children, to remind the world of their plight, but not right to present the cradle of six month old Ali Asghar to symbolise his barbaric murder, and suffering to the world??

Why is there one rule for the killers of Husayn (as) and another rule for the killers of the Palestinians?

How can demand justice from the Israelis when they refuse to demand justice for the killing of Imam Husayn (as).

The cold, dismissive response of the Nawasib to the suffering of Husayn (as) can be for only one reason, in the same way that the Israelis with blood on their hands and their supporters such as ‘the friends of Israel’ lobby group insist that such soldiers never be exposed for their crimes, the Nawasib likewise insist that those that they support and are affiliated are never exposed for their role in Karbala.

This is because these rituals highlight the plight of the victims, the tyranny of their killers, and the ‘names’ of these killers come to light. When Yazeed is publicly condemned for his issuing orders to kill Imam Hussain (as) then it is natural that Sunnis who love the victim Hussain (as) will raise questions over the validity of the above cited statements, that will in turn bring Nasaibi beliefs about Yazeed crashing to the ground, and that is what forced Ibn al Hashimi to write his article These gatherings and mourning rituals rightly lay bare the atrocities committed by these murderers, and Nawasib share physical and spiritual ancestry with these killers. After all they deem Yazid their Imam, and deem people like Ibn Ziyad & Ibn Sa’ad to be truthful narrators of [Sunni] Hadeeth. That is why these Nasibis try in vain, to quash the memory of Imam Husayn (as) from Sunni consciousness by declaring such Dhikr to be Haraam, the movement of the Imam (as) superfluous, and efforts to highlight such suffering as trouble making, a viewpoint symbolized by the post modern Salafi scholar Ibrahim al-Jabhan in his work Tabdeed al-Dhalam, page 132:

وقام الحسين رضي الله عنه بعده بمحاولته اليائسة التي خلفت في قلب الإسلام جرحاً لا يندمل ولا يمكن أن يندمل مادام يوجد على وجه الأرض كلاب مسعورة تنهشه كلما أشرف على الأندمال

“Hussain (ra) committed a desperate attempt which inflicted a wound to the heart of Islam that did not heal and (indeed) cannot heal as long there remain upon the earth, rabid dogs snapping at it, whenever a recovery begins”

Their efforts and rants are doomed to fail, as truth will always overcome falsehood.

The time has come to answer these Nasibi in the language that only they understand. If Sunni readers feel tortured and tormented with these responses then we apologise in advance but we deem love for Rasulullah (s) and his Ahl’ul bayt (as) as our foremost duty and believe that all good deeds are accepted only if one has love for the descendants of the Prophet.

What was the practice of the Syrians on the martyrdom anniversary of Imam Husayn (as)?

Iam of Ahle Sunnah Ibn Kathir writes in al-Bidayah wa al-Nihayah, Volume 8 page 1108 (Urdu translation published by Nafees Academy Karachi):

“In contrast to the Shi’a, the Syrians would prepare nice foods, adorn themselves with special clothes, wear perfumes and treat the day of martyrdom as day of great happiness (Eid). A variety of foods were cooked to show their great happiness and pleasure. The purpose behind all this was to act different to the Shi’a.

What was the practice of Shi’as on the martyrdom anniversary of Imam Husayn (as)?

Al Bidayah wal Nihayah (Urdu) vol 8 page 1108 by Ibn KathirAl Bidayah wal Nihayah (Urdu) vol 8 page 1108 by Ibn Kathir

On the same page Ibn Kathir writes:

“In 400 Hijri, during the reign of Aal Boia, the Shi’a crossed all limits. Drums were beaten (to inform the people about the great day of martyrdom) in Baghdad and other big cities. Ashes and the husk were thrown into the streets and roads. Black curtains were hung on shops. People declared their grief and sorrow. They wept and many of them abstained from drinking water because Husayn was martyred in a state of hunger. Shi’a women ventured out barefooted and bareheaded, they wept, lamented and mourned. This was done to defame Banu Ummaya as Husayn [r] was martyred during their reign”

The mourning and shedding of blood on the day of Ashura by the Shi’as is a protest against the oppression of Mu’awiyah and his descendants for their brutal treatment of the Ahl’ul bayt (as). Our protests shall Inshallah continue till the Day of Judgement, and we don’t care what the Nasibis try to end it.

Chapter Two: Commemorating Muharam

The recollection of grief is human nature

It is human nature that even when hardships end, recollecting those bad times reignites that pain and suffering again. People will often recollect their suffering in front of relatives and friends. It is on account of this natural instinct that people commemorate the important days of their ancestors or of religious leaders. Such days are observed internationally e.g the 1st of May, is observed to remember the oppressed workers of Chicago. Some anniversaries may only be celebrated by friends and relatives, while others may be celebrated by nations (such as independence e.g. Pakistan day) and some may be commemorated internationally such as Remembrance days (to remember the victims of war). Whenever the anniversary of Yusuf’s departure came or when Yaqub (as) saw the tree of departure, Yaqub (as) would have no doubt remembered his hardships.

To remember the Martyrs is not only the Sunnah of Prophet(s) but also the practice of Sahaba

We read in Al Bidayah wa al Nihaya, Volume 4 page 45, published Beirut:

It is narrated by Abu Hurariah(r) that the Prophet(s) used to visit the graves of martyrs every year. When He(s) would reach the entrance of the mountain, He(s) would say (to the martyrs): ‘Asalam alailekum Bima Sabartum’. This means ‘peace be on you due to your patience and you have reached a pleasant place due to this.’ Then after Prophet(s), Abu Bakar also used to come (every year), and after him Umar used to do the same and then Usman also did the same”.

After this narration the word ‘every year’ is recorded in the narrations of Waqidi.The Shi’a accordingly commemorate the memory of martyrs of Kerbala every year. The Prophet (s) and his companions would visit the graves of Uhud’s martyrs every year. Similarly we like to go to the tomb of Imam Husayn (as) every year in Muharam.If one cannot implement this practise by practically visiting Kerbala every Muharam there is no grounds to abandon it altogether, we seek to do as much as we can to remember our ill-treated Imam. So we commemorate the day with processions, conferences, and mourning to show our love and faith, though we cannot go to the tomb every year.

The remembrance of the first ten days of Muharam

By the Dawn And ten nights, And the Even and the Odd, and the night when it departeth,

Al-Qur’an, Surah Al-Fajr, Ayah 1-4, translated by PickthalWe read in Tafseer Durre Manthur, Volume 6 page 346 under the commentary of this verse:

Abi Usman says that three periods of Ten days are venerable which are refered to in this verse. They are, first ten days of the month of Muharam, first ten days of the month of Zilhaj and last ten days of the month of Ramadan.

Our assertion is that the this Ashura refers to Muharrum as reference is made to a dawn that follows the ten nights, moreover the verses (5-13) that follow have a direct nexus with this as reference is made to tyrannical kings of the past, that spread mischief:

YUSUF ALI:Is there (not) in these an adjuration (or evidence) for those who understand?

Seest thou not how thy Lord dealt with the ‘Ad (people),-

Of the (city of) Iram, with lofty pillars,

The like of which were not produced in (all) the land?

And with the Thamud (people), who cut out (huge) rocks in the valley?- And with Pharaoh, lord of stakes?

(All) these transgressed beyond bounds in the lands,

And heaped therein mischief (on mischief).

Therefore did thy Lord pour on them a scourge of diverse chastisements

The ten days of Muharrum are link to the deeds perpetuated by a tyrannical king towards the family of Muhammad (s). Our stance is substantiated by the renowned Sunni scholar Al Muhaddith Shah Abdul Aziz Dehlavi who said in his Tafsir of the said verse:

“The third Ashura refers to the trials and sufferings of the martyrs of Karbala, who acquired an excelled rank on account of their patience and attained incalculable merits during Ashura”

The first ten days refer to the last ten days of Ramadhan wherein:

The Quran descended

The night of Lailathul Qadr night occurs, a single night that excels one thousand nights

The second set of ten days refers to the first ten days of Ashura when pilgrims gather together in one identified cloth irrelevant of their social status, and they retrace the steps of Ibraheem (as) and Ishmael (as), they make their way to the House of God, from Safa Marwa they head off to Arafat wherein they congregate and proclaim ‘Lord we are coming’ and sacrifice an animal. This is a 10 day period wherein we recollect:

the dream of Ibraheem (as),

the steadfastness of Ibraheem (as) to attain the obedience of his Creator,

the thirst of Ishmael (as)

the distressed Hajara’s search for water

the actual sacrifice of Ibraheem

The Hajj glorifies Ibraheem (as) for his passing the difficult test placed before him, one wherein he had to slaughter his son, pursuant to the will of Allah (swt). As we know, in the end that sacrifice did not take place, it was the passing of the test that caused Allah (swt) such pleasure that all Muslims are compelled to follow those steps once in their lives when going on Hajj. It is the ‘intention’ of Ibraheem (as) that is remembered, the intent to sacrifice his son, one that was transferred as Allah (swt) states:

[Yusufali 37:107] And We ransomed him with a momentous sacrifice:

This is we the Sunni scholar Shaykh ul Islam Dr Tahir aul Qadri writes in his book Zibah-Azeem page 30 as follows:

“Hazrath Ishmael was protected and kept alive as Prophets including the final one wer to remain in his loins so Allah (swt) transferred the ‘momentous sacrifice’ into the son of the Prophet (s). The wisdom of the Creator (swt) was that as no Prophet was to succeed him, someone had to implement the action of martyrdom, this the sacrifice of Ishmael (as) so that the momentous sacrifice was that of the heart of the Prophet (s), Sayyidina Husayn (ra)”

We now turn to the final set of ten days Ashura as attested to by al Muhaddith Shah Abdul Aziz Dehlavi that addresses the transfer of that momentous sacrifice, referred to in the above verse, a sacrifice that tested intention and practical actions, that encompassed:

the plight and destitution encountered by the Ahl’ul bayt (as)

the struggle between truth and falsehood

the tears of Syeda Zeyneb (as)

the arrest of the female household

the slaughter of the men folk

the decapitate bodies strewn unburied in the sands of Karbala

We appeal to justice, when the mere intention of Ibraheem (as) so impressed Allah (swt) that it is one that must be remembered per annum, should the same level of vehemence not be adopted in relation to the momentous sacrifice wherein Imam Husayn (as) sacrificed all that he had, from his elderly friend down to his thirsty six month old son, in pursuance of the pleasure of Allah (swt)? If this was not the momentous sacrifice Allah (swt) guaranteed Ibraheem (as) that would replace the intended sacrifice of Ismael (as) then what else is the verse alluding to?Dear readers we have proved the venerability of the ten days of Muharam from the Qur’an.

Ashura is Allah (swt)’s day

We read in Kanz al Ummal, Volume 4 page 320:”The day of Ashura is Allah (swt)’s day”

The day of Ashura is Allah (swt)’s day, a day of torment for the Ahl’ul bayt (as) when the beloved grandson of Rasulullah (s) was starved and martyred, a day when horses trampled his arrow pierced body.

Question: Is it permissible to mourn Imam Husayn (as) every year?

Reply One – Remembering the days of Allah (swt)

We read in Surah Ibrahim verse 5:PICKTHAL: We verily sent Musa with Our revelations, saying: Bring thy people forth from darkness unto light. And remind them of the days of Allah. Lo! Therein are revelations for each steadfast, thankful (heart).

What are the ‘days’ of Allah (swt)?

We read in Tafseer al Kabeer Volume 5 page 219:”Allah (swt)’s days refer to the great events that happened in favour of Musa (as). This was a day when the Banu Israel were stuck in problems, entrapped by Pharaoh’s injustice.

Reply Two – Umar’s continual recollection of his brother’s death

We read in al Bidaya wa al Nihaya, Volume 6 page 370:

كان عمر يقول ما هبت الصبا إلا ذكرتني زيد بن الخطاب، رضي الله عنه

Umar said: ‘whenever I venture out at sunrise I remember the death of my brother Zaid bin Khattab’If the Shi’a commemorate the martyrdom of Imam Husayn (as) every year why do these Nasibi raise objections? Look at the words of your Master Umar who remembered the death of his brother throughout his life.

Reply Two – The will of our Imam (as)

We read in al-Kafi, Volume 5 page 117:

Yunus bin Yaqoob narrated that Abu Abdullah (a) said: ‘My father said to me: ‘O Jaffar leave part of my money for the mourners to mourn me for ten years in Mena during the days of Mena’

If mourning had been Haraam, the Imam (as) would not have left a will to that effect.

Reply Three – The continual mourning by Adam (as) and Hawa (as) for their slain son

We read in Tareekh Yaqoobi, volume 1, page 3:

“The Father and Mother of humanity wept for their son Habeel for so long that their tears turned into a stream”.

In Rodha tu Shuhdah, page 30 the same incident has been quoted by Mulla Husayn Wa’iz Kashifi who adds:”Tears from Adam’s (as) right eye were flowing like the River Dajla and like the River Euphrates from his left eye”.Nasibis say that mourning on the death of ones dear ones should be restricted to three days, but this reference proves that the Father of Mankind wept for such a long period that his tears became streams. If Adam (as) wept for his son in such a manner then Nasibis should know that we the Shi’a love Imam Husayn (as) more than our children and hence likewise continually shed tears for the suffering of Imam Husayn (as).

Reply Four – Rasulullah (s) declared an entire year to be the year of grief

The annals of Seerah are unanimous that the Holy Prophet (s) named the year in which Khadija (as) and Abu Talib (as) died as “Aam al Huzn” i.e. ‘The Year of Grief’.What other reason could there be for naming a whole year as ‘Aam al Huzn’, other than the Prophet(s) dedicating it to commemorate the loss of his uncle and beloved wife? Is this act of the Prophet(s) a Sunnah or not? We the Shi’a mourn our Imam (as) for ten days, Rasulullah (s) mourned for an entire year. Even after the passage of a year Rasulullah (s) never got over this grief, and this was known to Ayesha who wanted him (s) to abandon his remembrance of his dead wife. We read in Saheeh al Bukharee Hadeeth: 5.166 this narration from Ayesha:

“I did not feel jealous of any of the wives of the Prophet as much as I did of Khadija though I did not see her, but the Prophet used to mention her very often, and whenever he slaughtered a sheep, he would cut its parts and send them to the women friends of Khadija. When I sometimes said to him, “(You treat Khadija in such a way) as if there is no woman on earth except Khadija,” he would say, “Khadija was such-and-such, and from her I had children”.

The testimony of Ahl’ul Sunnah’s leading Lady is clear evidence that the Prophet (s) never got over grieving his wife and it is obvious that the Dhikr of Khadija (as) would also have taken place in presence of receptive ears. The process of Dhikr between a speaker and listener is called a congregation (Majalis). We likewise commemorate the deaths of Khadija (as) and Abu Talib (as) and the martyrdom of Imam Husayn (as).If Muslims have no issue with celebrating nights such as the Miraaj of our Prophet (s) then there is no reason to abandon the remembrance of calamities because both grief and happiness are important in life. Offering condolences is a Mustahab act so why the opposition? Conducting any Mubah or Masnoon act, carries no timing restrictions, it can be performed at any time with respect to circumstances and situations.

Reply Five – Ahl’ul Sunnah’s year of mourning over the death of a Sunni scholar

“Imam al Harmain” whose actual name was Abdal Malik having Ziauddin as his title, according to Allamah Shibli Naumani was considered as a supreme scholar of his era and many renowned ulema were his students which included Imam Ghazali. Imam Ghazali while mentioning the mourning over his death writes in his authority work ‘Kunjeena Hidayaath’ the Urdu translation of Kameela Sa’aadth page 3:

“The Imam of Haramain died in 478 Hijri. At that time all the market stalls in Nishapur were closed and the pulpit in the Jami Mosque was broken, his students that numbered almost 400 destroyed their books and pens and mourned him for a whole year.”

The episode can also be found in a biography of Imam Ghazali:

“Al Ghazali” page 12-13, authored by Allamah Shibli Naumani

We appeal to justice. These are the people, who have a historical enmity with writing materials, but we have no idea why the pulpit was destroyed. Did these esteemed students (who were themselves scholars) have no knowledge of the verses on patience that today’s Nasibis quote against the Shi’a? Whilst they have no opinion here, the moment the Shi’a mourn Imam Husayn (as) in Muharam all manner of article is churned against mourning rituals. Let us not forget

Ibn al Hashimi who comments:

Additionally, comemmorating Ashura with any special ritual would be adding to the faith of Islam, and this is Bidah. Bidah is considered part of Hell-Fire, and whoever invents a Bidah is promised Hell-Fire as well.

The students of the Imam of Haramain mourned his loss for an entire year. Are we going to say that not even one of these four hundred was ‘aware’ that such mourning contravened the Qur’an and Sunnah (as the Ahl’ul Sunnah claim)? Were they ignorant of the fact that commemorating his passing through acts of anarchy and year long mourning acts of Bidah, for which they would perish in Hell? The closure of shops, abandonment of patience, destructions of the pulpit and destroying writing materials are all understandable and acceptable acts of mourning when a Sunni Imam dies, but when the Shi’a mourn Imam Husayn (as) they have exceeded the limits of the Shari’ah!

Reply – Reply Six – Sufi Saint Shah Hassan Miyan Phulwari Hanafi Qadri’a comments on mourning for Imam Husayn (as) in Muharam

We read in the Sunni text Gham – e – Husayn, Page 7 the following words of this Sufi Saint: The ten days of Muharam are for we Muslims, days of mourning and grief. To lament on the slaughtered Imam is certainly following in the Holy Prophet’s (a) footsteps. I consider weeping and lamenting on Imam Husayn (as) and making others too cry & weep an act of great reward. I do not wish to talk or remember anything other than the Tragedy of Imam Husayn (as) during these ten days of Muharam. All the Saints and holy men and Sufi personalities in Hindustan have always openly expressed grief and sorrow and cried and wept profusely on the Day of Ashura. Maulana Shah Muhammad Suleiman Hanafi Qadri Chishti, the residing Saint of Phulwari Shareef also commemorated this grief & sorrow.


If expressing grief and sorrow, weeping for Imam Husayn (as) and making others do the same were Haraam, then all the Sufi Saints and holy men of Hindustan would not have perpetually practiced this sorrow during their lifetimes.

Reply Seven – Shaykh al Islam Maqdoom Ala’ al Haq Pindavi (R) and Azadari for Imam Husayn (as)

We read in Uswa – e – Sufia Uzzaam, Page 9 that:Sheikh al Islam Maqdoom Ala’ al Haq Pindavi (ra) used to mourn for all ten days of Muharam and would say:”How could one achieve sainthood when he does not mourn and weep on the family of the Holy Prophet (s) and perform Azadari for these pure personalities? One who doesn’t have a heart of stone.”


Thus a Sunni saint has himself declared that he who does not perform Azadari cannot be a saint (wali) and he who abstains from such mourning, is stone – hearted.

Reply Nine – Mourning for Imam Husayn (as) attests to our support for his suffering

The Tragedy of Karbala took place in 61 Hijra. Before that incident, Islam was not divided amongst different sects. The killers of Imam Husayn (as) had been excluded from the circle of Islam. Today, to carry out the dhikr of Imam Husayn (as) is to support him and to oppose it is in effect to support the path of Yazeed. In this connection there is a very important Hadeeth:

“I heard Rasulullah (s) say ‘Verily my son [Husayn] will be killed in a land called Kerbala, whoever amongst you is alive at that time must go and help him”.

We have taken this Hadeeth from the following sources:

Khasais al Kubra Volume 2 page 125 (Maktaba Nurree Rizvi Publishers, Pakistan

Yanabi ul Mawwaddat chapter 60.

Our mourning for our fallen Imam is an act of expression / support for him and is hence in complete accordance with the Sunnah of Rasulullah (s). If to remember Imam Husayn (as), carry out the Dhikr of his courageous actions, mourn, lament and wail while falling deep into the sentiments of love is not evidence of our support for him then what is?To follow the path of Husayn (as) is to share in his joys and tragedies? Our Azadari is the means via which we show our support for the suffering of Imam Husayn (as). It is based on our love and affection for him. Token words by Nasibis such as ‘We also love Husayn’ mean nothing, Love needs to be practical and as true lovers of Imam Husayn (as) we deem it necessary to keep the remembrance of our beloved in our heart. The names of a beloved are always on the lips of an adherent. People who want to bring the Dhikr of Husayn (as) to an end by crying Bidah do so because they want to end his remembrance so as to cover up the sins of their Nasibi ancestors who killed Imam Husayn (as).

Mourning on Husayn (as) is tantamount to mourning the Holy Prophet (s)

Shah Abdul Aziz Muhadith Dehlavi while explaining the philosophy of Martyrdom writes in the preface of his Book ‘Sirr al Shahdatain’: “The martyrdom of Imam Husayn (as) is in reality the martyrdom of his grandfather Muhammad Mustafa (s)”We therefore infer from this that mourning (Azadari) of the leader of the martyrs, Husayn (as) is mourning (Azadari) of his grandfather the Seal of Prophets, the most beloved of Allah’s creation, Muhammad Mustafa (s).

Reply Ten – Allah (swt)’s desire is that the martyrdom of Imam Husayn (as) is conveyed to all

Renowned anti Shia scholar al Muhaddith Shah Abdul Aziz Dehalvi writes:

Martyrdom is of two types, hidden martyrdom and the other type is open and hidden martyrdom. Both types were distributed between the two grandsons of the Holy Prophet (s). The hidden martyrdom happened to be Imam Hasan’s share since the state was hidden from the people when he was poisoned by his wife and this all happened because it was supposed to be kept secret and undisclosed and it was also foretold by the Holy Prophet (s). The latter type of martyrdom, was attained by the younger grandson of the Holy Prophet (s), Imam Husayn (r) who was chosen. Since this was to be a disclosed and unveiled martyrdom t its news was revealed through Gabriel and the place of his martyrdom was foretold and the time was declared to be the beginning of the year 61 A.H. It was declared on numerous occasions, Ali (as) also foretold the people about it when they were in the battle of Sifeen. When the tragedy occurred it was conveyed in a manner by Allah (swt) whereby the earth started to bleed and the sky turned red and the invisible angelic speakers and Djinns recited elegies for Imam Husayn (a.s), Lions and other beasts kept roaming around the body of Imam Husayn in order to protect it, and live snakes kept shoving into and out of the nostrils of the assassins of Imam Husayn. This incident was made famous in numerous other ways was conveyed to those present and absent, that the greatest sacrifice and martyrdom had occurred. Infact Allah started this custom of mourning and weeping for Imam Husayn, so that he might be remembered and cried upon, and all those hardships should be remembered; even the reason behind all this is the same that this incident should earn fame and acknowledgement. This was achieved everyone present or absent, human or spirits and the creatures came to know about this incident.

Risala sar al-Shahadatein Dar Tehreer al-Shahadatein, page 4-20, published in Lucknow

These are the comments of a vehement opponent of the Shi’a. If the desire of Allah (swt) is that the martyrdom of Imam Husayn (as) be conveyed to all, then the Shi’a are implementing this will by retelling this event in every home, Mosque and Street Corner.