Ashura
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Ashura
by ahmedlondon Wed Jun 23, 2010 1:21 pm
Salaam, can someone please provide me with as much proof from authentic sunni sources and from the Quran which shows mourning is not haram. Thank you
ahmedlondon- New Member
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Age : 40
Location : london
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Registration date : 2010-05-31
Re: Ashura
by ya hussain Sat Jun 26, 2010 6:28 pm
Wsalam,
here are many many hadeeths that prove matham is halal but for the sake of brevity I shall only mention a number of hadeeth and verses from the noble Quran to prove the permisability of Azadari.
Hadith:
The most explicit proof of self-inflicted injury comes from Owais al-Qarni the great Muslim Sahabi, praised by both Shi'a and Sunni erudite. He had an immense love for the Holy Prophet (s). When the news reached him in Yemen that two teeth of the Holy Prophet (s) were broken in the battle of Ohad, he extracted all his teeth. When the Holy Prophet (s) got the news in Medina that Owais had struck down all his teeth, he (s) exclaimed, "Indeed Owais is our devoted friend". This event can be found written in 'Seerate Halbia' vol II, page 295.
The renowned Sunni Scholar Shiekh Farid al Din Attaar in 'Tadhkhirah tul Awliya' Urdu translation page 17 and 18 writes:
" Uways Qarni (ra) said to Umar Khattab (ra): 'If you were true in friendship than why on the day when the holy teeth of the Prophet (s) were broken didn't you break your teeth in companionship? Because, it is a condition of companionship.' Then he showed his teeth all of which were broken and said 'I broke all of my teeth without seeing you (O Prophet) and in the state of Ghaybah in your companionship. I had broken one tooth but couldn't get satisfaction so kept on breaking them one by one until I had broken them all '".
The episode can also be found at a Sunni website:
http://www.aghayiah.com/hazrat-oawis.htm
Had the breaking of teeth by Uways Qarni (ra) been in opposition to Shariah, Umar would certainly have pointed it out at the time or at least commented and answered the accusation by Uways Qarni (ra) of his less than perfect companionship. The silence of Umar proves that he didn't deem the act of breaking one's teeth as done by Uways Qarni (ra) as opposed to Shariah but considered it an act of sincerity and also a proof of friendship.
Quran:
And he (Yaqub) turned away from them, and said: “How great is my grief for Yusuf!” And his eyes became white with sorrow, and he fell into silent melancholy. They said: “By Allah! (never) wilt thou cease to remember Yusuf until thou reach the last extremity of illness, or until thou die!” He (Yaqub) said: “I only complain of my distraction and anguish to Allah, and I know from Allah that which ye know not… (Quran 12:84-87)
-----------
As we can clearly see in the Quran, when Hazrat Yusuf (as) was displaced by his brothers, his Father Hazrat Yaqub (as) a Prophet cried so much that he went blind and terminally ill, that his sons cried will you not stop remember Yusuf until you die of illness.
What we see here is that crying for loved ones of prophets is “Sunah” (Tradition) and NOT crying is “Bidah”. This also clearly shows that crying oneself to death or illness is clearly NOT “Bidah” as Allah (swt) shows this in the Quran as an Act of Devotion, same is crying and matam for Imam Hussain (as) the kin of Hazrat Muhammad (Sawws).
In Surah adh-Dhaariyaat we read that Hadrath Sara (as) struck her face when she was told that she would conceive a baby.
"Then came forward his wife in grief, she smote her face and said (what! I) An old barren woman?"
Quran 51:29.
Hazrat Adam (as) & Matham
We read in Ahl'ul Sunnah's authority work Ma'arij al Nubuwwah, Chapter 1 page 248:
"Adam was so distressed that he smashed his hands onto his knees and the skin from his hands caused gashes from which bone could be seen".
Those who deem the act of self-harm to be batil should look at the bloodletting actions of Adam (as). If Adam (as) can do this why cannot the Shi'a when mourning for Imam Husayn (as)?
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."
umer & Matham
When umar heard of Nu'man ibn Muqran's death he beat his head and screamed, "O what a pity that Nu'man died".
Kanz al Ummal, Vol.8, Page 117, Kitab al Maut
When umar mourns the death of his friend in such a way, the descendents of mu'awiya remain silent, but if the Shi'a mourn Imam Hussain (as) through such an act they are deemed Kaffirs. If Nasibis wish to accuse us of introducing Bidah into the religion then they should know that umar introduced this long before the Rafidis! If such acts of hitting oneself and extreme wailing are prohibited then what was your Khalifa indulging in this act for?
Ayesha & Matham
Ayesha regarded by Ahl'ul Sunnah as the most knowledgeable women on Qur'an and Sunnah performed the following act when the Prophet (s) left this earth.
As narrated by al Tabari in History Volume 9 page 183 (English translation by Ismail Poonawala):
Abbas narrates:
"I heard Ayesha saying "The Messenger of God died on my bosom during my turn, I did not wrong anyone in regard to him. It was because of my ignorance and youthfulness that the Messenger of God died while he was in my lap. Then I laid his head on a pillow and got up beating my chest and slapping my face along with the women".
Ibn Katheer al Nasibi in al Bidayah wa al Nihayah Volume 5 page 420 published by Nafees Academy Karachi records the event as follows:
"Rasulullah (s) died while he was in my lap. Then I laid his head on a pillow and got up beating my face along with other women".
Bidayah wa al Nihayah, Volume 5, page 420
Do we need to say anymore? Would the wives of the Prophet (s) indulge in a Haraam activity? Look at the beating ritual by the women of Madina. Ibn Katheer mentions how extreme that beating was that their faces reddened with slapping. What do the Nasibi say about these women? Were they evil Rafidi innovators lead by Ayesha?
According to Musnad of Imam Ahmad Hanbal Vol. 6, page 274, Ayesha mourned the demise of the Holy Prophet (s) with other women by beating her head.
uthman & Matham
We read in Tareekh Kamil Volume 3 page 89:
"When Uthman was killed his killers intended to sever his head. His wives Naila and Umm'ul Baneen lay over him screamed and began to beat their faces"
Narrations also record that Uthman's daughter also acted likewise. As evidence we shall rely on the following Sunni works:
"Ibn Jareer narrates that when the killer intended to sever Uthman's head, the women began to scream and strike their faces. This included Uthman's wives Naila, Ummul Baneen and daughter".
Al Bidayah wa al Nihaya, Volume 7, page 371
If the wives of Uthman can mourn Uthman's killing in this way then the Shi'a of Maula 'Ali (as) can likewise mourn the slaying of Imam Husayn (as) in this way.
Hazrat Bilal (ra) & Matham
We read in Madarij al Nubuwah, Volume 2 page 441, whilst discussing the death of the Prophet (s):
"When the situation of the Prophet worsened, Bilal emerged beating his head and loudly wailing,'I wish my mother had not given birth to me, and that if she had I wish that I had died before this day'"
Why did Bilal fail to adopt patience, an act that the Nasibi deem compulsory? Was the Muazzin and loyal Servant of the Prophet (s) ignorant of the verses on patience? Even in this case none of the companions raised any objection at the action of Bilal. Moreover the Holy Prophet (s) was yet alive and not dead. This is the extreme extent of grief. Then how can similar action for Imam Husayn (as) be prohibited?
I hope this will be suffice, if not then I will try and adding more to this.
Ya Ali (as).
here are many many hadeeths that prove matham is halal but for the sake of brevity I shall only mention a number of hadeeth and verses from the noble Quran to prove the permisability of Azadari.
Hadith:
The most explicit proof of self-inflicted injury comes from Owais al-Qarni the great Muslim Sahabi, praised by both Shi'a and Sunni erudite. He had an immense love for the Holy Prophet (s). When the news reached him in Yemen that two teeth of the Holy Prophet (s) were broken in the battle of Ohad, he extracted all his teeth. When the Holy Prophet (s) got the news in Medina that Owais had struck down all his teeth, he (s) exclaimed, "Indeed Owais is our devoted friend". This event can be found written in 'Seerate Halbia' vol II, page 295.
The renowned Sunni Scholar Shiekh Farid al Din Attaar in 'Tadhkhirah tul Awliya' Urdu translation page 17 and 18 writes:
" Uways Qarni (ra) said to Umar Khattab (ra): 'If you were true in friendship than why on the day when the holy teeth of the Prophet (s) were broken didn't you break your teeth in companionship? Because, it is a condition of companionship.' Then he showed his teeth all of which were broken and said 'I broke all of my teeth without seeing you (O Prophet) and in the state of Ghaybah in your companionship. I had broken one tooth but couldn't get satisfaction so kept on breaking them one by one until I had broken them all '".
The episode can also be found at a Sunni website:
http://www.aghayiah.com/hazrat-oawis.htm
Had the breaking of teeth by Uways Qarni (ra) been in opposition to Shariah, Umar would certainly have pointed it out at the time or at least commented and answered the accusation by Uways Qarni (ra) of his less than perfect companionship. The silence of Umar proves that he didn't deem the act of breaking one's teeth as done by Uways Qarni (ra) as opposed to Shariah but considered it an act of sincerity and also a proof of friendship.
Quran:
And he (Yaqub) turned away from them, and said: “How great is my grief for Yusuf!” And his eyes became white with sorrow, and he fell into silent melancholy. They said: “By Allah! (never) wilt thou cease to remember Yusuf until thou reach the last extremity of illness, or until thou die!” He (Yaqub) said: “I only complain of my distraction and anguish to Allah, and I know from Allah that which ye know not… (Quran 12:84-87)
-----------
As we can clearly see in the Quran, when Hazrat Yusuf (as) was displaced by his brothers, his Father Hazrat Yaqub (as) a Prophet cried so much that he went blind and terminally ill, that his sons cried will you not stop remember Yusuf until you die of illness.
What we see here is that crying for loved ones of prophets is “Sunah” (Tradition) and NOT crying is “Bidah”. This also clearly shows that crying oneself to death or illness is clearly NOT “Bidah” as Allah (swt) shows this in the Quran as an Act of Devotion, same is crying and matam for Imam Hussain (as) the kin of Hazrat Muhammad (Sawws).
In Surah adh-Dhaariyaat we read that Hadrath Sara (as) struck her face when she was told that she would conceive a baby.
"Then came forward his wife in grief, she smote her face and said (what! I) An old barren woman?"
Quran 51:29.
Hazrat Adam (as) & Matham
We read in Ahl'ul Sunnah's authority work Ma'arij al Nubuwwah, Chapter 1 page 248:
"Adam was so distressed that he smashed his hands onto his knees and the skin from his hands caused gashes from which bone could be seen".
Those who deem the act of self-harm to be batil should look at the bloodletting actions of Adam (as). If Adam (as) can do this why cannot the Shi'a when mourning for Imam Husayn (as)?
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."
umer & Matham
When umar heard of Nu'man ibn Muqran's death he beat his head and screamed, "O what a pity that Nu'man died".
Kanz al Ummal, Vol.8, Page 117, Kitab al Maut
When umar mourns the death of his friend in such a way, the descendents of mu'awiya remain silent, but if the Shi'a mourn Imam Hussain (as) through such an act they are deemed Kaffirs. If Nasibis wish to accuse us of introducing Bidah into the religion then they should know that umar introduced this long before the Rafidis! If such acts of hitting oneself and extreme wailing are prohibited then what was your Khalifa indulging in this act for?
Ayesha & Matham
Ayesha regarded by Ahl'ul Sunnah as the most knowledgeable women on Qur'an and Sunnah performed the following act when the Prophet (s) left this earth.
As narrated by al Tabari in History Volume 9 page 183 (English translation by Ismail Poonawala):
Abbas narrates:
"I heard Ayesha saying "The Messenger of God died on my bosom during my turn, I did not wrong anyone in regard to him. It was because of my ignorance and youthfulness that the Messenger of God died while he was in my lap. Then I laid his head on a pillow and got up beating my chest and slapping my face along with the women".
Ibn Katheer al Nasibi in al Bidayah wa al Nihayah Volume 5 page 420 published by Nafees Academy Karachi records the event as follows:
"Rasulullah (s) died while he was in my lap. Then I laid his head on a pillow and got up beating my face along with other women".
Bidayah wa al Nihayah, Volume 5, page 420
Do we need to say anymore? Would the wives of the Prophet (s) indulge in a Haraam activity? Look at the beating ritual by the women of Madina. Ibn Katheer mentions how extreme that beating was that their faces reddened with slapping. What do the Nasibi say about these women? Were they evil Rafidi innovators lead by Ayesha?
According to Musnad of Imam Ahmad Hanbal Vol. 6, page 274, Ayesha mourned the demise of the Holy Prophet (s) with other women by beating her head.
uthman & Matham
We read in Tareekh Kamil Volume 3 page 89:
"When Uthman was killed his killers intended to sever his head. His wives Naila and Umm'ul Baneen lay over him screamed and began to beat their faces"
Narrations also record that Uthman's daughter also acted likewise. As evidence we shall rely on the following Sunni works:
- Al Bidayah wa al Nihaya, Volume 7 page 371
- Tareekh Tabari, Volume 6 page 302
- Tareekh Aathim Kufi, page 159
"Ibn Jareer narrates that when the killer intended to sever Uthman's head, the women began to scream and strike their faces. This included Uthman's wives Naila, Ummul Baneen and daughter".
Al Bidayah wa al Nihaya, Volume 7, page 371
If the wives of Uthman can mourn Uthman's killing in this way then the Shi'a of Maula 'Ali (as) can likewise mourn the slaying of Imam Husayn (as) in this way.
Hazrat Bilal (ra) & Matham
We read in Madarij al Nubuwah, Volume 2 page 441, whilst discussing the death of the Prophet (s):
"When the situation of the Prophet worsened, Bilal emerged beating his head and loudly wailing,'I wish my mother had not given birth to me, and that if she had I wish that I had died before this day'"
Why did Bilal fail to adopt patience, an act that the Nasibi deem compulsory? Was the Muazzin and loyal Servant of the Prophet (s) ignorant of the verses on patience? Even in this case none of the companions raised any objection at the action of Bilal. Moreover the Holy Prophet (s) was yet alive and not dead. This is the extreme extent of grief. Then how can similar action for Imam Husayn (as) be prohibited?
I hope this will be suffice, if not then I will try and adding more to this.
Ya Ali (as).
ya hussain- New Member
- Number of posts : 8
Age : 39
Location : london
Points : 10
Registration date : 2010-05-31 -
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