Question: How is it to wail/mourn (Matam) over a deceased person or during a calamity/hardship, etc.? Is this permissible according to Sharia? And what is the ruling regarding watching mourning (processions), etc.? Also, did the Mother of the Believers Aisha Siddiqa (RA) perform mourning (Matam)?
Answer:
Alhamdulillah (Praise be to Allah):
Allah Almighty has instructed patience during times of calamity in the Holy Quran and has mentioned rewards for those who are patient, whereas wailing, tearing the collar, beating the chest, etc., are contrary to patience.
Allah Almighty says:
أَعـوذُ بِاللهِ مِنَ الشَّيْـطانِ الرَّجيـم
بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيْمِ
يٰٓاَيُّهَا الَّذِيۡنَ اٰمَنُوا اسۡتَعِيۡنُوۡا بِالصَّبۡرِ وَالصَّلٰوةِ ؕ اِنَّ اللّٰهَ مَعَ الصّٰبِرِيۡنَ ۞
"O you who believe! Seek help through patience and prayer. Indeed, Allah is with the patient."
(Surah Al-Baqarah, Verse No. 153)
Regarding the difficulties humans face in acting upon Sharia rulings and the hardships and pain they have to endure, patience and prayer are the best helpers to combat these difficulties.
As it appears in the Hadith that Suhaib (RA) narrates that the Messenger of Allah (PBUH) said:
عَجَبًا لِأَمْرِ الْمُؤْمِنِ، إِنَّ أَمْرَهُ كُلَّهُ خَيْرٌ، وَلَيْسَ ذَاكَ لِأَحَدٍ إِلَّا لِلْمُؤْمِنِ ؛ إِنْ أَصَابَتْهُ سَرَّاءُ شَكَرَ فَكَانَ خَيْرًا لَهُ، وَإِنْ أَصَابَتْهُ ضَرَّاءُ صَبَرَ فَكَانَ خَيْرًا لَهُ ”
“Strange is the affair of the believer, for there is good for him in every matter and this is not the case with anyone except the believer. If he is happy, he thanks Allah and that is good for him, and if he is harmed, he shows patience and that is good for him.”
(Sahih Muslim Hadith No-2999)
In the verse following this, Allah Almighty has mentioned the rulings of Jihad and the trial of the believers:
وَلَا تَقُوۡلُوۡا لِمَنۡ يُّقۡتَلُ فِىۡ سَبِيۡلِ اللّٰهِ اَمۡوَاتٌ ؕ بَلۡ اَحۡيَآءٌ وَّلٰـكِنۡ لَّا تَشۡعُرُوۡنَ ۞ وَلَـنَبۡلُوَنَّكُمۡ بِشَىۡءٍ مِّنَ الۡخَـوۡفِ وَالۡجُـوۡعِ وَنَقۡصٍ مِّنَ الۡاَمۡوَالِ وَالۡاَنۡفُسِ وَالثَّمَرٰتِؕ وَبَشِّرِ الصّٰبِرِيۡنَۙ ۞ الَّذِيۡنَ اِذَآ اَصَابَتۡهُمۡ مُّصِيۡبَةٌ ۙ قَالُوۡٓا اِنَّا لِلّٰهِ وَاِنَّـآ اِلَيۡهِ رٰجِعُوۡنَؕ ۞اُولٰٓئِكَ عَلَيۡهِمۡ صَلَوٰتٌ مِّنۡ رَّبِّهِمۡ وَرَحۡمَةٌ وَاُولٰٓئِكَ هُمُ الۡمُهۡتَدُوۡنَ ۞
Translation:
"And do not say about those who are killed in the way of Allah, 'They are dead.' Rather, they are alive, but you perceive [it] not. And We will surely test you with something of fear and hunger and a loss of wealth and lives and fruits, but give good tidings to the patient, Who, when disaster strikes them, say, 'Indeed we belong to Allah, and indeed to Him we will return.' Those are the ones upon whom are blessings from their Lord and mercy. And it is those who are the [rightly] guided."
(Surah Al-Baqarah: Verses 154 to 157)
At another place, Allah Almighty says:
وَكَاَيِّنۡ مِّنۡ نَّبِىٍّ قٰتَلَ ۙ مَعَهٗ رِبِّيُّوۡنَ كَثِيۡرٌ ۚ فَمَا وَهَنُوۡا لِمَاۤ اَصَابَهُمۡ فِىۡ سَبِيۡلِ اللّٰهِ وَمَا ضَعُفُوۡا وَمَا اسۡتَكَانُوۡا ؕ وَاللّٰهُ يُحِبُّ الصّٰبِرِيۡنَ ۞
Translation:
"And how many a prophet [fought and] with him fought many religious scholars. But they never lost assurance due to what afflicted them in the cause of Allah, nor did they weaken or submit. And Allah loves the steadfast."
(Surah Al Imran, Verse No. 146)
It is known from the above verses that Allah Almighty tests the believing man in various ways. Sometimes through fear and dread, sometimes through loss of lives and wealth, and sometimes through loss of fruits. When a believer is afflicted with any of these hardships, he does not become impatient but bears these calamities with patience; and those who become impatient upon seeing a calamity or trouble, raise a hue and cry, tear their collars, and pull out their hair, they are not from the Ummah of Muhammad (PBUH) according to the saying of the Prophet (PBUH).
It is narrated from Sayyiduna Abdullah bin Umar (RA) that the Prophet (PBUH) said:
لَيْسَ مِنَّا مَنْ لَطَمَ الْخُدُودَ، وَشَقَّ الْجُيُوبَ، وَدَعَا بِدَعْوَى الْجَاهِلِيَّةِ ”
“He who slaps his cheeks, tears his clothes (collar) and follows the ways and traditions of the Days of Ignorance is not one of us.”
(Sahih Bukhari Hadith No-1294)
(Sahih Muslim Hadith No-103)
(Sunan Tirmidhi Hadith No-999)
Abu Musa Al-Ash’ari (RA) fell ill and became unconscious. His head was in the lap of one of his wives, Umm Abdullah bint Abi Rumah. (She screamed loudly and started crying). Abu Musa (RA) could not speak at that time, but when he regained consciousness, he said: “I am innocent of that from which the Messenger of Allah (PBUH) declared his innocence. The Messenger of Allah (PBUH) declared his innocence from the woman who wails loudly (during grief), the one who shaves her head, and the one who tears her clothes.”
(Sahih Bukhari Hadith No-1296)
When the news of the martyrdom of Zaid bin Harithah, Ja’far bin Abi Talib, and Abdullah bin Rawahah (RA) arrived, the Prophet (PBUH) sat in such a state that signs of grief were visible on his face. I was watching him through a hole in the door. Meanwhile, a man came and said: “O Messenger of Allah! The women of Ja’far’s household are wailing and mourning.” The Prophet (PBUH) ordered him to stop them. The man went but returned and said that they did not listen. He (PBUH) sent him again to stop them. He went and returned again, saying: “By Allah, they have overpowered me,” or he said, “they have overpowered us.” (Muhammad bin Haushab was in doubt). (Aisha RA stated:) “I believe the Prophet (PBUH) said: ‘Then throw dust in their mouths.'” Upon this, I said: “May Allah put your nose in the dust! You could neither do what the Prophet (PBUH) ordered nor did you stop bothering the Prophet (PBUH).”
(Sahih Bukhari Hadith No-1305)
When the news of Abu Sufyan’s (RA) death came from Syria, Umm Habiba (RA) (daughter of Abu Sufyan RA and Mother of the Believers) called for “Safra” (perfume) on the third day and applied it to both her cheeks and arms and said: “If I had not heard the Prophet (PBUH) say that ‘It is not lawful for a woman who believes in Allah and the Last Day to mourn for any deceased person for more than three days, except for a husband, (for whom the period is) four months and ten days,’ I would not have needed to use this perfume at this time.”
(Sahih Bukhari Hadith No-1280)
Those who mourn for Hazrat Imam Hussain (RA) every year and beat their chests for ten days should take a lesson from this Hadith. They do not sleep on beds, do not wear good clothes, and wear black clothes.
Sa’d bin Ubadah (RA) suffered from an illness. The Prophet (PBUH) went to visit him along with Abdur Rahman bin Auf, Sa’d bin Abi Waqqas, and Abdullah bin Mas’ud (RA). When he (PBUH) entered, he found him surrounded by his family. He (PBUH) asked, “Has he passed away?” The people said, “No, O Messenger of Allah.” The Prophet (PBUH) (seeing the severity of his illness) began to weep. When the people saw the Messenger of Allah (PBUH) weeping, they also started weeping. Then he (PBUH) said, “Listen! Allah does not punish for the shedding of tears nor for the grief of the heart. Rather, He punishes because of this”—and he pointed to his tongue—”(or if good words come out of this) it becomes a cause of His mercy. And the deceased is punished because of the wailing and mourning of his family.” Umar (RA) used to hit those who mourned over the dead with a stick, throw stones at them, and throw dust in the mouths of those who cried (wailed).
(Sahih Bukhari Hadith No-1304)
Hazrat Abdullah bin Abbas (RA) narrates that when Zainab (or Ruqayyah), the daughter of the Messenger of Allah (PBUH) passed away, the women started crying. Hazrat Umar (RA) intended to strike them with his whip, but the Prophet (PBUH) pushed him back with his hand and said: “O Umar, leave them.” Then he said: “O women, beware of the devil’s voice.” Then he said:
مَهْمَا كَانَ مِنَ الْقَلْبِ وَالْعَيْنِ، فَمِنَ اللَّهِ وَالرَّحْمَةِ، وَمَهْمَا كَانَ مِنَ الْيَدِ وَاللِّسَانِ، فَمِنَ الشَّيْطَانِ
“Whatever is from the heart and the eye, it is from Allah and is a mercy; and whatever is from the hand and the tongue, it is from Satan.”
(Mishkat Kitab al-Janaiz Bab al-Buka ala al-Mayyit 1748)
(Musnad Ahmad Hadith No-3103)
Ruling of Hadith: Its chain is weak.
Hazrat Abu Malik Al-Ash’ari (RA) narrates that the Messenger of Allah (PBUH) said:
أَرْبَعٌ فِي أُمَّتِي مِنْ أَمْرِ الْجَاهِلِيَّةِ لَا يَتْرُكُونَهُنَّ : الْفَخْرُ فِي الْأَحْسَابِ، وَالطَّعْنُ فِي الْأَنْسَابِ، وَالِاسْتِسْقَاءُ بِالنُّجُومِ، وَالنِّيَاحَةُ “. وَقَالَ : ” النَّائِحَةُ إِذَا لَمْ تَتُبْ قَبْلَ مَوْتِهَا ؛ تُقَامُ يَوْمَ الْقِيَامَةِ وَعَلَيْهَا سِرْبَالٌ مِنْ قَطِرَانٍ وَدِرْعٌ مِنْ جَرَبٍ “.
“Four things in my Ummah are from the affairs of Jahiliyyah (Ignorance) which they will not abandon: Boasting about lineage, attacking lineage, seeking rain by the stars, and wailing/mourning.” And he said: “If the wailing woman does not repent before her death, she will be raised on the Day of Resurrection wearing a garment of liquid pitch (tar) and a shirt of scabs/mange.”
(Sahih Muslim | Kitab: Al-Janaiz | Bab: At-Tashdid fi an-Niyahah. Hadith No_ 934)
And in one narration, these are the words:
Abi Malik Ash’ari (RA) narrates that the Messenger of Allah (PBUH) said:
النِّيَاحَةُ مِنْ أَمْرِ الْجَاهِلِيَّةِ، وَإِنَّ النَّائِحَةَ إِذَا مَاتَتْ وَلَمْ تَتُبْ قَطَعَ اللَّهُ لَهَا ثِيَابًا مِنْ قَطِرَانٍ، وَدِرْعًا مِنْ لَهَبِ النَّارِ ”
“Wailing (mourning) is from the acts of Jahiliyyah, and if the wailing (mourning) woman dies without repentance, Allah will cut for her clothes of liquid pitch (tar) and a shirt of flames of fire.”
(Sunan Ibn Majah Hadith No_1581) Sahih
Sulfur catches fire very quickly and is intensely hot, and Jarab is a garment worn during severe itching/scabies. It appears that the punishment of itching will be imposed on the wailing woman on that day because she used to wound people’s hearts by wailing, so on the Day of Resurrection, she will be wounded with itching.
(Mirqat Vol 2, p 503)
Hazrat Abu Huraira (RA) narrates that the Messenger of Allah (PBUH) said:
اثْنَتَانِ فِي النَّاسِ هُمَا بِهِمْ كُفْرٌ : الطَّعْنُ فِي النَّسَبِ، وَالنِّيَاحَةُ عَلَى الْمَيِّتِ ”
“Two things among people are such that they are Kufr (disbelief) in them: Attacking lineage and wailing over the dead.” (Sahih Muslim, Kitab al-Iman, Hadith_67)
In this Hadith, wailing over the dead has been declared Kufr. The explanation is that regarding wailing over the dead as Halal (lawful) is Kufr, and if this act is done considering it bad (but done anyway), it is Haram.
Hazrat Anas (RA) narrates that the Messenger of Allah (PBUH) said:
صوتان ملعونان فی الدنیا والاخرۃ مزمار عند نعمۃ ورنۃ عند مصیبۃ
“Two voices are cursed in this world and the Hereafter: The flute (music) at the time of a blessing, and screaming/wailing at the time of a calamity, i.e., wailing and mourning etc.”
(Al-Mundhiri Al-Targhib wat-Tarhib 4/268 • Its narrators are trustworthy)
(Al-Haythami Majma al-Zawaid 16/3 • Its men are trustworthy)
(Al-Suyuti Al-Jami as-Saghir 5033 • Sahih)
Therefore, it is proven from all these Ahadith that wailing or mourning in grief for the deceased is not permissible in any form; rather, the Lawgiver has announced very severe warnings for those who do so.
Allama Ibn Hajar Makki says:
Beware and be alert! Do not get involved in the innovations of the Rawafid (rejectionists) on the day of Ashura, such as reading elegies, weeping and wailing, and grief and sorrow, because these superstitions/nonsense do not befit Muslims. If doing so were permissible, then the day of the passing of the Holy Prophet (PBUH) was more suitable for it.
(Al-Sawa’iq al-Muhriqah, p. 109)
Hazrat Sheikh Abdul Qadir Jilani says:
“If the day of the martyrdom of Hazrat Hussain (RA) were to be observed as a ‘Day of Calamity and Mourning’, then ‘Saturday’ (Monday) would be more suitable for this grief and mourning, because on this day the Messenger of Allah (PBUH) passed away, and on this same day Hazrat Abu Bakr also passed away.” (Although no one does this).
(Gunyat al-Talibeen, Vol: 2, 38)
Sheikh Abdul Haq Muhaddith Dehlvi says:
“The way of the Ahl al-Sunnah is that on the day of Ashura, they stay away from the innovations of the Rawafid sect, for example: mourning, wailing, etc., because this is not the work of Muslims; otherwise, the day of the passing of the Prophet Muhammad (PBUH) was the most deserving of this grief.”12
(Sharh Safa3r al-Sa’adah, p. 4543)
Those who go out in the streets and alleys invoking the names of Sayyiduna Ali, Sayyiduna Hussain, and Sayyiduna Hasan (RA) during the ten days of Muharram, tearing their collars and beating their chests—their action, besides being against the Quran and Sunnah, is also against the Fatawa of the Imams of the House (Ahl al-Bayt) and the Mujtahids of Fiqh Jafria.
According to our information, this ugly practice started on the 10th of Muharram 352 AH in Baghdad by the order of Mu’izz al-Dawla (a Shia). Before this, there is no trace of this ugly practice.5
It is written in Tarikh Ibn Athir, p 197:6
“In the ten days of Muharram, the custom of this ugly practice started in Baghdad from Mu’izz al-Dawla (Shia), who ordered on 10th Muhar7ram 352 AH that shops be closed, markets and buying and selling be stopped, and people should wail, wear complete black clothes, and women should go out with hair disheveled, tearing their collars, and beating themselves while circling the city.”
“It is narrated from Imam Jafar Sadiq that he said: ‘Verily patience and trial both come to the believer. When a trial comes to a believer, he is one who is patient, and impatience and trial both come to the disbeliever; when a trial comes to him, he shows impatience.'”
(Furu al-Kafi, Kitab al-Janaiz 131/1)
From this Fatwa of Imam Jafar Sadiq, it is known that the one who is patient is a believer, and the one who is impatient is not a believer.
“The Messenger of Allah (PBUH) said to Sayyidah Fatimah az-Zahra (RA): ‘When I die, do not scratch your face over me, do not scatter your hair over me, do not wail, and do not mourn over me.'”
(Furu al-Kafi, Kitab al-Nikah, p 228)
“Imam Jafar Sadiq said: ‘Screaming and tearing clothes over the deceased is not permissible.'”
(Furu al-Kafi 188/1)
Upon the death of the Prophet (PBUH), Hazrat Ali (RA) submitted:
لولا انک امرت بالصبر ونہیت عن الجزع لانفدنا علیک ماء الشئون
“O Messenger of Allah! If you had not ordered us to have patience and forbidden us from mourning/wailing, we would have exhausted the water of our eyes and brains in mourning for you.”
(Sharh Nahj al-Balagha by Ibn Maitham Shia, Vol 4, p 409, Old Print Iran)
In Karbala, Imam Hussain’s (RA) advice to his sister:
یااختاہ اتقی اﷲ وتعزی بعزاء اﷲ واعلمی ان اہل الارض یموتون واہل السماء لایبقون جدی خیر منی وابی خیر منی وامی خیر منی واخی خیر منی ولی ولکل مسلم برسول اﷲﷺ اسوۃ فعزاً مابہذا ونحوہ وقال لہا یا اخیۃ انی اقسمت علیک فابری قسمی لاتشقی علی جیباً ولا تخمشی علی وجہا ولاتدعی علی بالویل والثبور اذا اناہلکت
Hazrat Imam Hussain (RA) advised his sister Sayyidah Zainab in Karbala, saying: “O beloved sister! Fear Allah and take solace in the solace of Allah. Know well that all the inhabitants of the earth will die and the inhabitants of the heavens will not remain. My Grandfather was better than me, my Father was better than me, my Mother was better than me, and my Brother was better than me. For me and for every Muslim, the life of the Messenger of Allah (PBUH) and his instructions are the best example.” So take solace in this and similar things. And he said to her: “O Sister! I put you under oath, so fulfill my oath. Do not tear your collar over my death, do not scratch your face over my death, and do not call out words of destruction and ruin when I perish.”
(Al-Irshad by Sheikh Mufid p 232, Dialogue of Hussain with his sister Zainab; A’lam al-Wara p 236)
(Imam ordered his sister Zainab to have patience, Jila al-Uyun Vol 2, p 553 Persian, Published by Kitab Furoosh-e-Islamiya Iran)
(Akhbar Matam p 399)
Mullah Baqir Majlisi writes:
That Imam Hussain advised his sister Zainab before going to the battlefield of Karbala: “O my honored sister! I give you an oath that when I depart to the eternal world by the sword of the people of tyranny, do not tear your collar, do not put scratches on your face, and do not wail.”
(Jila al-Uyun Vol 2, p 553, Persian, Published by Kitab Furoosh-e-Islamiya Iran)
“Imam Baqir said: ‘Whoever renovated a grave or made an image/statue, he has exited Islam.'”
(Man La Yahduruhu al-Faqih, Bab al-Nawadir)
“The Messenger of Allah (PBUH) said: ‘Never slap the cheeks, nor scratch the face, nor pluck hair, nor tear the collar, nor wear black clothes, nor wail.'”
(Furu al-Kafi, Kitab al-Nikah p 228)
It is known from the following (above-mentioned) narrations of Fiqh Jafria that there are narrations from the Holy Prophet (PBUH), Imam Baqir, and Imam Jafar Sadiq etc. in Fiqh Jafria as well, which explicitly indicate that scattering hair, beating faces, beating chests, wailing, reciting elegies, making images/effigies, and renovating graves at the time of calamity are impermissible and Haram. Therefore, those who chant the slogan of Panjtan should also keep in mind the above-mentioned five arguments of Fiqh Jafria and should desist from violating them.
It became known that non-Islamic rituals like Matam, Nuha-Khwani (wailing), Zanjeer-Zani (beating with chains), and Ta’ziya etc. in the month of Muharram are fabricated by the Rawafid themselves; they have no status in Islam.
Therefore, all Muslims should not participate in these non-Sharia gatherings, and those gentlemen who participate due to lack of knowledge should be reasoned with and stopped, because in Islam, there is great emphasis and virtue in Nahi ‘an al-Munkar (forbidding evil)!
The Holy Prophet (Peace Be Upon Him) said:
مَنْ رَأَى مُنْكَرًا فَلْيُنْكِرْهُ بِيَدِهِ، وَمَنْ لَمْ يَسْتَطِعْ فَبِلِسَانِهِ، وَمَنْ لَمْ يَسْتَطِعْ فَبِقَلْبِهِ، وَذَلِكَ أَضْعَفُ الْإِيمَانِ
“Whoever among you sees an evil, let him change it with his hand; if he is unable to do so, then with his tongue; and if he is unable to do so, then with his heart, and that is the weakest level of faith.”
(Sahih Muslim Hadith No-49)
(Sunan Tirmidhi Hadith No-2172)
Enjoining good and forbidding evil is a very great symbol of the religion, and in it lies the survival of the spirit of the Ummah.
It is stated in “Al-Mawsu’ah Al-Fiqhiyyah” (6/248) that:
“There is a consensus among all the honorable Imams regarding enjoining good and forbidding evil that it is a mandated Sharia action; rather, Nawawi and Ibn Hazm (may Allah have mercy on them) have reported a consensus (Ijma) on this action being obligatory. Furthermore, the consensus of the Ummah, along with a very large number of verses and Ahadith from the Book and Sunnah, bears witness that this is included in that benevolence which is a part of the religion.
Allah Almighty says:
وَلْتَكُنْ مِنْكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنْكَرِ وَأُولَئِكَ هُمُ الْمُفْلِحُونَ
Translation: And let there be [arising] from you a nation inviting to [all that is] good, enjoining what is right and forbidding what is wrong, and those will be the successful. [Al Imran: 104]
The Prophet (PBUH) said:
(Whoever among you sees an evil, let him change it with his hand; if he is unable to do so, then with his tongue; and if he is unable to do so, then with his heart, and that is the weakest level of faith).”
Imam Ghazali (may Allah have mercy on him) says:
“Enjoining good and forbidding evil is the foundation of the religion; rather, it is the reality of the mission of the Messengers. If this work is stopped, and the knowledge and activities related to it are suspended, then the purpose of Prophethood will cease, religiousness will vanish, restlessness will be everywhere, and people will be destroyed and ruined.”
Sheikh Ibn Uthaymeen (may Allah have mercy on him) says:
“Enjoining good and forbidding evil is obligatory, but it is Fard Kifaya (collective obligation).
Thus, when some people perform this duty, the responsibility is lifted from the rest. However, if there is only one person capable of this task, then for him, this task becomes Fard Ayn (individual obligation). Just as when the aforementioned situation arises regarding other collective obligations, the same ruling applies to them. Thus, if there is no one to perform the collective obligation, it becomes obligatory on the rest. Therefore, if you pass by some people committing a sin and there is no one to stop them, then forbidding them becomes Fard Ayn upon you.”
(Al-Liqa Al-Shahri _ Meeting No: 35)
Sheikh Abdul Aziz bin Baz (may Allah have mercy on him) was asked:
“What is the ruling on a person who, despite having the ability, does not enjoin good and does not forbid evil?”
He replied:
“The ruling is that he is disobedient to Allah and the Messenger of Allah (PBUH), and is a possessor of weak faith. His heart is close to dying, and he will definitely receive the punishment for this sin sooner or later, as Allah Almighty says:
لُعِنَ الَّذِينَ كَفَرُوا مِنْ بَنِي إِسْرَائِيلَ عَلَى لِسَانِ دَاوُودَ وَعِيسَى ابْنِ مَرْيَمَ ذَلِكَ بِمَا عَصَوْا وَكَانُوا يَعْتَدُونَ[79] كَانُوا لَا يَتَنَاهَوْنَ عَنْ مُنْكَرٍ فَعَلُوهُ لَبِئْسَ مَا كَانُوا يَفْعَلُونَ
Translation: Cursed were those who disbelieved among the Children of Israel by the tongue of David and of Jesus, the son of Mary. That was because they disobeyed and [habitually] transgressed [79]. They used not to prevent one another from wickedness that they did. How wretched was that which they were doing. [Al-Ma’idah: 78]
Similarly, it is proven from the Prophet (PBUH) that: (Whoever among you sees an evil, let him change it with his hand; if he is unable to do so, then with his tongue; and if he is unable to do so, then with his heart, and that is the weakest level of faith).
The Prophet (PBUH) also said:
(If people see an evil and do not change it, it is very likely that Allah will encompass them all in punishment).
(Imam Ahmad has narrated this Hadith with a Sahih chain from Abu Bakr Siddiq RA).
There are many Ahadith with this meaning. We pray to Allah to grant all Muslims the ability to act upon this necessary matter in His most beloved manner.”
(Majmoo’ Fatawa Sheikh Ibn Baz 6 / 504)
Therefore, it is proven from all these Ahadith and sayings of the scholars that whether it is Matam or any other sinful act, watching it as enjoyment is not permissible according to Sharia. Because it is necessary for a Muslim that if he sees a sin or oppression happening somewhere, he should stop it with his hand or tongue. If he does not have the strength, at least considering it bad in his heart, he should leave that place. But watching any sin or Haram act happening for the sake of enjoyment is itself a cause of sin.
Let us now, at the end, review the arguments for the permissibility of Matam.
From the authentic Ahadith and sayings of the Imams above, we have read and understood in great detail that the Sharia has forbidden Matam and mourning etc.; rather, it has announced severe punishment for those who do Matam. Conversely, some people still present fabricated arguments for Matam being strictly Sharia-compliant, which have no relation to Matam whatsoever.
For example, Adam (AS) crying over a mistake, Yaqoob (AS) crying in grief for his son, etc., are baseless arguments from which no proof of Matam is found.
Yes, one argument regarding Sayyidah Hazrat Aisha Siddiqa (RA) is given, that she performed Matam upon the passing of the Holy Prophet (PBUH).
We will, Insha’Allah, first write the complete Takhrij (extraction/documentation) of this narration and then present its answer to you.
This narration actually belongs to the chapter of the illness and death of the Messenger of Allah (PBUH). That is why Imam Bukhari has narrated this in the chapter “Chapter of the Illness of the Prophet and his Death,” while other Muhaddithin have reported it in “Kitab al-Nikah” etc., with slight variations.
Thus, we will now quote multiple paths (Turuq) in the Takhrij of this narration from various sources.
This narration of Hazrat Aisha Siddiqa (RA) is narrated through approximately four paths.
First Path
Imam Bukhari, Imam Muslim, and Imam Bayhaqi have narrated this from the path of Hisham bin Urwah. Hazrat Aisha says that the Messenger of Allah (PBUH) passed away while his blessed head was between my chest and my neck. The words of the narration are:
فَقَبَضَهُ اللَّهُ وَإِنَّ رَأْسَهُ لَبَيْنَ نَحْرِي وَسَحْرِي۔
(Sahih Al-Bukhari // Hadith No 4450)
(Al-Sunan Al-Kubra by Al-Bayhaqi // Hadith No 13430 // Vol 7 // Page 74 // Published by Idara Talifat Ashrafia)
Imam Muslim has narrated with these words:
فَلَمَّا كَانَ يَوْمِي قَبَضَهُ اللهُ بَيْنَ سَحْرِي وَنَحْرِي
Al-Jami’ Al-Sahih by Muslim // Hadith No 6292 // Page 1018 // Published by Maktaba Al-Asria
In this first path, there is no mention of Matam.
Second Path
Imam Ahmad bin Hanbal and Ibn Sa’d have narrated this from the path of Ibn Abi Mulaykah.
The words of Ibn Sa’d’s narration are as follows:
قالت عائشة توفي رسول الله في بيتي و بين سحري و نحري۔
(Al-Tabaqat Al-Kubra // Vol 2 // Page 201 // Published by Dar Al-Kutub Al-Ilmiyyah Beirut)
Imam Ahmad has narrated it this way:
عن عائشة قالت توفي النبي في بيتي و في ليلتي
(Al-Musnad by Ahmad // Hadith No 25142 // Vol 17 // Page 556 // Published by Dar Al-Hadith Cairo Egypt)
In this path also, there is no mention of Matam.
Third Path
Ibn Sa’d has narrated it from the path of Urwah bin Zubair. Hazrat Aisha says that the Messenger of Allah passed away while his blessed head was in my lap. After his passing, I placed his blessed head on a pillow and stood up and started screaming and crying with the other wives while I was beating my chest.
Observe the words of the narration:
فعجبت من حداثة سني أن رسول الله قبض في حجري فلم أتركه علی حاله حتی یغسل و لکن تناولت وسادة فوضعتها تحت رأسه ثم قمت مع النساء أصيح و ألتدم
(Al-Tabaqat Al-Kubra // Vol 2 // Page 201 // Published by Dar Al-Kutub Al-Ilmiyyah Beirut)
In this path, there is mention of Hazrat Aisha screaming and striking her face, but its chain is Weak (Da’eef) because it contains Muhammad bin Umar Al-Waqidi who is Matruk (abandoned). Although Waqidi is counted among the Imams of history, this does not indicate reliability, and anyway, his narrations are not acceptable as proof in Hadith.
Thus, Hafiz Ibn Hajar Asqalani writes: “Muhammad bin Umar bin Waqid Al-Aslami Al-Waqidi Al-Madani, the Judge, settler of Baghdad, is Matruk despite his vast knowledge, from the ninth [category].”
(Taqreeb al-Tahdhib // Vol 2 // Page 117 // Published by Qadimi Kutub Khana)
Therefore, the permissibility of Matam cannot be argued from this narration.
Fourth Path
Imam Ahmad bin Hanbal and Hafiz Abu Ya’la Al-Mawsili have reported a narration from the path of Ibn Ishaq. Hazrat Aisha says that after the passing of the Messenger of God, I placed his blessed head on a pillow and stood up myself and started striking my face along with other women.
The words of the narration are somewhat like this:
” و قمت ألتدم مع النساء و أضرب وجهي ”
(Al-Musnad by Ahmad // Hadith No 26226 // Vol 18 // Page 199 // Published by Dar Al-Hadith Cairo Egypt)
(Al-Musnad by Abu Ya’la Al-Mawsili // Hadith No 4586 // Vol 8 // Page 63 // Published by Dar Al-Mamun li al-Turath)
In this fourth path, there is mention of striking the face.
Since Imam Ahmad and Hafiz Abu Ya’la reported this narration from Ibn Ishaq, we refer to the original source of the narration.
Thus, Imam Ibn Ishaq has narrated this with this chain:
حدثني يحيى بن عبد الله بن الزبير، عن أبيه عبد الله، قال: سمعت عائشة رضي الله عنها تقول مات رسول الله صلى الله عليه وسلم بين سحري ونحري، وفي دولتي لم أظلم فيه أحداً، فمن سفهي وحداثة سني أن رسول الله صلى الله عليه وسلم قبض وهو في حجري، ثم وضعت رأسه على وسادة وقمت ألتدم مع النساء وأضرب وجهي
(Al-Seerah Al-Nabawiyyah by Ibn Ishaq // Vol 2 // Page 713 // Published by Dar Al-Kutub Al-Ilmiyyah) Beirut.
The central narrator of this narration is Muhammad bin Ishaq.
Although Muhaddithin have reported Ahadith from Muhammad bin Ishaq and some Muhaddithin have classified his narrations as Sahih and some as Hasan, despite this, Hafiz Ibn Hajar has also called Ibn Ishaq a Mudallis (one who conceals defects in the chain), stating that Ibn Ishaq sometimes uses Tadlis.
Thus, Hafiz writes:
Muhammad bin Ishaq bin Yasar Abu Bakr Al-Muttalibi, their freed slave, Al-Madani, settler of Iraq, Imam of Maghazi, Truthful (Sadooq), practices Tadlis.
(Taqreeb al-Tahdhib // Vol 2 // Page 54 // Published by Qadimi Kutub Khana)
Despite the Tadlis, many Muhaddithin have called this narration Sahih and many have called it Hasan.
Just as the researcher of Musnad Ahmad, Sheikh Ahmad Shakir, and the researcher of Musnad Abu Ya’la, Sheikh Hussain Salim Assad, have called the chain of this narration Sahih from the path of Ibn Ishaq. Observe:
(Al-Musnad by Ahmad // Vol 18 // Page 199 // Published by Dar Al-Hadith Cairo Egypt)
(Al-Musnad by Abu Ya’la // Vol 8 // Pages 62, 63 // Published by Dar Al-Mamun li al-Turath)
But since Ibn Ishaq being Sahih al-Hadith is not unanimously accepted, some researchers have called Ibn Ishaq’s narration Hasan, just as Sheikh Albani and Researcher Shoaib Arnaut have graded this narration as Hasan. Observe:
(Al-Musnad by Ahmad // Vol 43 // Page 369 // Published by Mu’assasat al-Risalah)
(Irwa al-Ghalil // Vol 7 // Page 86 // Published by Al-Maktab Al-Islami)
The summary of the discussion is that although according to some Muhaddithin, this narration of Ibn Ishaq attributed to Hazrat Aisha Siddiqa (RA) is of Sahih or Hasan grade, remember that Ibn Ishaq is a narrator about whom Muhaddithin have commented that he sometimes used to practice Tadlis.
Therefore……….!!!!
1_ First Point
That in the first two paths narrated from Mother Aisha (RA) with Sahih chains, there are no words of wailing or beating the face.
And regarding the last two paths, one of which is clearly weak and the other upon which there are doubts and suspicions—how can we present the narration of one weak chain against the many Sahih Ahadith of Aisha Siddiqa (RA) herself mentioned above regarding the prohibition of Matam?
2_ Second Point
Whenever these Shia people give an argument, they only speak of their own interest and do not tell the whole story. Just as they want to prove Matam by Hazrat Aisha but did not quote the complete narration. Even if we accept that the narration from one path is Sahih or Hasan, still the Matam of the Shia is not proven from this Hadith.
Read the complete narration and decide for yourself:
حَدَّثَنَا يَعْقُوبُ ، قَالَ : حَدَّثَنَاأَبِي ، عَنِ ابْنِ إِسْحَاقَ ، قَالَ : حَدَّثَنِييَحْيَى بْنُ عَبَّادِ بْنِ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ ، عَنْ أَبِيهِ عَبَّادٍ ، قَالَ : سَمِعْتُ عَائِشَةَتَقُولُ : مَاتَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بَيْنَ سَحْرِي وَنَحْرِي وَفِي دَوْلَتِي، لَمْ أَظْلِمْ فِيهِ أَحَدًا، فَمِنْ سَفَهِي وَحَدَاثَةِ سِنِّي أَنَّ رَسُولَ اللَّهِ قُبِضَ وَهُوَ فِي حِجْرِي، ثُمَّ وَضَعْتُ رَأْسَهُ عَلَى وِسَادَةٍ، وَقُمْتُ أَلْتَدِمُ مَعَ النِّسَاءِ، وَأَضْرِبُ وَجْهِي.
(Musnad Ahmad: Hadith No-26348)
Translation:
It is narrated from Sayyidah Aisha (RA), she said: The Messenger of Allah (PBUH) passed away between my neck and my chest on the day of my turn. I did not wrong anyone in this regard. It was due to my foolishness and young age that the Messenger of Allah (PBUH) passed away while he was in my lap. Then I placed his blessed head on a pillow and I started crying along with the women and started striking my face.
Why didn’t they beat their chests?
Why didn’t they perform Matam with swords?
Why didn’t they perform Qama Zani (striking heads with blades)?
Did these personages not have love for the Holy Prophet (PBUH)?
(6): Do Shia gentlemen perform Matam every year on the death of the Holy Prophet (PBUH)? Because Matam is worship according to Shias, and according to some, Matam is the actual prayer. We invite Shia gentlemen to fear Allah Almighty, and whenever they speak, they should speak completely; do not mislead people by cutting out only what suits your purpose. Allah Almighty created us as Ashraful Makhlooqat (the noblest of creatures); if He willed, He could have created us among the animals too. For this reason, thank Allah. Allah Subhanahu Wa Ta’ala gave us the blessing of health, gave us a brain to think; for this reason, do not commit Kufr (ingratitude) of the blessing given by Allah by shedding your own blood.
May Allah grant us all the ability to walk on the truth and make us among those who are patient. May Allah Almighty save us from these useless rituals and innovations and grant us the ability to walk on the straight path. Ameen.
( And Allah Almighty knows best what is correct )
Reference: https://alfurqan.info/problems/1060
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