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Crying is the Sunnah of the Prophets (peace be upon all of them)

The real requirement is that on suitable circumstances, mourning should be performed as practiced by the Prophets, as we read in Tafseer Kabeer, volume 1 page 285 “All the Prophets, Adam (as), Nuh (as) and Daud (as) mourned and cried over their hardships, and their acts weren’t invalid” Similarly, we read in Sunan Ibn Majah, volume 2 page 285: عن سعد بن أبي وقاص قال قال رسول الله صلى الله عليه و سلم : ( ببكوا فإن لم تبكوا فتباكوا ) Sa’ad bin Abi Waqas has reported from Holy Prophet (s) that he said: “Cry and if u can’t cry then make a crying face.” Therefore criticizing our mourning and lamenting means criticism of the Sunnah of the apostles. Crying particularly for the tragedies befallen the Ahlulbayt (as) is Sunnah of Holy Prophet (s) We read in Sunan Ib Maja, Volume 1 page 517: Narrated by Alqamah from Abdullah bin Masood: One day we were sitting with Holy Prophet (s) while some children from the house of Bani Hashim came there. When the Holy Prophet (s) saw th

Rasulullah (s) wept at the death of his son Ibraheem (as)

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.” A more detailed tradition is recorded in Mishkat al Masabih: Uns bin Malik reports that we entered the house along with the Prophet(s) and Ibrahim was taking his last breaths. Tears started to flow from Holy Prophet’s (s) eyes. Abdur Rehman bin Au

Rasulullah wept whenever he was foretold the tragedy that would befall on Husain (a.s.) and his companions

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:

It is not permissible to cry at the suffering of the Kuffar

Another incident that Nasibis seek to twist as proof that crying for Imam Husayn (as) concerns the lack of remorse offered by Prophet Shuayb (as) for his people. We read in Surah e Araf verses 91-93: [Yusufali] But the earthquake took them unawares, and they lay prostrate in their homes before the morning! The men who reject Shu’aib became as if they had never been in the homes where they had flourished: the men who rejected Shu’aib – it was they who were ruined! So Shu’aib left them, saying: “O my people! I did indeed convey to you the messages for which I was sent by my Lord: I gave you good counsel, but how shall I lament over a people who refuse to believe! “ According to the words of Prophet Shu’aib (as) lamenting over the calamities befallen on righteous people is permissible but not for those calamities that confront unbelievers. This is clear from the verse; he (as) refused to lament for those that did not believe.

The weeping of the skies and Jinn for Imam Husayn (a.s)

Ibn al Hashimi in his article ‘Why Sunnis Do Not Comemmorate Ashura’ thought it imperative to search out the opinions of his fellow Naasbi brethren, it is hence not surpising to see that Ibn al Hashimi cites Sunnipath.com: Ibn Kathir said in al-Bidaya wal-Nihaya (8:201-202): Al-Tabarani mentioned in this chapter very strange reports indeed and the Shi`a went overboard concerning the day of Ashura, forging many hadiths that are gross lies such as the sun being eclipsed on that day until the stars appeared, no stone was lifted except blood was seen under it, the celestial region became red, the sun and its rays seemed like blood, the sky seemed like a blood clot, the stars were hurling against one another, the sky rained red blood, there was never redness in the sky before that day, and the like… among other lies and forgeries of which not one report is sound Reply – Sunni traditions confirm this reality We would not have expected anything less from Ibn Kathir fo

Crying and wailing for Imam Hussain (as)

Crying is a natural act Islam is a religion based on nature. Wailing or weeping is the innate instinct of a human being. A newborn child starts his life crying. Weeping is not prohibited in any religion or creed of the world. Tears are automatically shed when a man is confronted by any physical, mental or spiritual mishap, and tears are not only the sign of grief but also a kind of reimbursement for that grief. Now in whose grief does a newborn child weep? That’s the question, which can be answered by the one who remembers his own weeping when he was born. It is said, that when Adam (as) was sent to this earth from heaven, he wept on that migration and hence every child of Adam (as), weeps when he opens his eyes in this world. If this is true, then this reason for wailing certainly supports our point of view that in the grief of a departure, wailing is a natural habit. Wailing or weeping is a natural instinct hence Allah (swt) has also praised this act and has said in the Holy Qur’a

Is Azadari against patience (sabr)?

The Nasibi Mullah states: Haq Char Yaar: IN THE QUR’AN THE MUSLIMS ARE ADVISED: “O YE WHO BELIEVE! SEEK HELP IN PATIENCE AND PRAYER; FOR VERILY ALLAH IS WITH THOSE WHO ARE PATIENT.” (2: 153). Reply One – Overview of the verse Our initial replies to these Nawasib are as follows: 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. If Azadari is against patience then could this Nasibi Mullah translate the surrounding verses and prove his point. 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 Muhadd

Wearing black clothes

Nasibi Qadhi Mazhar Husayn in his book “Hum Matam kyoon nahee kartay” [Why we do not perform mourning] says that black was the attire of the people of Pharaoh and the people of Hell. Ibn al Hashimi al-Nasibi also touched the issue:  Traditionally, the Shia wear black clothes in the month of Muharram. In fact, during this month, it is considered Mustahabb (highly recommended) to do so. We find most Shia do wear black in certain parts of the year, including the Shia Ulema (scholarship) and Maraje’ (high scholars). In fact, the Shia Ayatollahs tend to wear black year-round, and very rarely do we see them not wearing black cloaks. Herein we find a contradiction in the Shia faith. According to the authentic Shia Hadith, wearing black clothes is actually Haram (forbidden)! We see the following Hadith referenced on the reliable Shia website, Al-Shia.com: Amir-ul-mu’minin said: “Do not wear black clothes, that is the dress of Pharaoh” (Source: Al-Shia.com, http://www.al-s

Who were the killer of Imam Husain (a.s.)?

 Intentional distortion   (Published in ‘Al-Jawwad’, February 1956 A.D. issue) A reference of Rizwan editor has been discussed  in which he has accused Shias for killing Imam Husain (s). He has purposely distorted the translation of the text of Majalisul Muttaqin on this topic though comprehension also plays a major role in this translation. The wordings of Majalisul Muttaqin are taken from the Maqtal of Abi Mikhnaf.  First let us see how this incident is narrated in the Maqtal of Abi Mikhnaf: Imam Husain (s) told Umme Kulthum, “Bring Ali Asghar to me.” He took the child near the army and said, “O People! You killed my brother, son, helper and friends. Now, none except this child is left, in whose liver flames are leaping due to thirst. Give him a sip of water.”[1]  [1] Maqtal, Abu Mikhnaf, Pg. 39, Printed Bombay, 1311 AH Shahid-e-Rabe’ has described this matter in the text which is presented by the Rizwan editor. Its correct translation is as follows: “O People! You k

اگر یزید کی بیعت نہ کرتے تو کافر ہوجاتے۔!!!

اہل بدعت و جماعت سلفی گروپ کے محقق محمد عبدالجبار لکھتا ہے اصحاب رسول ص اگر یزید کی بیعت نہ کرتے تو کافر ہوجاتے۔ مقاصد الامامۃ و مناصب الخلافۃ ص-22 مصنف مولوی عبدالجبار طبع کھنڈیلہ ضلع جےپور