Why Yazeed Is Not Sunni Caliph & R.A.?

I was just wondering about this question that Why Yazeed (l.a) is not respected by many Sunnis and they do not like him. The only answer i got is that the predecessors of Yazeed (L.a) were smart enough to work with hypocracy and Munafiqat. They were enemies of Ahl ul bait (a.s) but they kept limit of their enmity and kept on working on their agendas secretly. Abu Bakar and Umer usurped Fadak and also made a hadith to justify this oppression. They usurped Khilafah from Ahl ul bait (a.s) and caused pain and agony to Hazrat Fatima a.s but still they managed to avoid full fledge war against Ahl ul Bait a.s therefore, in spite of their being wrong Sunnis to some extent justify their rule and respect them as their true caliph. When we come to Muawvia (l.a), he is also accepted as caliph by some of the Sunnis and they try to conceal his evil deeds and praise him because though he fought battle against Ali a.s but he did not personally caused damage to Ahlul bait a.s. He managed poison for Imam Hassan a.s but this act was concealed and he did not expose himself openly. Still he managed some space for defense for Sunnis but when it comes to Yazeed (l.a), he was open Fasiq and killed Imam Hussain a.s and all the family members of Prophet and also imprisoned Ahl ul bait a.s. Therefore, it became difficult for Sunnis to accept him as caliph. Otherwise, if Yazeed (l.a) would have been tactful like other Sunni leaders then in spite of his munafiqat and bad deeds he would also have been ranked as Sunni caliph but it looks that he was foolish and could not follow his predecessors in their tacts.

However, there are many Sunnis who still try to defend Yazeed (l.a) and convince people that he was from ahl e Jannat (Nauzbillah) because he fought battle of Qanstantunia and they are also annoyed when Sunnis do not accept this. Even those Sunnis who do not like Yazeed (l.a) say that we should not curse him because this may ultimately result into curse on some Sahaba. (lol).

To conclude, i want to say that:--

1. Sunnism is power worshipping faith and every one who gets power and authority then he becomes Oolul Amr for them and it becomes obligatory for them to follow him.

2. If a ruler or caliph is otherwise corrupt and bad in faith but apparently does some good work then it is hard for Sunnis to refuse his authority and his apparent acts are enough for them to follow him. This is Sunni history and i am not talking from fragments of my imagination. Here Yazeed made the mistake, he became open enemy of Ahl ul bait a.s and caused problem for Sunnis to follow him if he would not have done it openly like his predecessors then he would have got the same respect which Abu Bakar, Umer, Usman and Muawvia got.

عزاداری امام حسین (ع) سنت رسول (ص) اور سنت علی (ع) سے ثابت ہے

امام حسین (ع) کی عزاداری میں خود رسول اللہ (ص) نے گریہ فرمایا ہے اور غم حسین (ع) میں رونا سنت رسول (ص) ہے ، امام حسین (ع) کی ولادت کے وقت اور مختلف اوقات میں فرشتے امام حسین (ع) کی شہادت کی خبر لاتے تھے اور خاک کربلا کو رسول اللہ (ص) کی خدمت میں پیش کرتے تھے جیسا کہ مندرجہ ذیل صحیح روایات سے ثابت ہے
  حدیث نمبر: ا 
  ام ُُ المومنین عائشہ یا ام المومنین ام سلمہ (رہ) سے روایت ہے کہ رسول اللہ (ص) نے فرمایا کہ آج ہمارے گھر میں فرشتہ آیا ہے جو آج سے پہلے کبھی نہیں آیا .فرشتے نے مجھے بتایا کہ یارسول اللہ (ص) آپ کا یہ بیٹا حسین (ع) قتل کیا جائے گا ،اگر آپ (ص) چاہے تو میں اس زمین کی کچھ مٹی آپ (ص) کو دے سکتا ہوں جہاں پر حسین (ع) قتل ہونگے.پھر رسول خدا(ص) نے فرمایا : فرشتے میرے لئے مٹی لایا جو کہ لال رنگ کی تھی محقق کتاب فضائل صحابہ ، کہتا ہے کہ اس روایت کی سند صحیح ہے محقق کتاب فضائل صحابہ ڈاکڑ وصی اللہ بن محمد عباس کی تحقیق مزید مندرجہ بالا روایت کے حاشیہ میں محقق کہتا ہے کہ اس روایت کی تخریج مسند احمد میں بھی ہے ، ہیثمی نے مجمع الزوائد میں اس کو نقل کیا ہے اور کہا ہے کہ احمد نے اس کو روایت کیا ہے اور اس کے رجال ، الصحیح کے رجال ہیں . طبرانی نے بھی اسے عائشہ سے اسناد صحیح کے ساتھ روایت کیا ہے .احمد نے بھی مسند میں نجی کے ساتھ اس کی اسناد صحیح کے ساتھ تخریج کی ہے اور صاحب مجمع الزوائد نے کہا ہے کہ اس کو احمد ،ابو یعلیٰٰ اور طبرانی نے روایت کیا ہے اور اس کے رجال ثقات ہیں فضائل صحابہ //احمد بن حنبل //تحقیق:ڈاکٹر وصی اللہ بن محمد عباس //ج : 2 // طبع الاولیٰٰ 1403ھ ،جز2،جامعہ ام القری مکہ سعودیہ//ص 770//حدیث:1357 مندرجہ بالا حدیث مسند احمد بن حنبل میں بھی ہے ،ہم یہاں اس حدیث کی تحقیق پیش کر رہے ہیں جو کہ محقق مسند نے انجام دی ہے محقق کتاب کہتا ہے کہ یہ حدیث اپنے طریق کے ساتھ حسن کے درجہ کی ہے .اس کے بعد محقق کتاب نے اس حدیث کے شواھد ذکر کئے ہیں احمد نے فضائل صحابہ میں ، طبرانی نے معجم کبیر میں ، ھیثمی نے مجمع الزوائد میں اور کہا ہے کہ اس کے رجال الصحیح کے رجال ہیں ،ابن طھمان نے مشیختہ میں ، عاصم نے 2 مختلف طریق سے احاد و المثانی میں ، طبرانی نے معجم میں 5 مختلف طریق سے ، حاکم نے مستدرک میں ، بیھقی نے 2 مختلف طریق سےدلائل میں ، ابن شیبہ نے مصنف میں، اور دارقطنی نے العل میں 2 مختلف طریق سے خبر شہادت امام حسین (ع) کو نقل کیا ہے مسند احمد // احمد بن حنبل // تحقیق: شعیب الارنوط و دیگرمحقیقین// ج : 44// طبع بیروت موسستہ رسالہ،جز 50 // ص 143//حدیث:26524 علامہ ذہبی نے اپنی کتاب تاریخ اسلام میں شہادت امام حسین (ع) سے متعلق تمام اخبار کو نقل کیا ہے اور جناب ام سلمہ (ع) والی مندرجہ بالا روایت کے متعلق کہا ہے کہ اس کی اسناد صحیح ہیں . اس کو احمد اودیگر کئی لوگوں نے روایت کیا ہے تاریخ اسلام // محمد ذہبی // تحقیق: ڈاکٹر عمر عبدالسلام // ج: 5 حوادث : 61 ھجری // طبع اولیٰٰ 1410 ھ ،جز53، دارُُ الکتاب العربی // ص 104 
  حدیث نمبر: 2 
  انس بن مالک صحابی سے روایت ہے کہ بارش کے فرشتے نے اللہ سے رسول اللہ (ص) کی زیارت کی اجازت مانگی ،اللہ نے اجازت دے دی ، اور اس دن رسول اللہ (ص) جناب ام ُُ سلمہ (رہ) کے گھر تشریف فرما تھے،جناب رسول اللہ (ص) نے ام سلمہ کو کہا ہے کہ تم دروازے پر بیٹھ جائو اورکسی کو اندر آنے کی اجازت نہ دینا،انس بن مالک کہتا ہے کہ ام سلمہٰ دروازے کے پاس بیٹھی تھی کہ اچانک حسین ابن علی (ع)حجرے میں آگئے ،چنانچہ رسول اللہ (ص) نے امام حسین (ع) کو گلے لگایا اور ان کو بوسا لیا .تب فرشتے نے کہا کہ آپ (ص) ان سے محبت کرتے ہیں ? آپ (ص) نے کہا: ہاں ،فرشتہ بولا کہ آپ (ص) کی امت ان کو قتل کرے گی ، اس نے مزید کہا کہ اگر آپ (ص) چاہے تو میں وہ زمین آپ (ص) کو دیکھا سکتا ہوں جہاں ان کو قتل کیا جا ئے گا . رسول اللہ (ص) نے کہا کہ ہاں دیکھائو ،چنانچہ فرشتے نے ہاتھ جھٹکا اورمٹی سے بھرا ہوا ہاتھ ،رسول اللہ (ص) کو دیکھایا.وہ مٹی سرخ رنگ کی تھی ،جو بعد میں ام سلمہ نے اپنے کپڑے میں سنبھال لی ثابت کہتا ہے کہ ہم یہ کہتے تھے کہ یہ کربلا کی متی ہے محقق کتاب ،حاشیہ میں اس روایت کی سند کے بارے میں کہتا ہے : اسناد حسن مسند ابو یعلی ٰٰ الموصلی// احمد بن علی التمیمی//تحقیق:حسین سلیم اسد // ج : 6// طبع الاولیٰٰ ،1412 ھ ،جز 14، دار المامون التراث بیروت // ص 129 // حدیث:3402 حدیث نمبر : 3 
  انس بن مالک صحابی سے روایت ہے کہ بارش کے فرشتے نے اللہ سے رسول اللہ (ص) کی زیارت کی اجازت مانگی ،اللہ نے اجازت دے دی ، اور اس دن رسول اللہ (ص) جناب ام ُُ سلمہ (رہ) کے گھر تشریف فرما تھے،جناب رسول اللہ (ص) نے ام سلمہ کو کہا ہے کہ تم دروازے پر بیٹھ جائو اورکسی کو اندر آنے کی اجازت نہ دینا،انس بن مالک کہتا ہے کہ ام سلمہٰ دروازے کے پاس بیٹھی تھی کہ اچانک حسین ابن علی (ع)حجرے میں آگئےاور رسول اللہ (ص) کی پشت پر سوار ہوگئے ،چنانچہ رسول اللہ (ص) نے امام حسین (ع) کو گلے لگایا اور ان کو بوسا لیا .تب فرشتے نے کہا کہ آپ (ص) ان سے محبت کرتے ہیں ? آپ (ص) نے کہا: ہاں ،فرشتہ بولا کہ آپ (ص) کی امت ان کو قتل کرے گی ، اس نے مزید کہا کہ اگر آپ (ص) چاہے تو میں وہ زمین آپ (ص) کو دیکھا سکتا ہوں جہاں ان کو قتل کیا جا ئے گا . رسول اللہ (ص) نے کہا کہ ہاں دیکھائو ،چنانچہ فرشتے نے ہاتھ جھٹکا اورمٹی سے بھرا ہوا ہاتھ ،رسول اللہ (ص) کو دیکھایا.وہ مٹی سرخ رنگ کی تھی ،جو بعد میں ام سلمہ نے اپنے کپڑے میں سنبھال لی ثابت کہتا ہے کہ ہم یہ کہتے تھے کہ یہ کربلا کی متی ہے محقق کتاب کہتا ہے کہ یہ حدیث حسن ہے.اور اس نے دیگر کتب حدیث سے اس کی تخریج کی ہے الاحسان فی تقریب صحیح ابن حبان// ابن حبان //محقق: شعیب الارنوط// ج 15// طبع الاولیٰٰ 1408ھ ، جز 18، موسستہ الرسالہ // ص 142// حدیث:6742 البانی نے صحیح ابن حبان کی تعلیقات میں مندرجہ بالا حدیث کو صحیح لغیرہ کہا ہے التعلیقات الحسان علیٰ صحیح ابن حبان // ناصرالدین البانی // ج 9 //طبع دار با وزیر ، جز 12، ص 406//حدیث:6707 حدیث نمبر: 4 
  عبد اللہ بن نجی اپنے والد سے روایت کرتے ہیں کہ وہ حضرت علی (ع) کے ساتھ جا رہے تھے ،ہم نینوی سے گزرے،جبکہ ہم جنگ صفین کی لڑائی کے لئے جا رہے تھے،تب حضرت علی (ع) نے ندا بلند کی اے ابا عبد اللہ صبر کرنا ، اے ابا عبد اللہ فرات کے کنارے پر صبر کرنا،میں (راوی) نے کہا (یاعلی) ! ابا عبداللہ سے آپ کی کون مراد ہے ? حضرت علی (ع) نے کہا کہ میں ایک دن رسول اللہ (ص) کے پاس کمبرے میں داخل ہوا تو دیکھا کہ آپ (ص) کی آنکھوں سے مسلسل آنسو بہہ رہے ہیں ،میں نے کہا یا رسول اللہ (ص) کیا کسی نے آپ (ص) کو غضبناک کیا ہے،جس کی وجہ سے آپ (ص) کی آنکھوں سے مسلسل آنسو بہہ رہے ہیں ، تب رسول (ص) نے کہا نہیں ، ابھی جبریل میرے پاس سے گئے ہیں اور جبرئل بے مجھے بتایا ہے کہ حسین (ع) دریائے فرا ت کے کنارے شہید ہونگے .تب جبرئل نے کہا کہ یارسول اللہ (ص) کیا آپ اس زمین کی مٹی کو سونگھنا پسند کریں گے جہاں پر حسین (ع) شہید ہونگے?میں (رسول) نے کہا کہ ہاں ! چنانچہ جبرئل نے اپنا ہاتھ بڑھایا اور مٹی سے اپنے ہاتھ کو بھر لیا اور مجھے دے دی اور پھر میں اپنی آنکھوں پر قابو نہ پاسکا اور مسلسل گریہ کرنے لگا محقق کتاب ،حاشیہ میں اس روایت کی سند کے بارے میں کہتا ہے : اسناد حسن ، اور صاحب مجمع الزوائد نے کہا ہے کہ اس کو احمد ،ابو یعلیٰٰ اور طبرانی نے روایت کیا ہے اور اس کے رجال ثقات ہیں محقق کتاب کہتا ہے نینوی ، نبی یونس (ع) کا گائوں تھا ،موصل عراق میں اور یہ نینوی وہی کربلا کی زمین ہے جہاں پر امام حسین (ع) شہید ہوئے تھے مسند ابو یعلی ٰٰ الموصلی// احمد بن علی التمیمی//تحقیق:حسین سلیم اسد // ج : 1// طبع الاولیٰٰ ،1412 ھ ،جز 14 دار المامون التراث بیروت // ص 298 // حدیث:363 نوٹ : انشاء اللہ ، اب ہم اھل سنت و سلفی علماء کی معتبر کتب سے احادیث کی تخریج کریں گے جس کو انھوں نے صحیح قرار دیا ہے

قرآن شریف کے نظام ہدایت میں "یاد" منانے کی اھمیت

قرآن شریف نے انسان کو جو نظام ہدایت عطا کیا ہے اس کے قیام و استحکام کی بنیاد اسی یاد پر رکھی گئی ہے .چنانچہ وہ انسان جو اللہ اور اس کے آخری رسول (ص) پر ایمان لاتا ہے وہ ہدایت الہیٰٰ کے ماضی اور مستقبل پر بھی ایمان لاتا ہے . قرآن میں اللہ فرماتا ہے

وَالَّذِينَ يُؤْمِنُونَ بِمَا أُنزِلَ إِلَيْكَ وَمَا أُنزِلَ مِن قَبْلِكَ وَبِالْآخِرَةِ هُمْ يُوقِنُونَ

(البقرہ 4:2)

وہ ان تمام باتوں پر بھی ایمان رکھتے ہیں جنہیں (اے رسول) ہم نے آپ پر نازل کیا ہے اور جو آپ سے پہلے نازل کی گئی ہیں اور آخرت پر بھی یقین رکھتے ہیں

یہاں " آپ سے پہلے نازل کی گئی" کتابوں پر ایمان "یاد" کی بنیاد پر ایمان کا جزو لانیفک بن گیا ہے جب کہ مومن کا باقی زندگی میں اسی ہدایت کو "یاد رکھتے ہوئے" اور ہر قدم اس کی اتباع اور پیروی کرتے ہوئے گزارنا تکمیل ایمان کے لئے لازم ہے

ہمارے عقیدے ، باطنی ارتقاء اور روحانی زندگی کا انحصار ذکر یعنی یاد کرنے، یاد رکھنے اور یاد منانے پر ہے.ہمارے روز مرہ معاملات ، سر گرمیاں ، حرکات و سکنات ، گفتگو،سمجھ بوجھ ، پڑھنا لکھنا، میل ملاقات ، الغرض جملہ امور زندگی اس علم پر منحصر ہوتے ہیں جو ہم حاصل کرتے ہیں اور اپنی زندگی میں محفوظ ہوتی ہے.یہی یاد ہمیں زندگی گزارنے کے طریقے ، سلیقے اور ہنر سکھاتی ہے . "یاد" کے بغیر گویا پوری زندگی دیوانگی ہے ، ہوش و خرد اسی یاد کے سہارے قائم ہے

ملت ابراہیمی

"سابقہ انبیاء کرام کی یاد منانا" اور ان کی نبوت و رسالت کا اقرار کرنا بھی ہمارے ایمان کا لازمی جزو ہے. چنانچہ اسلام کو قرآن کریم میں متعدد مقامات پر " ملت ابراہیمی کہا گیا ہے

وَمَن يَرْغَبُ عَن مِّلَّةِ إِبْرَاهِيمَ إِلَّا مَن سَفِهَ نَفْسَهُ ۚ وَلَقَدِ اصْطَفَيْنَاهُ فِي الدُّنْيَا ۖ وَإِنَّهُ فِي الْآخِرَةِ لَمِنَ الصَّالِحِينَ

البقرہ:١٣٠

ور کون ہے جو ملّت ابراہیم علیھ السّلام سے اعراض کرے مگر یہ کہ اپنے ہی کوبے وقوف بنائے . اور ہم نے انہیں دنیا میں منتخب قرار دیا ہے اور وہ آخرت میں نیک کردار لوگوں میں ہیں

وَقَالُوا كُونُوا هُودًا أَوْ نَصَارَىٰ تَهْتَدُوا ۗ قُلْ بَلْ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا ۖ وَمَا كَانَ مِنَ الْمُشْرِكِينَ
البقرہ:١٣٥

اور یہ یہودی اور عیسائی کہتے ہیں کہ تم لوگ بھی یہودی اورعیسائی ہوجاؤ تاکہ ہدایت پا جاؤ توآپ کہہ دیں کہ صحیح راستہ باطل سے کترا کر چلنے والے ابراہیم علیھ السّلام کا راستہ ہے کہ وہ مشرکین میں نہیں تھے

قُلْ صَدَقَ اللَّـهُ ۗ فَاتَّبِعُوا مِلَّةَ إِبْرَاهِيمَ حَنِيفًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ
آل عمران:٩٥

پیغمبر آپ کہہ دیجئے کہ خدا سچاّ ہے .تم سب ملّت ابراہیم علیھ السّلام کا اتباع کرو وہ باطل سے کنارہ کش تھے اور مشرکین میں سے نہیں تھے

وَمَنْ أَحْسَنُ دِينًا مِّمَّنْ أَسْلَمَ وَجْهَهُ لِلَّـهِ وَهُوَ مُحْسِنٌ وَاتَّبَعَ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا ۗ وَاتَّخَذَ اللَّـهُ إِبْرَاهِيمَ خَلِيلًا
النساء:١٢٥

اور اس سے اچھا دیندار کون ہوسکتا ہے جو اپنا رخ خد اکی طرف رکھے اور نیک کردار بھی ہو اور ملّت ابراہیم علیھ السّلام کا اتباع کرے جو باطل سے کترانے والے تھے اور اللہ نے ابراہیم علیھ السّلام کو اپنا خلیل اور دوست بنایا ہے

قُلْ إِنَّنِي هَدَانِي رَبِّي إِلَىٰ صِرَاطٍ مُّسْتَقِيمٍ دِينًا قِيَمًا مِّلَّةَ إِبْرَاهِيمَ حَنِيفًا ۚ وَمَا كَانَ مِنَ الْمُشْرِكِينَ
الانعام:١٦١

آپ کہہ دیجئے کہ میرے پروردگار نے مجھے سیدھے راستے کی ہدایت دے دی ہے جو ایک مضبوط دین اور باطل سے اعراض کرنے والے ابراہیم علیھ السّلام کا مذہب ہے اور وہ مشرکین میں سے ہرگز نہیں تھے

ثُمَّ أَوْحَيْنَا إِلَيْكَ أَنِ اتَّبِعْ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا ۖ وَمَا كَانَ مِنَ الْمُشْرِكِينَ
النحل:١٢٣

اس کے بعد ہم نے آپ کی طرف وحی کی کہ ابراہیم علیھ السّلام حنیف کے طریقہ کا اتباع کریں کہ وہ مشرکین میں سے نہیں تھے

وَجَاهِدُوا فِي اللَّـهِ حَقَّ جِهَادِهِ ۚ هُوَ اجْتَبَاكُمْ وَمَا جَعَلَ عَلَيْكُمْ فِي الدِّينِ مِنْ حَرَجٍ ۚ مِّلَّةَ أَبِيكُمْ إِبْرَاهِيمَ ۚ هُوَ سَمَّاكُمُ الْمُسْلِمِينَ مِن قَبْلُ وَفِي هَـٰذَا لِيَكُونَ الرَّسُولُ شَهِيدًا عَلَيْكُمْ وَتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ ۚ فَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ وَاعْتَصِمُوا بِاللَّـهِ هُوَ مَوْلَاكُمْ ۖ فَنِعْمَ الْمَوْلَىٰ وَنِعْمَ النَّصِيرُ
الحج:٧٨

اور اللہ کے بارے میں اس طرح جہاد کرو جو جہاد کرنے کا حق ہے کہ اس نے تمہیں منتخب کیا ہے اور دین میں کوئی زحمت نہیں قرار دی ہے یہی تمہارے بابا ابراہیم علیھ السّلام کا دین ہے اس نے تمہارا نام پہلے بھی اور اس قرآن میں بھی مسلم اور اطاعت گزار رکھا ہے تاکہ رسول تمہارے اوپر گواہ رہے اور تم لوگوں کے اعمال کے گواہ رہو لہذا اب تم نماز قائم کرو زکوِٰ اداکرو اور اللہ سے باقاعدہ طور پر وابستہ ہوجاؤ کہ وہی تمہارا مولا ہے اور وہی بہترین مولا اور بہترین مددگار ہے

ان جملہ آیات میں ملت ابراہیمی کی پیروی کا حکم دیا گیا ہے .حضرت یوسف (ع) قید خانہ میں دو قیدیوں کے خوابوں کی تعبیر فرمانے سے پہیلے اپنے نین کی تبلیغ کرتے ہوئے فرماتے ہیں

وَاتَّبَعْتُ مِلَّةَ آبَائِي إِبْرَاهِيمَ وَإِسْحَاقَ وَيَعْقُوبَ
(یوسف:38)
میں اپنے باپ دادا ابراہیم -اسحاق اور یعقوب کے طریقے کا پیرو ہوں

ان آیات میں سابقہ انبیاء کی یاد کو دین کی بنیاد بنایا جا رہا ہے یعنی انبیائے سابقہ اور ان کی امتوں کے حالات کو یاد رکھتے ہوئے انبیاء کی سنت کی پیروی کرنا بھی سنت انبیاء ہے .ارشاد باری تعالیٰٰ ہوتا ہے

إِنَّا أَوْحَيْنَا إِلَيْكَ كَمَا أَوْحَيْنَا إِلَىٰ نُوحٍ وَالنَّبِيِّينَ مِن بَعْدِهِ ۚ
(النساء:163)

ہم نے آپ کی طرف اسی طرح وحی نازل کی ہے جس طرح نوح علیھ السّلام اور ان کے بعد کے انبیائ کی طرف وحی کی تھی

سابقہ امتوں اور رسول محمد (ص) سے پہلے تشریف لانے والے انبیاء کرام کے احوال اور دین ابراہیم کے حوالے سے حاصل ہونے والا علم اھل ایمان کے قلوب میں یاد کی صورت میں منور ہوکر قدم قدم پر ہمارے لئے ہدایت کی روشنی مہیا کرتا ہے

یاد کا مضمون انتہائی وسیع ہے اور یہاں موضوع سے متعلقہ نکات ذہن نشین کرنے کے لئے اتنا کافی ہے کہ ہم "یاد" کے قرآن حکیم میں جو الفاظ استعمال ہوئے ہیں ان کا مطالعہ کریں. اس حوالے سے "ذکر" کا لفظ قرآن میں کم وبیش 267 مرتبہ استعمال ہوا ہے.اس کا مطلب ہے :یاد کر لینا، یاد دلانا، محفوظ کر لینا

اسی یاد کو برقرار رکھتے ہوئے ہم آل ابراہیم (ع) کی نشانی "امام حسین (ع) " کی یاد کو مناتے ہیں اور اس یاد کو منانے کا مقصد ہی یہ ہے کہ غم حسین (ع) کے ساتھ ساتھ فلسفہ حسینی (ع) کو بھی یاد رکھا جائے تاکہ حسین (ع ) کے عزادر وقت کے یزید لعین سے مقابلہ کر سکیں .عزاداری امام حسین (ع) کو منانا ، شعائز اسلامیہ میں ہے اور آج جو عزاداری کی مخالفت کرتا ہے وہ حقیقت میں اسلام دشمن اور یزید دوست انسان ہوتا ہے .مگر یہ یاد آل ابراہیمی ہے ، جس کو کوئی دشمن نہیں مٹاسکتا ،جتنا اس یاد حسین (ع) کو دبایا جائے گا ، یہ اُُسی قدر جوش وجذبہ سے بلند ہونگی اور آخرکار ہر قوم پکار اُُٹھے گی کہ ہمارے ہیں حسین ع

عزاداری امام حسین (ع) کی شرعی حیثیت

دشمنان شیعہ اثناعشریہ باالعموم عام دنوں میں اور بالخصوص محرم الحرام کے ایام میں عزاداری امام حسین (ع) کے خلاف زھر اگلتے ہیں ،اور وہی پرانے اعتراض کو نیا رنگ رونگن لگا کر عوام الناس کو دھوکہ دینے کی کوشش کرتے ہیں ،انشاء اللہ ، ہم اپنے اس مقالے میں اھل سنت کی معتبر کتب سے عزاداری امام حسین (ع) کو ثابت کریں گے اور تمام شبہات کو دور کریں اور ثابت کریں گے کہ شیعہ امامیہ غم حسین (ع) میں جتنے افعال انجام دیتے ہیں وہ سنت رسول (ص) کی پیروی میں انجام دیتے ہیں . ہمارا غم حسین (ع) میں رونا ، ماتم کرنا ، مجالس ذکر آل محمد (ع) کو انجام دینا سب کا سب سنت رسول (ص) اور آثار صحابہ سے ثابت ہے

ہمارے اس مقالے میں مندرجہ ذیل موضوعات ہونگے جس پر ہم بحث کریں گے

قرآن شریف کے نظام ہدایت میں "یاد" منانے کی اھمیت

عزاداری امام حسین (ع) سنت رسول (ص) اور سنت علی (ع) سے ثابت ہے

اخبار شہادت امام حسین (ع) کی تخریج کتب اھل سنت سے

نبی (ص) کا صحابہ کو حکم دینا کہ وہ امام حسین (ع) کی نصرت کریں

روزعاشورہ نبی اللہ (ص) کی کیفیت

ام ُُ سلمہ ام المومنین (رہ ) کی کیفیت شہادت حسین (ع) کو سننے کے بعد

شہادت امام حسین (ع) کے بعد غضب الہیٰٰ کی نشانیاں

نوٹ

میرا یہ مقالہ مختلف اقساط پر مشتمل ہے ،میری کوشش ہے کہ میں اس مقالے کو شب عاشور سے پہلے پہلے ختم کرلوں (انشاء اللہ )، لہذٰٰ ا سکین صفحات مقالے کے ختم ہو جانے کے بعد اپ لوڈ کیے جائے گے
اور دوسری بات یہ ہے کہ اس مقالے کے بعد میرا دوسرا مقالہ بھی انشاء اللہ آئے گا جس کا عنوان یہ ہے: اثبات گریہ وماتم کتب اھل سنت کی روشنی میں

Why do Shias cry so much during Muharrum?

Again, a rather simple answer - Shias are in mourning, crying is the natural response. People try to claim that somehow crying is wrong and un-Islamic but it has been encouraged by the Holy Prophet and is mentioned clearly in the Holy Quran.

"And when they listen to the revelation received by the Messenger, thou wilt see their eyes overflowing with tears, for they recognise the truth: they pray: "Our Lord! we believe; write us down among the witnesses." (Quran, Surah 5, Verse 83)

Shia Women Mourning during Muharrum

 

Surah Yusuf (no. 12) goes on to describe what happened to Prophet Yacub when he discovered that Prophet Yusuf had gone missing.

"And he turned away from them, and said: "How great is my grief for Joseph!" And his eyes became white with sorrow, and he fell into silent melancholy." (Quran, Surah 12, Verse 29)

Prophet Yacub cried so much his eyes went "white with sorrow." During the time of the Holy Prophet after the Battle of Uhud and the martydom of his uncle Hamzah, Tabari narrates in his book: "The Messenger of God passed by a settlement of the Ansar of the Banu Abdal al-Ashhal and Zafat and heard sounds of lamentation and women weeping. The Messenger of God’s eyes filled with tears and he wept, but then he said “Yet Hamzah has no women weeping for him”. When Saad bin Muadh and Usayd b. Hudayr came back to the settlement of the Banu Abdal al-Ashhal, they told the women to gird themselves up and go and weep for the Messenger of God’s uncle." (The History of the Prophets and Kings, Vol 7, pg 137) The Holy Prophet encouraged his followers to cry and mourn the loss of his uncle and yet we are not meant to cry when remembering the death of Imam Hussain (as).

This idea that it is somehow wrong to cry, to get emotional over such a loss is absurd. Hanafi scholar Sheikh Sulayman ibn Ibrahim Qandoozi sums it up best: "The grief of Imam Husayn (as) is the grief on which not only Humans, but even jinnat, Angels, animals, birds, the sky and trees, all lament. Thus it is written that the sky wept for forty days on (the martyrdom of) Imam Husayn (as)"

Wasn't Imam Husain (as) wrong to revolt against the ruler of his time, Yazid?

In 2007, Peace TV owner Dr. Zakir Naik sparked controversy when speaking in his annual Peace Conference. He claimed that the tragedy of Karbala was merely a "political war," a "difference of opinion" and went on to call Yazid Radiallah ta'la anho (may Allah be pleased with him)! He was rightly condemned by Shia and Sunnis alike.

Zakir Naik - a well wisher of Yazid

 

Firstly, Yazid was never a legitimate rule of the Islamic kingdom. He was appointed as successor to his father Muawiya ibn Abu Sufyan after his death - totally going against the treaty that Muawiya has struck with Imam Hasan (as). After his death, the caliphate was meant to return to Imam Hasan and Imam Husain (as). If he wanted to, Imam Husain (as) was perfectly entitled to stand up against Yazid.

Secondly, Imam Husain (as) did not lead a revolt against Yazid. He never set out to fight against Yazid's army. When he was faced with Hur and his small battalion as they commanded him to turn his camp and escorted him to Karbala, he had the upper hand and could've resisted, but he never intended to fight or be the aggressor.

Charles Dickens perhaps understood it best when he said "If Hussain fought to quench his worldly desires, then I do not understand why his sisters, wives and children accompanied him. It stands to reason therefore that he sacrificed purely for Islam." Imam Husain (as) did not revolt against Yazid, he went out of his way leave Medina in order to avoid any bloodshed. He was happy to leave the rule of Yazid and be left alone

Were Shia's responsible for killing Imam Husain (as)?

Before the events of Karbala, Imam Husain (as) was living in Medina. He was facing increasing pressure to give allegiance to Yazid ibn Muawiya. Fearing violence in the holy city of Medina, Imam Husain (as) was looking for a way out of the city. The people of Kufa wrote several letters to the Imam inviting him to come and live amongst them, to lead as their Imam.

Imam Husain (as) sent his cousin Muslim ibn Aqeel to visit Kufa and see for himself how genuine the support was for the Imam. Upon his arrival, Muslim was greeted by thousands of well-wishers confirming their allegiance to Imam Husain (as), begging for his arrival. Yazid sent the cursed Ubaydullah ibn Ziyad to replace the sitting governor after Umar ibn Saad (leader of Yazid ibn Muawiya's army at Karbala) wrote to him, making him aware of the situation: "Muslim bin Aqeel has come to Kufa and the Shia have given the oath of allegiance to him on behalf of al Hussain bin Ali. If you have any need of Kufah then send a strong man there who will carry out your orders and act in the same way as you would against your enemy. Al Nauman bin Bashir is a weak man or he is acting like a weak man" (Tabari, Chaper 19). Ubaydullah ibn Ziyad quickly spread fear around Kufa, threatening to kill anyone who supported the arrival of Imam Husain (as).

Unfortunately, the faith of the Kufans was not strong; Islam had only arrived in Kufa during the calpihate of Umar ibn Khattab. He had set it up as a military fort during his rule and it was then the hub of Imam Ali's (as) caliphate. When word of the threats of Ubaydullah ibn Ziyad spread, the supporters fled in their droves out of fear. Muslim ibn Aqeel was captured and executed after refusing to turn away from Imam Husain (as).

This idea that because the Kufans turned their back on Imam Husain (as) when threatened by torture and killings and therefore were responsible for the Imam's death is wrong. Ubaydullah's threats were not mere words, he imposed a curfew on Kufa, actively sent his army to look out for people who were supporting Muslim ibn Aqeel and even spread rumours that the Syrian army was arriving to support him in his quest to shut down any support for Imam Husain (as). "Women began to come to their sons and brothers, urging them to go away as the people would be enough without them. Every man went to his son or his brother telling him, ‘Tomorrow the Syrians will come against you. What have you to do with the war and this evil doing? Go away.’ Thus, each took someone away. They continued to disperse so that by the time evening came Muslim b Aqil only had thirty men with him in the mosque" (Tabari, Chapter 19).

 

Great fear was spread throughout Kufa by his aggressive actions and many supporters of Imam Husain (as) were executed in Kufa. Despite this, several Shia Kufans managed to escape the city and fought alongside Imam Husain (as), sacrificing their lives in Karbala.

Did Yazeed express sadness at the death of Imam Hussain (as)?

Nasibi Azam Tariq's lies continue as follows:

Azam Tariq stated:
THE FACT IS THAT WHEN THE NEWS OF HAZRAT HUSAYN'S MARTYRDOM REACHED YAZID, HE AND HIS FAMILY WEPT. YAZID EVEN SAID: "CURSE OF ALLAH BE ON UBAIDULLAH BIN ZIAD. BY ALLAH! IF HE HAD BEEN A RELATIVE OF HAZRAT HUSAYN HE WOULD HAVE NEVER KILLED HIM. I WOULD HAVE ACCEPTED THE SUBMISSION OF IRAQIS WITHOUT THE KILLING OF HAZRAT HUSAYN." THEN HE ACCORDED A VERY GRACIOUS HOSPITALITY TO THE REMAINING FAMILY MEMBERS OF HAZRAT HUSAYN AND ARRANGED THEIR RETURN JOURNEY TO MADINAH WITH GREAT HONOUR AND RESPECT. 

Reply One

The cited report about Yazeed getting upset over the martyrdom of Imam Hussain (as) is primarily in Tarikh Tabari contain an unknown arrator in its chain. We challenge Nawasib to either prove the authenticity of the narration or shut up and accept that Yazeed was the lead culprit in the murder of Imam Hussain (as).

Reply Two

Tariq's reference that we presume is a crude translation of the text in al-Bidayah wa al-Nihayah, Was only partially translated the actual text that we are quoting from al Bidaya wa al Nihaya Volume 8 page 235 is as follows:

إن يونس بن حبيب الجرمي حدثه قال: لما قتل ابن زياد الحسين ومن معه بعث برؤوسهم إلى يزيد، فسر بقتله أولا وحسنت بذلك منزلة ابن زياد عنده، ثم لم يلبث إلا قليلا حتى ندم

Yunus bin Habib al-Jarmi said: 'When Ibn Ziyad killed Husayn and his companions and sent their heads to Yazeed, he [Yazeed] became happy at the death of him (Husayn) which is why the position of Ibn Ziyad was elevated, but this happiness was only short lived and then he regreted'.

This text confirms that Yazeed was pleased that Imam Husayn (as) had been killed and the rank of his killer Ibn Ziyad had automatically increased in Yazeed's estimation. The happiness being short-lived means that rebellions arose to avenge Husayn (as)'s martyrdom that threatened to destroy Yazeed's khilafat - Madina, Makka and Iraq all rose up against him, which is why he sent his army in to burn the Ka'aba and sack Madina. Nawasib are not horrified by such actions by their khalifa, since they share the doctrine of Al Qaeda that deem it lawful to kill, maim and rape to attains ones objectives. This is as they have no sense of anything being sacred save the remembrance of the Santas. They even reproach other Sunnis for reciting blessings upon the Prophet (saws).

Moreover, in al-Bidayah wa al-Nihayah, Volume 8 page 235 we read that the situation reached a point of embarrassment for Yazeed that he said:

ثم يقول: لعن الله ابن مرجانة فإنه أحرجه واضطره، وقد كان سأله أن يخلي سبيله أو يأتيني أو يكون بثغر من ثغور المسلمين حتى يتوفاه الله، فلم يفعل، بل أبى عليه وقتله، فبغضني بقتله إلى المسلمين، وزرع لي في قلوبهم العداوة، فأبغضني البر والفاجر بما استعظم الناس من قتلي حسينا، مالي ولابن مرجانة قبحه الله وغضب عليه.

'Curse be upon Ibn Marjana [Ibn Ziyad] for he pained Husayn and made him desperate although Husayn had asked him to be allowed to go wherever he wanted to or to come to me or he be allowed to go to the border but Ibn Ziyad rejected this and killed him and it is now due to this, that Muslims shall bear enmity towards me, now every person, good and bad shall bear hatred in their hearts towards me, people shall be shocked at my killing Husayn. I have nothing to do with Murjana's son. May Allah destroy him and reap destruction upon him'.

Carefully analyse the final comments of Yazeed in this regard:

"now every person, good and bad shall bear hatred in their hearts towards me, people shall be shocked at my killing Husayn."

These words clearly prove that the killing of Imam Husayn (as) was upon the orders of Yazeed, and t his act of cursing Ibn Ziyad was in effect a tactical method to cover up his own culpability. These were crocodile tears shed to display false grief as the Ummah now wanted revenge and were blaming Yazeed. Indeed, the Islamic heartlands of Makka, Madina and Kufa were now in open armed rebellion and Yazeed had lost control there.

Ibn Katheer further commented as follows:

وقد لعن ابن زياد على فعله ذلك وشتمه فيما يظهر ويبدو، ولكن لم يعزله على ذلك ولا عاقبه ولا أرسل يعيب عليه ذلك

“And it appears that Ibn Ziad was cursed and insulted for what he did but he did not sack him nor did he punish him nor did he rebuke him for his actions”
al Bidaya wa al Nihaya Volume 8 page 204

If the argument is Yazeed didn't physically kill Imam Husayn (as) then these Nasibi should know that Pharaoh is deemed the killer of the Israelites even though he only issued the order for boys to be executed and didn't use the sword himself. Irshad al Sari Volume 10 page 171 Bab ul Fitan states clearly that Yazeed was happy at killing Imam Husayn (as) and his disrespect of the family of Rasulullah (s) is a proven fact.

Let us see the comments of the Majid Ali in Bahar Shariat:

'Those who in this day and age state 'who are we to comment on Yazeed and Husayn and that they were both Princes' are cursed, Hell bound individuals.'

Thus, reports which show that Yazeed was very happy at the martyrdom of Imam Hussain (as) but later altered his opinion and became sad shall not assist the present day Nawasib since the sadness letter expressed by Yazeed was not on account of remorse for his unforgivenable sin but was to a response to the public opinion that had swelled against him. We read in Tarikh Khulfa:

ولما قتل الحسين وبنو أبيه بعث ابن زياد برؤوسهم إلى يزيد فسر بقتلهم أولا ثم ندم لما مقته المسلمون على ذلك وأبغضه الناس وحق لهم أن يبغضوه

“When Hussain and his family were killed, Ibn Ziyad sent their heads to Yazeed. He (Yazeed) was happy with it in the beginning but after that, when the people hated him for that, he then expressed regret but people should indeed have hated him”

The change in emotions was to quell public anger not due some remorse on his part.

Reply Three

Yazeed’s maltreatment of the blessed head of Imam Hussain which had the honor of being kissed by the Holy Prophet (s) shall suffice to evidence Yazeed’s actual reaction at the death of Imam Hussain (as). Imam Ibn Jauzi records in his book Al-Rad ala al-Mutaseb al-Aneed Al-Manee men Zam Yazeed, page 58:

قال ابن ابي الدنيا وثنا سلمة بن شبيب قال ثنا الحميدي عن سفيان قال سمعت سالم بن أبي حفصة يقول قال الحسن جعل يزيد بن معاوية يطعن بالقضيب موضع في رسول الله صلى الله عليه وسلم واذلاه

Ibn Abi Dunya recorded from Salamah bin Shabib from al-Humaydi from Sufyan from Salim bin Abi Hafsa from Hassan (al-Basri) saying: “Yazeed bin Mu'awyia was prodding with a stick that place kissed by Allah's messenger kissed, how shameful!”.

Al-Hassn al-Basri: Ibn Hajar said: ‘Thiqah’ (Taqrib al-Tahdib). Salim bin Abi Hafsa al-Khayat: Ibn Hajar said: ‘Seduq’ (Taqrib al-Tahdib). Sufyan al-Thawri: Ibn Hajar said: ‘Thiqah’ (Taqrib al-Tahdib). Abdullah bin al-Zubair al-Humaydi: Ibn Hajar said: ‘Thiqah’ (Taqrib al-Tahdib). Salamah bin Shabib: Ibn Hajar said: ‘Thiqah’ (Taqrib al-Tahdib). Abdullah ibn Abi Dunya: Ibn Hajar said: ‘Seduq’ (Taqrib al-Tahdib). Hassan al-Basri died in year 109 H and he was 89 years old as its mentioned in Tahdib al-Kamal, which means he was 41 years old when Imam Hussain was martyred. We should also point out that narrator Salim bin Abi Hafsa al-Khayat is not the only narrator to transmit the tradition rather there are three more reliable narrators from the same generation (tabaqa) as of Salim who have narrated the same incident in the same book and in the science of Hadith such a method of determining authentication of a tradition is called Mutab'a which has also been used by the Imam of Salafies Albaani. The three narrators are Imam Muhammad al-Baqar: Ibn Hajar said: ‘Thiqah’ (Taqrib al-Tahdib). Khalid bin Yazid al-Saksaki: Ibn Hajar said: ‘Thiqah’ (Taqrib al-Tahdib). Layth bin Saad: Ibn Hajar said: ‘Thiqah Thabt’ (Taqrib al-Tahdib).

Those who were involved in the murder of Imam Hussain (as) are Kafirs

Since we have proved the involvement of Yazeed (Laeen ibn Laeen) in the murder of Imam Hussain (as), let us now present the edict of one of the legendary Suni Imams, Imam Abu Muhammad Abdullah bin Asad al Yameni popularly known as Al-Yaf’ee as recorded by Ibn Emaad al-Hanbali in his authority work Shazarat al-Dahab, Volunme 1 page 68:

قال اليافعي : وأما حكم من قتل الحسين ، أو أمر بقتله ، ممن استحل ذلك فهو كافر

Yaf’ee said: ‘Whoever killed Hussain or gave orders to kill him whilst he deemed it a lawful action, is a Kafir’

Yazeed Killed Imam Hussain (as)-Sunni Sources

Azam Tariq Nasibi stated:

"IT WOULD BE SEEN THERE FROM THAT YAZID HAD NO HANDS IN THE MURDER OF HAZRAT HUSAYN. MOST OF THE HISTORICAL ACCOUNTS ARE WRITTEN BY SHIAS AND AS SUCH HEAP ALL SORTS OF RUBBISH ON YAZID OUT OF SHEER CONTEMPT AND HATRED AND DEPICT HIM IN ALARMING COLOUR WHICH IS FAR FROM TRUTH AND REALITY. STILL SOME OF THE IGNORANT MUSLIMS ACCUSE HIM UNDER THE INFLUENCE OF SHIAS. THE FACT IS THAT WHEN THE NEWS OF HAZRAT HUSAYN'S MARTYRDOM REACHED YAZID, HE AND HIS FAMILY WEPT. YAZID EVEN SAID: "CURSE OF ALLAH BE ON UBAIDULLAH BIN ZIAD. BY ALLAH! IF HE HAD BEEN A RELATIVE OF HAZRAT HUSAYN HE WOULD HAVE NEVER KILLED HIM. I WOULD HAVE ACCEPTED THE SUBMISSION OF IRAQIS WITHOUT THE KILLING OF HAZRAT HUSAYN."

Here we shall cite the following reputable texts of Ahl'ul Sunnah, that confirm that Yazeed killed Imam Husayn (as):

1. Maqatil Husayn al Khuwarzmi Volume 2 page 80 Chapter 9
   
2. Ya Nabi al Mawadah page 223 Chapter 91
   
3. Tareekh al Yaqoobi Volume 2 page 299 Dhikr Yazeed
   
4. Matallib al Saul Volume 2 page 26
   
5. Nur al Absar page 139
   
6. Al Bidayah wa al Nihaya page 219 Dhikr 63 Hijri
   
7. Tareekh Kamil Volume 4 page 69
   
8. Tareekh Tabari page 408 Dhikr Ibn Ziyad
   
9. Akhbar al Tawal page 384
   
10. Tadkira tul Khawwas page 159
    
11. Hayaat al Haywaan Volume 1 page 88
    
12. Tareekh Khamees Volume 2 page 301
    
13. Sawaiq al Muhriqa page 134
    
14. Sharh Fiqh Akbar page 73
    
15. Tauhfa Ithna Ashari page 6
    
16. Ash Shiaath al Lamaat Volume 4 page 623 Bab Manaqib Quraysh
    
17. Shazarat al Dhahab Volume 1 page 69 Dhikr 61 Hijri
    
18. Murujh al Dhahab Volume 3 page 71 Dhikr Yazeed
    
19. Tafseer Mazhari Volume 5 page 21 Part 13 Surah Ibrahim
    
20. Aqaid al Islam pahe 232 ny Maulana Abdul Haqq Haqani
    
21. Imam Pak aur Yazeed Paleed page 88
    
22. Aqaid Nafsee page 113
    
23. Sharh Maqasad Volume 2 page 309
    
24. Nuzul al Ibrar page 97
    
25. Irfan Shariat Volume 2 page 21
    
26. Fatawi Maulana Abdul Hai page 79
    
27. Shaheed ai Kerbala pages 11-12 by Mufti Muhammad Shaafi
    
28. Irshad al Sari (Sharh Bukhari) Volume 10 page 1717 Bab ul Fitan
    
29. Durre Maarif Volume 4 page 295 Dikr Zeyneb binte 'Ali
    
30. Sharh al Muneer Sharh al Sagheer Volume 1 page80
    

We read in Irfan ai Shariat:

"Yazeed tore away a piece of Rasulullah's heart, starving him for three days and then killing him, together with his companions and then he ordered horses to trample his body after his martyrdom, his body was ripped to shreds. Hi head was then placed on a spear, this was a head that Rasulullah (s) would kiss. The head was exhibited at various places, people of the household were arrested and brought before the wicked Yazeed, cursed is he who does not deem such acts as atrocious".

Are all these men, together with the authorities cited at the start including the Grand Sheikh of the Wahabis Ibn Taymiyya, and his successor Ibn Kathir, all SHIAS or influenced by SHIAS??

There must be a medical syndrome for this behaviour....oh yes, it's called pathological liar [also known as Nasibi Syndrome]. Maybe your local Sheikh has symptoms of it.

Yazeed ordered his Governor Waleed kill Imam Hussain (as)

We read in Maqtal Hussain:

وكتب إليه في صحيفة كانها أذن فأرة : أما بعد فخذ حسينا وعبد الله بن عمر وعبد الله بن الزبير بالبيعة أخذاً شديداً ليست فيه رخصة حتى يبايعوا والسلام

Yazeed wrote: ‘Force Hussain, Abdullah ibn Umar, Abdullah ibn al-Zubair to give Baya and don’t spare them’

We also read:

فلما قرأ عليه كتاب يزيد استرجع وترحم عليه ، واستشاره الوليد في الامر وقال كيف ترى ان نصنع ؟ قال : فاني ارى ان تبعث الساعة إلى هؤلاء النفر فتدعوهم إلى البيعة والدخول في الطاعة فان فعلوا قبلت منهم وكففت عنهم ، وان ابوا قدمتهم فضربت اعناقهم

When he (Waleed) read Yazeed's letter for him (Marwan) and did consultation with him in that matter and said: ‘What do you think we shall do?’ He (Marwan) replied: ‘I see to send to them now and ask them to give baya and obey us, if they accept then we will let them go but if they reject you shall arrest them and strike off their heads’

Yazeed wrote to Ibn Ziyad telling him to kill Imam Hussain (as)

We read in Mataalib al Saul that:

"Ibn Ziyad wrote to Husayn 'I have received information that you have arrived in Kerbala, and Yazeed has told me not to kill you, provided you accept his authority and mine.'"

Imam Jalaluddin Suyuti records in Tarikh Khulfa:

فكتب يزيد إلى واليه بالعراق عبيد الله بن زياد بقتاله فوجه إليه جيشا أربعة آلاف عليهم عمر بن سعد بن أبي وقاص

“Yazeed wrote to his governor in Iraq Ubaidllah bin Ziyad ordering him to fight him (Hussain) therefore he (Ibn Ziad) sent an army consisting of four thousand people lead by Umar bin Saad bin Abi Waqas”

Imam Dhahabi records in Siar Alam al-Nubala, Volume 3 page 305:

Muhammad bin al-Dahak narrated from his father that he said: ‘When Hussain marched, Yazeed wrote to his governor Ibn Ziyad saying: ‘Hussain is marching to Kufa and he is a problem of your time not of other times, your state not of other states and you not for the other governors. At that time you might be free or be slaved.’ Therefore Ibn Ziad killed him and sent his head to him (Yazeed).

Ibn Ziyad's own admission that he killed Imam Husayn on the orders of Yazeed

We read in Tarikh Kamil, Volume 4 page 112:

وبعث إلى عبيد الله بن زياد يأمره بالمسير إلى المدينة ومحاصرة ابن الزبير بمكة، فقال: والله لا جمعتهما للفاسق، قتل ابن رسول الله وغزو الكعبة. ثم أرسل إليه يعتذر

"He (Yazeed) wrote to Ubaydullah Ibn Ziyad ordering him to march towards Madina and surround Ibn Zubayr in Makka. He (Ibn ziyad) replied: 'I can't give both these things to this Fasiq, after killing the grandson of Rasulullah (s), I'm not now going to assault the Kaaba'.

Notice how Azam Tariq says that Yazeed blamed Ibn Ziyad (his governor in Kufa at the time of the Battle of Karbala) for the killing of Husayn (as). Yet we see here that Ibn Ziyad two years AFTER Karbala is still in a position of authority in Yazeed's government and army. Had Yazeed sincerely wept for Husayn (as) then he would have dismissed and executed Ibn Ziyad for genocide. Indeed Yazeed kept Ibn Ziyad in a position of authority in Yazeed's government, and indeed Ibn Ziyad outlived Yazeed, until Shia rebels killed him during the insurrection of Al Mukhtar to avenge the blood of Imam Husayn (as).

Testimony of Ibn Abbas that Yazeed killed Imam Hussain (as)

We read in Tareekh Kamil:

فكتب إليه ابن عباس:...وقد قتلت حسيناً وفتيان عبد المطلب مصابيح الهدى ونجوم الأعلام غادرتهم خيولك بأمرك

Ibn Abbas replied to Yazeed’s letter stating: “… You killed Husayn as well as the youth from Banu Abdul Muttalib who were beacons of guidance and famed stars, your troops marched on them at your orders ."

The testimony of Abdullah Ibn Umar that Yazeed killed Imam Hussain (as)

We read in Maqatil al Husayn:

Ibn Umar wrote to Yazeed, 'Hasn't your heart gone black yet? You murdered the family of the Prophet?'

The Nawasib want to drag the Muslims to hell to face the charge of taking to their heart the man who hurt Muhammad (saws)'s soul more than any other.

Mu'awiya The Second's testimony that his father Yazeed killed Imam Hussain (as)

We read in Hayaat al Haywaan:

"When Yazeed was succeeded to the throne by his son Mu'awiya he said in his first sermon 'We are definite about Yazeed's wrongdoing, he killed the family of the Prophet, deemed alcohol halal, and brought pain to the Ka'aba."

This was the testimony of the succeeding khalifa, and Yazeed's own son, Mu'awiya The Second.

Yazeed's own admission that he killed the family of the Prophet (s)

We read in Sharh Fiqh Akbar:

"Following the murder of Husayn, Yazeed said 'I avenged the killing of my kaafir relatives in Badr through killing the family of the Prophet".

The testimony of Shah Abdul Aziz that Yazeed killed Imam Hussain (as)

We read in Tauhfa:

“When the cruel people of Syria and Iraq upon orders of impure Yazeed and due to the efforts of chief of hatred and fitnah Ibn Ziyad martyred Imam Hussain..”
 Tauhfa Ithna Ashari (Urdu), page 8 Published in Karachi

The testimony of Shah Abdul Haqq that Yazeed killed Imam Hussain (as)

We read in Ashiath al Lamaath:

"It is unusual that some say Yazeed did not kill Husayn when he instructed Ibn Ziyad to carry out the killing".

The testimony of Imam Dhahabi that Yazeed killed Imam Hussain (as)

Now let us cite words of a Sunni Imam whose words cannot be denied by any Nasibi. Imam Dhahabi in his authority work 'Tarikh Islam' Volume 5 page 30 states:

قلت: ولما فعل يزيد بأهل المدينة ما فعل، وقتل الحسين وإخوته وآله، وشرب يزيد الخمر، وارتكب أشياء منكرة، بغضه الناس، وخرج عليه غير واحد، ولم يبارك الله في عمره، فخرج عليه أبو بلال مرداس بن أدية الحنظلي

I say: 'When Yazeed did to the people of Madina what he did and killed al-Hussain and his brothers and progeny, and Yazeed drank alcohol, and performed abominable things, then the people hated him and rose up against him more than once. God didn't bless his life and Abu Bilal Mirdas bin Adya al-Hanzali rose against him.'

The testimony of Ibn Khaldun that Yazeed killed Imam Hussain (as)

Now let us cite the testimony of a scholar who despite his known Nasibi tendencies confirmed the fact that it was Yazeed who killed Imam Hussain (as). We read in Al-Muqadima by Ibn Khaldun, page 254:

فلا يجوز نصرة يزيد بقتال الحسين ، بل قتله من فعلات يزيد المؤكدة لفسقه ، والحسين فيها شهيد

“It is impermissible to support Yazeed in the matter of killing Hussain, nay (Hussain's) murder is Yazeed's deed that proves him to be a Fasiq and Hussain a martyr.”

The testimony of Ibn Hazm that Yazeed killed Imam Hussain (as)

Athough the 'Nasb' of Imam Ibn Hazm made him to call Yazeed 'Amir ul-Momineen' but despite that he did ackowledge all the evil deeds committed by his Amir al-Momineen:

ويزيد أمير المؤمنين؛ وكان قبيح الآثار في الإسلام؛ قتل أهل المدينة، وأفاضل الناس، وبقية الصحابة -رضي الله عنهم- يوم الحرة، في آخر دولته؛ وقتل الحسين -رضي الله عنه- وأهل بيته في أول دولته؛ وحاصر ابن الزبير -رضي الله عنه- في المسجد الحرام، واستخف بحرمة الكعبة والإسلام؛ فأماته الله في تلك الأيام

"Yazid Amir ul Momineen, was an evil doer in Islam. During the last days of his rule he massacred the people of Madina on the day of Hara. He killed the best of people and the remaining companions (ra). During the initial part of his rule, he killed Husain (ra) and his Ahle Bait. He surrounded Ibn Zubair in Masjid al-Haram. He violated the sanctity of Ka'ba and Islam. And during these days Allah killed him"
Jamharat Ansab al-Arab, page 112

The testimony of Ibn Kathir that Yazeed killed Imam Hussain (as)

Let us read the veiws of Ibn Kathir regarding the role of Yazeed in the murder of Imam Hussain. While dicussing the events of 63 H, He stated:

وقد تقدم أنه قتل الحسين وأصحابه على يدي عبيد الله بن زياد‏

"It is already mentioned that he (Yazeed) killed al-Hussain and his companions through Ubaidullah bin Zyad"
 Al Bidayah Wal Nihayah, Volume 8 page 243

The testimony of Qadhi Thanaullah that Yazeed killed Imam Hussain (as)

Qadhi Thanaullah Pani Pati Uthmani under the commentary of 24:55 records:

"It is possible that this verse refers to Yazeed bin Muawiyah. Yazeed had martyred the grandson of Holy Prophet (s) and his companions, those companions were actually the members of the Prophet's family.
 Tafseer Mazhari [Urdu], Volume 8 page 268

At another place he stated:

Yazeed and his associates did Kufr with the bounties of Allah. They deemed it their aim to have a grudge against the progeny of the Prophet (s) and murdered Hussain (ra) with oppression and Yazeed did Kufr with the religion of Prophet (s) to the extent that Yazeed recited the following couplets over the murder of Hussain (ra)

'Where are my ancestors, they should come and see that I have take revenge from the progeny of the Prophet and Bani Hashim'.

And the last prose is:

'I would not be from the progeny of Jandab had I not taken revenge from the progeny of Ahmad for whatever they had done.'
 Tafseer Mazhari [Arabic], Volume 5 page 271, commentary of 14:29

Testimony of Qadhi Saleh bin Mahdi al-Maqbali that Yazeed killed Imam Hussain (as)

Prominent Mujtahid of era namely Allamah Qadhi Saleh bin Mahdi al-Maqbali (d. 1108) who is much liked by Ahle Hadith/Salafies confirms in his authority work Al-Ilm Al-Shamikh Fi Ethaar Al-Haq Ala Alaba wal Mashaikh, page 367 that it was Yazeed who killed al-Hussain:

“And even more strange is a person who praises Yazeed who reverted from Islam, the one who insulted the honorable people of this Ummah, dishonoring the sanctity of Madina of Messenger (Sale Allah Aleh Wa Aalihi Wasalam), killed Hussain the son of the Prophet and his Ahlulbayt and humiliated them and he treated them in such a manner that even if the enemies of Islam, the Christians were to do the same acts, they might have been more reasonable.”
 Al-Ilm Al-Shamikh Fi Ethaar Al-Haq Ala Alaba wal Mashaikh, page 367

Yazeed's pride at killing Imam Hussain (as)

We read in al Bidayah Volume 8 page 204:

Ibn Asakir in his history book states…. When Husayn's head was brought before Yazeed, he recited the couplets of Ibn Zubayri: 'I wish my ancestors of Badr were here to see the fright of al-Khazraj (tribe) as the spears hit’.

Moreover we read:

Al-Qasim bin Bakhit said: 'When the head of Hussain was placed in front of Yazeed bin Mu'awyia, he started to hit his (Hussain's) teeth with his stick, then he (Yazeed) said: 'His (Hussain's) and my example is same as the saying of Hasain Ibn al-Hamaam al-Mari:
'These swords split the heads of those men who pose harm to us and they were very disobedient and oppressors''.'
 Al-Bidayah wal Nihayah, Volume 8 page 209

Imam Husain and Divine Leadership-Excellent Speech by Maulana Mirza Mohd Athar(Urdu)

Did Imam Hussain Commit Suicide? (English) Syed Ammar Nakshawani

Truth Behind Karbala Episode( Urdu) -Must Watch !!!!

Why Shias do Matam and Azadari?

सच के लिए शहीद हो गए इमाम हुसैन

इस्लामी कैलेंडर यानी हिजरी वर्ष का पहला महीना है मोहर्रम। इसे इस्लामी इतिहास की सबसे दुखद घटना के लिए भी याद किया जाता है। इसी महीने में 61 हिजरी में यजीद नाम के एक आतताई ने इमाम हुसैन अलैयहिस्सलाम और उनके 72 अनुयाइयों का कत्ल कर दिया था। सिर्फ इसलिए क्योंकि इमाम हुसैन अलैयहिस्सलाम ने यजीद को खलीफा मानने से इनकार कर दिया था। इनकार इसलिए किया था, क्योंकि उनकी नजर में यजीद के लिए इस्लामी मूल्यों की कोई कीमत नहीं थी, जबकि यजीद चाहता था कि वह खलीफा है, इसकी पुष्टि इमाम हुसैन अलैयहिस्सलाम करें। क्योंकि वह हजरत मोहम्मद साहब के नवासे हैं और उनका वहां के लोगों पर काफी अच्छा प्रभाव है।

यजीद की बात मानने से इनकार करने के साथ ही उन्होंने यह भी फैसला लिया कि अब वह अपने नाना हजरत मोहम्मद साहब की कर्मभूमि मदीना छोड़ देंगे, ताकि वहां का अम्नो-अमान कायम रहे। और निकल पड़े इराक स्थित कुफानगरी के लिए। वहां के लोगों ने उन्हें अपने यहां आने का पैगाम भेजा था। लेकिन कुफानगरी के रास्ते में करबला के पास यजीद की फौज ने उनके काफिले को घेर लिया। उनके पास खाना-पानी तक नहीं पहुंचने दिया। इस काफिले में औरतें और बच्चे भी शामिल थे। यजीद के फौजियों को उन पर भी रहम नहीं आया। सबको भूखे-प्यासे घेरे रखा। इस तरह से इमाम हुसैन अलैयहिस्सलाम पर उसने जबरदस्ती जंग थोप दी। इमाम हुसैन अलैयहिस्सलाम और उनके साथियों की तादाद सौ से भी कम थी, जबकि यजीद के फौजी हजारों में थे। फिर भी उन लोगों ने हार नहीं मानी और पूरी बहादुरी के साथ लड़े। उनकी बहादुरी से एकबारगी तो यजीद के फौजियों के दिल भी दहल गए। सबसे आखिर में लड़ते-लड़ते इमाम हुसैन अलैयहिस्सलाम ने सजदे में अपना सिर कटा दिया। इससे पहले अपने तमाम साथियों को अपनी आंखों से उन्होंने शहीद होते देखा। वह तारीख थी 10 मोहर्रम। उसके बाद इन सबके शव को तलवार की नोंक पर लेकर यजीद के फौजी दमिश्क आए, जो उस वक्त यजीद की राजधानी थी और वहां दहशत फैलाने के लिए उन शवों को पूरे शहर में घुमाया। इसी कुरबानी की याद में मोहर्रम मनाई जाती है। इसलिए भी मनाई जाती है, क्योंकि इससे हक की राह में कुरबान हो जाने का सबक मिलता है। ताकतवर से ताकतवर के सामने हक के लिए डटे रहने का जज्बा पैदा होता है। अंजाम की परवाह किये बिना सच पर कायम रहने की हिम्मत पैदा होती है। सबसे बड़ी बात तो यह कि इसके साथ ही यह पता चलता है कि हार-जीत, जीने-मरने से नहीं, बल्कि इस बात से तय होती है कि आप का रास्ता क्या था। आप किन उद्देश्यों के लिए लड़े, डटे रहे। करबला की जंग यही बताती है कि इमाम हुसैन अलैयहिस्सलाम हक के लिए शहीद हुए। सच्चई के लिए जान देने वाले हारते नहीं, हमेशा जीतते हैं। मिसाल कायम करते हैं। यही वजह है कि आज भी इमाम हुसैन अलैयहिस्सलाम को लोग याद करते हैं। लेकिन न कोई यजीद को याद करता है और न उसकी कौम को। भारत में तो इमाम हुसैन अलैयहिस्सलाम यह मुकाम है कि जब शादी कर के बहू पहली मरतबा घर आती है, तो सास उसे दुआ देती है कि गमें हुसैन के अलावा तुम्हें और कोई गम न हो। लोकशाही के लिए भी यह जंग मिसाल है, क्योंकि यजीद को विरासत में खलीफा का पद मिला था, जिसका विरोध इमाम हुसैन अलैयहिस्सलाम ने किया था। भारत में भी मोहर्रम को सच के लिए कुरबान हो जाने के जज्बे से मनाते हैं और इसे सिर्फ मुस्लिम नहीं मनाते, हिंदू भी मनाते हैं। दत्त और हुसैनी ब्रह्मण तो मोहर्रम में पूरे 10 दिन का शोक मनाते हैं।

प्रस्तुति: मज्कूर आलम

यज़ीद के विरूद्ध हज़रत इमाम हुसैन अलैहिस्सलाम का क़ियाम व उसके उद्देश्य

सन्60 हिजरी क़मरी में मुआविया के मरने के बाद उसका बेटा यज़ीद शाम के सिहासन पर बैठा और उसने स्वयं को पैग़म्बर का उत्तराधिकारी घोषित किया। सत्ता पाने के बाद उसने इस्लामी मान्याताओं को बदलने और क़ुरआन के आदेशों का विरोध करने के साथ साथ मानवता विरोधी कार्य करने भी शुरू कर दिये। इमाम हुसैन ने जब यज़ीद को इस्लाम विरोधी कार्य करते देखा तो सन् (61) हिजरी में यज़ीद के विरूद्ध क़ियाम (क़ियाम अर्थात किसी के विरूद्ध संघर्ष करना) किया। हज़रत इमाम हुसैन अलैहिस्सलाम ने अपने क़ियाम के उद्देश्यों को आपने प्रवचनो में इस प्रकार स्पष्ट किया कि----

1— . जब शासकीय यातनाओं से तंग आकर हज़रत इमाम हुसैन अलैहिस्सलाम मदीना छोड़ने पर मजबूर हो गये तो उन्होने अपने क़ियाम के उद्देश्यों को इस प्रकार स्पष्ट किया। “ मैं अपने व्यक्तित्व को चमकाने या सुखमयी जीवन यापन करने या उपद्रव फैलाने के लिए क़ियाम नहीं कर रहा हूँ। बल्कि मैं केवल अपने नाना (पैगम्बरे इस्लाम) की उम्मत (इस्लामी समाज) में सुधार हेतु जा रहा हूँ तथा मेरा निश्चय मनुष्यों को अच्छाईयों की और बुलाना व बुराईयों से रोकना है। मैं अपने नाना पैगम्बर व अपने पिता इमाम अली की शैली पर चलूँगा। ”

2— . एक दूसरे अवसर पर कहा कि “ ऐ अल्लाह तू जानता है कि हम ने जो कुछ किया वह शासकीय शत्रुता या सांसारिक मोहमाया के कारण नहीं किया। बल्कि हमारा उद्देश्य यह है कि तेरे धर्म की निशानियों को यथा स्थान पर पहुँचाए तथा तेरी प्रजा के मध्य सुधार करें ताकि तेरी प्रजा अत्याचारियों से सुरक्षित रह कर तेरे धर्म के सुन्नत व वाजिब आदेशों का पालन कर सके। ”

3— . जब आप की भेंट हुर पुत्र यज़ीदे रिहायी की सेना से हुई तो आपने कहा कि “ ऐ लोगो अगर तुम अल्लाह से डरते हो और हक़ को हक़दार के पास देखना चाहते हो, तो यह कार्य अल्लाह को प्रसन्न करने के लिए बहुत अच्छा है। हम अहलेबैत ख़िलाफ़त पद के, अन्य अत्याचारी व व्याभीचारी दावेदारों की अपेक्षा सबसे अधिक हक़दार हैं। ”

4— . एक अन्य स्थान पर कहा कि हम अहलेबैत शासन के उन लोगों से अधिक हक़दार हैं जो शासन कर रहे है।

. इन चार कथनों में जिन उद्देश्यों की और संकेत किया गया है वह इस प्रकार हैं-------

1- . इस्लामी समाज में सुधार।

2- . जनता को अच्छे कार्य करने का उपदेश।

3- . जनता को बुरे कार्यो से मना करना।

4- . आदरनीय पैगम्बर व आदरनीय अली की कार्य शैली को किर्यान्वित करना।

5- . समाज को शांति व सुरक्षा प्रदान करना।

6- . अल्लाह के आदेशो के पालन हेतु भूमिका तैयार करना।

नोट--यह समस्त उद्देश्य उसी समय प्राप्त हो सकते हैं जब शासन की बाग़ डोर स्वंय इमाम के हाथो में हो जो कि इसके वास्तविक अधिकारी हैं। अतः इमाम ने स्वंय कहा भी है कि शासन हम अहलेबैत का अधिकार है न कि शासन कर रहे उन लोगों का जो अत्याचारी व व्याभीचारी हैं।

इमाम हुसैन अलैहिस्सलाम के क़ियाम के परिणाम

1- . बनी उमैया के वह धार्मिक षड़यन्त्र छिन्न भिन्न हो गये जिनके आधार पर उन्होंने अपनी सत्ता को शक्ति प्रदान की थी।

2- . बनी उमैया के उन शासकों को लज्जित होना पडा जो सदैव इस बात के लिए तत्पर रहते थे कि इस्लाम से पूर्व के मूर्खता पूर्ण प्रबन्धो को क्रियान्वित किया जाये।

3- . कर्बला के मैदान में इमाम हुसैन की शहादत से मुसलमानों के दिलों में यह चेतना जाग्रत हुई कि हमने इमाम हुसैन की सहायता न करके बहुत बड़ा पाप किया है।

इस चेतना से दो चीज़े उभर कर सामने आयीं, एक तो यह कि इमाम की सहायता न करके जो गुनाह (पाप) किया उसका परायश्चित होना चाहिए। दूसरे यह कि जो लोग इमाम की सहायता में बाधक बने थे, उनकी ओर से लोगों के दिलो में घृणा व द्वेष उत्पन्न हो गया।

इस गुनाह के अनुभव की आग लोगों के दिलों में निरन्तर भड़कती चली गयी। तथा बनी उमैया से बदला लेने व अत्याचारी शासन को उखाड़ फेकने की भावना प्रबल होती गयी।

अतः तव्वाबीन नामक समूह ने अपने इसी गुनाह के परायश्चित के लिए क़ियाम किया ताकि इमाम की हत्या का बदला ले सकें।

4- . इमाम हुसैन के क़ियाम ने लोगों के अन्दर अत्याचार का विरोध करने के लिए

प्राण फूँक दिये। इस प्रकार इमाम के क़ियाम व कर्बला के खून ने हर उस बाँध को तोड़ डाला जो इन्क़लाब (क्रान्ति) के मार्ग में बाधक था।

5- . इमाम के क़ियाम ने जनता को यह शिक्षा दी कि कभी भी न किसी के सम्मुख झुको न अपने व्यक्तित्व को बेंचो । शैतानी ताकतों से लड़ो व इस्लामी सिद्धान्तों को क्रियान्वित करने के लिए प्रत्येक चीज़ को नयौछावर कर दो।

6-समाज के अन्दर यह नया दृष्टिकोण पैदा हुआ कि अपमान जनक जीवन से सम्मान जनक मृत्यु श्रेष्ठ है।

Would Imam Hussain (peace be upon him) really want us to punish ourselves for him?!

If you talk to the Sunnis, they ask certain questions about our mourning of Hussein(AS).They ask the following things:

Q.1. Why do we only mourn Hussein(AS) when we believe the other Aimmah(AS) were martyred also?

Q.2. Would Hussein(AS) really want us to punish ourselves for him?

Q.3. Why is mourning Hussein(AS) more important then mourning Rasul-Allah(SAW)?

Answers :

In His Name the Most High,

Answer 1. We do not only mourn and commemorate the martyrdom of Imam Hussain (peace be upon him), but we also mourn and commemorate the memory of all the other Infallibles (peace be upon them) and hold mourning programmes on their martyrdom anniversaries. However, the reason why we may put greater emphasis on the mourning and weeping for Imam Hussain (peace be upon him) is because our pure Infallibles (peace be upon them) themselves strongly encouraged us to do so.

According to the traditions of the pure Imams (peace be upon them), the tragedy of Karbala is the most tragic event of Islam and for the Ahlulbayt (peace be upon them). It has been narrated that Imam al-Hassan al-Mujtaba (peace be upon him) said: “There is no day like your day, O’ Aba Abdullah” (al-Amali by Saduq, p. 177).  It has also been narrated that Imam al-Sadiq (peace be upon him) said: “There is no tragedy like ours at Karbala“(al-Hidayah al-Kubra by al-Khusaibi, p. 417), which means that the day of Imam Hussain (peace be upon him) is the most calamitous of all days for Aal Muhammad (peace be upon them).

Prophet Muhammad (peace be upon him and his pure family) was in fact the first individual who held a mourning Majlis for Imam Hussain (peace be upon him). This fact is reported by authentic Sunni resources.

Ammul Fadl bint al-Harith narrated that she took Imam Hussain (peace be upon him) to the Prophet and put him on his lap. The Prophet’s (peace be upon him and his pure family) gaze turned away from her and his both eyes were flowing with tears. She said: “(May I ransom you) with my father and mother Apostle of God, what is the matter with you? ‘Gabriel, peace be on him, came to me’ he said. ‘He told me that my community will seek to kill this son of mine and he brought me dust made red by his (blood)."

  (This was reported by: al-Hakim al-Nisaburi in Al-Mustadrak alaa Al-Sahihain 176 / 3, al-Hafidh al-Bayhaqi in Dalael al-Nubouwa, al-Hafidh ibn Asakir in Tarikh al-Sham and al-Hafidh bin al-Khawarizmi 1 / 158 – 162)

Therefore, we follow the example of the holy Prophet and his pure family in mourning Imam Hussain (peace be upon them all).

Answer 2. We do not punish ourselves in any shape or form when we mourn and commemorate the Martyrdom of Imam Hussain (peace be upon him). This is an incorrect interpretation of the essence of al-Sha’aer al-Hussainiyah (The mourning rituals of Imam Hussain peace be upon him). When we practice the mourning rituals of Imam Hussain (peace be upon him) such as beating the chest (known as, al-Latm or Seeneh-Zani) or wounding the top of the head with a sword (known as, al-Tatbir, Qameh-Zani or Teegh-Zani), we try to recognise and feel some of the pain our master Imam Hussain (peace be upon him) had felt.

We were in fact recommended by the pure Infallibles to practice such rituals, as they ordered us to perform ‘Muwasat’ for Imam Hussain (peace be upon him), which means imitating and sharing some of his pain. 

Similarly, we find that Allah the Most Exalted has made the Muwasat for Lady Hajar (peace be upon her) among the rituals of Hajj and Umra; as all Muslims are ordered to perform Sa’i between Safa and Marwa to commemorate and share some of the pain and difficulties Lady Hajar went through when she ran back and forth between the two hills (Safa and Marwa) seven times in search of water for her infant Isma’il (peace be upon him). So do we really punish ourselves when we perform Sa’i?!

Therefore, when we mourn, beat our chests and wound the top of our heads upon the loss of Imam Hussain (peace be upon him), we try to imitate and share some of his pain, and this is among the core teachings of our pure Imams (peace be upon them). As it has been narrated that imam al-Sadiq (peace be upon him) said: “The family of Fatima (peace be upon her) tore off their collars and slapped their cheeks upon the loss of Hussain son of Ali (peace be upon them), upon the likes of Hussain, cheeks must [certainly] be slapped and collars must be torn” (Wasa’il al-Shia by Al-Hurr al-`Amili, Vol. 15, p. 583).

It is ironic to see the opponents of Ahlulbayt attacking and ridiculing the mourning rituals of Imam Hussain, the grandson of the Apostle of Allah (peace be upon him) and falsely claiming that these practices are nothing but Bid’ah; when it has not only been reported in their own books that the Prophet (peace be upon him and his pure family) performed Latm but also threw dust on his head and beard upon the martyrdom of his grandson!

Narrated Salma: "I went to visit Umm Salamah and found her weeping. I asked her what was making her weep and she replied that she had seen Allah's Messenger (peace be upon him) (in a dream) with dust on his head and beard. She asked him what was the matter and he replied, `I have just been present at the slaying of al-Hussain.'”

Sunni References:

 al-Tarikh al-Kabir by al-Bukhari vol. 3 p. 324, Sunan al-Tirmidhi vol. 5 p. 323, al-Mu’jam al-Kabir by al-Tabarani vol. 23 p. 373, Mustadrak al-Hakim vol. 4 p. 19.

Furthermore, the opponents of Ahlulbayt might be unaware that their mother Aisha herself claimed that she slapped her face and beat her chest upon the loss of the holy Prophet (peace be upon him and his pure family). 

Al-Thahabi reported that she said: “I got up weeping, beating my chest and slapping my face along with the women". 

 (Tarikh al-Islam by al-Thahabi vol. 1, p.154) 

So why do the opponents of Ahlulbayt not attack their mother Aisha for indulging in such a Bid’ah?!

In fact, mourning the martyrdom of the holy Prophets and Imams (peace be upon them) by beating the chest is a permissible act; it washes one’s sins away, strengthens his faith and keeps him ever closer to the religion and its symbols; as Imam al-Ridha (peace be upon him) said: “Those who weep should weep over the likes of Hussain (peace be upon him) for surely, weeping over him does away with one's great sins” (al-Amali by al-Saduq, p. 190).

Answer 3. The answer has already been provided in Answer 1.

Misconception about shias and Muharrum

The general public of Muslims say that the Shia of Iraq killed Imam Hussain and that's why they do not stop crying and beating themselves
 

Question :

The general public of the Moslem world say that we the Shia, especially the ones in Iraq, killed our Imam, Imam Al Hussain peace be upon him and now that we regret it, we never stop crying and beating ourselves for failing to support him or maybe for our crime of murdering him and his family and companions.
 

Answer :

In His Name the Most High,

This is really a silly idea that is widely circulating in the hearts and minds of many people especially with the so called Ahlul- Sunna Wal Jammaa in the middle east and elsewhere.

Ok! If we want to use the same naïve basis of forming decisions and perceptions that they use, we can say that you people of Mecca, Hejaz and Arabian Peninsula fought against the Prophet (peace be upon him and his family) and then killed his uncle Hamza (peace be upon him), but they will say it was not us, it was our disbelieving ancestors who did this and we believe in the message of Islam so you cannot blame us.

Ok! We can also say in the same context that you people were the ones who did a runner and fled during the battles of Ahud and Hunayn, and left the Prophet (peace be upon him and family) on his own with few faithful ones around him and you caused his injuries and allowed his blessed blood to drench his beard, they would say but it was not us, it was some Sahaba who did so and those Sahaba (i.e. companions) showed remorse for their shameful action of retreat later on.

But we can add that they are the ones you refer to, they are your heroes and role models, they might, just might say in return, we did not attend those battles and those retreating fleeing ones were wrong to do so.
And as such we can confidently say that we did not kill Imam Al Hussain (peace be upon him), but the ones who participated in that atrocious crime were you, the Nawasib - the Shia of Bani Umayyah, and it is still you because you are loyal and committed to those olden Nasibi characters.

They might say that some of you people are the descendents of those criminals, we can safely reply that if some of us are traced by blood relation to those people, then we do Bara’a from them (i.e. we shun and disassociate ourselves from them) and curse them and their deeds, but you will not dare and do the same Bara’a and send your la’anat against those who fled and allowed the Prophet (peace be upon him and his family) to get severely wounded,  we dare you?

It is ok for the prophet that you claim you love to bleed and get injured due to the fleeing of many of your beloved Sahaba,  you would rather get the Prophet (peace be upon him and his family) get pain and harm and not to say that you perform Bara’a from those who allowed that to happen.

My God,  we wonder sometimes; who is your prophet? Is he Mohammed (peace be upon him and his family)? Or is he Umar?

Looking at the prayers performed with crossing hands over each other, dropping Haya ala Khair al a’Amal from the Adhan (i.e. Call to prayer), adding Hebrew language to your prayers by saying “amen”, doing your Taraweeh in the month of Ramadan, jumping straight up to stand after Sujood (i.e. prostration in prayer) without pausing, washing your feet and legs up to your knees in Wuthou (i.e. ablution performed in preparation for prayers) and not to mention, this finger pointing during and while half way in the prayer ritual,  we do wonder who is your prophet?  Or who are your prophets?

We have also given a detailed reply to this question in many of our previous posts.

معاویہ ، قاتل امام حسن علیہ السلام

قدیم مورخ ابوزید احمد بن سہل بلخی اپنی کتاب میں لکھتے ہیں

معاویہ نے جعدہ بنت اشعت بن قیس سے خفیہ سازش کی کہ اگر وہ امام حسن علیہ السلام کو زھر دے کر شہید کر دے تو وہ اس کا نکاح یزید کے ساتھ کر دے گا جب جعدہ نے معاویہ کے ایما پر امام حسن علیہ السلام کو زھر دغا سے شہید کر دیا تو معاویہ نے ایک لاکھ درھم دے کر جعدہ سے کہا کہ یزید ہمیں عزیز ہے ، کیسے گوارا کیا جا سکتا ہے کہ جو فرزند رسول (ع) کے لئے ہو وہی اس کے لئے ہو

کتاب البدء و التاریخ // بلخی// ص 238// طبع بیروت

Original Sunni Reference: