تمائچہ بر رخسار ذاکر نائیک

آپ کوڈاکٹر نالائق کا یزید لعین کے لیے رضی اللہ کہنا یاد ہوگا اور ثبوت میں یہ کہا تھا کہ امام غزالی اور حافظ ابن حجر عسقلانی نے بھی رضی اللہ کہا ہےان پر بھی کفر کا فتوی لگائے اگر مجھ پر لگانا ہے.. تو ہم نے امام غزالی کے متعلق تو اپنے دوسرے تھریڈ میں جواب دے دیا ہے باقی رہا حافظ ابن حجر عسقلانی تو ذاکر نائیک صاحب ہم آپ کو حافظ ابن حجر عسقلانی کی مندرجہ ذیل روایت پڑھنے کا مشورہ دے گئے

یعہ ڈیفنس کا ڈاکٹر ذاکرنایئک کے منہ پر تمائچہ

یزید اور اسکے حامی امام ابن حجر عسقلانی کی نظر میں

اہل ِسنت کے علم الرجال اور صحیح بخاری کی سب سے مشہور شرح لکھنے والے امام ابن حجر عسقلانی نے جو کہا ہے اس کے بعد سپاہ ِیزید اور ذاکرنالائق جیسے نواصب پر حیرت ہی ہوتی ہے۔ وہ اپنی کتاب 'الامتاع باالاربعین' ص 96 پر تحریر کرتے ہیں:

وأما المحبة فيه والرفع من شأنه فلا تقع إلا من مبتدع فاسد الاعتقاد فإنه كان فيه من الصفات ما يقتضي سلب الإيمان

یزید سے محبت اور اس کی ثناء سوائے فاسد العقیدہ شخص کے کوئی اور نہیں کرسکتا کیونکہ یزید کی صفات ہی ایسی تھیں کہ اس سے محبت کرنے والے سلب الایمان ہونے کے لائق ہیں۔


میں ڈاکڑ ذاکر نالائق سے پوچھتا ہوں کے کیا آپ کو یہ روایت بیان کرنا یاد نہیں رہی...... ابن حجر عسقلانی کے عقیدے کے مطابق تو آپ بھی فاسد العقدہ ہوئے......

حسین تم نہیں رہے

حسین تم نہیں رہے تمہارا گھر نہیں رہا
مگر تمہارے بعد ظالموں کا ڈر نہیں رہا

مدعینہ و نجف سے کربلا تک ایک سلسلہ
ادھر جو آ گیا وہ پھر اِدھر اُدھر نہیں رہا

صدائے استغاہء حسین کے جواب میں
جو حرف بھی رقم ہوا وہ بے اثر نہیں رہا

صفیں جمیں تو کربلا میں بات کھل کے آگئ
کوئ بھی حیلہء نفاق کارگر نہیں رہا

بس ایک نام---اُنکا نام اور اُن کی نسبتیں
جز انکے پھر کسی کا دھیان عمر بھر نہیں رہا

کوئ بھی ہو کسی طرف کا ہو کسی نسب کا ہو
جو تم سے منحرف ہوا وہ معتبر نہیں رہا

The Historical City of Karbala

1 Definition of the City: Kar'bala is a famous Islamic city before Islam with a long period. The city is also distinguished with its holiness, full history, great things and incidents, whereas the land witnessed one of the most noble martyrdom features and sacrifice, that is immortal incident of Taf ( battle of Kar'bala).

2- The Location of the City: Kar'bala locates 105 kilometers far from the southwest of the capital city of Baghdad, on the desert shore of the western part of Furat and at right side of Husainiya creek.
The city also locates on the longitude of 44 degree and 40 minutes as well as on the latitude of 33 degree and 31 minutes, it has a border with Al-Anbar province at the northern part. As it also has a border at south part with Najaf province, and at the east with Hilla province and part of Baghdad province, while it also has border with Syrian Desert and lands of kingdom of Saudi Arabia.

3- Founding of the City : The History of this sacred city returns to Babylonian time, when the area was a Christian graveyard before the Islamic conquer. It is reported by the researchers that, the word Karbala means (nearness of God), and the word is an old Babylonian origin. The opinion of some researchers is that, in order to know the right meaning of the word Karbala, it needs to know the drawing of the word first, as well as its linguistic analysis. It was said that the word was derived or drawed from ( Kur Babul), which means in Arabic a group of an old Babylonian villages. Of those villages are Ninawi, which is near to a place called Saddatul Hindiyah, Al-Ghadhiriyah, and it is known today as ( Araadhil Husainiyah) means Husainiya lands. Then Karbala or Aqr Babul, An-Nawaawis, Al-Hirah, which is known today as Al-Haa'ir. In fact, this place was named as Haa'ir due to the fact that water was confused around the holy shrine of Imam Husain (peace be upon him), when the Abbasid Mutawakil gave command that Imam Husain's shrine must be destroyed and watered as well. Others also reported that, the history of Karbala returns to history of cities of Tusuh An-Nahrain, which situates at shore of the Balakubos river (the old Furat), a land which contains an old temple for prayers. The word Karbala is formed from two Assyrian words which are (Karb) means sacred place, and the word (Ail) also means (God). Therefore both two words means (sacred precinct of Allah). Some also said the word is a Persian origin formed from two words which are, (Kaar) means work and (Bolo) means the higher, thus the meaning of the both words is ( the higher work). One of the names of the city is (Taf). Verily, it can be assumed that the word Karbala is derived from the word (Al-Kirbah) means softness, considering the softness of land. Therefore it was named as Karbala due the softness of land. Or it may be derived from the word purity, because it is used to said in Arabic (Kar'baltul Hintah), means I purify the wheat or made it clean it. So based on that we can say Karbala is named as Karbala because the land has been purified from pebbles and jungle. The word Karbala is also a name of plant of wood sorrel, so may be the city is named as Karbala considering that there is a lot of this plants in the city.

Muharram & Martyrdom of Imam Hussein ( AS)

Muharram is the most important Shia mourning ceremony and commemorates the death of Imam Hussein. Following the Prophet Mohammads death, upheavals and rivalries divided the Muslim community. After the assassination of Ali, prophets son-in-law and cousin, Muawiya became the uncontested leader. Alis eldest son, Hassan did not have enough support to effectively oppose the new caliph. He made peace and received a handsome pension and lived in Medina where he died under suspicious circumstances. The Shiites believe Muawiya who appointed his son Yazid as his successor poisoned him.

Dome of Shrine of Imam Hussain (AS) in Karbala

Hussein, Alis second son and the third Shiite imam, refused to swear allegiance to Yazid. He was killed in the battle of Karbala and his martyrdom on the 10th of Muharram in 680 AD has become the most important communal ritual and mourning rite for the Shiites. These people believe in the imam as the true leader of the faithful and the authentic interpreter of the Quran. Imams are both leaders and saints. They carry a luminous divine substance. They foresee the future and know about their martyrdom and accept their faith with dignity and courage. Ali himself was the supreme hero who defeated enemies of Islam with his miraculous double-edged sword, dhul-fiqar. Shiites believe that he was ordained and initiated into the esoteric aspects and the mysteries of the faith by the Prophet. These qualities are carried through his two sons, Hassan and Hussein, both born from his first wife Fatima, the prophets daughter. None of his children from his other wives possessed such qualities. Only the descendents from Fatimas line carry such powers and they are the only true imams and the leaders of the community as far as the Shiites are concerned.
According to the Shiites, Alis rival Yazid sent assassins to disturb Hussein and the pilgrims during the Hajj, the most important rite of obligation for the Muslims. Meanwhile Imam Hussein was negotiating with a rebel group in Kufa (in Southern Iraq) who promised to give support if he accepted their leadership. To avoid bloodshed during the Hajj, Imam Hussein terminated his pilgrimage and left for Kufa. Foreseeing his martyrdom, he released his followers from any obligation to join him. With his family, wives and children, altogether seventy-two people (thirty-two on horse and forty on foot), he left for Kufa. At the same time Yazid managed to form a new alliance with the rebels in Kufa and they subsequently withdrew their support from Imam Hussein. As he approached Kufa, the forces of Yazid under the command of Hurr intercepted him. He was forced to camp on the desert of Karbala. Negotiations to grant him safety failed and he refused to submit to Yazids leadership. They were denied access to water and on the tenth of Muharram (10th is Ashura in Arabic), a bloody battle began in which all but two of the males in his party were slain. Imam Husseins body was desecrated and the women were taken prisoners. The seventy-two are known as haftad o du tan, which means 72, and are referred to as such during the mourning practices.
Their death enriched the Shiite world with the notion of martyrdom (shahadat). The passion motif was introduced and has become an integral part of the mourning rituals. This perception of martyrdom is unique.
Christian martyrdom is based on the notion of redemption. Christ and the saints were martyred to redeem human sin. Shiite Saints are martyred to guarantee rule by descent from the Prophets bloodline. The month of Muharram is significant because this is the month when wars are prohibited and Muslims are not supposed to shed blood. The fact that the people so closely related to the Prophet were massacred reinforces the symbolism of the event.
Believing in the embodiment of a divine substance in the Prophets family resembles the Zoroastrian notion of the divine light/substance Khavarnah embodying the royalty and protecting them. Like the ancient kings, the imams are the only true leaders of the community.
The martyrs are heroes who discredit the enemies of the faith with their lives. To mourn and weep for them is considered highly meritorious; as a matter of fact it is the key to Paradise. Imam Husseins death in particular forms the core of the rituals. Communal mourning takes place throughout the country. Self-mutilation, beating oneself with chains and the sword are to remind the pious Shiites of the pain and the horrors that the martyrs went through. His death is mourned with Passion plays, poetry and p resounding with grief about the tragic fate of the Prophets beloved grandson. Lively and beautiful storytelling heightens real incidents of the heroes lives. Gaps are filled in with details that may or may not seem probable. The mourners are told how the Husseins body was trampled in the mud and his head was taken to Damascus, where Yazid is said to have beaten it with a stick to keep it from reciting the Quran. His sister Zaynab was also dragged uncovered and unveiled by Yazid to Damascus, a huge insult to the family of the Prophet. However, Zaynabs heroic speech and her subsequent leadership of the resistance put the enemy to shame. There are heartrending stories about the marriage on the battlefield of Qasim, the son of the second imam, to his cousin and the immediate shedding of his earthly body. The attempts by Abbas, the half brother to Hussein, to fetch water are expressed in exaggerated manners. He carried the water-skin with his teeth after loosing both his hands. The cruelty of Yazids commanders Shimr and Ibn Sa d and how they shed blood in Muharram is retold. During the first 10 days of Muharram, shabih or ta zia plays are performed re-creating the events of the battle. They vary from one place to another but the theme is the same.
The 10th of the month known as Ashura is the emotional highpoint of the ritual year. There are processions with floats representing the events, with black-shirted young men chanting and rhythmically flagellating their backs with two-pound chains or beating their chests with both open palms (seeneh-zani). The flagellants represent the Kufans repenting their abandonment of Imam Hussein and the processions are called dasta (group). Candles are lit at the mosques and shrines, and religious preachments (rawza) in stylized form frames the subject of the preachment to Karbala. Women are not barred but are discouraged from watching the processions since the men may strip themselves naked to the waist for beatings.

Imam Hussain (A.S.) is the Beloved of Allah (SWT)

During the reign of Mutawakkil, Imam Ali al-Naqi (A.S.) felt very ill for some time; the Imam knew his cure would be in the pilgrimage to the shrine of Imam Hussain (A.S.). Thereupon he asked his companions to select a group of people and send them to Karbala at the Imam's expense. There the selected group would pray for the Imam and ask Allah (SWT) for his health to return.
Companions of Imam Ali al-Naqi (A.S.) discussed the matter with each other and returned to the Imam saying: "O son of Allah's messenger! Your status is better than that of Karbala's, because you are the Imam of the time, Allah's live deputy, and the best of mankind on earth. Your prayer is certainly answered. How will our prayer in Karbala have any affect upon you?"
The Imam calmly replied: "There are positions for Allah in the matter, in that He prefers for worship to be done there. Although the status of the Messenger of Allah (S.A.W.) was higher than the Ka'ba and the black stone, yet the Prophet would still circumambulate the Ka'ba and the black stone. There are certain places that if one prays, Allah will accept and answer his prayers. The shrine of Hussain is therefore the same."
Imam Hussain (A.S.) is the beloved of Allah (SWT) who sacrificed his life, children, family, and friends in the way of Allah (SWT). In this mission he accepted all calamities that faced him, to save the religion of Allah (SWT). For this reason, he holds a special place in the presence of Allah (SWT).

(Selection taken from the book "With Ahl al-Bayt (A.S.)", by Sayyed Taqi Waredi)

Why does the ahlul sunnah wa jamaah vigrously defend the reign of yazeed?

This is one of those question that automatically come to mind when one analyses the character of Yazeed.

The reason lies in aqeedah, and goes to heart of where the Sunni / Shia viewpoint diverge. The core difference between the two schools is on the topic of Imamate: who has the right to lead the ummah.

Shia muslims believe that this leadership is religious guidance and hence the appointment is the sole right of Allah, for He knows what is best for his servant and He shall appoint the man best suited / most superior to lead teh Ummah through all times. Allah will select Imam who is best in character, most excelled on the components of Deen, who shall only rule via justice. There is no need for ijma, or votes since Allah appointsand no one has a voice in the matter.

The Ahlul Sunnah believe that appointment of Imam is a duty of Public - the decide on who come to power. The importance in relation to appointment is the act of giving bayya - once the Khalifa received ijma the his imamate is legitimate. The act of bayya is crucial factor here - the people decide who is in power (a democratically elected dictatorship for life), and the khalifas character has no further bearing since once in power, the khalifa has to be obeyed. any opposition is squashed, with voilence. From the time of Muawiya onwards, all the Khalifa become monarchies.

When this is the basis of Ahlul sunnah aqedah, then over time their jurists have sought to revise the concept of Imamate with stipulations over certain characteristics, that Imam should posses, such as bravery, piety, and justice, especially after embarrassing debacle (for sunni islam) with yazeed and certain other members of Banu Umayyad dynasty - for example Khalifa Waleed, who expressed his desire to drink alcohol on the roof of Ka'aba.

Unfortunately these writings have been nothing more than a "Dear Santa Wish List" since an analysis of early islamic history will quickly lead to us learning that characteristics such as justice were completely devoid in these Khalifas, and there is no better example than Yazeed. Indeed with the exception of perhaps "Umar bin Abdul Aziz" in 1100 years of Khilafat after Yazeed, barely a pious man acceded to this position. Most aere as bad as Kings anywhere were.

This left many classical salaf scholars with a very difficult problem: If they reject Yazeed, they are then rejecting the concept of Ijma that had been allegedly created as Saqifa Bani Sa'ada, and underpins Sunni Islam.

Rejecting this Ijma in effect discredits Sunni aqeeda that the duty to appoint the Imam is right of Public. If this concept is discredited , by highlighting Yazeed's demonic character and satanic actions, then the Ummah is forced to consider the alternative option of appointment as described to by the Shia school of thoughts.

The salaf ulema faced with this difficult problem, have decided to uphold the legitimacy of Yazeed reign since this is the only way that their belief in man made appointment can be maintained. This account for their pathological and indeed balant lying, which embrasses even the Nasibis.

Did Imam Hussein (A.S) Know He Would Be killed?

A sunni brother mentioned:
Imam Hussein (A.S) was truthful in his determination to change the munkar, but he was adviced by the likes of Ibn Abbas and Ibn Umar that he was overoptimistic with the people of Iraq and their help. Hussein, being a human who is not ma3soom like the prophets, exercised his Ijtihad.
Based on what is even reported by the Sunnis, Imam Hussein knew that he will be killed in Ashura in Karbala, and yet he went forward. Not only Imam Hussein, but also all the Prophets of God knew about the detail of this catastrophe. From Adam, to Noah, to Moses, to Zakariyya, to Yahya (John), to Muhammad, all cried for Imam Hussein (A.S) and remembered him on the day of Ashura.
Imam Hussein, before he leaves Medina, saw the Messenger of Allah in dream who told him:
"Verily Allah willed to see you martyred. Verily Allah willed to see your family captives"
He knew that he will be killed where and how. There was no error in his part or what you called overestimation of the people of Iraq. A person who goes to a battle which has an uncertain ending, never takes his family, women, and children with him, and never put their lives in to jeopardy. But
Imam Hussein did all that, knowing all the tragic events which will happen to them from setting their tents on fire (by the soldiers of Yazid) to plundering them and moving them from town to town. But he took with him women and children because they were supposed to deliver a message to the people of each town and to wake them up from their deep sleep. No doubt that the event of Karbala was a turning point in the destiny of the religion of Islam, by which the religion was immuned form annihilation. Individuals, however, are not immune from going astray. But the blast in Karbala and its inspiring effects on the hearts of people never let Islam to be eradicated.

Another brother mentioned that if one knows that by going to certain place, he would be certainly killed, the going to that place is considered to be suicide, and as such, how could Imam Imam-Hussein go toward Karbala if he knew that he would be killed?
The above question is interesting. Imam Hussein knew where and how he will be killed and who will kill him. This was the case for the other Imams of Ahl-ul-Bayt as well. Even Sunnis narrated that the Prophet (PBUH) told Imam Ali who kills him and when will he be killed. But none of them avoided what Allah foreordained. Thus Imams having the knowledge of when they die is confirmed by both Sunni and Shia.
It should be noted that the prophets and Imams share with the rest of humanity the means for obtaining knowledge which Allah has given: the senses, the intellect, etc. They also possess special powers and means which other people do not have. In carrying out the commands of Allah in which people have also responsibility, and likewise in ordinary behavior, the prophets and Imams only make use of the first way of knowing, that is the commonly available means. The second means (extraordinary means) is only used by them in duties and works which are connected with their position of prophet hood and Imamate.
Thus in matters such as knowing the beginning of the month, passing judgment, finding out if something is unclean or pure, etc., they make use of ordinary means such as sighting of the moon, and so forth, which anyone else employs. The extraordinary means of knowledge cannot be the basis for their action (unless in some rare circumstances when Allah wishes otherwise), and what they volitionally do must be determined by the means available to everyone. In other words, the act of Imam is based on the conclusion of pieces of evidences which can be obtained by the ordinary human beings, and not by the information related to what Allah has foreordained, otherwise a contradiction would arise: For instance, Allah foreordained that Imam Ali be killed by Ibn Muljam (LA) in the Mosque on a specific date, but since Imam Ali knows this via an extraordinary means of knowledge given by Allah, if he avoids the Mosque, he would have gone against what Allah foreordained which is impossible.
Likewise, Imam Hussein (A.S) though knew most of the people of Iraq will not follow him, he did his duty by answering their unanimous call. Imam Hussein sent his agent, Muslim Ibn Aqeel to Kufa, since he wanted to do the investigation as an ordinary human being does. This is while he knew the situation in Kufa by extraordinary means of knowledge and that Muslim Ibn Aqeel will be killed, yet he was not supposed to act based on what is concealed from an ordinary human being. He acts based on the extraordinary means of knowledge only if Allah wishes so and such circumstances are rare.


Thus, such extraordinary knowledge has spiritual aspect as being the Representative of Allah (Khlifatullah), and the reason for it must be sought on this level, and it is not for the purpose of influencing and controlling the events on the level of ordinary understanding.

Comment : 

 Very simple explanation You do not have to go through any research just read Quran about scarifice of Hazrath Ismail.Did not Hazrat Ibrahim . told Hazrath Ismail that he going to sacrifice him. Did not Hazrath Ismail was know that he will be sarified. [H2]THEN WHY HAZRATH ISMAIL WENT ALONG WITH HAZRAT IBRAHIM?

The Sunni and Western Point of View towards Imam Hussein and His Battle

The Sunni Point of View towards Imam Hussein and Mourning for Him
All Sunni scholars have reproached what Yazid did, and they give the right to Imam Hussein. They have no problem with mourning for Imam Hussein. What differentiates them from Shiites in this matter, is the different ways they have for mourning for Imam Hussein. The difference is that, Shiites hold this ceremony very seriously, but Sunnis have a more casual attitude towards it.
There are four different schools of thought among Sunnis; Hanafi School, Maliki School, Shafi'i school, and Hanbali School. People belonging to all four sects care a lot about the love of Prophet Muhammad, and as Prophet Muhammad said in a Hadith that was his friend the one who was friends with Hussein and was his enemy the one who was the enemy of Hussein, they all have a good relationship with Imam Hussein. There are many sayings by the scholars of each of these four sects that support Imam Husseins battle of Karbala and reproach Yazid. When Wahhabism came to power, some conflicts happened among the followers of Hanbali School and the ceremony of Ashura has ended with violence sometimes.
The Effects of the Battle of Ashura on Non-Muslims
The mourning of Ashura has not only affected the Sunnis, but also it has affected the Hindus, Christians, and Buddhists; it has started different battles against cruel rulers in different times.
Many non-Muslim figures have praised Imam Hussein and his battle. Some of them are; Mahatma Gandhi (the great leader of the Indian revolution), Professor Edward Brown, Washington Irving, Tomإ، Masaryc, the French Dr. Joseph, George Jordan (the Christian scholar), Antoine Parra (the Christian thinker), Frederick James, Charles Dickens (the famous English writer), Thomas Carlyle (the English poet), and Maurice‏ Dekobra.

Translated by: Sadroddin Musawi

امام حسین کی مکہ کی طرف روانگی

جرت رسول اکرم سے ہجرت کا آغاز ہوا لیکن امام حسین -کی حرکت و سفر سے اسلام کی اصلاح و رتبدیلی کے ایک نئے باب اور تاریخ کا آغاز ہوا ہے۔
امام حسین کے اس سفر کا مقصد امت ِمحمدی کی اصلاح تھا۔ آپ محمد ابن حنفیہ کو اپنی وصیت تحریری طور پر لکھ کر دیتے ہیں تاکہ رہتی دنیا میں حسین ابن علی کی یہ وصیت باقی رہ جائے اور من مانی کرنے والے ،کربلا کے من گھڑت مقاصد بیان کرنے والے اور خواہشات نفسانی کی پیرو ی کرنے والے افراد کو منہ توڑ جواب دیا جائے کہ حسین ابن علی نے کس وجہ سے سفر کیا تھا:
''انماخرجت لطلب الاصلاح فی امۃ جدی،ارید ان آمر بالمعروف و انہی عن المنکر''
''میں تو صرف اس لےے نکل رہا ہو ں کہ اپنے نانا محمد رسول اللہ کی امت کی اصلاح کیلئے کوئی قد م اٹھاسکوں ،میں اپنے سفر سے چاہتا ہوں کہ لوگوں کو اچھائی اور نیکیوں کا حکم دوں اور بری باتوں سے روکوں۔''
امام حسین -کے اس جملے سے جو تربیتی نکات ملتے ہیںوہ مندرجہ ذیل ہیں:
معصوم امام بھی اپنی شرعی ذمہ داری کی ادائیگی کیلئے عمل انجام دیتا ہے اورعملی اقدامات کرتا ہے۔
معصوم امام کا مقصد صرف اور صرف اصلاح امت تھا۔
''اصلاح'' کا عمل کسی بھی زمانے میں واجب ہو سکتا ہے اور اس کیلئے امام جیسی ہستی کو بھی اپنا گھر بار اور وطن چھوڑنا پڑتا ہے۔
طلب کا لفظ یہ بتا رہا ہے کہ انسان کا کام اپنی ذمہ داری کو انجام دے۔
''لطلب الاصلاح''کا لفظ یہ بتا رہا ہے کہ انسان کا کام اپنی ذمہ داری کی صحیح طو ر پر ادائیگی کیلئے قدم اُٹھانا ہے۔
جب امام عالی مقام روانگی کے لئے تیار ہوئے تو رات کے وقت اپنی والدہ گرامی حضرت فاطمہ زہرا اور بھائی امام حسن کی تربتوں پر گئے۔ ان سے وداع کیا اور صبح کے وقت گھر پہنچے تاکہ روانہ سفر ہو سکیں۔
ابن قولویہ نے سندِ معتبر سے امام محمد باقر سے روایت کی ہے کہ جب امام حسین نے مدینہ سے نکلنے کا ارادہ کیا تو بنی ہاشم کی عورتیں اکٹھی ہوگئیں اور نوحہ و زاری کی صدائیں بلند ہوئیں۔ امام مظلوم نے ان کی بے قراری اورنالہ و زاری کو دیکھا تو فرمایا :میں تمہیں خدا کی قسم دے کر کہتا ہوں کہ صبر کرو اورجزع فزع اور بے تابی سے گریز کرو۔
انہوں نے کہا : اے ہمارے سید و سردار! ہم کس طرح خود کو گریہ و زاری سے روکیں حالانکہ آپ جیسی بزرگوار ہستی ہم بے کسوں کو تنہا چھوڑ کر ہمارے درمیان سے جا رہی ہے۔ اور ہم نہیں جانتے کہ یہ منافقین آپ کو کس حال تک پہنچاتے ہیں۔ پس نوحہ و سوگواری کو کس دن کے لئے اٹھا رکھیں۔ خدا کی قسم ! یہ دن ہمارے لئے ایسے ہی ہے کہ جیسے رسول خدا اس دنیا سے رخصت ہوگئے ہوں۔اور اس دن کی طرح ہے جس دن حضرت فاطمہ شہیدہوئیں اور اس دن کی طرح ہے جس دن امیرالمومنین نے شہادت پائی۔اے مومن دلوں کے محبوب اور اے بزرگواروں کی یادگار !!بارگاہ خدا میں ہماری جانیں آپ پر نثار=(جلاء العیون /٣٥٣)
اپنی والدہ گرامی کی قبر پر وداع
امام رات کے درمیانی عرصے میں اپنی والدہ گرامی کی قبر پر وداع کے لئے گئے اور بعض کتب میں مذکور ہے کہ اپنی والدہ کو سلام کیا '' اَلسَّڈمُ عَلَیکُم یَا اُمَّاہ '' اے مادر گرامی! آپ پر میرا سلام ہو۔ آپ کا حسین آپ سے وداع کے لئے حاضر ہے اور یہ اس کی آخری زیارت ہے۔ اچانک جناب فاطمہ کی قبر مبارک سے آواز آئی:عَلَیْکَ السَّلاٰمُ یٰامَظْلُوْمَ الْأُمِّ وَیٰاشَہِیْدَ الْأُمِّ َویٰاغَرِیْبَ الْأَمِّ ''اے ماں کے مظلوم ( بیٹے ) اے ماں کے شہید ( بیٹے ) اور اے ماں کے غریب (بیٹے ) میرا بھی آپ پر بھی سلام ہو''۔
پھر امام پرحالت گریہ طاری ہوگئی کہ دوبارہ کلام کرنے کی طاقت نہ رہی(مہیج الاحزان /٢٤م١)
ملائکہ سے ملاقات
شیخ مفید اپنی سند سے امام جعفر صادق سے روایت کرتے ہیں کہ آپ نے فرمایا:
جس وقت امام حسین رات کے وقت مدینہ سے روانہ ہوئے 'ملائکہ کا ایک گروہ ،صفیں باندھے، جنگی ہتھیارسجائے ، بہشتی گھوڑوں پر سوار آپ کی خدمت میں حاضر ہوا اور وہ سب آپ کو سلام کرنے کے بعد کہنے لگے :
''اے اپنے جد ، باپ اور بھائی کے بعد مخلوقِ خدا پرحجتِ خدا ، خدا وند متعال نے کئی مواقع پرہمارے وسیلہ سے آپ کے جدِنامدار کی حمایت فرمائی ،اور اب بھی ہمیں آپ کی امداد کے لئے بھیجا ہے۔ آپ نے فرمایا: میری اور تمہاری وعدہ گاہ وہ جگہ ہے جسے خداوند متعال نے میری شہادت اوردفن کا مقام قرار دیا ہے ،جو کربلا ہے۔جب میں اس جگہ پہنچوں تو تم میرے پاس آنا''۔

Why we Cry ?

I Take Refuge In Allah From The Stoned Satan. In Name Of Allah The Source Of Mercy To All Of Creation; The Source Of The Mercy To The Believing Congregation. Oh Allah Bless Muhammads Soul, And Rain Down Peace on His Household. Why We Cry Dont think our cries are too extreme. Theres good reason for grown men to scream. Our actions arent of those insane, we weep in zikr (remembrance) of Hussein. When the guilty kills the innocent to usurp Islamic Government, Should not a Muslim cry in pain? Hussein! Hussein! Hussein! Hussein! Reflect on Husseins flawless fame. Reflect on Yazeed, steeped in shame. Shall not the heart be pierced by woe when the Khalif is Al-Islams foe? Oh what a dark, sad thought to bear, It breaks the heart, moves joy to tear. Thats why our tears fall down like rain. Hussein! Hussein! Hussein! Hussein! A heart of stones too hard to cry. A mind thats closed wont wonder why. A foolish man is deaf and blind. A coward always stays in line. But a soul that prostrates on its face. With trembling heart, seeking Gods Grace Wont hide from Truth, cant hide the pain. Hussein! Hussein! Hussein! Hussein! The Khalif chose vile tricks, and lies. Hussein chose death, not compromise. This Prophets son would not bow down; Preferring death to being bound to evil hinds Satanic Son. So with his death The Imam won. Islams loss was Islams gain. Hussein! Hussein! Hussein! Hussein! Oh what a brave and selfless deed, to give up life for Islams creed; to sacrifice both friend, and kin to show the world Islam from sin.

The Dust Of Karbala Is A Cure For Every Disease

The mud/dust found in the city of Karbala has some extraordinary value, in that it is a cure for every illness and a source of Barakah (blessing) and Divine mercy. As Shi'ee, we believe that the most perfect method of prostration is to place ones head upon the earth or anything natural created by Allah (swt) (excluding that which can be worn or eaten) as opposed to something like man-made carpets. According to the school of the Ahlulbayt (a.s) it is not compulsory to do prostration on the soil of Karbala however it is highly recommended. We shall now demonstrate some examples wherein the Turbah was used as a source of prostration and healing.

Ibn Taymiyyah:

He was asked about unfolding the prayer carpet in the Prophetic Rawdah.

It is not allowed for anyone to spread his prayer carpet or anything related to him during his absence. This is a violation of the regulations of this area and prohibition for Muslims to apply the orders of Allah the Highest about praying. And the one who puts a carpet is unjust, and should be inhibited from doing so. And those carpets should be removed, and people should be able to use the space it occupies, keeping in mind that spreading carpets in its origin is an innovation especially if it was in the Prophet's (saw) mosque, because the Messenger of Allah (saw) and his companions used to do their prayers on the ground, and the piece of tissue that the Messenger of Allah (peace and prayers of Allah be upon him) used to perform his prayers over, was smaller than a carpet.

Source: Majmu Al-Fatawa. Vol. 25, Pg. # 216.

Prophet (saw) Wailing For Imam Hussain (a.s) And The Significance Of The Soil From Karbala

Al-Busayri:
Narrated Umm Salamah, who said: 'The Prophet (saw) was asleep one night in his house. Hussain (a.s) approached towards the Messenger of Allah (saw), so I stood by the door and held him in fear that he would wake Allah (swt) Apostle. I got distracted by something, he ran in and sat on the Prophet (saw) stomach. I (narrator) heard the Prophet of Allah (swt) wailing.' I said to him, 'I did not notice when he came in.' He (saw) said, 'Angel Jibreel came to me while he (Hussain) was sitting on my stomach and asked, 'Do you love him?' I said, 'Yes.' He said, 'Your Ummah (nation) will kill him.' Whose nation I (saw) asked? Angel replied, 'The nation of Islam.' Then he continued, 'Do you want me to show you the earth on which he will get martyred?' The angel flapped his wings and brought me this earth. I (Umm Salamah) witnessed in his hand was some red earth, and he was crying. Then Allah (swt) Apostle said, 'Who will kill you after me?!'
Al-Busayri: This is narrated by Abd Ibn Humayd through a Saheeh (Authentic) chain, and narrated by Ahmad ibn Hanbal, shorter from A'isha or Umm Al-Salamah (s.a).
Source: Ithaf Al-Khairat Al-Mahrath. Vol. 9, Pg. # 319.

Prophet (saw) Grieves And Informs Others Concerning The Death Of Imam Hussain (a.s)

Ibn Kathir:
Imam Ahmad said, 'Abdul Rahman and Iffan narrated to us from Hammad ibn Salamah from Ammar ibn Abi Ammar from Ibn Abbas: 'I saw the Prophet (saw) in a dream, in the middle of the day and he was disheveled and covered with dust.' He was holding a container full of blood!' I said, 'May my parents be sacrificed for you O Apostle of Allah (swt)! What is this?!' He saw (saw) replied, 'This is the blood of Hussain (a.s) and his companions. I am still collecting the blood since the start of that day.' Ammar (narrator) said: 'We memorised that day (of the dream) and we found that indeed Hussain died on the day of Ashura (i.e. 10th of Muharram).'
Ibn Kathir: It's chain is strong.
Footnote: It's chain is (rather) Saheeh (Authentic).
A similiar narration exists with a different chain on the authority of Ibn Abbas who said:
I woke up from this dream and said: 'By Allah (swt), Hussain has been killed! By Allah (swt) Hussain has been killed.' His companions said, 'No! Ibn Abbas, No!' He Ibn Abbas said, 'I saw the Prophet (saw) hold a jar full of blood and he said to me: "Do you know what my Ummah (nation) has done after me? They killed my son Hussain and this is his blood and his companions. I raised it up to Allah (swt). This is his blood and his companions I raise it up towards Allah (swt)." So the day and exact hour that he Ibn Abbas said this, was written down. In less then twenty four days, news had reached to us in Madinah that He (Hussain) was killed on that very day and very hour.'
Source: Al-Bidayah Wa'an-Nihayah. Vol. 11, Pg. # 573 - 571.

Holy Prophet Cried for Imam Husain (a.s.) - Sunni Sources

It is sunnat to cry for Imam Husain (a.s.).
Sunni Scholar gives reference from Sunni Books about the Love for Ahlul Bayt (a.s.)