Mourning on Dead & Martyrs from Ahle Sunnah


I didn’t wanted to have a  debate on this blog as some people have raised a question on Mourning on Imam Husein (a.s) then it was necessary to reply and make other readers also aware of the truth. I have quoted & highlighted just few traditions from Ahle Sunna, there are numerous such tradition which proves on Mourning & remembrance on Imam Husein (a.s) as a sunna because of his High position and greatest sacrifice for saving the ISLAM. Imam Husein (a.s) hold such a high position in the eyes of humanity that even the non believers remembers his sacrifice every year….Inshallah if God wills will post more references related to this.

To remember the Martyrs is not only the Sunnah of Prophet(s) but also the practice of Sahaba

When read in Al Bidayah wa al Nihaya, Volume 4 page 45, published Beirut:
It is narrated by Abu Hurariah(r) that the Prophet(s) used to visit the graves of martyrs every year. When He(s) would reach the entrance of the mountain, He(s) would say (to the martyrs): ‘Asalam alailekum Bima Sabartum’. This means ‘peace be on you due to your patience and you have reached a pleasant place due to this.’ Then after Prophet(s), Abu Bakar also used to come (every year), and after him Umar used to do the same and then Usman also did the same”After this narration the word ‘every year’ is recorded in the narrations of Waqidi.

The Shi’a accordingly commemorate the memory of martyrs of Kerbala every year. The Prophet (s) and his companions would visit the graves of Uhud’s martyrs every year. Similarly we like to go to the tomb of Imam Husayn (as) every year in Muharam.If one cannot implement this practise by practically visiting Kerbala every Muharam there is no grounds to abandon it altogether, we seek to do as much as we can to remember our ill-treated Imam. So we commemorate the day with processions, conferences, and mourning to show our love and faith, though we cannot go to the tomb every year.

Mourning from History & it’s repeatation

1. Mourning by Adam (as) and Hawa (as) for their slain son.
“The Father and Mother of humanity wept for their son Habeel for so long that their tears turned into a stream”. [Tareekh Yaqoobi, volume 1, page 3]

2. It is said that Prophet Yaqoob (a.s.) wept so much for his son Yusuf (a.s.) that the pupils of his eyes became white.
“And he turned away from them, and said: O my sorrow for Yusuf! And his eyes become white on account of the grief,” (Surah Yusuf 12:84)

3.Unanimously all Muslim agree that the Holy Prophet (s) named the year in which Khadija (as) and Abu Talib (as) died as “Aam al Huzn” i.e. The Year of Grief’.

What other reason could there be for naming a whole year as ‘Aam al Huzn’, other than the Prophet(s) dedicating it to commemorate the loss of his uncle and beloved wife? Is this act of the Prophet(s) a Sunnah or not? We the Shi’a mourn our Imam (as) for ten days, Rasulullah (s) mourned for an entire year. Even after the passage of a year Rasulullah (s) never got over this grief, and this was known to Ayesha who wanted him (s) to abandon his remembrance of his dead wife.

We read in Saheeh al Bukharee Hadeeth: 5.166 this narration from Ayesha:

“I did not feel jealous of any of the wives of the Prophet as much as I did of Khadija though I did not see her, but the Prophet used to mention her very often, and whenever he slaughtered a sheep, he would cut its parts and send them to the women friends of Khadija. When I sometimes said to him, “(You treat Khadija in such a way) as if there is no woman on earth except Khadija,” he would say, “Khadija was such-and-such, and from her I had children”.

The testimony of Ahl’ul Sunnah’s from H.Aysha is clear evidence that the Prophet (s) never got over grieving his wife and it is obvious that the Dhikr of Khadija (as) would also have taken place in presence of receptive ears. The process of Dhikr between a speaker and listener is called a congregation (Majalis). We likewise commemorate the deaths of Khadija (as) and Abu Talib (as) and the martyrdom of Imam Husayn (as).If Muslims have no issue with celebrating nights such as the Miraaj of our Prophet (s) then there is no reason to abandon the remembrance of calamities because both grief and happiness are important in life.

4. H.Umar said: ‘whenever I venture out at sunrise I remember the death of my brother Zaid bin Khattab [al Bidaya wa al Nihaya, Volume 6 page 370].

Look at the words of your Master Umar who remembered the death of his brother throughout his life. so what it the harm in remembering the death of Holy prophet (s.a) or his grandson Imam Husein (a)

5. We read in the Sunni text Gham – e – Husayn, Page 7 the following words of this Sufi Saint: The ten days of Muharam are for we Muslims, days of mourning and grief. To lament on the slaughtered Imam is certainly following in the Holy Prophet’s (a) footsteps. I consider weeping and lamenting on Imam Husayn (as) and making others too cry & weep an act of great reward. I do not wish to talk or remember anything other than the Tragedy of Imam Husayn (as) during these ten days of Muharam. All the Saints and holy men and Sufi personalities in Hindustan have always openly expressed grief and sorrow and cried and wept profusely on the Day of Ashura. Maulana Shah Muhammad Suleiman Hanafi Qadri Chishti, the residing Saint of Phulwari Shareef also commemorated this grief & sorrow.
If expressing grief and sorrow, weeping for Imam Husayn (as) and making others do the same were Haraam, then all the Sufi Saints and holy men of Hindustan would not have perpetually practiced this sorrow during their

6. “Imam al Harmain” whose actual name was Abdal Malik having Ziauddin as his title, according to Allamah Shibli Naumani was considered as a supreme scholar of his era and many renowned ulema were his students which included Imam Ghazali. Imam Ghazali while mentioning the mourning over his death writes in his authority work ‘Kunjeena Hidayaath’ the Urdu translation of Kameela Sa’aadth page 3 “The Imam of Haramain died in 478 Hijri. At that time all the market stalls in Nishapur were closed and the pulpit in the Jami Mosque was broken, his students that numbered almost 400 destroyed their books and pens and mourned him for a whole year.”

We appeal to justice. These are the people, who have a historical enmity with writing materials, but we have no idea why the pulpit was destroyed. Did these esteemed students (who were themselves scholars) have no knowledge of the verses on patience

7. Shah Abdul Aziz Muhadith Dehlavi while explaining the philosophy of Martyrdom writes in the preface of his Book ‘Sirr al Shahdatain’: “The martyrdom of Imam Husayn (as) is in reality the martyrdom of his grandfather Muhammad Mustafa (s)” We therefore infer from this that mourning of the leader of the martyrs, Husayn (as) is mourning (Azadari) of his grandfather the Seal of Prophets, the most beloved of Allah’s creation, Muhammad Mustafa (s).

8. In Uswa – e – Sufia Uzzaam, Page 9 that : Sheikh al Islam Maqdoom Ala’ al Haq Pindavi (ra) used to mourn for all ten days of Muharam and would say: “How could one achieve sainthood when he does not mourn and weep on the family of the Holy Prophet (s) and perform Azadari for these pure personalities? One who doesn’t have a heart of stone.” 

Thus a Sunni saint has himself declared that he who does not perform Azadari cannot be a saint (wali) and he who abstains from such mourning, is stone – hearted.

9. When we read about 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 brokenin 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 ‘”.

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

Secondly even Holy prophet (s) did not condemn this act but was happy with this extreme form of self harm and said “Indeed Owais is our devoted friend”  so this proves that self harming in love of Holy prophet (s) was the sign of ectreme Love which isnot bidat nor prohibited.  

Weeping on death of Holy prophet (s)

Ibn Abbas cried and even Bhukari in his Sahih mentions this incident as a “Calamity of Thursday”

Narrated by Said bin Jubair
That he heard Ibn ‘Abbas saying, “thursday! And you know not what thursday is? After that Ibn ‘Abbas wept till the stones on the ground were soaked with his tears. On that I asked Ibn ‘Abbas, “What is (about) thursday?” He said, “When the condition (i.e. health) of Allah’s Apostle deteriorated, he said, ‘Bring me a bone of scapula, so that I may write something for you after which you will never go astray.’The people differed in their opinions although it was improper to differ in front of a prophet, They said, ‘What is wrong with him? Do you think he is delirious? Ask him (to understand). The Prophet replied, ‘Leave me as I am in a better state than what you are asking me to do.’ Then the Prophet ordered them to do three things saying, ‘Turn out all the pagans from the Arabian Peninsula, show respect to all foreign delegates by giving them gifts as I used to do.’ ” The sub-narrator added, “The third order was something beneficial which either Ibn ‘Abbas did not mention or he mentioned but I forgot.’

[SAHIH BUKHARI, Eng Volume 4, Book 53, Number 393 ]

H.Abu Bakr wept on death of Holy prophet (s)
Narrated by H.’Aisha
Abu Bakr came from his house at As-Sunh on a horse. He dismounted and entered the Mosque, but did not speak to the people till he entered upon ‘Aisha and went straight to Allah’s Apostle who was covered with Hibra cloth (i.e. a kind of Yemenite cloth). He then uncovered the Prophet’s face and bowed over him and kissed him and wept, saying, “Let my father and mother be sacrificed for you. [SAHIH BUKHARI, Volume 5, Book 59, Number 733

All people wept on death of Holy prophet (s)

Narrated by H.’Aisha
(the wife of the Prophet) Allah’s Apostle died while Abu Bakr was at a place called As-Sunah (Al-‘Aliya) ‘Umar stood up and said, “By Allah! Allah’s Apostle is not dead!” ‘Umar (later on) said, “By Allah! Nothing occurred to my mind except that.” He said, “Verily! Allah will resurrect him and he will cut the hands and legs of some men.” Then Abu Bakr came and uncovered the face of Allah’s Apostle, kissed him and said, “Let my mother and father be sacrificed for you, (O Allah’s Apostle), you are good in life and in death. By Allah in Whose Hands my life is, Allah will never make you taste death twice.” Then he went out and said, “O oath-taker! Don’t be hasty.” When Abu Bakr spoke, ‘Umar sat down. Abu Bakr praised and glorified Allah and said, No doubt! Whoever worshipped Muhammad, then Muhammad is dead, but whoever worshipped Allah, then Allah is Alive and shall never die.” Then he recited Allah’s Statement.: “(O Muhammad) Verily you will die, and they also will die.” (39.30) He also recited: “Muhammad is no more than an Apostle; and indeed many Apostles have passed away, before him, If he dies Or is killed, will you then Turn back on your heels? And he who turns back On his heels, not the least Harm will he do to Allah And Allah will give reward to those Who are grateful.” (3.144) The people wept loudly….. [SAHIH BUKHARI,Volume 5, Book 57, Number 19]

MORE ABOUT WEEPING FOR DEATH FROM AHLE SUNNAH

Holy Prophet(s) wept on the death of his son Ibrahim 
Narrated by Anas bin Malik
We went with Allah’s Apostle (p.b.u.h) 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 (p.b.u.h) 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.” [SAHIH BUKHARI, Volume 2, Book 23, Number 39]

Holy Prophet(s) wept on the death of  son of one of his daughters 

Narrated by Usama
A son of one of the daughters of the Prophet was dying, so she sent a person to call the Prophet. He sent (her a message), “What ever Allah takes is for Him, and whatever He gives is for Him, and everything has a limited fixed term (in this world) so she should be patient and hope for Allah’s reward.” She then sent for him again, swearing that he should come. Allah’s Apostle got up, and so did Mu’adh bin Jabal, Ubai bin Ka’b and ‘Ubada bin As-Samit. When he entered (the house), they gave the child to Allah’s Apostle while its breath was disturbed in his chest. (The sub-narrator said: I think he said, “…as if it was a water skin.”) Allah’s Apostle started weeping whereupon Sa’d bin ‘Ubada said, “Do you weep?” The Prophet said, “Allah is merciful only to those of His slaves who are merciful (to others).”  [SAHIH BUKHARI, Volume 9, Book 93, Number 540]

Holy Prophet(s) wept on the death of Zaid, Jafar & Abdullah bin Rawaha

Narrated by Anas bin Malik
The Prophet said, “Zaid took over the flag and was martyred. Then it was taken by Jafar who was martyred as well. Then ‘Abdullah bin Rawaha took the flag but he too was martyred and at that time the eyes of Allah’s Apostle were full of tears. Then Khalid bin Al-Walid took the flag without being nominated as a chief (before hand) and was blessed with victory.” [SAHIH BUKHARI Volume 2, Book 23, Number 338]

Narrated by Anas bin Malik
Allah’s Apostle delivered a sermon and said, “Zaid received the flag and was martyred, then Ja’far took it and was martyred, then ‘Abdullah bin Rawaha took it and was martyred, and then Khalid bin Al-Walid took it without being appointed, and Allah gave him victory.” The Prophet added, “I am not pleased (or they will not be pleased) that they should remain (alive) with us,” while his eyes were shedding tears. [SAHIH BUKHARI Volume 4, Book 52, Number 29]

Holy Prophet(s) wept on the death of Sad bin ‘Ubada 

Narrated by ‘Abdullah bin ‘Umar
Sad bin ‘Ubada became sick and the Prophet along with ‘Abdur Rahman bin ‘Auf, Sad bin Abi Waqqas and ‘Abdullah bin Masud visited him to enquire about his health. When he came to him, he found him surrounded by his household and he asked, “Has he died?” They said, “No, O Allah’s Apostle.” The Prophet wept and when the people saw the weeping of Allah’s Apostle (p.b.u.h) they all wept. He said, “Will you listen? Allah does not punish for shedding tears, nor for the grief of the heart but he punishes or bestows His Mercy because of this, He pointed to his tongue .” and added, “The deceased is punished for the wailing of his relatives over him.” ‘Umar used to beat with a stick and throw stones and put dust over the faces (of those who used to wail over the dead). [SAHIH BUKHARI Volume 2, Book 23, Number 391]

The tradition of Umar and his son as explained by H.Ayesha
Narrated by ‘Abdullah bin ‘Ubaidullah bin Abi Mulaika
……Ibn Abbas added, “When ‘Umar died I told all this to Aisha and she said, ‘May Allah be merciful to Umar. By Allah, Allah’s Apostle did not say that a believer is punished by the weeping of his relatives. But he said, Allah increases the punishment of a non-believer because of the weeping of his relatives.” Aisha further added, “The Quran is sufficient for you (to clear up this point) as Allah has stated: ‘No burdened soul will bear another’s burden.’ ” (35.18). Ibn Abbas then said, “Only Allah makes one laugh or cry.” Ibn Umar did not say anything after that  [SAHIH BUKHARI Eng Volume 2, Book 23, Number 375] & [Sahih Muslim. Chap. 9, Tradition No.25]

Zainab binte Jahash the wife of Prophet (s.a.w.s.) narrates:
One day the Messenger of Allah (s.a.w.s) was in my house and Husain (a.s.) was also there. For some moments I forgot about him. He entered into the Prophet’s room. I tried to pick him up but the Messenger of Allah restrained me. Then he stood up to perform the prayers while holding Husain (a.s.) in his arms. When he went into ruku (bending in genuflection) or sajdah (prostration) he put down Husain (a.s.) and again took him in his arms when he stood up. Then he sat down and wept. When he finished his prayers I said, “O Messenger of Allah! Today I have seen you do something that I had never seen before.”
He said, “Jibraeel came to me and informed me that this Husain (a.s.) will be killed by my ummat (people).” (Mustadrakul Sahihain, 4:398)
He then showed me the soil of the place of his martyrdom. He gave me (a handful of) red dust.”

It is human’s nature that a person weep or grief on him, whom he loves very much. No one weeps on an unknown person or enemy. It is not BIDDAD to weep, because weeping is in human’s nature and it is gifted by ALLAH, so He never prohibit such a thing which He has kept in our nature. As ALLAH says in Holy Quran, “And that is He (Allah) it is Who makes (Men) laugh and makes (them) weep”. (Chp-53 : Verse-43)

Now you can judge by this few tradition with YOUR SELVES,
1) Whether Weeping is in human’s nature and its attachment is with the heart or not?
2) If someone is put to death by torture, whom we love, then, will we weep in his respect or not?
3) If such a tragedy falls on the day of Eid, or any death occurs in our family, shall we celebrate that day as a Eid?
4) If Prophet Muhammad (P.) can weep on Hazrat Husain (p), Why can’t we?
5) Is it suitable to celebrate Marriage, Birthday or any other function in the month of Muharram?
6) Do we celebrate or do we attend such happy occasions when there is a death of our beloved? where as Imam Husein (a) was the beloved of Holy prophet (s)
7) Whether grieving for martyr is Biddad or Sunnah of Holy Prophet (P.)?  Whether a day of Ashura is a day of Sorrow or Happiness?

Other links:

3 Responses to “Mourning on Dead & Martyrs from Ahle Sunnah”

  1. What is Muharram ? « Morals and Ethics Says:

    […] Mourning on Dead & Martyrs from Ahle Sunnah […]

  2. Benefits of Crying « Morals and Ethics Says:

    […] Mourning over Imam Husain (a.s.) from Ahle Sunnah […]

  3. Muharram « chasingparadisegalz Says:

    […] What is Ashura ? Ashura (عاشوراء transliteration: ‘Āshūrā’, Ashura, Ashoura, and other spellings) It is on the 10th day of Muharram in the Islamic calendar and marks the climax of the Remembrance of Muharram but not the Islamic month. It is also called Yaumu-l ‘Ashurah, or simply Ashura meaning, ‘the tenth day’. It is well-known because of historical significance and mourning for the martyrdom of Husayn ibn Ali, the grandson of the Islamic prophet Muhammad at the Battle of Karbala in the year 61 AH (AD 680). It is a day of speeches, public processions, and great grief. Men and women chant and weep, mourning Husayn, his family, and his followers. Speeches emphasize the importance of the values for which Husayn sacrificed himself, his family, and his followers. Why to Mourn ? >> Mourning on Dead & Martyrs from Ahle Sunnah […]


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