امام حسين عليه السلام :
چيزى را بر زبان نياوريد كه از ارزش شما بكاهد
لاتَقولُوا بِألسِنَتِكُم ما يَنقُصُ عَن قَدرِ كُم
جلاءالعيون، ج 2، ص 205
Imam Husain (as):
"Don't say with your tongue something that diminishes your worth"
Imam Husain (as):
"Apni Zabaa'n se aisa kuch na kaho jisse tumhari Qadr kam ho jaae'n"
امام حسين عليه السلام :
همانا بخشنده ترين مردم،كسى است كه به آن كه به او چشم اميد نبسته بخشش كند
إنّ أجْوَدَ النّاسِ مَن أعطى مَن لا يَرجو
كشف الغمّة ج2 ص242
Imam Husain (AS):
"Certainly, the Most Gracious is the One who gives and does not Hope (In return)"
"Yaqeenan, sabse zyada bakshne wala wo hay jho ataa karne ke baad, Umeed nahi rakhta"
امام حسين عليه السلام:
تجربه هاى طولانى، مايه فزونىِ عقل است
طولُ التَّجارِبِ زِيادَةٌ فِي العَقلِ
أعلام الدين صفحه 298
Imam Husain (a.s.):
"Long experiences increases intellect"
Imam Husain (as):
"Toolaani Tajoorbe Aql me Izaafaa karta hay"
امام حسين عليه السلام:
در مدت عمر، در حفظ سلامت تن بكوشيد
فَبادِروا بِصِحَّةِ الاَْجْسامِ فى مُدَّةِ الاَْعْمارِ
تحف العقول، صفحه 239
Imam Husain (as):
"During your lifetime, try to keep your body healthy"
Imam Husain (as):
"Apni Zindagi ke dauraan apne Jism ko sehatmand rakhne ki koshish kare'n"
امام حسين عليه السلام:
بدانيد كه نيازهاى مردم به شما از نعمت هاى خدا بر شماست. از آنها ملول نشويد كه گرفتار مى شويد
كشف الغمّة, ج2, ص241
Imam Husain (as):
"Know that, needs of the people upon you are from the blessings of Allah, don't get overwhelmed that you are caught by it"
امام حسین علیه السلام:
شکرگزاری تو بر نعمت پیشین، زمینه ساز نعمت آینده است
نزهة الناظر، صفحه 80
"Your thanksgiving for the past blessings is the foundation for the blessings in future"
"Guzree hui Nemato'n par Shukriya adaa karna, aanewaali Nemato'n ki asaas hay"
امام حسين عليه السلام:
قناعت، مايه آسايش تن است
القُنوعُ راحَةُ الأبدانِ
ميزان الحكمه جلد9 صفحه585
"The contentment is the comfort of the bodies"
"Qana'at Jismo ke liye Sukoon kaa ba'es hay"
Paygam-e-Husain (a.s)
FORGERIES OF THE ENEMIES OF IMAM AL-HUSAYN
In Zad al-Ma’ad, ‘Allamah al-Majlisi says that it is preferable not to observe fasting on the ninth and tenth of Muharram because the Umayyads used to observe fasting on these two days in order to express delight for and to gloat over the martyrdom of Imam al-Husayn (a.s.). Having seen a good omen in the killing of Imam al-Husayn (a.s.), the Umayyads and their fans fabricated many lies against the Holy Prophet (s.a.w.a.) and falsely ascribed to him that he mentioned many merits to be the reward of those who would observe fasting on these two days. On the other hand, the Holy Imams of the Ahl al-Bayt (a.s.) are reported to have warned against observing fasting on these two days in general and on the tenth of Muhammad, the Day of ‘Ashura’, in particular.
The Umayyads - may Allah curse them - used to store up their annual nutriment in their houses on the tenth of Muharram; accordingly, Imam al-Rida(a.s.) is reported to have said, “If one refrains from arranging for any worldly benefit on the tenth of Muharram, Almighty Allah will grant him all his needs for this world and the world to come. If one considers the tenth of Muharram to be the day of his misfortune, sadness, and weeping, Almighty Allah will make the Resurrection Day the day of his delight and happiness; and he will be delighted by us in Paradise. If one considers the tenth of Muharram to be a blessed day and he thus stores up any annual nutriment on that day, Almighty Allah will not bless that which he stored up and will add him to the gang of Yazid, ‘Ubaydullah ibn Ziyad, and ‘Umar ibn Sa’d - may Allah curse them all.”
In conclusion, it is required to suspend any worldly activity on this day and to devote oneself to weeping, mourning the martyrdom of Imam al-Husayn (a.s.), recalling his misfortunes, and ordering one’s family members to hold a consolation ceremony in the same way as one may hold for his dearest people. It is also required to abstain from eating and drinking up to the last hour of the day at which one may break the abstention with a drink of water at least, without intending ritual fasting, since to observe fasting on this day is discommended except in cases of obligatory fasting, such as vow fasting and the like. It is also required not to store up anything in the houses, not to laugh, not to entertain oneself, and not to play. It is recommended, on this day, to invoke Almighty Allah to lay curse on the slayers of Imam al-Husayn (a.s.) one thousand times by saying following statement:
The summary of the aforementioned worthy essay of ‘Allamah al-Majlisi is that the reports that are ascribed to the Holy Prophet (s.a.w.a.) concerning the merits of the tenth of Muharram, the Day of ‘Ashura’, are all in all fabricated. This topic has been discussed at length by the author of Shifa’ al-Sudur at explaining the famous Ziyarat ‘Ashura’ and, precisely, the statement that reads, “O Allah, verily, the descendants of Umayyah saw a good omen in this day... etc.”
The summary of the author’s explanation is as follows: The Umayyads used to regard this day as good omen and they thus used to do many things on it.
(1) They betook as custom on this day storing up the annual nutriment considering such to achieve happiness, good livelihood, and luxury up to the next year. In order to deny this bad habit, the Holy Imams (a.s.) warned against it in many narrations.
(2) They considered the tenth of Muharram a feast day on which they would commit to the manners of celebration, such as conferring upon the family members with whatever they need, procuring new clothes, having one’s mustache cut, trimming the nails, and shaking hands with each other as well as other norms.
(3) They and their fans have been observing fasting on the tenth of Muharram after they have fabricated numerous traditions entailing the significance of observing fasting on this day.
(4) They and their fans have declared that it is recommended to supplicate Almighty Allah on this day
Hadees e Rasool ( s.a.w.a )
Rayyan ibn Shabeeb relates that once when he visited the Prophet's 8th Infallible Successor, Imam Reza (A.S), on the advent of Muharram, the Imam said: "O Ibn Shabeeb! Muharram is the month in which the people of the Age of Ignorance (Jahiliyya) had forbidden the committing of any oppression as well as armed conflicts. Yet, this ummah did not respect the sanctity of this month or the dignity of their own Prophet. In this month, they killed the Prophet’s offspring… God will never forgive them.
"O Ibn Shabeeb! If you wish to cry, then cry for Husain who was slaughtered like a sheep, and was killed along with the members of his household. Eighteen people were martyred along with him who had no equal on Earth. The seven heavens and the earths mourned in his martyrdom…
"O Ibn Shabeeb! If you cry for Hussein (A.S) in such a way that tears flow down your cheeks, then God will forgive all the sins that you have committed whether minor or major, whether they be a few instances or a lot…
"O Ibn Shabeeb! If you would like to meet the Honourable the Exalted God without having any sins then visit (the shrine of) Hussein (A.S).
"O Ibn Shabeeb! If you would like have the company of the Prophet in the halls of Paradise, then curse the murderers of Hussein (A.S).
"O Ibn Shabeeb! If you would like to be in the same high ranks in Paradise with us, then be sad when we are sad and be happy when we are happy."
Hadees e Rasool ( s.a.w.a )
Rayyan ibn Shabeeb relates that once when he visited the Prophet's 8th Infallible Successor, Imam Reza (A.S), on the advent of Muharram, the Imam said: "O Ibn Shabeeb! Muharram is the month in which the people of the Age of Ignorance (Jahiliyya) had forbidden the committing of any oppression as well as armed conflicts. Yet, this ummah did not respect the sanctity of this month or the dignity of their own Prophet. In this month, they killed the Prophet’s offspring… God will never forgive them.
"O Ibn Shabeeb! If you wish to cry, then cry for Husain who was slaughtered like a sheep, and was killed along with the members of his household. Eighteen people were martyred along with him who had no equal on Earth. The seven heavens and the earths mourned in his martyrdom…
"O Ibn Shabeeb! If you cry for Hussein (A.S) in such a way that tears flow down your cheeks, then God will forgive all the sins that you have committed whether minor or major, whether they be a few instances or a lot…
"O Ibn Shabeeb! If you would like to meet the Honourable the Exalted God without having any sins then visit (the shrine of) Hussein (A.S).
"O Ibn Shabeeb! If you would like have the company of the Prophet in the halls of Paradise, then curse the murderers of Hussein (A.S).
"O Ibn Shabeeb! If you would like to be in the same high ranks in Paradise with us, then be sad when we are sad and be happy when we are happy."
امام حسین (ع) کے جسم کو پامال کیا
وایات بتاتی ہیں کہ جن گھوڑوں سے امام حسین (ع) کے جسم کو پامال کیا گیا وہ عرب کے مشہور گھوڑے "آواجیاع" کے طور پر جانے جاتے تھے۔
ان کی خصوصیات دیگر اسٹالینز ( ایک اعلیٰ نسل کے نر گھوڑے)سے بھی اعلیٰ تھیں۔
ایک محقق نے ان گھوڑوں پہ تحقیق کی تو اس کو ایک جرمن گھوڑوں کے ماہر کی کتاب "دنیا کے سب سے مضبوط اسٹالینز" ملی، جس میں لکھا تھاکہ: اسٹالینزکی ایک خاص نسل آواجیاع کے نام سے مشہور ہیں, اور ان کی خاصیت یہ ہے کہ ان کی ایک ٹاپ کا وزن 65 کلو گرام ہوتا ہے اور اس کا مقصد اس کے نیچے آنے والی چیز کوکچلنا اور پیسنا ہوتاہے"جب کہ ایک اور تحقیق کے مطابق اس کھوڑے کی ایک ٹاپ کا وزن 125 کلو گرام ہوتا ہے۔
پھر راوی نے کہا کہ مجھے یاد ہے کہ ابن سعد کی فوج کے ایک گھوڑ سوار نے بتایا کہ میں نے حسین کی پسلیوں کے چٹخنے اور ٹوٹنے کی آواز سنی کہ جس وقت وہ ہمارے گھوڑوں سے پامال کیے جارہے تھے۔
وہ لوگ جو ہم سے پوچھتے ہیں کہ ہم فاطمہ (ع) کے بیٹے کو کیوں روتے ہیں....؟؟؟
آ مسلمان تجھے بتاؤں ہم 1400 سال سے حسین (ع) کو کیوں رو رہے ہیں؟ ہماری آنکھیں خشک کیوں نہیں ہوتیں؟ ہماری آہیں تھمتیں کیوں نہیں؟ ہمارے چہرے دکھ کی تصویریں کیوں ہیں؟ ہم سیاہ پوش کیوں ہیں...؟؟؟
تاریخ بتاتی ہے کہ 10 گھوڑوں نے امام حسین (ع)کو کچلا۔ ہر گھوڑے کی 4*125کلو گرام کی ٹاپیں تھیں یعنی ہر گھوڑے کئ 500 کلو کی ٹاپیں اور اس طرح کے دس گھوڑوں کی ٹاپوں نے فاطمہ (ع) کے بیٹےکے جسد اطہر کو کچل دیا،یہ مسلمانوں نے رسول اللہ (ص) کے اس نواسے کے ساتھ کیا جس کو رسول اللہ (ص) کی بیٹی نے نازوں سے پالا تھا.
امام زین العابدین (ع) نے فرمایا کہ: "میرے بابا کا سینہ کچل کر ان کی پشت سے لگ گیا تھا۔
جب میں ان کو دفن کرنے آیا تو ان کے جسم کا ایک حصہ اٹھاتا تھا تو دوسرا حصہ گر جاتا تھا۔
وا حسینا
وا غریبا
यज़ीद के विरूद्ध हज़रत इमाम हुसैन अलैहिस्सलाम का क़याम व उसके उद्देश्य
Courtesy : http://alhassanain.org/hindi/?com=content&id=407
सन् 60 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
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।
यज़ीद के विरुद्ध हज़रत इमाम हुसैन अलैहिस्सलाम का क़याम व उसके उद्देश्य: एक विस्तृत अध्ययन
#### पृष्ठभूमि
हज़रत इमाम हुसैन अलैहिस्सलाम का क़याम इस्लाम के इतिहास में एक महत्वपूर्ण मोड़ है। 680 ईस्वी (61 हिजरी) में यज़ीद इब्न मुआविया के शासन ने इस्लामिक दुनिया में अत्याचार और भ्रष्टाचार को बढ़ावा दिया। यज़ीद के शासन ने इस्लामिक सिद्धांतों का उल्लंघन किया और इस्लामी न्याय और नैतिकता को विकृत किया। ऐसी स्थिति में, हज़रत इमाम हुसैन अलैहिस्सलाम ने सत्य और न्याय की रक्षा के लिए खड़े होने का निर्णय लिया।
#### कर्बला का सफर
मदीना से कर्बला तक का सफर हज़रत इमाम हुसैन के लिए एक आध्यात्मिक और नैतिक संघर्ष था। उन्होंने मदीना छोड़कर कूफा की ओर जाने का निर्णय लिया, क्योंकि उन्हें वहां के लोगों से समर्थन की उम्मीद थी। हालांकि, उनके रास्ते में यज़ीद की सेना ने उन्हें रोक दिया और वे कर्बला के मैदान में घिर गए।
#### कर्बला की घटना और शहादत
कर्बला की घटना 10 मुहर्रम 61 हिजरी को हुई। हज़रत इमाम हुसैन और उनके वफादार साथियों ने यज़ीद की बड़ी सेना के खिलाफ वीरता से लड़ाई लड़ी। इस लड़ाई में, हज़रत इमाम हुसैन, उनके परिवार के सदस्य और अन्य साथी शहीद हो गए। यह संघर्ष न केवल एक सैन्य संघर्ष था, बल्कि यह इस्लामी सिद्धांतों और न्याय की रक्षा के लिए एक महान बलिदान था।
#### क़याम के उद्देश्य
1. **न्याय और सत्य की रक्षा**: हज़रत इमाम हुसैन का उद्देश्य था कि वे यज़ीद के अत्याचार और भ्रष्टाचार के खिलाफ खड़े होकर न्याय और सत्य की रक्षा करें। उन्होंने अपने क़याम के माध्यम से यह संदेश दिया कि किसी भी प्रकार के अन्याय के खिलाफ खड़ा होना आवश्यक है।
2. **इस्लामी सिद्धांतों की पुनर्स्थापना**: यज़ीद के शासन में इस्लामी सिद्धांतों का उल्लंघन हो रहा था। हज़रत इमाम हुसैन ने अपने क़याम के माध्यम से इस्लाम के असली मूल्यों और सिद्धांतों को पुनर्स्थापित करने का प्रयास किया।
3. **मानवता के मूल्यों की प्रेरणा**: हज़रत इमाम हुसैन का क़याम मानवता, साहस और बलिदान के मूल्यों को जीवंत करता है। उनका बलिदान हमें यह सिखाता है कि सत्य और न्याय की रक्षा के लिए किसी भी कीमत पर खड़ा रहना आवश्यक है, चाहे इसके लिए कितनी भी बड़ी कुर्बानी क्यों न देनी पड़े।
#### कर्बला का प्रभाव और महत्व
कर्बला की घटना ने इस्लामिक दुनिया में एक स्थायी प्रभाव छोड़ा है। यह घटना न केवल इस्लामी मान्यताओं की रक्षा का प्रतीक है, बल्कि यह न्याय, सत्य और मानवता के मूल्यों की पुनर्स्थापना का भी प्रतीक है। हर वर्ष मुहर्रम के महीने में, मुसलमान हज़रत इमाम हुसैन की याद में मातम मनाते हैं और उनके बलिदान को याद करते हैं। यह परंपरा हमें यह याद दिलाती है कि अत्याचार के खिलाफ खड़ा होना और सत्य के लिए संघर्ष करना हमारी जिम्मेदारी है।
#### निष्कर्ष
हज़रत इमाम हुसैन अलैहिस्सलाम का क़याम एक महान प्रेरणा स्रोत है। उनका बलिदान इस्लामी इतिहास में एक महत्वपूर्ण अध्याय है जो हमें सत्य, न्याय और मानवता के मूल्यों को अपनाने की प्रेरणा देता है। करबला की घटना और हज़रत इमाम हुसैन का बलिदान हमें यह सिखाता है कि सत्य और न्याय की रक्षा के लिए हमें हमेशा तैयार रहना चाहिए। यह क़याम और बलिदान हमें अत्याचार और अनैतिकता के खिलाफ खड़े होने की प्रेरणा देता है, चाहे इसके लिए कितनी भी बड़ी कुर्बानी क्यों न देनी पड़े। हज़रत इमाम हुसैन का क़याम और उनका बलिदान आज भी हम सभी के लिए एक महान प्रेरणा है और हमें इस्लाम के असली मूल्यों की रक्षा के लिए प्रेरित करता है।
Hazrat Jafar al-Tayyar’s (a.s.) martyrdom and mourning over Imam Husain (a.s.)
Critics of mourning (azadari) level the following charges in support of their claims:
- Weeping over dead is bidah (innovation) and there is no evidence of mourning from the Prophet’s(صلّى اللّه عليه و آله و سلّم)
- Weeping is the cause of punishment for the person inside the grave.
- Food distributed to the mourners is innovation and has no place in Islam. In the least it is a waste of resources.
Reply
There is a reply to all the objections in a single event – the martyrdom of Hazrat Jafar al-Tayyar (عليه السلام)– cousin of the Prophet (صلّى اللّه عليه و آله و سلّم).
Hazrat Jafar Ibn Abi Talib (عليه السلام) was the Holy Prophet’s (صلّى اللّه عليه و آله و سلّم) first cousin. He was among the standard bearers of the Muta battle, where he eventually embraced martyred. As soon as the Holy Prophet (صلّى اللّه عليه و آله و سلّم) was informed of his martyrdom, he rushed to meet his sons.
When the Holy Prophet (صلّى اللّه عليه و آله و سلّم) entered Jafar’s house, he called them aside and kissed them so that his eyes were soaked with tears.
When Jafar’s wife (Asma) witnessed this, she realized it must have something to do with her husband. So she asked: May my father and mother be ransom on you! Is there any news of Jafar and his companions?
He (صلّى اللّه عليه و آله و سلّم) said: Yes, today he has been martyred.
Asma cried loudly and women surrounded her. Hazrat Fatima Zahra (s.a.) entered the house and exclaimed while weeping: ‘Alas, my uncle!’
Prophet (صلّى اللّه عليه و آله و سلّم) said: Mourners should weep over the likes of Jafar.
- Musnad Ahmad Ibn Hanbal v 6 p 370 trad 27,131
- Al-Seerah al-Nabaviyyah v 5 p 31
- Al-Seerah al-Halabiyyah v 2 p 790
Waqedi narrates:
After the martyrdom of Jafar Ibn Abi Talib (عليه السلام) when Prophet (صلّى اللّه عليه و آله و سلّم) entered the house of his daughter Hazrat Fatima Zahra (s.a.), he saw her weeping: ‘O my beloved uncle!’
He (صلّى اللّه عليه و آله و سلّم) said: Women should mourn over Jafar in such a way.
Then he (صلّى اللّه عليه و آله و سلّم) instructed: Prepare food for Jafar’s family and feed them.
- Al-Maghazi v 2 p 214
Comprehensive reply to the skeptics
Traditions and reports related to Hazrat Jafar al-Tayyar’s (عليه السلام) martyrdom are conclusive in deriving the following points:
- Weeping over dead is Sunnah of Prophet (صلّى اللّه عليه و آله و سلّم).
- Not only did the Prophet (صلّى اللّه عليه و آله و سلّم) himself mourn the dead, he was just as eager to see others mourn the dead. Hence, the instruction to mourn the likes of Jafar.
- A Sunnah is opposite of bidah (innovation), hence if weeping is Sunnah, then it cannot be bidah. In fact, stopping the Muslims from mourning is bidah.
- Contrary to the claims of the skeptics, weeping over the dead is not cause of punishment for the person inside the grave. Would the Holy Prophet (صلّى اللّه عليه و آله و سلّم) legitimize weeping over Jafar al-Tayyar (عليه السلام) and indirectly punish his own cousin. The punishment over mourning relates to the dead from the disbelievers.
- Feeding the mourners is a Sunnah of the Prophet (صلّى اللّه عليه و آله و سلّم). Hence to dismiss the food as innovation or needless expenditure amounts to replacing the Prophet’s Sunnah with one’s own opinion.
The Truth About Imam Husain’s Revolution
Different phenomena vary as to their realities. Similarly, every uprising or revolt is unique as to the truth/s underlying its eruption [and eventual success or otherwise]. In order to understand a particular matter, or a state of affairs, you should know the deeper reasons underling its existing form and the characteristics that gave it that specific appearance. You should also be conscious of the material causes of that matter, or issue, i.e. its constituents or ingredients. In other words:
The forces/causes that produced the revolt or uprising, which signify its truth are called “the causes at work”.
The nature of the revolt and its goals represent “its intents and purposes”.
The actual action plan, implementing it, and all what goes with it represent “its material causes”.
The end result that the revolt has come to produce represents its “overall picture”.
[Applying these parameters], was Imam Hussain’s uprising a result of an angry outburst?
Islam is different from some other movements for change or reform that took place as a result of certain circumstances that in turn led to eruptions.
Dialectics, for example, encourages heightening disagreements, inciting discontent, and showing opposition even for genuine reforms in order to bring things to a head on collision, i.e. an explosive revolution, not a conscious one.
Islam does not subscribe to these types of revolutions. The history of most Islamic revolts or uprisings speaks of the rationale behind such revolts, in that they came as a result of a complete understanding of the status quo they were determined to change. Thus, Imam Hussain’s revolt was not a result of an angry outburst, prompted by the pressures exerted by the Umayyad rule, especially during the reigns of Mu’aawiyah [the founder of the dynastic rule], and his son, Yezid.
Rather, it was a very well calculated move. What substantiates the position the Imam (a.s.) took in this regard was the letters he exchanged with both the men; and the sermons he gave on different occasions, especially that one he addressed the Companions of the Prophet (s.a.w.) in Mina, [in present day Saudi Arabia] with. All this evidence points in the direction of one conclusion. That is, the Imam was fully aware of what he was intending to do, viz. taking on the ruling establishment. His revolt was free from any angry reaction; rather, it was a purely Islamic uprising.
Looking at Imam Hussain’s revolt from another perspective, i.e. the way he was treating his followers, one can only come out with one conclusion. He was determined not to let the feelings of his companions run high, in a bid to avoid his revolt’s earning any description of an explosive one. Of this strategy was his repeated attempts to appeal to his companions to leave his company, with a view to sparing them the fate that was awaiting them all, i.e. him included. He used to remind them every now and then that they should not expect any materialistic gain in their march, other than definite death. After he commended his companions, describing them as among the best of friends, he pleaded with them one last time, i.e. on the eve of the 10th of Muharram, [62 AH, 680 CE], to leave if they so wished, making it clear to them that they would be safe, for the Umayyad’s were after his head alone.
You can hardly find a leader who aspires to utilize the dissatisfaction of his people to push them to revolt who talks in the same way Imam Hussain (a.s.) was talking to his companions. It is true that he was responsible for outlining to them their religious duty to rise against the despotic rule, in that resisting injustice and repression is such an obligation they have to discharge, yet he was seeking that his companions would discharge their responsibility of their own accord, i.e. without coercion.
That was why he reiterated to them to melt away from the battlefield under the cover of darkness because the enemy was not going to pursue them had they taken flight, nor had he wanted to force them to fight. He further advised them that he would absolve them from their oath of allegiance to him, should they have chosen to forsake him, in that he left it to their own consciences. That is, whichever way they decided, it had to be dictated by siding with the right, i.e. without compulsion, either from him or from the enemy. It would be their own choice alone. However, their decision to remain with the Imam gave the martyrs of Kerbala the high regard they are held with.
To draw a comparison between the position taken by Imam Hussain (a.s.) and Tariq bin Ziyad in the battle of Jabal Tariq [the Rock of Gibraltar], we would say that what Ibn Ziyad resorted to of action is symptomatic of a leader with a politician’s mentality, whereas Imam Hussain was conscious not to force the fight on his comrades in arms.
What Ibn Ziyad did was to burn all the food supplies save that which could sustain his troops for twenty-four hours. He then addressed them in a sermon to the effect that they had no choice but to win the battle, making it clear that if they did not win, the result would be one of two: They would either be routed by the army of the enemy or got drowned in the sea, should they have chosen to flee. In contrast, Imam Hussain (a.s.) left the choice to the small band of his followers to engage the enemy in combat or turn back, for neither the enemy nor he were coercing them to fight.
Indeed, the Imam’s revolt had its roots in the complete understanding, by all parties of his camp, of its inevitability. Thus, it should not be described as though it were brought about by a disgruntled man. This responsible revolt had a multiplicity of factors, in that it was neither a single entity nor a single-aim movement.
Among the differences that exist between matters of the physical world and the social one is that in the material world minerals always demonstrate a single essence. For instance, you cannot find, as a raw material, gold and copper in a single entity. In contrast, in social phenomena, it is quite possible that a single phenomenon might demonstrate a variety of realities and essences. Man is such a wonder because he can boast several essences at the same time.
The forces/causes that produced the revolt or uprising, which signify its truth are called “the causes at work”.
The nature of the revolt and its goals represent “its intents and purposes”.
The actual action plan, implementing it, and all what goes with it represent “its material causes”.
The end result that the revolt has come to produce represents its “overall picture”.
[Applying these parameters], was Imam Hussain’s uprising a result of an angry outburst?
Islam is different from some other movements for change or reform that took place as a result of certain circumstances that in turn led to eruptions.
Dialectics, for example, encourages heightening disagreements, inciting discontent, and showing opposition even for genuine reforms in order to bring things to a head on collision, i.e. an explosive revolution, not a conscious one.
Islam does not subscribe to these types of revolutions. The history of most Islamic revolts or uprisings speaks of the rationale behind such revolts, in that they came as a result of a complete understanding of the status quo they were determined to change. Thus, Imam Hussain’s revolt was not a result of an angry outburst, prompted by the pressures exerted by the Umayyad rule, especially during the reigns of Mu’aawiyah [the founder of the dynastic rule], and his son, Yezid.
Rather, it was a very well calculated move. What substantiates the position the Imam (a.s.) took in this regard was the letters he exchanged with both the men; and the sermons he gave on different occasions, especially that one he addressed the Companions of the Prophet (s.a.w.) in Mina, [in present day Saudi Arabia] with. All this evidence points in the direction of one conclusion. That is, the Imam was fully aware of what he was intending to do, viz. taking on the ruling establishment. His revolt was free from any angry reaction; rather, it was a purely Islamic uprising.
Looking at Imam Hussain’s revolt from another perspective, i.e. the way he was treating his followers, one can only come out with one conclusion. He was determined not to let the feelings of his companions run high, in a bid to avoid his revolt’s earning any description of an explosive one. Of this strategy was his repeated attempts to appeal to his companions to leave his company, with a view to sparing them the fate that was awaiting them all, i.e. him included. He used to remind them every now and then that they should not expect any materialistic gain in their march, other than definite death. After he commended his companions, describing them as among the best of friends, he pleaded with them one last time, i.e. on the eve of the 10th of Muharram, [62 AH, 680 CE], to leave if they so wished, making it clear to them that they would be safe, for the Umayyad’s were after his head alone.
You can hardly find a leader who aspires to utilize the dissatisfaction of his people to push them to revolt who talks in the same way Imam Hussain (a.s.) was talking to his companions. It is true that he was responsible for outlining to them their religious duty to rise against the despotic rule, in that resisting injustice and repression is such an obligation they have to discharge, yet he was seeking that his companions would discharge their responsibility of their own accord, i.e. without coercion.
That was why he reiterated to them to melt away from the battlefield under the cover of darkness because the enemy was not going to pursue them had they taken flight, nor had he wanted to force them to fight. He further advised them that he would absolve them from their oath of allegiance to him, should they have chosen to forsake him, in that he left it to their own consciences. That is, whichever way they decided, it had to be dictated by siding with the right, i.e. without compulsion, either from him or from the enemy. It would be their own choice alone. However, their decision to remain with the Imam gave the martyrs of Kerbala the high regard they are held with.
To draw a comparison between the position taken by Imam Hussain (a.s.) and Tariq bin Ziyad in the battle of Jabal Tariq [the Rock of Gibraltar], we would say that what Ibn Ziyad resorted to of action is symptomatic of a leader with a politician’s mentality, whereas Imam Hussain was conscious not to force the fight on his comrades in arms.
What Ibn Ziyad did was to burn all the food supplies save that which could sustain his troops for twenty-four hours. He then addressed them in a sermon to the effect that they had no choice but to win the battle, making it clear that if they did not win, the result would be one of two: They would either be routed by the army of the enemy or got drowned in the sea, should they have chosen to flee. In contrast, Imam Hussain (a.s.) left the choice to the small band of his followers to engage the enemy in combat or turn back, for neither the enemy nor he were coercing them to fight.
Indeed, the Imam’s revolt had its roots in the complete understanding, by all parties of his camp, of its inevitability. Thus, it should not be described as though it were brought about by a disgruntled man. This responsible revolt had a multiplicity of factors, in that it was neither a single entity nor a single-aim movement.
Among the differences that exist between matters of the physical world and the social one is that in the material world minerals always demonstrate a single essence. For instance, you cannot find, as a raw material, gold and copper in a single entity. In contrast, in social phenomena, it is quite possible that a single phenomenon might demonstrate a variety of realities and essences. Man is such a wonder because he can boast several essences at the same time.
Imam Hussain (A.S) Revolution's Results
What
had Imam Husayn's revolution meant in history? Some people who are not
familiar with its motives, innocently inquire about its results. Others
have even questioned the wisdom of striking at a mighty force like the
Umayyads, which was fatal. Although the revolution's motives have
already been discussed, a brief review of the changes in the Muslim
World after Imam Husayn's revolution is appropriate;
1. Murdering Imam Husayn (as) the grandson of the Prophet (S) was a great shock to the whole Muslim world. This is not to mention the way he was murdered or the treatment given to his family who had the highest esteem and respect of all Muslims. Consequently, all Muslims dissociated themselves from the Umayyad's deeds and policies. Indeed, who wants to share in the certain curse upon those who murdered the family of the Prophet?
Thus, this revolution had done the task of unveiling the Umayyad's un-Islamic character to the general public and left no doubt in any person's heart about the Umayyad's substance.
Therefore, the concepts which the Umayyad's were propagating in order to distort the ideals of Islam found no listening ear any longer, diverting the Umayyad's mischief of changing Islamic concepts and ideals.
2. Imam Husayn's revolution set a lively example as to the duty of Muslims in such conditions. It had deeply penetrated peoples’ hearts and produced great pains within them for not doing their Islamic duty. This feeling which pained people all the time transformed into repentance and then to an open revolt against the Umayyad's regime. Thus, the revolution provided the stimulant to move their spirit and set it in a dynamic movement. Indeed, the Islamic movement was put to a new gear throughout the rest of the Islamic history.
A series of revolutions manifesting Imam Husayn's revolutionary spirit and reforms emerged at successive intervals. Tawabeen's revolution took place immediately after Karbala's tragedy. Another revolution at Madina was aiming at doing away with the Umayyads deviated regime. Al-Mukhtar Al-Thaqafi led another revolution which stormed the Umayyad's regime in Iraq and he was able to punish all principal collaborators in the campaign against Imam Husayn in Iraq. Mitraf ibn Al-Mughira's revolution against Hajjaj and Abdul Malik was another result.
However, there were a chain of revolutions in all parts of the Muslim world which eventually did away with the Umayyad's regime. Imam Husayn's revolution was the principal slogan of the revolutionaries against the Umayyad's. The Abasides came and soon their conduct was exposed as not that which the family of the Prophet was advocating. They realized that the revolution’s results were stolen and before they could do anything, the main personalities which carried the revolt through were treacherously eliminated by murder, poison and imprisonment.
The attempts to restore Islamic conduct have never ceased throughout Islamic history. Bitter experiences and intermittent material failures are natural results of struggle. Most importantly is the triumph of the Islamic spirit against intimidation and attempts to obscure its shining face and glory. A ceaseless revolution in Muslim lives is a reality, which the enemies of Islam failed to extinguish.
The secret key of this blessed revolution lies in the firm faith in God, the unshakable conviction, which puts material supremacy and gain in an inferior position to God's satisfaction. These ideals were demonstrated by Imam Husayn when the Muslims were in need of such an example most.
The revolution of Imam Husayn was not solely for changing a government, if it was so, then it would be wrong to call it a revolution. Imam Husayn was advocating a drastic change in the social set up, the economic and political structures and refining Islamic concepts from foreign ideas which had crept into Muslims' minds and thoughts.
Imam Husayn wanted to change the life of Muslims to be in conformity with Islamic laws and ideals. Indeed, this explains one main reason for why Imam Husayn was let down by the tribes of Kufa after being promised support, and his call was ignored by the rest of the Muslim world. Hence, a revolution means a drastic change in one's life or the collective life when applied to a large scale.
For more detail ....please read the Full Article Here
1. Murdering Imam Husayn (as) the grandson of the Prophet (S) was a great shock to the whole Muslim world. This is not to mention the way he was murdered or the treatment given to his family who had the highest esteem and respect of all Muslims. Consequently, all Muslims dissociated themselves from the Umayyad's deeds and policies. Indeed, who wants to share in the certain curse upon those who murdered the family of the Prophet?
Thus, this revolution had done the task of unveiling the Umayyad's un-Islamic character to the general public and left no doubt in any person's heart about the Umayyad's substance.
Therefore, the concepts which the Umayyad's were propagating in order to distort the ideals of Islam found no listening ear any longer, diverting the Umayyad's mischief of changing Islamic concepts and ideals.
2. Imam Husayn's revolution set a lively example as to the duty of Muslims in such conditions. It had deeply penetrated peoples’ hearts and produced great pains within them for not doing their Islamic duty. This feeling which pained people all the time transformed into repentance and then to an open revolt against the Umayyad's regime. Thus, the revolution provided the stimulant to move their spirit and set it in a dynamic movement. Indeed, the Islamic movement was put to a new gear throughout the rest of the Islamic history.
A series of revolutions manifesting Imam Husayn's revolutionary spirit and reforms emerged at successive intervals. Tawabeen's revolution took place immediately after Karbala's tragedy. Another revolution at Madina was aiming at doing away with the Umayyads deviated regime. Al-Mukhtar Al-Thaqafi led another revolution which stormed the Umayyad's regime in Iraq and he was able to punish all principal collaborators in the campaign against Imam Husayn in Iraq. Mitraf ibn Al-Mughira's revolution against Hajjaj and Abdul Malik was another result.
However, there were a chain of revolutions in all parts of the Muslim world which eventually did away with the Umayyad's regime. Imam Husayn's revolution was the principal slogan of the revolutionaries against the Umayyad's. The Abasides came and soon their conduct was exposed as not that which the family of the Prophet was advocating. They realized that the revolution’s results were stolen and before they could do anything, the main personalities which carried the revolt through were treacherously eliminated by murder, poison and imprisonment.
The attempts to restore Islamic conduct have never ceased throughout Islamic history. Bitter experiences and intermittent material failures are natural results of struggle. Most importantly is the triumph of the Islamic spirit against intimidation and attempts to obscure its shining face and glory. A ceaseless revolution in Muslim lives is a reality, which the enemies of Islam failed to extinguish.
The secret key of this blessed revolution lies in the firm faith in God, the unshakable conviction, which puts material supremacy and gain in an inferior position to God's satisfaction. These ideals were demonstrated by Imam Husayn when the Muslims were in need of such an example most.
The revolution of Imam Husayn was not solely for changing a government, if it was so, then it would be wrong to call it a revolution. Imam Husayn was advocating a drastic change in the social set up, the economic and political structures and refining Islamic concepts from foreign ideas which had crept into Muslims' minds and thoughts.
Imam Husayn wanted to change the life of Muslims to be in conformity with Islamic laws and ideals. Indeed, this explains one main reason for why Imam Husayn was let down by the tribes of Kufa after being promised support, and his call was ignored by the rest of the Muslim world. Hence, a revolution means a drastic change in one's life or the collective life when applied to a large scale.
For more detail ....please read the Full Article Here
Imam Hussain's Revolution: Reasons and Motives
All those who are familiar with the Imam's life do
certainly realize that his role in serving Islam had started very early
in his life. He has contributed to the rising Islamic movement when he
was a boy, and played a significant role, when his father was the
Commander of the faithful, taking part in all three wars that his father
fought along with the rest of the faithful companions and followers.
When his brother Hassan (A.S.) became Imam, he obeyed
and followed him in all what he said or did. Then his role entered a
new stage with the passing away of his brother. And since the role of
any Imam of Ahl ul-Bait is defined in accordance with the nature of the
social and political conditions of his age, the Imam drew a new course
in determining the direction of the Islamic movement.
Winds of Revolution:
When Muawiah died in the middle of Rajab of year
60(Hijra), and his son Yazied took power, and ordered his walis to ask
for the people's pledge of loyalty and especially that of Imam Hussain
(A.S.), a wave of rejection and opposition to the policy of betrayal and
tyranny mounted, and the Imam decided to rise to his religious
responsibilities as the lawful Imam and the leader of the Islamic nation
entrusted with the task of preserving its divine message.
He (A.S.) went to his grandfather's (S.A.W) grave, and recited the following prayer:
"O God, This is the grave of your Prophet, Muhammad
(S.A.W) and I am his daughter's son, and I have come to know what you
undoubtedly know. O God, I like to enjoin the good and reject the evil. I
ask you O All-Mighty God by this grave and by who is in it to choose
for me what would please You and Your Prophet".
Thus Imam Hussain (A.S.) pledged that he would defend
the message whatever the cost, as long as it would lead to Allah's
satisfaction.
The Imam went on to meet with his relatives and
followers and inform them of his intention to leave to Mekkah. He was
met by a lot of opposition of those who tried to dissuade him, either
because they were afraid that he would get killed, or because they were
not courageous enough to follow him. But his resolve to uphold the right
was not shaken by such objections or threats.
He declared his first revolutionary communiqué which took the form of a will he wrote to his brother, Muhammad bin Al-Hanifiah:
"...I did not revolt for the cause of evil tyranny or
corruption, but to reform my grandfather's (Prophet Muhammad (S.A.W))
nation. I want to enjoin the good and denounce the evil, and take the
course of my father and grandfather".
This eternal communiqué was the official declaration of his revolution.
The Imam (A.S.) traveled to Mekkah and there he chose
to stay at the house of Al-Abass bin Abdul Mutalib, where the faithful
believers of Mekkah, as well as those outside it, started to visit him
and pledge loyalty to him. News about the political uprising in Kaufa
reached Mekkah, and the leaders of the city wrote a letter in which they
declared their opposition to the Ummayad rule, and they would not
accept anybody else but Imam Hussain (A.S.) to rule them. This letter
was followed by many other letters asking the Imam to come to their city
to assume his rule as an Imam of the faithful.
On the way to the Greater Martyrdom:
Yazid became so worried that he decided to send an
army led by Amr bin Saad bin Al-Ass, to kill the Imam wherever they
found him and whatever the costs. When the Imam heard that Yazied's army
was heading towards Mekkah, he was afraid that they would violate the
sanctuary of the City, so he decided to leave to Kaufa although he knew
before hand the ultimate destiny he was to face.
Imam Hussain (A.S.) and his companions headed towards
Iraq; although he was certain that he was going to be killed. But he
believed that the true victory of Allah's message would be realized
through his martyrdom, since there was no one else to stand up for the
oppression. He knew that the nation would not wake up except by such a
great shock. Therefore, let this shock be his martyrdom, along with Ahl
ul-Bait who went all the way with him.
The Reasons of the Revolution:
Imam Hussain (A.S.) did not possess the necessary
force that would enable him to win; he did not even rely on those who
wrote to him from Kaufa. For he declared his revolution before he
received their letters and delegates. Al-Hijaz too did not give him
enough support to be able to stand against the Ummayads. Therefore he
decided to leave to Iraq for the sole reason of preventing any blood
shedding in the Holy City of Mekkah. Moreover, he knew that he was
destined to die; yet he went on.
Why then did he insist; and why did he declare his revolution?
To answer this question, one should be aware of the following facts:
First: Yazied represented a real danger to the
Islamic nation, for he was not a true Muslim. He was not properly
educated with the teachings of Islam. And he used to drink alcohol,
gamble, and commit all other sins according to historic sources. He
said: Banu Hashim staged a play to obtain the Kingdom. Actually, there
was neither any news (from Allah) nor any revelation. Such a man could
not be entrusted with the affairs of the nation. Nevertheless, the
faithful forces, with Imam Hussain (A.S.) as their leader, had benefited
a lot from these points of weakness in the personality of such an evil
ruler.
ઈમામ હુસૈન અ.સ ને કોણે કત્લ કર્યા? યઝીદ કે શિઆઓ
ઈમામ હુસૈન અ.સ ને કોણે કત્લ કર્યા? યઝીદ કે શિઆઓ
શંકા
મુસ્લિમોનો એક વિભાગ જે પોતાની જાત ને યઝીદ નો બચાવ
કરવા માટે કે ઈમામ હુસૈન અ.સ ના કત્લ માટે યઝીદ જવાબદાર નથી માટે નબળા
બહાનાઓ બનાવે છે અને પોતાની પીડાઓ માટે શિય્યત ને જવાબદાર ગણાવે છે ,તે
આક્ષેપો માંથી એક ખુબજ મોટો આક્ષેપ એ છે કે શિયાઓ એ પોતેજ ઈમામ હુસૈન અ.સ
ને કત્લ કર્યા અને હવે તેઓ આ કાર્ય માટે પસ્તાવો કરે છે
જવાબો :
૧,કોણે હમઝા અ.સ ને શહીદ કર્યા ?
૨,સાથીદારો નો રોલ
૩,યઝીદ નો રોલ
૪, શિયાઓ કોણ છે?
૫,યઝીદ નાં સૈનિકો ની ટુકડીઓ શિયા ન હતી
જ.હમઝા ને કોણે શહીદ કર્યા?
કોણે જ. અમ્માર અ.સ ને શહીદ કર્યા?
આ નકામું બહાનું યાદ અપાવે છે કે તે દલીલ ની જે યઝીદ
નાં પિતાએ ૧૪૦૦ વર્ષ પહેલા સીફ્ફીન માં રજુ કરી હતી.કારણ કે તે પોતે
જવાબદાર હતો જ. અમ્માર ર.અ ને કત્લ કરવામાં જેની તસ્દીક હ.રસુલે ખુદા
સ.અ.વ એ કરી હતી
હ.અમ્માર ર.અ જે એક મહાન સહાબી છે જેના માટે જન્નત નક્કી છે
તેના કત્લ નો દોષ મોઆવિયાએ બચવા માટે હ.અમીરુલ મોઅમેનીન અલી ઇબ્ને અબી
તાલિબ અ.સ પર નાખ્યો,તેણે એવી દલીલ કરી કે,કેમ કે હ.અલી અ.સ જ.અમ્માર ને
જંગે સીફ્ફીન માં લાવ્યા હતા એટલે તે જવાબદાર ગણાય નહિ કે મોઆવિયા(લા.અ)
અગર મોઆવિયા નાં આ તર્ક (વિચાર) ને સ્વીકારી લેવામાં આવે તો
તેનાપ્રમાણે હ. રસુલે ખુદા સ.અવ. જવાબદાર છે પોતાના કાકા જ.હમઝા ર.અ. ના
કત્લ માટે( નૌઝોબીલ્લાહ),કારણ કે હ. હમઝા.ર.અ. જંગે ઓહદ માં હ. રસુલે ખુદા
સ.અ.વ નાં કહેવાથી આવ્યા હતા.
દેખીતી રીતે પોતાના આક્ષેપો પોતે કરેલો ગુનોહ બીજા લોકો
પર નાખવો જે આ કાર્ય થી પર છે તે આ મુસલમાનો ની જૂની આદત છે .
આવો આપણે જોઈએ કે કેવી રીતે આપણે ગુનેહગાર ને ઓળખી શકીએ મુસલમાનો ના આ તર્ક ના આધારે :
કોણે જ. હમઝા અ.સ ને કત્લ કર્યા ?
(૧) ચોક્કસ,ઇત્હાસની રોશનીમાં સહી સમજણ બતાવે છે કે
હ. હમઝા અ.સ ને કત્લ કરવા માટે ઝીમ્મેદાર મક્કા નાં એ લોકો છે કે જેઓએ
હ.રસુલે ખુદા સ.અ.વ. અને મુસલમાનો સાથે જંગ કરી હતી
(૨) અને આપણે જોયું કે મોઆવિયનાં તર્ક પ્રમાણે હ. હમ્ઝા અ.સ ને કત્લ કરવા માટે જવાબદાર હ.રસુલે ખુદા સ.અ.વ છે (નૌઝોબીલાહ)
(૩) મુસ્લિમો નાં તર્ક પ્રમાણે હ. હમઝા અ.સ ના મૃત્યુ નાં
જવાબદાર બીજો અલગજ સમૂહ છે,આવો આપણે જવાબ શોધવા માટે સુ.આલે ઇમરાન ની આયત
૧૫૩ નો સહારો લઈએ
“ (તે સમયને યાદ કરો) જ્યારે તમે આગળને આગળ નાસી જતા હતા અને પાછા
વળીને પણ કોઈને જોતા ન હતા અને પાછળથી રસૂલ તમને બોલાવી રહ્યો હતો, .......
જેમકે મુસ્લિમો નાં તર્ક મુજબ શિયાઓ નાં વિશ્વાસઘાતે હ.
ઈમામ હુસૈન અ.સ ને કત્લ કર્યા તેજ રીતે સહાબીઓ ના વિશ્વાસઘાતે જંગે ઓહદ માં
હ. હમઝા અ.સ ને કત્લ કર્યા
જો કે સ્પષ્ટ કારણો આ મુસ્લિમો કબુલ નહિ કરે અને આ મુસ્લિમો પોતાના તર્કઓ ને શિયાઓ ની વિરુદ્ધ રજુ કરશે
ઉસ્માન લ.અ ને કોને કતલ કર્યો?
(૧)સહી સમજણ બતાવે છે કે ઉસ્માન લ.અ ને કત્લ મુસ્લિમો એ કર્યો
કે જેઓએ તેના ઘર પાસે ઘેરો કર્યો અને અંતે તેણે કતલ કર્યો તેની ખરાબ અનીતિ
ને કારણે
(૨) પરંતુ આ મુસ્લિમો નાં તર્ક પ્રમાણે જે આક્ષેપ મુકે છે સીધો
તેના પર જેઓ વિશ્વાસઘાત કરે છે તેના પ્રમાણે તો ઉસ્માન ને કત્લ કરવાનો
જવાબદાર મોઆવિયા બિન અબી સુફયાન થાય
આ વાત છુપી નથી કે ઉસ્માન ના ઘરનો ઘેરાવ એક મહિના સુધી ચાલ્યો
હતો તે દરમિયાન તેણેઅમુક લોકો ને મદદ માટે પયગામ મોકલ્યા હતા,તેમાંથી એક
તેનો પીતરાય ભાઈ મૌવીયાહ પણ હતો. જો કે મોઆવિયા એ પોતાના સૈનિકોને મોકલ્યા
ના હતા જે ઉસ્માન ને બહાર નીકાળે,અને આ હકીકત છે કે મોઆવિયા પાસે મોટું
લશ્કર હતું છતાં મદદ ન કરી અને બે જ વર્ષ પછી આજ લશ્કર જંગે સીફ્ફીન માં
આવ્યું હતું .
Harrah – Another proof of Yazid’s transgression
A group of Muslims seek to exonerate Yazid b. Muawiyah of all his
crimes. As a matter of fact, these Muslims do not even acknowledge the
crimes and for the most evident crime of killing the son of Allahâs
Prophet â” Imam Husain b. Ali (a.s.), they are quick to gloss over it
with the most weird claims including the ridiculous one of Shias
themselves having killed Imam Husain (a.s.)!
To such Muslims, it is fitting to point out that not every crime
perpetrated by Yazid is easy to sweep under the carpet. Although no
crime can parallel the killing of Imam Husain (a.s.), Yazid is
responsible for many crimes that are evident even to the most biased
historian and no one doubts even for a moment that Yazid is the
perpetrator of these crimes. If the most biased historian was to ignore
Imam Husainâs (a.s.) killing under one pretext or another, there is no
way for him to ignore Yazidâs other crimes. The incident of Harrah is
one such crime and all Muslims regardless of their sect are unanimous
that the responsibility for Harrah lies at the doorstep of Yazid b.
Muawiyah.
But first an interesting comparison to underscore Yazidâs antecedents.
Who is most despicable, Yazid or Firaun?
Yazid is often referred to as the Firaun of the Islamic nation. But
this comparison is not entirely fair to Firaun. Yazid was far worse than
Firaun and he dared to commit some of the most heinous crimes in the
history of mankind that even Firaun hesitated from committing.
A very interesting incident that occurred in Yazidâs court
highlights how he was far more wretched than Firaun. After the incident
of Karbala, the women of Imam Husainâs (a.s.) household were brought
in Yazidâs court devoid of their veils. Along with the women was
Allahâs Proof â” the son of Imam Husain (a.s.) â” Imam Zainul
Abedeen (a.s.). Yazid began gloating over his success in front of his
courtiers and sought to belittle the exalted status of Imam Husain
(a.s.) and his father â” Ameerul Momineen (a.s.). However, Zainul
Abedeen (a.s.) despite being fettered in heavy chains and shackles was
not intimidated and gave a fitting reply to Yazidâs taunts. This
sparked off a dialogue between Yazid and Zainul Abedeen (a.s.) in which
Imam (a.s.) as expected, held the upper hand and crushed Yazidâs
arguments with utter disdain. This did not go down well with Yazid and
he turned to his advisors to counter Zainul Abedeen (a.s.). His advisors
advised him to condemn Zainul Abedeen (a.s.) to death.
When Imam Muhammad Baqir (a.s.), who was merely two years and some
months old at the time, heard this suggestion made by Yazidâs
advisors, he addressed Yazid, âThey have recommended to you as opposed
to the recommendation of the courtiers of Firaun. When he (Firaun)
asked their opinion regarding Prophet Moosa (a.s.) and Prophet Haroon
(a.s.), they said: Give respite to him and his brother, while these
people recommend that you should kill us, whilst there is a reason for
this.â
Yazid was confused with this argument and sought the reason for
Firaunâs benevolence towards Prophet Moosa (a.s.) and Prophet Haroon
(a.s.) in this matter.
Imam Baqir (a.s.) clarified, âThe reason why Firaun did not kill
Moosa (a.s.) was because he (Firaun) was of legitimate birth, while a
Prophet and his children are only slain by the illegitimate ones.â
When Yazid heard Imamâs (a.s.) explanation he became silent and hung
his head in shame. (Nafasul Mahmoom, Section 13, from Isbaat al-Wasiyyah
of Masoodi)
It is apparent that Yazid was subdued by Imam Muhammad Baqirâs
(a.s.) arguments and his silence only affirms his guilt. His sending the
captives back to Medinah is further admission of this guilt. What is
ironical however is that even though Yazid had accepted that he was
wrong in slaying the son of the Holy Prophet (s.a.w.a.), he still finds
widespread support from his ardent fans who 1,400 years after Karbala
insist on affixing his name with the reverential suffix âMay Allah be
pleased with himâ something that is reserved for the Holy Prophetâs
(s.a.w.a.) choicest companions like Hazrat Salman Muhammadi (r.a.),
Hazrat Abu Zarr Ghaffari (r.a.), Hazrat Miqdaad (r.a.), etc.
Yazidâs reign lasted for three years and nine months. In a short
period of just 45 months, Yazid perpetrated crimes that would make even
the most oppressive tyrants shudder. In the very first year of his reign
(61 AH), he dispatched a huge army to murder the son (according to the
verse of Mubaahelah) of the Holy Prophet (s.a.w.a.) â” Imam Husain
(a.s.). The army was given explicit orders to show no mercy to Imam
Husain (a.s.), to cut all water supply to his tents, to surround him and
his women, to kill the men mercilessly, to take the women captive and
parade them on the streets without their veils.
Yazid stands exposed
After Imam Husainâs (a.s.) martyrdom, news of Yazidâs
transgressions spread far and wide. The people of Medinah dispatched a
delegation to Syria to get first-hand information of Yazidâs offenses.
As was expected the delegation was disgusted with Yazidâs corrupt
ways and returned to inform the Medinites of his innumerable vices â”
alcoholism, chess addiction, seeking entertainment with singing girls,
dogs and monkeys, indulging in intercourse with mehram women (mother, sister), abandoning prayers, and topping all this by murdering the grandson of their beloved Prophet (s.a.w.a.).
The Medinites were appalled to hear that the Caliph of the
Prophetâs (s.a.w.a.) nation indulged in such unmentionable
indecencies. They began cursing Yazid openly and finally drove out his
governor â” Usman b. Muhammad b. Abi Sufyan, along with Marwan b. Hakam
and other members of Bani Ummayyah from Medinah. They appointed
Abdullah b. Hantala as the governor and gave him their allegiance.
Yazid retaliates
Obviously a man of Yazidâs status and tyrannical temperament would
not take such a rebellion lying down. He immediately dispatched a large
army towards Medinah under the command of Musrif b. Aqbah Muri (also
called as Mujrim). When Musrif approached Medinah, he camped at a place
called Harrah-e-Raqim (Sangistaan), which is at a distance of one mile
from the mosque of Suroore Ambiya. Seeing Yazidâs army camped outside
their city, the Medinites came out to fight the army. Yazidâs army was
equipped with lot of ammunition and overwhelmed the Medinites in every
department. Consequently the Medinites were no match against this army
and a large number of them were killed in the ensuing battle. The
accursed Marwan b. Hakam was constantly inciting Yazidâs army to
attack the Medinites. Finally the Medinites realized that they could not
successfully counter the army and retreated to Medinah and sought
shelter in the shrine of the Holy Prophet (s.a.w.a.).
Medinah under attack
However, Musrif was not satisfied at overcoming the Medinites in
battle. Being Yazidâs associate, he wanted to complete their
humiliation and wished to be remembered in history for this. So he
entered Medinah with all pomp and splendour at the head of his massive
army. This incident became famous as the incident of Harrah and occurred
in Zilhajj 63 A.H., three months before Yazidâs death.
Yazid b. Muawiyah – A Branch of the Cursed Tree
And We did not make the vision which We showed you but a trial for men and the cursed tree in Quran as well?
(Surah Bani Israel (17): 60)
Tabari, explaining the revelation of this verse, has documented a
dream that the Holy Prophet (s.a.w.a.) had wherein the children of Hakam
b. Abi Aas (from the family of Umayya) were jumping up and down upon
his pulpit like monkeys. This dream upset the Holy Prophet (s.a.w.a.) so
much that he never laughed again.
Tafsir-e-Tabari, vol 15, pg 177; Al-Durr al-Mansur, vol 4, pg 191
Aaesha told Marwaan b. Hakam that Holy Prophet (s.a.w.a.) told her:
The âcursed tree in the Quran implies you (i.e. Marwan b. Hakam and his family).
Al-Durr al-Mansur, vol 4, pg 191
It is a different story altogether that Aaesha still chose to align
herself with Marwaan b. Hakam, fully aware of his antecedents, in the
battle of Jamal.
Marwaan b. Hakam is the father of âBani Marwanâ (the progeny of
Marwan). His acronym (Kuniyyat) was Abu Abdil Malik. His genealogy is
Marwaan b. Hakam b. Abil Aas b. Umayya.
Thus, the bottom line is that history has proved that âthe cursed
treeâ is none other than the family of Umayya â” Banu Umayya. Yazid,
the accursed son of Muawiyah is from this very family.
Yazid genealogy
His father name was Muawiyah and that of his grandfather Abu
Sufyan. His grandmother was Hinda the one who ate the liver of
Hazrat Hamzah (a.s.), the Prophetâs (s.a.w.a.) uncle, after the battle
of Ohad. She was notorious throughout Mecca as being a woman of loose
character. She had a string of lovers and paramours. Abu Sufyanâs
cousin Musaafir b. Amr who was famous among the Quraish for his good
looks, generosity and skill as a poet, became Hindaâs lover. Even
after marrying Abu Sufyan, Hinda did not severe her amorous and illicit
relationship with Musaafir. And so Musaafir is one of the four people
considered to have possibly fathered Muawiyah.
Sharho Nahjil Balaghah by Ibne Abil Hadid, vol. 1, pg. 30
Yazidâs motherâs was Maisoon b. Bakhdal Kalbi, a Christian. She
was extremely beautiful due to which Muawiyah became inclined towards
her. However when she conceived Yazid, Muawiyah abandoned her. Hence,
Yazid was born in her house where she and many other women of immoral
character breast-fed him.
Yazidâs genealogy and the immoral deeds of his parents and
grandparents have been widely chronicled. Abu Sufyan, Hinda the liver
eater, Marwaan and their cronies were in the forefront in opposing the
Holy Prophet (s.a.w.a.) and the Ahle Bait (a.s.).
The despicable attributes of Yazid
Every society and all religions of the world declare alcoholism,
gambling, genocide, incest, fornication and the like to be the worst of
actions. Humanity deems that any person who indulges in these acts
should be condemned. Islam has denounced these activities, declared them
to be unlawful (Haraam) and threatened with severe punishment, both in
this world as well as the hereafter, for those who commit them.
Moreover, a friendly relationship with such people too is prohibited in
Islam. A far cry indeed from declaring such persons to be caliphs and
leaders. The Holy Quran says:
And obey not from among them any sinner or ungrateful one.
(Surah Insaan (76):24)
According to Maulana Ashraf Ali Thanavi, sinner or ungrateful implies âa wrongdoer or an unbeliever.
The word of Quran is clear. They have no one to blame but themselves
for having chosen such persons as their leaders. Now let us throw some
light on Yazidâs character.
Yazid relieved Walid of his position as Governor of Medina and
appointed Usman b. Muhammad b. Abu Sufyan in his place. Usman despatched
a delegation of notables of Medina which included Abdullah b.
Amr-e-Makhzoomi, Abdullah b. Hanzala Ansari, Fandar b. Zubair and others
to Yazid who gave them a great reception and on their departure,
showered them with lavish gifts. However, when the same delegation
returned to Medina, its members spoke out against Yazid and his deeds,
saying:
âWe have visited a person who has no faith whatsoever. One who
drinks wine, plays the tambourine and has prostitutes thronging his
court. He plays with dogs and sleeps with children and slave-girls. O
people, bear witness that we hereby dismiss Yazid from the post of
Caliphate.â
On hearing this, many refused to acknowledge Yazid as a Caliph.
Tarikh-e-Tabari, vol. 4, pg. 3, The Events of 62 A.H.
Here we have Tabari bringing to light the gist of Yazidâs
abominable qualities by narrating one incident. However other writers
like Masoodi in Murooj al-Zahab, Sibt b. Jawzi in Tazkeratul Khawaas,
Tabari in Taarikhul Umam, Ibn Athir in Al-Kaamil, Yaqoobi in his Taraikh
and others have also recorded numerous unabashed sins and iniquities of
Yazid. Here, we restrict ourselves to mentioning a few incidents.
After the tragedy of Karbala, Yazid invited Ibn Ziyaad to his court,
bestowed gifts upon him and gave him a free rein in his harem. One
night, while lying intoxicated with his head in Ibn Ziyaadâs (l.a.)
lap, he ordered that songs be sung and then addressed the wine bearer
thus:
âO wine bearer! Give me wine enough to fill my heart with joy.
Then let Ibn Ziyaad drink similarly, for he is the one who is aware of
my secrets and possessions. The one whose hands strengthen my caliphate,
the one who fills my coffers with war-booty, the one who killed the
Kharijite (Imam Husain (a.s.), God forbid), and has vanquished my
enemies and those envious of me.â
Tazkirah al-Khawaas by Sibt ibn Jauzi, pg 290
This and several other incidents also serve as reminders to those who deny Yazidâs role in killing Imam Husain (a.s.).
Proclamation of enmity with the Holy Prophet (s.a.w.a.) and the denial of the Day of Judgment
Yazid while addressing Aalia, a concubine of his harem sung the following verses:
âO Aalia! Come near me, give me wine and sing me a song,
Because I dislike praying to Allah, 0 Aalia! Speak to me of Aby Sufyan who was a great man,
As he moved with great swiftness towards Ohad (to battle the Muslims),
He showed great valour against Muhammad (i.e. he killed many Muslims),
And caused the wailing and grieving Muslim women to gather in a large group,
O Umme Ahim (Aaliaâs acronym), after I die, marry again,
And hope not to meet me on the Day of Reckoning,
For all that has been said about that day is meaningless and untrue;
Spoken merely to pacify the heart.â
Tazkirah al-Khawaas by Sibt ibn Jauzi pg 291
The following poem proves that Yazid never submitted to Islam nor to the teachings of the Holy Prophet (s.a.w.a.).
âNeither has any divine information descended nor any revelation made (to the Holy Prophet (s.a.w.a.)).
Naasekh al-Tawaarikh, ch. 3, pg.136, Taarikh-e-Tabari, vol. 11, pg. 358
WHAT IS GHAM E HUSSAIN?
Gham E Hussain is when you wake up in the morning thinking, how the AhlulBayt (A.S) must have slept in Karbala.
Gham E Hussain is when you think that how they must have done their Wuzu to pray Salatul Fajr without water.
Gham E Hussain is when you sit for breakfast you get tears in your
eyes thinking how did the AhlulBayt (A.S.) survive the entire 3 days
without food.
Gham E Hussain is when you dress up for work and you are wearing your
ornaments and you remember how they were snatched from Sakina (A.S.) how
she must have cried in pain.
Gham E Hussain is when you wear your hijab and you get tears thinking how did Bibi Zainab (A.S.) go to Shaam without it.
Gham E Hussain is when you drop your child to school and think, how did Banu (A.S.) sleep that night without her children.
Gham E Hussain is when you look at your husband and think, how did
Sakina (A.S.) bear the separation from her husband just some minutes
after her wedding.
Gham E Hussain doesn’t come only by sitting in majlis, it comes from within you, it comes from your heart.
Gham E Hussain happens everyday, I repeat, every single day.
Labbaik Ya Hussain (A.S.)
અબુબક્ર અને ઉમરની ફઝીલતો પર વાદ-વિવાદ
મામુન રશીદે પોતાની દિકરીની શાદી ઈમામ મોહમ્મદ બિન અલી અલ જવાદ (અ.સ.)ની
સાથેની ખુશીમાં એક જશ્ નનું આયોજન કર્યું જેમાં નામાંકીત લોકો જેમકે જ.
યહ્યા બિન અકસમ, મામુન અને ઈમામ જવાદ (અ.સ.) હાજર હતા. જ. યહ્યા બિન અકસમ
જે સુન્ની આલીમ હતો અને પોતાના ઝમાનાનો ફકીહ હતો તેણે ઈમામ (અ.સ.) ની સાથે
ઈમામતના વિષય પર ચર્ચા કરવાનો તકનો લાભ ઉપાડયો અને આ વિષય પર ઘણા બધા સવાલો
કર્યા
યહ્યા: તે સ્ત્રોતથી નકલ થયું છે કે એક વખત જ. જબ્રઈલ (અ.સ.) પવિત્ર
પયગમ્બર (સ.અ.વ.) ને કહ્યું: અય અલ્લાહના રસુલ, અલ્લાહ તમારા પર સલામ
મોકલ્યા છે અને ફરમાવ્યું: હું અબુબક્રથી રાજી છું, તમે પુછો શું તે પણ
મારાથી રાજી છે? તમાં આ હદીસ બાબતે શું મંતવ્ય છે?[1]
ઈમામ જવાદ (અ.સ.): હું અબુબક્રની ફઝીલતોનો ઈન્કાર નથી કરતો[2] પરંતુ
આ હદીસમાં રાવી પવિત્ર પયગમ્બર (સ.અ.વ.)ની બીજી હદીસને જાણતો હશે જે આપ
(અ.સ.) આખરી હજ્જ દરમ્યાન ફરમાવી હતી. કે ખોટી હદીસોને મારી સાથે નિસ્બત
દેવાવાળા વધી ગયા છે અને મારી વફાત બાદ પણ તેમાં ઘણો વધારો થશે. જે કોઈ
ખોટી હદીસો મારા નામથી બયાન કરે તે સખ્ત અઝાબનો મુસ્તહક બનશે. તેથી એવી
હદીસો જે નામથી બયાન થાય તેને અલ્લાહની કિતાબથી અને મારી સુન્નતથી ચકાસો,
અગર તે તેનાથી મુતાબીક હોય તો તેને કબુલ કરો નહીંતર રદ્દ કરી દયો.
તે હદીસ (કે અલ્લાહ પુછે છે શું અબુબક્ર મારાથી રાજી છે?) તે કુરઆનથી વિરૂધ્ધ છે કારણકે કુરઆનમાં અલ્લાહ ફરમાવે છે:
وَ لَقَدْ خَلَقْنَا الْاِنْسَانَ وَ نَعْلَمُ مَا تُوَسْوِسُ بِہٖ
نَفْسُہٗ ۚۖ وَ نَحْنُ اَقْرَبُ اِلَیْہِ مِنْ حَبْلِ الْوَرِیْدِ
“અને નિ:સંશય મનુષ્યને અમોએ જ પૈદા કર્યો છે અને તેનું મન જે કાંઈ સુચવે તે અમે જાણીએ છીએ અને તેની ધોરી નસ કરતાંય વધારે પાસે છીએ.”
(સુરએ કાફ 50:16)
મોહસીન ઇબ્ને અલી અ.સ. કોણ છે? (કુરઆનના તથા ઐતિહાસિક પુરાવા)
મોહસીન ઇબ્ને અલી હસન અ.સ. અને હુસૈન અ.સ. પછી અલી અ.સ. અને ફાતેમા સ.અ.
ના ત્રીજા પુત્ર છે. તેમને મુશ્બ્બર પણ કહેવામાં આવે છે, જે પયગમ્બર હારૂન
ઇબ્ને ઈમરાન અ.સ.ના ત્રીજા પુત્રનું નામ હતું. હુમલા વખતે તેઓ ૬ મહિનાથી
પણ ઓછા સમયથી ગર્ભમાં હતા. (અલ્-હિદાયત અલ્-કુબ્રા પાના નં. ૪૦૭, બેહારુલ
અનવાર ભાગ ૫૩, પાના ૧૯)
મોહસીન ઇબ્ને અલી અ.સ.ને ફાતેમા સ.અ. પર થયેલ હુમલાના રાજકારણ અને
કાવાદાવાઓથી જરા પણ લેવા દેવા ન હતો. તે દિવસે બનેલ બનાવ વિષે તેને કાંઈ
લેવા દેવા ન હતું અને જે કોઈને અલી અ.સ. અથવા ફાતેમા સ.અ. સાથે કોઈ વાંધો
હતો તેને પણ મોહસીન બિન અલી અ.સ. સાથે પણ કઈ લેવાદેવા ન હતુ. જે લોકો અલી
અ.સ. અને ફાતેમા સ.અ.ની માસુમિયત વિષે વાદવિવાદ કરે છે તેમની સમક્ષ પણ
જયારે એક અજાત બાળકની માસુમિયતનો ઉલ્લેખ કરવામાં આવે છે તો તેઓ ચુપ થઇ જાય
કારણકે તેમની પાસે તેનો કોઈ જવાબ નથી.
જોકે ફાતેમા સ.અ.ના ઘર પર થયેલ હુમલો ગેરકાનૂની હતો, પણ મોહસીન બિન અલી
અ.સ.પર થયેલ હુમલો ઘણી રીતે આ હુમલાનો સૌથી વધુ ગેરકાનૂની ભાગ હતો.
જે રીતે આ નીતિભ્રષ્ટ હુમલાએ ૫૦ વરસ પછીના કરબલાના ખુની હુમલાનો પાયો
નાખ્યો, કદાચ તેજ રીતે આ મોહસીન ઇબ્ને અલી અ.સ.ની શહાદત હતી કે જેણે તેના
માતાપિતાની માસુમિયતની રક્ષા કરી(અને)જેણે તેના ભત્રીજા અલી ઇબ્ને હુસૈન
(અલીઅસગર)ને તેના પિતાની માસુમિયતની રક્ષા કરવા કરબલામાં દુશ્મનો સામે લડવા
પ્રેરણા પૂરી પાડી. ઈમામ હુસૈન અ.સ. મઝલૂમ લોકોમાં અનન્ય છે કેમકે તેઓ
બન્ને હુમલાના સમયે હાજર હતા-તેમના માતાપિતા અને ભાઈ પરના (હુમલા) સમયે અને
બીજો તેમના બાળકો, ભત્રીજા-ભાણેજો અને બીજા ભાઈ પરના હુમલા સમયે
(કરબલામાં).
તે કદાચ મોહસીન ઇબ્ને અલી અ.સ.ની શહાદતની જબરદસ્ત અસર હતી જેણે અમુક
મુસ્લિમોને આ હુમલામાં તેમની શહાદતને નકારવા અને તે માટે બીજા કારણો આપવા
પ્રેર્યા. સ્પષ્ટ રીતે આ ખોટી અથવા અપૂરતી માહિતી પર આધારિત પ્રચાર છે જે
ફાતેમા સ.અ.ના ઘર પર થયેલા હુમલાને જ સમ્પુર્ણપણે નકારવા જેવો પ્રચાર છે.
ફાતેમા સ.અ.ના ઘર પરના હુમલાનું કોઈ વ્યાજબીપણું છે જ નહિ અને તેથી માત્ર
એકજ રસ્તો છે-તેનો સદંતર ઇનકાર કરવો.
મૃત પર રોવાની પવિત્ર પયગમ્બર (સ.અ.વ.)ની સુન્નત વિષે સહીહ મુસ્લીમની વિરૂધ્ધ સહીહ બુખારી
સહીહ બુખારી અને સહીહ મુસ્લીમ સુન્નીઓની બે સૌથી ભરોસાપાત્ર કિતાબો છે. આ
કિતાબ વિશે તેઓ દાવો કરે છે કે તે સહીહ છે (એટલે કે બધી હદીસો આ કિતાબોમાં
સહીહ અને ભરોસાપાત્ર છે).
આવો આપણે ટુંકમાં જોઈએ કે મુર્દા પર રોવા વિષેની પવિત્ર પયગમ્બર (સ.અ.વ.) ની સુન્નત બાબતે આ બંને કિતાબોનું મંતવ્ય શું છે.
પહેલા આપણે સહીહ મુસ્લીમની હદીસ જોઈએ:
ઉમ્મે સલમા વર્ણન કરે છે, ‘જ્યારે અબુ સલમાની વફાત થઈ, તો મેં કહ્યું,
‘હું પરદેશમાં એકલી થઈ ગઈ. હું એવી રીતે રડીશ કે તેની ચર્ચા થાય. મેં તેમના
પર રડવાની તૈયારી કરી કર્યું. શહેરના એક ખુણેથી એક સ્ત્રી પણ આવી જે મને
રોવામાં મદદ કરવા ઈચ્છતી હતી. તે પવિત્ર પયગમ્બર (સ.અ.વ.) પાસેથી પસાર થઈ
તો આપ (અ.સ.) એ તેને કહ્યું, ‘શું તમે એમ ઈચ્છો છો કે શયતાનને એ ઘરમાં લાવો
જેમાંથી અલ્લાહે તેને બે વખત બહાર કાઢયો છે? તેથી, મેં (ઉમ્મે સલમા)
રડવાનું છોડી દીધું અને પછી રડી નહિ.
(સહીહ મુસ્લીમ, કિતાબ-4, હદીસ નં. 2007)
ઉપરની હદીસમાં પયગમ્બર (સ.અ.વ.) મૃત પર રડવાની મનાઈ કરી કારણ કે તે શયતાનને ઘરમાં દાખલ કરે છે.
આવો હવે આપણે બુખારીમાં શું લખ્યું છે તે જોઈએ:
અનસ બિન માલીક વર્ણન કરે છે, ‘અમે પયગમ્બર (સ.અ.વ.) ની એક દિકરીના
જનાઝામાં શરીક હતાં, આપ (સ.અ.વ.) કબ્રની બાજુમાં બેઠા હતા અને મેં જોયું
કે આપની આંખોમાંથી આંસુ વહેતા હતા.
(સહીહ બુખારી, કિતાબ 23, હદીસ 374)
ઉપરની હદીસમાં આપણે જોયું કે પવિત્ર પયગમ્બર (સ.અ.વ.) પોતાની દિકરી પર રડયા હતા.
પૃથ્થકરણ:
- બંને કિતાબો સહીહ અને ભરોસાપાત્ર હોવાનો દાવો ધરાવે છે.
- બંને કિતાબોમાં એકબીજાથી વિરોધાભાસી હદીસો છે.
- એક હદીસ મુજબ પવિત્ર પયગમ્બર (સ.અ.વ.) મૃત પર રડવાની મનાઈ કરી જ્યારે બીજી હદીસ પ્રમાણે ખુદ પોતે પોતાની દિકરીની વફાત પર રડયા હતા.
- તેથી ય તો બંને માંથી એક કિતાબ સહીહ નથી અથવા તો પયગમ્બર (સ.અ.વ.) જે બાબતની તબ્લીગ કરે છે તેના પર અમલ નથી કરતા (નઉઝોબીલ્લાહ)
- અગર બે માંથી એક કિતાબ સહીહ છે તો બીજી કિતાબની ભરોસાપાત્ર હોવા વિશે શંકા છે.
- અગર બંને કિતાબો સહીહ છે તો પછી પયગમ્બર (સ.અ.વ.)ના ભરોસાપાત્ર હોવા વિશે શંકા થાય છે (નઉઝોબીલ્લાહ) !!!
મૃત પર રોવા બાબતે ઉમર વિરૂધ્ધ આયેશા
મોહર્રમના આગમન સાથે અઝાદારી અને મૃત પર રોવા વિશે જુઠા પ્રપંચોનું બજાર કહેવાતા સાચા ઈસ્લામના માનવાવાળાઓ દ્વારા શરૂ થઈ જાય છે.
જયારે આ મુસલમાનો રોવું કે નહિ તે વિશે શીઆની માન્યતાથી અસંમત છે, તો
આવો આપણે તેઓની બે આદરણીય વ્યક્તિઓ ઉમર અને આયેશાનો મંતવ્ય આ વિષય પર એકમત
છે કે નહિ તે જોઈએ.
સઈદ બિન મુસય્યબથી વર્ણન છે કે આયેશા તેના પિતાની વફાત પછી તેના પર રડી
હતી. જ્યારે આ ખબર ઉમર સુધી પહોંચ્યા તેણે તેની મનાઈ કરી પરંતુ આયેશાએ
ખલીફાના હુકમને રદ કર્યો. પછી હિશામ બિન વલીદને હુકમ આપવામાં આવ્યો કે
આયેશા પાસે જાય અને મોટા અવાજે રડવાથી રોકે. જેવું સ્ત્રીઓએ હિશામના
હુકમનું પાલન કર્યું અને તેણીઓ ઘરમાંથી બહાર નીકળી ત્યારે ઉમરે તેણીઓને
સંબોધીને કહ્યું: ‘શું તમે એવું ઈચ્છો છો કે અબુબક્ર પર તમારા રડવાથી અઝાબ
થાય? બેશક મૃત પર રડવાથી તેના પર અઝાબ થાય છે.
(સહીહ તિરમીઝી, હદીસ નં. 1002)
ઉપરના બનાવ પરથી તે તારણ નિકળે છે કે:
૧. અગર પવિત્ર પયગમ્બર (સ.અ.વ.) ખરેખર મૃત પર રડવાની મનાઈ કરી હતી
(જેમકે ઉમરે કહ્યું) તો પછી આયેશાએ પયગમ્બર (સ.અ.વ.) ના હુકમનો અનાદાર
કર્યો.
૨. તે દલીલ પણ થઈ શકે કે તેણીએ લાગણીના આવેશના કારણે રડવા લાગી પરંતુ
જ્યારે ઉમરે રડવાની મનાઈ કરી તો તેણી માની નહિ તેથી તેણીએ મુસલમાનોના
કહેવાતા ખલીફાના હુકમનો વિરોધ કર્યો.
આયેશાનું આ કાર્યથી તેણીએ:
(અ) પયગમ્બર (સ.અ.વ.) ની હદીસનું અનુસરણ ન કર્યું
(બ) તેણી પોતાની લાગણીના આવેશમાં આવી ગઈ
(ક) કહેવાતા ખલીફાના હુકમનો અનાદર કર્યો.
છતાં બુખારીએ પોતાની સહીહમાં તેણી ઘણી બધી હદીસો નકલ કરી છે.
તેથી મુસલમાનો માટે જરૂરી છે કે:
- આયેશાને માન આપવાનું છોડી દેવું જોઈએ કારણકે તેણીએ પયગમ્બર (સ.અ.વ.) અને કહેવાતા ખલીફાના હુકમનો અનાદર કર્યો.
- સહીહ બુખારીને માન આપવાનું છોડી દેવું જોઈએ કારણકે બુખારી એ ઘણી બધી હદીસો આયેશાથી નકલ કરી છે.
શું આલે મોહમ્મદ (અ.સ.) ઈજમામાંથી છે? તે બાબતે એક ચર્ચા / વાદ વિવાદ
કેટલાક મુસલમાનો શીઆઓ દ્વારા પ્રસ્તુત કરવામાં આવતી હદીસો અને રિવાયતોને
છેવટથીજ રદયો આપી દે છે. તેઓ શીઆઓને ઈજમામાં ગણતા નથી. ઈજમાંથી બહાર ગણે
છે અને તેમણે આપેલી દલીલો જુઠી અને બીનભરોસાપાત્ર છે.
મુદ્દો શીઆઓનો નથી. મુદ્દો આલે મોહમ્મદ (અ.સ.) બારામાં છે. કારણકે
જ્યારે પણ શીઆઓ કોઈ પણ હદીસ આગળ ધરે છે તો તે આલે મોહમ્મદ (અ.સ.) તરફથી હોય
છે.
માટે, પ્રશ્ન જેનો ઉત્તર મુસલમાનોએ આપવાનો છે તે છે:
શું આલે મોહમ્મદ (અ.સ.) ઈજમામાંથી છે?
જો તેઓ ઈજમામાંથી છે તો તેઓની હદીસો અને કથનને મુસલમાનોએ દલીલ માનવી
જોઈએ, ઓછામાં ઓછુ તેઓએ સુન્ની સ્ત્રોતોમાં તેઓ (અ.સ.)ની નોંધાએલી હદીસોને
માન્ય રાખવી જોઈએ.
શીઆ અને સુન્ની ઓલમા વચ્ચે એક રસપ્રદ ચર્ચા / વાદ વિવાદ મુનાઝેરો કે શું આલે મોહમ્મદ (અ.સ.) ઈજમામાંથી છે.
શૈખ મુફીદ પ્રખ્યાત શીઆ આલીમ અને ધર્મશાસ્ત્રી અને રય (તેહરાન, ઈરાન)ના
સનમાનનીય સુન્ની આલીમ સાથે એક ચર્ચા કરી / વાદ વિવાદ મુનાઝેરો કર્યો હતો.
શૈખ મુફીદે આલે મોહમ્મદ (અ.સ.)ની હદીસો પર આધારીત એક ફતવો આવ્યો હતો અને તેના પર સુન્ની આલીમનો મત માગ્યો હતો.
મુનાઝેરો / વાદ વિવાદ આ મુજબ હતો.
સુન્ની આલીમ: અમો આપનો ફતવો માનતા નથી કારણકે તે ઈજમાથી વિધ્ધ છે.
શૈખ મુફીદ (ર.અ.): ઈજમાનો તમો શું અર્થ કરો છો?
સુન્ની આલીમ: કોઈ ઈલાકા / ક્ષેત્રના પ્રખ્યાત / જાણીતા ફકીહોનો હરામ કે હલાલ વિષેના ફતવા બારામાં એકમત હોવું.
શું આશુરા ગમ મનાવવાનો દિવસ છે કે પછી ખુશી મનાવવાનો?
શંકા:
10 મી મોહર્રમનો દિવસ આશુરા છે. મદીનાના યહુદીઓ આ દિવસે રોઝા રાખતા. તે
દિવસ કે જ્યારે હ. મુસા (અ.સ.) તેમના માનવાવાળાઓ દરીયાને મોઅજીઝા વડે પાર
કર્યો હતો તેથી રસુલે ખુદા (સ.અ.વ.) એ મુસલમાનોને હુકમ કર્યો હતો કે આશુરના
દિવસે રોઝો રાખે.
જવાબ:
આ વાત સહી નથી. સાચી વાત આમ છે: રસુલે ખુદા (સ.અ.વ.) હિજરત કરીને જ્યારે
મદીના આવ્યા તો આપે યહુદીઓને 10 મી મોહર્રમના રોઝો રાખતા જોયા. પુછતાછ
કરતા એ જાણવા મળ્યુ કે આ શુભ દિવસ છે. આ એ દિવસ છે કે જ્યારે બની ઈસ્રાઈલને
તેના દુશ્મન ફીરૌનથી નજાત મળી હતી તેથી હ. મુસા (અ.સ.) આ દિવસે રોઝો
રાખ્યો હતો.
રસુલે ખુદા (સ.અ.વ.) એ ફરમાવ્યું: કે હું તમારા કરતા મુસાની વધારે યોગ્ય છું.
પછી આપે તે દિવસે રોઝા રાખ્યો અને મુસલમાનોને હુકમ કર્યો કે આ દિવસે રોઝો રાખે.
(સહીહ બુખારી, ભાગ-3, ઈજીપ્ત પ્રકાશન-54, મીશ્કાત અલ મસાબીહ, દિલ્હી પ્રકાશન-1, 307 હી.સ. પા. 172)
મીશકાત અલ મસાબીહમાં તેના કોમેન્ટેટરે લખ્યું છે કે તે બીજો વર્ષ હતો.
કારણકે પહેલા વર્ષમાં રસુલે ખુદા (સ.અ.વ.) મદીનામાં આશુરા પછી રબીઉલ
અવ્વલમાં આવ્યા હતા. એ વાત ધ્યાનમાં રહે કે યહુદીઓનો પોતાનું ખુદનું એક અલગ
કેલેન્ડર હતું અને અલગ મહિનાઓ. માટે એ વાતમાં કાંઈ તથ્ય નથી કે તેઓ 10 મી
મોહર્રમના રોઝા રાખતા હતા. જ્યાં સુધી કે એ વાત સાબીત ન થઈ જાય કે 10 મી
મોહર્રમની તારીખ હંમેશા ત્યારે આવતી જ્યારે આ યહુદીના રોઝા રાખવાનો દિવસ
હતો.
યહુદીઓનો પહેલો મહીનો (અબીબ જેનું પછીથી નીસાન નામ પડયું) તે રજબ
મહીનાની સાથે આવતો. ડબલ્યુ.ઓ.ઈ. ઓસ્ટ્રેલે અને થીઓડેર એચ. રોબીનસનએ લખ્યું
છે કે અરેબીયામાં સહુથી અહેમ કે નવા ચાંદના તહેવારો આવતા તે રજબ મહીનામાં
આવતા કે યહુદીના હીબ્ મહીના અબીબ સાથે આવતો અને આ તે વખત હતો જ્યારે પુરાણા
ઝમાનાના અરબો સ્પ્રીંગ ફેસ્ટીવલ તેઓનો તહેવાર ઉજવતા.
(હીબ્ મઝહબ એસ.પી.સી.એક. લંડન, 1955, પા. 128
પહેલાના ઝમાનામાં હ. ઈબ્રાહીમ (અ.સ.)ના બન્ને વંશજો આ ઈન્ટલકેલટીક
પધ્ધતિ આખા વર્ષમાં 1 વધારાનો મહીનો યા મહીનામાં વધારાનો દિવસ ઉમેરવાનું
અનુસરણ કરતા હતા અને આ રીતે યહુદીઓનો સાતમો મહીનો તીસરી તીસરી 1, મોહર્રમ
મહીના બન્ને એકી સાથે આવતા અને મોહર્રમની 10 મી તારીખ (આશુરા) 10 મી તીસરી
બન્ને સાથે આવતા. જ્યારે યહુદીઓનો ઈદનો દિવસ હતો? રોઝાનો દિવસ હવે આ બન્ને
કેલેન્ડર સમકાલીનતા (10 વખતે બનવું) તુટી ગઈ જ્યારે ઈસ્લામે 9 હીજરીના
સાલના આ ઈન્ટરકેટેટીયા પધ્ધતિને બંધ કરાવી પરંતુ અગર ધ્યાનમાં લેવામાં આવે
તો આ બન્ને કેલેન્ડરની સમકાલીનતા ઈસ્લામના આવ્યા પહેલા ખતમ થઈ ગઈ હતી.
કેમકે અરબ લોકો તેઓના ઈન્ટરકેલેશનમાં મેથેમેટીકલ ગણત્રીની પરવાનગી નહોતા
આપતા. આ માટે મોહર્રમ 2 જી હીજરી સનમાં પાંચમી જુલાઈ, 623 સી.ઈ. શ થયું.
યહુદીના તીસરી મહીનાના ઘણા મહીના પહેલા કે જે તીસરી મહીનો હંમેશા
(સપ્ટેમ્બર - ઓકટોબર) સાથે સહકાલીન હતો.
તો આનાથી સ્પષ્ટ થાય છે કે રસુલે ખુદા (સ.અ.વ.)ની ઝીંદગીમાં જે મદીનામાં ગુઝરી આશુરનો દિવસ યહુદીઓ માટે કાંઈ મહત્વ ધરાવતું ન હતું.
શું ઈમામ હુસૈન (અ.સ.) માટે રડવું ઈસ્લામનો ભાગ છે? ભાગ-૧
શંકા:
ઈમામ હુસૈન (અ.સ.)ની યાદમાં રડવું, માતમ કરવું અને અઝાદારી કરવી
ઈસ્લામીક અકીદો નથી. આ શહાદત ચોક્કસ દુ:ખદાયક છે પરંતુ પવિત્ર પયગમ્બર
(સ.અ.વ.) કોઈ મૃત ઉપર રડવાની મનાઈ કરી છે.
જવાબો:
અઝાદારી એ માધ્યમ છે જે ખલીફાઓએ એહલેબૈત (અ.મુ.સ.) ઉપર ઝુલ્મો કર્યા હતા
તેના પ્રત્યે સહાનુભુતી દર્શાવવાની. આ બાબતે એહલેસુન્નતના ઈમામ ફખરૂદીન
રાઝીની વાત નોંધપાત્ર છે:
‘તે વાત નક્કી છે કે જે કોઈ આલે મોહમ્મદ (અ.મુ.સ.)ની મહોબ્બત સાથે મરે તે શહીદ મરશે.’
(તફસીરે કબીર, ભાગ-7, પા. 390)
કિતાબ અલ બિદાયહ વન્નીહાયહ, ભાગ-4. પા. 45 (બૈત પ્રકાશન) માં છે કે: અબુ
હુરૈરહ નકલ કરે છે કે પવિત્ર પયગમ્બર (સ.અ.વ.) શહીદોની કબ્રો ઉપર દર વર્ષે
જતા હતા. જ્યારે આપ (સ.અ.વ.) પહાડોમાં દાખલ થતા તો આ રીતે ફરમાવતા:
‘અસ્સલામો અલય્કુમ બેમા સબરતુમ’ એટલેકે ‘સલામ થાય આપના ઉપર જે કાંઈ તમોએ
સબ્ર કરી તેના લીધે.’ પવિત્ર પયગમ્બર (સ.અ.વ.) પછી હ. અબુબક્ર પણ દર વર્ષે
આવતા અને તેના પછી હ. ઉમર પણ આમ જ કરતા અને હ. ઉસ્માને પણ આમ કર્યું છે.’
કિતાબ અલ બિદાયહ વન્નીહાયહ, ભાગ-6, પા. 360 માં છે કે:
‘હ. ઉમરે કહ્યું: જ્યારે હું સુર્યોદયના સમયે સાહસ કરૂ છું તો હું મારા ભાઈ ઝય્દ બિન ખત્તાબના મૌતને યાદ કં છું.’
આપણે સમજી શકીએ છીએ કે ભાઈની યાદ હ. ઉમરને દુઃખી કરતી હશે અને નહી કે ખુશ.
તારીખે યાકુબી, ભાગ-1, પા. 3 માં છે કે:
માનવજાતના માં-બાપ (હઝરત આદમ અ.સ. અને તેમની પત્નિ જ. હવ્વા સ.અ.) પોતાના પુત્ર હાબીલ માટે એટલું રડયા કે ઝરણું વહેવા લાગ્યું.
રવઝતુલ શોહદા, પા. 30 માં તે જ બનાવને મુલ્લા હુસૈન વાએઝ કાશીફીએ આ ઉમેરીને લખ્યું છે:
‘આદમ (અ.સ.)ની જમણી આંખમાંથી દજલા નદીની જેમ આંસુ વહેતા હતા અને ડાબી આંખમાંથી યુકટીસ નદીની જેમ.’
તદઉપરાંત નીચેની હદીસ વધારે સંતોષકારક જવાબ આપે છે:
રસુલે ખુદા (સ.અ.વ.)ની દફનવિધી પછી, સહાબીઓ મહબુબની જુદાઈમાં ખુબ રડયા
અને પોતાની ઉપર માટી નાંખતા હતા. ખાસ કરીને હઝરત ફાતેમા (સ.અ.) અત્યંત
શોકાતુર હતા. આપ (સ.અ.) પોતાના ફરઝંદો ઈમામ હસન (અ.સ.) અને ઈમામ હુસૈન
(અ.સ.)ની તરફ જોતા અને તેઓની પોતાની દુર્દશા ઉપર ખુબજ રડતા હતા. હ. આએશા પણ
ખુબ રડ્યા અને બુકા કરતા હતા. ઘણા બધા દિવસો અને રાતો સુધી રડવાની અને
ગીર્યાની અવાઝ સંભળાતી હતી જેનાથી આપના ઘરનું નામ ‘બય્તુલ હુઝન’(રડવાનું
ઘર) પડી ગયું.
(મહારીજ અલ નુબુવ્વત, ભાગ-2, પા. 753-754)
મુલ્લા અલી કારી તેમની કિતાબ અલ મીરકાત ફી શર્રહ અલ મીશ્કાતમાં ઈમામ એહમદ ઈબ્ને હમ્બલથી કે તે ઈમામ હુસૈન (અ.સ.)થી વર્ણવે છે:
‘જે કોઈ મારા દુ:ખ અને ગમને યાદ કરીને રડશે, તો અલ્લાહ તેને જન્નત આપશે.’
(અલ મીરકાત ફી શર્રહ અલ મીશ્કાત, તારીખે અહેમદીના સંદર્ભથી, પા. 277, કાનપુર પ્રકાશન)
એહલે-સુન્નતની ભરોસાપાત્ર કિતાબ તફસીરે દુર્રે મન્સુર, ભાગ-4, પા. 31 માં કુરઆનની આ આયતની તફસીરમાં આ હદીસને વિગતવાર જોઈ શકે છે:
‘પવિત્ર પયગમ્બર (સ.અ.વ.)ને પુછવામાં આવ્યું: હઝરત યાકુબ (અ.સ.)નું તેના
પુત્ર અને સ્ત્રીઓ જેટલુ આપ (અ.સ.) રડયા હતા. પુછવામાં આવ્યું કે તેનો શું
બદલો (અજ્ર) મળશે? આપ (સ.અ.વ.) જવાબ આપ્યો: 100 શહીદો જેટલો બદલો મળશે.’
તફસીરે ખઝાન, ભાગ-3, પા. 253 માં છે કે:
‘યુસુફ (અ.સ.) એ જ. જીબ્રઈલ (અ.સ.)ને પુછયું: શું મારા પિતા ગીર્યા ઉપર
જીવી રહ્યા છે? હઝરત જીબ્રઈબલે (અ.સ.) એ કહ્યું: હઝરત યાકુબ (અ.સ.)નું
રડવું 70 પુરૂષો અને સ્ત્રીઓ જેવું છે. પછી આપ (અ.સ.) એ પુછયું: આ રડવાનો
અજ્ર શું છે? આપ (અ.સ.) એ કહ્યું: તેનો અજ્ર 100 શહીદો જેટલો છે.
તારણ:
- મઝલુમ ઉપર રડવુ ઈ સુન્નતે અમ્બિયા અને સુન્નતે પયગમ્બર (સ.અ.વ.) છે.
- ઈમામ હુસૈન (અ.સ.)ની મુસીબતો ઉપર રડવુ ઈ મોહબ્બતની નિશાની છે.
- આમ, ઈમામ હુસૈન (અ.સ.) ઉપર રડવુ ઈ ઇસ્લામનો ભાગ છે.
Subscribe to:
Posts (Atom)