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40 Ahadith on Azadari

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Hadith 24:

Imam Sadiq (A.S.) said:

After the news of the martyrdom of Ja'far Ibn Abi Talib (A.S.) and Zaid Ibn Harithah reached the Holy Prophet (S.A.W.), whenever he entered his house, he would weep profusely for them and say: " They used to converse with me and were intimate with me and (now) both of them have departed together".

Man La Yahdhuruhu al‑Faqih, vol. 1, pg. 177

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Hadith 25:

Imam Sadiq (A.S.) said:

The breath of one who is aggrieved upon the injustice and oppression subjected to us, is tasbeeh (glorification of Allah), and his grief for us, is i'baadat (worship of Allah) and his concealing our secrets, is jihad in the path of Allah.

The Imam (A.S.) then added: This tradition ought to be written in gold.

Amaali al‑Shaikh al‑Mufid, pg. 338.

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Hadith 26:

Imam Sadiq (A.S.) said:

Allah has appointed to the grave of Imam Husain (A.S.), four thousand anguished and grief‑stricken angels, who weep over him (and shall continue to do so) up to the Day of Judgment.

Kamil al‑ziyaraat, pg. 119.

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Hadith 27:

Imam Redha (A.S.) said (to Rayyan Ibn Shabib):

O' Son of Shabib! If you have to cry over something, then do so over Husain Ibn 'Ali (A.S.) for surely, he was slaughtered in the manner in which a ram is slaughtered.

Bihar al Anwar, vol. 94, pg. 286.

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Hadith 28:

Imam Redha (A.S.) said:

He who sits in a gathering in which our affairs (and our path and aims) are discussed and revived, his heart shall not die on the day (Day of Judgment) when hearts shall die (of fear).

Bihar alAnwar vol 4 pg. 178.

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Hadith 30:

Imam Redha (A.S.) said:

O' Son of Shabib! Should you weep for Husain (A.S.) in the measure that tears roll down your cheeks, Allah would forgive all the sins committed by you, whether they be the great sins or the small sins and whether they be meagre or immense.

Amali Saduq, pg. 111.

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Hadith 31:

Imam Redha (A.S.) said (to Ibn Shabib):

O' Son of Shabib! If it makes you happy (and you desire) to be with us in the elevated ranks of paradise, then be sad in our grief and happy at our happiness.

Wasaail al‑Shiah, vol. 14 pg. 502.

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Hadith 32:Imam Redha (A.S.) said:One who refrains from seeking his (worldly) desires on the day of A'ashura, Allah shall grant him his desires of this world and the hereafter. Wasaail al Shiah, 14, pg. 504,

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Hadith 33:

Imam Sadiq (A.S.) said:

The zaair (pilgrim) of Imam Husain (A.S.) turns back (from his pilgrimage) such that not a single sin remains upon him.

Wasaail al‑Shia'h, vol 14, pg. 412

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Hadith 34:

(Regarding someone who goes for pilgrimage to the shrine of Imam Husain (A.S.)), Imam Sadiq (A.S.) said:

One who weeps for Imam Husain (A.S.), surely, the Imam (A.S.) observes him and seeks forgiveness for him and requests his holy fathers to (also) seek forgiveness for him.

Bihar al‑Anwar vol. 44, pg. 181

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Hadith 35:

The Holy Prophet (S.A.W.) (said to H. Fatimah (A.S.)):

On the Day of Judgment, you shall intercede for the ladies and I shall intercede for the men; every person who has wept over the tragedy of Husain (A.S.), we shall take him by the hand and lead him into Paradise.

Bihar al‑Anwar vol. 94 pg. 192,

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Hadith 36:

A'bdullah Ibn Sinaan says:

I arrived in the presence of my master, Imam Sadiq (A.S.) on the day of A'ashura and found him pale and grief‑stricken, with tears streaming from his eyes like falling pearls.

Mustadrak al‑ Wasail, vol 6, pg, 279.

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Hadith 37:

The Holy Prophet (S.A.W.) said:

(On the Day of Judgment, a group would be seen in the most excellent and honourable of states. They would be asked if they were of the Angels or of the Prophets. In reply they would state): "We are‑neither Angels nor Prophets but of the indigent ones from the ummah of Muhammad (S.A.W.)". They would then be asked: "How then did you achieve this lofty and honourable status?" They would reply: "We did not perform very many good deeds nor did we pass all the days in a state of fasting or all the nights in a state of worship but yes, we used to offer our (daily) prayers (regularly) and whenever we used to hear the mention of Muhammad (S.A.W.), tears would roll down our cheeks".

Mustadrak al‑Wasail, vol 10, pg. 318.

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Hadith 38:

Imam Sadiq (A.S.) said:

He (Imam Husain) sees those, who come to his shrine and he knows them by their names, their father's names and their ranks in the eyes of Allah, The Mighty, The Glorious, better than you know your own children!

Wasaail al Shiah vol 14, pg. 411.

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Hadith 39:

Imam A'li (A.S.) said to Ibn A'bbas:

(Once when he happened to pass by Kerbala), Isa (A.S.) sat down and began to weep. His disciples who were observing him, followed suit and began weeping too, but not comprehending the reason for this behaviour, they asked him: "O' Spirit of God! What is it that makes you weep?" Isa (A.S.) said: "Do you know what land this is?" The disciples replied: "No." He then said: "This is the land on, which the son of the Prophet Ahmad (S.A.W.) shall be killed.

Bihar al Anwar vol 44 pg. 252.

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SALAM YA ALI MADAD CAN ANY ONE OF YOU SHARE SOME AHADEES FROM SUNNI BOOKS LIKE BHUKARI OR MUSLIM ABOUT AZDARI AND MATAMDARI .... I WILL GLAD TO HAVE THEM THANKS YA ALI MADAD

WSALAM, MALIK HASSAN ALI

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AOA

Could any of u please provide me with authentic ahadith and sayings of our Imams and justify the act of matam, zanjeer zani? Is it permissible in Islam? Did any of the Prophets, our Imams performed this act?

Please reply soon as I'm flooded with ahadith given to me by my sunni friends which says it's not permissible at all and was disliked by Prophet(PBUH) always.

i couldn't read all the ahadith posted in this thread due to shortage of time..read only 8 i think n uptil here i don't find anybody encouraging matam.

Please guide.

JazakAllah Khair.

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Hey, my name is Andy am from Manchester and i really wanted to know more about Islam as it says am an atheist so could you please tell me which section to follow am really confused and i want to become a Muslim!???

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Please someone reply..Its kinda urgent.

Use the search function on SC.

Also go look on www.al-islam.org. Search for Shia Encyclopedia.

Matam is a mustahib thing, not even wajib. Why are you having them discuss this with you? Why don't you talk to them about the wrong wudhu they do, the wrong salat, the ignorance to Imamat, the wrong fasting that Sunnis do, the wrong salat times they do and so on? Its all in Quran.

Hey, my name is Andy am from Manchester and i really wanted to know more about Islam as it says am an atheist so could you please tell me which section to follow am really confused and i want to become a Muslim!???

This is not the right forum to convert. Find a good masjid or read the Islamic Library www.al-islam.org to learn more about Islam.

Edited by Waiting for HIM

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Hadith 25:

Imam Sadiq (A.S.) said:

The breath of one who is aggrieved upon the injustice and oppression subjected to us, is tasbeeh (glorification of Allah), and his grief for us, is i'baadat (worship of Allah) and his concealing our secrets, is jihad in the path of Allah.

The Imam (A.S.) then added: This tradition ought to be written in gold.

Amaali al‑Shaikh al‑Mufid, pg. 338.

What does concealing the secrets of the Ahlulbayt (as) mean?

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Hey, my name is Andy am from Manchester and i really wanted to know more about Islam as it says am an atheist so could you please tell me which section to follow am really confused and i want to become a Muslim!???

Hi brother please check out my links in my signature! Especially the lectures by Hassanain Rajabali on youtube

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Please someone reply..Its kinda urgent.

In the Name of Allah, the Beneficent, the Merciful

In this article, insha Allah, we will be examining an issue that Nawasib have over-exploited, especially during the Ashura periods: Matam. They do not want people to weep for Imam al-Husayn (عليه السلام). We will be examining some of their arguments on this. But the main reason for this article is their objection to the adoption of Matam during mourning processions for the Holy Imam (عليه السلام). Matam includes processes of self-harm, such as chest-beating, beating of the face and similar activities. Nawasib argue that Matam in all its ramifications is a heritage of paganism. In this article, we will be presenting authentic Sunni Hadiths showing Aisha, daughter of Abubakr, doing Matam! That would be a huge shut-up to these Nawasib! WEEPING FOR THE DEAD

There are several Sunni Hadiths in the Sunni sources, narrated mainly by Umar and his son, forbidding weeping for the dead. For instance, Imam Muslim records:

'Abdullah b. 'Umar reported that the Messenger of Allah (may peace be upon him) said:

The dead is punished because of the lamentation of the living.

Sahih Muslim, Book 4, Number 2025

And:

Abu Burda narrated on the authority of his father that when 'Umar was wounded Suhaib uttered (loudly in lamentation): O brother! Upon this 'Umar said: Suhaib, did you not know that the Messenger of Allah (may peace be upon him) said:" The dead is punished because of the lamentation of the living"?

Sahih Muslim, Book 4, Number 2019

Al-Bukhari too records:

Narrated 'Abdullah bin 'Umar:

Sad bin 'Ubada became sick and the Prophet along with 'Abdur Rahman bin 'Auf, Sad bin Abi Waqqas and 'Abdullah bin Masud visited him to enquire about his health. When he came to him, he found him surrounded by his household and he asked, "Has hedied?" They said, "No, O Allah's Messenger." The Prophet wept and when the people saw the weeping of Allah's Messenger (p.b.u.h) they all wept. He said, "Will you listen? Allah does not punish for shedding tears, nor for the grief of the heart but he punishes or bestows His Mercy because of this." He pointed to his tongue and added, "THE DECEASED IS PUNISHED FOR THE WAILING OF HIS RELATIVES OVER HIM." 'Umar used to beat with a stick and throw stones and put dust over the faces (of those who used to wail over the dead).

Sahih al-Bukhari, Volume 2, Book 23, Number 391

Umm al-Muminin Aisha however indicated that both Umar and his son did NOT transmit the Prophet’s (صلى الله عليه وآله وسلم) words accurately. Muslim again records:

'Amra daughter of 'Abd al Rahman narrated that she heard (from) 'A'isha and made a mention to her about 'Abdullah b. 'Umar as saying: The dead is punished because of the lamentation of the living. Upon this 'A'isha said: May Allah have mercy upon the father of 'Abd al-Rahman (Ibn 'Umar). He did not tell a lie, BUT HE FORGOT OR MADE A MISTAKE. The Messenger of Allah (may peace be upon him) happened to pass by a (dead) Jewess who was being lamented. Upon this he said: They weep over her and she is being punished in the grave.

Sahih Muslim, Book 4, Number 2029

And:

Hisham narrated on the authority of his father that it was mentioned to 'A'isha that Ibn 'Umar had narrated as marfu' hadith from the Messenger of Allah (may peace be upon him) that the dead would be punished in the grave because of the lamentation of his family for him. Upon this she said: HE (IBN 'UMAR) MISSED (THE POINT). The Messenger of Allah (may peace be upon him) had (in fact) said: He (the dead) is punished for his faults or for his sins, and the members of his family are wailing for him now.

Sahih Muslim, Book 4, Number 2027

And:

Narrated 'Abdullah bin 'Ubaidullah bin Abi Mulaika:

When 'Umar was stabbed, Suhaib came in weeping and saying, "O my brother, O my friend!" (on this 'Umar said to him, "O Suhaib! Are you weeping for me while the Prophet said, "The dead person is punished by some of the weeping of his relatives?" Ibn Abbas added, "When 'Umar died I told all this to Aisha and she said, 'May Allah be merciful to Umar. By Allah, Allah's Messenger did not say that a believer is punished by the weeping of his relatives. But he said, Allah increases the punishment of a non-believer because of the weeping of his relatives." Aisha further added, "The Quran is sufficient for you (to clear up this point) as Allah has stated: 'NO BURDENED SOUL WILL BEAR ANOTHER'S BURDEN.' " (35.18). Ibn Abbas then said, "Only Allah makes one laugh or cry." Ibn Umar did not say anything after that.

Sahih al-Bukhari, Volume 2, Book 23, Number 375

We see slight contradictions even in Aisha’s own narration of the hadith! She stated that this is the correct transmission of the hadith:

They weep over her and she is being punished in the grave.

Then, she offers another transmission of the same hadith:

Allah increases the punishment of a non-believer because of the weeping of his relatives.

The verse that she herself quoted, Qur’an 35:18, shows that the second version cannot be correct. Rather, only the first can.

There are certainly Sunni Hadiths that state that the Prophet (صلى الله عليه وآله وسلم) himself did WEEP for the dead. Al-Bukhari records:

Narrated Jabir bin ‘Abdullah:

When my father was martyred, I lifted the sheet from his face AND WEPT and the people forbade me to do so BUT THE PROPHET DID NOT FORBID ME. Then my aunt Fatima began weeping and the Prophet said, “It is all the same whether you weep or not. The angels were shading him continuously with their wings till you shifted him (from the field).”

Sahih al-Bukhari, Volume 2, Book 23, Number 336

And:

Narrated Anas bin Malik: We went with Allah’s Apostle (p.b.u.h) to the blacksmith Abu Saif, and he was the husband of the wet-nurse of Ibrahim (the son of the Prophet), Allah’s Apostle took Ibrahim and kissed him and smelled him and later we entered Abu Saif’s house and at that time Ibrahim was in his last breaths, and the eyes of Allah’s Apostle (p.b.u.h) 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, “These 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.”

Sahih al-Bukhari, Volume 2, Book 23, Number 390

There is also proof that the Prophet (صلى الله عليه وآله وسلم) wept for his mother who died decades before, a fact that significantly weakens the Nasibi claim that weeping for the dead cannot take place after three days (this is to refute Shiites who weep for Imam al-Husayn (عليه السلام) after more than a thousand years). Imam Muslim records:

Abu Huraira reported: The Apostle of Allah (may peace be upon him) visited the grave of his mother AND HE WEPT, and moved others around him to weep, and said: I sought permission from my Lord to beg forgiveness for her but it was not granted to me, and I sought permission to visit her grave and it was granted to me. So visit the graves, for that makes you mindful of death.

Sahih Muslim, Book 004, Number 2130

According to this Sunni Hadith, the Prophet (صلى الله عليه وآله وسلم) and his Sahabah (رضي الله عنهم) wept for a pagan woman decades after her death. Why then do these Nawasib wail when we weep for the grandson of the Prophet (صلى الله عليه وآله وسلم) who was martyred by the founder of the Salafi sect?

MATAM

This is where the bigger crisis rests for the Nawasib. Imam Ahmad ibn Hanbal in his Musnad, vol. 6, p. 274, Number 26391 (edited by al-Arnaut) records that Aisha said:

ان رسول الله صلى الله عليه وسلم قبض وهو في حجري ثم وضعت رأسه على وسادة وقمت ألتدم مع النساء واضرب وجهي

Allah’s Apostle died in my lap. I then placed his head on a pillow AND STARTED DOING ILTIDAM with the other women AND I BEAT MY FACE.

Shaykh al-Arnaut says:

إسناده حسن من أجل ابن إسحاق

Its chain is hasan on account of Ibn Ishaq

Abu Ya’la has also recorded this same report in his Musnad, vol. 8, p. 63, Number 4586 (edited by Husayn Salim Asad). Husayn Salim Asad says about it:

إسناده حسن

Its chain is hasan.

Shaykh al-Albani has also recorded the report in his Irwa al-Ghalil, vol. 7, p. 86 (see also http://islamport.com/d/1/alb/1/3/32.html?zoom_highlightsub=%22%C3%D9%E1%E3+%DD%ED%E5+%C3%CD%CF%C7%22) :

وأخرج أحمد ( 6 / 274 ) من طريق ابن إسحاق قال : حدثني يحيى بن عباد ابن عبد الله بن الزبير عن أبيه عباد قال : سمعت عائشة تقول : ( مات رسول الله صلى الله عليه وسلم بين سحري ونحري وفي دولتي لم أظلم فيه أحدا فمن سفهى وحداثة سنى أن رسول الله صلى الله عليه وسلم قبض وهو في حجري ثم وضعت رأسه على وسادة وقمت أندب مع النساء وأضرب وجهى

As regards its authenticity, he also states:

إسناده حسن

Its chain is hasan.

Ibn Sa’d has equally documented the incident in his al-Tabaqat al-Kubra, vol. 2, p. 261:

أخبرنا محمد بن عمر حدثني عبد الله بن عبد الرحمن بن يحنس عن زيد بن أبي عتاب عن عروة عن عائشة قالت توفي رسول الله صلى الله عليه وسلم بين سحري ونحري وفي دولتي ولم أظلم فيه أحدا فعجبت من حداثة سني أن رسول الله صلى الله عليه وسلم قبض في حجري فلم أتركه على حاله حتي يغسل ولكن تناولت وسادة فوضعتها تحت رأسه ثم قمت مع النساء أصيح وألتدم وقد وضعت رأسه على الوسادة وأخرته عن حجري

Al-Dhahabi in his Tarikh al-Islam, vol. 1, p. 154 records that Aisha also WEPT apart from performing iltidam:

وقال يونس عن ابن إسحاق : حدثني يحيى بن عباد عن أبيه عن عائشة قالت : مات رسول الله صلى الله عليه وسلم وهو بين سحري ونحري وفي بيتي وفي يومي لم أظلم فيه أحدا فمن سفاهة رأيي وحداثة سني أن رسول الله صلى الله عليه وسلم مات في حجري فأخذت وسادة فوسدتها رأسه ووضعته من حجري ثم قمت مع النساء أبكي وألتدم . الالتدام : اللطم

Muhammad Husein Haykal also records what happened when the Prophet (صلى الله عليه وآله وسلم) died:

The women, however, were still BEATING THEIR FACES and CRYING at Muhammad’s house, a sure sign that Muhammad had really died. Yet, here in the mosque, ‘Umar was still proclaiming that Muhammad had not died.

Muhammad Husein Haykal, The Life of Muhammad [transl. Ismail Ragi A. al-Faruqi] (London, the UK: Shorouk International; 1983), p. 505

We know that Aisha wept and beat her face in mourning. But what then is iltidam?

Well, according to the classical Arabic dictionary, Lisan al-Arab, vol. 12, p. 539, iltidam means to beat the chest:

اللَّدْمُ ضرْبُ المرأَةِ صَدْرَها

Now, this is the complete picture. When the Prophet died, Aisha wept, beat her face and beat her chest in mourning!

This is Matam per excellence. Yet, Aisha is one of their greatest scholars. Why do these Nawasib wail when they see Shiites doing the same thing for Imam al-Husayn (عليه السلام)?

Does this have anything to do with their hatred of Imam al-Husayn (عليه السلام)?

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