Chapter Three:  The rewards for mourning Imam Husayn (as)

 

Azadari distinguishes between the path of Husayn (as) and that of Yazeed

Had it not been for these mourning rituals, the distinction between the path of Husayn (as) and that of Yazeed would have been destroyed, thanks to the efforts of Nasibis such as Sipah-e-Sahaba who now openly deem the Khilafath of Yazeed to be rightful.

Azadari has ensured that the efforts of Yazeed’s modern day lovers will never be achieved, Yazeed will for ever be deemed as a hateable man who symbolises filth, shame, debauchery, decadence, immorality, mental corruption, and all the ingredients existent in the DNA of Iblis (Devil).

We deem our Azadari (mourning) as the means via which we can express our sorrow for the Ahl’ul bayt (as). The words of Imam of Ahl’ul Sunnah Allamah Fakhrudeen Radhi are very important:

“It is our firm belief that one who dies with love for the descendants of Muhammad (s) dies a martyr”.
Tafseer al Kabeer volume 7 page No.390 line No 9

Martyrdom in Sunni books

“One who dies on account of overeating will be alleviated from punishment in the grave”
Al-Jami al-Kabir by al Tabrani Page No. 59

We read in Sahih Bukhari Volume 1, Book 11, Number 688, Book of revelation:

Narrated Abu Huraira:
The Prophet said: “Martyrs are those who die because of drowning, plague, an abdominal disease, or of being buried alive by a falling building.”

We read in Sunan al Nasai Volume 4 Page 99:

“The Prophet said: “Martyrs are those who die because of plague, an abdominal disease, or a women that dies in child birth”

In sum these references show that in the eyes of the Ahl’ul Sunnah, one who dies on account of:

  1. Overeating
  2. Catching the plague
  3. Stomach pain
  4. Drowning
  5. Being flattened under a wall
  6. Childbirth
  7. and also that poor fellow who is killed in Jihad.

According to Ahl’ul Sunnah martyrdom is so easy and cheap that the above-mentioned seven classes of deaths are martyr’s deaths. So when a man dies in love of Ahl’ul bayt (as) why does he not attain the status of “martyr” when love for them is a religious duty in the Qur’an.

Love and Mullah’s

If the concept of “Martyrdom” is not yet clear in people’s minds, we shall further cite this Hadeeth from Tareekh Baghdad Volume 5 page 116:

عن بن عباس قال قال رسول الله صلى الله عليه و سلم من عشق وكتم وعف فمات فهو شهيد

Ibn Abbas narrated that Allah’s messenger said: ‘Whoever fells in love, then hides his feelings and guards his chastity and died, surely he is a martyr”.

Comment

Look at the trickery of these Nasibi Mullahs who have sought to endorse illegitimate love affairs into Islam. They have not only created a Hadith but also placed the defeated illegitimate lover to the status of a martyr. If a love sick male / female can attain the rank of a martyr than all those seeking justice are invited to give their opinion as why one who dies in the love of descendants of Muhammad (s), (which is considered to be the reward of office of prophet) cannot attain the rank of martyrdom.

How can you attain Paradise through mourning (Azadari)?

Dear Readers, whenever we read the sayings (hadith) regarding the gain of heaven in reward of weeping, lamenting, mourning and religious conferences, Nasibi ask how we can attain this without prayers, fasting, Haj and Zakat. It would have been better, if they had conducted an examination of their own books.

عبد الله بن عمر قال قال رسول الله صلى الله عليه و سلم من قاد أعمى أربعين ذراعا وجبت له

“Paradise is rewarded to he who grasps the stick of a blind man and assists him to reach a place forty hand spans ahead”.
Tareekh Baghdad, volume 5 page 105

We invite the lovers of justice to see the cleverness of these Mullahs. One who catches the stick of a blind man can enter Paradise whilst the man who dies in love of descendants of Muhammad (s) has no right to enter Heaven!

The merits of feeding Halwa (sweet dish)

We read in Tareekh Baghdad Volume 4 page 85:

Anyone that feeds his brother some sweet dish (Halwa), Allah on the Day of Judgement shall keep him aloof of seventy difficulties (Balaah).

These Nasibi deny that mourning for Imam Husayn (as) carries any benefit to the participant. They condemn feeding the participants of Azadari but for every parcel of sweet fed to a Mullah seventy problems are cleansed.

The Promise of Paradise by Imam Husayn (as) to his mourners

Imam Ahmed records in Fadhail Sahaba, Volume 2 page 675 Tradition 1154:

“Narrated on the authority of Ahmed bin Isra’el: ‘I read in the book of Ahmed bin Muhammed Bin Hanbal written by his own hand writting on the authority of Aswad Bin Amer Abu Abd Arrahman on the authority of Al-Rubay bin Mundher on the authority of his father that Al-Hussain use to say: ‘Whomsoever eyes cries a drop of tears on us or sheds a one drop of tears on us, Allah will reward him with paradise’
Fadhail Sahaba, Volume 2 page 675 Tradition 1154

It is now abundantly clear from above that a single drop of tear is a certain guarantee of Paradise.

Imam Sajjad (as) and Baqir (as) said, “Those that mourn Husayn (as) will be protected from Hellfire”

We read in Yanabi al Mawaddah fil Qurba by Sheikh Suleiman Qandozi Balkhi, Page 398

“A narration in the Exegesis of Ali ibn Ibrahim from Imam Mohamed Baqir (as) says that he said, “My father Ali (as) s/o Husayn (as) said, “The person who weeps upon my father and his companions and his tears flow down his cheeks, shall receive from Allah a chamber in Paradise. Whosoever remembers the calamities and heartbreaking incidents which my father and his companions faced in Karbala and weeps for them, for him shall Allah remove the intense pressure and excruciating pain of the Day of Judgment and shall keep him under his care and protection”.

Mourning the living carries a reward on par with mourning for a hundred martyrs

We read in Ahl’ul Sunnah’s authority work Tafseer Dur al-Manthur, Volume 4 page 569 Surah Yusuf verse 84:

Layth bin Abi Salim narrated that Jebril (as) went to Yusuf (as) in the jail, thus he (Yusuf) recognized him and said to him: ‘O you an honored angel by his God, do you have news about Yaqub?’ (The angel) said: ‘Yes’. (Yusuf) said: ‘How is he doing?’. (The angel) said: ‘His eyes has turned white on account of grief for you’. (Yusuf) said: ‘What was the extent of his sadness?’ (The angel) said: ‘The grief of seventy women’. (Yusuf) said: ‘Is he rewarded for this?’ (the angel) said: ‘Yes, its on par with one hundred martyrs’.
Tafseer Dur al-Manthur, Volume 4 page 569

We read in Tafseer Khazan, Volume 4 page 46:

قال يوسف فهل لك علم من يعقوب أيها الروح الأمين قال نعم قد ذهب بصره وابتلاه الله بالحزن عليك فهو كظيم ووهب له الصبر الجميل قال فما قدر حزنه قال حزن سبعين ثكلاء قال فما له من الأجر يا جبريل قال أجر مائة شهيد

Yusuf said: ‘O true spirit, do you have news about Yaqub?’ (The angel) said: ‘Yes, he has become blind on account of grief for you and he was suppressing’. (Yusuf) said: ‘What was the extent of his sadness?’ (The angel) said: ‘The grief of seventy women’. (Yusuf) said: ‘What is the reward for this?’ (The angel) said: ‘The reward for this mourning is on par with one hundred martyrs’.

Yaqoob (as) was a Prophet and no one has the audacity to attack him. This Prophet mourned his live son to such an extent that he became blind; Allah held his weeping to be on par with mourning 70 men and women. We have evidenced this from the works of Ahl’ul Sunnah. How can these Nasibi advance verses demanding patience with regard to remembering Imam Husayn (as) when we have this practice of Prophet Yaqoob (as)? Or is Sipah-e-Sahaba going to apply their fatwa to Prophet Yaqoob (as) too?

We see a Prophet mourning the separation of his son, who had not suffered any form of tragedy, yet he mourns his loss and this act cannot be criticised. Likewise if the Shi’a remember the tragedy suffered by the Ahl’ul bayt (as), their mourning is also permissible. The mourners of Husayn (as) can not maintain patience / silence when extreme injustice is perpetuated against their Imam. The victim shall make every effort to make his suffering known to all, whilst the killer shall make every effort to prevent such news from spreading, which is why today’s supporters of Mu’awiyah and Yazeed are working tirelessly to put an end to the mourning rituals associated with mourning Imam Husayn (as).

The Status of one that mourns Imam Husayn (as)

In authentic book of Ahl’ul Sunnah “Sawaiq al Muhariqqah”, page 147, published Egypt, it is written:

“The narrator says that sons of Taymoor told him when Taymoor became ill, in some days he became very restless and face became dark. Then he became little healthy. His sons asked him about this change of his face colour, thereupon he told them that angels of ‘Adhab came to him. But later Rasool Allah (saw) also came and told them to leave him, while he loved his progeny. Thus angels went away leaving me alone.”

You see these Nasibi Mullahs shout loudly that it was Taymoor who started this Azadari and he was so and he was so…. whatever wrong he did his love for Aal-e-Nabi and their ‘Azadari became the Waseela that Nabi (s) himself came to do his Shafa’at (intercession). We Shi’as also love and respect Aal-e-Nabi and we are sure that they will intercede us for the sake of this love and respect.

Exaggeration when narrating the merits of the Ahl’ul bayt (as)

It is claimed that the Shi’a provide undue and unjustified moral excellence to the descendants of the Prophet (s) under the cover of mourning. (Azadari)

So we invite them to examine their own works first:

قال لي رسول الله صلى الله عليه و سلم يا على ان الله أمرني ان اتخذ أبا بكر والدا

“The Prophet said: ‘O Ali, God has ordered me to take Abu Bakr as my father”
Tareekh Baghdad Volume 9 page 345

Astaghfirullah! We the Shi’a possess faith and love for the Ahl’ul bayt (as) but we do not give them any undue and unjustified moral excellence. We consider Hassan (as) and Husayn (as) to be the sons of Prophet and consider Ali (as) as his cousin and son in law. It is our belief that he (Ali) is the servant of Prophet (s) and his religious status is that of the true Khaleefa of the Prophet (s). Compare this to the Ahl’ul Sunnah depicting Abu Bakr to be the father of Prophet (s). If Nasibi attempt to explain away the tradition by stating that father here refers to father in law, then we will say that this does not elevate his rank in any way since the prophet had eighteen wives and hence 18 such eighteen fathers in law.

Let us see another example of exaggeration. Read Quran and become a prophet as recorded by Imam al-Beyhaqi in his book Shu’ab al-Eman, Volume 5 page 4 Tradition 1937 :

قال : قال رسول الله صلى الله عليه وسلم : « من قرأ ثلث القرآن أعطي ثلث النبوة ، ومن قرأ نصف القرآن أعطي نصف النبوة ، ومن قرأ ثلثي القرآن أعطي ثلثي النبوة ، ومن قرأ القرآن كله أعطي النبوة كلها

Abu Umama narrated that Allah’s messenger said: ‘Whoever recites the third of Quran, he will be granted the third of prophethood, whoever recites the half of Quran will be granted the half of prophethood, whoever recites two thirds of Quran will be granted two thirds of prophethood, whoever recite the whole Quran will be granted the whole prophethood.”

We shall Inshallah now discuss Azadari for Imam Husayn (as) at length.

 

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