5. NAUHA AND MARSIYA
(A) THE PROPHET'S SUNNAH IS PRACTICAL
It is narrated from the Prophet's companion, Ibn Masud that when the Messenger of Allah (s.a.w) arrived at the corpse of His Eminence, Hamzah and found it mutilated, he wept so bitterly as he had never done before and he recited the following elegy until he became unconscious:
"0 Hamzah! 0 uncle of the Messenger of Allah (s.a.w)! 0 lion of Allah and His Prophet! 0 one who performed the good deeds. 0 Hamzah, 0 one who removed the sorrows, 0 Hamzah! 0 one who removed the enemies from the face of the Holy Prophet (s.a.w)."
Since the above incident is recorded in all histories, we feel it needless to provide specific reference for it.
(B) THE SUNNAH OF THE IMAM IS PRACTICAL
Dirges and elegies of Imam Ali Ibn Husain (a.s) are well-known. The following are some couplets that the Holy Imam (a.s) said repeatedly while weeping when he was entering Kufa in captivity:
O evil people, may rain not water your fertile lands. 0 people who did not care about our relationship with our grandfather.
When the Prophet and we come together on the Day of Judgment, what would you say regarding us?
You make us travel on saddle-less camels as if we have not established any religion for you.
Was our grandfather the Messenger of Allah (s.a.w) not the one who guided the humanity away from deviation?
m the tragedy of Karbala, that you gave us in inheritance! And may God destroy the honor of these people and expose their defects.
(C) IT IS THE SUNNAH OF AHL AL-BAYT
Numerous elegies and dirges of Her Eminence, Zainab and Umme Kulthum are famous. Here we quote two couplets of each of the ladies. Lady Zainab recited the following in the bazaar of Kufa when a stone struck the severed head of the holy Imam (a.s):
m new moon! Your light has not been perfected yet. That you have gone into eclipse and you set.
My dear brother, I have not imagined it. It was a matter destined.
Lady Umme Kulthum recited the following couplets upon their return to Medina:
m city of our grandfather, do not accept us.
We have come with pain, sorrow and grief
O Fatima if you could see the prisoners
That your daughters are taken out through the towns.
(D) THE SUNNAH OF THE IMAM IS VERBAL
Shaykh Mufeed has on the authority of Ibn Quluwahy quoted the following command of Imam Ja'far Sadiq (a.s) that:
(Shia Tradition): Every weeping and lamentation is detestable (Makruh) except the one on the tragedy of Husain (a.s). (As it is rewardable).1
A similar tradition is present in Kamiluz Ziyaraat from another chain of narrators also.
6. MA'TAM AND MOURNING PROCESSION2
(A) MA'TAM
Before quoting traditions regarding Ma'tam, I feel it is necessary to mention an incident about Mutawakkil Billah the Ahl al-Sunnah caliph whose merits are such that many Ahl alSunnah people give him the grade of Righteous Caliph. He exhibited such zeal in the eradication of innovations that he tried his best to destroy all traces of the tomb of Imam Husain (a.s). Such a prominent personality, ordered that Ma'tam be performed on the passing away of Imam Ahmad bin Hanbal.
"Mutawakkil ordered that Ma'tam should be held at the place where the funeral prayer was recited on the bier of Imam Ahmad bin Hanbal. Thus 2.5 million people gathered at that place and Muslims, Jews, Christians, Zoroastrians and people of four schools performed Ma'tam there."
Obviously when the caliph who is called as the 'reviver of the Sunnah' organized such Ma'tam who had the guts to call it an act of innovation (Bid'ah)?
Apart from this let us now see some traditions that prove that Ma'tam is Sunnah
and lawful.
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1 Biharul Anwar Vol. 10
2 Urdu=Juloos
(B) MA'TAM IS PRACTICAL SUNNAH OF IMAM
When the Ahl al-Bayt (a.s) were released from Syria and en route to Medina, they reached Karbala and found Jabir Ibn Abdullah Ansari and some other prominent companions of the Messenger of Allah (s.a.w) and some other people of Banu Hashim there, what occurred at that time is described by Sayyid Ibn Tawus in Lohoof
Thus all of them reached there at one and the same time. They met and they wept. They slapped their faces and pet-formed such Ma'tam as injures the hearts. The ladies of the surrounding areas also gathered and joined them in the mourning rituals and this continued for many days.
The above episode clearly shows that people of Ahl al-Bayt (a.s), Banu Hashim and prominent companions like Jabir Ibn Abdullah Ansari and even the ladies of the neighborhood all gathered at the place and took part in the Ma'tam. They slapped their faces and did Ma'tam. And these rituals continued for many days. During all this there is no report of any restraint commanded by Imam Ali Ibn Husain (a.s). Therefore we have to accept that he also participated in the expression of their grief and rituals of mourning. Therefore it is the practical Sunnah of the Imam.
(C) IT IS THE SILENT PERMISSION OF IMAM
The terminological meaning of T'aqreer' is that if someone performs an act in the presence of the Imam and the Prophet and they, inspite of being capable, do not restrain him or her, it proves that, that act is lawful in Islamic law. If someone is not prepared to accept that the Ma'tam held in Karbala was the practical Sunnah of the Imam and says that there is no mention the Imam (a.s) himself participated in it, he or she would have to agree that those people did Ma'tam and slapped their faces for many days in the presence of the Imam
(a.s)and while they were subservient to his command and the Imam did not restrain them. Does this not prove that Ma'tam, face slapping and wailing and mourning on Imam Husain (a.s) is not only lawful, but also a practice of the Imam?
(D) IF IT IS THE SUNNAH OF AHL AL-BAYT (a.s)
That Ma'tam is the Sunnah of Ahl al-Bayt (a.s) has already been proved by the previous narration report in this regard:
(Shia Tradition): Imam Ja'far Sadiq (a.s) said: "After the martyrdom of Imam Husain (a.s), Lady Rabab (wife of Imam Husain) performed Ma'tam on him."1
(Note: The account of the mourning and grief of Lady Rabab is present in all books of history and biography)
ACT OF THE PEOPLE OF MEDINA
In the view of Ahl al-Sunnah Imam, Malik, the action of the people of Medina is proof and obligatory action. Let us now see the action of people of Medina regarding the mourning for Imam Husain (a.s). When the caravan of Ahl al-Bayt (a.s) returned and halted on the outskirts of Medina, Bashir bin Juzlam conveyed the news of their arrival to the folks of Medina.2
"Thus no veiled lady remained in Medina who did not come out in such a condition that her hair were in disarray and she was slapping her face and thrashing her cheeks. They were weeping and wailing. Thus I had never seen such clamor ever before and such a crowd of mourners."
It is obvious that after these explanations, no doubt remains for anyone in the recommended nature of the Ma'tam for
________________________1 Al-Kafi, Biharul Anwar Vol. 10
2 Lohoof Biharul Anwar
Imam Husain (a.s). Now let us see how the people of Medina reached the Holy Imam (a.s) in a magnificent procession:
Bashir says, "I was in Medina itself and the people of Medina reached Ahl al-Bayt (a.s) before me. Hence I turned my horse and reached there to find the whole area filled with multitudes of people. There was such a crowd that I had to alight from the horse and I walked over the necks of the people to reach Ahl al-Bayt (a.s)."1
From this took shape the present Ma'tam procession. But our Ma'tam procession is actually not in commemoration of this procession of Medinite folks. It is in remembrance of the plundered caravan of Ahl al-Bayt (a.s) that was taken from Karbala to Kufa, Kufa to Syria and from Syria to Medina. Which was taken through streets, lanes and by lanes. Just as the Ahl al-Bayt (a.s) used to weep and wail through the ways, we also emulate them and try to keep their memory fresh.
7. LEAVING EMBELLISHMENT, OBSERVING MOURNING AND KEEPING HAIR DISARRANGED
(A) THE PROPHET'S SUNNAH IS PRACTICAL
It is a practical Sunnah of the Messenger of Allah (s.a.w) to keep hair awry and to make a face of grief in mourning for Imam Husain (a.s). Before I present some traditional report in this connection please read the following narration of Mishkatul Masabih, which is accepted by all.
(Sunni Tradition): The Messenger of Allah (s.a.w) said: One who sees me in a dream has actually seen me because the Satan can never appear in my form. This tradition is also universally accepted.
________________________1 Ibid, op cit.
There are many traditions of the same topic and all are universally accepted. It is related from Abu Qatadah Ansari and Abu Huraira in the same chapter and the Shia also believe in it. Now see the following narrational report that Ibn Abbas is reported to have said that one day he was sleeping at home that the sound of weeping and lamentation from the house of Umme Salma, the wife of the Messenger of Allah (s.a.w) awoke him. He went towards Umme Salma's residence and all Medinite folks also rushed there. Upon reaching there they asked her: '0 Mother of believers! Why are you lamenting so much? Umme Salma did not give anyreply. But she glanced towards the Hashemite ladies and said:
(Shia Tradition): "0 daughters of Abdul Muttalib! Help me and join me in lamentation. Because, by Allah, your chief and the leader of the youths of Paradise has been martyred. The grandson of the Messenger of Allah (s.a.w) and his beloved one, Husain, has been slain."1
Ibn Abbas says that he asked Umme Salma how she came to know it. Umme
Salma said: I have just seen the Messenger of Allah (s.a.w) in my dream. His face was
covered with dust and he looked devastated. I asked him what the matter was
and he said that his son, Husain and his family have been massacred today. Hence,
he has buried them and was just returning from their burial. Umme Salma says that after
receiving this reply she arose and went inside the house and didn't know what to do.
'Suddenly I looked at the soil of Karbala that Jibraeel had brought.' (Then she related
the complete incident of Jibraeel). Thus when I looked at the bottle, I saw that the soil
had turned into fresh blood which was boiling furiously.' Ibn Abbas says that then Umme
Salma took out some of this blood and smeared it on her face and
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1 Biharul Anwar
that she observed the day as the day of mourning. She considered it a day for lamenting on Imam Husain (a.s). After that (days later) messengers brought the news thatImam Husain (a.s) had been martyred on that same day.
Such types of narrations are present in both Shia and Sunni books in large numbers. Thus we have quoted the account of the soil turning to blood from the marginal notes in our discussion about Ta'ziyah. In the book of Mishkat the incident of Umme Salma's dream is mentioned in a report of Salma in brief on the authority of Sabih Tirmidhi. This report mentions the observing of Ma'tam. However, our aim of presenting this tradition is to prove that the Messenger of Allah (s.a.w) had his hair awry and his face was covered with dust due to his sorrow for Imam Husain (a.s). Hence if our ladies or we also make our appearance thus, it is nothing but emulating the Sunnah of the Prophet. It could never be termed as an innovation.
(B) IT IS THE SUNNAH OF AHL AL-BAYT (A.S)
Imam Ja'far Sadiq (a.s) said:
(Shia Tradition): "Neither any Hashemite lady comb her hair nor apply dye until Mukhtar sent the heads of the killers of Husain (a.s) to us."1
8. BLACK CLOTHES
Allamah Abu Ishaq Asfar Amini (renowned Sunni scholar) in his book,
Noorul Ain Fi Mashhadil Husain, Published Cairo, 1366 A.H. has
quoted on Pg. 60 the report of the dream of Sakina. In this dream she
saw the Messenger of Allah (s.a.w) in the following condition:
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1 Biharul Anwar Vol. 10
(Sunni Tradition): Suddenly I decried a gentleman, who moved forward in such a manner that the color of his face had changed and it was glowing. And due to the severity of his grief he was stumbling like a woman whose youthful son had died. He was holding his blessed beard, weeping and was in an aggrieved mood. I asked the servant who this gentleman was, dressed in mourning clothes and so much aggrieved? He said, "Didn't you recognize him?" I said, no. He told me that it was my grandfather, the Messenger of Allah (s.a.w).
The condition in which she saw Lady Fatima (s.a.) is as follows:
"And among those ladies (Maryam and Asiya etc.) is a very prominent lady, having her hairs in disarray. She is wearing black clothes and she is holding a shirt smeared with blood."
This clearly proves that the Messenger of Allah (s.a.w) was in mourning dress and Lady Fatima also had the hair in disarray and wore black clothes.
(B) SILENT SUNNAH IS FROM THE IMAM
We have already mentioned how Ahl al-Bayt (a.s) stayed in Damascus for seven days even after they were released and how they spent all this time in performing various rituals in mourning and lamentation for Imam Husain (a.s).
(Shia Tradition): There was no Hashemite and Quraishi lady who did not don a black dress in grief of Imam Husain (a.s).1
9. MOURNING HOUSE (AZAKHANA)
(A) THE IMAM'S SUNNAH IS PRACTICAL
The first mourning house that was made for Ahl al-Bayt (a.s) was the Baitul Ahzaan (House of lamentation) that Amir alMu'minin Ali bin Abi Talib (a.s) had made for Lady Fatima
________________________1 Biharul Anwar, op cit
who used to lament, day and night at the passing away of her blessed father. The people of Medina told Amir al-Mu'minin (a.s) to ask Lady Sayyida Fatima to either lament during the day or during the night. Lady Fatima said that she was going to stay among them only for a few days and that very soon she was going to say farewell to them. So, by Allah, she could neither remain silent during the day nor during the night could she stop weeping. Amir al-Mu'minin (a.s) said that she could lament whenever she desired. However, keeping in mind the disturbance for the people of Medina he made this arrangement.
(Shia Tradition): His Eminence, Ali (a.s) constructed a house for Fatima in Baqi on the outskirts of Medina, which became known as Baitul Ahzaan (House of lamentation). In the morning, Lady Fatima used to go weeping towards Baqi with Hasan and Husain (a.s) and she used to sit in that graveyard and lament. When night fell, Amir al-Mu'minin (a.s) used to go and bring her home...until the end of the tradition.1
This incident is also mentioned in the books of Ahl al-Sunnah and books of history. This shows that construction of Azakhanas is practice of Ali (a.s).
10. ARENA, DRUMS AND LASHING WITH CHAINS
Under the tenth heading I would like to discuss about three things that are sometimes a part of Muharram processions but regarding which there is a difference of opinion among the Shia scholars that whether they could be justified to be part of mourning rituals or not. Or whether they fall under the lawful category of actions or not. If so, under what justifications can they be considered lawful?
________________________1 Biharul Anwar Vol. 10
However, the most important point is that whatever may be the position of the Shia scholars in this matter, traditions of Ahl al-Sunnah prove beyond any doubt that all these things were permitted by the Holy Prophet (s.a.w), hence neither the Ahl al-Sunnah people nor the officers of Tanzeem Ahl alSunnah have any right to say anything against these rituals.
(A) WATCHING AN ARENA IS SUNNAH OF THE PROPHET
Let us see the following tradition that Tirmidhi has judged to be authentic and correct:
(Sunni Tradition): Ayesha is reported to have said that one day the Messenger of Allah (s.a.w) was sitting when we heard a clamor and noise of children. So the Messenger of Allah (s.a.w) arose and we saw that a black woman was dancing and children had gathered around her. So the Messenger of Allah (s.a.w) said: Ayesha, come and see. I came and kept my chin on the shoulder of the Holy Prophet (s.a.w) and began to peep through the gap between his blessed head and shoulder. Then the Holy Prophet (s.a.w) asked me: Are you not satisfied yet? I kept telling him 'no' to see how much he cared for me...(until the end of the report).1
This tradition mentions dancing and the marginal notes on this on the authority of Lumab say:
(Statement of Ahl al-Sunnah scholars): But it is not unlawful, because if it had been so, how the Messenger of Allah (s.a.w) would have watched it and how he could have allowed Ayesha to watch it?
However, becoming helpless due to the objections of Shias they have interpreted that it was not a dance; it was a display of the art of warfare, that is a 'wrestling ring'. That is why the Holy Prophet (s.a.w) watched it himself and also told
________________________1 Al Hadith, Mishkatul Masabih
Ayesha to watch it. If we accept this interpretation it would clearly justify watching wrestling matches because what it is except display of the art of warfare? And if we don't accept this interpretation, even then, in comparison to dancing, a wrestling match is not a serious act and in some cases it becomes a recommended thing. No objection can be directed against it.
(B) LISTENING TO DRUMS IS SUNNAH OF THE PROPHET
Now pay attention to the following tradition, which is exactly before the report quoted above and Imam Tirmidhi says that it is a correct and good report.
(Ahl al-Sunnah Tradition): Buraidah is reported to have said that the Messenger of Allah (s.a.w) led a war expedition and when he returned from it, a black girl arrived to him and said that she had made a vow that if the Almighty brings the Holy Prophet (s.a.w) back safe and sound, she would play the drum in his presence. So the Messenger of Allah (s.a.w) said: If you have made a vow to play the drum, play it. Otherwise do not. Thus she began to play the drum... (until the end of the report).1
The above-mentioned report shows that drum was played in the presence of the Messenger of Allah (s.a.w) and he listened to it being played. Now what is the doubt in its being a verbal Sunnah?
(C) CHAIN MA'TAM (LASHING) IS ALSO RECOMMENDED
The Ahl al-Sunnah have got such a principle of traditional science that after that, leave alone chain lashing, they do not have the right to object to any ritual of any Muslim sect. Please pay attention to the following tradition, which is related from the famous companion of the Messenger of
________________________1 Mishkatul Masabih
Allah (s.a.w), Ibn Masud, who is reported to have said that the Holy Prophet (s.a.w) said:
"Whatever the Muslims consider good, it is good in the view of Allah also."1
The refuge of this same tradition is taken when objections are made against innovations started by caliphs. Support is taken by this same tradition when the consensus of Saqifah is criticized. Why only chain lashing, all the items that have become a part of mourning are considered good by a category of Muslim people, therefore on the basis of the tradition presented by Imam Hakim, they are good in the view of Allah and recommended. The Tanzeem Ahl al-Sunnah may say whatever they like, but in the view of Allah all these things are rewardable deeds.
However never should you say:
"So what if one sect likes it; until all the sects do not reach unanimity this tradition cannot be applied." Because if you say this, the consensus of Saqifah and all the caliphates that are justified through this tradition shall be rendered invalid.
Praise be to Allah that all the points raised by the question are clarified and all rituals of Azadari have been proved to be a part of Sunnah. It has also been elaborated that which particular ritual was a part of which Sunnah also.
Now if our opponent, Maulana Dost Muhammad has any self-respect he should, in exchange of each tradition presented by us, pay up ten rupees, not to me but to the Razakar Association and Anjuman Wazifa Sadat-o-Momineen.
Mustadrak, Imam Hakim on the authority of Sawaiqul Mohreqa, Ibne Hajar and
________________________
Tarikhul Khulafa, Allamah Suyuti
AZADARI IS OBLIGATORY
When it is proved that rituals of Azadari are Sunnah of Prophet and Sunnah of Imams, to further humiliate Dost Muhammad we would like to call the attention of our readers to a phrase which we had so far kept aside for this special occasion. He says in question no. 2: If it is obligatory, please provide the verse, with rukul and Surah number.
Reply: Yes sir! Under some circumstances, Azadari is obligatory and it is in this way that it is allowed to make a vow to perform any recommended act. And one can also take an oath to perform that deed, as all the sects of Islam believe and have faith in. Therefore if one makes a vow to perform any of the above-mentioned rituals of Azadari, or takes an oath, it would become obligatory on him or her to fulfill it. The following verses are sufficient for this purpose:
(1)...and fulfill the promise; surely (every) promise shall be questioned about.2
(2)They fulfill vows and fear a day the evil of which shall be spreading far and wide.3
In addition to these, see the following verses also:
(1) Surah Baqarah, Ruku 36, Verse 270 (2) Surah Baqarah, Ruku 5, Verse 40 (3) Surah Anam, Ruku 19, Verse 53 (4) Surah Nahl, Ruku 13, Verse 91 (5) Surah Hajj, Ruku 4, Verse 29.
As far as possible I tried to be brief in this article. From the multitudes of traditions I have chosen and presented only one tradition for each topic. If inspite of this, the chapter has
________________________1 Section number
2 Surah Bani Israel, Ruku 4, Verse no. 34
3 Surah Dahr, Ruku 1, Verse no. 7
become so lengthy, it was unavoidable and I hope it would prove beneficial to the readers. And my efforts shall indeed be rewarded if the questioner gets some faith by reading this chapter.
Allah is the guardian of those who believe. He brings them out of the darkness into the light ...1
And our final word is that praise be to Allah, the Lord of the worlds.
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1 Surah Baqarah 2:257
BANU UMAYYAH IN THE VIEW OF THE HOLY QURAN
Seeing some present conditions that a detailed biography of Yazid should be compiled so that true facts of his life and background may become known to all, we plan to discuss the following points in this treatise:
(1) Name and genealogy
(2) Banu Umayyah in the light of the Holy Quran and traditions
(3) The initial lowliness of the Banu Umayyah and the causes of their later prominence
(4) Character of Muawiyah
(5) Character of Yazid's mother
(6) Upbringing of Yazid and his nature
(7) Events preceding the appointment as heir apparent
(8) Intrigues for heir apparency
(9) Coronation and
(10) Arrangement of the slaying of Imam Husain (a.s) and its events in brief
(11) The episode of Harrah (sack of Medina) — its causes and consequences
(12) Siege of Mecca – its causes and consequences
(13) Death of Yazid
(14) Habits and traits of Yazid
Since a lot of time and leisure is required to write on all the above topics, I have decided to write on each topic whenever there is opportunity. And when all the topics are covered we can compile them into a book. If Allah the High, wills.
First of all we intend to present and discuss the verses of Holy Quran regarding Banu Umayyah. The exegesis and commentaries on these verses is from the books of Ahl alSunnah themselves.
