Sources:
- www.almuminoon.org
- “Who killed al-Husayn (Radia-Allaahu ‘anhu)” A pamphlet published by Mabarrat Aal wal-As-hab
The martyrdom of al-Husayn (Radia-Allaahu ‘anhu) and the general atmosphere of mourning amongst the Shi’ah during the month of Muharram bears testimony to its importance in the Shi’i calendar. To the Shi’ah, ‘Ashura’ is probably the most important day of the year.
In this partial account of what actually happened at Karbala’, which conveniently draws attention away from the other guilty party in the ‘Ashura’ tragedy, lies another tragedy in itself. For while al-Husayn’s (Radia-Allaahu ‘anhu) martyrdom has been oft commemorated, and his physical opponents and killers identified, cursed and eliminated, no one has spared a moment’s anger for those who deserted him at the crucial hour. It is these men in the shadows, who squarely deserve to be called the real villains of Karbala’, upon whom this article seeks to cast light.
It was in Ramadan 60 AH that the letters from Kufah started to arrive in Makkah, at the house of al-Abbas ibn Abd al-Muttalib (Radia-Allaahu ‘anhu), where al-Husayn ibn ‘Ali (Radia-Allaahu ‘anhu) was staying after his flight from Madinah. The letters were urging him to lead the Kufans into revolt against Yazid ibn Mu’awiyah, and assuring him of their loyalty and allegiance. Mu’awiyah (Radia-Allaahu ‘anhu) had died two months earlier, and there was much resentment for his son Yazid for whom the Bay’ah was taken as his (Mu’awiyah’s) successor. The people of Kufah especially were looking to al-Husayn (Radia-Allaahu ‘anhu) for leadership, and soon there was stream of letters coming in from Kufah with messages that enthusiastically described the support he would receive from the Kufans.
Kufah was a unique place, and the Kufans a peculiar people. In 37 AH ‘Ali (Radia-Allaahu ‘anhu) shifted his capital from Madinah to Kufah, and ever since, that city became the home of those who claimed partisanship of the Ahl al-Bayt. After the reconciliation between al-Hasan (Radia-Allaahu ‘anhu) and Mu’awiyah (Radia-Allaahu ‘anhu) in 41 AH, many of those who had been in al-Hasan’s (Radia-Allaahu ‘anhu) army settled in Kufah. At the time of Mu’awiyah’s (Radia-Allaahu ‘anhu) death in 60 AH pro-‘Ali sentiments were still to be found in abundance in Kufah. Thus, when the opportunity arose, the Kufans who still regarded themselves as the Shi’ah (supporters) of the Ahl al-Bayt, turned to al-Husayn (Radia-Allaahu ‘anhu) to lead them against Yazid.
Al-Husayn (Radia-Allaahu ‘anhu) decided to send his cousin Muslim ibn ‘Aqil to investigate the situation in Kufah. If he found it feasible he would write to inform al-Husayn (Radia-Allaahu ‘anhu), who would depart with his family from Makkah to join him there.
Muslim arrived in the month of Dhul-Qa’dah and when the Kufans learnt of his arrival, they presented themselves for the pledge. Soon there were 12,000 Kufans who had given their solemn oath to support and protect al-Husayn (Radia-Allaahu ‘anhu) with their lives and all they possessed. When this number rose to 18,000, Muslim felt confident enough to dispatch a messenger to al-Husayn (Radia-Allaahu ‘anhu) informing him of the Bay’ah of the Kufans, and urging him to proceed from Makkah.
Rumors of what was happening in Kufah soon reached Yazid in Damascus. He immediately replaced Nu’man ibn Bashir (Radia-Allaahu ‘anhu), the governor of Kufah, with the ruthless Ubaydullah ibn Ziyad, with orders to find Muslim ibn ‘Aqil and kill him. Ibn Ziyad entered Kufah early in Dhul-Hijjah, accompanied by seventeen men on horseback. With the end of his turban drawn over his face he was unrecognizable, and the people of Kufah, who were expecting al-Husayn (Radia-Allaahu ‘anhu), mistook Ibn Ziyad for al-Husayn. “Peace be upon you, o son of Rasulullah,” they hailed him. Thus it was that Ibn Ziyad learnt the truth of the rumors. It was only when one of his mounted men shouted at them, “Stand back! This is the governor Ubaydullah ibn Ziyad!” that the Kufans realized the seriousness of their blunder.
Ibn Ziyad sent a servant with a bag containing 3000 dirhams to pose as a newcomer from Syria eager to join the revolution and thereby discover the whereabouts of Muslim ibn ‘Aqil. This betrayer located Muslim in the house of Hani ibn Urwah and took the pledge of allegiance at his hands. After staying with them for a few days he returned to Ibn Ziyad and informed him about their intrigue. Hani ibn Urwah was arrested. At first Hani denied all knowledge of Muslim, but when the “newcomer from Hims” was brought before him, he confessed, but still he refused to reveal the whereabout of Muslim ibn ‘Aqil.
In the meantime, Muslim came to hear about the arrest of Hani ibn Urwah. Realizing that the hour for a decisive encounter had arrived, Muslim raised his battle cry “Ya Mansur”. In response to his battle cry, 4000 men who had given (him) their oath of allegiance and loyalty to al-Husayn (Radia-Allaahu ‘anhu) gathered around him and proceeded towards the governor’s fort.
Seeing the Kufans with Muslim ibn ‘Aqil at his gate, Ibn Ziyad sent some of the tribal leaders of Kufah to speak to them. The tribal leaders threatened them with severe punishment if they would pursue their revolt with Muslim ibn ‘Aqil. Hence the mothers and fathers of the men discouraged them to go ahead with Muslim. In this way the resolve of the men who had taken a sacred oath of allegiance and pledged loyalty to al-Husayn (Radia-Allaahu ‘anhu) proved to be cowards and deserted Muslim ibn ‘Aqil. Each followed the other and by sunset Muslim was left with only 30 men.
He led them in Maghrib prayer, and then moved away to the gateway of the Kindah quarter of Kufah. He went through the gate with no more than 10 men, and before he knew it, he was on his own (alone) in the streets of Kufah. Of all those who had so anxiously and enthusiastically written to al-Husayn (Radia-Allaahu ‘anhu) to come and lead them in revolt against Yazid, and out of the 18,000 men who just days before placed their right hands in his solemnly pledging allegiance to the cause for which they had invited the grandson of Rasulullah, not a single one was there to offer Muslim ibn ‘Aqil the solace of their company or refuge from the night.
Eventually, parched with thirst, he knocked at a door. The occupant, an old lady, took him in. When she learnt that he was Muslim ibn ‘Aqil, she hid him away in her house, but her son, from whom she extracted a promise not to tell anyone of his presence there, waited only till the morning to take the news to the governor’s residence. The next thing Muslim realized was that the house was surrounded. Thrice he managed with his sword to drive the attackers out of the house, but when they started putting fire to the house he was forced to face them outside. It was only when Abd ar-Rahman ibn Muhammad ibn al-Ash’ath, one of those sent to arrest him, promised him safety, that he lowered his sword. It was a mistake; they took away his sword and he was taken to Ibn Ziyad. Muslim knew his death was at hand. Tears flowed from his eyes, not at his own fate, but at the thought of al-Husayn (Radia-Allaahu ‘anhu) and his family traveling through the harsh, merciless desert towards a fate more harsh and merciless, to an enemy firmly resolved to bring an end to his venture, and the most treacherous of partisans whose desertion at the hour of need had brought his (Muslim ibn ‘Aqil) life to this tragic end. He begged Ibn al-Ash’ath to send someone to al-Husayn (Radia-Allaahu ‘anhu) with the following message: “Ibn ‘Aqil has sent me to you. He says to you: ‘Go back with your family. Do not be deceived by the people of Kufah. They are those same supporters of your father from whom he so dearly wished to part, by death or by being killed. The Kufans have lied to me and have lied to you, and a liar has no sense.’”
Later that day, the Day of Arafah (the 9th of Dhul-Hijjah), Muslim ibn ‘Aqil was taken up to the highest ramparts of the fort. As he was being led up, he recited the Tahleel, Tasbeeh, Takbeer and Istighfar. His last words reflect his intense disappointment with the people of Kufah, “O Allah, You be the Judge between us and our people. They deceived us and deserted us.” From high upon the ramparts his head fell down in the dust, in full view of those whose invitations and oaths of allegiance had given him so much hope, but whose cowardice and treachery had left him with nothing but despair.
Ubaydullah ibn Ziyad had entered Kufah with only seventeen men. For each man that came with him there was over a thousand who had taken the oath of allegiance at the hands of Muslim ibn ‘Aqil, yet not a single sword was raised in his defense. Not a single voice had the courage to protest his execution. And these were the same men who had been telling al-Husayn (Radia-Allaahu ‘anhu) , “Come, we are with you.”
Meanwhile upon receiving Muslim’s letter, al-Husayn (Radia-Allaahu ‘anhu) started making arrangements to travel to Kufah. He immediately dispatched a messenger, Qays ibn Mus-hir, to inform the Kufans of his imminent arrival. This messenger was captured by Ubaydullah ibn Ziyad, who ordered him to mount the walls of the fort and publicly curse al-Husayn (Radia-Allaahu ‘anhu) and his father. Instead he praised ‘Ali (Radia-Allaahu ‘anhu) and al-Husayn (Radia-Allaahu ‘anhu), telling the Kufans that al-Husayn (Radia-Allaahu ‘anhu) was on his way. He exhorted them to assist him as they had promised. He ended his brief address by imprecating curses upon Ibn Ziyad. Despite this impassioned plea, the men of Kufah were unmoved. Upon the order of Ibn Ziyad he was flung from the ramparts and killed.
In Makkah, a number of the eminent Sahabah and their children tried to dissuade al-Husayn (Radia-Allaahu ‘anhu) from going to Kufah, reminding him of the fickleness of the Kufans in regards to both his father and his brother. ‘Abdullah ibn Abbas, ‘Abdullah ibn ‘Umar, Jabir ibn ‘Abdullah, Abu Sa’id al-Khudri, his own brother Muhammad, and his brother-in-law and cousin ‘Abdullah ibn Jafar (Radia-Allaahu ‘anhuma) all remonstrated with him and tried to persuade him not to go to Iraq. His mind, however, was made up. He set out from Makkah on the 8th of Dhul-Hijjah, not knowing of the sad end of Muslim ibn ‘Aqil.
After a difficult journey of almost a month, al-Husayn’s (Radia-Allaahu ‘anhu) party reached Iraq. It was there that he first heard of the treachery of the Kufans and the deaths of Muslim ibn ‘Aqil and Qays ibn Mus-hir. Prior to his arrival in Iraq a large number of desert Arabs had attached themselves to his party, thinking that Kufah was already (practically) his. Al-Husayn (Radia-Allaahu ‘anhu) addressed them, saying, “Our Shi’ah (supporters) have deserted us. Therefore, whoever wants to leave is free to do so.” Soon he was left with only those who left Makkah with him, and together they continued towards Kufah.
Meanwhile Kufah was placed under heavey surveillance by Ibn Ziyad. When news of al-Husayn’s (Radia-Allaahu ‘anhu) approach reached him, he dispatched a 4000 strong contingent, which was on its way to fight the Daylamites, to stop al-Husayn (Radia-Allaahu ‘anhu). This contingent was put under the command of ‘Umar ibn Sa’d. There can be little doubt that the Kufans witnessed the departure of this force from Kufah with their own eyes. This was the final opportunity to rush to the side of the grandson of Rasulullah. It was after all, their invitations and assurances of support that encouraged him to abandon the safety of Makkah for the precarious battlefields of Iraq. But once again faith, courage and commitment were found lacking in the people of Kufah. Only a handful emerged to join al-Husayn at Karbala’.
When the sun set on the 10th of Muharram, it was too late for the faithless Shi’ah of Kufah to make amends, for the sands of Karbala’ were stained red with the blood of al-Husayn (Radia-Allaahu ‘anhu) and his seventy-one followers. [Al-Bidayah wan-Nihayah by Ibn Kathir]
Karbala’ was not to be the last act of treason by the Shi’ah against the family of Rasulullah. Sixty years later the grandson of al-Husayn (Radia-Allaahu ‘anhu), namely Zayd ibn ‘Ali ibn Husayn, led an uprising against the Umayyad ruler Hisham ibn Abd al-Malik. He received the oaths of allegiance of over 40,000 men, 15,000 of whom were from the very same Kufah that deserted his grandfather. Just before the battle started they decided (upon a whim) to ask his opinion about Abu Bakr and ‘Umar (Radia-Allaahu ‘anhuma). Zayd answered: “I have never heard any of my family dissociate himself from them, and I have nothing but good to say about them.” Upset with this answer, they deserted him all together, deciding that the true Imam could only be his nephew Jafar as-Sadiq. Out of 40,000, Zayd was left with only a few hundred men. On the departure of the defectors he remarked: “I am afraid they have done unto me as they did to al-Husayn.” Zayd and his little army fought bravely and attained martyrdom. Thus, on Wednesday the 1st of Safar 122 AH another member of the Ahl al-Bayt fell victim to the treachery of the Shi’ah of Kufah. This time there could be no question as to whether those who deserted him were of the Shi’ah or not. [Tarikh al-Madhahib al-Islamiyyah by Muhammad Abu Zahrah]
It seems from this narration that the tragedy of Karbala’ taught Imam Jafar as-Sadiq something about those who claimed to be his followers which the Shi’ah of today are still refusing to come to terms with: that in the trials and misfortunes of the family of Rasulullah, the role of the Shi’ah was as great, if not greater, than that of their physical enemies. It therefore does not come as a surprise that none of the supposed Imams after al-Husayn (Radia-Allaahu ‘anhu) ever attempted an armed insurrection against the rulers of their times. Karbala’ had taught them the fickleness and treacherousness of those who claimed to be their Shi’ah. It is about them that Imam Jafar is reported to have said: “No one bears us greater hatred than those who claim to love us.” [Miqbas al-Hidayah by ‘Abdullah al-Mamaqani quoting from Rijal al-Kashshi]
Imam Jafar is also reported as having said: “No verse did Allah reveal in connection with the Munafiqin, except that it is to be found in those who profess Shi’ism.” [Miqbas al-Hidayah vol. 2]
“Before Sayyiduna Husayn (Radia-Allaahu ‘anhu), his elder brother Sayyiduna Hasan (Radia-Allaahu ‘anhu) was the victim of the treacherousness of the Kufans.” In his book al-Ihtijaj the prominent Shi’i author Abu Mansur at-Tabrasi has preserved the following remark of al-Hasan (Radia-Allaahu ‘anhu) : “By Allah, I think Mu’awiyah would be better for me than these people who claim that they are my Shi’ah.” [Vol. 2 p.p. 290 – 291]
When al-Hasan (Radia-Allaahu ‘anhu) eventually became exasperated at the fickleness of his so-called Shi’ah, he decided to make peace with Mu’awiyah. When someone protested to him that he was bringing humiliation upon the Shi’ah by concluding peace with Mu’awiyah, he responded by saying: “By Allah, I handed over power to him for no reason other than the fact that I could not find any supporters. Had I found supporters I would have fought him day and night until Allah decides between us. But I know the people of Kufah. I have had experience with them. The bad ones of them are of no good to me. They have neither loyalty, nor integrity in word or deed. They are in disagreement. They claim that their hearts are with us, but their swords are drawn against us.” [Al-Ihtijaj by Abu Mansur at-Tabrasi]
If today ‘Ashura’ will be commemorated as a day of struggle and sacrifice, let it also be remembered as a day of treachery and desertion. When the names of Yazid ibn Mu’awiyah, Ubaydullah ibn Ziyad, ‘Umar ibn Sa’d and Shamir ibn Dhil Jawshan are mentioned and curses invoked upon their memories, then let us not forget the treachery of the Shi’ah of Kufah. The time has long been due for the Shi’ah to reintroduce into their ‘Ashura’ ceremonies an aspect that was in fact part of the very first commemoration ceremony of the Tawwabun. That lost aspect is the admission of their own guilt, along with that of Ibn Ziyad, Yazid and others, in the shedding of the holy blood of al-Husayn ibn ‘Ali (Radia-Allaahu ‘anhuma).
Evidences From Shiite Sources
– What do you know about Kufah?:
Shaikh Baqer Sheriff al-Quraishi said: “Kufah was a homeland for the Shiite and a land for the Alawites.” (Life of Imam Husayn 3/12)
Shaikh Jawad Muhdathi said: “People of Kufah were well known historically for back-stabbing and breaking covenants.” He named the bad psychological traits as well as the ill-manners of the inhabitants of Kufah. He said: “And al-Husayn (Radia-Allaahu ‘anhu) faced their betrayal and Muslim ibn ‘Aqil (his cousin) was killed while oppressed. Al-Husayn was killed while thirsty in Karbala’ next to Kufah, by the army of Kufah.” (Aashoura encyclopedia pg 59)
-The Shiite and Ahl al-Bayt (the family members of the Prophet (Salla-Allaahu alaihi wa sallam)):
Amir al-Mu’mineen ‘Ali (Radia-Allaahu ‘anhu) complained about his Shiite (followers) during his long sermons, as mentioned in Nahj al-Balaghah. It is mentioned that they had accused him of being a liar and he told them: “I have been told that you say ‘Ali lies – may Allah kill you all, who would I lie to?” [Nahj al-Balaghah 1/119]
In another chapter, he (Radia-Allaahu ‘anhu) said: “May Allah kill you; you filled my heart with anger, and you wronged my opinion of you by disobedience and abandonment.” [Nahj al-Balaghah 1/70]
Their betrayal of al-Hasan (Radia-Allaahu ‘anhu) is stated in another document: “Al-Hasan was given the pledge and the covenant, then he was betrayed. The people of Iraq attacked him and he was stabbed with a knife in his side.” [A’yan ash-Shi’ah 1/26]
-Letters of Shiite reach Imam al-Husayn (Radia-Allaahu ‘anhu):
When the Shiite came to know about Mu’awiyah’s (Radia-Allaahu ‘anhu) death and that al-Husayn (Radia-Allaahu ‘anhu) did not give Bay’ah (pledge of allegiance) to Yazid (the son of Mu’awiyah (Radia-Allaahu ‘anhu))), they gathered in the house of Sulaiman ibn Daru al-Khuza’ii. He got up and addressed them, urging them to aid and support al-Husayn (Radia-Allaahu ‘anhu), and he warned them from forsaking him. Their letters started to reach al-Husayn (Radia-Allaahu ‘anhu) one after another till he gathered twelve thousand of those letters from the people of Iraq, all similar in context. Narrated by Kazem al-Qazweeni: “You have in Kufah one hundred thousand swords; if you don’t come to us, we will fight with you before Allah tomorrow on the Day of Judgment.” [Faj’at at-Taff p.9]
-Al-Husayn (Radia-Allaahu ‘anhu) sends Muslim ibn ‘Aqil:
Al-Husayn (Radia-Allaahu ‘anhu) sent Muslim ibn ‘Aqil to Kufah to get some information and to take Bay’ah on his behalf. However, it seemed that Muslim was not optimistic as he knew the people of Kufah and how they changed, but al-Husayn (Radia-Allaahu ‘anhu) insisted that he should go to Kufah and stay in the house of Hani ibn Urwa. The people gave Bay’ah to him, while Ibn Ziyad did not know where he was. He (Ibn ‘Aqil) wrote to al-Husayn (Radia-Allaahu ‘anhu) : “Eighteen thousand people have pledged allegiance to me.” [The Assassination of al-Husayn by Al-Mukarram p. 147]
-Al-Husayn (Radia-Allaahu ‘anhu) heads toward Kufah:
Al-Husayn (Radia-Allaahu ‘anhu) left Makkah and headed toward Kufah in a hurry. On his way to Kufah he (Radia-Allaahu ‘anhu) met al-Hur ibn Yazid who was leading an army (under the command of Yazid). Al-Hur tried twice to prevent al-Husayn (Radia-Allaahu ‘anhu) from proceeding to Kufah. Al-Husayn (Radia-Allaahu ‘anhu) realized the betrayal of his followers. [This betrayal is mentioned in Muntaha al-Amal 1/466 by Abbas al-Qummi who said: “’Abdullah ibn al-Hur said to the envoy (delegate) of al-Husayn, al-Hajjaj ibn Masroor, ‘By Allah! O Hajjaj, I didn’t leave Kufah except that I feared that al-Husayn would enter it and I would be there and would not give him the support; because there is no Shiite nor supporter in Kufah but he is inclined towards the Duniya (worldly life) except who Allah has mercy with.’”]
-The killing of Muslim ibn ‘Aqil:
The new leader of Kufah, Ubaydullah ibn Ziyad, murdered Muslim ibn ‘Aqil, and when this horryfying news reached Imam al-Husayn (Radia-Allaahu ‘anhu), he gathered his companions and read the letter that said: “In the Name of Allah, Most Compassionate, Most Merciful. We have received the terrible news of the assassination of Muslim ibn ‘Aqil, Hani ibn Urwa, and ‘Abdullah ibn Yaktor, and our Shiite followers have let us down. …” This was written in most of the Shiite books, such as “Muntaha al-Amal” 1/461 written by al-Qummi, and “Bihar al-Anwar” 44/374 written by al-Majlisi.
-Al-Husayn (Radia-Allaahu ‘anhu) reaches Karbala’:
Al-Husayn (Radia-Allaahu ‘anhu) went to Karbala’ and whilst there he was their preacher. He was delivering a speech to them, and the Shiites tried to interrupt and create chaos so that he would not be able to deliver his speech. He spoke to them in anger and pointed out their qualities, among which he said: “Deviated parties who threw away the Book (of Allah), sinners, murderers of the Prophet’s progeny.”
Several Shiite scholars mentioned his previous speech, such as Abbas al-Hiyawi, Abbas al-Qummi, and Hadi al-Najfi, as well as others.
Who killed Imam al-Husayn?
Al-Husayn (Radia-Allaahu ‘anhu) was correct when he described his Shiite followers by saying: “O Allah! Judge among us and the people who called to support us, but they killed us.” [Muntaha al-Amal 1/535]
Some (Shiite) scholars such as Murtada al-Mutahiri justified the assassination of al-Husayn (Radia-Allaahu ‘anhu) by saying it was due to the fear that was in Kufah at that time. Others quoted the remaining survivors of Ahl al-Bayt who rebuked Zain al-Abideen who said: “You mourn and cry for us, who then has killed us?” [Muntaha al-Amal 1/570], and Zainab bint ‘Ali said: “Oh people of Kufah, keep quiet, you kill our men and then your women cry for us.” [Nafs al-Mahmoum 365] From this it can be seen that al-Husayn (Radia-Allaahu ‘anhu) was killed by the people of Kufah.
Who was killed with al-Husayn (Radia-Allaahu ‘anhu) from Ahl al-Bayt (the family members): and what were their names?
It is ironic what is mentioned and what the Shiite preachers deliberately omit from their speeches, that three of Imam ‘Ali’s sons, who were named after the rightly guided caliphs: Abu Bakr, ‘Umar and ‘Uthman, were martyred along with Imam al-Husayn (Radia-Allaahu ‘anhu), in addition to two sons of al-Hasan ibn ‘Ali (Radia-Allaahu ‘anhu) who also carried the names Abu Bakr and ‘Umar as well. [Ma’alim al-Madrasatain 3/127, Murtada al-Askari]
There is no doubt that a person chooses names for his sons that he likes the most i.e., of people whom he admires. [Al-Irshad by Al-Mufeed 186, 197, 248]
The status of the family members with the Ahl-us-Sunnah wal-Jama’ah:
The people of As-Sunnah adopt a moderate course in their appreciation for the Ahl al-Bayt (the family members of the Prophet (Salla-Allaahu alaihi wa sallam)). They are between the extremity of the Shiite and the Nawasib who hate the family members.
The books of Ahl-us-Sunnah wal-Jama’ah are full of merits for the family members which emphasize and indicate following (maintaining) the will of the Prophet (Salla-Allaahu alaihi wa sallam) when he (Salla-Allaahu alaihi wa sallam) said: “I remind you as regards my family members.” [Muslim]
It is enough to know that there are chapters that specifically mention their merits, for example in al-Bukhari, Muslim and others.
Shaikh Ibn Taymiyyah summarizes the opinion of Ahl-us-Sunnah with regards to the killing of Imam al-Husayn (Radia-Allaahu ‘anhu) saying: “Allah has honored him with martyrdom and disgraced those who killed him and helped in his killing or are pleased with his killing. He and his brother are the masters of the youth of Paradise. His killing was a great affliction.” [Majmoo’ al-Fatawa]
Some of the religious rites are rituals which did not exist at time of the Imams:
A Shaikh of the Shiite sect, at-Toosi, quoted the agreement of ash-Sheerazi in al-Fiqh and Muhammad ibn Makki al-‘Amli in adh-Dhikra (p. 72), on the prohibition of wailing and slapping of the faces. The scholars mentioned that what the people do in mourning gatherings such as slapping and wailing, did not exist at the time of the Imams. Ash-Sheerazi justified that by his statement: “If the Shiite at the time of the Imams had complete freedom, they would establish these rites and ceremonies which exist nowadays and they would even do more than that.” [Ash-Sha’air al-Hussainiyah p. 100]
Crying, wailing and slapping oneself:
In the book of the well-known scholar Abd al-Hussain Sharaf Mousawi, the author tried to affirm the permissibility of mourning assemblies by referring to when the Prophet (Salla-Allaahu alaihi wa sallam) cried when his son Ibrahim died. However, the following questions remain unanswered:
1) Did the Prophet (Salla-Allaahu alaihi wa sallam) do what the Shi’ah do now?
2) Why didn’t the Prophet (Salla-Allaahu alaihi wa sallam) make his uncle’s (Hamzah) death an annual anniversary as the Shi’ah do today?
3) How can al-Mousawi take this as a measure while analogy is not permissible in his creed (Madh-hab)?
In conclusion: wailing and slapping oneself is permitted and emphasized by some (Shiite) scholars. However, the correct point of view is that it is innovated and forbidden with the consensus of all the scholars.
The forbidden symbols (rites) according to the Shiite sources
- The prohibition of wailing.
Ibn Babawaih al-Qummi (whose nickname is Sadooq) said: “From the statements of Allah’s Messenger (Salla-Allaahu alaihi wa sallam), wailing is an act of Jahiliyyah (the time of ignorance).”
And he (Salla-Allaahu alaihi wa sallam) said: “I forbid you from wailing and crying loudly.” [An-Noor in Mustadrak al-Wasa’il 1/144]
He (Salla-Allaahu alaihi wa sallam) also forbade (instruments that make) resonance at the time of calamity, and forbade wailing and listening to them.
Muhammad ibn Makki al-‘Amli (whose nickname is First Martyr) said: “…. The Shaikh in al-Mabsoot and Ibn Hamza forbade wailing and the Shaikh claimed that with consensus of their scholars.” [Bihar al-Anwar]
The Shaikh being referred to is Abu Ja’far Muhammad ibn al-Hussain at-Toosi, (whose nickname is Shaikh of the Sect), who said that wailing is forbidden with the consensus of all.
2. The prohibition of slapping (beating) the face.
Narrated al-Kulaini in al-Kaafi (3/222) that Imam Baqir said: “Crying loudly while lamenting and slapping the face and the chest are considered a sign of intense grief. Whoever wails, then he has left patience.”
From among the present scholars, at-Tijani stated the prohibition of slapping the face and the chest and that it is not related to the religion in any way. These scenes are disgusting and all sound minds feel aversion to it.. [Kul al-Holool Einda Aal-ar-Rasool p. 149]
3. Wearing black on the day of ‘Ashura’
It is reported in the books of “Faqih man La yahdurhul-faqih”, “Wasa’il ash-Shii’a” and “Najat al-Ummah Fii Iqamat al-‘Azaa’ alal-Hussain p. 83” that ‘Ali (Radia-Allaahu ‘anhu) said: “Don’t wear black, it is the garment of Pharaoh.”
Shaikh Muhammad Ridha al-Hussaini al-Haa’iri said in his book “Najat al-Ummah” p. 83: “What is greatly known among our Imams is dislike of wearing black garments in Salat (absolutely) except black socks and turbans.”
The following questions now remain:
“Why do the Shiite nowadays wear black especially during the first ten days or during the whole month of Muharram?”
Why is the verdict of the prohibition not applied, though it is prohibited in consensus by all the Shiite Shaikhs?
Women and the mourning assemblies (al-Husayniyah):
The aforementioned warnings include both men and women equally. What we can specifically quote regarding this matter is what Imam al-Husayn (Radia-Allaahu ‘anhu) told his sister Zainab when she slapped her face, tore the cloth that covered her neck and chest and fell down unconscious, he said: “O sister! Fear Allah and seek the condolence from Allah. You should know that the people of the earth die and the dwellers of heavens will not remain.” [Muntaha al-Amal 1/481]
An-Noori said in Mustadrak al-Wasa’il, interpreting the statement of Allah (Subhaanahu Wa Ta’aala)
“ولا يعصينك في معروف”
“And they will not disobey you in Ma’ruf (Islamic Monotheism and all that which Islam ordains).” [Surat al-Mumtahanah 60:12]
“The Ma’ruf is not to tear the garments (covering their necks and chests), or slap their faces, or invoke death, or establish an act of worship at a grave.”
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