Crying for Hussain(AS) because Prophet(S) wept! Then Why Hypocrisy?

Crying for Hussain(AS) because Prophet(S) wept! Then Why Hypocrisy?

In The Name of Allah, The Beneficent, The Merciful.

In this article we will analyze the claim of Shias that, “We cry over the martyrdom of Imam al-Hussain (AS) for the Holy Prophet(S) wept for Imam al-Hussain(AS)”, as this is a hypocritical claim of Shias and it is contrary to the teachings of Prophet Muhammad(SAWS).

We have divided the article in the following Sections:

I. It is forbidden to mourn for more than three(3) days for a dead person.

II. Wailing over the death was prohibited by Prophet Muhammad(SAWS).

III. CLARIFICATION : Weeping is NOT Wailing.

IV. Prophet(S) Cried for Others too, So why don’t you cry for them? Why double standards?

V. What is the ruling on eulogizing the dead and holding gatherings for that purpose?


I. It is forbidden to mourn for more than three(3) days for a dead person.

Shia Author Yasser al-Madani in his article States:

 we cry for Imam al-Hussain (AS) because so did the Prophet of Islam, Muhammad (S). Every year we continue and revive the message of Karbala by mourning and crying over the injustice which the Ahlul Bayt (AS) suffered on the plains of Karbala.{Screenshot}

It is true that Prophet Muhammad(SAWS) wept when he was informed about the martyrdom of Imam Hussain(RA), however taking this as an evidence to mourn during the month of Muharram or the day of Ashura(10th of Muharram) in specific, annually, is against the teaching of the same Prophet Muhammad(SAWS). There is no evidence that Prophet Muhammad(SAWS), Ali(RA), Fatima(RA) or the Salaf ever mourned on Ashura or Muharram, annually after they were informed about Martyrdom of Hussain(RA).

As Muslims it is important for us to believe that Islam was best understood by Prophet Muhammad(SAWS) and then his Sahaba(companions) including his Ahl al-bayt(household). It’s inappropriate to outsmart them by making something as part of Islam, which neither Prophet Muhammad(SAWS) nor his Sahaba nor his Ahl al-bayt had any idea about. That is, the act of mourning annually during the month of Muharram, or on Ashura(10th of Muharram) and wearing black or torn clothes to demonstrate sorrow and grief deeming it as a day of mourning, reciting prohibited form of Eulogy(Latmiya/Noha), avoiding usage of perfume deeming it as a day of mourning or women avoiding beautification deeming it as a day of mourning, etc.

What needs to be clarified is that, Weeping is a natural process and one may shed tears for his/her beloved whenever they miss them or they recall an emotional moment related to them, no one has control over their emotions in such a situation and this could occur to anyone at any time. Therefore, if someone shed tears for Imam Hussain(RA) recalling the tragedy of Karbala, or recalling the death of Prophet Muhammad(SAWS) or any other Sahabi(RA), then that is perfectly fine, and this situation can take place during any part of the year depending upon the attachment a person holds for Imam Hussain(RA). I have seen Muslims shedding tears on the day of Eid, recalling how their loved ones used to enjoy on Eid when they were alive. And all this is fine and acceptable as per Islamic Shariah, but what is objectionable and deemed as innovation(Bidah) is fixing a day or month to mourn annually ; gathering are held with the purpose of mourning, wailing, lamenting, chest-beating or self-flagellation ; recitation of prohibited form of Eulogy(Latmiya/Noha) occurs, dyed clothes are avoided and black clothes or torn clothes are worn to express or demonstrate sorrow and grief deeming it as a day of mourning ; usage of perfume is avoided deeming it as a day of mourning or women avoid beautification deeming it as a day of mourning ; marriages aren’t held in the month of Muharram deeming it as a Month of mourning, etc. We would like to remind the Shias involved in these innovations(Bidah) to reflect upon these rituals in an academic way instead of emotional way, because judging things on emotional way caused Christians to adopt false beliefs and practices.

It was narrated that Jabir bin ‘Abdullah said: “In his Khutbah the Messenger of Allah(SAWS) used to praise Allah as He deserves to be praised, then he would say: ‘Whomsoever Allah(SWT) guides, none can lead him astray, and whomsoever Allah sends astray, none can guide. The truest of word is the Book of Allah and best of guidance is the guidance of Muhammad. The worst of things are those that are newly invented; every newly-invented thing is a Bidah(innovation in religion) and every Bidah(innovation in religion) is going astray, and every going astray is in the Fire.‘ [Sunan an-Nasai, #1579 ; Sahih].

Abdullaah ibn ‘Umar(ra) said:”Every Bidah(innovation in religion) is misguidance, even if the people consider it to be something good.” [al-Sunnah, by ibn Nasr, page 94, #83 : Sahih ; al-Madkhal ilas-Sunan, #191, by al-Bayhaqi].

Similarly, we read in Shia book, Imam Abu ‘Abd Allah(AS) said: “The messenger of Allah(SAWS) has said, ‘All innovations(in religion) are misguidance and all misguidance is in hell.’” [al-Kafi, vol 1, page 57 ; Sahih as Baqir Bahbudi included it in his Sahih al-Kafi, vol 1, page 9].

Ali(AS) said: “None followed bidah(innovation in religion) but that he abandoned from the sunnah.”[al-Kafi, vol 1, page 58 : Sahih as per Majlisi in Miraat al-Uqool, vol 1, page 200].

Indeed how true are the words of Ali(RA). Those who involved in the Bidah(innovations in religion) related to mourning on Ashura have indeed abandoned the Prophetic Sunnah of fasting on Ashura atleast.

Moreover, the innovated practices actually violate the teaching of Prophet Muhammad(SAWS) because mourning for more than three(3) days over the dead was prohibited by Prophet Muhammad(SAWS), as we shall see in the following reports.

Sunni Reports which forbid mourning for more than three(3) days for a dead person.

(a). Narrated Um ‘Atiyya(RA) : We were forbidden to mourn for more than three days for a dead person, except for a husband, for whom a wife should mourn for four months and ten days (while in the mourning period) we were not allowed to put kohl in our eyes, nor perfume our-selves, nor wear dyed clothes, except a garment of ‘Asb (special clothes made in Yemen). But it was permissible for us that when one of us became clean from her menses and took a bath, she could use a piece of a certain kind of incense. [Sahih al-Bukhari #5341] ; [Sahih al-Bukhari #5342].

(b). Zainab further said: I went to Zainab bint Jahsh(RA) when her brother died. She asked for perfume and used some of it and said, “By Allah, I am not in need of perfume, but I have heard Allah’s Messenger (SAWS) saying on the pulpit, ‘It is not lawful for a lady who believes in Allah and the last day to mourn for more than three days except for her husband for whom she should mourn for four months and ten days.'” [Sahih al-Bukhari #5335] ; [Muwatta Malik, Book 29, Hadith 102].

(c). Narrated Zainab bint Abi Salama: When the news of the death of Abu Sufyan(RA) reached from Sham, Um Habiba(RA) on the third day, asked for a yellow perfume and scented her cheeks and forearms and said, “No doubt, I would not have been in need of this, had I not heard the Prophet(SAWS) saying: “It is not legal for a woman who believes in Allah and the Last Day to mourn for more than three days for any dead person except her husband, for whom she should mourn for four months and ten days.” [Sahih al-Bukhari #1280] ; [Sahih Muslim #1486].

(d). ‘A’isha(RA) reported Allah’s Messenger (SAWS) as saying: It is not permissible for a woman believing in Allah and the Hereafter to observe mourning on the dead for more than three (days), except in case of her husband. [Sahih Muslim #1491].

(e). It was narrated from Safiyyah bint Abi ‘Ubaid that she heard Hafsah bint ‘Umar(RA), the wife of the Prophet, (narrate) that the Prophet(SAWS) said: “It is not permissible for a woman who believes in Allah and the Last Day to mourn for anyone who dies for more than three days except for a husband; she should mourn for him for four months and ten (days).” [Sunan an-Nasa’i #3533: Sahih].

(f). Zainab (bint Abu Salama) reported: I went to Umm Habiba(RA), the wife of Allah’s Apostle (SAWS), when her father Abu Sufyan(RA) had died. Umm Habiba sent for a perfume having yellowness in it or something else like it, and she applied it to a girl and then rubbed it on her cheeks and then said: By Allah, I need no perfume but for the fact that I heard Allah’s Messenger (SAWS) say on the pulpit:” It is not permissible for a woman believing in Allah and the Hereafter to mourn for the dead beyond three days, but (in case of the death) of the husband it is permissible for four months and ten days.” Zainab said: I then visited Zainab bint Jahsh(AS) when her brother died and she sent for perfume and applied it and then said: By Allah, I don’t feel any need for the perfume but that I heard Allah’s Messenger(SAWS) say on the pulpit:” It is not permissible for a woman believing in Allah and the Hereafbler to mourn the dead beyond three days except in case of her husband (for whom she can mourn) for four months and ten days.” Zainab said: I heard my mother Umm Salama(RA) as saying: A woman came to Allah’s Messenger (SAWS) and said: Allah’s Messenger. I have a daughter whose husband has died and there has developed some trouble in her eye; should we apply collyrium to it? Thereupon Allah’s Messenger(SAWS) said: No (repeating it twice or thrice, saying only, NO” all the time). Then he said: It is only four mouths and ten days, whereas in the pre-Islamic period none of you threw away the dung until one year had passed. Humaid said: I said to Zainab: What is this throwing of dung until a year is passed? Zainab said: When the husband of a woman died, she went into a hut and put on her worst clothes, and did not apply perfume or something like it until a year was over. Then an animal like a donkey, or a goat, or a bird was brought to her and she rubbed her hand over it, and it so happened that one on which she rubbed her hand died. She then came out of her house and she was given dung and she threw it and then she made use of anything like perfume or something else as she liked. [Sahih Muslim #1486 a, 1487 a, 1488 a, 1489].

Comment: It shouldn’t be thought that the core members of Ahl al-bayt, – Mothers of believers – who narrated most of these reports regarding the fixed period for mourning after the passing of a person,  they never wept in future for their passed away relatives who were beloved to them. They could have wept for them as we already explained but what they never did for sure is that, they never mourned for them after three days of their death. Moreover, we find that Prophet Muhammad(SAWS) himself wept for his mother who had died long time ago, as we find in Sahih Muslim #976.

Shia Report:

Imam Jafar as-Sadiq(RAH) said: It is not permissible for anyone to mourn for more than three days except for the woman over (death) of her husband until her iddah period is completed. [Man La Yahduruhu al-Faqih, vol 1, page 130-131] ; [Man la yahduruhu al-Faqih (Urdu translation), Vol 1, page 132].

Shaykh Zubair Ali Za’ee commented:

Mourning (Arabic – Hidad) signifies abstaining from something lawful, for instance, taking bath, washing, sleeping, etc. It does not signify perpetrating unlawfulness, for example screaming, shrieking, wailing, whining, slapping the chest, shaving the head, etc. Mourning for more than three days is also not permitted for Men. Women were specially mentioned because they generally indulge in mourning more than Men. [See,Sunan an-Nasai, vol 4, page 285, #3533].

Imam Ibn Katheer stated:

The Rafidis went to extremes in the state of Bani Buwayh in the year 400 and thereabouts. The drums were beaten in Baghdad and other cities on the day of ‘Ashura’, and sand and straw was strewn in the streets and marketplaces, and sackcloth was hung on the shops, and the people expressed grief and wept. Many of them did not drink water that night, in sympathy with al-Husayn(RA), because he was killed when he was thirsty. Then the women went out barefaced, wailing and slapping their faces and chests, walking barefoot in the marketplaces, and other reprehensible innovations….Every Muslim should grieve the killing of al-Husayn(RA), for he is one of the leaders of the Muslims, one of the scholars of the Sahaabah, and the son of the daughter of the Messenger of Allaah(SAWS), who was the best of his daughters. He was a devoted worshipper, and a courageous and generous man. But there is nothing good in what the Shi’ah do of expressing distress and grief, most of which may be done in order to show off. His father was better than him and he was killed, but they do not take his death as an anniversary as they do with the death of al-Husayn. His father was killed on a Friday as he was leaving the mosque after Fajr prayer, on the seventeenth of Ramadaan in 40 AH. ‘Uthman(RA) was better than ‘Ali(RA) according to Ahl al-Sunnah wa’l-Jamaa’ah, and he was killed when he was besieged in his house during the days of al-Tashreeq in Dhu’l-Hijjah of 36 AH, with his throat cut from one jugular vein to the other, but the people did not take his death as an anniversary. ‘Umar ibn al-Khattab(RA) was better than ‘Ali and ‘Uthman, and he was killed as he was standing in the mihraab, praying Fajr and reciting Qur’aan, but the people did not take his death as an anniversary. Abu Bakr al-Siddeeq(RA) was better than him but the people did not take his death as an anniversary. The Messenger of Allaah(SAWS) is the leader of the sons of Adam in this world and the Hereafter, and Allah took him to Him as the Prophets died before him, but no one took the dates of their deaths as anniversaries on which they do what these ignorant Rafidis do on the day that al-Husayn was killed. … The best that can be said when remembering these and similar calamities is that which ‘Ali ibn al-Husayn(RA) narrated from his grandfather the Messenger of Allaah(SAWS), who said: “There is no Muslim who is afflicted by a calamity and when he remembers it, even if it was in the dim and distant past, he says Inna Lillaahi wa inna ilayhi raaji’oon (verily to Allah we belong and unto Him is our return), but Allah will give him a reward like that of the day when it befell him.” Narrated by Imam Ahmad and Ibn Majaah.

[Ref: al-Bidaayah wa’l-Nihaayah vol 8, page 202-203].

Scholars on IslamQA Website stated:

What the Shi’ah do on ‘Ashoora’ of beating their chests, slapping their cheeks, striking their shoulders with chains and cutting their heads with swords to let the blood flow are all innovations that have no basis in Islam. These things are evils that were forbidden by the Prophet (peace and blessings of Allaah be upon him), who did not prescribe for his ummah to do any of these things or anything similar to them to mark the death of a leader or the loss of a martyr, no matter what his status. During his lifetime (peace and blessings of Allaah be upon him) a number of senior Sahaabah were martyred and he mourned their loss, such as Hamzah ibn ‘Abd al-Muttalib, Zayd ibn Haarithah, Ja’far ibn Abi Taalib and ‘Abd-Allaah ibn Rawaahah, but he did not do any of the things that these people do. If it was good, he (peace and blessings of Allaah be upon him) would have done it before us.

Ya’qoob (peace be upon him) did not strike his chest or scratch his face, or shed blood or take the day of the loss of Yoosuf as a festival or day of mourning. Rather he remembered his missing loved one and felt sad and distressed because of that. This is something no one can be blamed for. What is forbidden is these actions that have been inherited from the Jaahiliyyah, and which Islam forbids.

Al-Bukhaari (1294) and Muslim (103) narrated that ‘Abd-Allaah ibn Mas’ood (may Allaah be pleased with him) said: The Prophet (peace and blessings of Allaah be upon him) said: “He is not one of us who strikes his cheeks, rends his garment, or cries with the cry of the Jaahiliyyah.”

These reprehensible actions that the Shi’ah do on the day of ‘Ashoora’ have no basis in Islam. The Prophet (peace and blessings of Allaah be upon him) did not do them, nor did any of his companions. None of his companions did them when he or anyone else died, although the loss of Muhammad (peace and blessings of Allaah be upon him) was greater than the death of al-Husayn (may Allaah be pleased with him).

[Source: IslamQA Question #101268] {ScreenShot}.

Shia Argument:

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”.


Imam ibn Khaldun mentioned a very important principle relating to traditions which concern the four caliphs in his Tareekh. Ibn Khaldun stated: “And the law(principle) is that their actions will be manifested through the authentic traditions and not the weak ones“.[Tareekh ibn Khaldun, vol 2, page 651].

Imam Abd al-Rahman al-Mu’allami stated: No doubt the need to know the status of narrators of reports is greater in the field of history than in the field of hadith, because lying and leniency occur more frequently in historical reports. [Ilm al-Rijāl wa Ahamiyatuhu, page 91].

The report quoted from Kanz al-Ummal which is a secondary source was taken from the primary source Tabaqat ibn Saad. [Kanz al-Ummal, vol 15, page 731].

Here is this report along with its chain from the primary source, i.e. Tabaqat ibn Saad:

قَالَ : أَخْبَرَنا مُحَمَّد بْنِ عُمَرَ قَالَ : حَدَّثَنا أبو بكر بن عبد الله بن أبي سبرة ، عَنْ عبد الله بن عكرمة قَالَ : عجبًا لقول الناس إن عمر بن الخطاب نهى عَنِ النوح ! لقد بكى على خالد بن الوليد بالمدينة ومكة نساء بني المغيرة سبعا يشققن الجيوب ويضربن الوجوه وأطعموا للطعام تلك الأيام حتى مضت ، ما ينهاهن عمر.

[Tabaqat ibn Saad, vol 5, page 44].

This report is extremely weak and unreliable due to narrator Mohammad bin Umar al-Waqidi, the infamous liar.

Imam Ahmed bin Hanbal said: “He is a Kadhaab(Liar)”. [Ad-Du’afa al-Kabeer by al-Uqayli, 4/108, Chain Sahih].

Imam Ishaaq bin Rahwayh said: “According to me, he(Waqidi) was among those who used to fabricate ahadeeth” [Al-Jarh wat Ta’deel by Ibn Abi Hatim, vol 8, page 21, Chain Sahih].

Imam Abu Hatim ar-Razi said: “He is Matrook(abandoned) ul-Hadeeth”. [Al-Jarh wat Ta’deel by Ibn Abi Hatim, vol 8, page 21].

Imam Bukhaari said: “He is Matrook(abandoned) in Hadeeth; Ahmed, Ibn Numayr, Ibn al-Mubaarak, and Ismaa’eel bin Zakariyyah have abandoned him”. [Ad-Du’afa al-Kabeer lil Uqayli, vol 4, page 107, Chain Sahih].

Imam Muslim said: “He is Matrook in Hadeeth”. [Al-Kuna wal Asma by Imam Muslim, page 499, #1952].

Imam Nasa’i said: “He is Matrook in Hadeeth”. [Ad-Du’afa by an-Nasa’i, page 217, #557].

Imam Bandaar bin Bashshar said: “I have not seen a bigger Liar narrator than Al-Waqidi” [Tareekh Baghdad, vol 4, page 22, Chain Sahih].

Al-Haythami also said: “The Jumhoor(majority) has declared him Weak”. [Majma az-Zawaid, vol 3, page 255].

Imam ash-Shafi’ee said: al-Waqidi’s books are lies. [Al-Jarh wat Ta’deel by Ibn Abi Hatim, vol 8, page 27].

Comment: Interestingly, al-Waqidi had authored a number of works, none of which were hadith collections, rather all were books of Tareekh(history).

Imam Ali ibn al-Madeeni said: “al-Haytham bin Adi is more reliable than al-Waqidi, and I do not take hadith, ansaab, or anything from him.” [Kitaab al-Dua’fa, vol 1, page 1267].

Comment: What is noteworthy with regards to this criticism is that there is typically more leniency in ilm al-ansaab than there is in Tareekh, yet, al-Waqidi has still been rendered inadmissible in such a field.


II. Wailing over the death was prohibited by Prophet Muhammad(SAWS).

Following are the reliable Sunni reports from Prophet Muhammad(SAWS) prohibiting wailing over the dead.

(a). Narrated Ali(RA), that: The Messenger of Allah(SAWS) cursed the one who consumes Riba, the one who pays it, the one who writes it down, and the one who withholds Sadaqah (Zakah). And he used to forbid wailing (in mourning for the dead). [Sunan an-Nasa’i #5106: Hasan]

(b). Narrated Ibn Abbas(RA) that the Messenger of Allah(SAWS) said: “Wailing over the dead is one of the affairs of the Days of Ignorance and if the woman who wails does not repent before she dies, she will be resurrected on the Day of Resurrection wearing a shirt of pitch (tar), over which she will wear a shirt of flaming fire.” [Sunan Ibn Majah, #1582: Hasan]. Similar report from Abu Malik Ash’ari in [Sunan Ibn Majah, #1581: Hasan] ; [Sahih Muslim #934].

Comment: Shaykh Zubair Ali Za’ee stated: The warning is not only to women, but also if a man commits this sin, he will get exactly the same punishment in the Hereafter.

(c). Narrated Sufyan: ‘Ubaidullah said: “I heard Ibn Abbas(RA) saying, “Following are some traits of the people of the pre-Islamic period of ignorance (i) to defame the ancestry of other families, (ii) and to wail over the dead.” ‘Ubaidullah forgot the third trait. Sufyan said, “They say it (i.e. the third trait) was to believe that rain was caused by the influence of stars (i.e. if a special star appears it will rain). [Sahih al-Bukhari, #3850] Similar report from Abu Huraira in [Jami` at-Tirmidhi #1001: Isnad Hasan].

(d). Narrated Abdullah(bin Mas’ud) : The Prophet(SAWS) said, “Whoever slaps his face or tears the bosom of his dress, or calls the calls of the Period of Ignorance(Jahiliyyah), is not from us.”[Sahih al-Bukhari, #3519].

(e). Usayd ibn Abu Usayd, reported on the authority of a woman who took oath of allegiance (to the Prophet): One of the oaths which the Messenger of Allah (SAWS) received from us about the virtue was that we would not disobey him in it (virtue): that we would not scratch the face, nor wail, nor tear the front of the garments nor dishevel the hair.[Sunan Abi Dawud #3131: Isnad Hasan].

(f). It is narrated on the authority of Abu Burda bin Abu Musa that Abu Musa was afflicted with grave pain and he became unconscious and his head was in the lap of a lady of his household. One of the women of his household wailed. He (Abu Musa) was unable (because of weakness) to say anything to her. But when he was a bit recovered he said: I have no concern with one with whom the Messenger of Allah (SAWS) has no concern, Verily the Messenger of Allah (SAWS) has no concern with that woman who wails loudly, shaves her hair and tears (her garment in grief). [Sahih Muslim #104].

(g). Narrated Umm ‘Atiyyah : The Messenger of Allah (SAWS) prohibited us to wail. [Sunan Abi Dawud #3127: Sahih] Similar report from Muawiyah(RA) in [Sunan Ibn Majah, #1580: Sahih]

(h). It is narrated on the authority of Abu Huraira that the Messenger of Allah(SAWS) observed: Two (things) are found among men which are tantamount to unbelief: slandering one’s lineage and lamentation on the dead. [Sahih Muslim #67]

(i). Hakim ibn Qays ibn ‘Asim reported that when his father was dying, he enjoined his sons: “Fear Allah and make the oldest among you your leaders. When people make the oldest among them their leaders, they follow their fathers. When they make the youngest among them their leaders, that lowers them in the sight of their peers. You must have wealth and use it well. It is an impetus for the generous and it will make you independent of critics. Beware of asking people. It is a man’s last source of earning. When I die, do not wail. There was no wailing for the Messenger of Allah, may Allah bless him and grant him peace. When I die, bury me in a land where the Bakr ibn Wa’il will not know where I am buried. I used to waylay on the roads in the time of the Jahiliyya.” [Al-Adab Al-Mufrad #361: Isnad Hasan] ; Similar abriged form in [Sunan an-Nasa’i #1852: Isnad Sahih]

Evidence from Shia Traditions:

(1). Ali ibn Ibrahim has narrated from his father from Ahmad ibn Muhammad from ibn abu Nasr from Aban who has said the following: “Abu ‘Abd Allah(AS), has said that when the Messenger of Allah(SAWS), liberated Makkah men pledged allegiance; then women came to pledge allegiance; and Allah(SWT) said, ‘O Holy prophet, when believing women come to pledge allegiance with you not to call anything as partner of Allah, not to steal, not to commit fornication, not to kill their children, not to accuse falsely of their own making, must not disobey you in lawful matters, then pledge allegiance with them and ask forgiveness from Allah for them, Allah is forgiving and merciful.’ (60:13) Hind then said, ‘We brought up children from the time they were infants but you killed them when they grew up.’ ‘Umm Hakim daughter of al-Harith ibn Hisham, wife of ‘Ikramah ibn abu Jahl asked, ‘O Messenger of Allah, what is that ‘lawful matters’ that Allah has commanded us not to disobey you? He (the Messenger of Allah) replied, ‘You must not slap any face, abrade it, pull out any hair, tear apart front part of a shirt, blacken clothes and you must not cry ‘woe is me’.’ The Messenger of Allah(SAWS) pledged allegiance with them on this and then she said, ‘O Messenger of Allah, how can we pledge allegiance to you?’ He (the Messenger of Allah) said, ‘I do not place my hand in the hands of women.’ He (the Messenger of Allah) then asked for a bowl of water and immersed his hand in it and then moved it and told them to immerse their hands in the bowl and that was pledging allegiance.’”[al-Kafi, vol 5, page 527 ; Majlisi Graded it as Muwathaq(reliable) or Hasan(good) in Miraat al-Uqool, vol 20, page 358].

(2). Imam Ja’far Sadiq(AS) has said that patience and hardships, both comes to the believer, hence on the appearance of hardships, he exhibit patience. Impatience and hardships comes to kafir(disbeliever) hence on the appearance of hardships, he exhibits impatience. [Al-Kafi, Volume 3 page 223, Grading: “Hasan kal Sahih”, as per Baqir Majlisi, Miraat al-Uqool, vol 14, page 183].

(3). Ibn Babawayh(al-Sadooq), through “Mo’tabar” (decent) chain has reported from Imam Mohammad al-Baqir(AS) that the Holy Prophet(SAWS) bequeathed Hadrath Fatima(AS) in following words: “Fatima! When I die, don’t gripe your hair due to my separation, don’t disturb your hair and do not lament and do not mourn and do not call females who lament and scream.”[Jila al-uyoon, vol 1, page 136]. Similary in [Hayat al-Quloob, vol 2, page 1008] and [Ma’ani al-Akhbar, page 390 by Ibn Babawayh]. Also with slightly different Chain in [al-Kafi, vol 5, page 318].

(4). Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Al Husayn ibn Sa‘id from al-Nadr ibn Suwayd from al-Qasim ibn Sulayman from Jarrah al-Mada’iniy who has said the following: “Abu ‘Abd Allah(AS), has said that howling for a deceased is not proper, and it should not happen but people do not know. Exercising patience is better.”[al-Kafi, vol 3, page 226 ; Sahih as Baqir Bahbudi included it in his Sahih al-Kafi, vol 1, page 248].

(5). A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad ibn abu Nasr and al-Hassan ibn Ali all from abu Jamilah from Jabir from abu Ja‘far, who has said the following: “Once I asked abu Ja‘far(AS), ‘What is impatience and outcry?’ He replied, ‘An intense form of impatience is to cry aloud expressing certain words as al-Wayl or howling or beating of the face or chest or pulling out of hairs from the forehead. Whoever organizes a lamentation ceremony has abandoned patience. If one exercises patience and acknowledges the reality of death saying, “To Allah we belong and to Him we return,” praises and thanks Allah, the Most Majestic, the Most Glorious, he has agreed with the decision of Allah. His reward becomes due with Allah, otherwise, Allah’s system of the working of things prevails, but he is condemned and Allah turns his efforts void and fruitless.

Ali ibn Ibrahim has narrated from his father from ‘Amr ibn ‘Uthman from abu Jamilah, from Jabir from abu Ja‘far, ‘Alayhi al-Salam, a similar Hadith [al-Kafi, vol 3, page 222-223, H #4631, Ch. #80, h #1 AND H #4632, Ch. #80, h #2 ; Hadi al-Najafi graded it as Mo’tabar(decent) in Mawsuat Ahadeeth Ahl al-bayt, vol 2, page 368-369].

(6). We read in Shia book:

(The compiler of the book narrated) that his father – narrated that Ali ibn Ibrahim ibn Hashim quoted his father, on the authority of Al-Hassan ibn (Abil) Hussein al-Farsi, on the authority of Suleiman ibn Hafs al-Basry, on the authority of Abdullah ibn al-Hussein ibn Zayd ibn al-Hussein ibn Ali ibn Abi Talib, on the authority of his father Zayd ibn Ali, on the authority of his father Ali ibn al-Hussein(AS), on the authority of his father(AS), on the authority of Ja’far ibn Muhammad as-Sadiq (AS), on the authority of his forefathers (AS), on the authority of Ali (AS) that God’s Prophet (SAWS) said, “Four bad qualities will remain in my community till Judgment Day: (1) They will feel proud of their lineage (2) Ridicule others for their descent (3) Consider rain to be dependant on the movement of stars and (4) Recite dirges(Noha) for their dead. And one who recited dirges(Noha) but dies without repenting, will be raised on Judgment Day and would be made to wear the garments of molten copper and lead.” [al-Khisaal, vol 1, page 226] ; [Wasail as-Shia, vol 17, page 128-129] ; [Hayat al-Quloob, vol 2, page 1335 : Chain is Mo’tabar(decent) as per Baqir al-Majlisi].

(7). We read in Nahjul Balagha:

Spoken when Imam(Ali) was busy in the funeral ablution of the Holy Prophet(S) and shrouding him. Ali(AS) said:

May my father and my mother shed their lives for you. O Messenger of Allah! With your death the process of prophethood, revelation and heavenly messages has stopped, which had not stopped at the death of others (prophets). Your position with us (members of your family) is so special that your grief has become a source of consolation (to us) as against the grief of all others; your grief is also common so that all Muslims share it equally. If you had not ordered endurance and prevented us from bewailing, we would have produced a store of tears and even then the pain would not have subsided, and this grief would not have ended, and they would have been too little of our grief for you. But this (death) is a matter that cannot be reversed nor is it possible to repulse it. May my father and my mother die for you; do remember us with Allah and take care of us. [Nahjul Balagha, Sermon #233].

(8). Ali(AS) said: Endurance comes according to the affliction. He who beats his hand on the thigh in his affliction ruins all his good actions. [Nahjul Balagha, Saying #144] ; [Nahjul Balagha Saying #144 – URDU].

(9). And I(Ali bin Ja’far bin Mohammad) asked Musa bin Jafar(AS) about lamenting over the deceased, is it appropriate? He said: It is disliked. [Masa’il Ali bin Jaʿfar, page 156, #221] ; [Qurb al-Isnaad, page 294, #1159].

(10). Shia Scholar Shaykh as-Sadooq stated:

And The Prophet(SAWS) forbade screaming and wailing at the time of hardship. He also forbade wailing & lamenting over the deceased as well as deliberately listening to it.

al-Sadooq further states on next page: And striking one’s cheeks is prohibited by The Prophet(SAWS).

Ref: [Man La Yahduruhu al-Faqih, vol 4, page 5-7] ; [Man la yahduruhu al-Faqih (Urdu translation), Vol 4, page 21 & 22].

(11). al-Sadooq stated on page 294(Under the Section: Those short sayings of Messenger of Allah(SAWS) which haven’t been mentioned before) :

Lamenting is an act from the days of ignorance(Jahiliyyah). [Man La Yahduruhu al-Faqih, vol 4, page 276] ; [Man la yahduruhu al-Faqih (Urdu translation), Vol 4, page 294]

(12). When Jafar bin Abi Talib(AS) was killed, The Prophet(SAWS) said to Fatima(AS), “Don’t say anything like Alas humiliation! Alas destruction! Alas Wrath! Although whatever you say from amongst this will be the truth. [Man La Yahduruhu al-Faqih, vol 1, page 126] ; [Man la yahduruhu al-Faqih (Urdu translation), Vol 1, page 128].

(13). A number of our people have narrated from Sahl ibn Ziyad from al-Hassan ibn Ali from Ali ibn ‘Uqbah from the woman of al-Hassan al-Sayqal who has said the following: “Abu ‘Abd Allah(AS), has said that it is not advisable to cry loudly for a deceased or tear down one’s clothes.”[Wasail ash-Shia, vol 3, page 273].

(14). ImamHussein’s(AS) reaction of Zainab’s(AS) matam on him:
…. اليوم مات أمي فاطمة، وأبي علي وأخي الحسن يا خليفة الماضي، وثمال الباقي، فنظر إليها الحسين (عليه السلام) وقال لها: يا أخته لايذهبن حلمك الشيطان! وترقرقت عيناه بالدموع، وقال: لو ترك القطا [ليلا] لنام (1) فقالت: يا ويلتاه أفتغتصب نفسك اغتصابا؟ (2) فذلك أقرح لقلبي وأشد على نفسي، ثم لطمت وجهها، وهوت إلى جيبها وشقته وخرت مغشية عليها.
فقام إليها الحسين (عليه السلام) فصب على وجهها الماء وقال لها: يا أختاه اتقي الله وتعزي بعزاء الله، واعلمي أن أهل الارض يموتون، وأهل السماء لايبقون، وأن كل شئ هالك إلا وجه الله تعالى ، الذي خلق الخلق بقدرته ، ويبعث الخلق ويعودون وهو فرد وحده ، وأبي خير مني وأمي خير مني وأخي خير مني ولي ولكل مسلم برسول الله أسوة ، فعزاها بهذا ونحوه ، وقال لها : يا أختاه إني أقسمت عليك فأبري قسمي لاتشقي علي جيبا ، ولا تخمشي علي وجها ، ولا تدعي علي بالويل والثبور إذا أنا هلكت ، ثم جاء بها حتى أجلسها عندي .
Ali Bin Hussein said: ….When Zainab knew that her brother would die she said the following… “Then I will lose (a brother),” Zaynab said to him. “Would that death deprived me of life today, (for) my mother, Fāṭima, is dead, and my father, ‘Alī and my
brother, al-Ḥasan, peace be on them (all).” “O sister,” al-Ḥusayn said to her as he looked at her with his eyes full of tears. “don’t let Satan take away your forbearance (Remember) If the sandgrouse are left (alone) at night, they will sleep (i.e. let nature take its course).”. “O my grief, your life will be violently wrenched from you and that is more
wounding to my heart and harsher to my soul,” she lamented, and then she struck
at her face. She bent down to (the hem of) her garment and (began to) tear it. Then she fell down in a faint. Al-Ḥusayn(AS), got up and bathed her face with water. Then he said to her: “Sister, fear Allāh and take comfort in the consolation of Allāh. Know that the people on the earth will die and the inhabitants of heaven will not continue to exist (for ever). For everything will be destroyed except the face of Allāh Who created creation by His power (qudra); He sends forth creatures and He causes them to return; He is unique and alone. My grandfather was better than me, My father was better than me and my mother was better than me. I and every muslim have an ideal model in the Apostle of Allāh, may Allāh bless Him and His Family.” By this and the like he tried to console her and he said: “Sister, I swear to you – and I (always) keep my oaths – that you must not tear your clothes, nor stratch your face, nor cry out with grief and loss when I am destroyed.”[al-Irshad, page 321-322].

Shaykh al-Islam Ahmad ibn Taymiyyah Said:

An ignorant, wrongful group – who were either heretics and hypocrites, or misguided and misled – made a show of allegiance to him and the members of his household, so they took the day of ‘Ashura’ as a day of mourning and wailing, in which they openly displayed the rituals of jahiliyyah such as slapping their cheeks and rending their garments, grieving in the manner of the jahiliyyah. But what Allah has commanded us to do when disaster strikes – when the disaster is fresh – is to bear it with patience and fortitude, and to seek reward, and to remember that all things come from Allah and we must return to Him, as He says : “… but give glad tidings to al-sabiroon(the patient ones), who, when afflicted with calamity, say: ‘Truly, to Allah we belong and turly, to Him we shall return.’ They are those on whom are al-salawaat (the blessings) (i.e., who are blessed and will be forgiven) from their Lord, and (they are those who) receive His Mercy, and it is they who are the guided ones.” [al-Baqarah 2:155-157] .

It is reported in al-Saheeh that the Prophet(SAWS) said: “he is not one of us who strikes his cheeks, rends his garments and prays with the prayer of Jahiliyyah.” And he(Prophet) said: “I have nothing to do with those who strike [their cheeks], shave [their heads] and rend [their garments].” And he(Prophet) said: “If the woman who wails does not repent before she dies, she will be raised up on the Day of Resurrection wearing trousers made of tar and a shirt of scabs.” In al-Musnad, it is reported from Fatimah bint al-Husayn(RA), from her father al-Husayn(RA), that the Prophet(SAWS) said: “There is no man who suffers a calamity, and when he remembers it, even if it is old, he says ‘Innaa Lillaahi wa innaa ilayhi raaji’oon (Truly, to Allaah we belong and truly, to Him we shall return),’ but Allah will give a reward equal to the reward He gave him on the day he suffered the calamity.” This is how Allah honours the Believers. If the disaster suffered by al-Husayn, and other disasters, are mentioned after all this time, we should say “Innaa Lillaahi wa innaa ilayhi raaji’oon (Truly, to Allah we belong and truly, to Him we shall return),” as Allah and His Messenger commanded, so as to be given the reward like that earned on the day of the disaster itself. If Allah commanded us to be patient and steadfast and to seek reward at the time of the disaster, then how about after the passing of time? The Shaytan made this attractive to those who are misled, so they took the day of ‘Ashura’ as an occasion of mourning, when they grieve and wail, recite poems of grief and tell stories filled with lies. Whatever truth there may be in these stories serves no purpose other than the renewal of their grief and sectarian feeling, and the stirring up of hatred and hostility among the Muslims, which they do by cursing those who came before them, and telling many lies, and causing much trouble in the world. The various sects of Islam have never known any group tell more lies or cause more trouble or help the kuffaar against the Muslims more than this misguided and evil group.

[Ref: Majmu al-Fatawa li Shaykh al-Islam Ibn Taymiyyah, vol 25, page 307-309].

Shia Argument 1:
٩٩١ – حدثنا محمد بن أبي زرعة الدمشقي، حدثنا هشام بن عمار، حدثنا خالد بن يزيد القسري، حدثنا ثابت أبو حمزة الثمالي، عن أبي جعفر محمد بن علي بن الحسين , عن أم سلمة زوج النبي صلى الله عليه وآله وسلم أنها قالت: يا رسول الله , إن نساء بني مخزوم قد أقمن مأتمهن على الوليد بن المغيرة , فأذن لها , فقالت وهي تبكيه: أبكي الوليد بن الوليد بن المغيرة … أبكي الوليد بن الوليد أخا العشيرة

Umm Salama(R) stated: O Prophet(S) the women of Bani Makhzoom have organized a matam ceremony for al-Waleed bin al-Mughirah, so Prophet(S) permitted her(to join them), so she went and said while crying words of poetry. [Mu’jam al-Sagheer at-Tabarani]


This report is Fabricated and unreliable.

Narrator Khalid bin Yazid al-Qasri is weak narrator and a Nasibi.

Thabit Abu Hamzah as-Thumali is a very Weak narrator and a Rafidhi.

Abu Jafar Muhammad bin Ali bin Hussain didn’t meet Umm Salama(RA), he was born after her death. Hence this report has disconnection in the chain as well.

Imam al-Haythami in Majma al-Zawaid #4033 stated that:

رواه الطبراني في الصغير والأوسط وفيه ثابت أبو حمزة الثمالي وهو ضعيف‏.‏

The chain has Thabit Abu Hamzah al-Thumali and he is Weak narrator. [Majma al-Zawaid, vol 3, page 15].

Shia Argument 2:

We read in Shia report:

Hanaan ibn Sadeer reports that I asked Imam Sadiq(a.s) about a man who tore his clothes on the death of his father or mother or brother or any close relative. Imam replied: There is no harm in tearing clothes. Indeed Moosa(a.s) had torn his clothes on the death of his brother Haroon(a.s)….The daughters of Fatima(a.s) tore their garments and beat their faces upon (the martyrdom of) Husain Ibn Ali(a.s) and for the likes of him, faces are beaten and clothes are torn.  [Reference: Shia Books – Behaar al-Anwaar, vol 13, page 364, H.5 ; Tehzeeb al-Ahkaam, vol 2, page 339].


This report is unreliable, it was graded Majhool(unknown) by the Shia Muhaddith Baqir al-Majlisi in his book [Milaadh al-Akhyaar, vol 14, page 112-113]. He is the author of Bihar al-Anwar, which was quoted as a reference for this hadith.


III. CLARIFICATION : Weeping is NOT Wailing.

We would like to clarify that weeping is not wailing, usually Shias confuse wailing with weeping/crying[i.e shed tears]. They try to counter the authentic traditions from Prophet Muhammad(SAWS) that prohibits wailing, by quoting reports or Quranic verses that are about weeping/crying[i.e shed tears]. Therefore, if any Shia out of ignorance confuses weeping with wailing they need to be reminded that its a false analogy(Qiyas) they are making to justify wailing. The examples we presented where Prophet(SAWS) wept on death of his loved ones, and on the other hand he himself prohibiting wailing is a clear evidence that weeping wasn’t prohibited by Prophet(SAWS) but rather it’s wailing that was prohibited. Moreover, there is even a report from Prophet Muhammad(SAWS) where he clarified that he didn’t prohibit weeping/crying[i.e shedding tears] but rather wailing.

Jabir bin Abdullah(RA) narrated: “The Prophet(S) took Abdur-Rahman bin Awf by the hand and went with him to his son Ibrahim. He found him in his last breaths, so he took him and put him on his lap and cried. Abdur-Rahman said to him: ‘You cry? Didn’t you prohibit (your followers) from crying?’ He said: ‘No. But I prohibited two foolish immoral voices: A voice during a calamity while clawing at one’s face and tearing one’s clothes, and Shaitan’s scream.'” And there is more that is stated in the Hadith. [Jami` at-Tirmidhi #1005 : “Hasan” as per Zubair Ali Za’ee and also “Hasan” as per Nasiruddin al-Albani]. Similarly in [Musannaf ibn Abi Shayba, vol 4, page 640-641, #12241]

Similar hadith is present in Shia books:

It has been narrated from Jabir ibn Abdullah that the Messenger of Allah(SAWS) held the hand of Abdur Rahman bin Awf and led him to his son Ibrahim. The Prophet took him in his lap and wept. Abdur Rahman said : Do you also weep (O Messenger of Allah)?. Haven’t you forbidden from weeping? The Prophet(S) said : No , but I have forbidden you from wailing over dead, and from two foolish voices, tone of amusement and musical instruments of shaitan and the voice at calamity, clawing (scratching) of face, tearing of clothes and clang of shaitan. [al-Ta’azee, page 41-43] ; [Maskan al-Faw’ad, page 93-94 , by Shahid al-Thani].

Scholars on IslamQA Website stated:

Crying is well known; it refers to tears from the eyes.

As for wailing, according to the scholars has to do with words and sounds that come from the woman or man who is wailing. The words referred to here are eulogizing, listing his good qualities, keening (the well known chanting of women when they wail and lament), screaming and other well-known actions that are done by wailing women.

Some fuqaha’ say that this applies if there is also crying, and others say that it is not necessarily accompanied by crying; rather it is connected to the actions of wailing mentioned above.

In the hadeeth: it was narrated that ‘Abdullah ibn ‘Umar (may Allah be pleased with him) said: Sa‘d ibn ‘Ubaadah fell sick and the Prophet (blessings and peace of Allah be upon him) came to visit him with ‘Abd al-Rahmaan ibn ‘Awf, Sa‘d ibn Abi Waqqaas and ‘Abdullaah ibn Mas‘’ood (may Allah be pleased with them). When he entered upon him, he found him unconscious with his family around him and he said: “Has he died?” They said: No, O Messenger of Allaah. The Prophet (blessings and peace of Allah be upon him) wept, and when the people saw the Prophet (blessings and peace of Allah be upon him) weeping, they also wept. He said: “Listen, Allaah does not punish for the tears of the eye or the grief of the heart, rather He punishes for this” – and he pointed to his tongue – “or shows mercy (because of it).” Narrated by al-Bukhaari, 1304; Muslim, 924

It was narrated that Usaamah ibn Zayd said: We were with the Prophet (blessings and peace of Allah be upon him) and one of his daughters sent word to him, calling him and informing him that a child of hers – or a son of hers – was dying. He said to the messenger: “Go back to her and tell her that to Allaah belongs that which He has taken, and to Him belongs what He gives, and everything has an appointed time with Him. Tell her to be patient and seek reward.” Then the messenger came back and said: “She is adjuring you to come to her.” The Prophet (blessings and peace of Allah be upon him) got up, and Sa‘d ibn ‘Ubaadah and Mu‘adh ibn Jabal got up with him, and I went with them. The child was lifted up to him and his soul was rattling like water poured into a waterskin. His eyes filled with tears and Sa‘d said to him: What is this, O Messenger of Allaah? He said: “This is compassion that Allaah has instilled in the hearts of His slaves. Allaah only shows mercy to the merciful ones among His slaves.” Narrated by al-Bukhaari, 1284; Muslim, 923.

[Source: IslamQA Question #163276] ; {Screenshot}.

Imam Al-Nawawi said:

What this means is that Sa’d thought that all kinds of weeping were haraam, and that shedding tears was haraam. He thought that the Prophet(SAWS) had forgotten that, so he reminded him. But the Prophet(SAWS) explained that simply weeping and shedding tears is neither haraam nor makrooh, rather it is compassion and is something good. What is haraam(unlawful) is wailing and lamenting, and weeping that is accompanied by one or both of these actions, as the Prophet(SAWS) said: “Allah does not punish for tears that are shed or for sorrow in the heart, rather He punishes or shows mercy because of this” – and he pointed to his tongue. [Sharh Sahih Muslim, vol 6, page 319].

Shaykh al-Islam Ahmad Ibn Taymiyah was asked:

whether the weeping of a mother or brothers and sisters has any effect on the deceased. He said: “Rather there is no sin in tears shed by the eyes and sorrow in the heart, but lamenting and wailing are forbidden.” [Majmu al-Fatawa li Shaykh al-Islam Ibn Taymiyyah, vol 24, page 380].

Shaykh Zubair Ali Za’ee stated:

Weeping in a low voice or shedding tears is not prohibited, but lamenting, wailing and crying are prohibited. [See, Jami al-Tirmidhi, vol 2, page 391].

With regard to weeping for the deceased even after some time has passed, there is nothing wrong with that, so long as it is not accompanied by wailing, lamenting or feeling displeased with the will and decree of Allaah. Even Prophet(SAWS) wept for his mother who had died long time ago, as we find in Sahih Muslim #976.

Shia Argument #1:

Ayesha did Matam for Holy Prophet(S).


Even though there are authentic traditions from Prophet(SAWS) that prohibit wailing and self- beating. Shias want to justify the action of self beating during times of great misery using the following report from Ayesha(RA).

Ayesha(RA) said: Prophet(SAWS) died on my chest during my turn. I was not unjust to anyone in regard to him. It was because of my foolishness and young age that when the Prophet(SAWS) died, I laid his head on a pillow and got up beating my breast with the other women and slapping my face. [Seerah ibn Hisham, page 287].

However, this narration is actually evidence against those that see the permissibility of these actions, since Ayesha(AS) attributes these actions to her ignorance and youthfulness, Nor does she attempt to justify her actions. Nor did she expect any reward for such an action. Rather she regretted over her actions, and we know that Prophet(SAWS) said, “regret is repentance”. [See Sunan ibn Majah, #4252].

Hence this report is not in support of Shias, rather it is against the practise of Shias.


Shia Argument #2:

Narrated Younus from Ibn Wahab from Younus Ibn Yazid from Al-Zahri from Sa’eed Ibn Mosayyib who said: ‘When Aboo Bakr died, A’isha held a mourning gathering for him in which eulogies had been read. Umar was informed of it, so he came to her door and forbade them of mourning on Aboo Bakr. They (women) refused, so he (Umar) said to Hisham Ibn Al-Walid: “Enter and bring out for me daughter of Abi Qohafa sister of Abi Bakr.” When  A’isha  heard this, she said to Hisham: “I forbid you from entering into my house!” Umar said to Hisham: “Enter, I allow you to do that!” So Hisham entered and brought out Umme Farwa sister of Abi Bakr to Umar, so Umar started beating her with his whip for a while. When the mourners heard this they escaped.

Source: [Tarikh Al-Tabari. Vol. 3, Pg. # 423] ; [Al-Tabaqat Ibn Sa’d. Vol. 3, Pg. # 191]


This report is weak and unreliable, as the chain of this report is disconnected, since Sa’eed bin Al-Musayab was not around at the time, and his narration from Abu Bakr(RA) is disconnected. In fact, he was born two years after the death of Abu Bakr(RA). [See, Tahtheeb Al-Tahtheeb, vol 4, page 85].

Secondly, Some ignorant Shias who were deprived of understanding and wisdom use this unreliable report to argue that, {“Ayesha wailed at the death of Abu Bakr, she did the same thing at the death of the Prophet(S), so the excuse given by Sunnis, that Aisha doing matam and mourning was out of her immaturity goes out the window, and her ‘repentance’ is invalid because she repeated it”}, However this argument is based on their ignorance, because the report where Ayesha(RA) expressed her regret over her actions during the death of Prophet Muhammad(SAWS), was atleast 15 years after the death of Prophet(SAWS), because the narrator from Ayesha(RA) is Abbad bin Abdullah bin al-Zubair, he was the son of Sahabi Abdullah bin al-Zubair(RA), the first child to be born after Hijrah from Makkah, [See: Sahih al-Bukhari, #3909 and #3910]. So the “father” of narrator Abbad himself was 13 years old during the death of Abu bakr(RA) as Abu bakr(RA) died in the year 13 AH, i.e. couple of years after death of Prophet Muhammad(SAWS) who died in 11 AH. Therefore, Abdullah ibn al-Zubair(RA) later getting married and having children, among whom was Abbad, and then Abbad reaching the age of learning this event from Ayesha(RA) requires 15 years atleast. Our view is further strengthened when we see Abbad bin Abdullah bin Al-Zubair, whose narration from Umar(RA) is considered to be disconnected.(See Tahtheeb Al-Tahtheeb, vol 5, page 98). Umar’s(RA) death being on the 23 AH means that Abbad did not hear this narration from Aisha(RA) at least until that year, which means that Ayesha(RA) has expressed regret after, and not before, she (supposedly for argument’s sake) wailed upon the death of Abu Bakr(RA).


IV. Prophet(S) Cried for Others too, So why don’t you cry for them? Why double standards?

Shia Author Yasser al-Madani States:

Ummul Fadhl the daughter of al-Harith said that she entered on the Messenger of Allah (S) and she said: “Oh! Messenger of Allah, I saw a strange dream last night. He said: And what is it? She said: It was difficult. He said: And what is it? She said: I saw, as if, a piece of your body was severed and was put in my lap! The Messenger of Allah (S) said: You saw well – Fatima will give birth, God willing, a boy so he will be in your lap. Then Fatima gave birth to al-Hussain (AS) and he was in my lap – just as the Messenger of Allah (S) said. So I entered one day on the Messenger of Allah (S) and put him in his lap, but I noticed that the eyes of the Messenger of Allah (S) pouring tears! So I said: Oh! Prophet of Allah, my parents are your ransom, what is with you? He said: Gabriel (AS) came to me and informed me that my nation (ummah) will kill this son of mine.” [al-Mustadrak al-Sahih, al-Hafidh al-Hakim al-Nisapouri, v. 3, p. 176]

Umm Salamah has said: “al-Hussain entered on the Prophet (S), while I was sitting at the door, so I saw in the hand of the Prophet (S) something he turned over while (Hussain) sleeping on his stomach. I said: Oh messenger of Allah, I looked and saw you turning something over in your hand when the kid was sleeping on your stomach and your tears were pouring? He said: Gabriel came to me with the sand upon which he (Hussain) will be killed. And he informed me that my nation (umma) will kill him.” [al-Musannaf, al-Hafidh abu Bakr bin abi Shaibah, v. 12. ]

In conclusion, we cry for Imam al-Hussain (AS) because so did the Prophet of Islam, Muhammad (S). {ScreenShot}

Firstly, it is true that Prophet(SAWS) wept when he heard the news that Imam Hussain(RA) will be martyred. But this incident cannot be used as evidence to make annual commemoration of Imam Hussain’s(AS) martrydom in Karbala on a fixed day, as this isn’t the Sunnah of Prophet(SAWS). What these reports can be used for is that, we can weep for Imam Hussain(RA) whenever we listen or read the reports about his martyrdom, and it could be any time in our life, not neccessarily annually each year on a fixed day.

Secondly, Even though the acts for which Shia try to use these reports, aren’t simple “weeping/crying” which is natural shedding of tears and acceptable, but rather they intend to justify mourning, wailing and lamenting which are prohibited in Islamic Shariah as explained before. But what we would like to bring in the attention of the readers is the sheer hypocrisy related to this reasoning of the Shias. If Shias mourn for Imam al-Hussain(RA) after three days of his death, because Prophet(SAWS) wept when he heard the news of Imam al-Hussain’s(RA) martyrdom, then Prophet(SAWS) wept for other family members and companions as well. So why don’t Shias mourn for them as well? Why don’t they declare the day or month when any beloved family member or companion of Prophet(SAWS) died for whom Prophet(S) wept, as a day or month of mourning and commemorate their death ? Why don’t they mourn for Martyrs of Badr, Martyrs of Uhud – including Sayyidna Hamza(AS) who was declared as Best of Martyrs – , and also the rest of Martyrs in the Battles for Islam? And what about death of Prophet Muhammad(SAWS) when the whole Muslim nation wept, including Ali ibn Abi Talib(RA), why don’t they declare the whole month in which he died as month of mourning, Isn’t Prophet Muhammad(SAWS) superior to Imam al-Hussain(AS) in their view?

Prophet(SAWS) wept for others as well.

Here we would like to present some reports out of many, where we find that Prophet Muhammad(SAWS) wept over his other family members(AS) and companions(AS).

(a). Narrated Anas bin Malik: We were (in the funeral procession) of one of the daughters of the Prophet(SAWS) and he was sitting by the side of the grave. I saw his eyes shedding tears. He said, “Is there anyone among you who did not have sexual relations with his wife last night?” Abu Talha replied in the affirmative. And so the Prophet told him to get down in the grave. And so he got down in her grave. [Sahih al-Bukhari #1285].

(b). Narrated Anas bin Malik: We went with Allah’s Messenger(SAWS) to the blacksmith Abu Saif, and he was the husband of the wet-nurse of Ibrahim (the son of the Prophet). Allah’s Messenger(SAWS) 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 Messenger(SAWS) 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 al-Bukhari #1303].

(c). Narrated Anas: The Prophet(SAWS) had informed the people of the martyrdom of Zaid, Ja`far and Ibn Rawaha before the news of their death reached. The Prophet (SAWS) said, “Zaid took the flag (as the commander of the army) and was martyred, then Ja`far took it and was martyred, and then Ibn Rawaha took it and was martyred.” At that time the Prophet’s eyes were shedding tears. He added, “Then the flag was taken by a Sword amongst the Swords of Allah (i.e. Khalid) and Allah made them (i.e. the Muslims) victorious.” [Sahih al-Bukhari #4262]

(d). Al-Qasim bin Muhammad narrated from Aishah: “The Prophet(SAWS) kissed Uthman bin Maz’un when he died, and he was crying.” Or, he (one of the narrators) said: “His eyes were brimming with tears.” [Jami` at-Tirmidhi #989].

(e). “The Messenger of God passed by a settlement of the Ansar of the Banu Abdal al-Ashhal and Zafat and heard sounds of lamentation and women weeping. The Messenger of God’s eyes filled with tears and he wept, but then he said “Yet Hamzah has no women weeping for him”. When Saad bin Muadh and Usayd b. Hudayr came back to the settlement of the Banu Abdal al-Ashhal, they told the women to gird themselves up and go and weep for the Messenger of God’s uncle”. [Tareekh al-Tabari Volume 7 page 137].

(f). Narrated Usama: Once a daughter of Allah’s Messenger (SAWS) sent a message to Allah’s Messenger (SAWS) while Usama, Sa`d, and my father or Ubai were (sitting there) with him. She said, (in the message); My child is going to die; please come to us.” Allah’s Messenger (SAWS) returned the messenger and told him to convey his greetings to her, and say, “Whatever Allah takes, is for Him and whatever He gives is for Him, and everything with Him has a limited fixed term (in this world): so she should be patient and hope for Allah’s reward.” Then she again sent for him swearing that he should come; so The Prophet (SAWS) got up, and so did we. When he sat there (at the house of his daughter), the child was brought to him, and he took him into his lap while the child’s breath was disturbed in his chest. The eyes of Allah’s Messenger (SAWS) started shedding tears. Sa`d said, “What is this, O Allah’s Messenger (SAWS)?” The Prophet (SAWS) said, “This is the mercy which Allah has lodged in the hearts of whoever He wants of His slaves, and verily Allah is merciful only to those of His slaves who are merciful (to others).’ [Sahih al-Bukhari #6655].

Shia Argument:

“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: ‘Whomsoever 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

It is now abundantly clear from above that a single drop of tear is a certain guarantee of Paradise.


The report is unreliable, because Ahmad bin Isra’el was born in the year 253 A.H. [Tadhkirah al-Huffadh, vol 3, page 868, #838].

Imam Ahmad bin Hanbal died in the year 241 A.H. [Fadhail al-Sahaba, cover].

Therefore there is a disconnection and Ahmad bin Isra’el never met Imam Ahmad bin Hanbal. We don’t know from which book of Imam Ahmad bin Hanbal, Ahmad bin Isra’el is quoting this report. Most importantly, Abdullah bin Ahmad bin Hanbal, the son of Imam Ahmad bin Hanbal, never narrated this report, even though he narrated reports which his father never narrated but just had in his books. But Ahmad bin Isra’el who was born after death of Imam Ahmad bin Hanbal, narrates this report, and there isn’t even any certainity that the book from where he quoted this report was actually in the hand writing of Imam Ahmad bin Hanbal.

Therefore, the source of the report itself is dubious and hence unreliable.


V. What is the ruling on eulogizing the dead and holding gatherings for that purpose?

(i). Imam Ahmad ibn Idrees al-Qarafi al-Maliki stated:

In fact eulogizing falls into four categories, haraam and a major sin, haraam and a minor sin, permissible, and recommended.

The guideline on that which is haraam and a major sin is any words which make people feel that Allaah, may He be exalted, has been unfair in His decree or that expresses discontent with His will, and suggests that the death of this deceased was not a good thing, rather it was a great evil. Making the listeners believe that is haraam and a major sin, whether it is done in prose or poetry, such as if the poet says in his eulogy:

“There has died one among whose troops was death, one before whom the divine decree felt scared”

This line of verse includes a rejection of the divine decree in the words “one among whose troops was death”, which is a veneration of this person who has died. One such as this deceased person should not have resigned from the position of caliph; how could there ever be such a person again in the future? Similarly, the words “one before whom the divine decree felt scared” suggest that Allaah, may He be exalted, was afraid of him. If this is not blatant kufr then it seems from these words to be very close to it. Hence when Shaykh ‘Izz al-Deen ibn ‘Abd al-Salaam was in the gathering in which the sultaan assembled the prominent, Qur’aan readers and poets to mourn the caliph in Baghdad, and one of the poets recited the line, “There has died one among whose troops was death, one before whom the divine decree felt scared”, when the Shaykh heard that, he ordered that he be disciplined and imprisoned, and he denounced that in the strongest terms and criticized his eulogy. After his ta’zeer punishment he remained in prison for a long time, then he asked him to repent after the governors and leaders interceded for him. He told him to compose a qaseedah praising Allaah, as expiation for what his poem had said about condemning the divine decree and suggesting that Allaah, may He be exalted, was afraid of the deceased. The poets often tried to indulge in such critical issues so as to attract attention by coming up with unique ideas. This type is the worst type of eulogy.

The guideline on that which is haraam and a minor sin is any prose or poetry that does not go as far as the type mentioned in the first category, but it deprives the family of the deceased of consolation and stirs up their grief to such an extent that they torment themselves and have little patience, and it may lead them to despair, rending their garments and striking their cheeks. This is haraam and is a minor sin.

The guideline on that kind of eulogy which is permissible is words that do not include any of the things mentioned in the two previous categories, rather it mentions the religious commitment of the deceased, and states that he has gone on to the reward for his good deeds and will be in the company of the people who are blessed; that there has come to him that which is decreed for all people; this is inevitable and it is something that all creatures have in common, a door which they will inevitably enter. This is permissible and is not forbidden.

The guideline on the kind of eulogy that is recommended is everything that falls into the permissible category and will increase the family of the deceased in patience and encourage them to seek reward, and remind them to seek reward for their loss for the sake of Allaah and rely on Allaah’s care, etc. This is recommended and enjoined.

An example of this is what was narrated from al-‘Abbaas ibn ‘Abd al-Muttalib (may Allaah be pleased with him), when he died and his son ‘Abd-Allaah found it too difficult to bear. A Bedouin came from the desert and asked after ‘Abd-Allaah ibn ‘Abbaas. When he entered upon him he said:

“Be patient, we are being patient for your sake, for the people will be patient when their leader is patient.

The reward that comes after is better than al-‘Abbaas and Allaah is better for al-‘Abbaas than you.”

When ‘Abd-Allaah ibn al-‘Abbaas heard this eulogy and understood his poetry, he felt relieved.

These words were the best kind of eulogy, that lessened the impact of the calamity, took away grief, and expressed a positive attitude towards the divine decree, praising the Lord in the best of ways. This is a good thing.

Based on the four categories described above, we may categorize eulogies accordingly. And Allaah knows best. End quote.

[Ref: al-Furooq, vol 2, page 180-182].

(ii). Shaykh Mohammad Abdur Rahman al-Mubarakpuri stated:

If it is said that the Messenger of Allaah(SAWS) forbade eulogizing as was narrated by Ahmad and Ibn Maajah, and classed as saheeh by al-Haakim, if he forbade it than how could he have done it? i.e., in the hadeeth of Sa’d ibn Abi Waqqaas(AS).

The answer is that the kind of eulogizing that is forbidden is that which praises the deceased and mentions his good qualities, so as to stir up grief and renew the sorrow, or which is done in gatherings convened for that purpose, or when the eulogy is limited to that without mentioning anything else. What is meant in this hadeeth is the Prophet’s expression of sorrow for Sa’d because he died in Makkah after having migrated from it, not praising the deceased and stirring up grief. This was stated by al-Qastallaani.

[Ref: Tuhfat al-Ahwadhi, vol 6, page 303].

(iii). Scholars on IslamQA stated:

فإقامة حفلات الرثاء ، والاجتماع لذلك منهي عنه ، لا سيما إذا اقترن بذلك تهييج الأحزان أو الاعتراض على القدر ، أو الكذب بوصف الميت بما ليس فيه ، ونحو ذلك من الأمور المحرمة .
أما مجرد ذكر محاسن الميت وإظهار التوجع والحزن عليه ، فهذا لا بأس به إذا خلا من المحظورات المتقدمة ونحوها .

Holding gatherings to eulogize the deceased is forbidden, especially if that is accompanied by stirring up grief or expressing discontent with the divine decree, or describing the deceased in false terms that were not true, and other haraam things.

As for simply listing the good qualities of the deceased and expressing one’s sorrow at his passing, there is nothing wrong with that so long as it is free of the haraam things mentioned above, etc.

[Ref: IslamQA Question #82357].

(iii). Allama Ahmad Raza Khan Barelwi al-Sufi was asked:

Question:  Is it permissible for Ahlus-Sunnah to narrate the incidents of Karbala, similar to the way Rawafidh do, without the mention of Khulafa al-Rashideen(RA) and while they avoid mentioning the sons of Ali(RA) namely Abubakr, Umar, Uthman amongst the martyrs of Karbala because of them sharing the same name with the first three caliphs?

He Answered:

The best of Adhkaar is the remembrance of Allah and the best of remembrance is Salah. Even if Salah is offered as per the method of Rawafidh, it will be impermissible and prohibited, let alone other Adhkaar. In the month of Muharram, the manner in which the Dhikr of Shahadat(martyrdom) is prevalent amongst the people, and from which the revival of grief and forbidden lamenting is intended, and wherein fabrications/concoctions & defiling of the topics are present, is itself haraam (prohibited). But yes, the dhikr (remembrance) of the virtues of Hazrat Sayyidna Imam Hussain(RA), a flower of Allah’s Messenger(SAWS), using valid, reliable and authentic narrations is definitely better, however restricting it to this only and abstaining from the dhikr of Khulafa al-Rashideen(RA), especially in a place like Lukhnow which can be called Kufah of India (luckhnow is a shia dominated area like kufah), is detestable and should be refrained from.

[Ref: Fatawa Razaviyya, vol 23, page 740-741].

Allama Ahmad Raza Khan Barelwi al-Sufi also stated:

There is reward in narrating the virtues & excellence of the martyrs of Karbala using authentic and reliable reports, as well as in the remembrance of their Shahadat (martyrdom) when the intent is to talk about their excellence and patience & steadfastness, but there is no command in the Shariah to promote grief nor is there any permission to set up gatherings for mourning & lamenting.

[Ref: Fatawa Razaviyya, vol 23, page 739].

{Muhammad(S) is only a Messenger. There lived other Messengers before him. Should (Muhammad) die or be slain, would you then turn back to your pre-Islamic behavior? Whoever does so can cause no harm to God. God will reward those who give thanks.} [Quran 3:144]

{Have you seen the one who has chosen his desires as his lord? God has knowingly caused him to go astray, sealed his ears and heart and veiled his vision. Who besides God can guide him? Will they, then, not take heed?} [Quran 45:23]

May the peace and blessings of Allah be upon Prophet Muhammad, his family, and his companions.

Article by Ibn Ahmed al-Hindi.

5 thoughts on “Crying for Hussain(AS) because Prophet(S) wept! Then Why Hypocrisy?

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