AZADARI

Abstract: This article discusses briefly the tragic episode after the Shahadat of Moula al Husain (as) which was Qiyamat for Ahl al Bait (as). This painful history is recorded in the authentic Maqtal of Shaikh Abbas al Qummi. ‘Aahhin Summa Aahhin’ on what the children of Rasulullah(S) faced. Pretender of the seat of the so-called caliph committed such heinous crimes with the grandson of Rasulullah(S), Moula Abi Abdillah al Imam al Husain ibn Ali(as), at Karbala in 61 (AH), the precedent of which is not found in the history of the previous nations. Yazid (L), his supporters and their like minded are that cancerous part of the Ummah who executed the family of Rasulullah(S) and continue to treat their followers with contempt and cruelty. The family of Rasulullah(S) faced such Zulm and Masaib in the long journey from Karbala to Kufa to Syria, which in the past wasn't even faced by Sualeh (as) and Hud (as) from their nations, Samud and A’ad.  Even today, the successors of Shimar and Yazid never respect Ahl al Bait (as) and deliberately ignore the injunction of the Qur’an: “Muwaddatu Fil Qurba” (expressing love for the close of kin of Rasulullah(S) – Ali, Fatimah, Hasan and Husain). What justifications will the killers of Ahl al Bait (as) (the children of Rasulullah (S)) present to Allah on the Day of Qiyamah? How will the supporters of Yazid (L) who are always ready to defend him face Rasulullah(S) on the Day of Judgement? Allah is not ignorant of the Zulm done to His servants; the victims of Zulm will have their day, a day of great importance (the Day of Qiyamah when Qis’as of their Shahadat will be taken and the criminals punished). The clarion call of Husain:“Hal Min Nasirin Yansurna”(Is there anyone to help me) still resounds and demands that the devotees practice Shariah in their daily affairs, for which Moula al Husain(as), his Ahl al Bait(as) and Ash’ab(ra) embraced Shahadat and faced trials and tribulations at the land of Karbala. For which the grand-daughters of Rasulullah(S), ladies of Bani Hashim and others bore unbearable pain. The reply to the call of Husain (as) is: “Labbaiyyka Ya Husain” which means that one is present at Karbala in the battlefield, even if alone, deserted by others, with people accusing and letting you down. It states that you, your money, your parents, family and children are all ready to participate in this battle. This is the short meaning of "Labbaiyyka Ya Husain". The unique feature of this tearful description is the side by side Marasi of the four outstanding Shia Fatemi Ismaili Du’at. These Marasi are pure from distortion.  Contrary to the Urdu and Persian poets, these Du’at focused their skill of writing poetry towards the facts and Haqaiq. They never used their pen to show the grandeur of their literary talent, like the Urdu and Persian poets.

Abstract: This article discusses how the Shi’i Fatimi Ismaili Tayyabi Dawoodi Bohras commemorate the first ten days of Muharram, also known as Al Asharah al-Mubarakah in remembrance of the Azeem and unparalleled sacrifice of Moula Abi Abdillah Al Imam al-Husain Ibn Amir al-Mumineen Ali (as) at Karbala. Sayyid ash Shuhada Husain (as), his Ahl al-Bayt (as) and Ash’ab (ra) fought against the Zulm, injustice, and harassment committed by the Syrian emperor Yazid (L). Al Imam al-Husain (as) opposed and exposed him by sacrificing his life. The process of learning enriches the Aqidah and ‘ilm of the community members through Muharram Wa’az (sermons), which includes various topics of interest. It also informs us that this 1000-year-old legacy of the Shi’i Fatimi Ismaili Imams is continued with the same spirit by their Du’at, which refreshes the spiritual energies of the followers.

In Syria, there are two dominant scholarly opinions on ritual self-flagellation, which rest on different understandings of health and healing, and which form the topic of the first part of this chapter. The second examines miracle stories and ritual practices, which are both symbolic and productive of healing and sustain the legitimacy of the shrine of Sayyida Zaynab. The chapter looks at how Twelver Shi'is in Syria prior to the Arab Spring responded to the ambiguities surrounding the female Shi'is saint Sayyida Zaynab. Proponents of self-flagellation draw on 'traditional' medicine and argue that self-flagellation derives from cupping and constitutes a miraculous healing practice. Donating blood focuses on the community-not on individual devotees and the question of sainthood. The transactional aspect of the relationship between saints and Shi'is is highlighted in the ritual of nidhr (making religious vows) and in the sponsorship of majalis 'aza'.