Was there an ijma in Yazeed’s Khilafah?

Azam Tariq stated:

    ALL THE MUSLIM CITIZENS INCLUDING THE THEN LIVING SAHABA WITH THE EXCEPTION OF HAZRAT HUSAYN AND ABDULLAH BIN ZUBAIR SWORE ALLEGIANCE TO YAZID. WHEN HAZRAT HUSAYN DECIDED TO GO FROM MAKKAH TO KUFA WHERE THE PEOPLE WERE CONSTANTLY INVITING HIM FOR BAYT (OATH OF ALLEGIANCE) HIS CLOSE ASSOCIATES AND WELL-WISHERS LIKE ABDULLAH BIN UMAR, HAZRAT ABU SAEED KHUDRI, HAZRAT ABU DARDA, HAZART ABDULLAH BIN ABBASS, HAZART MUHAMMAD BIN ABU HANIFA ETC. TRIED TO PERSUADE HIM NOT TO UNDERTAKE THIS JOURNEY AS IT WAS FULL OF RJSKS AND HAZARADS. THEY WERE HOWEVER, NOT SUCCESSFUL IN THEIR ATTEMPT AND HAZART HUSAYN PROCEEDED ON HIS MISSION OF REFORMATION CONCEIVED ON THE BASIS OF HIS OWN IJTEHAD.

Mu’awiya planned the succession of Yazeed for seven years

We read in Iqd al Fareed Volume 2 page 247 Dhikr Mu’awiya:
فلم يزل يروض الناس لبيعته سبع سنين، ويشاور، ويعطى الأقارب ويداني الأباعد، حتى استوثق له من أكثر الناس.

“Mu’awiya spent seven years seeking to galvanise the people’s minds towards giving bayya to Yazeed and he rewarded those that ascribed to his views. He [Mu'awiya] tried to get closer to those that opposed this purpose [to intimidate them]“.
 

Mu’awiya appointed Mugheera bin Shu’ba to carry through his objective of intimidation

As evidence we shall rely on the following texts of Ahl’ul Sunnah:

    Al Bidayah Wal Nihayah (Urdu), Vol 8 Page 870. The events of 56 Hijri
    Tarrekh al Kamil Volume, 3 page 252 The events of 56 Hijri
    Tareekh Ibn Khaldun, Volume 3 page 16
    Tareekh al Khulafa, page 205 Dhikr Mu’awiya
    Al Imama wa al Siyasa, page 152
    Nasa al Kafiya, page 38

For the sake of brevity we shall cite al Bidayah:

“Mu’awiya made plans to remove Mugheera bin Shuba from his post of Governor of Kufa and replace him with Sa’eed bin Aas. When Mugheera caught wind of his intention, he arrived in Damascus and said to Yazeed bin Mu’awiya ‘Your father should appoint you as khalifah after him’. When Yazeed asked Mu’awiya if this was indeed the case, he replied ‘Who said this to you?’ He [Yazeed] said Mugheera bin Shuba. This recommendation pleased Mu’awiya immensely; he kept Mugheera in post, and ordered him to drum up support for giving bayya to Yazeed. Upon his return to Kufa, Mugheera did actions to secure the bayya for Yazeed”.
 Al Bidayah Wal Nihayah (Urdu), Vol 8 Page 870 (Nafees Academy Karachi)

Mu’awiya set the wheels in motion and wanted people to give bayya to Yazeed. It is critical to note that in doing so Mu’awiya was breaching the terms of the treaty that had been reached with Imam Hassan (as), namely that Mu’awiya would NOT appoint a successor after him and that the succession to the khilafat would return to the Imams of the Shia i.e. Al-Hassan (as) and after him his successor Al-Hussain (as). Mu’awiya is thus in breach of a solemn oath he took not to make the khilafat a monarchy by appointing his own son as Crown Prince.
 

Imam Hassan (as) made peace to avoid bloodshed

This issue is fundamentally tied up with the forced abdication of Al-Hassan (as) as khalifa in the face of Muawiya’s rebellion against Imam Hassan (as)’s lawful and noble khilafat. Al-Hassan (as)’s is deemed by Jalal-ud-din Suyuti in his established Sunni account of the khilafat the fifth rightly guided khalifa, and while most Sunnis have not heard this he ruled for six months and was by their scholars rightly guided.

For this section we shall focus on the following texts of Ahl’ul Sunnah:

    Irshad al Sari Sharh Bukhari, Volume 1 page 198 Bab ul Fitan
    Umdah thul Qari fi Sharh Bukhari, Volume 11 page 361 Kitab al Fitan
    Mirqaat Sharh Mishqat, Volume 11 page 379
    Al Istiab, Volume 1 page 370

For the sake of brevity we shall cite al Irshad:

“Imam Hasan did not abdicate on account of any bribe / worldly gain or weakness; rather he made peace so as to avoid fitnah and bloodshed.”
Mu’awiya had agreed that the Khilafat would return to Imam Hasan (as) when he died

This is undeniable and is testified to, amongst numerous other Sunni works, in:

    Fathul Bari fi Sharh Bukhari, Volume 3 page 65 Kitab al Fitan
    Mirqat Sharh Mishqat, Volume 11 page 38 Bab Manaqib Ahl’ul Bayt
    Al Bidayah Wal Nihayah (Urdu), Vol 8 Page 871 ‘The events of 56 Hijri’
    Hayaat al Haywaan Volume, 1 page 53 Dhikr Khilafa
    Tareekh Khamees, Volume 2 page 29 Dhikr Hasan
    Al Imama wa al Siyasa, page 18 Sulh Hasan
    Al Istiab, Volume 1 page 370 Dhikr Hasan

Ibn Kathir records:
وقد كان معاوية لما صالح الحسن عهد للحسن بالأمر من بعده

“When Mu’awiya made peace with Hasan, he made a promise that leadership would go to Hasan after him”
 Al Bidayah Wal Nihayah (Urdu), Vol 8 Page 871 (Nafees Academy Karachi)

Imam Ibn Hajar Asqalaini records in Fathul Bari:
اني اشترطت على معاوية لنفسي الخلافة بعده

“Hasan said:’I placed a condition on Mu’awiya that I will become leader after Mu’awiya”

The fact that Mu’awiya wanted to make Yazeed his successor was hugely embarrassing for him, since this contravened the peace treaty and hence the better option would be to remove Imam Hasan (as) (this has been discussed in our article on Mu’awiya). In the meantime Mu’awiya’s flagrant breach of the treaty continued. This is an embarrassment for the Nasibis as this treaty and its terms are not controversial and accepted by all. Thus the Nasibis might claim that this happened after Imam Hasan (as) was martyred but the fact is…

Charity of Imam Husain (A.S.), an example for others

By: Ayatullah Shaheed Syed Abdul Husayn Dastaghaib Shirazi

 
An Arab had to make a big payment by way of blood money, which amounted to a thousand gold coins at least. He asked people, who was the most generous gentleman in Medina? They said, “Husain.” He went to Husain and said, “O My Master! I am in such and such trouble. They have directed me to you.” Husain also, first asked him some questions, which will take a long time if I relate to you. It was understood that he was not a nomad. He was an intelligent person, faithful and knowledgeable. He (Husain) said, “Come with me.”
Then Husain took him to his house. Husain had four thousand gold coins, which he hid in his coat. He did not open the door but gave them to that man from a little opening in such a manner that the latter may not see him and feel ashamed. Husain said, “Please accept these four thousand Dinars and excuse me, this is all that I have.” He seeks excuse (You give a few Toomans in God’s path keeping your head high!

. The Arab was surprised with all this. So he asked, “O my Master! You gave me so much money but have not opened your door, why?” Husain said, “So that you may not feel ashamed, by looking at me. I have protected your self-respect. I hid myself from you.” This is because he does not consider the wealth as his own and does not consider himself as a doer of a good deed.
He considers this wealth as the wealth of God. He considers himself a servant of God. He also considers this good sense also from God and knows that God has done a favor to him. One who gives something to someone and then shows his favor has made his spending void or invalid.

ثُمَّ لا يُتْبِعُونَ مَا أَنفَقُوا مَنًّا وَلا أَذًى

“Then, do not follow up what they have spent with reproach or injury.[240]

مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الآخِرِ وَعَمِلَ صَالِحًا فَلَهُمْ أَجْرُهُمْ عِنْدَ رَبِّهِمْ وَلا خَوْفٌ عَلَيْهِمْ وَلا هُمْ يَحْزَنُونَ

Source: http://haidryonline.wordpress.com
 

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

The real requirement is that on suitable circumstances, mourning should be performed as practiced by the Prophets, as we read in Tafseer Kabeer, volume 1 page 285

“All the Prophets, Adam (as), Nuh (as) and Daud (as) mourned and cried over their hardships, and their acts weren’t invalid”

Similarly, we read in Sunan Ibn Majah, volume 2 page 285:

عن سعد بن أبي وقاص قال قال رسول الله صلى الله عليه و سلم : ( ببكوا فإن لم تبكوا فتباكوا )

Sa’ad bin Abi Waqas has reported from Holy Prophet (s) that he said: “Cry and if u can’t cry then make a crying face.”

Therefore criticizing our mourning and lamenting means criticism of the Sunnah of the apostles.

Crying particularly for the tragedies befallen the Ahlulbayt (as) is Sunnah of Holy Prophet (s)

We read in Sunan Ib Maja, Volume 1 page 517:

Narrated by Alqamah from Abdullah bin Masood:
One day we were sitting with Holy Prophet (s) while some children from the house of Bani Hashim came there. When the Holy Prophet (s) saw them, tears welled up in his eyes and he became pale.

Ibn Masood said that he told the Holy Prophet (s) “Your face reflects anxiety”. The Holy Prophet (s) stated: “Exalted God has granted us, the Ahlulbait, Hereafter instead of worldly pleasure.

After me, soon my Ahlubait will face calamity, hardship and misery till people having black flags will rise from East and seek justice, which will be denied them. They will wage war, they will be supported and will be given what they were demanding. They will not accept until it is handed over to one from our Ahlulbait (i.e. Mahdi) .He will fill the earth with justice as it was filled with unjustice. Whoever amongst you is alive at that period,should try to reach them even if he has to tread on ice in that pursuit.”

Safiya (r), Sayyida Fatima (as) and Rasulullah (s) cried over the slain body of Hamza (as)

In Madarij al-Nubuwath, volume 2, page 152 Shaykh Muhammad Abdul Haq Mohaddith Dehalvi writes:

” Safiya came and stood by the head of Hamza’s (r.a) body and she along with Fatima (s.a) kept crying for him and due their mourning, Holy Prophet (s) also started crying.”

Holy Prophet (s) wept over the martyrdom of Jaffar ibn Abi Talib (as)

The beloved scholar of wahabis Ibn Katheer writes in his authority work al Bidayah wa al Nihaya, Volume 4, page 673, published by Nafees Academy Karachi:

Ibn Ishaq narrates that on the day when Jafar ibn Abi Talib was martyred in Ghazwa Moutah; Holy Prophet (s) called upon Abdullah bin Jafar and made him sit on his lap and started kissing his forehead and eyes, while tears were flowing from his own Holy eyes.

The Sahaba inquired: “O Prophet of Allah! Is it so that some grieving news has come about Jafar that has made your tears flow?”

The Holy Prophet (s) replied: “Yes, Today Jafar has been martyred there, but the troubles and the plight that he went through before being martyred is very grieving.”
al Bidayah wa al Nihaya, Volume 4, page 673

Nawasib such as the people of Sipah-e-Sahaba [kr-hcy.com] often advance a notion namely the martyrdom of the people who have laid their lives in the way of Allah(swt) should be celebrated and not mourned due to the fact that they are victorious and mourning their deaths is a sign of showing doubts in their victorious end. The people who uphold such pathetic beliefs and mock Shias should see the above cited episode carefully and tell us wasn’t Prophet(s) sure about the best place that Jaffar (as) had attained after his martyrdom ? Holy Prophet(s) not only wept for the martyrdom of Jaffar Ibn Abi Talib (as) but also gave best relpy for any such pathetic comment i.e Prophet(s) was distressed over the tragedies befallen on Jaffar (as) before his martyrdom. The Shias likewise mourn for the cut-throat calamities that sturck Imam Hussain (as) and his companions before attaining the status of martyrs.

Sahaba along with Holy Prophet(s) wept over the martyrdom of Hamza (ra)

Shiekh Abdul Haq Dehalvi writes that companions including Abu Bakar wept over the miserable death of Hamza (ra) along with Holy Prophet(s):

“It is narrated that when the tragedy stricken people were standing in the way to welcome the Holy Prophet (s) back, Fatima, the daughter of Hamza(ra) was standing by the roadside and watching the army of Prophet (s) coming in numbers, Fatima was trying to find her father amongst them but she didn’t see him. Then she went to Abu Bakr and inquired: “Where is my father, I don’t see him in the army.” Abu Bakr’s eyes filled with tears and with a heavy heart he replied: “The Prophet of Allah must be coming soon.” When Holy Prophet (s) arrived, and she didn’t see her father even with the Prophet (s), she held the rope of Prophet’s carriage [horse/camel] and said: “O Prophet of Allah! Where is my father?” Prophet (s) replied: “I am your father.” She said: “O Prophet of Allah! I smell blood from this speech.” And tears started to flow from her eyes, with this tears leaked out of the eyes of the other companions too. She then said: “O Prophet of Allah! Narrate the condition of my father’s martyrdom.” Holy Prophet (s) replied: “My daughter! If I narrate the state of his martyrdom, you will not be able to control yourself.” Hearing this Fatima (Hamza’s (ra) daughter) screamed out.”
Madarij un Nabuwat, Volume 2, page 230 published in Karachi

If weeping over the dead is Haram than what do Nawasib think about companions and Holy Prophet (s) who were so aggrived and wept over Hamza’s martyrdom ?

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

We read in Sahih Bukhari, Volume 2, Book 23, Number 390:

Narrated Anas bin Malik:
We went with Allah’s Apostle (pbuh) to the blacksmith Abu Saif, and he was the husband of the wet-nurse of Ibrahim (the son of the Prophet). Allah’s Apostle took Ibrahim and kissed him and smelled him and later we entered Abu Saif’s house and at that time Ibrahim was in his last breaths, and the eyes of Allah’s Apostle (pbuh) started shedding tears. ‘Abdur Rahman bin ‘Auf said, “O Allah’s Apostle, even you are weeping!” He said, “O Ibn ‘Auf, this is mercy.” Then he wept more and said, “The eyes are shedding tears and the heart is grieved, and we will not say except what pleases our Lord, O Ibrahim! Indeed we are grieved by your separation.”

A more detailed tradition is recorded in Mishkat al Masabih:

Uns bin Malik reports that we entered the house along with the Prophet(s) and Ibrahim was taking his last breaths. Tears started to flow from Holy Prophet’s (s) eyes. Abdur Rehman bin Auf said “O` Prophet of Allah! Your such condition.” Holy Prophet(s) replied “O` Son of Auf! This is a blessing and after which one cries too” he further added “then the eyes cry and the heart becomes grieved but we do not say anything against Allah’s will (it means that we do not complain to Allah) O` Ibrahim no doubt that we are grieved and sad over your departure.”
Mishkaat, Volume 1, page 298 Published Karachi

Comment

The ingredients of Azadari for Imam Husayn (as) are lamentation and crying, and this is in accordance with the Sunnah of the Prophet (s) who mourned the loss of his son in such a manner.

If Nasibis seek to ask us whether Rasulullah (s) mourned his loss annually perhaps they could show us any evidence wherein the Holy Prophet (s) performed ‘Tarawih’ prayers in congregation? If they cannot then why do the Ahl’ul Sunnah follow this practise every year? According to our faith even if Holy Prophet (s) performed an act just once in his life that is his Sunnah, unless it is prohibited at a later date.

There is a world of difference in Ibrahim’s death and the martyrdom of Imam Husayn (as). When Ibrahim parted he was at his home with his parents whereas Imam Husayn (as) was in a foreign land, thirsty for three days and mercilessly martyred whilst in an act of prostration.

The mourners of Ahlul bayt (as) mourn respectively over everything related to the Holy Progeny. Mourning for Ibrahim is not prohibited according to our faith; we can produce flags, cradles as symbols of grief. If we can conduct mourning gatherings for the ordinary dead we can do likewise for the Holy Prophet’s (s) beloved grandson who he referred to as his son. In reality our gatherings are protest processions against all forms of tyranny and oppression.

Social customs point to the fact that memorials are conducted for those who have contributed towards humanity through their sacrifices and have changed the course of history. Imam Husayn (as) sacrificed all that he had for protecting the Deen that had been conveyed by 124,000 Prophets. Had Ibrahim (as) reached this point of his life and achieved something like this we would have likewise mourned him in the same manner.

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

We read in Fadhail Sahaba by Imam Ahmed, volume 2 page 965 Hadith 1357:

The Prophet (s) said: ‘An angel that has never visited me before, entered my house today and said to me: ‘This son of yours will be killed. If you wish, I can give you some soil from the earth wherein he shall die’. The Prophet (s) then said: ‘The angel brought to me soil that was red’’.

In the footnote we read:

The chain is Sahih. He (Ahmed bin Hanbal) has brought this Hadith in his Musnad as did al-Haythami in Majma al-Zawaid and has said: ‘Ahmed has recorded this Hadith and its narrators are Sahih and Tabarani has recorded this Hadith from Ayesha with a Sahih chain. And in Majma al-Zawaid it is mentioned: ‘Ahmed has narrated this as have Abi Ya’la and Tabarani and Bazzar and its narrators are all Thiqaat (truthworthy).
Fadhail Sahaba by Imam Ahmed, volume 2 page 965 Hadith 1357

Musnad Abi Ya’la Al-Musili, Volume 1 page 298 Hadith 363:

Abdullah ibn Naji narrated from his father who said: ‘I went with Ali, they faced Nainawa as they were going to the battle of Siffeen then Ali called out and said: ‘O Aba Abdullah, have patience, O Aba Abdullah have patience on the bank of the Euphrates’. I asked: ‘What do you mean by Aba Abdullah’? Ali replied: ‘One day I went into the room of the Prophet (s) whilst his (s) eyes were gushing with tears, I therefore asked of him: ‘O Prophet (s), has someone angered you? What makes your eyes gush with tears?’ He (s) replied: ‘Gabriel has just left me; he (Gabriel) told me that Hussain will be killed on the banks of the Euphrates river. Gabriel then said to him (s): ‘Shall I let you smell its soil (wherein Hussain will be killed)? I said: ‘Yes’. So Gabriel extended his hand and presented a handful of the soil and gave it to me, I was then unable to prevent my eyes from gushing into tears’’’.

Hussain Asad Salim said:

‘The chain is Hasan’. Haythmani has recorded it in Majma al-Zawaid. Ahmed also has narrated it as did Abu Ya’la and Bazzar and Tabrani and the narrators are Thiqaat (trustworthy).
Musnad Abi Ya’la Al-Musili, Volume 1 page 298 Hadith 363

We also read in Musnad Abi Ya’la Al-Musili, Volume 6 page 129 Hadith 3402:

Anas bin Malik said: ‘The angel of rain asked permission from his Lord to visit the Holy Prophet (s) who granted permission. On that day the Prophet (s) was with Umme Salamah. The Prophet (s) told her: ‘Guard the door and do not let anyone in’. While she was at the door, Hussan bin Ali burst into the room, so the Prophet (s) began to hug and kiss him. The angel said to Prophet (s): ‘Do you love him?”. He (s) replied: ‘Yes’. The angel said: ‘Your nation will kill him. If you wish, I can show you the place wherein they will kill him’. The Prophet (s) said: ‘Yes’. So the angel took a handful of soil from the spot of his (Hussain’s) murder and showed it and it was Sahla or red soil’. So Umma Salamah took the soil and put it in her clothing’. Thabit said: ‘We would say that the sand was from Karbala’.

Hussain Asad Salim said: ‘The chain is Hasan’.

In Musnad Ahmed it is recorded: ‘The angel struck his hand and brought red sand’.
Musnad Abi Ya’la Al-Musili, Volume 6 page 129 Hadith 3402

Imam Ibn Habban has also recorded this in Sahih Ibn Habban, Volume 5 page 142 Hadith 6742. Al-Haythmai in Majma al-Zawaid, Volume 9 page has recorded a number of traditions wherein we read that Umme Salamah preserved the abovementioned soil in a bottle with her. Al-Albaani records a ‘Sahih’ Hadith:

Gabriel came to me and informed me that my Ummah will kill my son Hussain. I asked: ‘This Hussian?’. He (s) replied: ‘Yes’ he then brought me some of its soil that was red. Narrated by Umm al-Fadhal bint al-Harith that she went to the Holy Prophet (s) and said: ‘O Prophet (s), I have seen an unclear dream tonight’. He (s) asked: ‘What is it?’ She replied: ‘I saw that as if a part of your body was cut off from you and was placed upon my chest’. He (s) said: ‘You have seen something good. Inshallah Fatimah will bear a baby boy and he will be upon your chest.’ So Fatima gave birth to Hussain and he was on my chest as the Prophet (s) had notified me. On one day I went to the Holy Prophet (s) and put Hussain on his chest then he turned his face to the side and I witnessed his (s) eyes flowing with tears. I asked: “Prophet of Allah (s), may parents be sacrificed for you, what is wrong?” he (s) then mentioned it (the above hadith).
Silsilah Al-Ahadith Al-Sahiyah, Volume 2 page 462 Hadith 821

We can see from these traditions that Rasulullah (s) was foretold about the martyrdom of Imam Husayn (as) on four separate occasions, by three different angels. Upon being notified of the tragic demise of his grandson, Rasulullah (s) broke down into tears, distraught at what was to become of him. On none of these occasions did Rasulullah (s) appear impassive and motionless at the news, his emotions overtook and his eyes were filled with tears when he was notified of what harm would befall his grandson (as). If Rasulullah (s) cried so profusely at the news of what was to happen to his grandson in the future, can one imagine his state would be on the Day of Karbala, when Husayn (as) was showered with arrows, his head decapitated and horses trampled over his body? This proves that crying when hearing of the suffering of Husayn (as) is a Sunnah of Rasulullah (s).

The tradition can also be read in:
Sawaiq e Muhirqah, page 641

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

Another incident that Nasibis seek to twist as proof that crying for Imam Husayn (as) concerns the lack of remorse offered by Prophet Shuayb (as) for his people. We read in Surah e Araf verses 91-93:

[Yusufali] But the earthquake took them unawares, and they lay prostrate in their homes before the morning!

The men who reject Shu’aib became as if they had never been in the homes where they had flourished:

the men who rejected Shu’aib – it was they who were ruined!

So Shu’aib left them, saying: “O my people! I did indeed convey to you the messages for which I was sent by my Lord: I gave you good counsel, but how shall I lament over a people who refuse to believe!“

According to the words of Prophet Shu’aib (as) lamenting over the calamities befallen on righteous people is permissible but not for those calamities that confront unbelievers. This is clear from the verse; he (as) refused to lament for those that did not believe.

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

Ibn al Hashimi in his article ‘Why Sunnis Do Not Comemmorate Ashura’ thought it imperative to search out the opinions of his fellow Naasbi brethren, it is hence not surpising to see that

Ibn al Hashimi cites Sunnipath.com:
Ibn Kathir said in al-Bidaya wal-Nihaya (8:201-202):
Al-Tabarani mentioned in this chapter very strange reports indeed and the Shi`a went overboard concerning the day of Ashura, forging many hadiths that are gross lies such as the sun being eclipsed on that day until the stars appeared, no stone was lifted except blood was seen under it, the celestial region became red, the sun and its rays seemed like blood, the sky seemed like a blood clot, the stars were hurling against one another, the sky rained red blood, there was never redness in the sky before that day, and the like… among other lies and forgeries of which not one report is sound

Reply – Sunni traditions confirm this reality

We would not have expected anything less from Ibn Kathir for his Nasabi bigotry is what compelled him to assert this, that Ibn al Hashimi happily cited without a seconds thought. Had the Nawasib of Sunnipath looked beyond Ibn Kathir they would have realised that the grief of Imam Husayn (as) is the grief on which not only Humans, but even Jinn, angels, animals, birds, the sky and trees, all lament. We read in Yanabi ul Mawwaddah by Allamah Shaykh Sulaiman al-Hanafi al-Qanduzi, page 392:

“The sky wept for forty days on (the martyrdom of) Imam Husayn (as)”.

We read in Tahdib al-Kamal by Jamaluddin al-Mizi, Volume 6 page 433:

وقال أبو الأسود النضر بن عبد الجبار عن بن لهيعة عن أبي قبيل لما قتل الحسين بن علي كسفت الشمس كسفة بدت الكواكب نصف النهار

Abu Qabeel said: ‘When Husayn bin Ali was killed, the sun was eclipsed (so long) so that the stars appeared in the middle of day’

Shah Abdul Aziz Dehlavi has narrated the lamenting and wailing of Jinn on page number 96 of his book titled “Sirrul Shahdatain”. He has also quoted the verses of the elegy, which was recited by the Jinn while weeping over Imam Husayn (as). Ummul Momineen Um Salma (ra) has also narrated as recorded by Imam Abi Bakar al-Haythami:

عن أم سلمة قالت‏:‏ سمعت الجن تنوح على الحسين بن علي‏.‏ رواه الطبراني ورجاله رجال الصحيح‏.‏

”I heard the jinns mourning for Husayn ibn Ali’.
Tabarani has recorded it and all its narrators are narrators of Sahih’
Majma al-Zawaid, Volume 9 page 199 Tradition 15179

We further read:

وعن ميمونة قالت‏:‏ سمعت الجن تنوح على الحسين بن علي ‏، رواه الطبراني ورجاله رجال الصحيح‏

‘Maymunah (ra) said: ‘I heard the jinns mourning for Husayn ibn Ali’.
Tabarani has recorded it and all its narrators are narrators of Sahih’
Majma al-Zawaid, Volume 9 page 199 Tradition 15180

Abu Naeem al-Asbahani records in Marifat al-Sahaba, Volume 5 page 333 Tradition 1686:

عن حبيب بن أبي ثابت ، قال : « سمعت الجن ، تنوح على الحسين

Habib bin Abi Thabit said: ‘I heard the jinn mourning over al-Hussain’

Then Tradition 1687:

عن أبي جباب الكلبي ، قال : حدثني الجصاصون قالوا : « كنا إذا خرجنا بالليل إلى الجبانة عند مقتل الحسين ، سمعنا الجن ينوحون عليه

Abi Habab al-Kalbi said: ‘Some grave diggers said: ‘Whenever we went out side at night to the cemetery during (the days) of the al-Hussain murder, we heared the jinn mourning over him’

We also read in Tradition 1688:

عن مزيدة بن جابر الحضرمي ، عن أمه ، قالت : سمعت الجن ، تنوح على الحسين

Mazidah bin Jabir al-Hadhrami narrated from his mother that she said: ‘I heard the jinn mourning over al-Hussain’
Marifat al-Sahaba, Volume 5 page 333

These are evidences of natural phenomena that occurred on the martyrdom of Imam Husayn (as) that has been preserved in Sunni works, which proves that every creation in the universe mourned over the martyrs of Karbala. Where there will be intense weeping and wailing, and moaning and lamenting, there will be chest beating and face smiting as well as is seen in daily life.

How does Heaven/Sky cry?

Let us now ascertain how heaven cries, and how we know when it does. Allamah Jalaludin Suyuti records:

وأخرج ابن جرير وابن المنذر عن عطاء – رضي الله عنه – قال : بكاء السماء حمرة أطرافها

“Atta (ra) said: ‘The sky cries in a manner that all of its corners get red’.
Tafseer Dur al-Manthur, Vol 7 page 413 Surah Dakhaan Verse 29

He quotes Imam Hasan Basri to have said:

وأخرج ابن أبي الدنيا عن الحسن – رضي الله عنه – قال : بكاء السماء حمرتها

Al-Hassan (ra) said: “When the sky gets red it weeps.”

Imam Mohammad ibn Jareer Tabari states in Tafseer Tabari, volume 22 page 33:

وقيل: إن بكاء السماء حمرة أطرافها.

“It has been said that the crying of the sky is such that all of its corners turn red.”

Allamah Nizamuddin Nishapuri states in Tafseer Nisahpuri, volume 25, page 73:

“Many Mufassireen are of the view that the sky can cry, so they believe that the solar and the lunar eclipses, the corners of the sky getting red and the blowing of wild and pinching wind are forms of the sky weeping.”

The weeping of the heaven and earth over Imam Husayn (as)

Now let us analyze that who those people are who are cried at by the heaven and the earth.

Allamah Jalaludin Syuti writes that Ibrahim (ra) said:

Crying and wailing for Imam Hussain (as)

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

We read in Surah Maryam 019.058

YUSUFALI: Those were some of the prophets on whom Allah did bestow His Grace, – of the posterity of Adam, and of those who We carried (in the Ark) with Noah, and of the posterity of Abraham and Israel of those whom We guided and chose. Whenever the Signs of (Allah) Most Gracious were rehearsed to them, they would fall down in prostrate adoration and in tears.

Surah An-Nahl verse 53

YUSUF ALI: And ye have no good thing but is from Allah. And moreover, when ye are touched by distress, unto Him ye cry with groans.

It is quite clear from these words of Allah (swt) that He praises this act and dislikes mocking the concept of weeping. Therefore, during mortification or humility before Allah (swt) and during the situations of calamity and catastrophe, wailing is the act of the praised ones and since ‘wailing’ is a composite act of mourning it serves as evidence for mourning.

Crying is an act of believers

[Yusufali 5:83] And when they listen to the revelation received by the Messenger, thou wilt see their eyes overflowing with tears, for they recognise the truth: they pray: “Our Lord! We believe; write us down among the witnesses.

This proves that crying is an act of the believers and according to the Holy Qur’an flowing of tears is a sign of believing in the truth.

This verse was revealed when some Christians from Habsha visited Madina. Shah Abdul Qadir Mohaddis Dehlavi gives its explanation in his “Tafseer e Moza al Qur’an”.

“When the persecutions by the pagans of Makkah were no longer bearable, the Holy Prophet(s) ordered the Muslims to migrate to some other country. That same day nearly 80 Muslims (some alone and some along with their families) migrated towards Habsha. The ruler of Habsha in those days was a very just man; the pagans of Makkah approached the king and lied to him that this new group of people calls Jesus Christ a slave. On hearing this, the king asked the Muslims to recite something from their book, which the Muslims did. After hearing the recitation of the Holy Qur’an some of their saints started crying and said that this is exactly what they have come to know by his Excellency Jesus Christ, and he had further said that after Him, another apostle would come and no doubt this person is that apostle. The king accepted Islam secretly, and this verse has been revealed for him.”

The flowing of tears from eyes is called crying and crying is one of the aspects of mourning, therefore the relation of this verse with mourning is automatically proved.

Of relevance is Abu Bakr’s very own admission that the Sahaba would weep when reciting the Quran. We are citing the comments of Ghazzali in “Ahya ul Uloom Adeen” Volume 2, Urdu Translation by Maulana Nadeem Al Waajdi Fazil Deobandi, Published in Karachi:

“When Abu Bakr saw an Arab man weeping while listening to the Holy Quran He said : “We used to weep in the same manner as you are weeping but now our hearts have become stonned”

The entire content of the Qur’an is true as is Husayn (as)’s martyrdom. According to Hadeeth Thaqlain both have an unbreakable link. Just as the eyes of believers are filled with tears when they hear the recitation of the Holy Qur’an, they also shed tears when hearing of Imam Husayn’s (as) martyrdom. Husayn (as) was the Talking Qur’an and the moment one hears about the hardships faced by Imam (as) one laments over his death and shed tears.

Lamentation from the Qur’an

We read in Surah Bara’at verse 82:

Is Azadari against patience (sabr)?

The Nasibi Mullah states:

Haq Char Yaar:
IN THE QUR’AN THE MUSLIMS ARE ADVISED:
“O YE WHO BELIEVE!
SEEK HELP IN PATIENCE AND PRAYER; FOR VERILY ALLAH IS WITH THOSE WHO ARE PATIENT.” (2: 153).

Reply One – Overview of the verse

Our initial replies to these Nawasib are as follows:

1. Azadari is not against the concept of patience. If weeping is against the concept of patience than why in Qur’an it is mentioned that weeping increases (earnest) humility.[Yusufali 17:109] They fall down on their faces in tears, and it increases their (earnest) humility.
2. If Azadari is against patience then could this Nasibi Mullah translate the surrounding verses and prove his point.
3. If Azadari is against patience than we would like to ask why Qur’an refers to the lengthy mourning of Prophet Yaqub (as) as ‘Perfect Patience’ (Sabr-e-Jameel), when he lost his eyesight and in fact nearly died?

Reply Two – The Meaning of Sabr in this verse

In his commentary of the verse (2:153) al Muhaddith Shah, Abdul Qadir Dehlavi wrote:

Here the actual meaning of ‘patience’ is to ‘stand fast’ because in the next verse, ‘Jihad’ has been discussed.

Comment

Allah (swt) is actually telling us to stand fast and firm during Jihad and this Nasibi is advancing the term Sabr as evidence for the prohibition of mourning, now shall we adhere to Allah (swt) or this Mullah?

The Deobandi Sects esteemed scholars Allamah Ashraf Ali Thanvi and Shah Abdul Qadir in their respective Tafseers gave a similar translation of the verse.

Here the translation of Shah Sahib is correct that no matter how arduous the war is, and no matter how many hardships are faced during the war, one should not flee the battlefield. So we come to know that the meaning of ‘patience’ also in this ayah is to stand fast and to run from battlefield is impatience. Therefore Allah (swt) is with those soldiers who don’t run from the battle, they are the ones who are truthful and righteous/Allah-fearing [Muttaqi] The runners are impatient people and they have no relation whatsoever with Allah (swt), truthfulness and Taqwa. Lest there be any doubt about the meaning of Sabr here, let us allow Saheeh al Bukharee to expand on the ‘Sabr’ of the Sahaba in this context:

We read in Sahih Bukhari ‘Fighting for the Cause of Allah (Jihad) Volume 4, Book 52, Number 205:

Narrated Ibn ‘Umar:
When we reached (Hudaibiya) in the next year (of the treaty of Hudaibiya), not even two men amongst us agreed unanimously as to which was the tree under which we had given the pledge of allegiance, and that was out of Allah’s Mercy. (The sub narrator asked Naf’i, “For what did the Prophet take their pledge of allegiance, was it for death?” Naf’i replied “No, but he took their pledge of allegiance for patience.”)

Sahih Bukhari Volume 4, Book 52, Number 86:

Narrated Salim Abu-An-Nadr:
‘Abdullah bin Abi Aufa wrote and I read what he wrote that Allah’s Apostle said, “When you face them (i.e. your enemy) then be patient.”

This tradition therefore leaves no doubt that Sabr in this verse means to maintain one’s position in battle, as is also attested in the Surah Aal-e-Imran:

003.125
YUSUFALI: “Yea, – if ye remain firm [Sabr], and act aright, even if the enemy should rush here on you in hot haste, your Lord would help you with five thousand angels Making a terrific onslaught.

We appeal to justice the narration of Sabr exploited by these Nasibi to apply to the Shi’a needs to be applied to the Sahaba first. Analyse any battle, Uhud, Khayber, Khunduq, Hunayn, where can firm footing be established? Did they adhere to this form of Sabr? If we analyse history it can be proved without a shadow of a doubt that they did not.

Sabr’ does not therefore serve as evidence on the prohibition of the Azadari, the mourners of Leader of the Youth of Paradise, Imam Husayn (as) are truthful and people of heaven and no doubt Allah (swt) is with the mourners because mourners are with the oppressed ones and the enemies of the oppressor, Allah (swt) who is “Aadil” will likewise be with the oppressed group.

Wearing black clothes

Nasibi Qadhi Mazhar Husayn in his book “Hum Matam kyoon nahee kartay” [Why we do not perform mourning] says that black was the attire of the people of Pharaoh and the people of Hell.

Ibn al Hashimi al-Nasibi also touched the issue: 

Traditionally, the Shia wear black clothes in the month of Muharram. In fact, during this month, it is considered Mustahabb (highly recommended) to do so. We find most Shia do wear black in certain parts of the year, including the Shia Ulema (scholarship) and Maraje’ (high scholars). In fact, the Shia Ayatollahs tend to wear black year-round, and very rarely do we see them not wearing black cloaks.
Herein we find a contradiction in the Shia faith. According to the authentic Shia Hadith, wearing black clothes is actually Haram (forbidden)! We see the following Hadith referenced on the reliable Shia website, Al-Shia.com:
Amir-ul-mu’minin said:
“Do not wear black clothes, that is the dress of Pharaoh”
(Source: Al-Shia.com, http://www.al-shia.com/html/ara/books/faqih/faqih-1/a41.html)
Imam As Sadiq was asked about pray in the black clothes, he said:
“Don’t pray in it, that is dress of people of fire”
(Source: Al-Shia.com,
http://www.al-shia.com/html/ara/books/faqih/faqih-1/a41.html)
There is obviously nothing wrong with wearing black clothes, and the Ahlus Sunnah has nothing in their books which forbids it. However, the Shia Hadith declare that Amir Al-Mumineen Ali (رضّى الله عنه) and Imam As-Sadiq (رضّى الله عنه) declared it Haram. And yet, we find the Shia scholars wearing black, as well as the Shia masses who do so out of a sense of religious obligation.

Reply One

Firstly, the Shia scholars who consider it Mustahabb (highly recommended) to wear black clothes during the month of Muharram, they base their fatwa on respecting the signs of Allah according to the verse ‘{and whoever respects the signs of Allah, this surely is (the outcome) of the piety of hearts.}’ [22:32]. There are divergent views among the scholars as to whether the month of Muharam is one of the signs of Allah or not. But Ibn al-Hashimi’s claim that the Shia masses do so out of a sense of ‘religious obligation’ is no doubtedly an exaggeration.

And most importantly, we do not know from where Ibn al-Hashimi al-Nasibi has deduced that wearing black is Haraam in Shia school. The two Shia traditions he has used in his article, when read with other similar traditions, the maximum status of weaing black clothes that the Shia scholars have deduced is Makrooh [will lessen some reward] but they did not declare it Haraam [prohibted act], as we read in Majma al-Faeda by Ardabili, Volume 2 page 87 and in Al-Muhadab al-Bare by ibn Fahad al-Heli, Volume 2 page 21. As for clear tradition from a Imam [as] regarding the actual status of the issue, we read in Wasail al-Shia, Volume 4 page 382:

“Abu Abdullah (a) said: ‘The black dress is Makrooh except in three things, shoes, turban and cloak”.

Thus, one may not adopt the habit of wearing black clothes but here we are only discussing things from the prespective of mourning for Imam Hussain [as]. Black is considered as a sign to express grief and wearing black solely for the purpose to express one’s grief for the murder of the Prophet’s grandson cannot be equated to the rutine wearing trends. We read in prominent Shia work Bihar al-Anwar, Volume 45 page 70:

Umar bin Ali bin al-Hussain said: ‘When al-Hussain bin Ali (as) was killed, Bani Hashim’s women used to wear black clothes’.

In another Shia book Al-Hadaeq al Nasirah, Volume 3 page 142, it is stated that:

“The act of wearing black, in reality, has nothing to do with the (illogical) traditions condemning it because it has been mentioned (enduringly) for posterity in the most authentic traditions that the symbols of mourning should be made manifest in the mourning for Imam Husayn (as).

Thus, when Imam Husayn (as) was martyred, the ladies of Banu Hashim wore the black attire and they did not change it even if the weather was hot or cold. The ladies would be busy mourning and Imam Zain ul Abideen (as) would bring food for them”.

We do not see any condemnation of Imam Zain al-Abdeen [as] for the women of Bani Hashim on wearing back clothes for expressing their grief for the slain Grandson of Holy Prophet [s] which shows that Imams of Ahlulbayt [as] distinguished between one’s love for wearing black clothes in rutine and in wearing them to epxress one’s grief for the tragedies beffalen Ahlulbayt [as].

Reply Two

It is obvious that the actual motive of Ibn al-Hashimi behind this short article was to point out the ‘inconsistency in religion’ and then concluded ‘that Shi’ism is not true Islam’. If that is the case, then let us present some facts for Ibn al-Hashimi:

1. Quran instructs to take two witnesses before you divorce while Sunnis oppose the notion.
2. Quran and Sunnah forbid us to kill each other and consume Haraam but the ‘Faqih’ and ‘Hadi’ of Nawasib namely Muawiya allowed the same [Sahih Muslim, Book 020, Number 4546].
3. Bayhaqi has recorded that “Prophet (pbuh) while leading the prayer used to recite ‘Bismiallah alrahman al-Rahim’ whenever he wanted to recite Quran’ [Al-Sunnan al-Kubra, v2 p47 Tradition 2225] but we read that “The Malikis say that it is Makrooh to recite Tawiz before reciting a sura during prayer and reciting ‘Bismillah’ before the Fatiha or the sura as well” [Al-Fiqh ala al-Madahib al-Arba, v1 p170].
4. “Narrated Aisha: ‘Do you make us (women) equal to dogs and donkeys? I used to lie between the Prophet and the Qiblah and whenever he wanted to prostrate he used to pinched my leg and I would then pull my legs” [Sahih Bukhari, v1 p193] while Salafi Imam Ibn Uthaymin stated that “Thus the correct view in this issue is that the prayer gets invalid by the passing of a woman, donkey and black dog.” [Al-Sharh al-Mumtea, v3 p214].

Now shall we paraphrase Ibn al-Hashimi’s remarks:

‘This is truly an inconsistency in religion. The Faith of Allah should not have inconsistencies in it, and yet we find that Sunnism is full of such discrepencies. Hence, we can only conclude that Sunnism is not true Islam’.

 

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

 Intentional distortion

 (Published in ‘Al-Jawwad’, February 1956 A.D. issue)

A reference of Rizwan editor has been discussed  in which he has accused Shias for killing Imam Husain (s). He has purposely distorted the translation of the text of Majalisul Muttaqin on this topic though comprehension also plays a major role in this translation. The wordings of Majalisul Muttaqin are taken from the Maqtal of Abi Mikhnaf.

 First let us see how this incident is narrated in the Maqtal of Abi Mikhnaf:
Imam Husain (s) told Umme Kulthum, “Bring Ali Asghar to me.” He took the child near the army and said, “O People! You killed my brother, son, helper and friends. Now, none except this child is left, in whose liver flames are leaping due to thirst. Give him a sip of water.”[1]

 [1] Maqtal, Abu Mikhnaf, Pg. 39, Printed Bombay, 1311 AH

Shahid-e-Rabe’ has described this matter in the text which is presented by the Rizwan editor. Its correct translation is as follows:

“O People! You killed my Shias (friends) and martyred my family members.”

However, note the capability of the Rizwan editor who translates as, “O Shias! You killed me too…

The Lord of the worlds has condemned Jews and Christians in numerous places in Quran that they distorted Divine scriptures and “they altered the words from their places and they neglected a portion of what they were reminded of…”[1] In this way, they wanted to live a happy life. For example, refer to the following verse of Quran:
“Most surely there is a party amongst those who distort the Book with their tongue that you may consider it to be (a part) of the Book, and they say, It is from Allah, while it is not from Allah, and they tell a lie against Allah whilst they know.”[2]

[1] Surah Maidah 5:31
[2] Surah Aale Imran 3:78

Did you see how the Rizwan editor made a successful attempt to become a connotation of this verse by twisting the tongue and changing the wordings? He also proved the following saying of the Prophet (s.a.w.s.) practically:
“Whatever has happened among the past nations will happen among this nation also. To such an extent that even if they had entered a burrow of an animal, you too would enter it.”

Umar was greatly interested in the Jews and hence, he had to face the displeasure of the Holy Prophet (s.a.w.s.) one day. Surely, that habit has reached the Rizwan editor through inheritance. Like Jews, he also, “altered the words from their places and…neglected a portion…” Thus in this unequivocal statement he changes simple term of ‘My Shias’ into pieces made ‘Me’ a separate word. He made ‘Shias’ a predicate of ‘people’, which was actually the suffix of ‘My’ and created a new compound ‘Shia people’ and immediately translated it as, “O Shias! You killed me and my Ahle Bayt also.”

“(They) distort the Book with their tongue that you may consider it to be (a part) of the Book, and they say, it is from Allah, while it is not from Allah.”[1]

This adornment of new ways has made you rightful that you roam telling your disciples:
“What is accomplished by me, could not be accomplished by even Rustom.”
But, my lord! If you did not have the capability to understand Arabic and Persian you should at least have thought how it could be correct to say ‘You killed me’ taking Ali Asghar (s) on his hands? Was Imam Husain already martyred at that time? But how could the Rizwan editor understand these points of common sense?  

Because,
“Allah has set a seal upon their hearts and upon their hearing and there is a covering over their eyes.”[2]

[1] Surah Aale Imran 3:78
[2] Surah Baqarah 2:7

This is the result of your distortion and dishonesty in quoting a statement of Rijal Kishi’ that ‘Killers of Husain were Shias’.
If you really want to know who the killers of Husain were and who their followers are today, read my article ‘Killers of Husain (s)’ from beginning to end. It is printed in ‘Arbaeen special issue 1374 A.H. of Razakar’. It is such a clear mirror that you would be able to see your features very clearly. If you have any shame you would refrain from making such statements in future.

What a scandal, that people who consider the accursed Yazid, the accursed Marwan as their caliphs, who accept narrations of Umar Saad (l.a.) and accursed Shimr, who consider the enmity of Ahle Bayt and obedience of killers of Husain a part of their belief, are taunting the slaves of holy Ahle Bayt (s) that ‘Killer of Husain were Shias’.

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

اہل بدعت و جماعت سلفی گروپ کے محقق محمد عبدالجبار لکھتا ہے

اصحاب رسول ص اگر یزید کی بیعت نہ کرتے تو کافر ہوجاتے۔
مقاصد الامامۃ و مناصب الخلافۃ ص-22
مصنف مولوی عبدالجبار
طبع کھنڈیلہ ضلع جےپور

 

Was Imam Hussain(as) justly killed???

According to Wahabis Imam Hussain (as) was justly killed by their Imam Yazeed [la] 

Abu Bakr Muhammad bin Abdullah ibn al-Arabi al-Maliki (d. 543 H) was one of the famed Sunni scholars. Imam Jalaluddin Suyuti records about him in Al-Jame al-Saghir, Volume 1 page 365:

فقد ألف كتابا في شأن مولانا الحسين رضي الله عنه وكرم وجهه وأخزى شانئه زعم فيه أن يزيد قتله بحق بسيف جده نعوذ بالله من الخذلان

"He wrote a book about Hussain (may Allah be pleased with and disgrace his opponents), he claimed that Yazeed killed him justly by the sword of his grandfather. We seek refuge in the Lord of the forsake".

Yazeed was a homosexual !

Regarding the sixth caliph of Nawasib, Imam Dhahabi records the following words from the sermon of Abdul Malik bin Marwan the seventh caliphs of Sunni Muslims in 'Tareekh Islam' Volume 1 page 634:

ولست بالخليفة المستضعف - يعني عثمان - ولا الخليفة المداهن - يعني معاوية - ولا الخليفة المأبون - يعني يزيد

"I am not weak like Uthman and I am not cunning like Mu'awiya and I am not a homosexual like Yazeed"

Sunni Scholars took Hadiths from Shimr!!(Killers of Imam Hussain(as))!!

شمر ذی الجوشن

مشہور و معروف تابعی اور اہل ِسنت کے عالم ِدین جناب ابو اسحاق السبیعی (المتوفی 129 ھ) کے لئے شمر کی ذات دینی معلومات حاصل کرنے کا ایک ذریعہ تھی یعنی شمر ان کے نزدیک ایک راوی ِحدیث کا درجہ رکھتا تھا۔ علامہ ابواسحاق کے متعلق امام ذہبی اپنی کتاب 'سیراعلام النبلاء' ج 5 ص 392 میں لکھتے ہیں:

وہ کوفہ کے شیخ، عالم اور محدث تھے

اپنی دوسری کتاب 'تذکرہ الحفاظ' ج 1 ص 114 میں لکھتے ہیں:

فضیل بن غزوان نے کہا ہے کہ ابواسحاق ہر تین روز میں ایک قرآن ختم کرتے تھے اور یہ کہا گیا ہے کہ وہ بہت زیادہ روزے رکھتا کرتے اور راتوں کو بہت زیادہ نماز پڑھا کرتےاور اپنی عزت کی حفاظت کرتے تھے۔ وہ علم کا منبہ تھے، ان کے کئی مناقب ہیں.

اب جب بم شمر کی سوانح پڑھتے ہیں تو ہمیں معلوم ہوتا ہے کہ سنی مذہب کے مندرجہ بالا شیخ، عالم ِدین و محدث، نیک و ایماندار انسان شمر کو اپنے مذہب کی کتابوں کا ایک راوی تسلیم کرتے تھے۔ امام ذہبی نے اپنی کتاب 'میزان الاعتدال' میں شمر کی سوانح میں لکھا:

وعنه أبو إسحاق السبيعي

اور اس سے روایت کی ابواسحاق السبیعی نے

یہی وجہ ہے کہ اہل ِسنت مذہب میں بلند مقام رکھنے والی کتاب 'مسند احمد بن حنبل' میں موجود روایت کی سند میں اس لعنتی قاتل ِحسین کا نام ساتھ ہے۔
 

سب و شتم کی شرعی سزا

ذیل کی دو چیزوں میں فرق کیجئے:

اسلامی شریعت میں کسی بھی شخص پر سب و شتم کرنا حرام و کبیرہ گناہ ہے۔

مگر لعنت و تبرا عین اسلامی افعال ہیں ۔ یہ "سنت الہیہ " و "سنت رسول" ہے کیونکہ اللہ اور اسکے رسول ﷺ نے بذات خود لعنت کی ہے اور قرآن و سنت میں انکا مکمل ثبوت موجود ہے۔ لعنت کا مطلب ہے کہ کسی کے غلط فعل یا ظلم پر اللہ سے اسکے حق میں بددعا کرنا۔ جبکہ تبرا کا مطلب ہے اس سے بیزاری ظاہر کرنا۔

مذہب اہلبیت میں کسی پر سب و شتم کرنے کی ہرگز کوئی اجازت نہیں۔ اگر کوئی جاہل شخص یہ کام سر انجام دیتا ہے تو یہ اسکا اپنا ذاتی فعلِ حرام ہے اور اسکا مذہب اہلبیت سے کوئی تعلق نہیں۔

ائمہ اہلبیت علیھم السلام کی تعلیمات کے مطابق فعل حرام انجام دینے پر تنقید کی جا سکتی ہے، اور اس سے بیزاری اختیار کی جا سکتی ہے، اور اگر بہت بڑے ظلم کا ارتکاب کیا ہے تو اس پر لعنت (اللہ سے بددعا) کی جا سکتی ہے، مگر سب و شتم کسی صورت نہیں کیا جا سکتا۔ مثلا مومن کو قتل کرنا بہت بڑا ظلم ہے اور اللہ اسکے متعلق فرماتا ہے:

[سورۃ النساء، آیت 93] وَمَن يَقْتُلْ مُؤْمِنًا مُّتَعَمِّدًا فَجَزَآؤُهُ جَهَنَّمُ خَالِدًا فِيهَا وَغَضِبَ اللّهُ عَلَيْهِ وَلَعَنَهُ وَأَعَدَّ لَهُ عَذَابًا عَظِيمًا

ترجمہ:

اور جو شخص کسی مسلمان کو قصداً قتل کرے تو اس کی سزا دوزخ ہے کہ مدتوں اس میں رہے گا اور اس پر اللہ غضبناک ہوگا اوراس پر لعنت کرے گا اور اس نے اس کے لئے زبردست عذاب تیار کر رکھا ہے

اب چاہے یہ عمدا قتل کسی عام مسلمان سے ہو، یا پھر کسی صحابی یا صحابی زادے سے ہوا ہو، اسلامی شریعت میں اسکا ایک ہی قانون ہے اور اسکی ایک ہی سزا ہے۔

صحابہ پرستش کی بیماری میں مبتلا ہو کر اسلامی شریعت کو تبدیل کرنا

مسئلہ یہ ہے کہ آج اگر ہم کسی صحابی کے غلط فعل کا تذکرہ کرنا چاہیں، اس پر تنقید کرنا چاہیں، اس سے تبرا (بیزاری) اختیار کرتے ہوئے اللہ سے انکے حق میں بددعا (لعنت کریں) تو ناصبی حضرات فوراً پروپیگنڈہ شروع کر دیتے ہیں کہ یہ لوگ کافر ہو گئے ہیں کیونکہ یہ صحابہ پر سب و شتم (برا بھلا کہنا، گالیاں دینا) کر رہے ہیں، حالانکہ ان تینوں چیزوں (تنقید، تبرا و لعنت) کا سب و شتم سے کوئی تعلق نہیں۔

Aise Hote hai Yazeed Parest Maulvi!!

See how this Aalim is mocking Crying of Shias on Imam Husain(a.s)!!

Nahi hai Balke Ek Sawal hai !!

Why Yazid asked Bayat from Imam Hussain(a.s)??

Comparison Between the Conditions of Imam Hasan(A.S.) and the Conditions of Imam Husayn(A.S.)

Many people think that the Hashimite pride, which always resulted from honorable attitudes, was more appropriate for the attitude of al Husayn, peace be on him, than the attitude of al-Hasan, peace be on him.
This is a primary viewpoint that suffers from the paucity of an innermost analysis and accuracy.
Al-Hasan was a Hashimite with high glory during all his attitudes. He was similar to his father and his brother in glory. Thus they were all an example to the original reformers in history. However, each one of them had a special jihad (armed struggle), message, and attitudes which he derived from the core of the conditions that surrounded him. These conditions were early examples of jihad, glory, supporting the usurped right to authority.
Al-Husayn faced death through killing during his condition, and al-Hasan retained his life through making peace (with Mu'awiya) during his condition. With these two ways they were able to continue their doctrine and to condemn their enemies. In the meantime these two ways were the necessary logical solutions for the problems of both conditions. These solutions were the best means, which al-Hasan and al-Husayn followed to please Allah, the Most High, not to win the life in this world. They (i.e., the solutions) are the real victory that last throughout history though al-Hasan and al-Husayn were apparently deprived of their rights and their succession to authority.
The two sacrifices (i.e., al-Husayn's sacrifice in his life, and al Hasan's sacrifice in his succession) are the utmost degrees to which the original leaders aspire during their human revolutionary attitudes.
The time factors accompanied both al-Hasan and al-Husayn during their succession. They created for each of them a private condition towards his supporters, and a private condition towards his enemy. In other words the two brothers had two different conditions. As their conditions were different, their ways of jihad were different. Therefore their ends were different.
The following are the conditions their supporters and their enemies caused:
1. The Conditions their Supporters caused
For al-Husayn, peace be on him, he suffered from the treason of his Kufan companions. Such a kind of treason helped al-Husayn take a step to pave the way for his glorious success in history. That is because the people had broken their pledge of allegiance to al-Husayn before he declared war mobilization. Thus his little army was empty of any traitorous person on the day when he stood to fight against his enemies to achieve his ideal objectives.
However, the treason from which al-Hasan, peace be on him, suffered at the Camp of Maskan and the Camp of al-Mada'in was quite different from that which al-Husayn suffered. That is because al-Hasan declared war mobilization, and then his army moved to the mentioned camps. However, the enemy rumors played an important role in scattering the army. Thus chaos, plots, and treason spread all over it. Accordingly, al-Hasan was unable to wage holy war (jihad) against his enemies. In other words this was the army through which al-Hasan lost hope of winning victory in that war.
From here we understand that Al-Hasan's supporters pledged allegiance to him, and accompanied him to his camps as holy fighters (mujahidin). However, they broke their allegiance to al-Hasan, disobeyed him, and joined his enemies. Thus they were worse than those who had broken their allegiance to al-Husayn before he met his enemies.
In this manner al-Husayn paved the way to fight against his enemies when the events of treason before the battle helped him form the most wonderful army in history in loyalty and obedience though his army was few in number.
As for al-Hasan, he was unable to retain supporters even from his sincere Shi'ites. For he was not sure that he would gather them and direct their movements because of the chaos which his enemies spread.
Therefore, isn't there a great difference between their two conditions towards their supporters?
 

2. The Conditions their Enemies caused
The enemy of al-Hasan was Mu'awiya, and the enemy of al Husayn was Yazid b. Mu'awiya. History is full of differences between Mu'awiya and Yazid. For example, the son (i.e., Yazid) had plain dullness, while the father (i.e., Mu'awiya) had a deep viewpoint that the people regard as smartness.
The enmity of these two men (i.e., Mu'awiya and Yazid) towards al-Hasan and al-Husayn did not result from an accidental condition. Rather it was a past historical enmity between banu Hashim and banu Umayya.
The Umayyads did not match the Hashimites one day. Rather the Umayyads showed enmity towards the Hashimites, for the former feared that the latter would take their authority. This is the reason why the people and the historians mention the Umayyads face to face with the Hashimites. Now we have the right to ask: Isn't there a great difference between those who follow desires and those who follow ideals? Isn't there a clear difference between those who had corrupt lineages and those whom Allah purified completely as it is in the Qur'an? Isn't there an obvious difference between the corrupt people and those who adopted intellectual talents, good manners, pure race, and sciences that have played an important role in developing man in all cultural fields? Such were the Hashimites who brought light to the world. [1]
How different they are!
What al-Hasan b. 'Ali anticipated was likely. For if he had waged a hopeless war against his historical enemy Mu'awiya b. Abu Sufyan b. Harb, the war would have led to the greatest disaster against Islam. Also it would have destroyed all Shi'ites of the members of the House (Ahl al-Bayt), peace be on them. In this connection Mu'awiya had excellent abilities to carry out this plan to end that long historical enmity towards 'Ali, his sons, and their Shi'ites.
We have already mentioned this subject. Thus there is no need to mention it again.
However, such a possibility was enough for al-Husayn when the young man (i.e., Yazid) antagonized him. That is because Yazid was luxurious. He was unable to solve problems nor was he able to mobilize the trends nor was he able to make plans: Moreover, his ambition was to be a king with many treasuries, even though he faced al-Akhtal the poet whose words al-Bayhaqi has narrated:
"Your religion, indeed, is like the religion of the donkey
Rather you are more unbelieving (person) than Hurmuz."
This possibility was sufficient for al-Husayn when the sword of terrorism (i.e., Yazid) began to chase the Shi'ites everywhere, made them homeless and imprisoned those great figures who followed the doctrines of the members of the House (Ahl al-Bayt), and to whom these doctrines were entrusted to convey them to the generations after them.
Thus al-Husayn thought that it was better for him to go on carrying out his decision. He was sure of his plan, his objectives, and their future towards his enemies.
As for al-Hasan, he was not as sure as his brother al-Husayn. That is because al-Hasan suffered from the spiritual backgrounds of his army. Moreover, among his enemies were Mu'awiya and his fearful servants who made spiteful hostile plans.
Finally, al-Husayn made use of Mu'awiya's mistakes such as his attacks against the peaceful Muslim cities, his attitude towards the conditions of the Peace Treaty of al-Hasan, his killing al-Hasan with poison, his pledge of allegiance to his son Yazid, and so on. All these errors of Mu'awiya, in addition to the support of the Muslim public opinion urged al-Husayn to take steps against the Umayyads.
In the meantime al-Husayn made us of the errors of Yazid, Mu'awiya's successor, who was fond of monkeys and wine. All these things were appropriate factors for al-Husayn to carry out his plan.
Al-Husayn's conditions towards his enemies, and his conditions towards his supporters agreed with each other on supporting his movement, carrying out his task, and leading him to the glorious victory through which he succeeded with Allah and in history.
As for al-Hasan, as we have already mentioned, he was tired of the conditions which his companions caused. Thus these conditions prevented him from obtaining martyrdom. Also he suffered from the conditions which his enemies caused. So these conditions prevented him from waging war against them though he was aware that such a kind of war would destroy his doctrines.
For this reason al-Hasan thought that it was necessary for him to develop his way of jihad, and to start his battle through making peace with Mu'awiya.
The objectives which al-Hasan wanted to accomplish through his Peace Treaty with Mu'awiya forced Mu'awiya and his party to face aquick failure in history.
Indeed, after this study, it is difficult for us to distinguish which of the two brothers (i.e., al-Hasan and al-Husayn), peace be on them, had a greater effect in his jihad, more intense influence on his objectives, and a more careful opinion in defeating his enemies.
It is obvious that the Umayyads faced many hardships after the Peace Treaty. That was because of al-Hasan's plans and his directions. Indeed all these hardships took place due to this successful plan which al-Hasan's enemies supported, whether they knew that or not.

[1] In reply to Mu'awiya, the Commander of the faithful Ali(a.s) said: "Inspite of our old established honor and our well- known superiority over your people, we did not keep away mixing with you and married and got married (among you) like equals although you were not so. How could you be so when (the position is that) from us is the Prophet while from you is the liar, from us the Lion of Allah while from you is the Lion of the allies, from us is the two Lords of the youth of Heaven while from you are the children of the fire, from us is the mistress of the women of the worlds while from you is the bearer of firewood, and there are many distinctions between you and us."