For the love of Yazid Ibn Mu'awiyah (Answer to Dr Naik)

Courtesy : http://www.ahlulbayt-academy.org

When Dr. Zakir Naik said publicly on Peace TV, "Yazid, may Allah be pleased with him", he meant exactly what he said. What was in his subconscious emerged on his tongue. In his speeches and Q&As posted on Youtube, he indulges into the Wahhabi indoctrinated rant against whom they brand as "grave worshippers" who seek the "intercession of the dead". They know very well that there are no Muslims who worship graves. What type of Da'awah (calling people towards the path of God) is this, where the Da'ee (the caller) resorts to misrepresenting the faith and beliefs of others because of political motives and rivalries?

The graduates from the School of Ibn Taymiyyah and Ibn Abdul Wahhab have caused mayhem on international arena, with suicide bombings and indiscriminate killing of innocent men, women and children, including disabled and infants, all in the name of Jihad and Islam. One hardly hears a word of condemnation from the so-called Da'ees against the cowardly acts of the terrorists who committed the atrocities of 9/11, 7/7, Madrid bombing and the daily suicide bombings in Iraq, just because those who are massacred are not from their ilk. What one hears at the most on the pulpits, is half-hearted, illegible, face-saving, vague condemnation or sheer double talk. Is this behaviour of the scholars according to Islamic teachings?

In a question posed from the audience, shown on Peace TV, Dr. Naik claimed under flimsy excuses, that he is a "pakka Hanafi" and a "pakka Shafa'ee". In reply to another question he said, to divide oneself into Sunni or Shia is against the Quran. His Q&As (permanently chaired by none other than his own brother) did not get an opportunity to point out to him that if being divided into Sunni or Shia is against Islam, then there is no question of being Hanafi or Shafa'ee because both of them took pride in calling themselves Sunnis. These contradictory rhetoric can only work in an audience which is unaware, uninformed and cannot contest on the basis of knowledge.

Among the Sunnis, there are two major Schools in the IndoPak subcontinent. The Deobandis categorically undermine and neglect the role played by the noble progeny of the Prophet in reviving and protecting Islam and the Qur'anic knowledge. They are the IndoPak version of the Wahhabis who would rather blot all the Hadiths that have appeared in their own Sihah in favour of Ahl ul Bayt. But they refer to the Sihah (their six books of collection of Hadiths) by picking and choosing whatever suits their interest. Then there are the Brailvies, who are in vast majority, and they proclaim their love for Ahl ul Bayt (the family of the Prophet). They also curse publicly Yazid ibn Mu'awiyah, the confirmed Nasibi (the enemy and dispiser of the Prophet's family). The best example can be seen and heard in the speeches of the celebrated Hanafi Sufi scholar, Professor Muhammad Tahir al-Qadri, who attracts four times as much crowd as Dr. Naik does.

When Dr. Naik said that the "war of Karbala" (it was a battle, not a war) was a political war and not for Islam, and that the best thing is to follow Islam and the example of Prophet Muhammad, he absolved his Caliph, Yazid ibn Mu'awiyah, from every inhuman and barbaric atrocities he had committed against the innocent, pious, noblest, righteous men and the nearest and dearest members of the Prophet's family. If it has escaped the attention of any Da'ee that the Qur'an speaks in more than 500 verses against all types of oppression and oppressors, then this so-called Da'ee is spreading crippled and half-baked information about the Qur'an and Islam.

Islam has adopted an uncompromising attitude against the oppressors in favour of the oppressed. And what Dr. Naik did was to turn the tables in favour of Mu'awiyah and Yazid, according to the Sunnah of Ibn Taymiyyah and Ibn Abdul Wahhab.

Yazid, who was illegally imposed by his father as a hereditary ruler of the Muslims, against the teachings of the Qur'an and the teachings of Prophet Muhammad (saww), was a declared debaucherer, tyrant, atrocious man who had no religious scruples and had breached the religious morals publicly. Hence, by invoking the pleasure of God for Yazid, Dr. Naik in fact blasphemed the teachings of Islam. But the political motivation converts even the learned people into obstinacy.

Even the six books of Hadiths speak about the oppression and injustices of Banu Umayyah. The history, except the distorted version of the opportunists, who lived on the stipends of Banu Umayyah, are full of events portraying the evil of Banu Umayyah. Hence, when Dr. Naik calls for following the teachings of Prophet Muhammad (saww), has he himself understood what the teachings of the Prophet were? The Prophet had strictly prohibited mutilation of the dead bodies, even if they be the bodies of mad dogs. But his Caliph's forces trampled under the hooves of the horses, the corpses of the most pious and learned members of the Prophet's family. It cannot have escaped his attention that in the six collection of the Hadiths, many sayings of the Prophet have been narrated in favour of Imam Hassan and Imam Hussayn and Amirul Mo'mineen Ali (a.s.). In contrast, how many Hadiths can the advocates of Wahhabism produce in favour of Yazid or his father? The answer is double zero.

When Dr. Naik talks about following the example of Prophet Muhammad, and then goes on to support what Yazid did, declaring Karbala to be a political "war" and not for religion, then he has blasphemed the Prophet. Yazid assembled the entire force of his evil empire to besiege the small entourage of 72, headed by the grandson of the Prophet, whom the Prophet himself loved very dearly. Yazid's forces on the orders from Yazid and Ibn Ziyad, kept them hungry and thirsty, and then massacred them in the most savage way imaginable. What type of Muslim can defend the killer of the family members of his own Prophet? What type of Muslim can find excuses for a Caliph who revived all the practices of Jahiliyyah (the Era of Ignorance) by captivating the ladies of the Prophet's family, severing the heads of the most righteous men and displaying them from one city to another? What type of Muslim can excuse the Caliph whose forces ripped apart the throat of an infant with an arrow over a demand to quench his thirst? No wonder they cannot see any evil and bestiality in the suicide bombings and massacre of innocent people.

Much more learned than Dr. Naik can ever be was Allamah Jalaluddin al-Sayyuti, a Sunni scholar, who was an exegete of the Qur'an, a historian and a jurist. in his Tarikh al-Khulafa (History of the Caliphs) he writes that two Companions of the Prophet created mischief in the affairs of the people: (i) Amr ibn al-Aas for raising the Qur'an on the lances and (ii) Mughira bin Shu'aba for advising Mu'awiyah to nominate his son Yazid to the Islamic Caliphate (p. 229). Al-Sayyuti also writes, "May Allah curse Ibn Ziyad and the murderers of Hussayn and Yazid also" (p. 231). He narrates that Nofal bin Abi Furat referred to Yazid in the presence of Umar bin Abdul Aziz as "Amirul Mo'mineen Yazid". Umar bin Abdul Aziz reacted by punishing him with 20 lashes (p. 232) for dignifying Yazid.

Al-Suyuti writes that in the year 63 H. Yazid was involved in sacking Madinat al-Rasool, in killing a generation of the Companions, and in desecrating and robbing Madinah. His troopers rapped 1000 virgin daughters of the Companions of the Prophet. Al-Suyuti continues that the Prophet had said, whoever terrifies the people of Madinah, upon him is the curse of Allah, that of His angels and that of all the people of the world, quoting Sahih Muslim. After creating carnage in Madinah in the incident of Harrah, the army of Yazid proceeded to Makkah to confront Abdullah ibn al-Zubair, a self-declared Caliph in Hijaz. In the process, they set fire to the holy Ka'aba (p. 232).

Majlis of Youngest Zakir e Imam Hussain a.s - Urdu

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.)

Shia Matam Kiyon Karte Hain ?? - Urdu Book

Waqaye Karbala - Urdu Book

Maqtal e Hussain (AS)

Maqtal Al Hussain by Salman Book Centre

The Truth About Al Hussain's (a.S) Revolt Allamah Mutahhari

Allama Murtaza Mutahhari - The Truth About Al Hussain's (a.S) Revolt by Salman Book Centre

From Saqeefa to Karbala - An Analysis

From Saqeefa to Karbala by Salman Book Centre

Kya Shia Imam Hussain (A.S) ke Qatil Hain ??- Urdu Book

IMAM HUSSAIN a.s k Qatil Kon??? by Qaswer Abbas

The Difference Between Sunni and Shia Explained

War and Peace in Islam

We are here in this spiritual gathering today to commemorate two great occasions; the passing away of the most noble creature of God, the Holy Prophet of Islam (saww), and the martyrdom of the second infallible Imam, the first grandson of the Prophet; Imam Hasan (a.s.).
The topic I am going to deal with today is Peace and War in Islam a very controversial issue nowadays. The reason I have chosen this topic is  that unfortunately there is a misunderstanding among some Shiites who dont have enough Islamic education. They assume that Imam Hasan was a man of peace whereas Imam Husain was a man of war. As a result, conservatives praise Imam Hasan and claim to be his followers, while the extremists blame Imam Hasan and accuse him of seeking a comfortable life. Imam Husain, on the other hand, is an extremist for the first group and a role model for the second. According to the second group, armed struggle is the only duty upon every Muslim, he is Yazidian otherwise.
This argument in fact goes back to the question of whether Islam is the religion of peace or does it advocate for war? In other words, was Islam in its early days spread by sword or were there other factors involved? Is Islam the religion of violence or it is the religion of peaceful coexistence? Are Muslims allowed to sign any peace treaty with a non Islamic state that they are in conflict with, or they are bound to fight, whatever the circumstances are?
These and many such questions have occupied the minds and the time of many contemporary intellectuals.
It may not be an exaggerated claim that many people in the West hold that Islam is a terrorist religion and hence the term Islam sounds obnoxious to them. Such a false belief, to the best of my knowledge, is one of the main barriers between Westerners and real Islam. Should they become familiar with the true image of Islam regarding war and peace, I can assert many of them who are already perplexed and seeking asylum would embrace Islam. Such an illusion has not of course come to their mind out of the blue. Millions of dollars have, and are still being allocated by the enemies of Islam, especially in the last decades to inject this illusion into the minds of people, to introduce Islam, as a frightful evil which no one would be daring enough to get close to.
To cut a long story short, we believe Islam in its nature is a peaceful religion advocating a wise coexistence. The following are some of the proofs that wars have never been the cause for the spread of Islam:
1. Indonesia is the most populated Islamic state with more than 100 million Muslims. Yet, there has never been any Islamic military attack to that country.
2. Millions of Muslims in China are worshipping Allah and yet, Islam has never entered China by military force.
3. Many African countries as well as India, Pakistan, Bangladesh, have all embraced Islam without being forced by any Islamic groups.
4. In the contemporary world, many people in the West, from black Americans, including their inmates, as well as Europeans including their migrants, to Australians, New Zealanders to Aborigines are coming towards and embracing Islam without any military force.
5. The Mongol leader Genghis Khan was one of the great conquerors in the history of the world, born C.1167. In his series of destructive, savagely and bloody invasions of much of the Asian mainland, he invaded Iran which was an Islamic state by then. Yet, after one or two generations instead of Iranian Muslims being converted to the Mongolian religion, they themselves embraced Islam.
6. Many Ayat as well as Ahadith in different ways and means condemn all types of corruption on earth. Needless to say, human wars and the shedding of blood are one of the best examples of corruption.
Q. With all respect to the previous proofs, still we do have some examples of Islam being spread by the sword. Iran is one of the vivid examples which was conquered by Muslim Arabs in early Islam. As a result, Iranians had to become Muslims and give up their previous religion, i.e. Zoroastrianism.
A. Hundreds of wars have taken place in the history of mankind, yet the conquerors have never been able to force their religion upon the conquered peoples, as the Mongolians failed to do so. Hence, Iranians did not embrace Islam because of the sword of Muslims. As a matter of fact, it is impossible to penetrate into the hearts of people by sword. The power of the sword is not more than for cutting the flesh. The sword is not capable of influencing the conscience and the belief of human beings. In short, the main reason for people like Iranians accepting Islam rests on other issues. Iranians were impressed by the justice found in Islam, after being sick of the vicious discrimination from the Sasanian dynasty.
Types of War
Although Islam is the religion of peace, and unlike some of the Western thinkers, such as Freud and Nitche, who did not acknowledge war as a natural phenomenon in human life, Islam prescribes war under a few circumstances.
In general, there are two types of war.
1. War in the sense of blood shedding, murdering, massacres and plundering for the sake of power, as a struggle for survival.
2. War in the sense of protecting the life of the innocent by destroying the evil people who try to destroy human life and wisdom. Such a war is like a surgical operation for the sake of saving the rest of the body by amputating the decayed organ or limb. The sword of Islam is nothing more than a surgical knife in the hands of a wise surgeon. It is like a small shovel to uproot the weeds from the gardens of humanity.
To this end, war in Islam is not only a form of worship, but holy worshipping.
The Islamic Jihad (holy war) has never been mentioned in the Quran without having the preliminary statement for the sake of God. That, then, is what makes Islamic wars different from other types of human war which are fought for the sake of power, sovereignty and profit.
Peace in Islam
Since the man of Islam has surrendered to Allah, he is a warrior when war is required, based on the above explanation, and he is the most peaceful person when it is time for peace.
The Holy Quran in Sura 8 Aya 61 states: And if the enemy incline towards peace, you should also incline towards peace, and trust in Allah..
The history of Islam has presented many examples in which the Holy Prophet (saww), as well as his infallible successors have welcomed peace when it would be of benefit to the Ummah. Islamic victory does not necessarily mean fighting and conquering. If the victory can be gained in a peaceful way, then war is not prescribed in Islam. Therefore, to be a warrior or a peaceful man in Islam depends upon the circumstances in which a man of Islam finds himself.

Some Interesting Incidents ( Miracles of Imam Hussain (AS))

Allamah Majlisi quotes in his Tohfatuz Zaereen from Irshadul Quloob and Farhatul Uzza that a virtuous man from Kufa relates that,
Once on a rainy night I was seated in the Masjid of Kufa when some people entered the Mosque from the door near the shrine of Muslim bin Aqeel carrying a bier with them. They kept the bier on a mound. One of the persons accompanying the funeral felt asleep. He dreamt that two persons came near the bier, and one said to the other that I will settle his account fast before he is taken to Najaf, because then I will not be able to go near him. The person got up from his dream and narrated it to others who understood the whole situation (that the two men were Munkar and Nakeer who had come to question the dead man), and lifted the bier and proceeded towards Najaf to save the dead man from chastisement and the questioning.

Incident - 2
Allamah Behbahani says that once I saw Imam Husain (a.s.) in a dream and asked him, O my Master! Will the one buried near your grave also be questioned? Imam Husain (a.s.) replied,
Which one of the Angels have got the nerve to question him who is buried near my grave.

Incident - 3
It is written in Hablul Mateen that Meer Muinuddin Ashraf who was one of the virtuous attendants of the shrine of Imam Ali-ar-Reza (a.s.) says that, Once I dreamt that I was in the shrine of Imam Reza (a.s.) and was coming out to perform ablution (wuzu). When I came near the mound of Ameer Ali Sher, I saw a group of people entering the shrine. An eminent personality was leading them, and they all carried spades in their hands. As soon as they entered the shrine, the eminent personality pointed towards a particular grave and said, Dig out the wretched fellow from his grave. Hearing his command they started digging the grave. I asked one of those men as to who that man was. He replied that He was the Commander of the Faithful, Ali (a.s.). Suddenly I saw that Imam Ali-ar-Reza (a.s.) came out of his shrine and greeted Imam Ali (a.s.). Hazrat Ali (a.s.) answered his greeting. Imam Reza (a.s.) said, O my Respected Grandfather! I request you, and have faith that you will forgive this person on my behalf who lies buried here under the shelter of my shrine.
Amirul Momeneen (a.s.) answered, O my dear son! Do you know that he was a mischief-creator, an adulterer, and a drunkard? Imam (a.s.) replied, I do know, but when his last moment neared he willed to be buried under the shelter of my shrine, so I request you to forgive him on my behalf.
Hazrat Ali (a.s.) forgave him and left. I awoke from my sleep in awe and woke up the other attendants and related to them my dream. We all went to the place that I had seen in my dream, and found a newly constructed grave, whose mud was scattered. After inquiry we learnt that a Turkish man who had died was buried there the day before.

Incident - 4
Haji Ali Baghdadi had the honour of meeting Imam Mahdi (a.s.) and ask him some questions. One of the questions put forward by him was that Is it true that a person who goes for the pilgrimage (Ziarat) to the shrine of Imam Husain (a.s.) on Friday night receives salvation?
Imam (a.s.) replied, Yes, by Allah. Haji Ali Baghdadi says that I saw tears in the eyes of Imam (a.s.). Then I asked him another question, In the year 1269 A.H. when we went for the pilgrimage (Ziarat) to the shrine of Imam Ali-ar-Reza (a.s.), we met a nomadic Arab who was a native of Najaf. We invited him for a meal and asked him his views regarding the reward of the love of Imam Reza (a.s.). He replied, Paradise, and said, Since the past fifteen days I have been feeding from the wealth of Imam Reza (a.s.), do Munkar and Nakeer have the nerve to come near me. The food which I consumed from the table of Imam Reza (a.s.) has turned into flesh and blood. I asked Imam Mahdi (a.s.) whether his claim was true. Imam (a.s.) replied,Yes it is true. Imam Reza (a.s.) himself will come and save him from the questioning in the grave. For verily by Allah! My Grandfather is a Zamin (surety) Imam. 

Incident -5
Allamah Husain Noori narrates in ‘Darus Salaam’, that Allamah Sayyed Ali b. Hasan al Husainee Isfahani told him that: When my father died in Isfahan, I was studying in the Theological School (Hawza) in Najaf. The pending works of my father that were to be fulfilled, were assigned to the care of my brothers, regarding which I was not aware. Seven months after my father’s death my mother too died. She was brought to Najaf and buried there. One day I dreamt that I was seated in a room. Suddenly my father entered therein. I got up as a sign of respect and saluted him. He sat with me and listened carefully to my conversation. I was aware that he had died, and so I asked him as to how did he reach there when he had died in Isfahan. He replied, “After people buried me, I was shifted here in Najaf, and now this has become the place of my dwelling.” Then I asked him whether my deceased mother was with him. He replied in the negative, which made me shiver. He then replied that she too was in Najaf, but at a different place. I then concluded that my father was a Scholar (Aalim), and that a Scholar’s status was more than an ordinary man. Then I asked him about himself and he said that, “Formerly I was in deep trouble and faced many difficulties. But praise be to Allah, the trouble is now eased, and I am in peace.” I was surprised and asked him the reason for it. He replied, “I owed some amount to Haji Reza, the son of Aqa Baba, but I died and hence was punished because of it.” I woke up from my dream and thought over. I then wrote a letter to my brother who looked after the property of my father. I wrote to him the whole incident, and requested him to find in the records of the book of loans (of my father) if any amount was due to Haji Reza. After some days my brother wrote back that he had searched in the creditor’s register, but could not find any outstanding amount due to Haji Reza. I wrote back to him to go personally to the said person and ask him. After some days my brother wrote back that he visited Haji Reza. He said that he owed 18 tumans to our father, but had no witness for it except Allah. He said that after the demise of our father, he had asked my brother if his name was written in the creditor’s register but he said no. He thought to himself that if he claimed the amount he had no witness for it. He relied on our father that he would surely have written it in his register, but when his name was not found he thought that he must have forgotten to record it. When my brother tried to repay him the amount, he refused to accept the money and said that he had forgiven our father, and freed him from the loan that he had owed him. 

Merits of Ziyarat Ashurah Traditions

There are several merits for reciting the Ziyarat of Imam Hussain especially this celebrated Ziyarat of Ashurah. Some of these are given below.

Tradition 1

Alqamah bin Mohammed ibn Hazrami (r.a.) narrates I requested Imam Baqir (a.s.) to teach me a dua that I should recite on the day of Aashoora after the reciting the Ziyaarat of Imam Husain (a.s.) from near his (a.s.) grave or from a distance.

Imam (a.s.) replied O Alqamah, whenever you wish to recite the Ziyaarat of Imam Husain (a.s.), you first perform two units of prayers. Then turn towards the grave of Imam Husain (a.s.) and while pointing towards it, you first say Salam and then Takbir. Thereafter, you recite this Ziyaarat (Ziyaarate Aashoora). If you do so, then as if you have recited the supplication read by the angels while visiting the grave of Imam Husain (a.s.). Moreover, when you recite this Ziyaarat, then,

(a) Allah will increase your grade ten lakh times
(b) You will be included among those people who were martyred along with Imam Husain (a.s.)
(c) On the day of Judgment, you will be included among the martyrs
(d) You will get the reward of all the Prophets (a.s.) who have visited the grave of Imam Husain (a.s.) from the day that he (a.s.) was martyred till date. And the way of reciting the Ziyaarat is like this (Then Imam (a.s.) recited the entire Ziyaarate Aashoora for Alqamah (r.a.)

(Ref: Kaamil al-Ziyaarat, Ibn Qoolwayh, Ch. 71, p.194) At the end of this tradition, Imam Baqir (a.s.) says O Alqamah, if you can, then recite this Ziyaarat every day send salutations to Imam Husain (a.s.). You will get all the rewards (of the one who recites it on the day of Aashoora).
 

Tradition 2

Imam Sadiq (a.s.) says: The one who visits the grave of Imam Husain (a.s.) on the day of Aashoora or spends the night near his (a.s.) grave, then it is as if he attained martyrdom along with him (a.s.).
(Ref: Kaamil al-Ziyaarat, Chapter 71, p. 191) (Many Ziyaaraat have been mentioned that can be recited on the day of Aashoora. But the Ziyaarat mentioned by Janab Safwan (r.a.) is more common and it is Hadith-e-Qudsi).

Tradition 3

Imam Sadiq (a.s.) informs, The one who does the Ziyaarat of Imam Husain (a.s.) on the day of Aashoora, then paradise is obligatory upon him.
(Ref: Behaar al-Anwaar, vol. 101, p.104)

Tradition 4

Imam Sadiq (a.s.) mentions, The one who visits the grave of Imam Husain (a.s.) knowing his right (of Imamate) then it is as if he has done the Ziyaarat of Allah on the Arsh.
(Ref: Kaamil al-Ziyaarat, Chapter 71, p. 192)

Tradition 5

Abdullah bin Fazl narrates, Once I was in the presence of Imam Sadiq (a.s.) when a person from the city of Toos came to visit him (a.s.). He asked. O son of the Messenger of Allah (s.a.w.a.)! What do you have to say for the one who visits the grave of Aba Abdillah (a.s.) on the day of Aashoora? Imam (a.s.) replied O Toosi! The one who visits the grave of Aba Abdillah (a.s.) while he acknowledges that his (a.s.) obedience is obligatory from the side of Allah, then all his past and future sins shall be forgiven. He will be granted the right of intercession for seventy sinners. There will be no supplication that he shall ask from Allah near the grave of Aba Abdillah (a.s.) except that it shall be accepted.
(Ref: Behaar al-Anwaar, vol. 101, p. 23) As we are discussing about the fifth personality of the five holy personas (a.s.), we will suffice with the narration of five traditions. Those who would like to go deeper in this topic can refer to Kamil al-Ziyaarat, Behaar al-Anwaar vol. 101, Thawaab al-Amaal and Shifa al-Sudur.

When we ponder over the above traditions, we realize the miraculous nature and effects of Ziyaarate Aashoora. These traditions also bear testimony to the veracity of the earlier incidents. Door of Imam Husain (a.s.) Universal Door of Mercy In the sermon of Shabaniyyah, Holy Prophet (s.a.w.a.) while explaining the greatness of the month of Ramdhaan says In it the doors of paradise are open Elucidating this statement of Holy Prophet (s.a.w.a.), Shaikh Jafar Shushtry (r.a) brings forth a very subtle point. About the doors of paradise he says If you are unable to reach the doors of paradise (i.e. you are unable to enter paradise due to your bad actions) then there is yet another door that leads to paradise. No one is deprived of it and it is very easy to reach that gate. Anyone, wherever he is or in whatever condition he is in, can reach to the infinite mercy of Allah through this door. Do you want to know the name of this door so that you can enter paradise? It is door of Imam Husain (a.s.). And the way to reach it is through humility and mourning for Aba Abdillah (a.s.) Shaikh continues, If you cannot find the path to paradise through repentance (as there are conditions for repentance and our bad actions act as hurdles) then the love of Imam Husain (a.s.) is an enormous grace. Regardless of the extent of a persons sins and his non-repentance (in the true sense), yet no one is turned away from paradise because of this bounty (of the love of Imam Husain (a.s.)) he will not be deprived of Allahs compassion.
(Ref: Ziyaarate Aashoora by Nasir Rashty, p. 35)
 

O Allah! For the sake of Imam Husain (a.s.), you grant me honor and nobility near You in this world and the Hereafter!

Baby is Slaughtered

The Slaughter of a Baby Most Revered Ali Asghar (a)
("Banu ke sheerquar ko haftum se pyaas hai")
Banu's son has had no water for days
His pulse is weak and his mother prays
No hope in sight of getting water or milk
Helpless, she lingers by his cradle in a daze
"Pray tell me, what shall I do now Ya Husain?
The baby's eyes now roll back in pain"
"Oh Ya Ali, Ya Ali where can I go?
I cannot watch my baby suffer so
How do I find a way to make him lives
Ya Ali he needs water, that I cannot give"
" Last night I saw him open his eyes
But today he lays still, doesn't move, doesn't cry"
Then everyone said, "Lets call the Imam
For God's sake somebody, go get the Imam
The baby is dying, go tell the Imam
His face is blue, his body calm"
"Taking Alder's body to lay it to rest
The Imam is on his way, with grief beset"
His face stained with the blood of His 18 year old
The Imam entered, His head bowed
And everyone led Him to the baby's crib
And showed Him the baby's still fingers and toes
"He barely breathes Oh Noble Prince" they cried
"Sometimes you would think he had already died"
At the head of the crib, the Prince knelt down
in the baby's ear He whispered, head bowed
Hearing the Prince's voice, the baby smiled
Toward Husain he extended his arms and glowed
"It's a miracle my father," Sakina cried
"Oh mother, my brother has opened his eyes"
The baby in His arms, the Prince left the camp
And Death followed, eyeing them askance
To shelter her baby from the midday sun
The mother draped a sheet over the Imam's arms
Holding Asghar close, Husain walked, head bowed
in the arms of the heavens, a snow white cloud
As He neared the lowly enemy, Husain paused
Couldn't ask for water, couldn't utter the words
with embarrassment He paled and His body tensed
So He removed the sheet from the baby's face
Head bowed, he said, "I've brought my son to you
Seeking water Asghar now has come to you"
Then He kissed His baby's parched lips and looked
And whispered "My son I've said what I could
There is nothing else to say now Oh my son
maybe you can show them your dry, parched tongue"
And the baby obeyed, licked his lips dry
And Husain shuddered and looked up to the skies
And as Husain looked to the heavens so
The cursed Hurmula strung an arrow in his bow
And aimed the arrow at Asghar's throat
Pulling taut the bow, let the arrow go
As the tiny neck the arrow gashed
Asghar lurched and clung to his dad
A six month baby and an arrows force
Blood poured from the tiny, thirsty throat
Once more he lurched and then went still
His cap fell to the ground and he breathed his last
The tiny fists curled over his chest, body numb
A minute ago he was sucking his thumbs
And the desolate Father, watched His son
saw the devastation the enemy's arrow had done
And watched the baby in the throes of death
The tiny hands groping at the injured neck
The lifeless eyes rolling back in the head
Blood gushing forth from the battered neck
Gently pulling out the arrow from the neck
Husain lifted His son toward the heaven and said
"My God please accept my last sacrifice
For your cause, in your path, my son is now dead"
"Little in age but magnanimous in deeds
Thus are the children of Allah's creed"

امام حسین علیہ السلام عزت اور شجاعت کا مظہر ہیں

عالمی اسمبلی کے جنرل سیکریٹری نے گزشتہ روز امام حسین علیہ السلام کے یوم ولادت پر ہونے والے ایک جشن میں خطاب کرتے ہوئے امام حسین علیہ السلام کو عزت اور شجاعت کا مظہر قرار دیا۔

حجۃ الاسلام و المسلمین جناب اختری صاحب نے سورہ ھل اتیٰ میں اہلبیت علیہم السلام کی شان میں نازل شدہ آیات کی طرف اشارہ کرتے ہوئے کہا: جبریل امین نے یہ سورہ جو حضرت علی، حضرت فاطمہ، امام حسن اور امام حسین علیہم السلام کی شان میں نازل ہوا پیغمبر اکرم صلی اللہ علیہ و آلہ پر اتارا۔ یہ سورہ اس وقت نازل ہوا جب اہلبیت(ع) نے تین دن روزے رکھے اور ہر روز افطاری کے وقت اپنا مختصر سا کھانا جو افطاری کے لیے تیار کیا ہوتا تھا فقیر، یتم اور اسیر کو دے دیا اور خود پانی سے افطار کر لیا۔ تیسرے دن اہلبیت(ع) کی اس فداکاری اور جانثاری کے بدلے میں بہشت سے غذا آئی اور اسے سات دن تک تناول کیا۔ خداوند عالم نے اس طریقے سے حضرت علی علیہ السلام اور ان کے گھر والوں کی قدر دانی کی اور پیغمبر اکرم (ص) کے قلب نازنین کو تسلی بخشی۔
انہوں نے امام حسین علیہ السلام کی ایک حدیث بیان کی جس میں آپ نے فرمایا: ’’اگر کوئی شخص خدا کی معصیت کر کے اپنے مقصد تک پہنچنے کی کوشش کرے تو وہ اس عمل سے نہ صرف اپنے مقصد کو نہیں حاصل پائے گا بلکہ اس کے برخلاف برے نتائج کا اسے سامنا کرنا پڑے گا‘‘۔

اہلبیت(ع) عالمی اسمبلی کےجنرل سیکریٹری نے امام حسین علیہ السلام کے نزدیک عزت نفس کی اہمیت کی طرف اشارہ کرتے ہوئے کہا: ایک شخص امام حسین علیہ السلام کی خدمت میں حاضر ہوا اور آپ سے مدد کی درخواست کی۔ امام علیہ السلام نے اس وجہ سے کہ اس کو شرمندگی کا احساس نہ ہو فرمایا: تم جو کچھ مجھ سے مانگنا چاہتے ہو اسے لکھ کر مجھے دو۔ اس شخص نے اپنی مشکلات کو لکھا کہ وہ کسی شخص کا مقروض ہے اور امام سے مطالبہ کیا کہ آپ اسے کچھ دن مہلت دلوائیں تاکہ وہ اس کا قرض چکا سکے۔ امام علیہ السلام نے اس کے جواب میں فرمایا: میں تمہیں اس قرض کے دگنا مال عطا کرتا ہوں تاکہ تم اس کا قرض بھی دے سکو اور باقی مال سے اپنی زندگی کے لیے کاروبار کر سکو۔
۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔

The Significance Of Muharram And Centrality Of Imam Hussain

Reference : http://www.huffingtonpost.com/mike-ghouse/muharram-2011-centrality-imam-hussain_b_1117929.html

Note : We do not agree with some of the points mentioned in this post. According to Shia belief, Holy Prophet(sawa) had indeed appointed Hazrat Ali(AS) to lead the Ummah but the muslims preferred others over him.

Muharram is one of the most sacred months for Muslims. It is one of the four sanctified months of the year where peace is mandated and conflicts are to be mitigated.

The Muslim New Year begins with the month of Muharram. Nov. 25, 2011 was the first day of the year 1433 on the Muslim Lunar Calendar. Indeed the Jewish, Hindu and many other traditions follow the lunar calendar as opposed to the Gregorian calendar. Whether it is Ramadan, Rosh Hashanah or Diwali, it is not on the same day of the calendar every year as the lunar calendar is short by about eleven days.

Please hold the temptation to wish a happy new year to Muslims as it is a month of commemoration and not a celebration. It was on the 10th day of this month that Hazrat Imam Hussain (ra), grandson of Prophet Muhammad (pbuh), and son of Hazrat Ali and Fatima (ra) was martyred in the battle of Karbala.

It was a conflict between Imam Hussain and Yazid the caliph of that time. Yazid usurped the leadership of Muslim community and wanted the true spiritual leader Imam Hussain to endorse him for legitimacy, which Imam Hussain rightfully declined and Yazid had him killed along with his young children. It was indeed like the Battle of Kurukshetra in Mahabharata; Good against evil, except Krishna's good forces win the battle over the evil ones.

Yazid was one of the most corrupt and immoral leaders who violated the meritorial and consultative selection process of leadership and took over with his influence; wealth over morality. Personally I have not heard any Muslim who names his or her child Yazid, just as it is a rarity to name Hitler.

The Shahadat (martyring) of Imam Hussein turned two critical chapters in Islam.

First, it killed the democratic process in Islam. When Prophet Muhammad passed away, he did not pass the leadership to his son- in-law (different legitimate views prevail), the most qualified one to lead, and was the first one to believe in Prophet's message and he grew up with him.

Prophet Muhammad believed in a consultative process for civil society. Spiritual teaching was not necessarily needed since Islam was complete and fully established. Hence, the Prophet did not appoint any one as his successor because, he probably thought that public governance was not his to dole out but best determined through a democratic process. And, thankfully a good system was moving forward, selecting leaders based on consultation and merit. Indeed previous to Yazid, at least the first four caliphs were elected through the process of consultation. This came to an abrupt end with Yazid; it is a day to mourn for the demise of a nascent democratic system, where the leadership was not passed onto the next heir.

The second part is the sad demise of Imam Hussain where we lost the righteous guidance for centuries to come. Personally, I view it as a celebration, hailing the hero of Islam, because he showed the strength of his character by valuing morality and righteousness over his own life. Indeed there is a couplet in the Urdu language that is etched in the memories of the people of the subcontinent.

Qatl-e-Hussain asl may marg-e yazid hai,
Islam Zinda hota hai her karabla ke baad.

The essence of this couplet means, that killing of Imam Hussain is actually the death of evil, as the longing to be righteous and just gets refreshed after each conflict. He was martyred on the 10th day of Muharram and many a Muslim fasts on that day and pledges to be righteous from there onward.

Many others commemorate by meeting in the mosques every evening and sharing the glorious stories of Imam Hussain and his family's sacrifices. On the 10th day of Muharram known as Yom-e-Ashura (Farsi for day of Muharram), difficult rituals are observed to pay tribute to Imam Hussain and feel his pain, to express that his pain was greater than all the pain of the majlis (gathering) combined.

Please note that I have taken the pledge today to do my individual share of honoring Imam Hussain to un-divide ourselves. I will do my best to write about our stories, our ideas and our philosophies that we all jointly own. We the Muslims of all hues, are in this together. These are not only our stories, Muslim stories, but also belong to whole humanity. We have to work to create a better world. I am not secure if others around me are not, and no one will have peace of mind if what surrounds them is not. Our words and acts should bring peace and not stir it up.

This prayer is written up for everyone and if your spirit feels in tune with it, please say 'Amen' after each line of the prayer.

Dear God, guide us to seek new beginnings for humanity where no one has live in anxieties, discomfort or fear of the other.

Let this Muharram pave the way for peace and justice for one and all.

I pray that the Shahadat of Imam Hussain become the catalyst for us to remove our differences and come together for peace, security and prosperity of Muslims and every human being.

Ashura: How Reflecting on Hussein's Sacrifice Made Me Honest

Reference : http://www.huffingtonpost.com/amin-g-aaser/ashura-sacrifice-of-hussein_b_1130696.html

Will somebody turn off that alarm?!

As my alarm clock rang, feelings of insecurity began to run through my skin. My body turned cold and the hairs on my arm raised as a thought entered my mind -- was my final presentation this morning? "Man. This is 35 percent of my grade," I thought to myself. I quickly ran to my computer to check the syllabus, and to my dismay, I was right. How could this have slipped my mind? I started to draft an email to my professor, and thoughts of Hussein's sacrifice in Karbala began to surface...

Long ago, Hussein, a distinguished spiritual leader in Arabia faced an incredible challenge: accept the rule of a wicked tyrant and live, or reject the immoral leadership and be martyred?

Hussein was no ordinary cleric. His grandfather, the Prophet of Islam, denoted Hussein as a "Chief of the Youth of Paradise." As a result of Hussein's authority, Yazid, the newly appointed leader of the Muslim Ummah (nation) required the allegiance of Hussein in order to be effective. However, Hussein accepting the leadership of Yazid would mean legitimizing a corrupt drunkard who engaged in pedophilia among other vices.

Pressure was put on Hussein to accept the authority of Yazid; the climax of which occurred in the desert of Karbala, when Hussein and his group of 120 friends and family were surrounded by the forces of Yazid, numbering in more than 30,000 (yes, that is the right number of zeros). At this point, Hussein was posed a final ultimatum: accept the leadership of Yazid or be mercilessly butchered.

On the 10th of Muharram (first month of the Islamic calendar) in the year 680 C.E., Hussein and his companions were murdered. The forces of Yazid spared no one, even decapitating the 6-month-old baby of Hussein. Once dead, the bodies of Hussein and his companions were trampled by horses, and the women of Hussein's family were paraded over 500 kilometers and imprisoned. While Hussein and his family were killed on that Muharram 10th day, known as Ashura, a message of righteousness and reformation was born.

Bidding Good

As a child, I would watch superhero's on TV say, "All that is necessary for the triumph of evil is that good men do nothing." However, the story of Hussein is not one of imagination; rather, a real life super hero who spurred a revolution, founded on the idea of standing up for good, no matter what the price. After the death of Hussein, the lay people within the Muslim Ummah woke up to the atrocities of their government. Yazid's reign was soon toppled, lasting only three years.

Patience

In the second chapter of the Quran (verses 155-158), God promises that every person will be tested with challenges. He further says, in order to be successful during these challenging periods, one must remain patient, believing "to God I belong, and to him I shall return."

Frequently, one might feel a sense of control or ownership. However, God indicates in the above verse that there is little that is under our control and in fact, we don't even own our bodies. In effect, the only thing that we control, and have ownership over, is our actions.

When we are put into challenging situations, and are tested, our goal should be to control what we can control -- our actions. The rest should be put onto the shoulders of God such that we may remain patient, assuming that justice will be dealt. While Hussein was killed on the day of Ashura, his message of righteousness has survived more than 1,400 years, a clear indication of victory.

Hypocrisy

It is notable to distinguish that the lives of Hussein and his companions were taken by the hands of other Muslims. In fact, a striking metaphor can be drawn from this situation as the majority of Muslims on the sands of Karbala were not on the side of righteousness that tragic day. Hussein and his companions numbered fewer than 200, while the opposition was more than 30,000. Hussein was reported to have said that "as long as people live favorable and comfortable lives, they are loyal to religious [moral] principles. However, at hard times, the times of trials, true religious [moral] people are scarce."

A "hard time" certainly made its way into my life as I contemplated what to write my professor. Missing the final presentation would certainly mean failure. However, the initial thought of crafting an elaborate excuse to somehow justify my forgetfulness vanished. Instead, I used the opportunity to define my character with honesty -- fessing up to the mistake and embracing the spirit of Hussein's stand for righteousness on the sands of Karbala.

The result? My professor replied, noting that I was the first student to have missed the final presentation without an elaborate excuse; appreciating my honesty, she let me give the presentation second!

You can take a guess at who set the curve. :-)

AhlayHadees Questions Answered By Shia Momineen

These questions were asked by Ahlayhadees from a Shias. The attached PDF to the article has detail in urdu language. Which will be translated in English soon. These answers are also based on the following criteria:
Most of the questions and topics discussed are commonly debated between Shias and Sunnies.
These Questions were answered from the books of Ahlul sunnah.
All points are referenced.
If any of the reader still has any question in mind or would like to comment, please feel free to contact through this websites with the subject "AhlayHadees Questions Answered By Shia Momineen " in your email.
http://www.gateofknowledge.com/sites/default/files/AhlayHadees%20Questions%20Answered%20By%20Shia%20Momineen.pdf

The Shia of Uthman [Nawasib] killed Imam Hussain (as)

History lifts the lid and exposes the true killers of Imam Hussain (as). On route to Kufa Imam Hussain (as) met Al Farazdaq and asked him about the situation in Kufa, he assessed the matter saying:
“The people’s hearts are with you but their swords are with the Banu Ummayya”.
Tabari English translation Volume 19 pages 70-71)
When the people had swords raised against Imam Hussain (as) there is then no basis to conclude that these individuals were Shi’a, rather they were Nasibi hiding in the midst of the people.
As mentioned earlier Shia Aama may have switched sides in light of their assessing the situation at the time, but when it comes to locating those with the blood of Imam Hussain (as) on their hands then another group of the Shia of Uthman were proud that they had committed such a deed, a fact that Nawasib always suppress from their adherents.
We have the example of Nafi bin Hilal who entered the battlefield of Karbala, in Imam Hussain (as)’s army declaring:
“I am al-Jamali. I believe in the religion of Ali. A man called Muzahim al Hurayth came against him crying “I follow the religion of Uthman”. Nafi replied, “Rather you follow the religion of Satan”. Then he attacked and killed him
Tabari Volume 19 pages 136-137
So here we see Yazeed’s army was not Shi’a in the sense that Ansar.Org would like its readers to believe rather it was Uthmani.
Azrar bin Qays taunted Zuhayr bin al-Qayn (History of al-Tabari Volume 19 page 113):
“Zuhayr according to us you were not the Shi’ah from this family (bayt). You used to be a supporter of the party of Uthman. Zuhayr said, ‘Aren’t you presuming from my position that I am one of them?”
Note in the reply Zuhayr admitted that he was Uthmani Nasibi but we ask Afriki, ‘what was his position now?’ Clearly his position with the Imam (as) meant that he was a Shi’a of Ahl’ul bayt (as).
From here the truth has been separated from falsehood, the true Sect has been distinguished from the false Sect – Yazeed’s army were not Shi’a, but were in fact Nasibi / Uthmani whilst the army of Hussain comprised of the Shi’a of Ahl’ul bayt (as).
When Yazeed’s forces encircled Imam Hussain (as) and his Sahaba, Ibn Ziyad sent a letter to Ibn Sad in which he stated:
“Stop the water of Hussain in the same way that Ameer’ul Momineen Uthman was treated”.
Tabari Volume 19 page 107)


Ibn Kathir similarly records that Ibn Ziyad gave the order:
“Become an obstacle between Hussain and water and treat them in the same way that the pious, righteous and oppressed Amee’rul Momineen Uthman was treated”.
Al Bidayah wal Nihayah (Urdu), Volume 8 page 1058


 It is as clear as day that those that killed Imam Hussain (as) were those that deemed Uthman to be Ameer’ul Momineen. In Shia aqeedah we do not deem anyone other than Imam Ali (as) to be Ameer’ul Momineen, we do not even bestow this title to any of the other Imams. But the army of Yazeed considered Yazeed to be Ameerul Momineen, contrary to Shi’a Aqeeda.


Ibn Kathir further records:
“Ibn Ziyad wrote to Ameer al Harmain Umro bin Saeed and informed him “ Convey the glad tidings of Hussain’s death”, he asked a caller who then made its announcement . When a Banu Hashim women heard the announcement their they voices raised in lamentation, and Umro bin Saeed said: “ This is the revenge for the lamentation of the wives of Uthman bin Affan”
Al Bidayah wal Nihayah (Urdu), Volume 8 page 1097

Killers of Imam Husain (a.s.): A Historical Perspective

1. Yazid ibn Muawiyah 

Without doubt, the biggest contributor to the shedding of Imam Husain’s (a.s.) blood and its main proponent was Yazid ibn Muawiyah. And that is not exactly surprising when we consider that Yazid is the one who inherited apostasy, tyranny and blasphemy from his father. He was the grandson of Abu Sufyan and the son of Muawiyah. The vicissitudes of time and his father’s political machinations played important roles in pivoting an unlikely Yazid to the highest religious position in the Islamic world. Yazid’s actions and words were unbecoming of a human being, let alone a Caliph of the Holy Prophet (s.a.w.a.). His actions were so deplorable that they repelled everyone associated with him. Waaqedi narrates on the authority of Abdullah ibn Hanzalah – who enjoyed the epithet of Ghaseel al-Malaaekah (the one given the ritual bath by the angels) – page 11, ‘I swear by Allah, there came a time when we feared that stones would soon rain down upon us in Yazid’s reign. He was a man who did not even spare his own mother, daughters and sisters from his lecherous disposition. He drank wine freely and neglected praying (Namaz).’ (al-Sawaaeq al-Muhreqah by Ibn Hajar Makki p. 125, Egyptian edition) 

2. Ubaydillah ibn Ziyaad 

Another criminal who ranks high in the list of Imam Husain’s (a.s.) murderers is Ubaydillah ibn Ziyaad. He shares the position and status with Yazid in the perpetration of this heinous crime. He is the very person who Yazid has spoken of highly, as his treasured friend, helper, confidante and ardent supporter in the battlefield. Ubaydillah’s disbelief, apostasy, infidelity and complete disregard for divine laws and edicts were not a secret. All and sundry in Kufa were aware of his disposition towards evil and falsehood. That is why Haani Ibn Urwah (r.a) tells Muslim ibn Aqeel (a.s.) ruefully (when the latter refused to kill Ubaydillah in a surprise attack): ‘By Allah, (you must know) that if you had killed him, (you would not have killed a Muslim), (rather) you would have killed a sinner, transgressor, apostate and rebel’. (Tarikh-e-Tabari vol. 6, p. 204)

3. Umar ibn Sa’d 

The third person who is directly responsible for the murder of Imam Husain (a.s.) is Umar ibn Sa’d. In fact, in Umar’s case, the association with this crime is most evident and the responsibility lies largely with him. His faith and religion are exposed with these couplets that he recited when Ibne Ziyaad short-listed him with the task of murdering Imam Husain (a.s.). ‘Should I let the opportunity to govern Ray (Suburb of Teheran, Iran ) slip by, while it is my most ardent desire? Or should I become accursed forever for killing Husain (a.s.)?’ ‘The world is but a house of goodness and wealth. ‘Then the intelligent one never trades the wealth for debt.’ He then recites some more couplets,the essence of which is: ‘The people claim that Allah has created something called Paradise and likewise He has also created the Fire and Chastisement. If these people are true in their claims, then there is no problem. I intend to repent for my sin (of killing Imam Husain) within two years. However, if these people are proved wrong and there is no Paradise and Hell,then there is no absolutely no problem, for in that case we will have amassed a kingdom in this world whose bounties shall remain forever.’