The darling of the Nasibi movement Qadhi Mazhar Husayn in his book ‘Ham Matam kyo nahee kartay’ [Why do not we perform mourning] said:
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 and adversities impatience comes to kafir hence on the appearance of adversities, he exhibits signs of Jaza’
Al-Kafi, Volume 3 page 223
The Nasibi does not know the true meaning of ‘patience’ – its is Nasibi perception that those who stay quite during grief and hardships and refraining from wailing and crying are considered patient. The reality is that wailing and crying does not negate the concept of patience while complaining and holding Allah (swt) responsible for the adversities during hardships constitutes impatience, i.e. commenting on an act due to a lack of knowledge is impatience.
The story of Musa (as) and Khider (as) mentioned in Qur’an serves as a proof for our notion. As Musa (as) asked Khider (as) that He wanted to go with him and wanted to learn the things which Khider (as) had learnt from Ilm-e-Ladunni. Khider (as) told Musa (as) that He didn’t possess patience and how would he endure a matter that he lacked knowledge of. Prophet Musa (as) told him that “Inshallah”, he will find Khider (as) enduring and would not oppose anything Khider (as) did. Despite this, when Khider (as) made an hole in the boat and Khider (as) said that hadn’t, Khider (as) said he failed to maintain patience. The same reply was given to Musa (as) by Khider (as) when he (as) commented on the killing of servant by Khider (as). The verse proves that lack of ‘Sabr’ involves commenting on mater that you lack knowledge of.
In the eyes of Ulema, the definition of patience is that the ‘self’ shall not indulge in an unsound act. True patience is that exhibited in war, and refers to not fleeing the battlefield.
The terms ‘Sabr’ [patience] means not to complain about Allah (swt) before any other than God. We have the example of Prophet Yaqub (as) who maintained this high level of patience even after his lamentation. as he complained about his adversities to Allah (swt) as we have already mentioned.
Unless someone issues a complaint at adversities to persons other than Allah (swt), merely weeping and chest beating does not fall under the category of impatience.
The tradition makes no reference to the prohibition of mourning etc rather the condition of two classes are being discussed that a believer is he who stands firm on his iman and his endurance is unshakable whilst a Kâfir complains and holds Allah responsible for his calamity and suffering and hence shows impatience.
During the pre Islamic era, it was the tradition of these people to wail and cry at adversities blaming all on Taqdir, they would recite poetry wherein they commented on the wisdom of Allah and how they exhibited impatience. The same thing has been mentioned in this tradition. To advance a weak Hadeeth and twist in effort to prove that mourning for Imam Husayn (as) is Haraam is fitting of these Nawasib.
Jabir said: ‘I asked Abu Jaffar (as) about the grief (Jaza). He replied: ‘The climax of grief is to scream and woe, beating the cheek, face, chest and pulling the hair. Whoever made a mourning assembly verily he abandoned patience and followed the other way but whoever was patient and mentioned Allah and praised him, verily he is pleased by Allah’s will, therefore he will be rewarded by Allah. But whoever doesnt do this, he will be judged and he is condemned and Allah will not reward him’
Furu al-Kafi, Volume 1 page 121
Bihar al-Anwar, Volume 79 page 89
Allamah Majisi in his book Mirat al-Uqool, Volume 14 page 181 has declared it a weak tradition.
Even for the sake of discussion we suppose the tradition was authentic, than the only meaning which we get from this is to mourn while going out of the mentioned limits is impatience and illegitimate. In pre Islamic age people during the adversities and when confronted by clamities, used to wail and cry and create poetries based on inappropriate words for Allah (swt) and the condemnation we just read in the tradition is for the very absurd customs. But in the Azadari of Imam Husayn (as) maintains the high prestige of Allah (swt), we don’t commit any blasphemy against Allah (swt) and our lamentation would not be defined by our Imam (as) as Jaza. When it comes to Imam Husayn (as) such mourning is valid and legitimate! The Shi’a do not conduct Azadari for ordinary people, we reserve it for Imam Husayn (as), these acts are in accordance with dictates of the Qur’an and Sunnah.
Whilst both traditions are Sahih and our Fuqaha have been graded Sahih and have relied upon them when discussing topicsn we read the following statement which is considered to be the words of Imam Abu Abdullah [as]:
“The Fatimi women tore the front opening of their shirts and beat their cheeks over Hussain bin Ali (as) and to do this for some one like him, it is permissible to beat the cheek and tear the front opening of the shirt”.
Tahdib al-Ahkam, Volume 8 page 325
Moreover we read in authentic Sunni work Mishkat al Masabih that when an adversity affects a Muslim, he suffers from despondency, even if he is injured by a thorn, Allah (swt) will eliminate his sins for him. Sunni traditions also record the act of our Prophet (s) striking his ‘thighs’ which means this was his Sunnah, hence this tradition means nothing to us.
It is therefore safe to deduce that the prohibiiton on strking the thighs is a general ruling, but does not apply uniformly
These hadīth refer to a general prohibition, while we see other Sahih traditions confirming that weeping (crying) for Imam Hussain (as) carries a great reward just like Shaykh Ibn Qulawayh has narrated in Kamil al-Ziyarat a tradition with Sahih Shawahid (Support):
Amro bin Abi al-Miqdam narrated that Abu Jaffar (as) said: ‘Do you know the meaning of Allah’s statement ‘{ and will not disobey you in what is good }’? I replied: ‘No’. He said: ‘The Prophet (s) said to Fatima (as): ‘If I died, do not strike your face, do not open your hair, do not scream and woe, do not invite the women to recite elegies and cry loudly”.
Al-Kafi, Volume 5 page 527
This tradition is also weak. Please see Mirat al-Uqool, Volume 20, Page 358.
Had Prophet (s) prohibited Fatima al-Zahra (as) than she would have not lamented and mourned after Prophet (s)’s death. We read in Al Bidaya Wal Nahaya volume 5, page 243:
“When Prophet (s) died on the bed and the women who were around him (s) had made their faces red by beating their faces.”
If beating the faces was prohibited by Prophet (s) then why were those women opposing the instructions of Prophet (s)? It is obvious that Prophet (s)’s daughter Fatima Zahra (sa) was among those women she would have at least refrained from this Haraam act and instructed the other women to stop.
Ibn Baboya has recorded from Imam Mohammad al-Baqir (as) that the Holy Prophet (s) bequeathed Fatima (sa) 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-Ayun (Urdu translation) part 1, page 67, Published in Lucknow
This tradition is the translation of the same tradition of al-Kafi which we discussed previously and which according to Shaykh Majlisi is a weak tradition, see Mirat ul Uqool, Volume 20, page 358.
Had the Holy Prophet (s) prohibited Fatima (sa) from the above mentioned acts, she would have never insisted on them and would have never preformed them, but besides the Shi’a books, even the Sunni books quote that Fatima (sa) cried, lamented and mourned over her father’s death. We read in Mishkat , Bab al Karbaat Fazal, Volume 1, page 336 that Fatima Zahra (sa) recited the a complete elegy that can also be found in Sahih Bukhari, Volume 2, page 641. Shiekh Abdul Haq Muhadith Dehalvi while mentioning the grievious atmosphere after Prophet’s death recorded in his authority work Madarij un Nabuwat, Volume 2 pages 753-754 (Madina Publishing Co. Karachi):
“After the burial of the Prophet [s], the companions in a state of sorrow were virtually throwing dust of yearning and shame over their lives and living, and were burning and crying due to being separated from their beloved of the world and the hereafter. Especially Fatima [ra] was the most aggrieved, the loneliest and was crying and wailing the most, she was looking at the faces of her sons Imam Hasan [ra] and Imam Hussein [ra] and was crying at their plight and herself being orphaned. At the other side Ayesha in the same apartment where Holy Prophet [s] had passed away, was continuously crying and wailing. Days and nights the voices of crying and mourning rose from this house which became house of grief [Bait ul Huzn] and separation.”
Madarij un Nabuwat, Volume 2, Page 753 & 754
Imam Husayn (as) said to Lady Zaynab (as) at Karbala:
O’ Sister! By the right that I have on you. Be patient on my separation, and when I get killed do not beat yourself and do not gripe your hair, you are the daughter of Fatima e Zahra (sa), show patience the way she showed on the death of Holy Prophet (s).
Jila Al-Ayun (translated) Chapter of ‘Qazaaha e Karbala’ page 382
This is one of the traditions of “Ahaad” (Plural of Ahad, which means one). There no such comprehension or perception in ‘Jila ul Ayoon’ the compiler of Jila ul Ayoon himself has mentioned on the very first page that there are some weak references in this book, other then that we can perceive that these words have been said for consolation.
In Minhaj al Sunnah, Volume 4 page written by Ibn Tamiyah in his discussion on the verses in the Cave, opines that the terms ‘La-takhzun’ (an order not to do some thing) is not always used to prohibit an action but it can also be used for consolation and satisfaction.
If Ibn Tamiyah al-Nasibi takes the Quranic order not to weep, as a consolation, for this forty year old man, then the same applies to Sayyida Zaynab (as) who was after all a modest lady. Her brothers, sons and relatives had been martyred brutally by the ancestors of the present day Nawasib, she was situate in unfamiliar terrain thousands of miles away from her home, the enemy were encircling around the camps of the Imam (as), only one able bodied male protector remained and even he was preparing for his martyrdom. If under these circumstances Imam Husayn (as) had ordered Sayyida Zaynab (as) not to weep then this order was not an compulsory order but it was for her consolation and satisfaction as appears in the following verses of Quran:
wa la-takhzun alay him wa la tak fee zaka mima yum koroon
“And grieve not for them and be not distressed because of what they plan” (027.070)
This order (not to be disappointed) descended as a source of consolation.
If we compare the circumstances faced by Sayyida Zaynab (as) to that faced by Abu Bakr then there is a world of difference between the two. Let us give an example:
“A young teenager is killed in a road accident. Friends and relatives attend the home of the deceased sop as to console his parents. The mother of the child is completely overcome with grief she is slapping her face, wailing, in such circumstances it is common in Muslim culture her elders to comfort he, embrace her and tell her to calm down, stop crying”
The action of these elders does NOT mean that her mourning is Haraam; they are simply saying this to console her. Imam Husayn (as) had likewise sought this pledge from his sister as a means of consoling her, she was already witnessing a horrific scene dead bodies of all her family members were in front of her that included the bodies of her sons, brothers and nephews she has lost all that she held dear.
On the other hand Abu Bakar was a male, he was sitting in a safe place in the company of Apostle of Allah, all his family was safe in his native area, no dead body of any of his beloved was in front of him, under these circumstances act of weeping was timidity for a male so if such a man was asked “not to weep” then it was not for his consolation and satisfaction but it was to act upon in true sense.
From a cultural perspective it is common for one’s family elders to seek to console a bereaved relative at their loss, they will comfort them with soothing words, provide reassurance, offer a glass of water, hug them - Sayyida Zaynab (as) had no such ‘elders’ to comfort her for her loss during her hour of need, no one was at hand to console her and tell her to remain calm or offer her a glass of water, it was her duty to remain firm and have a clear head, and she had to do it herself, as she had taken the reigns as the elder and head of the family, remember Imam Zain-ul-Abideen (as) was in no such position to do this due to his poor state of health, all the responsibility was thrust onto her shoulders. If Imam Paak (as) had demanded this of her, it was because he knew the role she was to play after him, and she would not be able to do so, had she entered into a state of shock / post traumatic stress on account of all that she had witnessed. Shock would have brought with it an inability to do anything, she would have in effect remained juxtaposition at one place incapable of doing anything save mourn at what over the horrors that she was witnessed. Sayyida Zainab (as) loved her brother so intensely, just hearing that his martyrdom was pending caused her to lose her senses, as can be evidenced by Ibn Kathir who states that:
When the forces of Yazeed planned to attack the camp of Imam Husayn, Zainab came to Imam Husayn and asked that why was there so much noise outside their tents, Imam replied that I just dreamt of Holy Prophet (s) and he said that you will be meeting me tomorrow, hearing this Zainab started crying and hitting herself on the face.
Al Bidaya wal Nahaya Volume 8, Page 176, printed in Beirut
In the same book a bit further it is mentioned that:
Zainab heard the elegies from Imam, reflecting the tragedy of Karbala and the Martyrdom of Imam Husayn she cried, lamented and beat herself on the head until she fainted.
Al Bidaya wal Nihaya Volume 8, Page 177, printed in Beirut
When Sayyida (as) was grieving in such an extreme manner whilst her brother was with her, it was clear to the Imam (as) that her reaction would be far more severe after him, which enables us to understand and appreciate why the Imam (as) took the pledge from his sister at about the same time in the Shia tradition under discussion. Had Sayyida Zaynab (as) entered into a state of extreme grief and lost her senses [as she had done whilst the Imam (as) was alive] during the crucial hours that followed the martyrdom of Imam Hussain (as) who would have gathered the women and children together over the hours that followed when the camps of her family were plundered and set alight? Who would have co-ordinated the evacuation of the grieving widows and children as the tents were being burned? Who would have remonstrated with Ibn Sad on behalf of the ladies insisting that water be distributed forthwith? Sayyida Zaynab (as) had to maintain her composure and remain astute despite the tragedy that had befallen her.
This very much connects to reply two, the mantle that Sayyida Zaynab (as) was about to take on in the hours that followed the martyrdom of the Imam was one that could only be conducted by one with a clear head. The Imam (as) was seeking to pledge from his sister (as) composure to deal with the aftermath of his martyrdom for those hours, it was hence a time limited order. Sayyida Zaynab (as) likewise recognised that it was time limited; she understood it and interpreted it as, for we have examples of her after the day of the martyrdom losing her senses, and partaking in extreme acts of grief. The very same book authored by Majlisi informs us that Zaynab (sa) upon catching sight of Imam Husayn (as)’s blessed head, hit her forehead on to the camel’s saddle and it started bleeding, and she lamented.
Jila Al-Ayun, page 311
It’s also said that When Zaynab (sa) saw Imam Husayn (as) head in the court of Yazeed she took off her veil, and lamented in a unbearable manner and said “Oh! Husayn, Oh! Husayn.”
Who understands the order of Imam Husayn (as) better, todsy’s Nasabi Mullah or Sayyida Zainab (as) the receipient of the order? She certainly did not take it as a blanket ban on her mourning the loss of her brother, she deemed a temporary restriction, so as to competently lead on protecting her family following the immediate aftermath of her brother’s martyrdom.
Whilst Nawasib might seek to reject this as it is a Shia source, we can cite a reference from a scholar from their own camp, Ibn Kathir who records that when Umer Ibn Sa`d dispatched the women who were in the camps of Imam Husayn [as]:
“..They were made to sit on the camels, when they passed by the battlefield, they saw Imam Hussein (as) and his companions, the women started crying and shouting and Zaynab did Nudba for her brother and said:
“O Muhammad (s)! O Muhammad (s)! May Allah and the angels on the heavens send blessings on you; Hussain (s) is lying on the ground blood-tangled with his organs cut-off, O Muhammad (s)! Your daughters have been made captives and your progeny is killed and lying on the ground with the wind blowing dust onto their bodies.”
The narrator says: “By God! Zaynab made every friend and enemy cry.”
Qarat bin Qais narrates that when the women passed by the killed, they cried and started hitting their faces.
1) Al Bidaya wal Nahaya, Volume 8, page 1091
2) Tareekh e Tabari, volume 7, page 370
3) Tareekh e Kamil, volume 4, page 42
The confirmation of a staunch Sunni and biased historian like Ibn Kathir shall suffice as proof that the pledge made by Sayyida Zaynab (as) was time limited. Now if it is said that earlier two proofs of mourning were before the last will of Imam Husayn (as) then the example of mourning after the tragedy where Sayyida Zaynab (as) was also present is also mentioned above, reported from Qarat bin Qais. Further more in the books of both the sects the elegies are quoted which were recited by the women of Ahl’ulbayt (as) after the tragedy ofKarbala. The lamentation and elegies of Sayyida Zaynab (as) and Sayyida Umme Kulthum (as) prove that it was never prohibited and Imam’s will was just for consolation.
Had mourning (Azadari) not been permissible, the Ahl’ulbayt (as) would have never performed it. Its also quoted in ‘Jila ul Ayoon’ that after Imam Husayn’s (as), Zaynab (sa) and Ume e Kulthum (sa) mourned, lamented and recited elegies. Its also stated that when Zuljanah (Imam’s holy horse) came back towards the tents of the caravan, Um e Kulthum beat her head with her hands and repeatedly said “O’ Mohammad!(s)”.
From: Jila Al-Ayun, page 207
Its is further said that when Zaynab (sa) saw Imam Husayn (as)’s holy head, she hit her forehead to the camel’s saddle and it started bleeding, and she lamented.
Jila Al-Ayun, page 311
It’s also said that When Zaynab (sa) saw Imam Husayn (as) head in the court of Yazeed she took off her veil, and lamented in a unbearable manner and said “Oh! Husayn, Oh! Husayn.”
But these are Shi’a traditions, now lets provide references from Sunni books because if we give reference from ‘Maqtal e Muhnaf’ you would call it Shi’a, and if we give reference from ‘Yanabi al Muwaddat’ you would call it unauthentic, therefore have a tradition from your beloved Imam Ibn Katheer. He states that:
When the forces of Yazeed planned to attack the camp of Imam Husayn, Zainab came to Imam Husayn and asked that why was there so much noise outside their tents, Imam replied that I just dreamt of Holy Prophet (s) and he said that you will be meeting me tomorrow, hearing this Zainab started crying and hitting herself on the face.
Al Bidaya wal Nahaya Volume 8, Page 176, printed in Beirut
In the same book a bit further it is mentioned that:
Zainab heard the elegies from Imam, reflecting the tragedy of Karbala and the Martyrdom of Imam Husayn she cried, lamented and beat herself on the head until she fainted.
Al Bidaya wal Nihaya Volume 8, Page 177, printed in Beirut
Now the point is that Zaynab (as) performed these acts twice in the presence of the Imam Husayn (as) himself, and he didn’t stop her from doing that, which means there was nothing wrong with lamentation.
The Nawasib of Sipah-e-Sahaba whilst trying their utmost to submit absurd excuses for not commemorating the injustices perpetrated by their forefathers against the Ahlulbayt (as) have at the same time sought to ‘explain’ why the adherents of Ahlulbayt (as) do mourn for their suffering, the main argument being to seek penance for their failure to come to the aid of the Imam (as) during his hour of need. They seek to evidence their claim by highlighting the fact that the people of Kufa wept for not coming to the aid of Imam Hussain (as) to which lady Zainab (as) cursed them and stated that they would always weep for their sin of failing to help the grandson of Holy Prophet. The sermon of Sayyida Zainab (as) has been recorded in the Shia book Amali by Sheikh Mufid, page 231:
All praise is exclusively for Allah, may blessing fall upon my father (grandfather), Muhammad, and upon his pure and benevolent family. And then, Oh people of Kufa! Oh deceitful and reneged people! Do you weep? May your tears never dry, not your groans end. … The consequences that you have brought upon yourselves are on account of your own doings, Allah became furious of you and you shall be eternally punished for it. Do you weep and cry? Yes, by Allah, do weep excessively and do laugh less! Since you have brought shame and fault upon yourselves and you will remain incapable of ever cleansing yourselves . …”
The aforementioned words were spoken by Lady Zainab (as) when the army of Yazid took the women of Ahulbayt (as) captive through the Kufan streets; it was at this point that the people of Kufa gathered to watch them, whilst some wept.
By advancing such a notion the filthy Nawasib have the clear teachings of Holy Quran in abeyance in their hatred for the Shias whilst adopting that of Christianity. We read in Holy Quran, Surah 6 verse 164:
”…and no soul earns (evil) but against itself, and no bearer of burden shall bear the burden of another”
Maudoodi in his footnote to the said verse in Tafheem al Quran makes it clear:
“Every person is responsible for whatever he does; and no one is responsible for the deeds of others.”
Similarly we read in Surah Najm, verses 38-39 (Dr. Hilali & Dr. Muhsin Khan):
“That no burdened person (with sins) shall bear the burden (sins) of another. And that man can have nothing but what he does (good or bad).”
Likewise we read in Surah Baqrah, verse 286 (Dr. Hilali & Dr. Muhsin Khan):
“…Allah burdens not a person beyond his scope. He gets reward for that (good) which he has earned, and he is punished for that (evil) which he has earned….”
And more clear are the verses 134 and 141 of Surah Baqrah (Dr. Hilali & Dr. Muhsin Khan):
“That was a nation who has passed away. They shall receive the reward of what they earned and you of what you earn. And you will not be asked of what they used to do.”
This is all linked to the justice of Allah (swt). We are only adjudged for our deeds whatever others did, even if they are our blood relatives is irrelevant, the only sins that we carry are those committed by us. If one is to (for arguments sake) adopt this approach can we therefore deduce that Muawiya and Yazeed were carrying the sin of their quean mother Hinda, something that will transfer through her descendants as infinitum?
If a particular generation or certain residents of Kufa during that particular era did a mistake or committed a great sin for that matter, it has no nexus with the Kufan residents of today. One should also not forget to point out that the Shiaism practiced today is not just restricted to the descendants of Kufa that failed to aid the Imam (as), it has millions of followers all over the globe 99% of them have no nexus whatsoever the past dwellers of Kufa, so whose sin are they carrying?
Such a belief has nothing whatsoever to do with Islam, it is ironic that the Nawasib who insist Shiaism is an offshoot of a Jewish conspiracy, are actually advocating a Jewish belief, as can be evidenced from the following verses of the Bible’s Old Testament:
Exodus 20:5
5 Thou shalt not bow down thyself to them, nor serve them: for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me;
Exodus 34:7
7 Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation.
Numbers 14:18
18 The LORD is longsuffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty, visiting the iniquity of the fathers upon the children unto the third and fourth generation.
Deuteronomy 5:9-10
9 …for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me,
Job 4:8
8 Even as I have seen, they that plow iniquity, and sow wickedness, reap the same.
In their efforts to defame the Shia, the Nawasib have stooped so low that they have even embraced Jewish teachings that conflict with Islam!
If weeping for Imam Hussain (as) is nothing but the result of Lady Zainab’s (as) curse upon the people of Kufa then can the narrow-minded Nawasib explain why the great lady Zainab (as) herself wept for Imam Hussain (as)? The least that we can expect from Nawasib is that Lady Zainab (as) came under her own curse. If Lady Zainab (as) said that the Kufans would cry ad infinitum, whilst crying profusely herself what is the difference between her and those she was cursing?
If weeping for Imam Hussain (as) is nothing but the result of Lady Zainab’s (as) curse upon the people of Kufa then can the narrow-minded Nawasib explain why the subsequent Imams of Ahlulbayt (as) gave peculiar treatment to the month of Muahram and wept over the tragedy of Karbala?
See Chapter:
We would like to quote just one tradition from the said chapter. It has been narrated from Imam Raza (as) who said:
Then he (Imam Raza) said: ‘My father (as) never used to smile when the month of Muharam would arrive and sadness was visible on his face until the tenth day of Muharram. When the tenth day used to come, it was the day of his ordeal, sadness and weeping and that was the day on which Hussain (as) was killed’.
Al-Amali, page 190
If mourning for Imam Hussain (as) carried a nexus with the alleged curse of Lady Zainab (as) then the later Imams (as) should have rigorously opposed partaking in any form of mourning for their slain grandfather, neither would they had mourned nor would they have encouraged their adherents to mourn, since doing so would in effect place them on par with the Kufans cursed by Lady Fatima (as). The reality is they did no such thing; they mourned themselves as we showed in the previous reply and notified their adherents of the rewards for crying profusely for Imam Hussain (as). Here are some of those traditions:
Imam Baqir (as) said:
“He who remembers us, or in whose presence, we are remembered, and (as a result) sheds eyes, even though they may be in the measure of the wing of a mosquito, Allah shall construct for him a house in paradise and make these tears a barrier between him and the fire (of hell)”.
Al-Ghadeer, Volume 2 page 202
Similarly we read that Imam Raza (as) once said Ibn Shabib:
“O Son of Shabib! If it makes you happy (and you desire) to be with us in the elevated ranks of paradise, then be sad at our grief and happy at our happiness.”
Wasail al-Shiah, Volume 14 page 502
Similarly the Holy Prophet (s) said:
“O Fatimah! Every eye shall be weeping on the Day of Judgment except the eye which has shed tears over the tragedy of Husain (as) for surely, that eye shall be laughing and shall be given the glad tidings of the bounties and comforts of Paradise.”
Bihar al-Anwar, Volume 44 page 193
We read in Yanabi al Mawaddah fil Qurba by Sheikh Suleiman Qandozi Balkhi al-Hanafi, page 398
“A narration in the Exegesis of Ali ibn Ibrahim from Imam Mohamed Baqar (as) says that he said: ‘My father Ali (as) s/o Husayn (as) said: ‘The person who weeps upon my father and his companions causing his tears to flow down his cheeks, shall receive from Allah a chamber in Paradise. Whomsoever remembers the calamities and heartbreaking incidents that my father and his companions faced in Karbala and weeps for them, Allah (swt) shall remove from him the intense pressure and excruciating pain of the Day of Judgment and shall keep him under his care and protection’’’.
We appeal to justice, if the Shia are mourning Imam Hussain (as) due to their being under an eternal unbreakable curse, how will their shedding tears serve a dual purpose, namely the ability to wipe away their sins, and enable them to enterParadise? The fact that the Imams told their followers of the merits associated with mourning for the Imam (as), merits that included a guarantee of Paradise, proves that mourning for the fallen Imam (as) has no nexus with the curse of Syeda Zainab (as), and has everything to do with a desire to acquire the pleasure of the Ahlul bayt (as) in this world that will in turn be transferred into Paradise in the next one.
We read the following tradition in Sahih Muslim:
A’isha reported that two persons visited Allah’s Messenger and both of them talked about a thing, of which I am not aware, but that annoyed him and he invoked curse upon both of them and hurled malediction, and when they went out I said: Allah’s Messenger, the good would reach everyone but it would not reach these two. He said: Why so? I said: Because you have invoked curse and hurled malediction upon both of them. He said: Don’t you know that I have made condition with my Lord saying thus: O Allah, I am a human being and that for a Muslim upon whom I invoke curse or hurl malediction make it a source of purity and reward?Sahih Muslim, Book 032, Number 6285
We appeal to justice, if a curse made by the Prophet (s) failed to affect a recipient rather it was automatically commuted into a source of blessing, how can it be argued that a curse by his blessed granddaughter was one that did not just affect the recipient but in facts transferred through their issues ad infinitum?
Whilst the above cited replies should suffice to silence the filthy children of Yazeed, we deem it apt to hit a final nail in the coffin by pointing out that the chain of the narration for the said sermon is weak since it contains Ismail Bin Rashid who was graded as ‘Unknown’ not only by Shia scholar Shahroodi (Mustadrakat Ilm Rijal al-Hadith, v1 p635) but also by the grand Salafi scholar Al-Albani (Erwa al-Ghalil, v6 p76)