Mumbai’s largest circulated daily
newspaper, The Times of India had published an article on February 6,
2006 by an extremist, Abu Bakr, captioned ‘Why should Muharram be
considered sacred?’ The article and its claims were effectively debunked
in the same newspaper. Following is the gist of the article.
Mr. Abu Bakr: Unfortunately your
inability to follow the teachings of Islam is reflected in your
writings. Let us examine what you have written and what the reality
actually is.
You wrote:
The tenth day of Muharram is ‘Aashura’.
The Jews of Madina fasted on this day, the day on which Prophet Moses
(a.s.) and his followers crossed the Red Sea miraculously. So the Holy
Prophet (s.a.w.a.) directed the Muslims to fast on the day of Aashura.
The Answer:
The hadith you have quoted is in actuality thus:
The Prophet (s.a.w.a) on migrating to
Madina found the Jews fasting on the 10th of Muharram. On enquiry, he
was told: “It is an auspicious day; it is the day when God delivered the
children of Israel from their enemy (i.e. Pharaoh); and, therefore,
Moses fasted on that day.” The Prophet (s.a.w.a) said, “I am worthier of
Moses than you are.” Thereupon, he fasted on that day and ordered (the
Muslims) to fast.
(Al- Saheeh of al-Bukhari, Vol.3; Egypt ed.; p.54. Mishkatul-Masabih; Delhi ed.; 1307 A.H.; p.l72)
It is noted by the commentator of
Mishkatul-Masabih that “it was in the second year, because in the first
year the Prophet (s.a.w.a.) had arrived at Madina after ‘Aashura, in
Rabi’ul-awwal.”
It should be noted that the Jews had
their own calendar and monthly cycles. There is no logic in saying that
they fasted on the 10th of Muharram- unless it could be proved that this
date always coincided with a Jewish day of fast.
The first month of the Jews (Abib, later
named Nisan) coincided with Rajab of the Arabs. W.O.E.Oesterley and
Theodore H.Robinson have written that in Arabia “the most important of
all the new-moon festivals was that which fell in the month of Rajab
(sic), equivalent to the Hebrew month ‘Abib, for this was the time when
the ancient Arabs celebrated the Spring festival.” (Hebrew Religion;
S.P.C.K., London; 1955; p.128)
Probably, in ancient times the two
branches of Hazrat Ibrahim’s (a.s.) household followed the same system
of intercalating an additional month. And in this way the 7th Jewish
month, Tishri I, coincided with Muharram. And the ‘Aashura of Muharram
synchronized with 10th of Tishri I, the Jewish Day of Atonement – a day
of fast. The two calendars lost their synchronization when Islam, in the
9th year of Hijrah, disallowed intercalation. But on deeper
consideration it transpired that this parity was lost long before the
advent of Islam, because the Arabs did not follow any mathematical
calculation in their intercalation. That was why Muharram of the 2nd
year of Hijrah began on 5th July, 623 C.E. (Al-Munjid, 21st ed.), months
before Tishri I (which always coincides with September-October).
Clearly, ‘Aashura’ of Muharram in that
year (or, for that matter, during the Prophet’s (s.a.w.a.) whole life at
Madina) had no significance whatsoever for the Jews.
You wrote:
In the beginning, fasting on this day
was obligatory but later, the fasts of Ramadan were made obligatory and
the fast on the day of Aashura was made optional.
You further state:
Yet, the sanctity of Aashura cannot be
ascribed to this event for the simple reason that the sanctity of
Muharram and the day of Aashura was established during the days of the
Holy Prophet (s.a.w.a.), much before the birth of Husain.
The Answer:
The question is: Why did they fast on that day?
The Jewish Midrashic literature relates
the 10th day of the 7th month (Yom Hakippurim – Day of Atonement) to the
event of bringing the tablets of the Covenant from Mount Sinai, as Dr.
Mishael Maswari-Caspi has written in his letter.
The question is: If the Jews had wanted
to keep the long-lost synchronization of Tishri I and Muharram in view,
how was it that they forgot to narrate this tradition to the Prophet
(s.a.w.a.)?
The month in which God delivered the
Israelites from Pharaoh was Abib (i.e. Rajab), as the Bible clearly
states: “Observe the month of Abib, and keep the pass-over unto the Lord
thy God: for in the month of Abib the Lord thy God brought thee forth
out of Egypt by night.” (Deut. 16:1)
The question is: How could the Jews
transfer an event of Abib (originally coinciding with Rajab) to
Muharram, in open defiance of their Torah?
Here is a point to ponder for the
Muslims: The Prophet (s.a.w.a.) was sent with a religion to abrogate all
previous religions and shari’ah. How was it that he deigned to imitate
the custom of the Jews?
It is clear from above-mentioned facts
that the Jews had no reason at all to fast on Aashura of Muharram at
that period; and this story, built on that premise, is just that – a
fiction. Obviously, it was invented by a narrator who only knew that
once upon a time Muharram coincided with the Jews’ Tishri I; but was
totally unaware of contemporary Jewish religion and culture.
One feels constrained to mention here
that this and other such traditions were forged by camp-followers of the
Umayyads, after the martyrdom of Imam Husain (a.s.), as a part of their
campaign to turn the 10th of Muharram into a day of rejoicing. These
traditions are of the same genre as those which say that it was on the
10th of Muharram that Noah’s ark rested on Mount Arafat, the fire
became cool and safe for Hazrat Ibrahim (a.s.) , and Hazrat Isa (a.s.)
ascended to the heavens. In the same category came the traditions
exhorting the Muslims to treat Aashura as a festival of joy, and to
store one’s food-grain on this very day, as it would increase one’s
sustenance and bring the blessings of Allah to the household.
You wrote:
In fact, it is one of the merits of
Husain (a.s.) that his martyrdom took place on this day. Another
misconception is that it is an inauspicious month since Husain was
killed during Muharram. Hence people avoid conducting marriages during
this period.
This is baseless. If the death of an
eminent person on a particular day renders that day unlucky for all
times to come, no day of the year would be free from bad luck. The Holy
Qur’an and the Sunnah of the Holy Prophet (s.a.w.a.) have liberated us
from such superstitious beliefs.
The Answer:
This is nothing but blind prejudice
since there are no traditions which state that it is haraam (unlawful)
to conduct weddings on Aashura or in month of Muharram and Safar. I
would like to ask you that will you get married on the day your father
or mother die or will you postpone it for a month or so as a mark of
respect or consideration? (I wouldn’t be surprised if you say – there
is no harm).
You wrote:
Lamentations, breast-beating and
mourning in memory of Husain’s martyrdom are not sanctioned by Islam.
Though such martyrdoms are tragic, the Holy Prophet (s.a.w.a.) has
forbidden holding mourning ceremonies on the death of any person.
People of Jaahiliyyah (ignorance) used to mourn over their deceased then The Holy Prophet (s.a.w.a.) stopped the Muslims …………..”
The Answer:
Hasn’t it occurred to you that had it
not been for these mourning rituals, the distinction between the path of
Imam Husain (a.s.) and that of Yazid would have been destroyed. Yazid
will for ever be deemed as a hateable man who symbolises filth, shame,
debauchery, decadence, immorality, mental corruption, and all the
ingredients existent in the DNA of Iblis (Devil).
We deem our Azadari (mourning) as the
means via which we can express our sorrow for the Ahle bait (a.s.). The
words of Imam of Ahle Sunnah Allamah Fakhrudeen Raadhi are very
important:
“It is our firm belief that one who dies with love for the descendants of Muhammad (s) dies a martyr”.
(Tafseer-a-Kabir, vol. 7, p. 390, line No. 9)
It is narrated by Abu Hurariah that the
Prophet (s.a.w.a.) used to visit the graves of martyrs every year. When
he (s.a.w.a.) would reach the entrance of the mountain, he (s.a.w.a.)
would say (to the martyrs): ‘Assalamo alaikum bima sabartum’. This means
‘Peace be on you due to your patience and you have reached a pleasant
place due to this.’ Then after Prophet (s.a.w.a.), Abu Bakr also used to
come (every year), and after him Umar used to do the same and then
Usman also did the same”.
We read in al Bidayah wan Nihayah Vol. 6 P. 360:
Umar said ‘Whenever I venture out at sunrise, I remember the death of my brother Zaid ibn Khattab”
We find in Tarikh e Yaqoobi, Vol. 1, P. 3.
The father and mother of humanity
(Hazrat Adam (a.s.) and his wife Hazrat Hawwa (a.s.)) wept for their son
Habeel for so long that their tears turned into a stream.
In Rauzah al-Shuhadaa, P. 30 the same incident has been quoted by Mulla Husain Wa’iz Kashifi who adds:
“Tears from Adam’s (a.s.) right eye were flowing like the River Dajla and like the River Euphrates from his left eye”.
Perhaps the following tradition may interest you…
After the burial of the Prophet
(s.a.w.a.), 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 Hazrat Fatima (s.a.) was the most aggrieved,
the loneliest and was crying and wailing the most, she was looking at
the faces of her sons Imam Hasan (a.s.) and Imam Husain (a.s.) and was
crying at their plight and herself being orphaned. At the other side,
Hazrat Ayesha in the same apartment where Holy Prophet (s.a.w.a.) had
passed away, was continually crying and wailing. Days and nights the
voices of crying and mourning rose from this house which became house of
grief (Bayt ul Huzn) and separation.
(Madaarij al-Nubuwwah, vol. 2, p. 753 & 754)
Mulla Ali Qaari in his book Al-Mirqat Fi
Sharh al-Mishkaat from a narration by Imam Ahmed Ibn Hanbal quotes the
words of Imam Husain (a.s.).
“Whosoever weeps and cries upon me remembering my pain and miseries, Allah shall grant him Paradise”.
(Al-Mirqat Fi Sharh Al-Mishkaat with reference to Tarikh – e – Ahmedi, p. 277, Printed in Kanpur)
Perhaps you would also refer to the Holy
Quran via this hadith in Ahle Sunnah’s authority work Tafseer Durre
Manthur Vol. 4 P. 31:
“The Prophet (s.a.w.a.) was asked ‘What
was the extent of Hazrat Yaqoob’s (a.s.) mourning for his son? He said
it was on par with mourning for 70 men and women’. ‘And what was the
reward for this?’ He said ‘ It is on par with one hundred martyrs’.
And we read in Tafseer Khazaan Vol. 3 P. 253:
“Yusuf (as) said to Hazrat Jibrael
(a.s.) “Is my father adhering to mourning? Hazrat Jibrael (a.s.) said
‘The mourning of Yaqoob (a.s.) is on par with 70 men and women mourning”
He then asked ‘What is the reward for this mourning?’
He said ‘The reward for this mourning is on par with mourning of 100 martyrs”.
You wrote:
The Holy Prophet (s.a.w.a.) stopped the
Muslims from doing all this and directed them to observe patience by
saying “Innaa lillaahi wa innaa ilayhi raaji’oon”. A number of authentic
traditions are available on the subject.
To quote one of them: “He is not from
our group who slaps his cheeks, tears his clothes and cries in the
manner of the people of Jaahiliyyah” (Saheeh Bukhari).
The Answer:
Please refer to the Holy Quran, which gives the permission to cry..
“And he turned away from them, and said:
O my sorrow for Yusuf! And his eyes became white on account of the
grief, and he was a repressor (of anger).”
(Surah Yusuf (12): 84)
If you refer to the exegesis available
of this verse, it will be very clear how much the Prophet Yaqoob (a.s.)
cried for his son that he became blind. (Surah An-Nahl (16): 53
“And whatever favor is (bestowed) on you it is from Allah; then when evil afflicts you, to Him do you cry for aid.”
When Umar heard of Nu’man ibn Muqrin’s death he beat his head and screamed, “O what a pity that Nu’man died”.
(Kanz ul Ummal, Vol.8, P. 117, Kitaab al Maut)
As narrated by al-Tabari in History Vol. 9 P. 183 (English translation by Ismail Poonawala):
Abbas narrates:
“I heard Ayesha saying “The Messenger of
God died on my bosom during my turn, I did not wrong anyone in regard
to him. It was because of my ignorance and youthfulness that the
Messenger of God died while he was in my lap. Then I laid his head on a
pillow and got up beating my chest and slapping my face along with the
women”.
(Ibn Katheer al Nasibi in al Bidayah wan Nihayah Vol. 5, p. 420)
Also refer to Ibn Katheer in al Bidayah wan Nihayah
The Messenger of Allah (s.a.w.a.) died
while he was in my lap. Then I laid his head on a pillow and got up
beating my face along with other women”.
Lets have a look at Saheeh Bukhari:
Anas bin Malik narrated:
We went with Allah’s Apostle (s.a.w.a.)
to the blacksmith Abu Saif, and he was the husband of the wet-nurse of
Ibrahim (the son of the Prophet (s.a.w.a.)). Allah’s Apostle took
Ibrahim, kissed him and smelled him. Later, we entered Abu Saif’s house;
at that time, Ibrahim was breathing his last and the eyes of Allah’s
Apostle (s.a.w.a.) 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.”
(Saheeh al Bukhari, vol. 2, Book 23, Number 390)
It is amazing that you quote only what
you like. Isn’t it the same Saheeh which states that the Holy Prophet
(s.a.w.a.) finds crying and lamenting natural and permissible?
We read in the traditions about the Holy Prophet (s.a.w.a.):
“Rasulullah (s) was in a state where he was hitting his chest.”
References:
1. Saheeh al Bukhari vol. 2 P. 50
2. Sunan al Nesaai, vol. 3 P. 305
3. Adhaan al Mufreed P. 426
4. Saheeh al Muslim Vol. 1 P. 291
5. Musnad Abu Awana Vol. 2 P. 292
“There is nothing against Islam in expressing grief, sorrow or in crying and weeping at the loss of a loved one”.
(Fayz al Bari fi Sharh Saheeh Bukhari, vol. 12, p. 462, Printed in Egypt)
We read in Ahle Sunnah’s authority work Ma’arij al Nubuwwah Chapter 1 P. 248:
Hazrat Adam (a.s.) was so distressed
that he smashed his hands onto his knees and the skin from his hands
caused gashes from which bone could be seen.
We read in Al Bidayah Wal Nihayah Vol. 5, P. 243:
“When Prophet (s.a.w.a.) died on the bed
and the women who were around him (s.a.w.) had made their faces red by
beating their faces.”
You wrote:
Even Husain(a.s.), shortly before his
demise, had advised his beloved sister Zainab(a.s.), not to mourn over
his death in this manner.
He said, “My dear sister! I swear upon you that in case I die you shall not tear your clothes, nor scratch your face, …”
The Answer:
When the forces of Yazid planned to
attack the camp of Imam Husain (a.s.), Hazrat Zainab (s.a.) came to Imam
Husain (a.s.) and asked that why was there so much noise outside their
tents, Imam replied that I just dreamt of Holy Prophet (s.a.w.a.) and he
said that you will be meeting me tomorrow, hearing this Hazrat Zainab
(s.a.) started crying and hitting herself on the face.
(Al Bidayah Wal Naahiyah, vol. 8, p. 176, printed in Beirut)
In the same book a bit further it is mentioned that:
Hazrat Zainab (s.a.) heard the elegies
from Imam (a.s.), reflecting the tragedy of Karbala and the Martyrdom of
Imam Husain (a.s.) she cried, lamented and beat herself on the head
until she fainted.
(Al Bidayah Wal Nihayah, vol. 8, p. 177, printed in Beirut)
Similarly, we read in Sunan Ibn Maaja, Vol. 2, P. 285, Published 1313 AH in Egypt.
Sa’ad bin Abi Waqaas has reported from
Holy Prophet (s.a.w.a.) that he said “shed tears and cry and if u can’t
cry then make a crying face.”
The grief of Imam Husain (a.s.) is the
grief on which not only humans, but even the Jinn, angels, animals,
birds, the sky and trees, all lament. Thus, it is written that the sky
wept for forty days on (the martyrdom of) Imam Husain (a.s.)”.
(Yanabi al Mawwaddah, by Allamah Shaikh Sulaiman Hanafi Qundoozi, Printed in Constantinople, p. 392)
Hafiz Abu Noaim writes in “Hilyat al Awliya” on the authority on Imam Sha’bee, Zuhri, and Abu Qutada:
“When Imam Husain (a.s.) was martyred, the sun was eclipsed (so long) so that the stars appeared.”
(Waqiyaat-e-Karbala (The Events of Karbala), p. 75)
Shah Abdul Aziz Dehlavi has narrated the
lamenting and wailing of the Jinn on P. number 96 of his book titled
“Sirr al-Shahaadatain”. He has also quoted the verses of the elegy
recited by the Jinn while weeping over Imam Husain (as).
Umme Salmah (r.a.)has also narrated: “I heard the Jinn’s mourning for al-Husain.”
References :
1. Tarikh al-Kabir, by al-Bukhari (the author of Saheeh), v4, part 1, p26
2. Fada’il al-Sahaabah, by Ahmed Ibn Hanbal, v2, p776, Tradition #1373
3. Tabarani, v3, pp 130-131
4. Tahzib, v7
Allama Suyuti states: “When Imam Husain was martyred, the corners of the sky remained red for a four month period.”
Tafseer Durre Manthur Vol. 6, P. 31
Or is it that only crying for Imam
Husain (a.s.) is not permissible as he fought against the tyrannical
and unjust Yazid, the son of Muawiyah (May Allah curse them both)?
We find in the traditions that even the
first and the second caliphs didn’t find lamenting loudly unislamic or
against the Sunnah.
Refer to Kashf al Ghumma P. 175:
“Abu Bakr and Umar would cry in such a way that the neighbors could hear them”
Again in the same book we read
When Sa’ad bin Mu’adh died, the Prophet
(s.a.w.a.), Abu Bakr and Umar cried. Ayesha narrates ‘I recognized the
cries of Abu Bakr and Umar although I was in my house”.
(Kashf al Ghummah, p. 174)
“Umm al Mo’mineen Ayesha called people to read elegies on her father’s death and she herself lamented”.
(Tarikh Kaamil, vol. 2, p. 288; Eqd al-Fareed, vol. 3, p. 65)
“On the day that Abu Bakr died, the situation seemed as if Madina would be flooded with tears”.
(Tarikh al-Khamees, vol. 2, p. 330)
There are numerous more traditions which
prove the permissibility of Azadari in the light of the Holy Quran and
the teachings of the Messenger of Allah (s.a.w.a.) and his revered
companions. However, you choose to ignore them.
Final Words
It’s an undeniable fact that the Holy
Prophet (s.a.w.a.) has given all Muslims such favour in the name of
Islam that we collectively cannot repay him. However, the only way we
could try to do that is to follow the Holy Quran which states:
Say: I do not ask of you any reward for it but love for my near relatives..”
Surah Shura (42): 23.
The Holy Prophet (s.a.w.a.) has also stated, “Husain (a.s.) is from me and I am from Husain (a.s).”
The above Quranic verse and Prophetic
tradition are more than enough for any Muslim worth his salt to
acknowledge this fact. The least you can do is remember and love the
Prophet (s.a.w.a.) and his family (a.s.) and not those who were
responsible ever since the advent of Islam to hurt the Holy Prophet
(s.a.w.a) like Abu Sufyan, his son Muawiyah and his accursed son Yazid.
Shah Abdul Aziz Muhaddith Dehlavi while
explaining the philosophy of martyrdom writes in the preface of his Book
‘Sirr al Shahaadatain’:
“The martyrdom of Imam Husain (a.s.) is in reality the martyrdom of his grandfather Muhammad Mustafa (s.a.w.a)”.
Last few traditions from the Holy Prophet (s.a.w.a.)
It has been mentioned in reliable
traditions that often Holy Prophet (s.a.w.a.) mourned for Imam Husain
(a.s.), which was obviously before his martyrdom.
The well-known scholar of 10th century
A. H. Allauddin Muttaqi Hindi in his book ‘Kanz al Ummal’ has quoted Ibn
Abi Shaibah, who has related from Umme Salmah, the wife of Holy Prophet
(s.a.w.a.), that “Once Imam Husain (a.s.) came to Holy Prophet
(s.a.w.a.) when I was sitting near the door. I saw that Holy Prophet
(s.a.w.a.) had something in his palm, which was moved by him and weeping
profusely. By now Imam Husain (a.s.) had fallen asleep in his lap. I
asked about the matter. He replied: ‘Jibraeel has brought the sand of
the place where Husain (a.s.) will be martyred and informed me that
people of my Ummah will slay him.’”
(Kanzul Ummal, vol. 2)
Haakim Neishapouri has related a
tradition from Umme Fazl that once in her dream she saw the Holy Prophet
(s.a.w.a.), whose limb got cut and fell in her lap. She related the
dream to Holy Prophet (s.a.w.a.), He replied “You have seen a good
dream. Insha Allah, Fatima will give birth to a child and you will bring
him up.” Umme Fazl recounts, “Soon after, Fatima gave birth to Husain
and I brought him up. Once I took him to Holy Prophet (s.a.w.a.). When
the Holy Prophet (s.a.w.a.) looked at me, his eyes were brimming with
tears. When I inquired about the cause of tears, he (s.a.w.a.) replied:
“Jibraeel had come to me and informed me that after me, my Ummah will
kill my son.” I asked “Will it be this son?” He replied in the
affirmative. Jibraeel also brought reddish sand for me.”
(Mustadrak al-Saheehain by Haakim Neishapouri, vol. 3, p. 176)
May Allah Hasten the reappearance of the
successor of Imam Husain (a.s.), so that doubters shall forevermore be
silenced. Aameen!
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