A Brief Description of Azadari of Imam Husayn (A.S.)

(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