Usually in month of Moharram, Shias are criticized for Matam (self beating) & Noha (Wailing). Claims are made that if you even cry, this goes against “patience”.

Though in Quran Allah says in Surat Yousaf

  1.          وَتَوَلَّىٰ عَنْهُمْ وَقَالَ يَا أَسَفَىٰ عَلَىٰ يُوسُفَ وَابْيَضَّتْ عَيْنَاهُ مِنَ الْحُزْنِ فَهُوَ كَظِيمٌ

            And he turned away from them, and said: “How great is my grief for Joseph!” And his eyes became white with sorrow, and he fell into silent melancholy.

Interestingly, narrations are presented from Sahih Bukhari and Muslim as if they are Hujjat/Proof upon Shias. For example, this Narration is often quoted

1294 – حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا زُبَيْدٌ اليَامِيُّ، عَنْ إِبْرَاهِيمَ، عَنْ مَسْرُوقٍ، عَنْ عَبْدِ اللَّهِ رَضِيَ اللَّهُ عَنْهُ، قَالَ: قَالَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «لَيْسَ مِنَّا مَنْ لَطَمَ الخُدُودَ، وَشَقَّ الجُيُوبَ، وَدَعَا بِدَعْوَى الجَاهِلِيَّةِ»

Holy Prophet (asws) said: He who slaps the cheeks, tears the clothes and follows the tradition traditions of Days of Ignorance, is not from us

(Sahih Bukhari, 2/81)

Let’s see those who slapped their cheeks

In surat Dhariyat, we find

  1.          فَأَقْبَلَتِ امْرَأَتُهُ فِي صَرَّةٍ فَصَكَّتْ وَجْهَهَا وَقَالَتْ عَجُوزٌ عَقِيمٌ

Then his (Ibrahim’s) wife came up in great grief, and she struck her face and said: An old barren woman!

What will be her status?

And it wont stop just on her. There is a narration in Musnad Ahmad

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

Ayesha says:- When Holy Prophet (asws) died, He was in my house, so I placed his head on a pillow, and did “al-Tadam” with women, and slapped/struck my face

This narration has been authenticated by Sheikh Hamza Ahmad Zain[i], Sheikh Shoaib al-Arnawut[ii] and Sheikh Hussein Saleem Asad[iii]. So the chain is authentic in view of Scholars of AhluSunnah

What is al-Tadam? Ibn Atheer writes in his al-Nihaya fi Ghareeb-ul-Hadeeth wa al-Athar, 4/245

والالْتِدَام: ضَرْب النِّسَاءِ وُجوهَهُنّ فِي النِّياحة

Al-TAdam: Striking of face by women while doing Noha

Abu Tahir Mohammad bin Yaqoob al-Feroz Abadi writes in his al-Qamoos al-Moheet, page 1157

Striking of Chest while doing Noha is al-Tadam

Arabic text is

 ضَرَبَتْ صَدْرَها في النِّياحَةِ

So we find Matam and Noha from Ayesha.

But this was not the only occasion mentioned in books of AhluSunnah. We find another occasion too.

Tibri writes with chain of authentic narrators[iv] in his Tareekh, 3/423

حَدَّثَنِي يُونُسُ، قَالَ: أَخْبَرَنَا ابْنُ وَهْبٍ، قَالَ: أَخْبَرَنَا يُونُسُ بْنُ يَزِيدَ عَنِ ابْنِ شِهَابٍ، قَالَ: حَدَّثَنِي سَعِيدُ بْنُ الْمُسَيِّبِ، قَالَ: لَمَّا تُوُفِّيَ أَبُو بَكْرٍ رَحِمَهُ اللَّهُ أَقَامَتْ عَلَيْهِ عَائِشَةُ النَّوْحَ، فَأَقْبَلَ عُمَرُ بْنُ الْخَطَّابِ حَتَّى قَامَ بِبَابِهَا، فَنَهَاهُنَّ عَنِ الْبُكَاءِ عَلَى أَبِي بَكْرٍ، فَأَبَيْنَ أَنْ يَنْتَهِينَ، فَقَالَ عُمَرُ لِهِشَامِ بْنِ الْوَلِيدِ: ادْخُلْ فَأَخْرِجْ إِلَيَّ ابْنَةَ أَبِي قُحَافَةَ، أُخْتَ أَبِي بَكْرٍ، فَقَالَتْ عَائِشَةُ لِهِشَامٍ حِينَ سَمِعَتْ ذَلِكَ مِنْ عُمَرَ: إِنِّي أُحَرِّجُ عَلَيْكَ بَيْتِي فَقَالَ عُمَرُ لِهِشَامٍ: ادْخُلْ فَقَدْ أَذِنْتُ لَكَ، فَدَخَلَ هِشَامٌ فَأَخْرَجَ أُمَّ فَرْوَةَ أُخْتَ أَبِي بَكْرٍ إِلَى عُمَرَ، فَعَلاهَا بِالدِّرَّةِ، فَضَرَبَهَا ضَرَبَاتٍ، فَتَفَرَّقَ النَّوْحُ حِينَ سَمِعُوا ذَلِكَ

Sa’eed bin Musaib narrates that when Abu Bakr died, Ayesha arranged Noha for Him. Umar came to her house, and Stopped her from crying over Abu bakr. But they refused. So Umar told Hisham bin Walid: Enter in house, and expel daughter of Abu Qahafa and sister of Abu Bakr. Ayesha told Hisham when she heard this from Umar: I forbid you to enter my house. Umar told Hisham: Enter, I give you the permission. So Hisham entered and took Um Farwa, sister of Abu Bakr to Umar. Umar took lash and hit her many times. Hearing this, women doing Noha moved away.

Similar narration is also present in Tabaqat Ibn Sa’ad, 3/156

Scholars for AhluSunnah have termed This Chain authentic too. This includes greats like Ibn Hajr[v] and Sayooti[vi].

So Ayesha not only did Noha at time of death of Holy Prophet, rather performed it on death of Abu Bakr too. Not to forgt, at time of death of Prophet (asws), she did al-Tadam.

Interestingly, in their attempts to attack shias, Some sunnis present this narration from Sunan Abi Daood, 3/193

3128 – حَدَّثَنَا إِبْرَاهِيمُ بْنُ مُوسَى، أَخْبَرَنَا مُحَمَّدُ بْنُ رَبِيعَةَ، عَنْ مُحَمَّدِ بْنِ [ص:194] الْحَسَنِ بْنِ عَطِيَّةَ، عَنْ أَبِيهِ، عَنْ جَدِّهِ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ، قَالَ: «لَعَنَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ النَّائِحَةَ وَالْمُسْتَمِعَةَ

Abu Saeed Khidri narrates that Holy Prophet cursed those women who do Noha or listen to it.

Though Albani weakened this chain, yet their Fatwa website claims (Screen shot give at the end of Article).

یہ بھی رسول اللہ صلی اللہ علیہ وسلم سے ثابت ہے کہ آپ نے نوحہ کرنے والی اور نوحہ سننے والی پر لعنت فرمائی ہے

This is proven from Holy Prophet that He cursed those ladies who do Noha or hear it

We have already talked about those who did Noha, now let us see those who heard it.

عن أمِّ سلمةَ أنها سمعتِ الجنَّ تنوحُ على الحسينِ بنِ عليٍّ

Umm Salma says that I heard Jins doing Noha on Hussain bin Ali

Haithmi mentions it in Majma-uz-Zawaid, 9/199, and said

رواه الطبراني ورجاله رجال الصحيح

Narrated by Tabarani, and Its Narrators are narrators of Saheeh

Ibn Kathir mentioned in al-Bidaya wa al-Nihaya, 6/236, and termed it Saheeh

Abdullah bin Zafar termed it Saheeh in al-Matalib-ul-A’lia, 16/190-191

Similar narration is mentioned for Hazrat Maimoona. Haithmi mentions in Majma, 9/199

وعن ميمونة قالت‏:‏ سمعت الجن تنوح على الحسين بن علي ‏، رواه الطبراني ورجاله رجال الصحيح

Maimoon said that I heard Jins doing Noha on Hussin Bin Ali. Tabarani mentioned it and its narrators are narrators of Saheeh

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FOOTNOTES:-

[i] Research of Musnad Ahmad, Sheikh Hamza Ahmad Zain termed the Chain Saheeh/Authentic in His research, 18/199

[ii] Sheikh Shoaib al-Arnawut termed it Hasan in his research upon Musnad Ahmad, 43/369

[iii] And Sheikh Hussain Saleem Asad termed the Chain of Musnad Abu Ya’la, 8/63, as Hasan; and the chain of Musnad Ahmad as Saheeh.

[iv] Younas bin Abdul A’la is trustworthy, and His narrations are present in Saheeh Muslim

Abdullah bin Wahab is also trustworthy, and His narrations are present in Saheeh Bukhari and Muslim.

Younas bin Yazeed is also trustworthy, and His narrations are present in Saheeh Bukhari and Muslim.

Zuhri is also trustworthy, and His narrations are present in Saheeh Bukhari and Muslim.

And same is the status of Sa’eed bin Musaib. Yahya ibn Ma’een says about him

أَصَحُّ الْمَرَاسِيلِ مَرَاسِيلُ سَعِيدِ بْنِ الْمُسَيِّبِ

Most Authentic Mursal narrations are the Mursal Narrations of Sa’eed bin Musaib

(Ma’rifat U’loom al-Hadeeth, Hakim, page 26 ;& Tahreer I’lm-ul-Hadeeth, Abdullah bin Yousaf, 2/932 who termed chain of this statement as Saheeh)

Dhabi writes in Sair A’laam un-Nabala, 4/221

هَذَا حَدِيْثٌ مُرْسَلٌ، وَمَرَاسِيْلُ سَعِيْدٍ مُحْتَجٌّ بِهَا.

This narration is Mursal, but Mursal narrations of Sa’eed can be used for proving/argument.

On next page, he writes

قَالَ أَحْمَدُ بنُ حَنْبَلٍ، وَغَيْرُ وَاحِدٍ: مُرْسَلاَتُ سَعِيْدِ بنِ المُسَيِّبِ صِحَاحٌ.

Ahmad bin Hanbal and many others said that Mursal Narrations of Saeed bin Musaib are authentic.

[v] Ibn Hajr writes in Fath-ul-Bari, 5/74, while commenting on a similar narration

وصله بن سعد في الطبقات بإسناد صحيح من طريق الزهري عن سعيد بن المسيب قال لما توفي أبو بكر أقامت عائشة عليه النوح

Ibn Sa’ad mentions in al-Tabaqat with authentic chain from Zuhri—Saeed bin Musaib that when Abu Bakr died…..

[vi] Sayooti took this Narration from Ibn Rahwiya, and termed It Saheeh. He mentions in Jami’i-ul-Hadeeth, 18/94

11612 عن سعيد بن المسيَّب قَالَ : ( لَمَّا مَاتَ أَبُو بَكْرٍ رَضِيَ اللَّهُ عَنْهُ بُكِيَ عَلَيْهِ ، فَقَالَ عُمَرُ : إنَّ رَسُولَ اللَّهِ قَالَ : إنَّ المَيِّتَ يُعَذَّبُ بِبُكَاءِ الْحَيِّ ، فَأَبَوْا إلاَّ أَنْ يَبْكُوا ، فَقَالَ عُمَرُ رَضِيَ اللَّهُ عَنْهُ لِهِشَامِ ابْنِ الْوَلِيدِ : قُمْ فَأَخْرِجِ النِّسَاءَ فَقَالَتْ عَائِشَةُ رَضِيَ اللَّهُ عَنْهَا : أُخْرِجُكَ ، فَقَالَ عُمَرُ : ادْخُلْ فَقَدْ أَذِنْتُ لَكَ فَدَخَلَ فَقَالَتْ عَائِشَةُ : أَمُخْرِجِيَّ أَنْتَ يَا بُنَيَّ فَقَالَ : أَمَّا لَكِ ، فَقَدْ أَذِنْتُ لَكِ ، فَجَعَلَ يُخْرِجُهُنَّ امْرَأَةً امْرَأَةً وَهُوَ يَضْرِبُهُنَّ بِالدِّرَّةِ حَتّي خَرَجَتْ أُمُّ فَرْوَةَ وَفَرَّقَ بَيْنَهُنَّ ) . ( ابن راهويه وهو صحيح )

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