Tradition One

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

Reply

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.

Tradition Two – The Definition of Jaza

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. other way nade a neverinas patient verite abe done a patience a i fo, verie the
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 e Kafi, Volume 1 page 121
Bihar al-Anwar, Volume 79 page 89

Reply One – The tradition has been graded as weak

Allamah Majisi in his book Mirat al-Uqool, Volume 14 page 181 has declared it a weak tradition.
Reply Two –
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 Shia 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.

Tradition Three and Four

These were cited by the Ahl al-Hadith scholar Hafiz Zubair Ali Zai (d. 2013) who attempted to prove, in his book Taqiqi Islahi aur Ilmi Maqalat, that mourning and lamentation are considered impermissible even according to the Shi’i school, by quoting two narrations from Shi’i sources.

In his book, under the heading “Two Narrations from the Shia,” he writes:

• It is narrated from Abu Abd Allah (Ja‘far al-Sadiq, may Allah have mercy on him) that the Messenger of Allah (peace be upon him and his family) said:

ضرب المسلم يده على فخذه عند المصيبة إحباط لأجر

هA Muslim striking his thigh during a calamity nullifies his reward

(Furu‘ al-Kafi, vol. 3, p. 224, no. 4)

He states that the chain of this narration is sound according to Shi‘i principles. This narration is also found in Wasa’il al-Shi‘a (2/660–661) and Bihar al-Anwar (79/89).

(Source: Matam ki Shar‘i Hasiyat |Sindi| by Dr. Abdul Hafeez Samu)

• In the book attributed to our master Ali (may Allah be pleased with him), Nahj al-Balagha, it is written that he said:

ومن ضرب يده على فخذه عند مصيبة حبط أجره

And whoever strikes his thigh during a calamity, his reward is nullified.
(Nahj al-Balagha, Saying 144, p. 493; second version p. 894)

In light of these narrations, the claim is made that Shia should judge for themselves what path they are following.

(Taqiqi Islahi aur Ilmi Maqalat, vol. 6, p. 419, al-Kitab International, Delhi, India)

Reply One

The first narration cited by Hafiz Zubair Ali Zai does indeed have a sound chain, as he rightly notes. Our own scholars have also explicitly discouraged the act of striking one’s thighs during calamity. For instance, the hadith scholar al-Hurr al-‘Amili (d. 1104 AH) established a chapter in his book titled:

باب ۸۱: تأكد كراهة ضرب المصاب يده على فخذه

Chapter 81: Strong Discouragement of the Bereaved Striking His Thigh
(Masa’il al-Shari‘a, translation of Wasa’il al-Shi‘a, vol. 2, p. 306, Kitab al-Taharah, Chapters on Burial)

As for the second narration from Nahj al-Balagha, it is mursal in its chain. Since it lacks a connected isnad, it cannot be used as evidence in legal deduction.

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]:

وقد شققن على مثله تلطم الخدود وتشق الجيوب

“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

Reply Two

More importantly, both narrations cited are general in their wording. However, other reliable and authentic traditions demonstrate that grief and mourning for Imam Husayn (as) are exempted from this general prohibition.

Consider the following:

Shaykh al-Tusi (d. 460 AH) transmits a lengthy narration in which it is stated:

حدثنا محمد بن محمد، قال: حدثنا أبو القاسم جعفر بن محمد بن قولويه، قال: حدثني أبي، قال: حدثني سعد بن عبد الله، عن أحمد بن محمد ابن عيسى، عن الحسن بن محبوب الزراد، عن أبي محمد الأنصاري، عن معاوية بن وهب، قال: كنت جالسا عند جعفر بن محمد إذ جاء شيخ قد انحنى من الكبر، فقال: السلام عليك و رحمة الله و بركاته. فقال له أبو عبد الله: و عليك السلام و رحمة الله و بركاته و قال : كل الجزع و البكاء مكروه سوى الجزع و البكاء على الحسين

Mu‘awiyah ibn Wahb narrates: I was sitting in the presence of Imam Ja‘far ibn Muhammad (peace be upon them both) when an old man came in, so bent with age that his back was hunched. He greeted the Imam, who responded and invited him to sit nearby.At the end of the narration, Imam Ja‘far al-Sadiq (as) said:

All forms of impatient wailing and weeping are disliked, except for that done over Husayn, for it is praiseworthy.
(Amali of Shaykh al-Tusi, vol. 2, pp. 46–49)

Shaykh Ahmad Mahuzi has authenticated the chain of this narration, stating:

وسنده صحیح رجاله ثقات أجلاء، أبو محمد الأنصاري، قال : عنه الثقتان الجیلان الیقطینی وابن عبد الجبار : وكان خیراً

Its chain is sound; its narrators are trustworthy and noble. Regarding Abu Muhammad al-Ansari, two noble and trustworthy narrators—al-Yaqtini and Ibn Abd al-Jabbar—transmitted from him. He was a virtuous man.
(Al-Nusus ‘ala Ahl al-Khusus, p. 149)

Thus, this hadith is not only a clear proof that mourning and weeping for Imam Husayn (as) is a sanctioned act, but it also explicitly qualifies the general narrations that discourage mourning. Mourning for Imam Husayn (as) is an exception to those prohibitions, and this exemption itself serves as binding legal evidence (hujjah).

Any student with a basic grasp of the principles of jurisprudence (usul al-fiqh) will be aware of the foundational rule that when two narrations appear to be in conflict—one being general and the other specific—the specific narration is given precedence. The general narration is then interpreted in light of the specific one.

The prominent Imami jurist Shaykh Muhammad Rida al-Muzaffar (d. 1383 AH) writes:

لا يجوز العمل بالعام قبل الفحص عن المخصص

It is not permissible to act upon a general ruling before investigating whether a specification (takhsis) exists.

(Usul al-Fiqh, p. 115)

This rule is not only a consensus within the Imami school, but is also accepted among Sunni scholars of legal theory.

The Sunni hadith master Ibn Hajar al-‘Asqalani (d. 852 AH) writes:

وأن الخاص يقضي على العام

Indeed, the specific takes precedence over the general.
(Fath al-Bari, commentary on Sahih al-Bukhari, vol. 1, p. 120, hadith no. 32)

Similarly, the renowned Saudi scholar Shaykh Muhammad ibn Salih al-‘Uthaymin

(d. 2001 CE) stated:

يجب العمل بعموم اللفظ العام حتى يثبت تخصيصه

One must act on the general wording unless a specification is established.
(Sharh al-Usul min ‘Ilm al-Usul, p. 164)

Even Hafiz Zubair Ali Zai himself employed this principle in another of his works, where he writes:

“Presenting a general proof against a specific one is incorrect.”

He then proceeds to provide several examples where specific evidence overrides general rulings.
(Sahih Bukhari ka Difa‘, p. 14)

A logical example may further clarify this principle. Consider the general legal command: “Do not kill.” This is an overarching moral and legal norm. Yet, specific exceptions exist, such as capital punishment under due legal process or self-defense. These do not contradict the general rule but rather define its scope and clarify legitimate exceptions. No jurist—Sunni or Shi’i—would argue that such exceptions invalidate the original principle. They are simply regulated carve-outs to accommodate higher justice or unique circumstances. Likewise, the prohibition on wailing or striking oneself during grief is a general rule that does not include mourning for Imam Husayn (as), which stands as an exceptional case, honored and enshrined in authenticated traditions.

Therefore, this well-established principle clearly dictates that when a general prohibition exists but a specific tradition exempts a particular case or personality, the specific tradition must take precedence. Accordingly, the narrations that discourage mourning in a general sense must be restricted in scope when it comes to mourning for Imam Husayn (as), in accordance with sound jurisprudential principles.

Tradition Five

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.”
Jalaliyun (Urdu translation) part 1, page 67, Published in Lucknow

Reply

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

[Mirat ul Uqool, Volume 20, Page 3581]

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,
Italy owing dust of year in he shame oer theres and ivan, 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

 Tradition Six

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).
Jalaliyun (translated) Chapter of ‘Qazaaha e Karbala’ page 382.

Reply One

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 nentioned on the very first page that there are some weak references in this book, other the hat we can perceive that these words have been said for consolation

Reply Two 

The same text has traditions wherein Sayyida Zaynab (as) mourned the loss of her brother
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 ul Ayoon 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.
Jalaliyun, 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.”

Reply Three

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:
ainab heard the elegies from Imam, reflecting the tragedy of Karbala and th Martyrdom of Imam Husayn she cried, lamented and beat herself on the head unt 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.

 CRITICISM: Sayyida Zaynab (as) was prohibited to mourn by Imam
Husayn (as)

Reply

In Minhaj al Sunnah, Volume 4 page written by Ibn Tamiyah in his discussion on the verses in the Cave, he says 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 in a far off unfamiliar land, and had been taken as a prisoner, surrounded by enemies, there was only one male member in the house left and he was also 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) and 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. Similarly, the order of the Imam Husayn (as) under the given circumstances was for consolation and satisfaction of Sayyida Zaynab (as) because dead bodies of all her family members were in front of her and these include the bodies of her sons, brothers and nephews and she was in a state of journey and nobody intimate and beloved was left alive.
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.
In the same way a very biased historian Ibn Katheer states that after the martyrdom of Imam Hussain [as], Umer Ibn Sa’d dispatched the women who were in the camps of Imam Hussain [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) E 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 Katheer is enough to cancel the lame evidences of Nasibis. Now if it is said that earlier two proofs of mourning (Azadari) 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 of Karbala. 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.