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Mourning ( Azadari ) is not a Bid'at ( Innovation ) - PROVED!!

First Objection:
 Martyrdom should be celebrated not mourned!!!
REPLY:-
Rasulullah(saww) mourned those that were martyred!!             
 
Many companions were martyred in the battles that took place during the time of the Holy Prophet (s) and of course all of them succeeded in their respective examinations. Hamza was named as the Lord of the Martyrs, and hence received a larger but rather than express joy at what his uncle had attained he cried and lamented over him and asked that the women of Quraysh to likewise.
1) Seerat un Nabi, volume 1, page 345.
2) Ma'arij al Nabuwat, Rukn 4, chapter (Bab) 6, page 123


Similarly we have already cited the incident where Holy Prophet (s) wept over the martyrdom of Jaffar Ibn Abi Talib (as). If mourning for a martyr is incorrect than what do Nawasib think about Holy Prophet (s)? The fact of the matter is that Prophet (s) himself gave best reply of the pathetic Nasibi belief for celeberating the martyrdom rather to mourn it.

The Holy Prophet (s) said : “Yes, Today Jafar has been martyred there, but the troubles and the plight that he went through before being martyred are very grieving.”
Al-Bidayah wa al-Nihaya, Volume 4 page 673

This proves that mourning and lamenting for a martyr was practiced by the Holy Prophet (s) and hence it is Sunnah of the Prophet whilst celebrating the loss of a martyr has no textual proof.
1) Seerat un Nabi, volume 1, page 345.2) Ma'arij al Nabuwat, Rukn 4, chapter (Bab) 6, page 123
Similarly we have already cited the incident where Holy Prophet (s) wept over the martyrdom of Jaffar Ibn Abi Talib (as). If mourning for a martyr is incorrect than what do Nawasib think about Holy Prophet (s)? The fact of the matter is that Prophet (s) himself gave best reply of the pathetic Nasibi belief for celeberating the martyrdom rather to mourn it.
The Holy Prophet (s) said : “Yes, Today Jafar has been martyred there, but the troubles and the plight that he went through before being martyred are very grieving.”
Al-Bidayah wa al-Nihaya, Volume 4 page 673
This proves that mourning and lamenting for a martyr was practiced by the Holy Prophet (s) and hence it is Sunnah of the Prophet whilst celebrating the loss of a martyr has no textual proof.

 Lady Hajra mourned when she heard of her son’s pending death!!                    Traditions record that Hajra fainted when she visited the spot where her husband intended to slaughter his son. Some of the narrators say that it was this very grief that gradually caused her death. Nasibi logic would dictate that Hajra should have been doubly happy because her son was alive and also got the rewards for succeeding in the examination - she should have kept praising Ismail (as), however, she was a mother and not a foe, the latter would have been happy at the hardships faced by her son and husband. It is natural that whenever a loved one is in trouble, or if he has faced hardships, it always causes pain and sorrow, hence those who love Imam Husayn (as) will mourn and cry and his enemies will praise their persecutors.
 One can never rejoice over the terrible suffering of the Ahl’ul bayt (as)!!!
Whilst martyrdom is the sign of a great individual, it is also a time of reflection / sadness at an individual's suffering.
 One can never rejoice over the terrible suffering of the Ahl’ul bayt (as)!!!
Whilst martyrdom is the sign of a great individual, it is also a time of reflection / sadness at an individual's suffering. One can never rejoice over the terrible suffering of the Ahl’ul bayt (as)When our fourth Imam Zayn ul Abideen (as)was asked that which incident was of most pain to you during and after the Karbala? Imam (as) replied"Shaam! Shaam! Shaam!"

Although martyrdom is a high status a fact recognised by our Imams, the unveiling the daughters of Muhammad (s), making them prisoners and parading then bare head and foot through the streets of Damascus, is not a happy occasion, is this something that the Bani Hashim should be proud of? Should they rejoice at such humiliation?
Although martyrdom is a high status a fact recognised by our Imams, the unveiling the daughters of Muhammad (s), making them prisoners and parading then bare head and foot through the streets of Damascus, is not a happy occasion, is this something that the Bani Hashim should be proud of? Should they rejoice at such humiliation?

SECOND OBJECTION:
Shia rituals are a waste of money Shi'a waste money and blood on this Day - why?
 
Reply –
        The Eid sacrifice should likewise be deemed a waste of money
At Mina on one day hundreds of thousands of goats are slaughtered and there meat often goes to waste, if its okay for such a waste of money on that day then why the objection to mourning for Imam Husayn (as)? If such spending at Mina is remember the event of Ismail (as) the Shi'a can also do the same on Ashura.

When our fourth Imam Zayn ul Abideen (as) was asked that which incident was of most pain to you during and after the Karbala? Imam (as) replied"Shaam! Shaam! Shaam!"
Although martyrdom is a high status a fact recognised by our Imams, the unveiling the daughters of Muhammad (s), making them prisoners and parading then bare head and foot through the streets of Damascus, is not a happy occasion, is this something that the Bani Hashim should be proud of? Should they rejoice at such humiliation?

THIRD OBJECTION:
You cannot mourn over someone that is alive!
 
Imam Husayn (as) is alive so why do you do participate in mourning rituals for the living? 
Reply – 
          This exposes the hypocrisy of the Nawasib
Herein lies clear proof of Nasibi contradictions. When we debate on the concept of using the Imams (as) as a means of approach the same Nasibi objects, saying that you can't seek help from the dead!
Is this not a blatant contradiction! For these Nasibi Mullah there example is like that of a dog in Surah Araf 007.176
"His similitude is that of a dog: if you attack him, he lolls out his tongue, or if you leave him alone, he (still) lolls out his tongue. That is the similitude of those who reject Our signs; So relate the story; perchance they may reflect."

FOURTH OBJECTION:   
 
Quran prohibits the visiting of graves! 
Allah has forbidden us to visit graves, as is clear from Surah Tauba, so why do the Shi'a create image depicting the grave of Imam Husayn (as)?
Reply –
This prohibition refers to the graves of hypocrites!
In this verse Allah has forbidden the holy Prophet (s) to go to the grave of a Munafiq. Hence a person who thinks that his parents or Imams are Munafiq should abstain from going to their graves and making their images.

FIFTH OBJECTION:

– Azadari is an unnecessary waste of public money!!The Shi'a population give a lot of money to Ulama and Zakireen, that's why they are not speaking against this. If they don't get this money, then this Azadari will also come to an end.

Reply –
Those that donate towards Azadari are duly rewarded by Allah (swt)
[Shakir 9:74] ... because Allah and His Messenger enriched them out of His grace; therefore if they repent, it will be good for them; and if they turn back, Allah will chastise them with a painful chastisement in this world and the hereafter, and they shall not have in the land any guardian or a helper.Look at how these people are getting jealous. These Mullahs receive no grace for implementing the of bidah of Tarawih, whereas the Shi'a Ulama and Zakireen praise Ali (as) and his family, and Allah blesses them with His grace in this world and in the next. The Nasibi Mullahs are people who keep burning in jealousy here, and also in the next world. Inshallah.

SIXTH OBJECTION:
All symbols associated with Azadari are false
The Shi/'a processions depict false Blood and False Arrows, the blood and arrows is placed over the Zuljanah, upon which Shi'as weep is false.
Reply:
                  When the brothers of Yusuf (as) came to Yaqub (as) and told him that their brother Yusuf (as) had been eaten by a wolf, and that all that remained was his bloodied shirt, the blood was not that of Yusuf (as), but was kept by Yaqub (as) as a symbol over his suffering. Yaqub (as) would weep bitterly when looking at that replica. The cradle of six month old Asghar (as) is not the real cradle, but it symbolises the suffering of a six month old child, as such we think of him (as) when we look at the cradle, remembering that a child of such a tender age met a fate wherein an arrow used to hunt wild beasts was fired in to his neck. Yaqoob (as) placed the shirt over his eyes and bloodies his face with it.
We can see that the Sunnah of one Prophet was to look at the replica and mourn over it profusely.
Yaqub (as) started weeping bitterly after looking at that replica. If such symbols constitute Bidah or shirk, then the Nawasib should apply a Fatwa on the Nabi (as) in the first instance. All of these symbols serve as a reminder of the tragedy of Karbala, and the callous manner in which innocent men were killed, and their women folk taken prisoner. We weep in the same way that Yaqub (as) wept over the sufferings of his son.

SEVENTH OBJECTION:
The Shia allow their women to participate and observe male mourning processions and this is shameless
This is a common argument advanced by todays moralistic Nawasib, who suggest that the presence of women Shi'a women in these processions, wherein men often removed their shirts, evidences a lack of morality on the part of the Shia, as this opens up the door to inappropriate contact.
Reply
According to Sunni reports, females watching male gatherings is the Sunnah of Aisha
We read in Sahih Bukhari, Volume 2, Book 15, Number 70:
Narrated Aisha:
        ... It was the day of 'Id, and the Black people were playing with shields and spears; so either I requested the Prophet (p.b.u.h) or he asked me whether I would like to see the display. I replied in the affirmative. Then the Prophet (p.b.u.h) made me stand behind him and my cheek was touching his cheek and he was saying, "Carry on! O Bani Arfida," till I got tired. The Prophet (p.b.u.h) asked me, "Are you satisfied (Is that sufficient for you)?" I replied in the affirmative and he told me to leave.
If one inspects the tradition carefully, it is clear that Aisha watched the entire display whilst seated upon the shoulders of the Prophet (s). Our claim can be evidenced by the fact that we are informed from Aisha’s testimony that she was standing behind the Prophet (s) so how was she then capable of observing the entire spectacle cheek to cheek with the Prophet (s)? Did she take some growth hormone that enabled her to rise in height to such dramatic proportions, to the point that she was cheek to cheek with the Prophet (s)? Or did she climb on to some cushions. Or was she riding on the back of the Prophet (s)? Just contemplate the ages of the spouses. Aisha (was had not yet attained majority age whilst the Prophet (s) was in his fifties. Was Aisha taller, shorter or the same size as the Prophet (s)? If Aisha was of the same height or shorter she would have only been able to observe the spectacle cheek to cheek with the Prophet (s), unless of course if she was on his (s) shoulders.
The history books suggest that the middle aged Prophet (s) was of medium height. Aisha had not yet hit puberty so was bound to increase in height, but it is unlikely that at that time she would have been the same height as the Prophet (s). This being the case, precisely how could her taller husband have enabled her to see the event by telling her to stand behind him (s)? How was she then able to stand behind the Prophet (s) and observe the event cheek to cheek? The only possible way that this could have happened was if she was watching the event on the shoulders of the Prophet (s).
Since Salafis always insist that their married lives should be a mirror image of that of the Prophet (s) and Aisha we would urge them to accordingly implement this Sunnah forthwith. It is essential they avers such traditions and accordingly accompany their wives to male displays of bravado and wrestling. Naturally to ensure complete compliance with the Sunnah of the Prophet (s) the Salafi brothers should ensure that their wives are raised either through physical carrying or via lift supports (for the heavier Salafi female) so that she is accordingly positioned cheek to cheek with her spouse, that way both spouses can enjoy the display and ensure complete conformity with the Sunnah of the Prophet (s)!
Returning to the objection, Shia men never place their women on their shoulders during mourning gatherings! If they attend there is a separation between males and females, in that they are with their gender and men with their own. Sadly the Nawasib have applied their own perverted intentions behind Salafi Islamic circles co-ordinated in Universities, wherein the ‘brothers’ ogle at sisters during lectures to our mourning processions. The intention of our women folk at such processions is to mourn the suffering of Hussain (as) and the subsequent persecution of his women folk.
If the Nawasib point out that women are within close proximity and hence can easily observe the male mourning rituals, we will point out that (as per your books), Aisha was also within close proximity of the Ethiopians that were practicing their combat skills in the mosque of the Prophet (s)! Whilst Shia women clad in black would remain circumspect hidden amongst similarly dressed women, one wonders how Aisha would have remained so discreet when she was positioned upon the shoulders of the Prophet (s) for all to see! 

EIGHTH OBJECTION:
        The Shia mourn Hussain (as) to antagonise Sunnis!!Inb Al Hashimi(Sunni):  Shia celebrate Ashura to spite the Sunni Muslims.The Shia attest that it was Yezid who killed Hussain (رضّى الله عنه), and they say that Yezid was a Sunni. This is the reason that they mourn Hussain (رضّى الله عنه), because they blame the Ahlus Sunnah for this tragic event. The Shia mourning on Ashura is therefore a spiteful fist in the air against the Sunni majority. The Shia leave no stone unturned in their defamation of the Ahlus Sunnah, and thus they want everyone to remember that it was “Yezid the big bad Sunni” who was responsible. 
As can be seen, the Shia mourning on Ashura has little do with their love for Hussain (رضّى الله عنه), but rather has more to do with their hatred of the Sunnis. As can be seen, the Shia mourning on Ashura has little do with their love for Hussain (رضّى الله عنه), but rather has more to do with their hatred of the Sunnis.  

Reply –            
    Our mourning is linked to the love for our fallen Imam (as)
This is a blatant lie! The Shia objective behind Azadari is not to stick a proverbial V sign up at Sunnis as this Nasabi suggests, it is linked to our love for our Imam (as) and nothing else. We will evidence this by citing this example:
         “One picks up the Newspaper in the morning to read a headline about a young boy killed in a car accident. The natural reaction will be to read this story and be saddened by it. Those that don’t reside in the same city as the boy and have no link with the victim or the area wherein he resided will move on to the next column. Those that live in the same city will stop and think about the area, and wonder if they might know the victims family. Those that live within the same district of the city will think harder, and will ask questions of friends to see if they know the family of the deceased. Those that live within the same locality as the victim, will be saddened and will seek to share in the loss of the bereaved parents, they will attend their home, express their condolences and shall seek to share in their grief, as they sympathize and will share in their loss”
     One can explain mourning for Imam Husayn (as) from this example. The closer you are to the Imam, to his family the more hurt you feel by his loss, the greater the desire to express your grief art his loss, by joining in his grief, by participating ion gatherings wherein his loss is remembered. It is linked to one’s closeness and affinity with him. For us as Shias the tenth of Muhurrum is a deeply personal day wherein the believer seeks to create a spiritual bond with his beloved Imam (as). We certainly do not spend hours barefoot in scorching heat marching ths streets just to upset Sunni sensibilities! Why would Sunnis be upset at our cursing Yazeed when the vast bulk of Sunnis hate him like, just like the Shia? The only ‘Sunnis’ that would be upset with comments of Yazid are those that love him and uphold his Khilafath, now if our marching upsets such people then that is their problem linked to the manner in which they were conceived, not ours.

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