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Chapter Five: Crying and wailing for Imam Hussain (as)

Crying is a natural act

Islam is a religion based on nature. Wailing or weeping is the innate instinct of a human being. A newborn child starts his life crying. Weeping is not prohibited in any religion or creed of the world. Tears are automatically shed when a man is confronted by any physical, mental or spiritual mishap, and tears are not only the sign of grief but also a kind of reimbursement for that grief. Now in whose grief does a newborn child weep? That’s the question, which can be answered by the one who remembers his own weeping when he was born. It is said, that when Adam (as) was sent to this earth from heaven, he wept on that migration and hence every child of Adam (as), weeps when he opens his eyes in this world. If this is true, then this reason for wailing certainly supports our point of view that in the grief of a departure, wailing is a natural habit. Wailing or weeping is a natural instinct hence Allah (swt) has also praised this act and has said in the Holy Qur’an:

We read in Surah Maryam 019.058

YUSUFALI: Those were some of the prophets on whom Allah did bestow His Grace, – of the posterity of Adam, and of those who We carried (in the Ark) with Noah, and of the posterity of Abraham and Israel of those whom We guided and chose. Whenever the Signs of (Allah) Most Gracious were rehearsed to them, they would fall down in prostrate adoration and in tears.

Surah An-Nahl verse 53

YUSUF ALI: And ye have no good thing but is from Allah. And moreover, when ye are touched by distress, unto Him ye cry with groans.

It is quite clear from these words of Allah (swt) that He praises this act and dislikes mocking the concept of weeping. Therefore, during mortification or humility before Allah (swt) and during the situations of calamity and catastrophe, wailing is the act of the praised ones and since ‘wailing’ is a composite act of mourning it serves as evidence for mourning.

Crying is an act of believers

[Yusufali 5:83] And when they listen to the revelation received by the Messenger, thou wilt see their eyes overflowing with tears, for they recognise the truth: they pray: “Our Lord! We believe; write us down among the witnesses.

This proves that crying is an act of the believers and according to the Holy Qur’an flowing of tears is a sign of believing in the truth.

This verse was revealed when some Christians from Habsha visited Madina. Shah Abdul Qadir Mohaddis Dehlavi gives its explanation in his “Tafseer e Moza al Qur’an”.

“When the persecutions by the pagans of Makkah were no longer bearable, the Holy Prophet(s) ordered the Muslims to migrate to some other country. That same day nearly 80 Muslims (some alone and some along with their families) migrated towards Habsha. The ruler of Habsha in those days was a very just man; the pagans of Makkah approached the king and lied to him that this new group of people calls Jesus Christ a slave. On hearing this, the king asked the Muslims to recite something from their book, which the Muslims did. After hearing the recitation of the Holy Qur’an some of their saints started crying and said that this is exactly what they have come to know by his Excellency Jesus Christ, and he had further said that after Him, another apostle would come and no doubt this person is that apostle. The king accepted Islam secretly, and this verse has been revealed for him.”

The flowing of tears from eyes is called crying and crying is one of the aspects of mourning, therefore the relation of this verse with mourning is automatically proved.

Of relevance is Abu Bakr’s very own admission that the Sahaba would weep when reciting the Quran. We are citing the comments of Ghazzali in “Ahya ul Uloom Adeen” Volume 2, Urdu Translation by Maulana Nadeem Al Waajdi Fazil Deobandi, Published in Karachi:

“When Abu Bakr saw an Arab man weeping while listening to the Holy Quran He said : “We used to weep in the same manner as you are weeping but now our hearts have become stonned”

The entire content of the Qur’an is true as is Husayn (as)’s martyrdom. According to Hadeeth Thaqlain both have an unbreakable link. Just as the eyes of believers are filled with tears when they hear the recitation of the Holy Qur’an, they also shed tears when hearing of Imam Husayn’s (as) martyrdom. Husayn (as) was the Talking Qur’an and the moment one hears about the hardships faced by Imam (as) one laments over his death and shed tears.

Lamentation from the Qur’an

We read in Surah Bara’at verse 82:

Therefore they shall laugh little and weep much (as) a recompense for what they used to earn.

The Verse clearly sanctifies weeping and crying else it would have prohibited it. History stands as clear proof how Prophets, Messengers and Messiahs from Allah (swt) have wept and cried, singing the glory and greatness of Allah (swt) and expressing their own humbleness and fragility before Him (swt). Also each and every one of these men have wept and cried for Imam Husayn (as) long before the Tragedy of Karbala took place! We ordinary men should follow these great men of Allah (swt) and adopt their ideals and practices.

The weeping of the Sahaba in the Qur’an

Moreover, see this verse in the chapter of weeping:

[Shakir 9:92] Nor in those who when they came to you that you might carry them, you said: I cannot find that on which to carry you; they went back while their eyes overflowed with tears on account of grief for not finding that which they should spend.

This verse descended with regard to some sahaba who asked the Prophet(s) for horses in order to participate in jihad.

There were seven men of the Ansar who came to the Holy Prophet and told him that they did not have provisions for going with him on the expedition of Tabuk. On hearing from the Holy Prophet that there was nothing left with him after providing others, they went away weeping.

One of the reasons that we weep for the tragedy of karbala is that we were not present at that time otherwise we would have helped the besieged grand son of Holy Prophet(s) and participated in jihad. If Sahaba can weep for not been able to participate in jihad at their time, than why cant Shi’a weep for the same reason?

Wailing from the Qur’an

Wailing has been permitted and nothing against it is found in any Book; on the contrary, there is the word “La yateni” from Verse 40 of Chapter 78, Al Naba’ The Great news in Part 30.

“Oh! Would that I were dust”

The word underlined from the Verse above shows that it is an indication for wailing, which is crying with a loud voice at loss of something dear to one’s heart, and this is a Verse from The Holy Qur’an. The comments of Deobandi scholar Anwar Shah Kashmiree are worthy of note:

“There is nothing against Islam in expressing grief, sorrow or in crying and weeping at the loss of a loved one”.

Fayz al Bari Sharh Sahih Bukhari, Volume 12, Page 462, Printed in Egypt

The earth and sky shed no tears for the Dhalimeen

In the Holy Qur’an Allah (swt) refers to the drowning of Pharaoh and his army as follows:

Yusufali 44:29] And neither heaven nor earth shed a tear over them: nor were they given a respite (again).

Comment

This Holy verse proves that crying over the unjust is not permissible but those who are just and have been treated unfairly can be cried and lamented over.

The verse refers the manner in which the rebellious Pharaoh was punished by Allah (swt) and he and his army was drowned. No one felt aggrieved and no one mourned their death. The verse stipulates that the earth and the sky did not weep at the death of Pharaoh, so clearly there exist scenarios wherein the earth and skies do indeed cry. We can conclude from this that when a rebel is punished no one is to cry over them, conversely, it is a desirable act to cry over someone’s hardships particularly those inflicted on pious people.

Allah (swt)’s reference to the sky and the earth is to stress the grandeur of these two places. It means that due to Pharaoh’s character no one mourned over his death. It is clear from this verse that mourning is specified for the pious and not for the evil .It acts as a warning that those that adhere to the path of Pharaoh shall perish like him and will have no one to mourn over them. Conversely if you give your life for the sake of religion and Allah (swt), you will attain respect and adherents that shall mourn your loss.

This verse proves that there are certain people in the world upon whom the heaven and earth weep, that is why Allah (swt) refers to the people of Pharaoh who were not from amongst those people who are cried upon by the heaven and the earth, but they are some other dear creatures of Allah.

Commentaries of this verses also confirm that the Heaven and the Earth cry upon the special individuals.

Allamah Jalaludin Suyuti states in his commentary of the verse that the Holy Prophet (s) said:

“They had done no deed that would merit the earth and Heaven crying for them, neither did anything pleasant come from their speech nor did any good deeds reach the heavens, that would merit the earth and heaven crying for them.”

Tafseer Durre Manthur volume 6, page 30

Allamah Fakhruddin Raazi after quoting the same tradition states:

“The same comments have been made by other commentators (Mufassireen).”

Tafseer e Kabir, volume 7, page 471

Suyuti also records this, in Tafseer Durre Manthur Volume 6, page 30:

A few people asked ibn e Abbas (r.a) that if the heaven and the earth really cry for some people? His reply was: “Yes.”

The weeping of the skies and Jinn for Imam Husayn (as)

Ibn al Hashimi in his article ‘Why Sunnis Do Not Comemmorate Ashura’ thought it imperative to search out the opinions of his fellow Naasbi brethren, it is hence not surpising to see that

Ibn al Hashimi cites Sunnipath.com:

Ibn Kathir said in al-Bidaya wal-Nihaya (8:201-202):

Al-Tabarani mentioned in this chapter very strange reports indeed and the Shi`a went overboard concerning the day of Ashura, forging many hadiths that are gross lies such as the sun being eclipsed on that day until the stars appeared, no stone was lifted except blood was seen under it, the celestial region became red, the sun and its rays seemed like blood, the sky seemed like a blood clot, the stars were hurling against one another, the sky rained red blood, there was never redness in the sky before that day, and the like… among other lies and forgeries of which not one report is sound

Reply – Sunni traditions confirm this reality

We would not have expected anything less from Ibn Kathir for his Nasabi bigotry is what compelled him to assert this, that Ibn al Hashimi happily cited without a seconds thought. Had the Nawasib of Sunnipath looked beyond Ibn Kathir they would have realised that the grief of Imam Husayn (as) is the grief on which not only Humans, but even Jinn, angels, animals, birds, the sky and trees, all lament. We read in Yanabi ul Mawwaddah by Allamah Shaykh Sulaiman al-Hanafi al-Qanduzi, page 392:

“The sky wept for forty days on (the martyrdom of) Imam Husayn (as)”.

We read in Tahdib al-Kamal by Jamaluddin al-Mizi, Volume 6 page 433:

وقال أبو الأسود النضر بن عبد الجبار عن بن لهيعة عن أبي قبيل لما قتل الحسين بن علي كسفت الشمس كسفة بدت الكواكب نصف النهار

Abu Qabeel said: ‘When Husayn bin Ali was killed, the sun was eclipsed (so long) so that the stars appeared in the middle of day’

Shah Abdul Aziz Dehlavi has narrated the lamenting and wailing of Jinn on page number 96 of his book titled “Sirrul Shahdatain”. He has also quoted the verses of the elegy, which was recited by the Jinn while weeping over Imam Husayn (as). Ummul Momineen Um Salma (ra) has also narrated as recorded by Imam Abi Bakar al-Haythami:

عن أم سلمة قالت‏:‏ سمعت الجن تنوح على الحسين بن علي‏.‏ رواه الطبراني ورجاله رجال الصحيح‏.‏

“I heard the jinns mourning for Husayn ibn Ali’.

Tabarani has recorded it and all its narrators are narrators of Sahih’

Majma al-Zawaid, Volume 9 page 199 Tradition 15179

We further read:

وعن ميمونة قالت‏:‏ سمعت الجن تنوح على الحسين بن علي ‏، رواه الطبراني ورجاله رجال الصحيح‏

‘Maymunah (ra) said: ‘I heard the jinns mourning for Husayn ibn Ali’.

Tabarani has recorded it and all its narrators are narrators of Sahih’

Majma al-Zawaid, Volume 9 page 199 Tradition 15180

Abu Naeem al-Asbahani records in Marifat al-Sahaba, Volume 5 page 333 Tradition 1686:

عن حبيب بن أبي ثابت ، قال : « سمعت الجن ، تنوح على الحسين

Habib bin Abi Thabit said: ‘I heard the jinn mourning over al-Hussain’

Then Tradition 1687:

عن أبي جباب الكلبي ، قال : حدثني الجصاصون قالوا : « كنا إذا خرجنا بالليل إلى الجبانة عند مقتل الحسين ، سمعنا الجن ينوحون عليه

Abi Habab al-Kalbi said: ‘Some grave diggers said: ‘Whenever we went out side at night to the cemetery during (the days) of the al-Hussain murder, we heared the jinn mourning over him’

We also read in Tradition 1688:

عن مزيدة بن جابر الحضرمي ، عن أمه ، قالت : سمعت الجن ، تنوح على الحسين

Mazidah bin Jabir al-Hadhrami narrated from his mother that she said: ‘I heard the jinn mourning over al-Hussain’

Marifat al-Sahaba, Volume 5 page 333

These are evidences of natural phenomena that occurred on the martyrdom of Imam Husayn (as) that has been preserved in Sunni works, which proves that every creation in the universe mourned over the martyrs of Karbala. Where there will be intense weeping and wailing, and moaning and lamenting, there will be chest beating and face smiting as well as is seen in daily life.

How does Heaven/Sky cry?

Let us now ascertain how heaven cries, and how we know when it does. Allamah Jalaludin Suyuti records:

وأخرج ابن جرير وابن المنذر عن عطاء – رضي الله عنه – قال : بكاء السماء حمرة أطرافها

“Atta (ra) said: ‘The sky cries in a manner that all of its corners get red’.

Tafseer Dur al-Manthur, Vol 7 page 413 Surah Dakhaan Verse 29

He quotes Imam Hasan Basri to have said:

وأخرج ابن أبي الدنيا عن الحسن – رضي الله عنه – قال : بكاء السماء حمرتها

Al-Hassan (ra) said: “When the sky gets red it weeps.”

Imam Mohammad ibn Jareer Tabari states in Tafseer Tabari, volume 22 page 33:

وقيل: إن بكاء السماء حمرة أطرافها

“It has been said that the crying of the sky is such that all of its corners turn red.”

Allamah Nizamuddin Nishapuri states in Tafseer Nisahpuri, volume 25, page 73:

“Many Mufassireen are of the view that the sky can cry, so they believe that the solar and the lunar eclipses, the corners of the sky getting red and the blowing of wild and pinching wind are forms of the sky weeping.”

The weeping of the heaven and earth over Imam Husayn (as)

Now let us analyze that who those people are who are cried at by the heaven and the earth.

Allamah Jalaludin Syuti writes that Ibrahim (ra) said:

Since the creation of the world, the heaven and the earth have cried for none else other then two men. The people asked him: “Do not the heaven and the earth cry for the Momineen?” He replied: “When they are virtous his privilege is linked to his status and deeds.” He then asked them if they knew how the heaven and the earth cries. The people replied in the negative, therefore he said: “It becomes fiery and red, just as the red boiling oil. The day when Yahya bin Zakarya was martyred the sky had got red and blood was dripping from it and the sky had also got red the day Husayn was martyred.”

Tafseer Dur al-Manthur, Vol 7 page 413 Surah Dakhaan Verse 29

He further states that Zaid bin Ziyad has reported:

وأخرج ابن أبي حاتم عن زيد بن زياد – رضي الله عنه – قال : لما قتل الحسين احمرت آفاق السماء أربعة أشهر

Zaid bin Zyad (ra) said: ‘When Husayn was martyred, the corners of the sky remained red for a four month period’.

Imam Ibn Jareer Tabari in his Tafsir Tabari , Volume 22 page 33 and Wahabi scholar Nawab Molvi Siddiq Hasan Khan Bhophali in Tafseer Fatah ul-Bayan, volume 8, page 326 stated:

حدثني محمد بن إسماعيل الأحمسيّ، قال: ثنا عبد الرحمن بن أبي حماد، عن الحكم بن ظهير، عن السديّ قال: لما قتل الحسين بن عليّ رضوان الله عليهما بكت السماء عليه، وبكاؤها حمرتها

Al-Seddi said: ‘When Hussain bin Ali (r) was killed, the sky started weeping for him, the weeping of the sky was by turning red’.

Imam Tabarani records in Mu’ajam Kabir, Volume 3 page 113:

حدثنا زكريا بن يحيى الساجي ثنا محمد بن المثنى ثنا الضحاك بن مخلد عن ابن جريج : عن ابن شهاب قال : ما رفع بالشام حجر يوم قتل الحسين بن علي إلا عن دم رضي الله عنه

Ibn Shehab said: ‘After the martyrdom of Hussain fresh blood started to gush from wherever stones were picked up.’

Imam Abi Bakar al-Haythami records in Majma al-Zawaed, Volume 9 page 316:

عن الزهري قال : ما رفع بالشام حجر يوم قتل الحسين بن علي إلا عن دم

رواه الطبراني ورجاله رجال الصحيح

“Al-Zuhari said: ‘After the martyrdom of Hussain fresh blood started to gush from wherever stones were picked up.’

Tabarani has recorded it and all its narrators are narrators of Sahih”.

Majma al-Zawaed, Volume 9 page 316 Tradition 15160

We further read:

وعن أم حكيم قالت : قتل الحسين وأنا يومئذ جويرية فمكثت السماء أياما مثل العلقة

رواه الطبراني ورجاله إلى أم حكيم رجال الصحيح

“Um Hakim said: ‘I was a young girl on the day al-Hussain was killed and the sky turned into red for days’.

Al-Tabarani recorded it, and the narrators until Um Hakim are the narrators of the Sahih”.

Majma al-Zawaed, Volume 9 page 316 Tradition 15161

Allamah Ibn Hajr Makki al-Haythami writes in his famed anti-Shia book:

“After Imam Husayn’s (a.s) martyrdom the sky kept crying continuously for seven days, the walls seem to be wearing coloured sheets and it is a proven fact that darkness prevailed over the world for three days and then a reddish light was apparent on the sky.”

He further quotes Abu Sa’eed:

“The day Imam Husayn (a.s) was martyred, no stone was picked in the world that did not have blood under it, blood kept oozing from the sky and the affects remained on the clothing for a long time, until the clothes became worn out.

…Sa’lbi has said that the sky kept crying for Imam Husayn’s (a.s) martyrdom and the sky’s crying was its turning red. Besides Sa’lbi a few others have said that the corners of the sky remain red for six months after Imam Husayn’s (a.s) martyrdom and then it started to emerge every now and then.”

…Ibn Seerin has said that they have come to know that this reddish light that emerges with the evening twilight did not exist before Imam Husayn’s (a.s) martyrdom.”

…Ibn Sa’ad has written in his Tabaqaat that that redness was not seen on the skies before Imam Husayn’s (a.s) martyrdom.”

Sawaiqh al Muhriqa, page 623-624 published in Faisalabad

In Arjyah ul-Matalib, page 347-348 Deobandi scholar Maulana Ubaidullah Amritsari states:

“The occurrence of these natural calamities was for the admonition for the masses after the martyrdom of Imam Husayn (r). Basra Adhwiya says that when Imam Husayn (r) was martyred it started to drizzle and by the morning all of their pots and water-drums were filled with blood. Zuhri (r.a) says that on the day of Imam Husayn’s martyrdom no stone was picked in Jerusalem that did not have fresh blood under it. Sufyan Thuri (r.a) narrates that his grand-mother was a young slave-girl at the time of Imam Husayn’s martyrdom; she had said that the sky kept weeping for him for many days. Ammar e Yasir (r) has narrated that the Holy Prophet (s) had said that the heaven had once cried for Yahya bin Zakariya and it will also cry upon the Holy Prophet’s (s) son (Husayn)”.

We share the same faith with the skies and the earth

Just as we believe in the oneness of Allah (swt), the Prophethood of Holy Prophet(s) and the Wilayah (Mastership) of Imam Ali (as), we have faith in all that Allah (swt) has created in the skies and on the earth. We believe that the earth and skies also weep over the hardships that were experienced by the Ahl’ul bayt (as).

Ibn Hajr al Makki in Sawaiqh al Muhriqa records a tradition wherein:

“Ali, while passing through Karbala, stopped at the place where Husayn was going to be buried and said: “Here Husayn and his comrades will be slain and the heavens and the earth shall weep over them”.

The constant weeping of Angles for Imam Husayn (as)

Imam of Ahl’ul Sunnah, Shaikh ‘Abdul Qadir Jilani, in his famous book, “Ghanyatul Talibeen”, page 430; comments:

“70,000 angels came to the grave of Husayn bin Ali after his martyrdom and they wept for him and will keep weeping unto the Day of Judgment.”

Ghanyatul Talibeen, page 430 published in Dehli

It is at this point apt to cite

Ibn al Hashimi who says:

Additionally, comemmorating Ashura with any special ritual would be adding to the faith of Islam, and this is Bidah. Bidah is considered part of Hell-Fire, and whoever invents a Bidah is promised Hell-Fire as well.

This Nasibi is inferring that the Shi’a commit Bidah by mourning the tragedy of Husayn (as) every year, what Fatwa will Ibn al Hashimi issue against these 70,000 angels that mourn Husayn (as) every day?

It is not permissible to cry at the suffering of the Kuffar

Another incident that Nasibis seek to twist as proof that crying for Imam Husayn (as) concerns the lack of remorse offered by Prophet Shuayb (as) for his people. We read in Surah e Araf verses 91-93:

[Yusufali] But the earthquake took them unawares, and they lay prostrate in their homes before the morning!

The men who reject Shu’aib became as if they had never been in the homes where they had flourished:

the men who rejected Shu’aib – it was they who were ruined!

So Shu’aib left them, saying: “O my people! I did indeed convey to you the messages for which I was sent by my Lord: I gave you good counsel, but how shall I lament over a people who refuse to believe!”

According to the words of Prophet Shu’aib (as) lamenting over the calamities befallen on righteous people is permissible but not for those calamities that confront unbelievers. This is clear from the verse; he (as) refused to lament for those that did not believe.

Rasulullah wept whenever he was foretold the tragedy that would befall on Husasin (as) and his companions

We read in Fadhail Sahaba by Imam Ahmed, volume 2 page 965 Hadith 1357:

The Prophet (s) said: ‘An angel that has never visited me before, entered my house today and said to me: ‘This son of yours will be killed. If you wish, I can give you some soil from the earth wherein he shall die’. The Prophet (s) then said: ‘The angel brought to me soil that was red’’.

In the footnote we read:

The chain is Sahih. He (Ahmed bin Hanbal) has brought this Hadith in his Musnad as did al-Haythami in Majma al-Zawaid and has said: ‘Ahmed has recorded this Hadith and its narrators are Sahih and Tabarani has recorded this Hadith from Ayesha with a Sahih chain. And in Majma al-Zawaid it is mentioned: ‘Ahmed has narrated this as have Abi Ya’la and Tabarani and Bazzar and its narrators are all Thiqaat (truthworthy).

Fadhail Sahaba by Imam Ahmed, volume 2 page 965 Hadith 1357

Musnad Abi Ya’la Al-Musili, Volume 1 page 298 Hadith 363:

Abdullah ibn Naji narrated from his father who said: ‘I went with Ali, they faced Nainawa as they were going to the battle of Siffeen then Ali called out and said: ‘O Aba Abdullah, have patience, O Aba Abdullah have patience on the bank of the Euphrates’. I asked: ‘What do you mean by Aba Abdullah’? Ali replied: ‘One day I went into the room of the Prophet (s) whilst his (s) eyes were gushing with tears, I therefore asked of him: ‘O Prophet (s), has someone angered you? What makes your eyes gush with tears?’ He (s) replied: ‘Gabriel has just left me; he (Gabriel) told me that Hussain will be killed on the banks of the Euphrates river. Gabriel then said to him (s): ‘Shall I let you smell its soil (wherein Hussain will be killed)? I said: ‘Yes’. So Gabriel extended his hand and presented a handful of the soil and gave it to me, I was then unable to prevent my eyes from gushing into tears’’’.

Hussain Asad Salim said:

‘The chain is Hasan’. Haythmani has recorded it in Majma al-Zawaid. Ahmed also has narrated it as did Abu Ya’la and Bazzar and Tabrani and the narrators are Thiqaat (trustworthy).

Musnad Abi Ya’la Al-Musili, Volume 1 page 298 Hadith 363

We also read in Musnad Abi Ya’la Al-Musili, Volume 6 page 129 Hadith 3402:

Anas bin Malik said: ‘The angel of rain asked permission from his Lord to visit the Holy Prophet (s) who granted permission. On that day the Prophet (s) was with Umme Salamah. The Prophet (s) told her: ‘Guard the door and do not let anyone in’. While she was at the door, Hussan bin Ali burst into the room, so the Prophet (s) began to hug and kiss him. The angel said to Prophet (s): ‘Do you love him?”. He (s) replied: ‘Yes’. The angel said: ‘Your nation will kill him. If you wish, I can show you the place wherein they will kill him’. The Prophet (s) said: ‘Yes’. So the angel took a handful of soil from the spot of his (Hussain’s) murder and showed it and it was Sahla or red soil’. So Umma Salamah took the soil and put it in her clothing’. Thabit said: ‘We would say that the sand was from Karbala’.

Hussain Asad Salim said: ‘The chain is Hasan’.

In Musnad Ahmed it is recorded: ‘The angel struck his hand and brought red sand’.

Musnad Abi Ya’la Al-Musili, Volume 6 page 129 Hadith 3402

Imam Ibn Habban has also recorded this in Sahih Ibn Habban, Volume 5 page 142 Hadith 6742. Al-Haythmai in Majma al-Zawaid, Volume 9 page has recorded a number of traditions wherein we read that Umme Salamah preserved the abovementioned soil in a bottle with her. Al-Albaani records a ‘Sahih’ Hadith:

Gabriel came to me and informed me that my Ummah will kill my son Hussain. I asked: ‘This Hussian?’. He (s) replied: ‘Yes’ he then brought me some of its soil that was red. Narrated by Umm al-Fadhal bint al-Harith that she went to the Holy Prophet (s) and said: ‘O Prophet (s), I have seen an unclear dream tonight’. He (s) asked: ‘What is it?’ She replied: ‘I saw that as if a part of your body was cut off from you and was placed upon my chest’. He (s) said: ‘You have seen something good. Inshallah Fatimah will bear a baby boy and he will be upon your chest.’ So Fatima gave birth to Hussain and he was on my chest as the Prophet (s) had notified me. On one day I went to the Holy Prophet (s) and put Hussain on his chest then he turned his face to the side and I witnessed his (s) eyes flowing with tears. I asked: “Prophet of Allah (s), may parents be sacrificed for you, what is wrong?” he (s) then mentioned it (the above hadith).

Silsilah Al-Ahadith Al-Sahiyah, Volume 2 page 462 Hadith 821

We can see from these traditions that Rasulullah (s) was foretold about the martyrdom of Imam Husayn (as) on four separate occasions, by three different angels. Upon being notified of the tragic demise of his grandson, Rasulullah (s) broke down into tears, distraught at what was to become of him. On none of these occasions did Rasulullah (s) appear impassive and motionless at the news, his emotions overtook and his eyes were filled with tears when he was notified of what harm would befall his grandson (as). If Rasulullah (s) cried so profusely at the news of what was to happen to his grandson in the future, can one imagine his state would be on the Day of Karbala, when Husayn (as) was showered with arrows, his head decapitated and horses trampled over his body? This proves that crying when hearing of the suffering of Husayn (as) is a Sunnah of Rasulullah (s).

The tradition can also be read in:

Sawaiq e Muhirqah, page 641

The tears of Adam (as)

“ Adam (as) was so grieved that he did not smile for a year, then the angels prayed for the grief to perish and he laughed.”

Tafseer Ibn Katheer, volume 1, page 86

Logic dictates that had Adam (as) not been crying, the angels would never have prayed for his grief to subside and the prayer by angels itself is a consolation during the time of hardship. Had weeping or crying been a sin then the infallible angels would never have prayed for Adam (as). Their prayer meant that Adam’s (as) act was right.Had it been wrong Allah (swt) would have condemned Adam (as) and told him to abandon such practice but nothing of the sort happened. The reference demonstrates that the act of mourning and crying is related to nature, you cannot force yourself to act against what is an innate characteristic. The Angles made supplication for Adam (as) to be consoled after a passage of a year; they did not supplicate that Adam (as) abandon a practice that was Haraam!

The tears of Nuh (as)

We read in Al sawi al Jalalayn, volume 2 page 132, published in Egypt:

“Nuh’s (as) original name was Abdul Ghafar, he was called Noah on account if his crying (Noha)”.

Similarly we read in Fatah al-Qadeer by Shawkani, Volume 2 page 316:

عن يزيد الرقاشي قال : إنما سمي نوح عليه السلام نوحا لطول ما ناح على نفسه

Yazid al-Raqashi said: “Noah was called by this name on account of his crying for long time”.

Comment

Sunni books of Tafseer state that Nuh (as) wept for a thousand years to attain the pleasure of Allah (swt) which is why he was called Nuh (as) that means crying with a loud voice.This means that while in a state of sorrow, one loses control over his emotions and in such circumstances he may even beat himself. Verily, the mourning of Nuh (as) is further proof of the legitimacy of mourning.

Prophet Ibrahim (as) supplicated for a daughter who would weep over his death

We read in famed Shia work Bihar al-Anwar, Volume 12 page 117:

Abu Abdullah (as) said: “Ibrahim asked Allah to grant him a daughter who would cry over him when he dies”.

Rasulullah (s) wept at the death of his son Ibraheem (as)

We read in Sahih Bukhari, Volume 2, Book 23, Number 390:

Narrated Anas bin Malik:

We went with Allah’s Apostle (pbuh) to the blacksmith Abu Saif, and he was the husband of the wet-nurse of Ibrahim (the son of the Prophet). Allah’s Apostle took Ibrahim and kissed him and smelled him and later we entered Abu Saif’s house and at that time Ibrahim was in his last breaths, and the eyes of Allah’s Apostle (pbuh) started shedding tears. ‘Abdur Rahman bin ‘Auf said, “O Allah’s Apostle, even you are weeping!” He said, “O Ibn ‘Auf, this is mercy.” Then he wept more and said, “The eyes are shedding tears and the heart is grieved, and we will not say except what pleases our Lord, O Ibrahim! Indeed we are grieved by your separation.”

A more detailed tradition is recorded in Mishkat al Masabih:

Uns bin Malik reports that we entered the house along with the Prophet(s) and Ibrahim was taking his last breaths. Tears started to flow from Holy Prophet’s (s) eyes. Abdur Rehman bin Auf said “O` Prophet of Allah! Your such condition.” Holy Prophet(s) replied “O` Son of Auf! This is a blessing and after which one cries too” he further added “then the eyes cry and the heart becomes grieved but we do not say anything against Allah’s will (it means that we do not complain to Allah) O` Ibrahim no doubt that we are grieved and sad over your departure.”

Mishkaat, Volume 1, page 298 Published Karachi

Comment

The ingredients of Azadari for Imam Husayn (as) are lamentation and crying, and this is in accordance with the Sunnah of the Prophet (s) who mourned the loss of his son in such a manner.

If Nasibis seek to ask us whether Rasulullah (s) mourned his loss annually perhaps they could show us any evidence wherein the Holy Prophet (s) performed ‘Tarawih’ prayers in congregation? If they cannot then why do the Ahl’ul Sunnah follow this practise every year? According to our faith even if Holy Prophet (s) performed an act just once in his life that is his Sunnah, unless it is prohibited at a later date.

There is a world of difference in Ibrahim’s death and the martyrdom of Imam Husayn (as). When Ibrahim parted he was at his home with his parents whereas Imam Husayn (as) was in a foreign land, thirsty for three days and mercilessly martyred whilst in an act of prostration.

The mourners of Ahlul bayt (as) mourn respectively over everything related to the Holy Progeny. Mourning for Ibrahim is not prohibited according to our faith; we can produce flags, cradles as symbols of grief. If we can conduct mourning gatherings for the ordinary dead we can do likewise for the Holy Prophet’s (s) beloved grandson who he referred to as his son. In reality our gatherings are protest processions against all forms of tyranny and oppression.

Social customs point to the fact that memorials are conducted for those who have contributed towards humanity through their sacrifices and have changed the course of history. Imam Husayn (as) sacrificed all that he had for protecting the Deen that had been conveyed by 124,000 Prophets. Had Ibrahim (as) reached this point of his life and achieved something like this we would have likewise mourned him in the same manner.

Crying is the Sunnah of the Prophets (peace be upon all of them)

The real requirement is that on suitable circumstances, mourning should be performed as practiced by the Prophets, as we read in Tafseer Kabeer, volume 1 page 285

“All the Prophets, Adam (as), Nuh (as) and Daud (as) mourned and cried over their hardships, and their acts weren’t invalid”

Similarly, we read in Sunan Ibn Majah, volume 2 page 285:

عن سعد بن أبي وقاص قال قال رسول الله صلى الله عليه و سلم : ( ببكوا فإن لم تبكوا فتباكوا )

Sa’ad bin Abi Waqas has reported from Holy Prophet (s) that he said: “Cry and if u can’t cry then make a crying face.”

Therefore criticizing our mourning and lamenting means criticism of the Sunnah of the apostles.

Crying particularly for the tragedies befallen the Ahlulbayt (as) is Sunnah of Holy Prophet (s)

We read in Sunan Ib Maja, Volume 1 page 517:

Narrated by Alqamah from Abdullah bin Masood:

One day we were sitting with Holy Prophet (s) while some children from the house of Bani Hashim came there. When the Holy Prophet (s) saw them, tears welled up in his eyes and he became pale.

Ibn Masood said that he told the Holy Prophet (s) “Your face reflects anxiety”. The Holy Prophet (s) stated: “Exalted God has granted us, the Ahlulbait, Hereafter instead of worldly pleasure.

After me, soon my Ahlubait will face calamity, hardship and misery till people having black flags will rise from East and seek justice, which will be denied them. They will wage war, they will be supported and will be given what they were demanding. They will not accept until it is handed over to one from our Ahlulbait (i.e. Mahdi) .He will fill the earth with justice as it was filled with unjustice. Whoever amongst you is alive at that period,should try to reach them even if he has to tread on ice in that pursuit.”

Safiya (r), Sayyida Fatima (as) and Rasulullah (s) cried over the slain body of Hamza (as)

In Madarij al-Nubuwath, volume 2, page 152 Shaykh Muhammad Abdul Haq Mohaddith Dehalvi writes:

“ Safiya came and stood by the head of Hamza’s (r.a) body and she along with Fatima (s.a) kept crying for him and due their mourning, Holy Prophet (s) also started crying.”

Holy Prophet (s) wept over the martyrdom of Jaffar ibn Abi Talib (as)

The beloved scholar of wahabis Ibn Katheer writes in his authority work al Bidayah wa al Nihaya, Volume 4, page 673, published by Nafees Academy Karachi:

Ibn Ishaq narrates that on the day when Jafar ibn Abi Talib was martyred in Ghazwa Moutah; Holy Prophet (s) called upon Abdullah bin Jafar and made him sit on his lap and started kissing his forehead and eyes, while tears were flowing from his own Holy eyes.

The Sahaba inquired: “O Prophet of Allah! Is it so that some grieving news has come about Jafar that has made your tears flow?”

The Holy Prophet (s) replied: “Yes, Today Jafar has been martyred there, but the troubles and the plight that he went through before being martyred is very grieving.”

al Bidayah wa al Nihaya, Volume 4, page 673

Nawasib such as the people of Sipah-e-Sahaba [kr-hcy.com] often advance a notion namely the martyrdom of the people who have laid their lives in the way of Allah(swt) should be celebrated and not mourned due to the fact that they are victorious and mourning their deaths is a sign of showing doubts in their victorious end. The people who uphold such pathetic beliefs and mock Shias should see the above cited episode carefully and tell us wasn’t Prophet(s) sure about the best place that Jaffar (as) had attained after his martyrdom ? Holy Prophet(s) not only wept for the martyrdom of Jaffar Ibn Abi Talib (as) but also gave best relpy for any such pathetic comment i.e Prophet(s) was distressed over the tragedies befallen on Jaffar (as) before his martyrdom. The Shias likewise mourn for the cut-throat calamities that sturck Imam Hussain (as) and his companions before attaining the status of martyrs.

Sahaba along with Holy Prophet(s) wept over the martyrdom of Hamza (ra)

Shiekh Abdul Haq Dehalvi writes that companions including Abu Bakar wept over the miserable death of Hamza (ra) along with Holy Prophet(s):

“It is narrated that when the tragedy stricken people were standing in the way to welcome the Holy Prophet (s) back, Fatima, the daughter of Hamza(ra) was standing by the roadside and watching the army of Prophet (s) coming in numbers, Fatima was trying to find her father amongst them but she didn’t see him. Then she went to Abu Bakr and inquired: “Where is my father, I don’t see him in the army.” Abu Bakr’s eyes filled with tears and with a heavy heart he replied: “The Prophet of Allah must be coming soon.” When Holy Prophet (s) arrived, and she didn’t see her father even with the Prophet (s), she held the rope of Prophet’s carriage [horse/camel] and said: “O Prophet of Allah! Where is my father?” Prophet (s) replied: “I am your father.” She said: “O Prophet of Allah! I smell blood from this speech.” And tears started to flow from her eyes, with this tears leaked out of the eyes of the other companions too. She then said: “O Prophet of Allah! Narrate the condition of my father’s martyrdom.” Holy Prophet (s) replied: “My daughter! If I narrate the state of his martyrdom, you will not be able to control yourself.” Hearing this Fatima (Hamza’s (ra) daughter) screamed out.”

Madarij un Nabuwat, Volume 2, page 230 published in Karachi

If weeping over the dead is Haram than what do Nawasib think about companions and Holy Prophet (s) who were so aggrived and wept over Hamza’s martyrdom ?

Ayesha wept at the death of Uthman ibn al Affan

We read in Ahl’ul Sunnah’s esteemed work Aqd al Fareed , Volume 2 Page 2:

After the Murder of uthman, Ayesha stepped out of her house and wept for Uthman, saying that he had been killed unjustly.Ammar Yasir said to her: “You were the one who used to incite people against him and now you are weeping”

Ayesha’s lamentations on Abu Bakr’s death

Ibn Hajar Asqalani records in Fatah ul Baqi:

قوله‏:‏ ‏(‏وقد أخرج عمر أخت أبي بكر حين ناحت‏)‏ وصله ابن سعد في ‏”‏ الطبقات ‏”‏ بإسناد صحيح من طريق الزهري عن سعيد بن المسيب قال‏:‏‏”‏ لما توفي أبو بكر أقامت عائشة عليه النوح

His statement (Umar expelled Abu Bakr’s sister when she began to mourn) Ibn Saad in his book Tabaqat recored it with a Sahih chain from Zuhri who narrated from Saeed bin Musayab saying: ‘When Abu Bakr passed away, Ayesha mourned for him’.

We read in Tareekh Kamil, Volume 2 page 288 and in Aqd al Fareed, Volume 3 page 65:

الزُّهري عن سعيد بن المُسيّب قال: لما تُوفى أبو بكر أقامت عليه عائشة النَوح فبلغ ذلك عمرَ فنهاهنَ، فأبين

“Zuhari narrated that Saeed bin al-Musayab said: ‘When Abu Bakr died, Ayesha conducted a mourning (assembly) over him, thus Umar was informed therefore he prohibited them but they refused’.”

If lamentation and elegies were Haraam, then the Holy Prophet’s wife would not have acted thus moreover the ‘esteemed’ Sahaba would have also not participated. Will the Nawasib be brave enough to issue a Bidah Fatwa against her? Another angle of this episode shows us that it was only Umar who had problem with the act of mourning and like his stance on Nikah al-Mutah, this too seemed to be his personal opinion which made his followers and lovers of later genration to fabricate some traditions in order to provide immunity to the personal stance of Umar, be it the issue of Nikah al-Mutah or mourning. The next episode we are going to cite will make this point more clear.

The mourning of Muslims at the death of Khalid bin Walid

We read in Kanz al-Umal, Volume 15 page 731:

عن عبد الله بن عكرمة قال : عجبا لقول الناس إن عمر بن الخطاب نهى عن النوح ! لقد بكى على خالد بن الوليد بمكة والمدينة نساء بني المغيرة سبعا يشققن الجيوب ويضربن الوجوه وأطعموا الطعام تلك الايام حتى مضت ما ينهاهن عمر

Abdullah bin Akrema said: “I am wondering for the people tale that Umar bin al-Khatab prohibited mourning! In Makka and Madina, the women of Bani Mughira (tribe) cried over Khalid bin al-Walid for seven days, they tore the front opening of the shirts and beat the cheeks and feed the people and Umar didn’t prohibit them”.

The tears of Rasulullah (s), and Abu Bakr and Umar making sorrowful faces

We read in Zaad al Maad page 65 by the Salafi Cult great hero Ibn Qayyim:

وقد قال عمر بن الخطاب للنبي صلى الله عليه و سلم وقد رآه يبكي هو وأبو بكر في شأن أسارى بدر : أخبرني ما يبكيك يا رسول الله ؟ فإن وجدت بكاء بكيت وإن لم أجد تباكيت لبكائكما

“When Umar bin al-Khatab saw the Holy Prophet (s) and Abu Bakr weeping for the prisoners of the Battle of Badr, Umar asked: O Allah’s messenger, tell me what makes you cry? If I can I will also cry with you and if I cannot then I shall at least pretend to cry while you are crying”.

This proves that it is even permissible to feel aggrieved at the sorry plight of the prisoners of war as established by the first and second Khalifa. Did Abu Bakr and Rasulullah (s) lack knowledge with regards to the verses on Sabr? Moreover, after going through the last two episodes, this episode too proves that Umar was always lacking the sentiments which makes a decent human to weep over the agony of other human beings.

The order of Abu Bakr to make a sorrowful face

We read in Ahl’ul Sunnah’s esteemed work Tareekh Baghdad, Volume 5 page 325:

قال أبو بكر الصديق من استطاع منكم أن يبكي فليبك ومن لم يستطع فليتباك

“Abu Bakar said ‘Whoever can, should cry and whoever cannot cry should make a face as if they are crying”

Umar had issued a desire that he mimics a crying expression, and Abu Bakr issued an edict to make a crying expression. So if we cry for Husayn (as), or make sorrowful gestures then why the hue and cry? Why did Umar issue a desire to make a sad expression? Why did Abu Bakr issue such an order?

The cries of Abu Bakr and Umar

We read in Kashaf al Ghimma page 175 by Shaykh Abdulwahab:

“Abu Bakr and Umar would cry in such a way that the neighbours could hear them”

The cries of the Shaykhayn would disturb the neighbours in same way that you complain of the Shi’a disturbing you. Were they ignorant of the verses on Sabr? If they were aware of these verses then will Sipah-e-Sahaba kindly issue the same Fatawa against them?

If Abu Bakr and Umar can disturb them whilst they were Khalifas of the Prophet (s), then there would be no objection of the Shi’a recollect the sufferings of Imam Husayn (as) Such acts cannot be against the Shariah.

The cries of Abu Bakr and Umar would reach the ears of Ayesha

We read in Kashaf al Ghimma, page 174:

When Sa’d bin Mu’adh died, the Prophet, Abu Bakr and Umar cried. Ayesha narrates ‘I recognised the cries of Abu Bakr and Umar although I was in my house”.

The Shaykhayn cried at the death of Sa’d bin Mu’adh that their voices reached the ears of Ayesha in her home. Were they ignorant of the verses of Sabr that are in this day and age used against the Shi’a?

If Abu Bakr’s and Umar’s wailing at the death of Sa’d bin Muadh does not contravene the Qur’an then mourning of shias on the suffering of Imam Husayn (as) via wailing are also not against the Qur’an.

Umar was the killer and mourner

We read in Tareekh Khamees Volume 2 page 253:

Umar inflicted the Hadd penalty against his son Shimr. When the final stripe struck him, he fell to the ground. Umar placed his head in his lap and began to cry, upon seeing Umar’s state all those present also began to cry”.

Nasibis need to recognise that crying is a natural instinct as is exemplified by the tears shed by Umar for his son. One should also take into account the fact that he inflicted the pain and cried afterwards. The Nasibis such as Ansar.org love claiming that the Shi’a killed Imam Husayn (as) and they also cry for him. This is not true, but if the Nasibis really want to know who founded such a concept then they should know that it was the Sunnah of Umar ibn al Khattab.

Abu Bakr’s crying in the cave

We read in Madarij unl Nubuwwah, Volume 2 page 580

“Abu Bakr began to cry in the cave and turned his face towards the Prophet (s)…”

Nasibis should realise that shedding tears in times of trouble is natural as is demonstrated by Abu Bakr. The Nasibi proudly inform us that Abu Bakr cried in the cave, yet when the Shi’a cry on recollecting the suffering of Imam Husayn (as) all manner of Fatawa is heaped upon them.

If Nasibis are going to argue that the tears of Abu Bakr are justified because he was sincere while the Shi’a are not we will say that this is just your view. After all we can also state that Abu Bakr was not sincere, and merely shed crocodile tears as did the brothers of Yusuf (as) when they went to their father.

Umar’s tears at his brother’s death

We read in Iqd al Fareed Volume 2 page 4

“Umar’s brother Zaid died in Umayma, a man from Banu Adi was with him, who returned to Madina. When Umar saw him he began to cry and said to the man ‘You’ve left my brother to be alone in his grave’ and now you come to see me”

When you have true love for Imam Husayn (as) in your hearts then it becomes impossible to maintain silence and observe patience over his tragedy. Just look at the example of Umar known for his harshness. He mourned the death of his brother who died while travelling and Umar was unable to control himself and yet the Nasibis raise no objections here! Why is no Fatawa applied here? Curiously when we remember the persecution of the family of the Prophet (s), our wails and tears are deemed un-Islamic acts of Bidah and we are told that patience is better than mourning!

Immense tears at the time of Abu Bakr’s death

We read in Ahl’ul Sunnah’s authority work Tareekh Khamees Volume 2 page 330:

“On the day that Abu Bakr died the situation seemed as if Madina would be flooded with tears”

Abu Bakr’s death was not on account of his becoming the victim of a heinous act. On the contrary Tareekh Khamees page 236 informs us, “Abu Bakr was an elderly man, who took a bath in the cold weather that resulted in his developing a temperature and dying”. People shed tears like sea at this death. When the Shi’a shed tears at the callous slaying of Imam Husayn (as) why should objections be raised?

Tears at witnessing Uthman’s bloodied shirt

The late Deobandi scholar Qadhi Mazhar in his book ‘Hum Matam kuoon nahee kartay’ (Why we do not do matam) said: ‘No tears should be shed when someone attains Paradise after his martyrdom’.

The best response that we can give from such rubbish comes from Ahl’ul Sunnah’s authority work Tareekh Kamil Volume 3 page 139 by Ibn Atheer. It says:

“Numan bin Basheer went to the people of Syria holding Uthman’s bloodied shirt in which he was killed and the severed fingers of his wife along with some part of palm. Mu’awiya placed the shirt on the pulpit and the soldiers were surrounding it and were weeping over the shirt for a while, the shirt was on the pulpit and the fingers were hanging from it.”

Perhaps Qadhi Mazhar could offer his explanation as to whether Mu’awiya believed that Uthman had attained Paradise. If he did then why did he oppose your Fatawa? And what is your Fatwa against Mu’awiya for this opposition?

Uthman ibn al Affan was the leading light of his Banu Ummayya Clan. When the Sahaba lost their patience over his corruption and nepotism and Ayesha issued a Fatwa that he be killed (see our article on Ayesha) and when Uthman was killed the Sahaba abandoned assisting him. When he died the Banu Ummayya led by Ahl’ul Sunnah’s fifth Khalifa Mu’awiya bin Hind proceeded in his Azadari (mourning rituals), his bloodied shirt was paraded through Syria. If mourning for the dead is an evil Bidah then could the Nasibi Camp kindly explain why Ahl’ul Sunnah’s Leading Hadi Imam Mu’awiya introduced this mourning spectacle during his reign?

Ayesha

Tears at the death of Abu Bakr’s grandson

We read in Habeeb as Sayyar Volume 2 page 23:

“When the news of Abdullah Ibn Zubayr’s death reached his mother Asma binte Abu Bakr, she began to mourn. Despite her age of ninety she began to menstruate and said, ‘Allah’s child, mercy be upon you, every part of my body is mourning you, including my Furuj that is reciting mercy for you’.

Nasibis love to use propaganda against us on mourning rituals. We as them to look at the mourning of Asma binte Abu Bakr.

Yaum al Nayyab

We read in Ahl’ul Sunnah’s esteemed work Tadhkirat ul Khawaas al Ummah, page 39:

“When Ayesha left Makka for Basra, other wives of the Prophet(s) accompanied her till Iraq. Not as much crying had occured in Islam before as had occurred on this day. This day was called Yaum al Nayyab [The day of crying]”

Your Sect deems Ayesha’s leaving her home to enter the battlefield to be ‘The Day of crying’.

Marwan’s tears and Imam Hassan (as)’s funeral

We read in Sawaiqh al Muhriqa, page 83

“When Imam Hassan attained martyrdom, Marwan cried at the funeral”

We have cited this to show the actions of someone whom the Ahlul Sunnah deem a pious Sahaba of the Prophet (s).

Hasan al Basri’s weeping at the martyrdom of Imam Husayn (as)

We read in Yanabi al Mawaddah, page 329:

“When Hassan al Basri heard the news of Imam Husayn’s martyrdom, he cried bitterly”.

A Sahabi’s beard filled with tears

We read in Sahih Bukhari Volume 7, Book 63, Number 206:

Narrated by Ibn ‘Abbas:

Barira’s husband was a slave called Mughith as if I am seeing him now, going behind Barira and weeping with his tears flowing down his beard. The Prophet said to ‘Abbas, “O ‘Abbas! Are you not astonished at the love of Mughith for Barira and the hatred of Barira for Mughith?” The Prophet then said to Barira, “Why don’t you return to him?” She said, “O Allah’s Apostle! Do you order me to do so?” He said, “No, I only intercede for him.” She said, “I am not in need of him.”

Look at how a Sahabi mourns the separation from his wife. If crying were Bidah then this Sahabi would never have contemplated such an act. Nasibis have no problem with accepting this form of mourning by the Sahaba. Rather these are signs of the Sahaba’s great rank but when we mourn Imam Husayn (as) whose rank was far beyond any Sahabi all form of Fatawa is fired at us.

If it is acceptable for a Sahaba to mourn the separation of his wife, a separation that was his own, then the Shi’a can likewise mourn the separation of Imam Husayn (as) from his ancestral home Madina, his separation from the graves of his beloved grandfather, mother and brother. Unlike the Sahaba in this tradition Imam Husayn (as) did not voluntarily abandon Hajj, he was forced to do so to avoid bloodshed within the Holy precincts of the Kaaba. Is such a separation not a cause for tears? If Nasabi have no objections to a Sahaba crying at the speration from his wife, then they have no right to attack the Shi’a to cry when we remember the tragic manner in which Imam Husayn (as) had to separate from the graves of his beloved relations.

Ayesha’s excessive tears

We read in Ahl’ul Sunnah’s esteemed work Adaab al Mufraad page 201:

Ayesha separated from her nephew. When peace was made she freed some slaves as Kaffara. When Ayesha recollected this time of separation she would cry in such a manner that her scarf would be wet with tears.

If shedding tears is a prohibited act and a bidah then Nasibis should make a close inspection of the actions of Ayesha. We are sure that they will raise no objection to Ayesha as these Mullah’s are only opposed to the memory of Imam Husayn (as).

Ayesha’s tears following defeat at Jamal

Tadhkirat ul Khawwas page 46

Tareekh Baghdad Volume 9 page 185

Whenever Ayesha would recollect her participation at Jamal she would cry so much that she… would be covered in tears.

If crying for the dead incurs the curse of Allah (swt), then that would curse the great personalities who died in Ayesha’s ranks in Jamal – She would never have cried if she believed that it would serve as a curse for them!

If Ayesha, instead of keeping patience cries in such an extreme manner, then the Shi’a are also permitted to cry profusely for Imam Husayn (as).

Mourning for Abu Haneefa

We read in Tareekh Khamees page 328:

“Imam Ahmad ibn Hanbal would cry whenever he would recall the death of Abu Haneefa and would refer to him as Rehmatullah”.

Imam Numan and Hanbal are both Sunni Imams. One dies and the other cries, if crying causes pain to the dead then what will happen to poor Imam Abu Haneefa? Was Ibn Hanbal ignorant of the verse on Sabr in the Qur’an?

The loss of eyesight, mourning for Yusuf (as)

We read in Tafseer Ruh al Ma’ani Volume 13 page 40:

“The whitening of the eyes refers to going blind, verily Yusuf lost his eyesight”

Prophet Yaqoob’s (as) grief for his son caused his back to be bent

We read in Tafseer Khazan, Volume 4 page 47:

al-Hakim Abu Abdullah recorded in his Sahih a tradition from Anas bin Malik from Allah’s messenger that he said: ‘Yaqub had a brother, once he (the brother) said to him: ‘O Yaqub, what made your eyes vision gone and what made your back hunched?’ He replied: ‘The thing which made me lose my vision was weeping over Yusuf while the thing which made me hunchback is my grief over Benjamin”

We read in Surah Yusuf 012.084:

“And he turned away from them, and said: “How great is my grief for Joseph!” And his eyes became white with sorrow, and he fell into silent melancholy.”

Fakhruddin al-Razi states in Tafseer Kabeer, Volume 9 page 98:

واعلم أن أشرف أعضاء الإنسان هذه الثلاثة ، فبين تعالى أنها كانت غريقة في الغم فاللسان كان مشغولاً بقوله : { يا أسفى } والعين بالبكاء والبياض والقلب بالغم الشديد

“You have to know that these are the most honorable parts in a human body, therefore Allah showed that these parts were all indulged in sadness, the tongue was busy saying ‘{ O my sorrow }’ and his eyes were crying and turned white and his heart was full of grief”.

This extreme form of mourning occurred even though Yaqoob (as) knew that his son was alive and well. Now compare this to the plight that befell the Ahl’ul bayt (as) most poignantly put by Imam Zaynul Abideen (as) and recorded by Shaykh Ali Hajweri (Data Ganj Baksh) in Kashf al Mahjoob, page 190:

“The fourth Imam cried so much that the light of dawn would spread. One day the narrator begged the Imam saying: O my Lord, Master of my parents, how long will you lament and cry? The Imam replied: Yaqoob’s (as) one son Yusuf (as) was lost and he cried so much that he lost his eyesight and I have lost eighteen brothers and my father!”

This proves that Imam Husayn (as)’s miseries and pains are uncountable and his martyrdom cannot be forgotten.

The Sahabi Ibn Abbas became blind on account of his mourning for Imam Husayn (as)

We read in Tadhkirat ul Khawwas, page 90:

ولمّا قتل الحسين لم يزل ابن عباس يبكي عليه حتى ذهب بصره

“When Imam Husayn was killed, Ibn Abbas kept weeping until he became blind”

Similarly we read in Muruj al-Dahab, by Masoodi, Volume 1 page 392:

وكان قد ذهب بصره لبكائه على علي والحسن والحسين

“He (ibn Abbas) lost his eyesight due to weeping over Ali, Hassan and Hussain”.

Ibn Abbas was famed for his knowledge of the Qur’an, authored a Tafseer, and Rasulullah (s) prayed for his knowledge. Is it therefore believable that he lacked knowledge of the verses on patience, and failed to grasp meaning of the term ‘Sabr’ and despite these verses mourned Imam Husayn (as)’s loss in such an extreme manner that he became blind? Do today’s Nasibis not insist on Muslims following the way of the Salaf abd to adhere to the Seerah of the Sahaba? If so then Sipah-e-Sahaba has no right to raise objections to mourning rituals for Imam Husayn (as).

It would at this point be apt to cite the comments of

Ibn al Hashimi who claims:

Additionally–and this point cannot be stressed enough–there were many Sahabah who were killed in the Path of Allah, but the Prophet (صلّى الله عليه وآله وسلّم ) never mourned their deaths in the manner in which the Shia mourn Hussain (رضّى الله عنه ). The Prophet lost his own dear uncle, his own wife, and many of his dearest companions, but do we see that the Prophet (صلّى الله عليه وآله وسلّم ) ever resorted to self-flagellation or excessive mourning? The Shia can never provide such an example from the life of the Prophet (صلّى الله عليه وآله وسلّم ), probably not even from Shia sources. Therefore, we find that it is not part of the Sunnah to mourn in such an uncivilized manner and we shall never take part in it because of this.

Would the act of excessive crying causing blindness not fall within his definition of excessive mourning? If so, what prevents Ibn al Hashimi from deeming Ibn Abbas an innovator? Do today’s Nasibis not insist on Muslims following the way of the Salaf and to adhere to the Seerah of the Sahaba? If so then Nawasib have no right to raise objections to mourning rituals for Imam Husayn (as). If Ibn Abbas is protected from condemnation, then should the same position not be afforded with the Shia?

Imam of Ahl’ul Sunnah Shaykh Ahmed Majd Shaybani would partake in mourning for Imam Husayn (as) every Muharrum and would cry profusely on the Day of Ashura

Al Muhadith Shah Abdul Haq Dehalwi in his authority work Akhbar al-Akhyar, page 184 whilst discussing the biography of the above mentioned Shaykh who was a descendant of one of the prominent Hanafi Imams Shaykh Shaybani wrote as follows:

“He was on the path of his predecessors with respect to the extreme love for the family of Prophet. It is stated that he didn’t wear new and fine clothes during the ten days of Muharrum and the first twelve days of Rabi al-Awal and slept on the floor during the nights of the said period. He would circumbulate around the shrines of Syeds and carry a water pot on his shoulder and distribute juice amongst the orphans and the poor living with the Syeds, on the 10th day of Ashura he would cry so much, as if the battle on the day of Ashura had occurred before his eyes”.

Akhbar al-Akhyar, page 184

The Du’a of Rasulullah (s) for those who shed tears

We read in:

Madarij al Nubuwwah, Volume 2 page 132

Seerah al Halbeeya, Volume 2 page 546

“The Prophet heard women wailing from the house of Hamzah and asked ‘what is this’ He was told ‘These are the Ansari women who are mourning your Uncle Hamzah, Rasulullah then supplicated for them ‘O Allah, be happy with them, their children and their children’s children”.

Rasulullah (s) made dua for women who (according to Nasibi) breached the verses demanding patience. Rather than incurring the wrath of Rasulullah (s) they attained the blessings of the Prophet (s) who prayed for them and their future generations.

Rasulullah’s blessing for those that weep for Imam Husayn (as)

We have previously cited:

“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: ‘Whom so ever 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

Allama Ibn Hajar Asqalani has recorded a tradition in his renowned book ‘Isaba’ Volume 1, page 226 that:

The Prophet(s) said: ‘whoever on the day of Ashura weeps for my son Husayn, Allah will place that person in paradise alongside the Ul’il Uzm Prophets.

When Rasulullah (s) himself has guaranteed Paradise for those who weep for Imam Husayn (as) then who are the Nasibis to give Fatwas against mourning. Whom should we follow, the Prophet(s) or these Nasibis?

Tears shed by Prophets in the Bible

Prophet Ibraheem (as) mourned the death of Sarah

Genesis 23: Sarah lived to be a hundred and twenty-seven years old. She died at Kiriath Arba (that is, Hebron) in the land of Canaan, and Abraham went to mourn for Sarah and to weep over her.

The people mourned the death of Musa (as)

Deuteronomy 34: Musa was a hundred and twenty years old when he died, yet his eyes were not weak nor his strength gone. The Israelites grieved for Musa in the plains of Moab thirty days, until the time of weeping and mourning was over.

We read in the Book of Leviticus verses 23 to 32.

Feast of Trumpets

The LORD said to Moses, “Say to the Israelites: ‘On the first day of the seventh month you are to have a day of rest, a sacred assembly commemorated with trumpet blasts. Do no regular work, but present an offering made to the LORD by fire.’”

Day of Atonement

The LORD said to Moses, 27 “The tenth day of this seventh month is the Day of Atonement. Hold a sacred assembly and deny yourselves, and present an offering made to the LORD by fire. Do no work on that day, because it is the Day of Atonement, when atonement is made for you before the LORD your God. Anyone who does not deny himself on that day must be cut off from his people. I will destroy from among his people anyone who does any work on that day. You shall do no work at all. This is to be a lasting ordinance for the generations to come, wherever you live. It is a Sabbath of rest for you, and you must deny yourselves. From the evening of the ninth day of the month until the following evening you are to observe your Sabbath.”

The times being specified for the worship are the first 10 days of the seventh month especially from the evening of the ninth day till the evening of the tenth.

The first day of their seventh month was the first of Muharam ul Haram 61 A.H.The name of their seventh month is “Tashreen” and according to Allama Tabari 1st Muharam 61 A.H was 1st Tashreen 680th year of their calendar. Historian Al Yaqoobi writes that it was the first day of Tashreen on 1st Muharam 61 A.H. In some cities outside Arabia the sun was in the Sign of Libra on 17½ degrees and Moon was in Aquarius on 20 degrees.

Hence it is proved that since Muharam 61 A.H these dates have been twins. Therefore mourning and hurting oneself is ordered in Pentateuch and according to Ayat 31 it is an eternal command for all generations to come, and according to Qur’an Allah (swt) does not change his eternal commands “… and you shall not find any change in the course of Allah.” Quran 33:62.

Whilst past books are not authentic for us you cannot reject its contents outright. The scholars of Tafseer have made references to Biblical verses in their texts particularly when referring to predictions that were true. Islamic scholars have relied on these books, to prove the references to the Holy Prophet (s). In the days of Holy Prophet (s) Muslims consulted those books and especially the second Caliph Umar bin Khattab did so. Therefore we cannot simply reject those books when Qur’an verifies them. All the sects unanimously agree that the only commandments (in past books) that have been repealed are those that have been over ruled by the Holy Qur’an. There is no evidence in the Qur’an that mourning is Haraam, hence these Biblical verses are valid as they are in line with the Qur’an. This has been espoused by Ibn Taymeeya al Nasabi in his book “al-qaida al-jaleela fit- tawwasali wal-waseela”, page 480 with commentary of Dr. Rabi’a bin Hadi ‘Umayr al-Mudkhali, professor in the Islamic University of Madinah al-Munawwara. Whilst discussing Jewish traditions he states:

“This is like the [situation] of the Isra’iliyyaat [stories related by the Jews]. It is permissible to be narrated as long as we know that it is not a lie for the purpose of encouraging or discouraging what we know Allah has ordered or forbidden in our law [shar'].”