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I read that their scholars and ayatollahs forbid matam yet they they still do it. Who do they follow? And what does matam achieve?
The question is dirEcted toward the shia
Answer
Mourning rituals and self harm as found in the Qur'an
We read in Surah Nisa 004.148:
YUSUFALI: Allah loveth not that evil should be noised abroad in public speech, except where injustice hath been done; for Allah is He who heareth and knoweth all things.
This verse makes it clear that the public's relaying of injustice is permissible. Relaying the suffering of a victim is permissible.
Major efforts are made to prove that the term mourning is proof that Matam is Haraam under the Shari'ah. On the contrary breast-beating, bloods letting all come within the term mourning and its purpose is to convey the pains inflicted on the victim, something which the Quran has sanctioned.
What happened in Karbala, was that not injustice????
Do u knoe the story of Karbala??? http://www.al-islam.org/short/karbala.htm
Allow me to quote the famous Christian historian Edward Gibbon who wrote in his famous book, 'The Decline & Fall of the Roman Empire, Page 932:
"The Martyrdom of Husayn (as) is such a tragedy that it inspires a feeling of deepest sympathy and regard even in the coldest of heart. This tragedy of his Martyrdom is revived and recollected every year annually by his followers and devotees in Iran who visit his shrine and present their condolences and feelings in such a sincere manner as if they are ready to even sacrifice their lives for Husayn (as)â¦"
Thigh beating is the Sunnah of Maula Ali (as)
We read in Tauhfa Ithna Ashari page 523 published in Karachi:
"When Ayesha was defeated and Ali saw the corpses on the ground he began to beat his thighs"
We read in Madarij al Nubuwah, page 221:
"When life was breathed into the spirit of Adam he hit his hand on his head and cried. He made this tradition of beating one's head with one's hand and crying in times of trouble for his descendants."
We read in Ahl'ul Sunnah's authority work Aqd al Fareed, Volume 1 page 342:
ÙÙÙا ÙÙع٠اÙÙÙÙعÙا٠ب٠ÙÙÙÙرÙÙ٠إÙ٠عÙر ب٠اÙخطاب Ùضع ÙدÙ٠عÙ٠رأس٠ÙØµØ§Ø Ùا أسÙ٠عÙ٠اÙÙعÙاÙ
When Umar received news of the death of Numan ibn Muqran, he placed his hand on his head and wailed: 'O my grief for Numan!'
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
The Status of one that mourns Imam Husayn (as)
In authentic book of Ahl'ul Sunnah "Sawaiq-e-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."
Be it clear to one and all, that we, The Shi'as, do Matam because we are Muhammad' s (s) Ummah. So if we turn our faces from performing Azadari of his Holy Progeny (as) today, then The most Beloved of Allah's Creation, Muhammad Mustafa (s) will also turn his face away from us on the Day of Accounts!
May Allah Bestow His Choicest Blessings upon His Most Beloved Prophet & his Holy Progeny (s) and May He Damn the Tyrants with His Choicest Punishment & Chastisement and Throw them in Hell forever. Amen.
Mourning rituals and self harm as found in the Qur'an
We read in Surah Nisa 004.148:
YUSUFALI: Allah loveth not that evil should be noised abroad in public speech, except where injustice hath been done; for Allah is He who heareth and knoweth all things.
This verse makes it clear that the public's relaying of injustice is permissible. Relaying the suffering of a victim is permissible.
Major efforts are made to prove that the term mourning is proof that Matam is Haraam under the Shari'ah. On the contrary breast-beating, bloods letting all come within the term mourning and its purpose is to convey the pains inflicted on the victim, something which the Quran has sanctioned.
What happened in Karbala, was that not injustice????
Do u knoe the story of Karbala??? http://www.al-islam.org/short/karbala.htm
Allow me to quote the famous Christian historian Edward Gibbon who wrote in his famous book, 'The Decline & Fall of the Roman Empire, Page 932:
"The Martyrdom of Husayn (as) is such a tragedy that it inspires a feeling of deepest sympathy and regard even in the coldest of heart. This tragedy of his Martyrdom is revived and recollected every year annually by his followers and devotees in Iran who visit his shrine and present their condolences and feelings in such a sincere manner as if they are ready to even sacrifice their lives for Husayn (as)â¦"
Thigh beating is the Sunnah of Maula Ali (as)
We read in Tauhfa Ithna Ashari page 523 published in Karachi:
"When Ayesha was defeated and Ali saw the corpses on the ground he began to beat his thighs"
We read in Madarij al Nubuwah, page 221:
"When life was breathed into the spirit of Adam he hit his hand on his head and cried. He made this tradition of beating one's head with one's hand and crying in times of trouble for his descendants."
We read in Ahl'ul Sunnah's authority work Aqd al Fareed, Volume 1 page 342:
ÙÙÙا ÙÙع٠اÙÙÙÙعÙا٠ب٠ÙÙÙÙرÙÙ٠إÙ٠عÙر ب٠اÙخطاب Ùضع ÙدÙ٠عÙ٠رأس٠ÙØµØ§Ø Ùا أسÙ٠عÙ٠اÙÙعÙاÙ
When Umar received news of the death of Numan ibn Muqran, he placed his hand on his head and wailed: 'O my grief for Numan!'
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
The Status of one that mourns Imam Husayn (as)
In authentic book of Ahl'ul Sunnah "Sawaiq-e-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."
Be it clear to one and all, that we, The Shi'as, do Matam because we are Muhammad' s (s) Ummah. So if we turn our faces from performing Azadari of his Holy Progeny (as) today, then The most Beloved of Allah's Creation, Muhammad Mustafa (s) will also turn his face away from us on the Day of Accounts!
May Allah Bestow His Choicest Blessings upon His Most Beloved Prophet & his Holy Progeny (s) and May He Damn the Tyrants with His Choicest Punishment & Chastisement and Throw them in Hell forever. Amen.
Who were the founders of the Indian Broadcasting Company in 1927 later turned as All India Radio ?
Raka
Answer
The Indian State Broadcasting Service (ISBS) with a station in Bombay was set up in April 1930 under the Department of Industries and Labour. After initial financial struggle, ISBS started making profits from 1932 as the number of sets gradually increased. ISBS was renamed All India Radio (AIR) in June 1936. With the outbreak of the World War II in 1939, six more stations at Peshawar, Lahore, Lucknow, Madras, Dhaka and Karachi were added. Principal stations at Delhi, Calcutta and Bombay were provided with short wave transmitters. During the World War II the activities were diversified. For countering German propaganda a centralised External Service and a News Service were started. In 1947, the primary coverage of All India Radio was limited to less than 10% of the country's area and the total number of licensed radio sets was about three hundred thousand.
Dhaka station of All India Radio put its programmes on air from a rented house in Nazimuddin Road, now Seikh Borhanuddin College, on 16 December 1939. The station was opened by Sher-e-Bangla ak fazlul huq. The first item of its broadcast was a message in English by Poet rabindranath tagore. The transmission used to start at 5 p.m. and closed at 10 p.m. A Marconi 5-KW transmitter was installed at Kalyanpur. Its range was 20 to 25 miles by night and 30 to 45 miles by day. Bangladesh Betar now preserves this old transmitter as a memento in their museum. The first director of the Dhaka station was Dr. Amulya Chandra Sen who served here for two years (1939-41).
The Indian State Broadcasting Service (ISBS) with a station in Bombay was set up in April 1930 under the Department of Industries and Labour. After initial financial struggle, ISBS started making profits from 1932 as the number of sets gradually increased. ISBS was renamed All India Radio (AIR) in June 1936. With the outbreak of the World War II in 1939, six more stations at Peshawar, Lahore, Lucknow, Madras, Dhaka and Karachi were added. Principal stations at Delhi, Calcutta and Bombay were provided with short wave transmitters. During the World War II the activities were diversified. For countering German propaganda a centralised External Service and a News Service were started. In 1947, the primary coverage of All India Radio was limited to less than 10% of the country's area and the total number of licensed radio sets was about three hundred thousand.
Dhaka station of All India Radio put its programmes on air from a rented house in Nazimuddin Road, now Seikh Borhanuddin College, on 16 December 1939. The station was opened by Sher-e-Bangla ak fazlul huq. The first item of its broadcast was a message in English by Poet rabindranath tagore. The transmission used to start at 5 p.m. and closed at 10 p.m. A Marconi 5-KW transmitter was installed at Kalyanpur. Its range was 20 to 25 miles by night and 30 to 45 miles by day. Bangladesh Betar now preserves this old transmitter as a memento in their museum. The first director of the Dhaka station was Dr. Amulya Chandra Sen who served here for two years (1939-41).
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