Mourning for Imam Hussain(a): Evidence from Sunni Sources

Mourning for Imam Hussain (a): Its Legitimacy Based on Prophetic Tradition

Abstract:

Ibn Taymiyyah and his extremist followers claim that mourning the death of loved ones and holding mourning ceremonies for Imam Hussain (a) is not only impermissible but also an innovation (bid’ah) and forbidden (haram), leading to polytheism (shirk). However, the Prophetic tradition (Sunnah) proves otherwise.

As evidenced by Sunni sources, mourning the death of loved ones is permissible. There are numerous instances where the Prophet Muhammad (pbuh) wept over the death of his loved ones, including his mother Aminah, his son Ibrahim, his uncle Hamza, his cousin Ja’far Tayyar, and the martyrs of Mu’tah.

Moreover, numerous narrations from the Prophet’s wives and companions indicate that he predicted the martyrdom of Imam Hussain (a), wept over it, and established the tradition of mourning for the martyr of Karbala.

Therefore, the claim that mourning for Imam Hussain (a) and the martyrs of Karbala is an innovation is baseless. Many Islamic scholars from various schools of thought have rejected Ibn Taymiyyah’s beliefs and those of his extremist associates, labeling them as deviants from Islam.

Keywords: Mourning, Imam Hussain (a), Islamic Schools of Thought, Sunni, Ibn Taymiyyah, Bid’ah.

Introduction

 Mourning and weeping for the martyr Imam Abi Abdullah al-Hussain (a) is not only permissible in all Islamic schools of thought but is also considered commendable and even recommended, accompanied by divine reward. It signifies the unwavering belief of the Islamic Ummah in the Ahl al-Bayt (the Prophet’s family). This matter is evident and accepted among the followers of the Ahl al-Bayt (a) and Shias of all three major branches (Twelver Shia, Zaidi, and Ismaili) without any doubt or ambiguity. It is also accepted among Sunni followers of all four major schools of thought (Shafi’i, Hanafi, Maliki, and Hanbali). However, some Salafis who align themselves with one of the Sunni schools of thought have taken a negative stance towards mourning for Imam Hussain (a) and even weeping for loved ones. They not only reject it but consider it an innovation in religion, and may even excommunicate those who believe in mourning, accusing them of polytheism. However, the official Sunni schools of thought have not expressed such an extremist and negative stance and often share the same belief with the followers of the Ahl al-Bayt (a) on this issue.

For instance, Ahmad ibn Hanbal, the leader of the Hanbalis, narrated in a Sahih (authentic) hadith from Rabi’ ibn Mundhir: “Rabi’ ibn Mundhir narrated from his father that Husayn ibn Ali (a) used to say: ‘Whoever sheds a tear for us or a drop of tear falls from his eyes for us, Allah will grant him Paradise.'” [1]Similar narrations have been reported from the leaders of other Sunni schools of thought.

However, some Salafis, relying on certain unauthentic and even fabricated narrations, have cast doubt on mourning for Imam Hussain (a), the martyrs of Karbala, and other Imams and members of the Ahl al-Bayt (a). Some, like Ibn Taymiyyah and his followers, have gone further and labeled it an innovation in Islam.

Although their extremist and false viewpoint stems from their Kharijite ideology and has caused discord among the Islamic Ummah, lacking any basis or foundation, this library-based research article will endeavor to cite and examine the Sunnah of the Prophet (pbuh) regarding weeping, mourning, and holding mourning ceremonies for loved ones from authentic Sunni sources. It aims to prove the falsehood of the views held by Ibn Taymiyyah and Wahhabis who oppose the Ahl al-Bayt (a).

It is worth noting that in authentic Shia sources, particularly hadiths narrated from the Ahl al-Bayt (a) and the Imams, there are numerous instances that indicate the recommendation and emphasis of the Prophet (pbuh) and the Imams on mourning for Imam Hussain (a) or the permissibility of weeping for loved ones. However, none of them will be cited here; only instances from Sunni sources will be presented.

The Claim of Mourning being an Innovation

Among Islamic scholars (both Shia and Sunni), Ibn Taymiyyah was the first to claim, based on certain narrations, that mourning for Imam Hussain (a) and any form of mourning and lamentation for the dead is forbidden and an innovation in religion. He attacked the followers of the Ahl al-Bayt (a) for holding mourning ceremonies for the martyrs of Karbala and made false accusations against them.

After him, his student Ibn Qayyim al-Jawziyya also expressed animosity towards the followers of the Ahl al-Bayt (a) and accused them of polytheism. Following him, Muhammad ibn Abd al-Wahhab, the founder of Wahhabism, and his followers and like-minded individuals followed the same path and unjustly spread numerous false statements.

For instance, Ibn Taymiyyah stated in his book Minhaaj al-Sunnah: “Among their (Shias’) foolish acts is holding mourning ceremonies and lamenting for someone who was killed many years ago. It is known that if such an act (mourning) is done for someone who was killed or died a natural death, it is among the things that Allah and His Messenger have forbidden. It is established in the Sahih (authentic hadith) that the Prophet (pbuh) said: ‘He is not from us who slaps his cheeks, tears his clothes, and calls with the call of the Jahiliyyah (pre-Islamic period of ignorance).'”[2]

He further added in the same book: “And Satan, due to the killing of Husayn (may Allah be pleased with him), introduced two innovations to the people: the innovation of grief and lamentation on the day of Ashura, including slapping cheeks, screaming, weeping, expressing thirst, reciting elegies, and what it leads to, such as cursing the predecessors, and including those who have no sin with the sinners, until the early predecessors are cursed, and the news of his (Husayn’s) massacre is read, much of which is false. The intention of those who initiated this was to open the door of sedition and division among the Ummah; for this is neither obligatory nor recommended according to the consensus of Muslims. Rather, expressing grief and lamentation for past calamities is among the greatest things that Allah and His Messenger have forbidden. Similarly, the innovation of expressing joy and happiness.”[3]

He stated in his book al-Sunnah wa al-Bid’ah: “Thus, an ignorant and oppressive group, either atheist hypocrites or misguided deviants, have emerged who show allegiance to him (Husayn, may Allah be pleased with him) and the Ahl al-Bayt, taking the day of Ashura as a day of mourning, grief, and lamentation, and displaying the symbols of Jahiliyyah, such as slapping cheeks, tearing clothes, and mourning like the mourning of Jahiliyyah.”[4]

He certainly has other derogatory remarks about the uprising and martyrdom of Imam Hussain (a), mourning for him, and also towards Shias and followers of the Ahl al-Bayt (a), which need not be mentioned here. These statements alone clearly reveal his Kharijite beliefs.

Muhammad ibn Abd al-Wahhab (the founder of Wahhabism), following his mentor Ibn Taymiyyah, said: “Among the ugly acts of these Rafidah (Shias) is that they take the day of Husayn’s (may Allah be pleased with him) death as a day of mourning, abandoning adornment, displaying grief, gathering mourners, weeping, creating images of Husayn’s (may Allah be pleased with him) grave, decorating it, circumambulating it in the streets, and crying out, ‘Ya Husayn!’ They excessively indulge in this, committing forbidden extravagance. All of this is bid’ah.”[5]

Response to the Claim of Mourning being an Innovation

This false claim and intellectual fallacy propagated by the enemies of the Ahl al-Bayt (a) can be refuted from various perspectives. Due to the limited scope of this article, only the perspective of the Prophetic Sunnah, which is accepted by all Islamic schools of thought and groups, will be addressed here.

In the life of the Prophet (pbuh) and his actions and sayings, there are numerous instances where he wept over the death of his loved ones or advised others to weep and mourn. These instances can be categorized into two groups: first, his Sunnah regarding the death of loved ones and those who have passed away; second, regarding the martyrdom of Imam Hussain (a) and the martyrs of Karbala. These will be presented in two separate sections as follows:

A. The Prophet’s (pbuh) Weeping over the Death of Loved Ones:

Weeping and mourning for the loss of loved ones is a natural act stemming from the intensity of human love for the deceased and reflects the emotional bond between individuals. It should not be conflated with disbelief or polytheism. It is stated in Tarikh al-Madinah that when the Prophet (pbuh) wept at the grave of his mother Aminah bint Wahb in Abwa’, some criticized him for weeping. The Prophet (pbuh) responded, “I was overcome with the same tenderness that a child feels for his parent, and that is what made me cry.”[6] In other words, it is an emotional and human matter.

Yes, if it is out of ingratitude, dissatisfaction, or blasphemy towards Allah, it is forbidden and leads to apostasy or atheism. However, this applies regardless of whether one weeps or not. In any case, if a person expresses ingratitude or blasphemy, they commit a forbidden act and it leads to their departure from the religion, and it has nothing to do with weeping.

In the life of the Prophet (pbuh), there are several instances where he wept over the natural death or martyrdom of his loved ones and made others weep. Here are some examples:

1. Weeping over the Loss of his Mother:

In Sahih Muslim, Musnad Ahmad, Sunan Abi Dawud, Sunan al-Nasa’i, Sunan Ibn Majah, and many other authentic Sunni sources, this narration is reported from Abu Hurayrah that the Prophet (pbuh) visited the grave of his mother in Abwa’, wept profusely, and made his companions and those around him weep.

In Sahih Muslim, it is narrated as follows: “Abu Hurayrah said: ‘The Prophet (pbuh) visited the grave of his mother, so he wept and made those around him weep.'”[7]

In Mustadrak al-Hakim, it is stated: “The Prophet (pbuh) visited the grave of his mother (Aminah bint Wahb in Abwa’) accompanied by a thousand veiled (warriors). He had never been seen weeping as much as he did that day.” Al-Hakim al-Naysaburi added at the end of the hadith: “This is a Sahih hadith according to the conditions of the two Shaykhs (Bukhari and Muslim), and they did not include it in their collections.”[8]

Ibn Shabah al-Numayri also narrated this incident as follows: “When the Prophet (pbuh) conquered Mecca (upon returning from Mecca), he came to the sanctuary of a grave and sat by it, and the people sat around him. He appeared as if he was addressing someone, then he stood up weeping. Umar ibn al-Khattab, who was among the boldest towards him, approached him and said: ‘May my father and mother be sacrificed for you, O Messenger of Allah! What made you cry?’ He said: ‘The grave of my mother. I asked Allah for permission to visit it, and He granted me permission. I asked Him for forgiveness for her, but He did not grant me permission. So I remembered her and stood by (her grave) and wept.’ I have never seen a day where there was more weeping than that day.”[9]

Ibn Sa’d also narrated: “When the Messenger of Allah (pbuh) passed by Abwa’ during the Umrah of Hudaybiyyah, he said: ‘Indeed, Allah has granted Muhammad permission to visit the grave of his mother.’ So the Messenger of Allah (pbuh) went to it, repaired it, and wept by it, and the Muslims wept because of the weeping of the Messenger of Allah (pbuh). He was asked about it, and he said: ‘Her mercy overcame me, so I wept.’“[10]

Based on these narrations, the weeping of the Prophet (pbuh) and his companions at Abwa’ by the grave of his mother Aminah bint Wahb is an undeniable historical fact.

2. Weeping over the Martyrdom of Hamza ibn Abd al-Muttalib (a):

The Prophet (pbuh) wept profusely over the martyrdom of his uncle Hamza ibn Abd al-Muttalib (a) and, upon returning from the Battle of Uhud to Medina, urged the people to mourn for him and the martyrs of Uhud. Sunni historians have mentioned this in their historical sources, such as al-Isti’ab, Asad al-Ghabah, al-Isabah, Tarikh Ibn al-Athir, in various expressions. Here are some of them:

Abdullah ibn Mas’ud narrated: “We never saw the Messenger of Allah (pbuh) weeping more intensely than his weeping over Hamza. He placed him in the direction of the Qiblah, then stood by his funeral and wept aloud until he fainted, saying: ‘O uncle of the Messenger of Allah! O lion of Allah! O lion of the Messenger of Allah! O Hamza! O doer of good deeds! O Hamza! O remover of hardships! O protector! O defender of the Messenger of Allah!’“[11]

It is also mentioned in al-Tabaqat al-Kubra by Ibn Sa’d, al-Maghazi by al-Waqidi, Musnad Ahmad, and other important Sunni books: “And the Messenger of Allah (pbuh) passed by the houses of the Ansar from the Banu Abd al-Ashhal and Banu Zafar, and he heard the weeping and lamentations over their slain. The eyes of the Messenger of Allah (pbuh) overflowed with tears, and he wept. Then he said: ‘But Hamza has no one to weep for him.’ When Sa’d ibn Mu’adh and Usayd ibn Hudayr returned to the houses of the Banu Abd al-Ashhal, they ordered their women to restrain themselves and then go and weep for the uncle of the Messenger of Allah (pbuh).‘ From then on, whoever wanted to weep over their dead would first weep and lament for Hamza ibn Abd al-Muttalib (a) and then for their own dead.”[12]

3. Weeping over the Martyrdom of Ja’far Tayyar (a):

Authentic Sunni sources report the weeping of the Prophet (pbuh) over the martyrdom of Ja’far ibn Abi Talib (a), known as Ja’far Tayyar, in the Battle of Mu’tah. For instance, it is mentioned in Asad al-Ghabah, narrated by Aisha: “When the news of Ja’far’s death came, we recognized grief on the face of the Messenger of Allah (pbuh). It is narrated that when the news of Ja’far’s martyrdom reached the Messenger of Allah (pbuh), he entered upon his wife Asma’ bint Umays and offered her condolences. Fatimah entered while weeping and saying: ‘Alas, my uncle!’ The Messenger of Allah (pbuh) said: ‘Indeed, the weepers should weep for the likes of Ja’far.’“[13]

Al-Baladhuri also reported this incident as follows: “When the news of Ja’far’s martyrdom reached him, the Messenger of Allah (pbuh) entered upon Asma’ bint Umays and offered her condolences. Fatimah (a) entered upon her weeping and saying: ‘Alas, my uncle!’ The Messenger of Allah (pbuh) said: ‘Indeed, the weepers should weep for the likes of Ja’far.’ Then he returned to his family and said: ‘Prepare food for the family of Ja’far, for they have been preoccupied from themselves.’ He embraced Abdullah ibn Ja’far, wiped his head while his eyes were shedding tears, and said: ‘O Allah, grant Ja’far successors in his offspring in the best way You have granted successors to any of Your righteous servants.’“[14]

4. Weeping for the Martyrs of Mu’tah:

The Battle of Mu’tah took place in the 8th year of Hijra in the Levant region under the command of the Prophet (pbuh) to repel the aggression and mischief of forces affiliated with the Roman Empire. In that unequal battle, three commanders were martyred in succession: Zayd ibn Harithah, Abdullah ibn Rawahah, and Ja’far ibn Abi Talib.

The Prophet (pbuh) and other companions wept over their martyrdom. This event is documented in numerous Sunni sources. For instance, it is mentioned in Sahih al-Bukhari: “Anas (may Allah be pleased with him) reported that the Prophet (pbuh) announced the martyrdom of Zayd, Ja’far, and Ibn Rawahah to the people before the news reached them. He said: ‘Zayd took the banner and was struck, then Ja’far took it and was struck, then Ibn Rawahah took it and was struck.’ (His eyes were shedding tears) ‘Until the sword of Allah took the banner and Allah granted them victory.'”[15]

In Sunan al-Bayhaqi, the same narration is mentioned, and at the end, Anas ibn Malik added: “He (the Prophet) continued narrating to the people while his eyes were shedding tears.”[16]

5. Weeping over his Son Ibrahim (a):

In the 8th year of Hijra, Allah blessed the Prophet (pbuh) with a son from Maria al-Qibtiyya in Medina. He named him Ibrahim. However, this beloved son passed away in the 10th year of Hijra at the age of sixteen months, or eighteen months according to some narrations. This plunged the Prophet (pbuh) and his Ahl al-Bayt into grief and mourning, and the Prophet wept over his demise to the extent that it drew objections from some companions.

This incident is narrated in Sahih al-Bukhari, Sahih Muslim, Sunan Abi Dawud, and Sunan Ibn Majah from Anas ibn Malik.

Sahih al-Bukhari reports: “Anas ibn Malik (may Allah be pleased with him) said: ‘We entered with the Messenger of Allah (pbuh) upon Abu Sayf, the wet nurse of Ibrahim (peace be upon him). The Messenger of Allah (pbuh) took Ibrahim, kissed him, and smelled him. Then we entered upon him after that while Ibrahim was struggling for his life. The eyes of the Messenger of Allah (pbuh) began to shed tears. Abd al-Rahman ibn Awf said to him: ‘And you too, O Messenger of Allah?’ He said: ‘O son of Awf, it is mercy.’ Then he followed it with another (statement), saying: ‘The eye sheds tears, and the heart grieves, but we do not say except what pleases our Lord. And indeed, we are saddened by your separation, O Ibrahim.’“[17]

In Sunan al-Nasa’i, this incident is narrated as follows: “Salamah ibn al-Azraq said: ‘I heard Abu Hurayrah say: ‘A person from the family of the Messenger of Allah (pbuh) died, so the women gathered and wept over him. Umar stood up forbidding them and driving them away. The Messenger of Allah (pbuh) said: ‘Leave them alone, O Umar, for indeed the eye sheds tears, and the heart is afflicted, and the time (of death) is near.’“[18]

In Sunan Ibn Majah, it is stated: “Anas ibn Malik said: ‘When Ibrahim, the son of the Prophet (pbuh), passed away, the Prophet (pbuh) said to them: ‘Do not shroud him in his shrouds until I look at him.’ So he came to him, leaned over him, and wept.’“[19]

Apart from these few examples cited from authentic Sunni sources, there are numerous other instances where the Prophet wept over other relatives or companions, demonstrating that there is no prohibition on weeping and mourning for the dead, unless it is accompanied by forbidden acts such as scratching the face and the like. These have not been mentioned here to avoid prolonging the discussion.

B. The Prophet’s (pbuh) Weeping over the Oppression of Imam Hussain (a):

In Sunni sources, there are instances where the Prophet (pbuh) wept over the oppression and martyrdom of his second grandson, Imam Hussain (a), on various occasions. Here are some of them:

1. The Hadith of Umm Salamah: Al-Tabarani, a renowned Sunni scholar from the Salafis, narrated from Umm Salamah, the wife of the Prophet (pbuh): “Al-Hasan and al-Husayn (may Allah be pleased with them) were playing in front of the Prophet (pbuh) in my house when Gabriel descended and said: ‘O Muhammad! Indeed, your Ummah will kill this son of yours after you,’ and he pointed towards al-Husayn. The Messenger of Allah (pbuh) wept and embraced him to his chest.”[20]
2. The Hadith of Aisha: Al-Tabarani narrated from Aisha, the wife of the Prophet (pbuh): “Aisha (may Allah be pleased with her) said: ‘Al-Husayn ibn Ali (may Allah be pleased with him) entered upon the Messenger of Allah (pbuh) while he was receiving revelation. He climbed on the Messenger of Allah (pbuh) while he was bowing and played on his back. Gabriel said to the Messenger of Allah (pbuh): ‘Do you love him, O Muhammad?’ He said: ‘O Gabriel, why should I not love my son?’ He said: ‘Indeed, your Ummah will kill him after you.’ Gabriel extended his hand and brought him some white soil, and said: ‘In this land, this son of yours will be killed, O Muhammad, and its name is al-Taff.’ When Gabriel left the presence of the Messenger of Allah (pbuh), the Messenger of Allah (pbuh) came out with the soil in his hand, weeping…’“[21]
3. The Hadith of Umm al-Fadl: In the book Tarikh Dimashq, the hadith of Umm al-Fadl, the wife of Abbas ibn Abd al-Muttalib, is mentioned: “Umm al-Fadl bint al-Harith – the wife of Abbas ibn Abd al-Muttalib – narrated: ‘I saw a dream, O Messenger of Allah (pbuh), which I am hesitant to mention to you.’ He said: ‘Mention it.’ She said: ‘I saw as if a part of you was cut off and placed in my lap.’ He (pbuh) said: ‘Fatimah is pregnant. She will give birth to a boy whom I will name Husayn, and you will place him in your lap.’ She said: ‘So Fatimah gave birth to Husayn, and he was in my lap, and I raised him. One day, he entered upon me while Husayn was with me, so he took him and played with him for a while, then his eyes overflowed with tears. I said: ‘What makes you cry?’ He (pbuh) said: ‘This is Gabriel informing me that my Ummah will kill this son of mine.’“[22]

This narration is mentioned in other Sunni sources, including Mustadrak al-Hakim and al-Bidayah wa al-Nihayah by Ibn Kathir[23].

There are other narrations in Sunni sources about the Prophet (pbuh) weeping upon hearing the news from the angel about the killing of Imam Hussain (a) by his wicked Ummah after his demise. Due to the limited scope of this article, these narrations are not mentioned here and are left for another occasion. However, from all these narrations, it is understood that the Messenger of Allah (pbuh) not only did not prohibit or forbid mourning for Imam Hussain (a) but was himself the founder of the blessed tradition of weeping for Imam Hussain (a) and holding mourning ceremonies for his oppression.

Now, after reviewing these statements, we pose this question to the followers of Ibn Taymiyyah and extremist Wahhabis who claim to follow the Sunnah of the Messenger of Allah (pbuh): Why do you not follow this Sunnah of the Prophet (pbuh) and mourn for the dead, especially for Abi Abdullah al-Husayn (a), who was martyred due to the oppression and injustice of the Umayyads and the tyrants and criminals of his time? Since you do not mourn, with what logic do you consider it forbidden and accuse those who mourn for him of polytheism? In your view, is the one who follows the Sunnah of the Messenger of Allah (pbuh) deserving of excommunication, or is it the one who opposes it while making fervent claims of pure monotheism and practically contradicting the Sunnah of the Messenger of Allah (pbuh)?

Undoubtedly, the awakened conscience of Muslims (both Shia and Sunni) will not accept such deviation and distortion of religion from these ill-intentioned individuals. That is why we witness the number of mourners for Imam Hussain (a) increasing every year compared to the previous year. Not only Shias but also Sunni brothers and even non-Muslims participate in the mourning ceremonies of Ashura, a clear example of which can be seen in the Arba’een pilgrimage.

Opposition of Islamic Scholars to Extremist Salafi Ideology:

It is worth mentioning that the Kharijite ideology and opposition and hostility towards the Ahl al-Bayt (a) and their followers among Salafi scholars began with Qadi Abu Bakr ibn Muhammad ibn Abdullah al-Arabi al-Ashbili, known as Ibn al-Arabi (468-543 AH). It was further developed by Ahmad ibn Abd al-Halim, known as Ibn Taymiyyah (661-728 AH), and continued by Muhammad ibn Abi Bakr ibn Ayyub al-Zur’i al-Dimashqi, known as Ibn Qayyim al-Jawziyya (691-751 AH), until it reached Muhammad ibn Abd al-Wahhab (1115-1206 AH). He, in collaboration with Muhammad ibn Saud (the founder of the Saudi dynasty), imposed it upon the people of the Arabian Peninsula through force, war, and ruthless killings as a governmental decree.

Although Wahhabis and their predecessors consider themselves pure Muslims and followers of the Hanafi school of thought, as some Sunni scholars have stated, they do not adhere to this school or any other Sunni school of thought. Rather, they follow an ideology that has taken on a religious guise with the support of Western colonialism and global arrogance. By seizing the material resources and oil reserves of the Arabian Peninsula countries, they have grown in power day by day and have influenced other Arab and poor Islamic countries. They have even managed to attract many Sunni scholars and preachers from Islamic and non-Islamic countries, placing them in the service of the violent, excommunicative, and hostile Wahhabi religious system.

In addition to Shia scholars and followers of the Ahl al-Bayt (a), many Sunni scholars from all four schools of thought, both past and present, have written books and treatises criticizing and refuting the views of Ibn Taymiyyah and his followers. These include Taqi al-Din al-Subki, Ibn Hajar al-Asqalani, Ibn Hithmi, Mulla Ali al-Qari al-Hanafi, Shakir al-Kutubi, Mahmud al-Kawthari al-Misri, Yusuf ibn Isma’il ibn Yusuf, al-Hasani al-Dimashqi, and others.

For instance, Taqi al-Din al-Subki said about Ibn Taymiyyah: “He introduced innovations in Islamic beliefs under the guise of adherence to the Quran and Sunnah and shattered the pillars of Islam. He opposed the consensus of Muslims. He uttered statements that imply the corporeality of God and the composition of His essence… With these statements, he even went beyond the 73 sects.”

The author of the book Fayd al-Bari Sharh Sahih al-Bukhari also refuted Ibn Taymiyyah’s views, stating: “His words are close to the beliefs of those who attribute anthropomorphic qualities to God.”[24] He also said about Muhammad ibn Abd al-Wahhab: “As for Muhammad ibn Abd al-Wahhab al-Najdi, he was a foolish man with little knowledge. He was quick to judge people as disbelievers. It is not appropriate for anyone to venture into this field except those who are vigilant, proficient, and knowledgeable about the aspects and causes of disbelief.”[25]

Ibn Hajar al-Haytami also wrote about the misguidance and falsehood of Ibn Taymiyyah’s beliefs: “Ibn Taymiyyah is a servant whom Allah has forsaken, misguided, blinded, deafened, and humiliated. The Imams who exposed the corruption of his state and the falsehood of his words… and his contemporaries and others from the Shafi’is, Malikis, and Hanafis… The conclusion is that no weight should be given to his words. Rather, he should be rejected with every aversion and grief. It is believed that he is an innovator, misguided, misguiding, ignorant, and extreme. May Allah deal with him according to His justice and protect us from his path and beliefs.”[26]

Conclusion:

According to Islamic scholars (both Shia and Sunni), from the perspective of the Prophetic Sunnah, there is no prohibition or restriction on weeping over the death of loved ones, especially weeping over the martyrdom of Imam Hussain (a) and his martyred companions in Karbala and holding mourning ceremonies for them during the days of Ashura and other times. Rather, it is recommended and emphasized, and a great reward in the Hereafter is promised for those who mourn for Hussain (a). The beliefs of Ibn Taymiyyah and his followers, who today manifest themselves in the form of Wahhabism, hold no validity or value for realistic Muslims from all Islamic schools of thought.

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[1] Ahmad ibn Hanbal, Fada’il al-Sahabah (Virtues of the Companions), vol. 2, p. 675, Hadith no. 1154

[2] Ibn Taymiyyah, Minhaaj al-Sunnah al-Nabawiyyah (The Methodology of the Prophetic Sunnah), vol. 1, p. 53

[3] Ibn Taymiyyah, Minhaaj al-Sunnah al-Nabawiyyah (The Methodology of the Prophetic Sunnah), vol. 4, p. 554

[4] Ibn Taymiyyah, Kitab al-Sunnah wa al-Bid’ah (The Book of Sunnah and Innovation), p. 200

[5] Muhammad ibn Abd al-Wahhab, Risalah fi al-Radd ala al-Rafidah (Treatise in Refuting the Shias), p. 46

[6] Ibn Shabah, Tarikh al-Madinah (History of Medina), vol. 1, p. 118

[7] Muslim ibn al-Hajjaj al-Naysaburi, al-Musnad al-Sahih al-Mukhtasar (The Abridged Authentic Musnad), vol. 2, p. 671

[8] Hakim al-Naysaburi, al-Mustadrak ala al-Sahihayn (The Supplement to the Two Sahihs), vol. 1, p. 710

[9] Ibn Shabah, Tarikh al-Madinah (History of Medina), vol. 1, p. 118

[10] Ibn Sa’d, al-Tabaqat al-Kubra (The Major Classes), vol. 1, p. 116

[11] Abu al-Faraj al-Halabi, al-Sirah al-Halabiyyah (The Halabi Biography), vol. 2, p. 335

[12] bari, Tarikh al-Tabari (The History of al-Tabari), vol. 2, p. 522

[13] Ibn Athir, Asad al-Ghabah (The Lions of the Forest), vol. 1, p. 541

[14] Baladhuri, Ansab al-Ashraf (Genealogies of the Nobles), vol. 2, p. 43

[15] Ibn Hajar al-Asqalani, Fath al-Bari (The Victory of the Creator), vol. 7, p. 585, Hadith no. 4014

[16] Bayhaqi, al-Sunan al-Kubra (The Major Sunan), vol. 8, p. 226

[17] Bukhari, Sahih al-Bukhari (The Authentic Bukhari), vol. 2, p. 83

[18] Nasa’i, al-Sunan lil-Nasa’i (The Sunan of al-Nasa’i), vol. 4, p. 19

[19] Ibn Majah al-Qazwini, Sunan Ibn Majah, vol. 1, p. 473

[20] Tabarani, al-Mu’jam al-Kabir (The Great Encyclopedia), vol. 3, p. 108

[21] Tabarani, al-Mu’jam al-Kabir (The Great Encyclopedia), vol. 3, p. 107

[22] Ibn Asakir, Tarikh Madinat Dimashq (History of the City of Damascus), vol. 14, p. 196

[23] al-Mustadrak ala al-Sahihayn (The Supplement to the Two Sahihs), vol. 3, p. 194 and Ibn Kathir, al-Bidayah wa al-Nihayah (The Beginning and the End), vol. 6, p. 258

[24] al-Kashmiri al-Hindi, Fayd al-Bari ala Sahih al-Bukhari, vol. 6, p. 405, entry 6930

[25] al-Kashmiri al-Hindi, Fayd al-Bari ala Sahih al-Bukhari, vol. 1, p. 252, entry 70

[26] Ibn Marzuq, al-Tawassul bi al-Nabi (pbuh) wa Juhala al-Wahhabiyyin (Seeking Intercession through the Prophet (pbuh) and the Ignorance of the Wahhabis), p. 234