this is english translation of article from brother ismail deobandi, you can read it here and see the scans as well

i will not be translating it word to word, but just that what is important


so, we start with this narration of ibn saad (2/201) in which we find that matam of ayesha. ibn saad narrates with chain from arwa bin zubair that ayesha said that holy prophet died and at that time, his head was in my lap. i then, placed his head on a pillow and stood up and started shouting in such a way that i was hitting my chest. the narration wordings are as follows

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
الطبقات الکبری// جلد2// صفحہ201// طبعہ دارالکتب العلمیہ بیروت۔

this narration mentions matam of ayesha, however, sanad of this narration is daif due to mohammad bin umar al waqidi. he is matrook though counted as a historian, but that does not make him as thiqa. and his narrations cannot be presented for arguments

ibn hajar writes


محمد بن عمر بن واقد الأسلمی الواقدی المدنی القاضی نزیل بغداد، متروک مع سعة علمه من التاسعة۔

تقریب التھذیب// جلد2// صفحہ117// طبعہ قدیمی کتب خانہ

so, this narration cannot be used alone for the sake of arguments. but we will present another narration which is authentic

ahmad bin hanbal and abu ya’ala take this narration from ibn ishaq in which ayesha says that i placed the head of holy prophet asws on pillow, and stood up and started hitting my chest and face. the wordings of narration are

” و قمت ألتدم مع النساء و أضرب وجهي ”

المسند للأحمد//رقم الحدیث 26226//جلد18//صفحہ199//طبعہ دارالحدیث قاہرہ مصر
المسند لأبی یعلی الموصلی//رقم الحدیث 4586//جلد8//صفحہ63//طبعہ دارالمامون للتراث

since the narration has been taken from ibn ishaq, we see the original narration from him

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

السيرة النبوية لأبن اسحاق//جلد2//صفحہ713//

ANALYSIS OF CHAIN

1- yahya bin ibaad

Ibn ishaq took this narration from yahya bin ibaad. he is from 5th category of narrators, and is thiqa/trustworthy. nisai, abu daood, tirmidhi, ibn maja took narrations from him. ibn hajar and dhabi termed him thiqa

so dhabi said


يحيي بن عباد بن عبد الله بن الزبير عن جده و أبيه و عنه هشام بن عروة و ابن اسحاق ۔ ثقة

الکاشف//جلد2//صفحہ480//طبعہ دارالکتب العلمیہ بیروت

and ibn hajar said

يحيي بن عباد بن عبد الله بن الزبير بن العوام المدنی ثقة من الخامسة
تقریب التھذیب//جلد2//صفحہ306//طبعہ قدیمی کتب خانہ


2- ibaad bin abdullah bin zubair

he is the last narrator, he was judge of mecca in era of his father. he is a narrator from third category. and thiqa. bukhari, muslim, abu daood, nisai, tirmidhi, ibn maja and others have took narrations from him. dhabi said for him


عباد بن عبد الله بن الزبير بن العوام : عن زید بن ثابت و عائشة و عدة، وعنه ابنه يحيي و ابن عمه هشام کان کبیر القدر ولی القضاء أبيه
۔
الکاشف//جلد1//صفحہ466//طبعہ دارالکتب العلمیہ بیروت

and ibn hajar wrote for him

عباد بن عبد الله بن الزبير بن العوام : کان قاضی مكة زمن أبيه و خليفته اذا حج، ثقة من الثالثة
تقریب التھذیب//جلد1//صفحہ467//طبعہ قدیمی کتب خانہ

author of the book, ibn ishaq

nisai, abu daood, tirmidhi, ibn maja took narrations from him. there is some disagreement in regards to him. some consider him narrations to be sahih, where as others consider his narrations to be hasan. like we find dhabi saying


محمد بن اسحاق بن یسار أبوبكر : کان صدوقا من بحور العلم و له غرائب في سعة ما روی تستنکر و اختلف فی الاحتجاج به و حديثه حسن و قد صححه جماعة مات سنة احدی و خمسین و قیل سنة اثنتين

الکاشف// جلد2// صفحہ219// طبعہ دارالکتب العلمیہ بیروت

and ibn hajar wrote for him that he is sudooq/truthful but does tadless

محمد بن اسحاق بن یسار أبو بكر المطلبی، مولاھم، المدنی، نزیل العراق، امام المغازی، صدوق، یدلس
تقریب التھذیب// جلد2// صفحہ54// طبعہ قدیمی

however, this narration clearly says that he heard it. and that makes this narration free from any effect from the charge of tadless on him

it must also be kept in mind that any jarah/criticism on ibn ishaq stands no ground in the light of arguments given in favour for him by greats like
ali bin madaini, ibn hajar, dhabi, ibn haban etc

also, the narration has been termed sahih by sheikh ahmad shakir in his takhreej of musnad ahmad, and sheikh hussein saleem asad in his takhreej of musnad abu ya’ala.

المسند للاحمد// جلد18// صفحہ199// طبعہ دارالحدیث قاہرہ مصر
المسند لأبي يعلی// جلد8// صفحہ62، 63//طبعہ دارالمامون للتراث

however, some people have termed his narration to be hasan, like sheikh shoaib ul arnawut and sheikh albani in their works

المسند للاحمد// جلد43// صفحہ369// طبعہ مؤسسة الرسالة
ارواء الغلیل// جلد7// صفحہ86// طبعہ المکتب الاسلامی

so, in either case, whether sahih or hasan, it can be used for the sake of argument

GRAMMATICAL RESEARCH AND EXPLANATION OF ألتدم مع النساء

Now, we come to this aspect.

al-tadam (التدام), is having the root in al-ladam ( اللدم). and ladam means slapping. or that hitting with such a heavy thing which produces voice
but if al-ladam is taken from the baab ifi’aal (” باب افتعال “), that is al-tadam (” التدام “); then it means when women do matam on face or chest on dead body

therefore, ibn manzoor writes in his dictionary

اللدم : اللطم و الضرب بشئ ثقیل یسمع وقعه و التدم النساء اذا ضربن وجوههن في المآتم ۔۔۔۔۔۔۔۔۔۔۔۔۔ و التدام النساء : ضربھن صدورھن و وجوھھن فی النیاحة
لسان العرب// جلد12// صفحہ265// طبعہ داراحیاء التراث العربی

when women hit their chest while doing noha (reciting sad poetry for dead one), that is called “al tadam”. famous scholar of grammar, mohammad bin yaqoob fairozabadi writes while supporting sayings of ibn manzoor

اللدم : اللطم و الضرب بشئ ثقیل یسمع وقعه ۔۔۔۔۔۔۔۔۔۔۔۔ والتدم : اضطرب، والمرأة ضربت صدرھا فی النیاحة
القاموس المحیط// صفحہ1168// طبعہ دارالکتب العلمیہ بیروت

ibn jauzi writes under al-ladam while quoting abu ubaid that when someone dies, at that time, al tadam is attributed to women, that means hitting face of chest at death of someone, like we see in hadeeth of ayesha when al-tadam was attributed to her
his original arabic wordings are


و قال أبو عبيد : اللدم جمع لادم، و النساء یلتدمن علی الانسان اذا مات، فی حدیث عائشة : فقمت ألتدم ، قال اللیث : اللدم : ضرب المرأة صدرھا و وجھھا
لغات الحدیث// جلد2// صفحہ321// طبعہ دارالکتب
العلمیہ بیروت

ibn athir also quoted narration of ayesha under al-ladam, and took the meanings in sense of matam

he writes

اللدم بالتحریک : الحرم، جمع لادم، لأنهن يلتدمن عليه اذا مات، و الالتدام : ضرب النساء وجوھھن فی النیاحة ۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔ ومنه حديث عائشة : قبض رسول اللہ و ھو فی حجری ثم وضعت رأسه علی وسادة و قمت ألتدم مع النساء و أضرب وجهي
النهاية فی غریب الحدیث و الأثر//جلد4//صفحہ212//طبعہ دارالکتب العلمیہ

we have given explanation of al tadam from authentic books of grammar, and that clarifies that it is in meaning of matam. though it covers hitting face as well, but the wordings of narration mention face separately. so we will take the meaning in sense of striking on chest, simply called matam

let us give final touch by giving explanation of wahid uz zaman


قبض رسول اللہ و ھو فی حجری ثم وضعت رأسه علی وسادة و قمت ألتدم مع النساء و أضرب وجهي
حضرت عائشہ فرماتی ہیں آنحضرت کی روح میری گود میں قبض ہوئی پھر میں نے آپ کا سر ایک تکیہ پر رکھدیا اور دوسری بیویوں کے ساتھ لگی ” ماتم ” کرنے، منہ پیٹنے ۔

لغات الحدیث// جلد4// صفحہ31// طبعہ میر محمد کتب خانہ

ayesha says that soul of holy prophet asws was taken in my house, so i placed his head on a pillow, and started doing matam along with other women and hitting/slapping (my) face

TEHREEF BY ALBANY?

albany took this narration from ahmad, but he quotes it with these words

وقمت ” أندب مع النساء ” وأضرب وجهي

ارواء الغلیل// جلد7// صفحہ86// طبعہ المکتب الاسلامی

we have already seen that the words are

ألتدم مع النساء ”

and we have explained it as well, but albany used these words which mean “doing noha (reciting sad poetry for dead) and crying loudly, but of such quality which does not include matam and striking

why did he do this? well, i have no clue

but we do know that this narration puts spiritual sons of ayesha in huge trouble,
calling mata a bida’a or sin, would put this allegation on ayesha

and naturally, they will try to their best, to defend her

with this, my translation of thread completes, may allah bless brother ismail deobandi, and give him strength to serve masoomen asws

please keep me in prayers

khakpa-e-azadaran-e-syed-ush-shuhada

slave of ahlubait

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