Chapter Four: Is Azadari against patience (sabr)?


The Nasibi Mullah states:

Haq Char Yaar:



Reply One – Overview of the verse

Our initial replies to these Nawasib are as follows:

  1. Azadari is not against the concept of patience. If weeping is against the concept of patience than why in Qur’an it is mentioned that weeping increases (earnest) humility.[Yusufali 17:109] They fall down on their faces in tears, and it increases their (earnest) humility.
  2. If Azadari is against patience then could this Nasibi Mullah translate the surrounding verses and prove his point.
  3. If Azadari is against patience than we would like to ask why Qur’an refers to the lengthy mourning of Prophet Yaqub (as) as ‘Perfect Patience’ (Sabr-e-Jameel), when he lost his eyesight and in fact nearly died?

Reply Two – The Meaning of Sabr in this verse

In his commentary of the verse (2:153) al Muhaddith Shah, Abdul Qadir Dehlavi wrote:

Here the actual meaning of ‘patience’ is to ‘stand fast’ because in the next verse, ‘Jihad’ has been discussed.


Allah (swt) is actually telling us to stand fast and firm during Jihad and this Nasibi is advancing the term Sabr as evidence for the prohibition of mourning, now shall we adhere to Allah (swt) or this Mullah?

The Deobandi Sects esteemed scholars Allamah Ashraf Ali Thanvi and Shah Abdul Qadir in their respective Tafseers gave a similar translation of the verse.

Here the translation of Shah Sahib is correct that no matter how arduous the war is, and no matter how many hardships are faced during the war, one should not flee the battlefield. So we come to know that the meaning of ‘patience’ also in this ayah is to stand fast and to run from battlefield is impatience. Therefore Allah (swt) is with those soldiers who don’t run from the battle, they are the ones who are truthful and righteous/Allah-fearing [Muttaqi] The runners are impatient people and they have no relation whatsoever with Allah (swt), truthfulness and Taqwa. Lest there be any doubt about the meaning of Sabr here, let us allow Saheeh al Bukharee to expand on the ‘Sabr’ of the Sahaba in this context:

We read in Sahih Bukhari ‘Fighting for the Cause of Allah (Jihad) Volume 4, Book 52, Number 205:

Narrated Ibn ‘Umar:
When we reached (Hudaibiya) in the next year (of the treaty of Hudaibiya), not even two men amongst us agreed unanimously as to which was the tree under which we had given the pledge of allegiance, and that was out of Allah’s Mercy. (The sub narrator asked Naf’i, “For what did the Prophet take their pledge of allegiance, was it for death?” Naf’i replied “No, but he took their pledge of allegiance for patience.”)

Sahih Bukhari Volume 4, Book 52, Number 86:

Narrated Salim Abu-An-Nadr:
‘Abdullah bin Abi Aufa wrote and I read what he wrote that Allah’s Apostle said, “When you face them (i.e. your enemy) then be patient.”

This tradition therefore leaves no doubt that Sabr in this verse means to maintain one’s position in battle, as is also attested in the Surah Aal-e-Imran:

YUSUFALI: “Yea, – if ye remain firm [Sabr], and act aright, even if the enemy should rush here on you in hot haste, your Lord would help you with five thousand angels Making a terrific onslaught.

We appeal to justice the narration of Sabr exploited by these Nasibi to apply to the Shi’a needs to be applied to the Sahaba first. Analyse any battle, Uhud, Khayber, Khunduq, Hunayn, where can firm footing be established? Did they adhere to this form of Sabr? If we analyse history it can be proved without a shadow of a doubt that they did not.

Sabr’ does not therefore serve as evidence on the prohibition of the Azadari, the mourners of Leader of the Youth of Paradise, Imam Husayn (as) are truthful and people of heaven and no doubt Allah (swt) is with the mourners because mourners are with the oppressed ones and the enemies of the oppressor, Allah (swt) who is “Aadil” will likewise be with the oppressed group.

Reply Three – Sabr carries multiple meanings

There are different types of Sabr:

  1. Patience in war; here the Sahaba acted in a manner that one finds difficulty in giving any similar example. We have the fleeing at Uhud and retreats in Khayber.
  2. Patience in the face of sins; Here the Salaf shone, rather than remain patient their Kingpins were the leaders when it came to the usurpation of Sayyida Fatima (as)’s legal rights, and the cursing of ‘Ali (as).
  3. Patience in times of strife; that has two conclusions, (a) failure to maintain patience in the face of strife is a major sin in the eyes of Allah (swt) (b) To recollect the suffering of the victim to eulogies, crying and chest beating is not impatience but rather are acts permitted under the Shariah.

Reply Four – Its isn’t compulsory to maintain Sabr against injustice

We read in Ahl’ul Sunnah’s esteemed work Tafseer Kabir Volume 9 page 10:

أن الصبر على قضاء الله تعالى واجب فأما الصبر على ظلم الظالمين ، ومكر الماكرين فغير واجب

“Keeping patience over Allah’s will is Wajib while keeping patience over the injustice and cunningness is not Wajib”.

Ahl’ul Sunnah’s great Tafseer Scholar Fakhrudeen Razi said patience in the face of injustice is not compulsory. Therefore when the Shi’a commemorate the injustices of the victims of Kerbala then why do these Nasibi keep demanding that we maintain Sabr?

Reply Five – It is permissible to relate your suffering

We read in a Sunni book namely ‘Nazhaat al Naazareen’ page 247:

“To relate one’s suffering provided there is no criticism against Allah (swt), does not contradict Sabr. Allah (swt) in the Qur’an praised his Prophet Yaqub even though he conveyed his sufferings”

Reply Six – The Sabr of Prophet Yusuf (as)

Allah (swt) reveals in Surah Yusuf, verse 84:

[Shakir] “And he turned away from them, and said: O my sorrow for Yusuf! and his eyes became white on account of the grief, and he was a repressor (of grief).”
Quran 12:84

‘Fahu Kazeem’ means the ‘one who absorbs the anguish’ but it is proved from the Qur’an that Prophet Yaqub (as) this in no way means that he fought off impulses to fight off his grief. He (as) always exhibited his grief both by his eyes and his tongue. Maulvi Ashraf Ali Thanvi has translated the word ‘Fahu Kazeem’ in this way that “Yaqub (as) used to be tormented within his heart” and that’s the translation based on rationality while the Qur’an also testifies this. The Qur’an reveals the discussion between Yaqub (as) and his sons in the following:

[Yusufali 12:85] They said: “By Allah! (never) wilt thou cease to remember Joseph until thou reach the last extremity of illness, or until thou die!”

This discussion revealed in the Qur’an proves that the intensity of Yaqub (as)’s grief was to the extent that his sons thought that Yaqub (as) would die on account of his anguish. The pain and agony that Yaqub (as) was confronted with seemed to be the one that is done in a loud voice:

“Alas, my grief for Joseph!”

When the sons commented on the mourning ritual of Yaqub (as), He replied:

[Shakir 12:86] He said: I only complain of my grief and sorrow to Allah, and I know from Allah what you do not know.

Verily, it is evident from the Qur’an that Yaqub (as) lamented to the extent that he not only lost his eyesight but also came close to death. Now the most important thing here is that even after such intense lamentation (Azadari) Allah (swt) called this mourning of Yaqub (as) as ‘Sabr e Jameel’ i.e Perfect Patience. Therefore, according to the Qur’an it becomes very clear that to be aggrieved in the exhibition of one’s anguish i.e. to perform Azadari isn’t against patience. Hence, the notion of Nasibis that the meaning of “Kazeem” is not to show the grief of one’s heart has been has no Qur’anic basis. Rather its meaning is to tolerate or to bear and which does not in any way prove evidence that mourning for Imam Husayn (as) is Haraam.

Another critical point that we can derive from this story is that the people who were the main cause of Yaqub (as)’s grief also turned out to be the critics on the Azadari of Yaqub (as)! Therefore readers can clearly conclude to which group the critics of Azadari should be counted!

Maulana Ashraf Ali Thanvi’s comments on Sabr

One of the most prestigious scholars of Deobandis, Maulana Ashraf Ali Thanvi writes:

“Weeping and to be distressed or aggrieved to any adversity does not abort patience and reward because it is from the natural instinct of a human being, as there is a hadith by Muslim that Prophet(s) came to see Sa`d bin Ibada (ra) and started weeping when He(s) found him unconscious. Watching the Prophet(s), the people who were present there also started to weep. The Prophet(s) said that ‘Allah (swt) does not send wrath for weeping or for aggrieving of the heart’, that means Allah (swt) sends wrath for complaining and making elegies against him.”
Translation of Holy Quran by Maulana Ashraf Ali Thanvi, Page 390, published by Malik Deen Mohammad & Sons, Lahore

The meaning of ‘Patience’ by Maulana Ashraf Ali Thanvi

In his commentary of Surah Yusuf, verse 84, Maulana Ashraf Ali Thanvi whilst discussing the ‘patience’ of Prophet Yaqub (as), notes that he (as) countered his sons’ criticisms of his mourning practise by stating:

“How will you teach me patience, the impatient is he who complains of the creation to the creator, while I say to Him who gave me this pain and I also know that this is my test, and I want to see at what stage it ends”

Tafseer By Maulana Shabir Ahmed Uthmani

The prominent Scholar of Ahle Sunnah, Maulana Shabir Ahmed Uthmani writes in his commentary of this verse:

“The old wound re-emerged by being confronted with a new wound and He screamed uncontrollably: “Alas, my grief for Yusuf!”

Now decide honestly don’t the old wound of Husayn (as)’s lovers re-emerge when our opponents try to prohibit the remembrance of Husayn (as) and criticize the Dhikr e Husayn (as)? Hence, if we show our grief by saying ‘Oh Husayn!’, or ‘Oppressed Husayn!’ than this is the adherence with the Sunnah of Prophet Yaqub (as) and to oppose this is to oppose the Sunnah of a rightful Prophet. Therefore the deniers of the Sunnah of a Prophet have no right to be called ‘Ahl’ul Sunnah.’

The explanation of word ‘Huzn’

If we ponder over the word “Huzn”, revealed in verse 84 of Surah Yusuf, we come to know that it is a term that incorporates many forms of expression such as to wail, cry, mourn and lament. The Huzn’ of Yaqub (as) was so intense and extreme according to Allah (swt) that it caused Prophet Yaqub (as) to lose his eyesight by weeping and nearly die. When we have such an extreme form of Azadari in the Qur’an then to all extent and purpose the discussion of chest beating, etc becomes almost insignificant, as you cannot compare chest beating to an act so extreme that it causes physical disability!

Let us cite an example:

Guests were given food and their appetites were fully satisfied.

The following actions were implemented to achieve this aim:

Food was served on the table. Many kinds of delicious drinks and food were served. The guests had their meal according to tradition Hosts carried out their functions as is the accepted custom.

There is no need to go into the minute details, the end result is clear that ‘food was eaten’, it is accepted that all the above acts are included to attain this final output.

Similarly, when Allah (swt) mentions the extreme grief of his Prophet (as)’s acts that left him blind and close to death then there remains no need to discuss the minor acts like that of chest beating. Our mourning rituals are not an iota of the Azadari of Prophet Yaqub (as). The act of mourning by an infallible Prophet of Allah (swt) in remembrance of his son is legitimate in the eyes of Allah (swt) and praised by Allah (swt) as it is the Sunnah of Prophet Yaqub (as).

Reply Seven – The impatience of Rasulullah (s) when mourning about Imam Husayn (as)

We read in Mishkat al Mabaeeh Volume 4 page 476 Hadeeth number 495:

“Umm Fadl reported that she went to the Apostle of Allah and said: ‘O Apostle of Allah! I have seen a horrible dream tonight. He said ‘And what is it?’ She said ‘It is terrible! He said ‘What is it?’ She said ‘I saw that a piece of your flesh has been cut off and placed in my lap’. The Apostle of Allah said, ‘You have seen good. If Allah wills, Fatimah will give birth to a son who will be in your lap’. Then Fatimah gave birth to Husayn and he was in my lap just as the Apostle of Allah had said. One day I went to the Apostle of Allah and placed him in his lap’ Thereafter his look was fixed to me when lo! His both eyes were shedding tears. I said ‘O prophet of Allah by mother and father, what is the matter with you? He said: Gabriel came and informed me that my followers will soon kill this son of mine. I said ‘He? He said ‘Yes’. He brought some earth to me out of his red earth”.

The verse of Sabr descended upon the Holy Prophet (s) and no one knew the meaning of Sabr better than him (s). He mourned the future suffering of his live grandson and this proves that mourning of the living is the Sunnah of the Prophet. That is, mourning for Husayn (as) is the Sunnah of the Prophet (s).

Ibn al Hashimi says:

true Muslims must not take part in the Shia rituals on the day of Ashura. Although we recognize that the death of Hussain (رضّى الله عنه) was a tragic event, it is a Bidah (evil innovation to Islam) to commemorate his death because the Prophet (صلّى الله عليه وآله وسلّم) did not do so. How could the Prophet (صلّى الله عليه وآله وسلّم) comemmorate his death when the Prophet (صلّى الله عليه وآله وسلّم) himself died many years before the death of Hussain (رضّى الله عنه)?

Ibn al Hashimi we suggest you looked carefully at the above cited reference, since it evidences that the Prophet (s) mourned the future suffering of his live grandson and this proves that mourning of the living is the Sunnah of the Prophet. That is, mourning for Husayn (as) is the Sunnah of the Prophet (s).

Reply Eight – Rasulullah’s impatience upon seeing Imam Husayn (as) fall

  1. Sunan al Nasai, Volume 3 Chapter 107 page 192
  2. Sahih Ibn Maja by Albaani, Volume 2 page 283
  3. Jami al Tirmidhi Volume 2 page 587

‘Buraidah narrated that the Prophet was giving a Sermon, at that point Hassan and Husayn came in. They were wearing a red dress and crawling and on account of their infancy they stumbled. Rasulullah (s) stopped his Sermon, got off the pulpit and lifted them and returned back to the pulpit. He said: ‘Allah said ‘{Your wealth and your children are only a temptation}’ I saw these two (walking and falling) and I lost my patience.”


Rasulullah (s) saw Imam Husayn (as) falling in the Mosque and was unable to maintain Sabr. When in 62 Hijri, 10th Muharam he (as) fell from his horse and horses trampled over his body, what sort of patience do you think the Prophet (s) maintained? Can we imagine how he would have felt at the sight of his grandson injured, strewn in arrows as he fell of his horse, awaiting his pending martyrdom? This Hadeeth clearly proves that to maintain Sabr at the suffering of Imam Husayn (as) is not good, otherwise Rasulullah (s) would not have said ‘I lost my patience’.The Prophet (s) aborted a sermon before a packed congregation and lifted Husain (as) and placed him on the pulpit, that proves he (s) could abandon the sermon and the pulpit but could never abandon Husayn (as) when he was hurt. Does his (s) act of raising Husayn (as) before the pulpit not evidence that his status is not one wherein he should be placed below the pulpit, nor should one seek to differentiate between the pulpit and Husayn (as)?

Reply Nine – Rasulullah lost his Sabr when witnessing the body of his slain uncle

For this evidence we have relied on the following esteemed Sunni works:

1. Madarij ul-Nabuwat, volume 2, page 576.
2. Seerat al Halabiya, (Udru Translation) Volume 2 Part 2 Page 206

“Ibn Mas’ud said that he never saw Holy Prophet (s) crying as much as he cried over his uncle Hamza. His Excellency stood near his uncle’s dead body and started crying and lamenting so loudly that he fainted. He was saying: Oh! Uncle of Allah’s Apostle, Oh! Allah’s lion, Oh! Prophet’s lion, Oh Hamza! The virtuous, Oh Hamza! The eliminator of the troubles, Oh Hamza! The eradicator of the Prophet’s enemies’.

From here it can is clear that how lamenting, mourning and excessive crying came to existence.”
Seerat e Halabiya, – Udru Translation – Volume 2 Part 2 Page 206

These Nawasib take on life is that one should remain unflinching in times of trouble and should not mourn at such suffering as this is a breach of Sabr stipulated in the Qur’an. If this is indeed the case, then what is their view on the actions of Rasulullah (s)? Rather than maintain Sabr he cried and lamented to such an extent that he lost consciousness? This proves that such actions do not violate the injunction to be patient, otherwise the Prophet (s) would never had participated in such a manner.

Reply Ten – Rasulullah (s) did not maintain Sabr upon the death of Ibraheem

We read in Sahih Bukhari Volume 2, Book 23, Number 390:

Narrated Anas bin Malik:
We went with Allah’s Apostle (pbuh) 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 (pbuh) 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, “The 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.”

Reply Eleven – Rasulullah (s) did not maintain Sabr at the death of his Uncle Abu Talib (as)

Shaykh Sibt Ibn Jauzi records in Tadhkira tul Khawwas page 6:

‘Ali narrates when news of the death of my father reached the Prophet (s), he began to cry profusely and he ordered that he would perform his Ghusl, burial rites and burial, may Allah send his blessings and mercy on him”.

Reply Twelve – The impatience of the Prophet (s) at the death of his grandfather

As evidence we shall rely on Ahl’ul Sunnah’s esteemed works

  1. Tareekh Khamees Volume 1 page 235
  2. Tadhkirat ul Khawwas al Ummah page 4

Umm Ayman narrates ‘I saw Rasulullah (s) as a child crying at the funeral of his grandfather Abdul Muttalib”.

Reply Thirteen – The impatience of Rasulullah (s) with regard to the sufferings of Maula Ali (as)

As evidence we shall rely on the following esteemed Sunni sources:

  1. Izalat ul Khifa, Volume 1 page 487
  2. Kanz al Ummal, Volume 6 page 408 min Qism al Fayl
  3. Riyadh al Nadira, Volume 3 page 234 Chapter al Salabeh
  4. Nur al Absar, page 79, Bab Manaqib ‘Ali
  5. Tareekh Baghdad, Volume 12 page 398, Dhikr Fayz ibn Wasiq
  6. Tadhkirat Khawwas al Ummah, page 27 Bab Saneeh
  7. Musnad Abi Y’ala, Volume 1 page 298
  8. Musnad al-Bazar, Volume 1 page 422
  9. Mu’ajam al-Kabir, by Tabarani, Volume 11 page 61
  10. Al-Kamil, by Ibn Uday, Volume 7 page 173
  11. Tarikh Damishq, Volume v42 page 322

All these books state:

Ali bin Abi Talib narrated: ‘While I was walking with Allah’s messenger (s) through the streets of Madina, we saw a garden and I said: ‘Oh Allah’s messenger, what a beautiful garden’. Allah’s messenger (s) said: ‘A better garden is awaiting for you in Paradise’. Then we passed through another one, thus I said: ‘Oh Allah’s messenger, what a beautiful garden’. Allah’s messenger said: ‘A better garden awaits you in Paradise’. We passed through seven gardens and about each of them I said: ‘What a beautiful garden’ and Allah’s messenger said to me ‘A better garden awaits you in Paradise’. Then when the streets became empty, Allah’s messenger (s) embraced me and began to cry profusely’. I asked: ‘O messenger of Allah, why are you crying?’ He said: ‘The hearts of the people bear hatred towards you that shall open up after my death’. I said: ‘Oh Allah’s messenger will my faith be safe?’ He (the prophet) said: ‘Yes your faith will be safe’.


Today’s Nasibi say that it is Bidah to cry for those that are alive. Maula ‘Ali (as) was alive and Rasulullah (s) was crying for the sufferings he had to endure in the future. We likewise mourn over the sufferings of Imam Husayn (as) since mourning for those who are alive is the Sunnah of the Prophet (s).

Rasulullah (s) lost his Sabr upon seeing the Sand of Karbala

We read in Fadhail Sahaba by Imam Ahmed, volume 2 page 965 Hadith 1357:

The Prophet (s) said: ‘An angel that has never visited me before, entered my house today and said to me: ‘This son of yours will be killed. If you wish, I can give you some soil from the earth wherein he shall die’. The Prophet (s) then said: ‘The angel brought to me soil that was red’’.

In the footnote we read:

The chain is Sahih. He (Ahmed bin Hanbal) has brought this Hadith in his Musnad as did al-Haythami in Majma al-Zawaid and has said: ‘Ahmed has recorded this Hadith and its narrators are Sahih and Tabarani has recorded this Hadith from Ayesha with a Sahih chain. And in Majma al-Zawaid it is mentioned: ‘Ahmed has narrated this as have Abi Ya’la and Tabarani and Bazzar and its narrators are all Thiqaat (truthworthy).
Fadhail Sahaba by Imam Ahmed, volume 2 page 965 Hadith 1357

Musnad Abi Ya’la Al-Musili, Volume 1 page 298 Hadith 363:

Abdullah ibn Naji narrated from his father who said: ‘I went with Ali, they faced Nainawa as they were going to the battle of Siffeen then Ali called out and said: ‘O Aba Abdullah, have patience, O Aba Abdullah have patience on the bank of the Euphrates’. I asked: ‘What do you mean by Aba Abdullah’? Ali replied: ‘One day I went into the room of the Prophet (s) whilst his (s) eyes were gushing with tears, I therefore asked of him: ‘O Prophet (s), has someone angered you? What makes your eyes gush with tears?’ He (s) replied: ‘Gabriel has just left me; he (Gabriel) told me that Hussain will be killed on the banks of the Euphrates river. Gabriel then said to him (s): ‘Shall I let you smell its soil (wherein Hussain will be killed)? I said: ‘Yes’. So Gabriel extended his hand and presented a handful of the soil and gave it to me, I was then unable to prevent my eyes from gushing into tears’’’.

Hussain Asad Salim said:

‘The chain is Hasan’. Haythmani has recorded it in Majma al-Zawaid. Ahmed also has narrated it as did Abu Ya’la and Bazzar and Tabrani and the narrators are Thiqaat (trustworthy).
Musnad Abi Ya’la Al-Musili, Volume 1 page 298 Hadith 363

The tradition can also be read in:
Sawaiq e Muhirqah, page 641

Reply Fourteen – Maula ‘Ali (as) did not deem Sabr at the death of the Prophet (s) to be a good thing

We read in Nahj ul Balagha the words of Maula ‘Ali page 207 [printed Egypt]:

“Ali said In relation to the death of the Prophet (s) ‘O Rasulullah (s), patience is a good thing, but patience at the time of your death is not a good thing, mourning is a bad thing but mourning at the time of your death is not a bad thing”.


We appeal to our readers. Rasulullah (s) had said, “Husayn is from me and I am from Husayn”, and Shah Abdul Aziz in the context of this hadith writes in Sirush Shahadhathayn,

“By attaining martyrdom Hassan and Husayn attained the rank of their grandfather”.

This reference sheds light on the fact that the martyrdom of Hassnain (as) was in reality the martyrdom of Rasulullah (s). Link this to the fact that Maula ‘Ali (as) said that Sabr at the time of Rasulullah’s death was not a good thing, hence mourning, reciting poetry and chest beating at the death of Imam Husayn (s) should not be deemed impatience!

Reply Fifteen – The comments of Maula ‘Ali at the grave of the Prophet (s)

We read in Tadhkirat ul Khawwas al Ummah, page 97:

“Shaybi narrates that ‘Ali approached the grave of the Prophet (s) and said ‘O Rasulullah (s) sadness [at your suffering] will never be bad and patience at your suffering is not a good thing”.


We ask those who bark about the prohibition of mourning to look in their own books and see the mourning of their fourth Khalifa. Perhaps these people who claim that to adhere to every action of the Sahaba is correct should take into account the words of the Prophet (s) “Ali is with the Qur’an and the Qur’an is with ‘Ali”. Hence when Maula ‘Ali referred to mourning then the Qur’an also deems this to be the case and such mourning is truthful.

Reply Sixteen – The impatience of Maula ‘Ali (as) at the death of Sayyida Fatima (as)

We read in Nahjul Balagha page 182:

“Ali said regarding Fatima’s death “O Rasulullah (s) my patience in regards to the torment of your daughter has run out”

Reply Seventeen – Maula Ali (as)’s mourning at the deaths of Hamza (ra) and Sayyida Fatima (as)

Shiekh Abdul Haq writes:

“It is narrated that after the pagans had left, the Muslims came to the battlefield and started finding their martyrs. Holy Prophet (s) said: “Where is my uncle, where is Hamza[ra]”, Hadhrat Ali e Murtada started finding him, when he reached the corpse of Hamza[ra] and saw his condition and state, he started weeping, and returned to the Holy Prophet (s) inorder to let him know about the incident.”
Madarij un Nabuwat, Volume 2, page 209

We also read in Ahl’ul Sunnah’s esteemed work Muruj al Dhuhab, Volume 3 page 297:

“When Sayyida Fatima died Ali mourned and cried profusely”.

The Qur’an may well have references about Sabr, yet that individual about whom the Prophet (s) said “Ali is with the Qur’an and the Qur’an is with ‘Ali” had no knowledge of these verses! These Nasibi deem it important to maintain sabr in sufferings and cite a weak Shi’a Hadeeth in this connection. Have these Nasibis not come across this tradition wherein the Imam refers to his own mourning?

Reply Eighteen – Hazrat Bilal (ra)’s lamentation on hearing the news of Sayyida Fatima (as)’s death

Shiekh Abdul Haq Dehalvi writes in his esteemed work Madarij un Nabuwat:

Hadhrat Bilal [ra] was one of those who had migrated to Syria, a few months had passed by, and one night Hadhrat Bilal had the privilege of seeing Holy Prophet (s) in his dream wherein he said:

“O Bilal! Why are you being cruel to us? Why don’t you come for our pilgrimage?” Hadhrat Bilal woke up after that and left for Medina the very moment. In the meantime Sayyeda Fatima [ra] had passed away, after he had asked Hadhrat Imam Hasan [ra] and Hadhrat Imam Hussein [ra] about Sayyeda Fatima [ra], Hadhrat Bilal started to cry and cried excessively, then said:

“O beloved of the Prophet! By God, how quickly did you go and meet your father.”
Madarij un Nabuwat, volume 2, page 755 published in Karachi

Reply Nineteen – Maula ‘Ali lost his Sabr when visiting Kerbala

We read in Ahl’ul Sunnah’s authority work ‘Sawaiqh al Muhriqa’ page 115:

“Ali was making his way to Sifeen and stopped at Kerbala and asked ‘What is the name of this land?’ The people said ‘this land is called Kerbala, upon hearing this he began to cry so profusely that the ground became wet with water”.


Was Maula ‘Ali (as) ignorant of the verse on patience and the Hadeeth on Sabr?

Reply Twenty – The three Khalifas lack of ‘Sabr’ at the death of the Prophet (s)

We are relying on Ahl’ul Sunnah’s esteemed work ‘Nazhat al Nazareen’ page 293 by Shaykh Abdul Malik, the Khateeb of Jamaah Umawi:

“When the Prophet died the reactions of the people were different. Umar became mad at the death of the Prophet (s) and Uthman and Abu Bakr’s eyes were filled with tears”

Reply Twenty One – Mourning Imam Husayn (as) gives us Sabr

For the Shi’a of Maula Ali (as) mourning our slain Imam teaches us about the true definition of Sabr. If patience in the face of trials and tribulations is incumbent on us all, then we see no greater example of Sabr than Imam Husayn (as) in Karbala, who remained patient in the face of untold afflictions and tragedies. When we experience tragedies in our lives our minds focus to the tragedy of Karbala, we mourn our Imam (as) and by doing so we forget about any personal tragedies such as the bereavement of parents, siblings or offspring. Remmebering the tragedy of Karbala eases our personal pain and gives us patience, since my recollecting this tragedy we realise that the heartache that the troubles that we face are not an iota compared to that experienced by Imam Husayn (as) and his women folk.


Tell us! Were the three Khalifas ignorant of the verses about patience? If so why were their eyes filled with tears?

If crying at suffering is a bad thing and patience needs to be adopted in such situations then what Fatawa should we apply to these “three close friends” of the Prophet? One becomes mad, the other two shed tears; why did they oppose the order of patience set out in the Qur’an? If our critics see no problem with this reference then why are they opposed when the Shi’a shed tears at the suffering of Imam Husayn (as) and his followers? It becomes clear that their enmity is only with the family of the Prophet (s) and they are affiliated with those Imams who through various means sought to silence discussion about the martyrdom of Imam Husayn (as).

Reply Twenty Two – Uthman lost his visual sense when the Prophet (s) died

We read in Tabaqat ibn Sa’ad, Volume 2 page 312:

قال سمعت عثمان بن عفان يقول توفي رسول الله صلى الله عليه و سلم فحزن عليه رجال من أصحابه حتى كاد بعضهم يوسوس فكنت ممن حزن عليه فبينا أنا جالس في أطم من آطام المدينة وقد بويع أبو بكر إذ مر بي عمر فلم أشعر به لما بي من الحزن

Abdullah bin Amro bin Aas narrated that Uthman bin Afan said: ‘When Allah’s messenger (pbuh) passed away, some men among his companions were bereaved until they were closed to get scruple and I was also among those bereaved ones. While I was sitting in a house in Madina, Abu Bakr was chosen as Caliph, Umar walked passed me, but my distress was such that I did not even know that he passed by”.

Reply Twenty Three – Ayesha’s request for mourning at the death of her brother

We read in Ahl’ul Sunnah’s esteemed work Tareekh Abu’l Fidah, Volume 1 page 179:

ولما بلغ عائشة قتل أخيها محمد جزعت عليه وقنتت في دبر كل صلاة تدعو على معاوية وعمرو بن العاص وضمت عيال أخيها محمد إِليها ولما بلغ علياً مقتله جزع عليه

“When the news of her brothers death reached Ayesha she mourned at his suffering and after praying she would curse Mu’awiya and Amr ibn Aas. When the news of Muhammad’s murder reached Ali he also mourned”.

Those Nasibi Mullahs who in this day and age insist that chest beating, reciting couplets and crying are against the Shariah should contemplate the actions of Ayesha at the death of her brother. Ayesha asked for the mourning of her slain brother Muhammad. If such an act is Bidah then its founder was Ayesha. If the brother of Ayesha dies then asking for mourning is permissible, yet when the Shi’a mourn over the suffering of the family of the Prophet their act is Haraam!

Reply Twenty Four – Abu Bakr’s loss of Sabr upon the death of the Prophet (s)

We read in Ahl’ul Sunnah’s authority work Musnad Imam Azam page 179 on the events at the time of the death of the Prophet (s):

“Abu Bakr said ‘O Woe is me, my back has been broken”

Was the first Khalifa of Ahl’ul Sunnah ignorant of the Qur’anic verse on Sabr? If it was permissible for Abu Bakr to abandon sabr at the death of Rasulullah (s) then the Shi’a can likewise abandon sabr at the martyrdom of the Prophet (s)’s grandson.

Reply Twenty Five – Ayesha lost her Sabr and tried to commit suicide

Sahih Bukhari, Bab al Nikah Volume 7, Book 62, Number 138:

Narrated al-Qasim:
A’isha said that whenever the Prophet intended to go on a journey, he drew lots among his wives (so as to take one of them along with him). During one of his journeys the lot fell on ‘A’isha and Hafsa. When night fell the Prophet would ride beside ‘A’isha and talk with her. One night Hafsa said to ‘A’isha, “Won’t you ride my camel tonight and I ride yours, so that you may see (me) and I see (you) (in new situation)?” ‘A’isha said, “Yes, (I agree.)” So ‘A’isha rode, and then the Prophet came towards ‘Ayesha’s camel on which Hafsa was riding. He greeted Hafsa and then proceeded (beside her) till they dismounted (on the way). ‘A’isha missed him, and so, when they dismounted, she put her legs in the Idhkhir and said, “O Lord (Allah)! Send a scorpion or a snake to bite me for I am not to blame him (the Prophet).

If today’s Nawasib mock the Shi’a for not maintaining Sabr, preferring to indulge in acts of self-harm, then they should know that the intention of the Shi’a is at no point to cause loss of life. Compare our intention to that of Ayesha. Rather than maintain Sabr, she lost it completely and wanted to kill herself!

Reply Twenty Six – Weeping for the dead is not against patience

In this connection we have the actual comments of Abdul Hamid Ghazzali In his esteemed work, Ihya ul Uloom Adeen” Volume 4, page 126, Translation by Maulana Nadeem Al Waajdi Fazil Deobandi, Published in Karachi

“Weeping for the dead is not against patience”.


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