Weeping of Sahaba

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.”
Ref : 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 ?

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.

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?
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.

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 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?