Prophet (saw) Wailing For Imam Hussain (a.s) And The Significance Of The Soil From Karbala

Al-Busayri:
Narrated Umm Salamah, who said: 'The Prophet (saw) was asleep one night in his house. Hussain (a.s) approached towards the Messenger of Allah (saw), so I stood by the door and held him in fear that he would wake Allah (swt) Apostle. I got distracted by something, he ran in and sat on the Prophet (saw) stomach. I (narrator) heard the Prophet of Allah (swt) wailing.' I said to him, 'I did not notice when he came in.' He (saw) said, 'Angel Jibreel came to me while he (Hussain) was sitting on my stomach and asked, 'Do you love him?' I said, 'Yes.' He said, 'Your Ummah (nation) will kill him.' Whose nation I (saw) asked? Angel replied, 'The nation of Islam.' Then he continued, 'Do you want me to show you the earth on which he will get martyred?' The angel flapped his wings and brought me this earth. I (Umm Salamah) witnessed in his hand was some red earth, and he was crying. Then Allah (swt) Apostle said, 'Who will kill you after me?!'
Al-Busayri: This is narrated by Abd Ibn Humayd through a Saheeh (Authentic) chain, and narrated by Ahmad ibn Hanbal, shorter from A'isha or Umm Al-Salamah (s.a).
Source: Ithaf Al-Khairat Al-Mahrath. Vol. 9, Pg. # 319.

Ahmad ibn Hanbal:

Muhammad ibn Ubaid narrated from Shorah'bil ibn Muddrik narrated from Abdullah ibn Neji through his father who said, "He went with Alee, and he was the carrier for his ablution vessel, and when he reached Naynaway on his way to Siffin (Note: present day Mosul, Iraq near Karbala). Alee called out, 'Wait Aboo Abdullah, wait Aboo Abdullah by river Euphrates.' I said: 'What happened?' He replied: I once entered to the Prophet (saw) and his eyes were overflowing with tears, I asked the Prophet (saw), 'Did anybody anger you? Why are you crying so profoundly?' He said: Angel Jibreel came to me once and informed me that Hussain will be killed by river Euphrates, and said 'Do you want to smell this earth?' He (saw) said 'Yes!' He reached out and took a handful from the earth (of Karbala) and gave it to me, and I could not stop my eyes overflowing.'

Footnote: Narration is Saheeh (Authentic), Haythami has said: "This is narrated by Ahmad and Aboo Ya'la and Al-Bazzar and Al-Tabarani and its narrators are Thiqat (trustworthy), and Neji is not the only person who has narrated it."

Source: Musnad Ahmad ibn Hanbal. Vol. 1, H. # 648, Pg. # 446.

Al-Busayri:
Narrated Abdullah ibn Neji through his father who said, "He went with Alee, and he was the carrier for his ablution vessel, and when he reached Naynaway on his way to Siffin (Note: present day Mosul, Iraq near Karbala). Alee called out, 'Wait Aboo Abdullah, wait Aboo Abdullah by river Euphrates.' I said: 'What happened?' He replied: I once entered to the Prophet (saw) and his eyes were overflowing with tears, I asked the Prophet (saw), 'Did anybody anger you? Why are you crying so profoundly?' He said: Angel Jibreel came to me once and informed me that Hussain will be killed by river Euphrates, and said 'Do you want to smell this earth?' He (saw) said 'Yes!' He reached out and took a handful from the earth (of Karbala) and gave it to me, and I could not stop my eyes overflowing.'
Al-Busayri: It is narrated by Aboo Bakr ibn Abi Shaiba and Ahmad Iin Hanbal and Aboo Yahla through a Saheeh (authentic) chain.
And narrated Ammar ibn Abi Ammar from Ibn Abbas: 'I saw the Prophet (saw) in a dream, in the middle of the day and he was disheveled and covered with dust.' He was holding a container full of blood!' I said, 'May my parents be sacrificed for you O Apostle of Allah (swt)! What is this?!' He saw (saw) replied, 'This is the blood of Hussain (a.s) and his companions. I am still collecting the blood since the start of that day.' Ammar (narrator) said: 'We memorised that day (of the dream) and we found that indeed Hussain died before it.'
Al-Busayri: It is narrated by Aboo Bakr ibn Abi Shaiba and Ahmad ibn Hanbal and Ahmad ibn Moni' and Abd ibn Homayd through a Saheeh (authentic) chain.
Source: Ithaf Al-Khairat Al-Mahrath. Vol. 9, H 9054 - 9054, Pg. # 318.

Al-Albani:

Prophet (saw) said, "Jibreel came to me and informed me that my Ummah (nation) will kill my son (Hussain) and he brought me some red soil from amongst (Hussain's) soil."

Al-Albani: Narration is Saheeh (Authentic).

Source: Saheeh Al-Jamia Al-Saghir. Vol. 1, Pg. # 73.

Al-Albani:

Prophet (saw) said: 'Jibreel (a.s) came to me and informed me that my Ummah will kill this son of mine (Al-Hussain (a.s)) so I said: This son? He said: Yes, and he gave me some red soil.'

Note: We have also previously narrated a Hadeeth in which the Prophet (saw) was weeping profoundly (Musnad Ahmad ibn Hanbal. Vol. 1, H. 648, Pg. # 446). However, Al-Albani has said this narration is weak because of Neji and nobody knows who he is, as Al-Dhahabi has mentioned him as trustworthy except ibn Hibban. His son is more famous then him, so if anyone authenticates this chain has made an error. However, I (Al-Albani) say Haythami writes that Ahmad has narrated it as well as Aboo Ya'la, Bazzar and Tabarani and the narrators are all trustworthy (the next narration #822 comes later).

Source: Silsilat Al-Ahadith Al-Saheeh. Vol. 2, Pg. # 464. H. # 821.

Hakim Al-Nishaburi:

Narrated Aboo Al-Hussain Alee ibn Abdul Rahman Al-Shaybani in Kufa from Ahmad Ibn Hazim Al-Ghafari from Khalid Ibn Mukhlid Al-Qatwani from Abdullah ibn Wahab ibn Zam'a from Umm Al-Salama who said: 'One night the Messenger of Allah (saw) woke up suddenly from his sleep with fear and anxiety and after a while he slept again, then he woke up with less fear than the first time, then slept and woke up again after a while and in his hand there was red soil which he was smelling and kissing! Then I asked: "What is this soil O Messenger of Apostle of Allah (swt)? He said: "Jibreel (a.s) informed me that Hussain (a.s) will be killed in the soil of Iraq, then I said to Jibreel (a.s) show me the soil of the ground that Hussain (a.s) will be killed in it.' Then he gave me this soil.

Al-Hakim: This narration is Saheeh (Authentic) by the criteria of Shaykhayn (i.e Bukhari and Muslim) but they have not narrated it. Al-Dhahabi: It is Saheeh by the criteria of Al-Bukhari and Muslim.

Source: Al-Mustadrak Alaa Al-Sahihain. Vol. 4, Pg. # 444.

Defence Two:

The narration in which Umm Salamah (r.a) witnessed the Prophet (saw) in fear and anxiety because he (saw) was informed by angel Jibra'eel (a.s) that Hussain (a.s) will be killed on the soil of Karbala, contains Abdullah bin Wahb bin Zama'a in the chain of narration who is Majhool Al-Hal (has an unknown status), and was not seen as trustworthy by any other than ibn Hibban.

Reply Two:

To claim that it was only ibn Hibban who said Abdullah bin Wahb bin Zama'a is trustworthy is misinformation and absolutely untrue. Abdullah bin Wahb bin Zama'a is a companion of the Prophet (saw) of the third generation and narrated from many other companions and the Prophet (saw) himself. We almost always find that when one deceitfully weakens someone, they most certainly get caught out in their own game.

عبد الله بن وهب بن زمعة بن الأسود بن المطلب الأسدي الأصغر كان عريف [ قومه ] بني أسد وقتل أخوه عبد الله الأكبر يوم  الدار وهو ثقة من الثالثة ت س ق

Abdullah ibn wahab ibn Zam'a ibn Al-Aswad ibn Al-Muttalib Al-Asdi Al-Asghar, he was the knowledgeable one of him tribe Asad & his brother Abdullah Al-Kabar was killed at Youm Al-Dar & he is a thiqah.

Source: Taqrib Al-Tahdheeb ibn Hajr Al-Asqalani. Hadith Narrator, Id:3693. - pg:328]

عبد الله بن وهب بن زمعة بن الأسود بن المطلب بن أسد بن عبد العزي القرشي الأسدي هو عبد الله الأصغر له رؤية واما الأكبر فتقدم في الأول

Abdullah ibn wahab ibn Zam'a ibn Al-Aswad ibn Al-Muttalib ibn Asd ibn Abd Al-Gazi Al-Qarshi Al-Asdi, he is Abdullah Al-Ashgar he has some narrations, as for the older brother he was more known.

Source: Al-Isabah ibn Hajr - الإصابة في تمييز الصحابة [Companion (RA), Id: 6201. - pg:5/28]

 عبد الله بن وهب بن زمعة الأسدي القرشي سمع أم سلمة رضى الله تعالى عنها قاله موسى بن يعقوب حدثنا هاشم بن هاشم وقال يعقوب بن عبد الله الأسدي وابنه يزيد وسمع منه الزهري

Abdullah ibn wahab ibn Zam'a Al-Asdi Al-Qarshi, he has heard from Umm Salamah (r.a), Musa ibn Ya'qub has said that Hashim ibn Hashim has said that Ya'qub ibn Abdullah Al-Asdi & his son Yazid & that Al-Zuhri has heard from them.

Source: Tarikh Al-Kabir Al-Bukhari. [Hadith Narrator, Id: 6779. - pg:Vol:5]

For more information regarding his biography please click on the following link:

http://muslimscholars.info/manage.php?submit=scholar&ID=2308

Defence Three:

According to an 8^th century manuscript, the word is not "kissing" but "flipping" over. In Arabic both words are similar, one is يقلبها the other is يقبلها. (Yuqalibuha/Yuqabiluha ). The letter Laam and the letter Baa have been switched over in the published version which completely changes the meaning of the sentence.

Reply Three:

Before we come to any decisive opinion about the text, we cannot pick up one manuscript and believe the word is 'flipping' without looking at the rest of them. In numerous publications we find the word written as 'kissing.'

 

Even if we were to assume the text is 'flipping' it does not change the Hadeeth. The Prophet (saw) requested angel Jibra'eel (a.s) to bring him the soil, he (saw) smelt it and later Umm Salama (r.a) kept it close to her, which shows it held some significance to them.

If someone loves something dearly and therefore has the desire to kiss it, it cannot be labelled as an innovation and associating partners unto Allah (swt). If kissing an object is 'Shirk,' then what would we call kissing Hajr Al-Aswad (the black stone)? The Prophet (saw) himself would kiss a stone from heaven, why? After all, it is only a stone! We may still find some who argue that it is a Sunnah of the Prophet (saw). Indeed this is true, but is the principle not one and the same?

Al-Bukhari:

Narrated Abis bin Rabia: Umar came near the Black Stone and kissed it and said "No doubt, I know that you are a stone and can neither benefit anyone nor harm anyone. Had I not seen Allah's Apostle kissing you I would not have kissed you."

Source: Saheeh Al-Bukhari. Pg. 388. H. 1597. 

In fact kissing something out of reverence provided it does not contradict the Qur'aan and Sunnah is not regarded as a sin.


Question:

Is it Bid'ah (innovation) to kiss the Glorious Qur'an when opening and closing it?

Answer from the late great Saudi scholar Sheikh Abdul-Azeez ibn Baaz:

"I do not know of any evidence to indicate that kissing the Qur'an is prescribed in Shari'ah, but if a person does it, there is nothing wrong with that. It is narrated that the great companion Ikrimah ibn Abi Jahl used to kiss the Qur'aan, and he used to say, "This is the speech of my Lord."

Anyway, there is nothing wrong with kissing the Qur'an, but it is not prescribed to do so and there is nothing to indicate that it is prescribed in Shari'ah. Therefore, if a person kisses it as an act of veneration and respect if it falls from his/her hand or from a high place, there is nothing wrong with that, insha'Allah."

Source: Sheikh ibn Baz 'Fatawa wa Maqaalaat Mutanawwi'ah.' Vol. 9, Pg. # 289.

Al-Haythami:

Narrated Anas ibn Malik: The angel of rain requested permission from Allah to visit the Prophet (saw). Permission was granted to him. The angel came to the Prophet (saw) while he was at Umm Salama's. The Prophet asked Umm Salama to make sure no one enters the room. However, Al-Hussain opened the door and entered. He started to jump on the back of the Prophet (saw) and his shoulders. The angel asked the Prophet saw): Do you love him? The Prophet (saw) answered: Yes. The angel said: Your Ummah (nation) will kill him. If you want I can show you the land he (Hussain) will be killed on. The angel gave him (saw) a sample of a red soil. Umm Salama took the sample and kept it in her garment. Thabit said: 'We used to say it was Karbala.'"

Thabit said: "We were told it was from Karbala." 

Al-Haythami: It is narrated Ahmad, Aboo Ya'la, Bazzar, Tabarani with chains containing Imaarah whom numerous scholars have authenticated him. This is the same Imaarah ibn Zaathan we talked about that has some weakness in him. And the rest of the narrators are all Trustworthy.

Source: Majma Al-Zawa'id. Vol. 9, Pg. # 217, H. # 15111.

Al-Albani:

Narrated from the Messenger of Allah (saw) who said: "An angel who never came to me before visited me and said: 'This son of yours Hussain (a.s) will be killed and if you wish I can show you the soil wherein he will be martyred.' He (saw) said: 'So he gave me some red soil.'

Al-Albani: The chain of this narration is Saheeh (Authentic) by the criteria of Al-Shaykhayn (i.e Bukhari and Muslim), Abdullah is Sa'eed ibn Abi Hind Al-Farazi and Al-Haythami has said: "It is narrated by Ahmad, and it's narrators are the narrators of Saheeh (Authentic)." And there is another witness for this narration through Anas like this. Ahmad has narrated through Ammara Ibn Zazaan narrated from him Thabit. And Ammara is truthful and has many mistakes as it is said in "Al-Taqreeb." And there is another witness through the narration of Abdullah ibn Naji from his father who was accompanying Alee (as); When they reached Naynawa... he said: "I once entered to the Prophet (saw) and his eyes were overflowing...." This is narrated by Ahmad, and I say: 'Its narrators are Thiqat (Trustworthy), except for Naji, about whom Al-Hafiz (Ibn Hajar) has said: "He is acceptable." Meaning that when there are other witnesses for his narrations they are acceptable, and in this case his narration has other witnesses, because Al-Haythami has said: "This is narrated by Ahmad and Aboo Ya'la and Al-Bazzar and Al-Tabarani and its narrators are Thiqat, and Naji is not the only person who has narrated it." Then he mentions the narration of Umm Al-Salama and a narration from Aboo Tufayl and says: "It's chain is Hasan (Reliable)."

Source: Silsilat Al-Ahadith Al-Saheeh. Vol. 2, Pg. # 465-466.

Ahmad ibn Hanbal:

Narrrated by Wakee from Abdullah Ibn Sa'eed from his father, Wakee said: 'I can't remember which one (i.e Umm Salama (r.a) or Aisha) who said the Prophet (saw) said, "An angel that has never visited me before came into the house today, it told me, 'This son of yours (Hussain) will be killed. If you wish I can give you some soil of that earth which he will martyred on.'" He (saw) said: 'the angel then brought me a soil that was red.'

Footnote: The chain is Saheeh, then the verifier said, 'He (Ahmad ibn Hanbal) has recorded this narration in his Musnad and also Haytami in Majam Al-Zawaa'id has said, 'Ahmad ibn Hanbal has reported this Hadeeth and its narrators are Thiqh (Trustworthy).'

Source: Fada'il Al-Sahaba. Vol. 2, Pg. # 965 - 966. H. # 1357.

Defence Four:

Earth, soil and dust from various places has certain elements of cure, and is not exclusive to the dust/mud of Karbala. Despite this, there is no evidence to suggest the Prophet (saw) wiped himself with the mud, ate it, or used the mud to cure himself when he got sick.

Reply Four:

Generally, earth, soil and dirt are three words for the same material, the portion of the earth's surface consisting of disintegrated rock and humus. Earth, soil and dirt make up land. Mud is earth, soil or dirt mixed with a liquid such as water.

The followers of Ahlulbayt (a.s) follow a principle in Jurisprudence that, 'Everything is Halaal until proven Haraam.' This means that based on evidence from the Holy Qur'aan and Sunnah of the Prophet (saw) we are not permitted to make something lawful which is evidently unlawful and vice versa. Hence, there is no harm in cultural or specific practices regardless how absurd they may seem, unless of course, Allah (swt) has explicitly stated it as forbidden. In fact, there is not a single authentic Hadeeth from our opponents that forbids one from eating dust in the first place. However, according to the school of the Ahlulbayt (a.s), it is not recommended to eat large amounts of it

The Shi'a venerate the earth of Karbala in order to receive blessings since the Prophet (saw) and the Imams (a.s) gave it great importance. It has also been encouraged for the Shi'a to perform prostration on with the understanding that it is not compulsory as it can be anything natural, but with a view to achieving greater recompense.

Even the wife of the Prophet (saw) kept the soil of Karbala with her. One must question, if the soil was of no significance why did Umm Salama (r.a) not want to get rid of it and throw it out on the streets? Rather, she held it in great regard and collected it in her clothes.

Aboo Ya'la Al-Mawsili:

Narrated Anas ibn Malik "The angel of rain asked his Lord permission to visit the Prophet (saw) and this day he was with Umm Salama (r.a), the mother of believers. The Prophet (saw) told her: "Guard the door and do not let anyone come in!" He said: "While she was at the door, Hussain ibn Alee (a.s) rushed into the room. So the Prophet (saw) began to hug and kiss him. The angel said, "Do you love him?" He (saw) "Yes!" The angel said, "Your Ummah (nation) will kill him." He (angel of rain) said: "If you wish, I will show you in which place they will kill him (Hussain)." He (saw) said "Yes!" The angel took a handful of soil from the place in which he was killed and showed it. It was a red soil, so Umm Salama (r.a) took it and collected it in her clothes.

Footnote: It's chain is Hasan (Reliable) as we said in hadeeth number 3398. Ibn Hibban has authenticated it by the number of 2231. Another chain through Al-Hassan ibn Sufyan from Shayban ibn Furukh is like this chain. It is narrated by Ahmad and Aboo No'aim in "Dalahil Al-Nubuwwah" through Abdul Samad ibn Hisan and Ahmad also narrated it through Mo'mal, both from Ammara ibn Zaathaan. Al-Haythami mentions it in Majma Al-Zawa'id and says: Ahmad has narrated it and Aboo Ya'la and Bazzar and Tabarani with chains through Ammara bin Zaathaan, a group of scholars have stated he is Thiqah (Trustworthy) and him there is is some weakness and the rest of the narrators of Aboo Ya'la are Authentic.

Source: Musnad Aboo Ya'la Al-Mawsili. Vol. 6, Pg. # 129,  # 647.

To hold distinction of earth from a holy place is not something unusual. The companions also shared this view. Hence, those who question and mock the followers of the Ahlulbayt (a.s) for believing the soil of Karbala is of great importance must also question and mock the same companions who believed in the blessings of the earth of Makkah and Madinah. In addition to the companions, scholars also held a view that ANY land carries a blessing. It is a wonder why others become irritated by the Shi'a, who appreciate the land of Karbala for this very reason.
Muslim ibn Hajjaj:
A'isha reported that when any person fell ill with a disease or he had any ailment or he had any injury, the Apostle of Allah (may peace be upon him) placed his forefinger upon the ground and then lifted it by reciting the name of Allah (swt) (and said): "The dust of our ground with the saliva of any one of us would serve as a means whereby our illness would be cured with the sanction of Allah (swt)." This hadith has been transmitted on the authority of ibn Abu Shaiba and Zubair with a slight variation of wording.
Source: Saheeh Muslim. Pg. # 1046, H. # 2194.

Al-Bukhari:

Narrated A'isha: The Prophet (saw) used to say to the patient, "In the Name of Allah (swt), The earth of our land and the saliva of some of us cure our patient."

Narrated A'isha: Allah's Apostle used to read in his Ruqya (saliva), "In the Name of Allah, The earth of our land and the saliva of some of us cure our patient with the permission of our Lord." with a slight shower of saliva) while treating with a Ruqya.

Source: Saheeh Bukhari. Pg. # 1454, H. # 5745 - 5746.

Ibn Hajar:

Aboo Bakr Al-Abhary Al-Maliki argued that Madinah is better than Makkah because the Prophet (peace and prayers of Allah be upon him) was created from the Madinah's argil and he (saw) is the best among human kind. Therefore, his (saw) argil is the best. His (saw) argil being the best among all argil is non-questionable. However, the debate is whether that makes Madinah better than Makkah or not, because having two things in vicinity and one of them having the same qualities of the other will lead us to say that it is because of their vicinity, therefore anything in immediate vicinity of Madinah would be better than anything in immediate vicinity of Makkah, and this was the answer of many recent scholars and it is worth examination.

Source: Fath Al-Bari. Part 18, Pg. # 223.

Al-Nawawi:

Al-Qady Ayyad said that they consented that the Prophets (saw) grave has more courtesy than any other place on Earth, and that Makkah and Madinah are the most excellent areas among all areas and they disagreed about the better one [Makkah or Madinah] except his (saw) grave (peace and prayers of Allah be upon him). Then Umar and some companions and Malik and most of the Madinah people said that Madinah is better and the people of Makkah and Kufa and Al-Shafi'i and ibn Wahab and ibn Habib [both are Maliki] that Makkah is more excellent.

Source: Sharh Muslim. Vol. 14, Pg. # 183.

Al-Shawkani:

Umar and some companions and Malik and most of the Madinah folk said that Madinah has higher courtesy.

Source: Nayl Al-Awtar. Vol.9. Pg. # 236.