Ashura
Imām Alī ibn Mūsā al-Rezā (A.S.) said:
"Muharram
is a month in which bloodshed was considered unlawful by the
pre-Islāmic pagan Arabs, but our blood was shed in this month. Our
sanctity was violated and our children & women-folk were made
captives. Our tents were set ablaze and whatever was found therein was
looted. And they did not even honor the relation, which we share with
the Prophet of Allāh (S). The day on which Imām Husayn (a.s.) was
martyred has injured our eyes and our tears are constantly flowing since
then. Our dear ones were dishonored on the plains of grief and trials
(Karbo bāla) making way for sorrows and sufferings until Qiyāmah. Thus,
sorrowful people should mourn over it (the martyrdom of Imām Husayn),
for weeping upon it nullifies the major sins."
[References: Nafasul Mahmum, Chapter 3, Section 2, Tradition 15]
Imām Alī ibn Mūsā al-Rezā (a.s.) said:
“Whoever
avoids attending to his worldly affairs on the tenth of Muharram, Allāh
will fulfill all the wishes and desires of this world as well as the
hereafter. Whoever considers this day to be a day of mourning, sorrow
and weeping for himself, Allāh the Glorified will make the day of
Qiyāmah to be a day of rejoicing for him and his eyes will be cooled in
Paradise on account of us. And whoever considers the tenth of Muharram
to be a day of prosperity and buys something for his house (considering
it a good omen), then Allāh will not give him affluence in that thing.
And on the day of Qiyāmah he will be made to arise along with Yazid,
Ubaydullāh bin Ziyād and Umar ibn Sa'ad (may Allāh's curse be on all of
them) and will be thrown into the lowest abyss of hell..”
[Reference: Nafasul Mahmum, Section 2, Hadith 16]
Children among the dead after Taliban targets Shias in Pakistan
Extracted from : http://www.albawaba.com/news/pakistan-bomb-taliban-452547
 |
| What is the Crime of Shia Children? Why they are killed? |
Seven Shias, including four children, were killed on Saturday after
the Taliban in Pakistan targeted their procession in the Khyber
Pakhtunkhwa province. According to local police, a remote-controlled
bomb detonated close to Dera Ismail Khan during the Shia march to
commemorate the death of the Prophet Muhammad's grandson, Imam Hussain.
The
attack, that left seven dead and thirty injured, was a blow to
Pakistani police who claimed to be heightening security across the
country after a suicide bomb on Thursday, also targeting Shias, killed
23 people in Rawalpindi.
Despite authorities suspending mobile
phone services in most major cities, yesterday's bombing still went
ahead. “The government can make whatever security arrangements it wants
but it cannot stop our attacks,” Taliban spokesperson, Ehsanullah Ehsan,
told AFP today.
Sectarian attacks in Sunni-dominated Pakistan are
not uncommon and although Sunnis also revere Imam Hussein, some
hardliners believe that publicly mourning him should be outlawed.
Local police chief, Khalid Suhail, told reporters that the dead children
were aged between six and 11 years. “They were young boys,” he said.
Did Imam Hussain(A.S.) on the 10th of Muharam ask to go to Yazeed to pledge of allegiance?
By Sheikh Wesam Albaldawi
Imam Hussain's AS meeting with Omar bin Sa'ad repeatedly before the battle
Imam Hussain AS, his Family, children, and companions in Karbala were under penalty of the siege for six days started from 3rd of Muharam when Omar bin Sa'ad (Allah curse him) reached him and continued until the 10th when the battle of right took place against the wrong.
During this 6 days Imam Hussain AS met Omar bin Sa'ad repeatedly. He AS tried to dissuade him from fighting him, supporting and obeying Obaid-Allah bin Marjanah (May Allah curse him). Ibn Alatheir said: Alhussain and Omar bin Sa'ad have met 3 or 4 times. (1)
Hani bin Thabeit Alhathrami who witnessed killing Imam Hussain AS said: Imam Hussain AS sent Amro bin Qartah Alansari to Omar bin Sa'ad saying, “Come to meet me tonight between the two armies.” Omar came with twenty horsemen, while Imam too went accompanied with the same amount of men. When they reached face to face, Imam told his companions to move far away and Omar too ordered his companions to do so. Both the groups moved away and they started talking to one another until one part of the night passed away. Then they returned back to their armies and no one knew as to what was discussed between them.(2)
In Albihar narration by Alamah Almajlesi (may Allah bless his soul) Imam Hussain was not alone with Omar bin Sa'ad may Allah curse him when he told the meeting details:
Imam Hussain (peace be upon him) sent a messenger to Omar Bin Sa'ad saying:
"I want to have a talk with you, meet me tonight in the land between my camp and yours!"
Omar Bin Sa'ad went out with twenty of his knights. Yet, Imam Hussain (peace be upon him) came also surrounded with the same number of knights. When they met, Imam Hussain (peace be upon him) ordered his companions to stay away and they obeyed him. Only his brother, Al-Abas (peace be upon him) and his son Ali Alakbar (peace be upon him) stayed with him. Then Omar ordered his men to stay away, while keeping with him his son Hafs and his servant. (3)
Historians differ about the topics that were taking place between them
The differences occurred among historians about the topics which addressed by the parties at the meeting. Sunnis all of them agreed on that Imam Hussain AS requested three things from Omar Bin Sa'ad, they are as Altubari said: People talked between them, misgiving with out being sure that Imam Hussain said to Omar Bin Sa'ad: “Accompany me in revolting against Yazeid and leave his ranks.” Omar replied, “My house shall be destroyed (if I do so).” Imam said, “I shall build it (back) for you.” He said, “My properties shall be confiscated”, and Imam said," I shall give you better than that from my property in Heijaz.” But Omar was not pleased by it. Altubari then confirmed that people started to talk about it with out being sure. (4)
Ibn Katheer added more details on that saying (some of them said: But even he asked weather they go together to Yazeed, or he let him get back to Heijaz, or let him go to fight Turks in some Islamic border line.) (5)
Ibn Atheer also narrated what people said in a different way when he said: a few said that he even said to him chose to me one of three. To get back t where I came from, or I put my hands on Yazeed hand and discuss the matters between me and him, or take me to any Islamic border line you like and live there as one of them (foreigners). (6)
In the other hand Albari asserted the issuance of this demands from Imam Hussain AS where he did narrate it in the form of ' People said' or ' people talked' etc as other did. But he narrated it in the following way: Omar bin Sa'ad Came to him and said: O Abu Abdullah! Where are you heading to? He AS replied: I am heading towards people who cheated me with their letters and nothing could stop the destiny (Fate). And I am asking you for one of three: to let me get back where I came from, to leave me on my own way to the foreigners to fight them until death, or to go to Yazeed and put my hand on his hand. (7)
Their stories are almost unanimous in that Imam Hussain AS requested for 3 demands which are:
1. To get back to Almadina.
2. To go or to take him to an Islamic border line so he could fight the infidels to death or something like that.
3. To let him go to Yazeed and put his hands on his hands and pledge allegiance to Yazeed or agrees with him on something.
The most important question here is: does it make sense when Imam Hussain AS asking Omar bin Sa'ad (May Allah curse him) to go together to Yazeed to be under his control and mercy? Or, to take him to one of the Islamic border line to fight Turks? Or to let him live as one of them (the Turks) and live as one of them.
Is it possible to the Imam AS to beg them to let him return back? Because he PBUH discovered when he was besieged that people of Iraq deceived and bulled his leg until he started to recite du'a (prayer) saying: O our Allah! The people of Iraq bulled my leg and cheated me and they did to my brother what they did) (8)-(9)?
Or these statements founded by studied plane to destroy the revolution of Imam Hussain AS infront of the media? We will spot light on these matters next...
Imam Hussain's AS meeting with Omar bin Sa'ad repeatedly before the battle
Imam Hussain AS, his Family, children, and companions in Karbala were under penalty of the siege for six days started from 3rd of Muharam when Omar bin Sa'ad (Allah curse him) reached him and continued until the 10th when the battle of right took place against the wrong.
During this 6 days Imam Hussain AS met Omar bin Sa'ad repeatedly. He AS tried to dissuade him from fighting him, supporting and obeying Obaid-Allah bin Marjanah (May Allah curse him). Ibn Alatheir said: Alhussain and Omar bin Sa'ad have met 3 or 4 times. (1)
Hani bin Thabeit Alhathrami who witnessed killing Imam Hussain AS said: Imam Hussain AS sent Amro bin Qartah Alansari to Omar bin Sa'ad saying, “Come to meet me tonight between the two armies.” Omar came with twenty horsemen, while Imam too went accompanied with the same amount of men. When they reached face to face, Imam told his companions to move far away and Omar too ordered his companions to do so. Both the groups moved away and they started talking to one another until one part of the night passed away. Then they returned back to their armies and no one knew as to what was discussed between them.(2)
In Albihar narration by Alamah Almajlesi (may Allah bless his soul) Imam Hussain was not alone with Omar bin Sa'ad may Allah curse him when he told the meeting details:
Imam Hussain (peace be upon him) sent a messenger to Omar Bin Sa'ad saying:
"I want to have a talk with you, meet me tonight in the land between my camp and yours!"
Omar Bin Sa'ad went out with twenty of his knights. Yet, Imam Hussain (peace be upon him) came also surrounded with the same number of knights. When they met, Imam Hussain (peace be upon him) ordered his companions to stay away and they obeyed him. Only his brother, Al-Abas (peace be upon him) and his son Ali Alakbar (peace be upon him) stayed with him. Then Omar ordered his men to stay away, while keeping with him his son Hafs and his servant. (3)
Historians differ about the topics that were taking place between them
The differences occurred among historians about the topics which addressed by the parties at the meeting. Sunnis all of them agreed on that Imam Hussain AS requested three things from Omar Bin Sa'ad, they are as Altubari said: People talked between them, misgiving with out being sure that Imam Hussain said to Omar Bin Sa'ad: “Accompany me in revolting against Yazeid and leave his ranks.” Omar replied, “My house shall be destroyed (if I do so).” Imam said, “I shall build it (back) for you.” He said, “My properties shall be confiscated”, and Imam said," I shall give you better than that from my property in Heijaz.” But Omar was not pleased by it. Altubari then confirmed that people started to talk about it with out being sure. (4)
Ibn Katheer added more details on that saying (some of them said: But even he asked weather they go together to Yazeed, or he let him get back to Heijaz, or let him go to fight Turks in some Islamic border line.) (5)
Ibn Atheer also narrated what people said in a different way when he said: a few said that he even said to him chose to me one of three. To get back t where I came from, or I put my hands on Yazeed hand and discuss the matters between me and him, or take me to any Islamic border line you like and live there as one of them (foreigners). (6)
In the other hand Albari asserted the issuance of this demands from Imam Hussain AS where he did narrate it in the form of ' People said' or ' people talked' etc as other did. But he narrated it in the following way: Omar bin Sa'ad Came to him and said: O Abu Abdullah! Where are you heading to? He AS replied: I am heading towards people who cheated me with their letters and nothing could stop the destiny (Fate). And I am asking you for one of three: to let me get back where I came from, to leave me on my own way to the foreigners to fight them until death, or to go to Yazeed and put my hand on his hand. (7)
Their stories are almost unanimous in that Imam Hussain AS requested for 3 demands which are:
1. To get back to Almadina.
2. To go or to take him to an Islamic border line so he could fight the infidels to death or something like that.
3. To let him go to Yazeed and put his hands on his hands and pledge allegiance to Yazeed or agrees with him on something.
The most important question here is: does it make sense when Imam Hussain AS asking Omar bin Sa'ad (May Allah curse him) to go together to Yazeed to be under his control and mercy? Or, to take him to one of the Islamic border line to fight Turks? Or to let him live as one of them (the Turks) and live as one of them.
Is it possible to the Imam AS to beg them to let him return back? Because he PBUH discovered when he was besieged that people of Iraq deceived and bulled his leg until he started to recite du'a (prayer) saying: O our Allah! The people of Iraq bulled my leg and cheated me and they did to my brother what they did) (8)-(9)?
Or these statements founded by studied plane to destroy the revolution of Imam Hussain AS infront of the media? We will spot light on these matters next...
10 Lessons From The Tragedy of Karbala by Sara Zaini
1. Hussain (as) stopped in the middle of the battlefield to perform his obligatory prayers with arrows shooting at him…
the least we can do is perform our daily prayers on time
2. Hussain (as) sacrificed his family including his six month old for the sake of Allah…
the least we can do is sacrifice our worldly desires for the sake of Allah
3. Lady Zainab (as) prayed Salatul Layl (the night prayers) in the
state of sitting down on the night of Ashura after the tragic loss of
her entire family…
the least we can do is pray Salatul layl in our peaceful nights
4. Abbas (as) was sitting at the river side after not drinking water
for three days but wouldn’t drink because he couldn’t bare to quench his
thirst while his brother Hussain was still thirsty…
the least we can do is love for our brothers like we’d love for ourselves
5. Young children begged to fight for the cause of the religion of Islam…
the least we can do is know that we are never too young to practice Islam
6. Ali (as), son of Hussain was too sick to stand and was dragged
around in chains for days from Karbala to Damascus and still found the
power to give his amazing speech to Yazid and his people…
the least we can do is stand up for what we believe and not pity ourselves in the face of oppression
7. Lady Zainab watched everyone she knew killed or abused and when
asked by Yazid “what did u think of what God has done to you?” She
replied “I didn’t see anything but beauty”…
the least we can do is learn from the patience of Zainab and dedicate the entirety of our actions solely to Allah (swt)
8. Umul Baneen (as) lost all 4 of her sons in the tragedy of Karbalaa
and when being told she only cared to know for the life of Hussain…
the least we can do is sacrifice all that we are attached to please the Imam of our time
9. Alhur who led the trap of Hussain then realised he was wrong in
doing so and seeked the forgiveness of the Imam and was forgiven
immediately…
the least we can do is know that its never too late to repent with Allah the most merciful
10. Hussain (as) forgave Alhur immediately without holding a grudge
or blaming him for putting himself and his family in this situation…
the least we can do is learn how to be more forgiving when someone apologises for wronging us
40 Hadiths on Azadari of Imam Hussain (a.s.)
Hadith No.1
The Heat of Husaini Love
The Holy Prophet (S.A.W.) said:
Surely, there exists in the hearts of the Mu' mineen, with respect to the martyrdom of Husain (A.S.), a heat that never subsides.
The Heat of Husaini Love
The Holy Prophet (S.A.W.) said:
Surely, there exists in the hearts of the Mu' mineen, with respect to the martyrdom of Husain (A.S.), a heat that never subsides.
Mustadrak al-Wasail, vol. 10,pg. 318
Hadith No.2
A'ashura- A Day of Grief
Imam Reza (A.S.) said:
The one for whom the day of A'shura is a day of tragedy, grief and weeping, Allah The Mighty, The Glorious, shall make the Day of Judgment, a day of joy and happiness for him.
A'ashura- A Day of Grief
Imam Reza (A.S.) said:
The one for whom the day of A'shura is a day of tragedy, grief and weeping, Allah The Mighty, The Glorious, shall make the Day of Judgment, a day of joy and happiness for him.
Bihar al-Anwar, vol,: 44,pg: 284
Hadith No.3
Muharram - The Month of Mourning
Imam Reza (A.S.) said:
With the advent of the month of Muharram, my father Imam Kazim (A.S.) would never be seen laughing; gloom and sadness would overcome him for (the first) ten days of the month; and when the tenth day of the month would dawn, it would be a day of tragedy, grief and weeping for him.
Muharram - The Month of Mourning
Imam Reza (A.S.) said:
With the advent of the month of Muharram, my father Imam Kazim (A.S.) would never be seen laughing; gloom and sadness would overcome him for (the first) ten days of the month; and when the tenth day of the month would dawn, it would be a day of tragedy, grief and weeping for him.
Amaali Saduq, pg,:111
Hadith No.4
Laughing Eyes
The Holy Prophet (S.A.W.) said:
O' Fatimah! Every eye shall be weeping on the Day of Judgment except the eye which has shed tears over the tragedy of Husain (A.S.) for surely, that eye shall be laughing and shall be given the glad tidings of the bounties and comforts of Paradise.
Laughing Eyes
The Holy Prophet (S.A.W.) said:
O' Fatimah! Every eye shall be weeping on the Day of Judgment except the eye which has shed tears over the tragedy of Husain (A.S.) for surely, that eye shall be laughing and shall be given the glad tidings of the bounties and comforts of Paradise.
Bihar al-Anwar, vol,: 44;pg,:293.
Hadith No. 5
Reward of the Martyred Companions
Imam Reza (A.S.) said (to one of his companions):
If you desire that for you be the reward equivalent to that of those martyred along with Husain (A.S.), then whenever you remember him say: 'Oh! Would that I had been with them! A great achievement would I have achieved'.
Reward of the Martyred Companions
Imam Reza (A.S.) said (to one of his companions):
If you desire that for you be the reward equivalent to that of those martyred along with Husain (A.S.), then whenever you remember him say: 'Oh! Would that I had been with them! A great achievement would I have achieved'.
Wasaail al-Shia'h, vol.14, pg. 502
Qatilan-e-imam hussain (as) ka mazhab-Urdu Scan Pages from Sunni books
QATILAN-E-IMAM HUSSAIN
[ALEHI-S-SALAM]
[ALEHI-S-SALAM]
12 Facts about the Fabricated Fast of Ashura
Wilayat.Net
Bani Umayyah (Umayad) forced people to celebrate the day of Ashura (10th of Muharram) as a blessed day, and encouraged people to buy and store their annual food on that day and to fast that day as Sunnah, by fabricating traditions in this regard which were solely designed to overshadow and to cover up the great catastrophe of the slaughtering the household of Prophet
(PBUH&HF).
To make people believe that Ashura is a blessed day, day fabricated that it was in that day when Allah saved Bani Israel from Pharaoh. this is while Moses (AS) and his companions were saved and passed the Nile river in the month of Rabiul-Awwal.
They also invented that the repentance of Adam was accepted on that day, while it was accepted in the month of Zil-Hajjah. They say that it was the day that Jonah (Yunos) was saved from the body of fish and the ark of Noah was settled on earth while it was on the 18th of Zil-Hajjah. All those traditions were fabricated By Bani Umayyah to cover their crimes.
But scientific research caught their different lies. Shukar al-Hamdolillah.
Let us first read this fabricated tradition:
First Version:
Second Version:
POST MORTEM OF THIS FABRICATED TRADITION
Bani Umayyah (Umayad) forced people to celebrate the day of Ashura (10th of Muharram) as a blessed day, and encouraged people to buy and store their annual food on that day and to fast that day as Sunnah, by fabricating traditions in this regard which were solely designed to overshadow and to cover up the great catastrophe of the slaughtering the household of Prophet
(PBUH&HF).
To make people believe that Ashura is a blessed day, day fabricated that it was in that day when Allah saved Bani Israel from Pharaoh. this is while Moses (AS) and his companions were saved and passed the Nile river in the month of Rabiul-Awwal.
They also invented that the repentance of Adam was accepted on that day, while it was accepted in the month of Zil-Hajjah. They say that it was the day that Jonah (Yunos) was saved from the body of fish and the ark of Noah was settled on earth while it was on the 18th of Zil-Hajjah. All those traditions were fabricated By Bani Umayyah to cover their crimes.
But scientific research caught their different lies. Shukar al-Hamdolillah.
Let us first read this fabricated tradition:
First Version:
Sahih Bukhari, Book 60, Volume 6, Hadith 202:
Narrated Ibn Abbas: When the Prophet arrived at Medina, the Jews were observing the fast on 'Ashura' (10th of Muharram) and they said, "This is the day when Moses became victorious over Pharaoh," On that, the Prophet said to his companions, "You (Muslims) have more right to celebrate Moses' victory than they have, so observe the fast on this day."
Second Version:
Bukhari, Book 60, Volume 6, Hadith 31:
Narrated Aisha: During the Pre-lslamic Period of ignorance the Quraish used to observe fasting on the day of 'Ashura', and the Prophet himself used to observe fasting on it (ashura) too. But when he came to Medina, he fasted on that day and ordered the Muslims to fast on it. When (the order of compulsory fasting in ) Ramadan was revealed, fasting in Ramadan became an obligation, and fasting on 'Ashura' was given up, and whoever wished to fast (on it) did so, and whoever did not wish to fast on it, did not fast.
POST MORTEM OF THIS FABRICATED TRADITION
- It is very difficult to tell a perfect lie. There are always “Contradictions” when you tell a lie. Same happened in this case where one paid fool of Bani Umayyah fabricated that Prophet (saw) started it due to Bani Israel, while other fool linked it to the Period of ignorance.
- We all know why we celebrate Eid-ul-Adha
(day of sacrifice of Hadhrat Ismael), why we celebrate Ramadhan (Quran
tells (Verse 2:185) that the month of Ramazan is that in which the Quran
was revealed).
But why then ‘Aisha was so much ignorant about the incident of Bani Israel & Moses?
The tradition claims that Prophet & Sahaba were constantly observing the fast of ‘Ashura during full 10 years of Prophet’s life in Madina, so there is absolutely no logical reason as to why ‘Aisha was ignorant of this. - Moreover, why was Prophet following the Custom of days of Ignorance?
- There was NO Islamic Calendar during Prophet (saw) era. But there was Arabic Calendar. It was the Era of Umar Ibn Khattab, where proposal came about Islamic Calendar. Ali Ibn Abi Talib recommended to start Islamic Calendar with the 1st of Muharram of the year when Prophet (saw) migrated to Madina.
- But on 1st of Muharram of Islamic Calendar, Prophet Muhammad (saw) was still in Mecca. All agree that Prophet (saw) migrated to Madina long after it in the month of Rabi-ul-Awwal. (After Muharram comes the month of “Saffar” and then the month of “Rabi-ul-Awwal”).
Cursing the enemies of Imam Hussain(A.S)
Cursing the enemies of Ahlulbayt (as) is the Sunnah of Ibn Tamiyah too
One of the basic tools of Nasibi propaganda agasint the Shias have
always included that Shias pratcie Tabbarra against the enemies of
Ahlulbayt (as) which shows how hateful they are! To such segment of
Nawasib, we would like to cite the comments of their Imam Ibn Tamiyah
who likewise did Tabarrah upon the enemies of Ahlulbayt (as) in the
following manner:
وأما من قتل الحسين أو أعان على ذلك أو رضي به فلعنة الله عليه والملائكة والناس أجمعين, لا يقبل الله منه صرفا ولا عدلا
“Whoever killed Hussain, or contributed or was pleased with
it, may Allah’s, Angel’s and people’s curse be upon him, may Allah don’t
accept his worship and acts.”
Majmoa al-Fatawa, Volume 4 page 487
Majmoa al-Fatawa, Volume 4 page 487
Refuting common Nasibi objections to Azadari
First Objection – Martyrdom should be celebrated not mourned
Why do the Shi’a deem the martyrdom of Imam Husayn (as) a tragedy, when it should be a happy occasion?
The slain leader of the Nasibi organization Sipah Sahaba, Azam Tariq
in his famed ‘Khutbah Jail’ sets out a detailed attack on the Shi’a
commemorating Imam Husayn (as)’s Shahadath by asserting that Muslims
deem martyrdom to be a happy honour whilst Shi’a deem it a tragedy.
Below, we will set out a vast array of responses.
Reply One – It is natural to mourn suffering
Whilst there is no doubt that Imam Husayn (as) should be praised for
his exceptional bravery, patience and character at Karbala, the
hardships he faced and sacrifices that he presented in the way of Allah
(swt), is something worth crying and It is natural that commiserate with
someone for his suffering and praise him for his success. Our Azadari
fulfils both the requirements. It gives credit and appreciation for the
success of the mission of Karbala and on the other hand we mourn the
adversities and hardships faced by the progeny of the Holy Prophet (s)
and their faithful companions.
All schools of thoughts unanimously agree that if a person faces
hardships, persecution or death whilst carrying out a noble deed, his
service should not be forgotten. The martyrdom of Imam Husayn (as) does
not mean that the Shi’a should be happy rather than sad in Muharam.
Reply Two – It is natural to express grief at the plight of fallen heroes
During the Indo / Pak wars of 1965 and 1971 the entire Pakistani
nation offered their respects to those killed. At the same time
televised pictures of these ceremonies depicted images of relatives
crying at the loss of their loved ones. This doesn’t mean that they were
unhappy at their bravery and success. The media showered praise on
their bravery but also expressed grief at the huge sacrifice / loss of
life that was undertaken in attaining this objective.
Reply Three – The Sahaba mourned when Umar was martyred
The Ahl’ul Sunnah believe that Umar was martyred, did the Sahaba
rejoice at this happy occasion? Let us see the vivid picture painted by
Ibn Abbas (ra) as recorded in Tareekh e Baghdad, volume 12, page 357:
“When Umar was assassinated, the people were so grieved that
they left eating.” Abbas [Ibn Abdul Mutalib] said ‘The deaths of the
Holy Prophet(s) and Abu Bakr were also great losses but we didn’t leave
eating, so even now we should eat’ and after that he himself started
eating and so did the other people.”
Such was the tragedy that befell the Sahaba that the people abandoned
eating, and it took the efforts of Ibn Abbas to console them and get
them back into the eating mode again.
Along the same lines Wahaby scholar Waheed uz Zaman Haiderabadi stated:
“After the death of Umar, Uways Qarni mourned by saying Oh! Umar Oh! Umar Oh! Umar”
Hadiya tul Mahdi, volume 1, page 23, Published in Delhi
Hadiya tul Mahdi, volume 1, page 23, Published in Delhi
If crying and mourning for a martyr is wrong then why did the Sahaba (including) Uways Qarani (ra) mourn for Umar?
- Did they think that he had failed to succeed in his Islamic duty?
- Did they think that he wasn’t a martyr?
- Was their perception wrong?
Reply Four – Lady Hajra mourned when she heard of her son’s pending death
The misuse of Shi’a texts to ‘prove’ that Azadari for Imam Hussain (as) is Haraam
Tradition One
The darling of the Nasibi movement Qadhi Mazhar Husayn in his book
‘Ham Matam kyo nahee kartay’ [Why do not we perform mourning] said:
Imam Ja’far Sadiq (as) has said that patience and hardships,
both comes to the believer, hence on the appearance of hardships, he
exhibit patience and adversities impatience comes to kafir hence on the
appearance of adversities, he exhibits signs of Jaza’
Al-Kafi, Volume 3 page 223
Al-Kafi, Volume 3 page 223
Reply
The Nasibi does not know the true meaning of ‘patience’ – its is
Nasibi perception that those who stay quite during grief and hardships
and refraining from wailing and crying are considered patient. The
reality is that wailing and crying does not negate the concept of
patience while complaining and holding Allah (swt) responsible for the
adversities during hardships constitutes impatience, i.e. commenting on
an act due to a lack of knowledge is impatience.
The story of Musa (as) and Khider (as) mentioned in Qur’an serves as a
proof for our notion. As Musa (as) asked Khider (as) that He wanted to
go with him and wanted to learn the things which Khider (as) had learnt
from Ilm-e-Ladunni. Khider (as) told Musa (as) that He didn’t possess
patience and how would he endure a matter that he lacked knowledge of.
Prophet Musa (as) told him that “Inshallah”, he will find Khider (as)
enduring and would not oppose anything Khider (as) did. Despite this,
when Khider (as) made an hole in the boat and Khider (as) said that
hadn’t, Khider (as) said he failed to maintain patience. The same reply
was given to Musa (as) by Khider (as) when he (as) commented on the
killing of servant by Khider (as). The verse proves that lack of ‘Sabr’
involves commenting on mater that you lack knowledge of.
In the eyes of Ulema, the definition of patience is that the ‘self’
shall not indulge in an unsound act. True patience is that exhibited in
war, and refers to not fleeing the battlefield.
The terms ‘Sabr’ [patience] means not to complain about Allah (swt)
before any other than God. We have the example of Prophet Yaqub (as) who
maintained this high level of patience even after his lamentation. as
he complained about his adversities to Allah (swt) as we have already
mentioned.
Unless someone issues a complaint at adversities to persons other
than Allah (swt), merely weeping and chest beating does not fall under
the category of impatience.
The tradition makes no reference to the prohibition of mourning etc
rather the condition of two classes are being discussed that a believer
is he who stands firm on his iman and his endurance is unshakable whilst
a Kâfir complains and holds Allah responsible for his calamity and
suffering and hence shows impatience.
During the pre Islamic era, it was the tradition of these people to
wail and cry at adversities blaming all on Taqdir, they would recite
poetry wherein they commented on the wisdom of Allah and how they
exhibited impatience. The same thing has been mentioned in this
tradition. To advance a weak Hadeeth and twist in effort to prove that
mourning for Imam Husayn (as) is Haraam is fitting of these Nawasib.
Tradition Two – The Definition of Jaza
Jabir said: ‘I asked Abu Jaffar (as) about the grief (Jaza).
He replied: ‘The climax of grief is to scream and woe, beating the
cheek, face, chest and pulling the hair. Whoever made a mourning
assembly verily he abandoned patience and followed the other way but
whoever was patient and mentioned Allah and praised him, verily he is
pleased by Allah’s will, therefore he will be rewarded by Allah. But
whoever doesnt do this, he will be judged and he is condemned and Allah
will not reward him’
Furu al-Kafi, Volume 1 page 121
Bihar al-Anwar, Volume 79 page 89
Furu al-Kafi, Volume 1 page 121
Bihar al-Anwar, Volume 79 page 89
Reply One – The tradition has been graded as weak
Allamah Majisi in his book Mirat al-Uqool, Volume 14 page 181 has declared it a weak tradition.
Reply Two
Even for the sake of discussion we suppose the tradition was
authentic, than the only meaning which we get from this is to mourn
while going out of the mentioned limits is impatience and illegitimate.
In pre Islamic age people during the adversities and when confronted by
clamities, used to wail and cry and create poetries based on
inappropriate words for Allah (swt) and the condemnation we just read in
the tradition is for the very absurd customs. But in the Azadari of
Imam Husayn (as) maintains the high prestige of Allah (swt), we don’t
commit any blasphemy against Allah (swt) and our lamentation would not
be defined by our Imam (as) as Jaza. When it comes to Imam Husayn (as)
such mourning is valid and legitimate! The Shi’a do not conduct Azadari
for ordinary people, we reserve it for Imam Husayn (as), these acts are
in accordance with dictates of the Qur’an and Sunnah.
Tradition Three
Imam Husain (A.S) in Karbala
The 2nd of Muharram - Arrival of Imam Hussain(a.s.) and his family and friends in Karbala .
It was the 8th of
ZilHijjah when Imam Hussain(a.s.) converted his Hajj plan into Umra and left
Makkah just two days before the Hajj. He is the first haji to do so in the
history of Islam. He took along most members of his immediate family and some
steadfast friends and set off for Iraq
in order to avoid bloodshed in the Holy city of Makkah .
On his way, he was
confronted by one of the Lieutenants of Yazeed named Hur along with his army.
Hur asked Imam(a.s.) to abandon his plan to go to Kufa and that he should
accept the Caliphate of Yazeed or could opt to go to some other place which is
outside the Caliphate of Yazeed. Imam(a.s.) told him not to demand the acceptance
of Caliphate of Yazeed since it was not possible and because Yazeed was a
usurper and wanted to destroy the face of Islam.
Imam Hussain(a.s.)
started traveling again along with his family members and companions. Hur and
his soldiers accompanied them in order to make sure that they do not head
towards and arrive in Kufa. On the 2nd of Muharram, this group arrived at a
place where Imam(a.s.) picked up some sand and smelt it and after smelling
inquired from the local inhabitants as to what was the name of this place. Some
people said it was called NAINAWA, some said it was called GHAZARIYA and then a
group of old men mentioned that it was also called KARBALA .
On hearing this,
Imam(a.s.) ordered his men to stop and camp there and then said “This is the
place about which I was mentioned by my grandfather and my father. We will stay
here and our blood will be spilt here and our women and children will be made
captive here.” He then pointed out to
various places and indicated that “My son Ali Akbar will be killed here, my
nephew Qasim will be killed over there and my brother Abbas will be killed here
close by the river and at the end, I will be slaughtered here”. The womenfolk
and children of Imam(a.s.) were also listening to this sermon and finally when
Imam(a.s.) said “... and my son Ali Asghar will be killed by a spear over
here....” his daughter Sakina(a.s.) said “O my father, will the tyrants enter
our camps” Imam(a.s.) replied “not until I am alive, I will carry Ali Asghar
myslef into the battle field”.
The 3rd of Muharram
- Start of gathering of the army of Yazid(laeen) in Karbala.
From the 3rd of
Muharram troops of Umar ibn-e-Saad(la) started gathering in Karbala to fight Imam
Hussain(a.s.) and his handful companions on the direct orders and direction of
Yazeed ibn-e-Muawiya(laeen). The troops came in large numbers and started settling
around the river Euphrates (Nehr-e-Furat). Ibn-e-Ziyad continued sending troops
from Kufa and some troops were also sent directly by Yazid(laeen) from Syria.
According to historical counts the total Yazid army was between 30,000 and
120,000 men. This strong army against a handful (between 72 and 200) people –
including men and women – shows the level of fear that Yazeed(laeen) and ibn-e-Ziyad(la)
had from Imam Hussain(a.s.).
From the 3rd until
the 7th of Muharram troops kept on arriving and the children of Imam
Hussain(a.s.) camp were frightened by the thunderous noise of the horses and
soldiers. The womenfolk and children kept on asking on every arrival if they
came as the helpers of Imam Hussain(a.s.) and always the answer was a
heartbreaking NO. This continuously added to the fright of children and
womenfolk. Finally on the day of Ashura (10th Muharram), there arrived some
help for Imam Hussain(a.s.) as well - a group of 3 people – Hur, his son and
his slave – and then an old and trusted friend of Imam Hussain(a.s.) named
Habib ibn-e-Mazahir(a.s.). Although too little, but their arrival was so
heartening for the women and children of the camp that they sent personal
greetings and salutations to them and thanked them for coming to the help of
Imam and his family.
Historiography of the battle of Karbala
Extracted from : http://en.wikipedia.org/wiki/Battle_of_Karbala
Primary sources
The first historian to systematically collect the reports of eyewitnesses of this event was Abi Mikhnaf (died in 157 AH/774 CE) in a work titled "Kitab Maqtal Al-Husayn".[70]
Abi Mikhnaf's original seems to have been lost and that which has
reached today has been transmitted through his student Hisham Al-Kalbi
(died in 204 AH.) There are four manuscripts of the Maqtal, located at
Gotha (No. 1836), Berlin (Sprenger, Nos. 159–160), Leiden (No. 792), and
St. Petersburg (Am No. 78) libraries.[71]
Rasul Jafarian has counted five primary sources that are now
available. Among the original works on maqātil (pl. of maqtal or place
of death / martyrdom and hence used for books narrating the incident of
Karbalà) the ones that could be relied upon for reviewing the Karbala
happenings are five in number. All these five maqtals belong to the
period between the 2nd century AH (8th CE) and the early 4th century AH
(10th CE). These five sources are the Maqtal al-Husayn of Abu Mikhnaf,
the Maqtal al-Husayn of Ibn Sa'd -Sunni Historian-, the Maqtal al-Husayn of Baladhuri -Sunni Historian-, the Maqtal al-Husayn of Dinawari, and the Maqtal al-Husayn of Ibn A'tham.[72]
However, some other historians have recognized some of these as secondary sources. For example Veccia Vaglieri has found that Baladhuri (died 279AH/892-893CE) like Tabari has used Abi Mikhnaf but has not mentioned his name.[73] On the basis of the article of "Abi Mikhnaf" in "Great Islamic Encyclopedia" Ibn A'tham has mentioned Abi Mikhnaf in "Al-Futuh" thus he should be recognized as secondary source.[74]
Secondary sources
Then latter Muslim historians have written their histories on the basis of the former ones especially Maqtal Al-Husayn of Abi Mikhnaf. However they have added some narrations through their own sources which were not reported by former historians.
Tabari narrated this story on the basis of Abi Mikhnaf's report through Hisham Al-Kalbi in his history, History of the Prophets and Kings.[75] Also there is fabricated version of Abi Mekhnaf's book in Iran and Iraq.[70] Then other Sunni Muslim historians including Balazari and Ibn Kathir narrated the events of Karbala from Abi Mikhnaf. Also among Shi'a Shaykh al-Mufid used it in Irshad.[76]
However, followers of Ali – later to be known as Shia Muslims –
attached a much greater importance to the battle and have compiled many
accounts known as Maqtal Al-Husayn.
Shia writings
Salwa Al-Amd has classified Shia writings in three groups:[77]
- The legendary character of this category associates the chronological history of Husain ibn Ali with notions relating to the origin of life and the Universe, that have preoccupied the human mind since the beginning of creation, and in which Al-Husayn is eternally present. This category of writing holds that a person's stance toward Husain ibn Ali and Ahl al- Bayt is a criterion for reward and punishment in the afterlife. It also transforms the historical boundaries of Husain ibn Ali's birth in 4 Hr. and his martyrdom in 61 Hr. to an eternal presence embracing the boundaries of history and legend.
- This category comprises the literary works common in rituals and lamentations (poetic and prose) and is characterized by its melodramatic style, which aims to arouse pity and passion for Ahl al- Bayt's misfortunes, and charge feelings during tempestuous political circumstances on the memory of Ashura.
- This category is the nearest to Sunni writings because it fully cherishes the historical personality of Husain ibn Ali and regards the Karbala incident as a revolt against oppression; dismissing the legendary treatment, while using the language of revolt against tyranny and despotic sovereignty. A model writer of this category is Mohamed Mahdi Shams Al-Din.
Battle of Karbala
Extracted from : http://en.wikipedia.org/wiki/Battle_of_Karbala
The Battle of Karbala took place on Muharram 10, in the year 61 of the Islamic calendar[2] (October 10, 680)[7][8] in Karbala, in present day Iraq. The battle was between a small group of supporters and relatives of Muhammad's grandson Husain ibn Ali, and a much larger military detachment from the forces of Yazid I, the Umayyad caliph,
whom Husain had refused to recognise as caliph. Husain and all his
supporters were killed, including Husain's six months old infant son,
and the women and children taken as prisoners. The dead are regarded as martyrs by Muslims, and the battle has a central place in Shi'ah history and tradition, and has frequently been recounted in Shi'ah Islamic literature.
The Battle of Karbala is commemorated during an annual 10-day period
held every Muharram by the Shi'ah as well as many Sunnis, culminating on
its tenth day, Ashura.[9]
Muawiya I died on Rajab 22, 60 AH (680 CE). In violation of Islamic tradition and his own written agreement with Hasan ibn Ali,[citation needed] Muawiya I appointed his son Yazid as his successor, converting the Caliphate into a dynasty. Few notables of the Islamic community were crucial to lending some legitimacy to this conversion of Caliphate into a dynasty,[15][16] even people like Said ibn Uthman[15] and Al Ahnaf ibn Qays[17] denounced his Caliphate.[18]
Husain ibn Ali was the most significant threat to this dynastic rule,
since he was the only living grandson of the prophet Muhammad. Yazid
instructed his Governor Walid in Medina
to force Husain ibn Ali to pledge allegiance to Yazid. Husain refused
it and uttered his famous words that "Anyone akin to me will never
accept anyone akin to Yazid as a ruler." Husain departed Medina
on Rajab 28, 60 AH (680 CE), two days after Walid's attempt to force
him to submit to Yazid I's rule. He stayed in Mecca from the beginnings
of the Sha'ban and all of Ramadan, Shawwal, as well as Dhu al-Qi'dah.
It is mainly during his stay in Mecca that he received many letters from Kufa assuring him their support and asking him to come over there and guide them. He answered their calls and sent Muslim ibn Aqeel, his cousin, to Kufa as his representative in an attempt to consider the exact situation and public opinion.
Husain's representative to Kufa, Muslim ibn Aqeel was welcomed by the
people of Kufa, and most of them swore allegiance to him. After this
initial observation, Muslim ibn Aqeel wrote to Husain Ibn Ali that the
situation in Kufa was favorable. However, after the arrival of the new
Governor of Kufa, Ubayd-Allah ibn Ziyad, the scenario changed. Muslim ibn Aqeel and his host, Hani ibn Urwa, were executed on Dhu al-Hijjah
9, 60AH (September 10, 680 CE) without any considerable resistance of
the people. This shifted the loyalties of the people of Kufa, in favor
of Yazid against Husain ibn Ali.[19]
Husain ibn Ali also realized a deep conspiracy that Yazid had appointed
`Amr ibn Sa`ad ibn al As as the head of an army, ordering him to take
charge of the pilgrimage caravans and to kill al Husain ibn Ali wherever
he could find him during Hajj,[20][21]
and hence decided to leave Mecca on 08th Dhu al-Hijjah 60 AH (12
September 680 AD), just a day before Hajj and was contented with Umrah, due to his concern about potential violation of the sanctity of the Kaaba.[22][23]
He delivered a famous sermon in Kaaba highlighting his reasons to leave
that he didn't want the sanctity of Kaaba to be violated, since his
opponents had crossed any norm of decency and were willing to violate
all tenets of Islam.
When Husain ibn Ali was making his mind to leave for Kufa, Abd-Allah ibn Abbas and Abdullah ibn Zubayr
held a meeting with him and advised him not to move to Iraq, or, if he
was determined to move, not to take women and children with him in this
dangerous journey. Husain ibn Ali, however, had resolved to go ahead
with his plan. He gave a speech to people the day before his departure
and said:
"... The death is a certainty for mankind, just like the trace of necklace on the neck of young girls. And I am enamored of my ancestors like eagerness of Jacob to Joseph ... Everyone, who is going to devote his blood for our sake and is prepared to meet Allah, must depart with us..."[24]
Role of Women in the Uprsing of Imam Husain(a.s)
It is a historically foregone conclusion that Imam Hussein (a.s.)
was fully aware of the fact that his opposition to the Ummayyad
policy and the strong stance he took against it would only lead
to his martyrdom in the way of Allah, whether he remained in the
city of Medina, Mecca or any other city. But he wanted his
martyrdom to have an impact on the life of the ummah as wide and
great as the personal reward, comfort and eternal pleasure of
Allah which he won. That is why he planned to foil all attempts
of assassination against him, hatched by the Ummayyad rulers.
That kind of death has no reverberations, or at least its
consequences are quite limited. No turmoil would follow it as big
as desired, nor would there be a furor that would be
potential in the life of the ummah.
Thus, the key elements that would promote a historical shock in the body of the ummah, that would leave its marks on the present and future of the ummah, had to be ripened. Imam Hussein (a.s.) began preparing himself and his followers for a real battle between his camp, the camp of the faith, and the camp of falsehood led by the Ummayyad house. He called on the men to join the revolutionary forces. He spared neither tribes, nor the Arab neighborhoods which he passed by on his way to Iraq, without calling them to aid him and join his forces. Historically and horizontally, the outcry would be sharper. This fact made him to bring his womenfolk and children, though he was totally convinced that he would not survive the battle.
Imam Hussein (a.s.) had a conviction, to the point of certainty, that his women and those of his supporters would be taken captives and would be humiliated at the hands of the regime's stooges. But he also knew that this outrageous abuse would not be publically approved of. It would serve as a good and effective element in disclosing the nature of the Ummayyad policy and leave it, undisguised, before the masses. Shedding off the layers of humiliation and passivity, the Muslim conscience would be thrown into the center of the big challenge.
The women, on the other hand, played no less effective roles. In captivity they talked to the people, laid the facts bare before them, and unveiled the schemes and plots of the Ummayyad policy, both in Kufa and Syria. Through the speeches, discussions and tirades on the part of the women, Imam Hussein (a.s.) drove home his message. The reader will not remain in doubt as to why Imam Hussein (a.s.) brought with him his women to Karbala'.
Based on these considerations, we ascertain, without the slightest doubt, that the participation of the women in the Husseini revolution was planned and pondered over beforehand.
Hence, Imam Hussein's (a.s.) reply to his brother, Muhammad bin al-Hanafiyyah, who asked him why he was taking the women with him prior to his departure from Mecca, "Certainly, Allah desires to see them captive."(62)
We deem it of great use to quote texts from the addresses delivered by Zainab, the Great Lady, and the other virtuous women from the house of Imam Hussein (a.s.).
Zainab, the noble woman from the tribe of Bani-Hashim, the daughter of Fatima al-Zahra' and Imam Ali (a.s.), the sister of Imam Hussein (a.s.), stood among the Kufans, assuming her responsibility as the spokeswomen for her brother' s revolution, addressed them in these words:
"Praise be to Allah and divine blessings be sent on my grandfather, Muhammad, and his good and exemplary descendents. O People of Kufa! Do you shed tears? May your tears never dry up, and your loud lamentations never cease. You are like the woman that unravels to bits the thread which she has formerly spun. Your faith is nothing but deceit and betrayal. Are there any among you but the immodest, disgraced, proud, spiteful, idolator, enemy, and reviler? There are among you those who are as guileful plants growing in filth, or the silver on a grave.
"Certainly evil is that which your souls have sent before for you. Allah is displeased with you and in punishment shall you abide. Are you crying and wailing? Indeed, by Allah. Do cry endlessly and laugh but little, for your deed was so horrendously disgraceful that you will never be able to atone for it. How can you wash away the crime of murdering the scion of the Seal of the Prophets, the essence of the message, the lord of the youth in paradise, the refuge of your nobles, the refuge to whom you resorted during affliction, the bright divine proof of yours, and your master who spoke for you.
Thus, the key elements that would promote a historical shock in the body of the ummah, that would leave its marks on the present and future of the ummah, had to be ripened. Imam Hussein (a.s.) began preparing himself and his followers for a real battle between his camp, the camp of the faith, and the camp of falsehood led by the Ummayyad house. He called on the men to join the revolutionary forces. He spared neither tribes, nor the Arab neighborhoods which he passed by on his way to Iraq, without calling them to aid him and join his forces. Historically and horizontally, the outcry would be sharper. This fact made him to bring his womenfolk and children, though he was totally convinced that he would not survive the battle.
Imam Hussein (a.s.) had a conviction, to the point of certainty, that his women and those of his supporters would be taken captives and would be humiliated at the hands of the regime's stooges. But he also knew that this outrageous abuse would not be publically approved of. It would serve as a good and effective element in disclosing the nature of the Ummayyad policy and leave it, undisguised, before the masses. Shedding off the layers of humiliation and passivity, the Muslim conscience would be thrown into the center of the big challenge.
The women, on the other hand, played no less effective roles. In captivity they talked to the people, laid the facts bare before them, and unveiled the schemes and plots of the Ummayyad policy, both in Kufa and Syria. Through the speeches, discussions and tirades on the part of the women, Imam Hussein (a.s.) drove home his message. The reader will not remain in doubt as to why Imam Hussein (a.s.) brought with him his women to Karbala'.
Based on these considerations, we ascertain, without the slightest doubt, that the participation of the women in the Husseini revolution was planned and pondered over beforehand.
Hence, Imam Hussein's (a.s.) reply to his brother, Muhammad bin al-Hanafiyyah, who asked him why he was taking the women with him prior to his departure from Mecca, "Certainly, Allah desires to see them captive."(62)
We deem it of great use to quote texts from the addresses delivered by Zainab, the Great Lady, and the other virtuous women from the house of Imam Hussein (a.s.).
Zainab, the noble woman from the tribe of Bani-Hashim, the daughter of Fatima al-Zahra' and Imam Ali (a.s.), the sister of Imam Hussein (a.s.), stood among the Kufans, assuming her responsibility as the spokeswomen for her brother' s revolution, addressed them in these words:
"Praise be to Allah and divine blessings be sent on my grandfather, Muhammad, and his good and exemplary descendents. O People of Kufa! Do you shed tears? May your tears never dry up, and your loud lamentations never cease. You are like the woman that unravels to bits the thread which she has formerly spun. Your faith is nothing but deceit and betrayal. Are there any among you but the immodest, disgraced, proud, spiteful, idolator, enemy, and reviler? There are among you those who are as guileful plants growing in filth, or the silver on a grave.
"Certainly evil is that which your souls have sent before for you. Allah is displeased with you and in punishment shall you abide. Are you crying and wailing? Indeed, by Allah. Do cry endlessly and laugh but little, for your deed was so horrendously disgraceful that you will never be able to atone for it. How can you wash away the crime of murdering the scion of the Seal of the Prophets, the essence of the message, the lord of the youth in paradise, the refuge of your nobles, the refuge to whom you resorted during affliction, the bright divine proof of yours, and your master who spoke for you.
Who was the Winner of the Karbala Movement?
Although a group of simple people think that Yazeed won the Ashoora
battle and Hussain (A.S.) was defeated. But by studying the history
deeply and thoroughly they would appreciate that the situation was
reverse and opposite of it. For, winning and succeeding does not mean
that a person must remain unharmed and intact and the enemy be killed.
But it means success in achieving one's objects and goals and
aspirations and ideology although one is killed. Defeat does not mean
being killed and loosing life in the battlefield. But it means the death
and annihilation of objective, aspiration and belief.
Hussain (A.S.) himself and his friends were martyred in the Ashoora's
tragic event, his family was taken prisoner, their properties were
plundered and looted but the aim and objective of Hussain (A.S.)
remained alive, because, his aim was the spreading and expansion of
Islam and stopping the cruelty, tyranny and aggression, which has been
carried forward during the entire length of history and millions of men
are the holders and carriers of the flag of this belief and aspiration.
Hut the aim of Yazeed was annihilated and perished; because his sole aim
was not killing Hussain (A.S.) and his friends instead it was finishing
Islam and the end and termination of the teachings of the Holy Prophet
(P.B.U.H.) of Islam. Since Hussain (A.S.) was on that track and way,
Yazeed thought by killing Hussain (A.S.) and taking his family as
prisoner the story will finish and his ends will be achieved.
What day is the Ashoora?
Ashoora was a formal Arab Eid day in the days and era of ignorance.
People used to keep fast and make merry, and hold ceremonies of joy in
the same manner as Nauroze was considered to be the Eid day in Iran.
In the Arab history, Ashoora day (10th of Moharram) was the
historical and customary Eid, when the various tribes of Arab put on new
clothes and decorate the cities. Still, a group of Arabs, who is known
as the "Yazeedi" group celebrates this day as a joyous festival.
When the incident and anguish of Karbala took place in the year 61
Hijrah, the mode and line of tendencies, and views of Arab and the
Muslims was changed. Moharram, which was taken to be as one of the
(Haram) prohibited months. War and killing was prohibited in it because
the martyrdom day of the best of the sons of Adam i.e. Hussain Ibn-e-Ali
(A.S.) and for the Shias it became a day of sorrow and grief, the day
of honoring and celebrating the memories of the martyrs.
In the very first year of the martyrdom of Imam Hussain (A.S.) his
friends nearly thousands in number gathered around his grave and recited
alleges. From the ushering of the era of Bani Ommayide and Yazeed unto
this day, hundreds of thousands of the friends of Ahl al-bayth (A.S.)
celebrate the mourning meetings and caravans move towards Karbala.
Those whose cities are away and at long distance from Karbala shape their cities as Karbala and hold mourning gatherings.
The Fatimydes of the Egypt announced the Ashoora as the day of
mourning of Imam Hussain (A.S.). As such, men and women gathered around
the grave of Ome Kulsum (S.A.) and mourned and recited the alleges. All
along the Fatimyde Era in Egypt Ashoora remained the official and formal
day of mourning and grief.
Moez ud duala Delmi ordered that Ashoora be celebrated officially in
Iran and entire population and government officials must refrain from
work and celebrate the mourning rituals.
This is the very reason why the mourning rituals in Iran, Egypt, Iraq
and India have brought about a spiritual movement and ideological
change among the Muslim masses so that today's movement of Muslims is
the sequence of the same. With every passing year, it is becoming more
fruit full. Hoping that a day will come when people will mend their
perverse nesses and misbehaviors and make up their deficiencies and
faults and enhance their strength and values.
Last Prayer of Imam Hussein(a.s)
This is from Mukhtar Nameh a series which is currently broadcasting in
Iran. The film is about life of Mukhtar, a Shia Muslim commander who
took revenge from all those who involved in martyrdom of Imam Hussein
(a.s). The film has looked at the event of Ashura very briefly and it
has some pictures from that day as well. This is one of them which
Zoheir ibn ghin's wife described later for Mukhtar . Zoheir ibn ghin is
the old man in front of Imam Hussein (a.s) who tries to protect him.
May Allah bless all of them
May Allah bless all of them
Movie - Safeer e Imam Hussain a.s. - Feature Film ( URDU )
Description:
Film based on the journey of Qais Ibne Mussahar, the messenger of Imam Hussain (a.s.) to Kufa
A great movie based on the historical facts. To support the good cause please purchase the DVD version of this movie from www.wilayahnetwork.com
Film based on the journey of Qais Ibne Mussahar, the messenger of Imam Hussain (a.s.) to Kufa
A great movie based on the historical facts. To support the good cause please purchase the DVD version of this movie from www.wilayahnetwork.com
History of the Shrine of Imam Hussain [as] in Karbala | Urdu Documentary
Urdu documentary made by Hadi TV about the history of the shrine of Imam Hussain [as] in Karbala
Ziyarat of Imam Husain (as) is Obligatory!!!
Muhammad ibn Muslim narrates from Imam Muhammad Baqir (as) who said:
عن أبي جعفر عليه السلام قال : مُروا شيعتَنا بزيارة
قبر الحسين عليه السلام ، فإن إتيانه مفترض على كل مؤمن يقر للحسين عليه السلام بالإمامة
مِن الله عزَّوجلَّ
"Order
our shia to go to the Ziyarah of the grace of Husain (as). Verily going
to his Ziyarah is obligatory on every believer who testifies that
Husain (as) is an Imam appointed by Allah, the Great and Almighty."
Source: Kamil Al Ziyarat Ch.43 Hadees.1
Ubaydillah ibn Musa narrates from Al-Washa who said:
قال : سمعت الرِّضا عليه السلام يقول : إنَّ لِكلِّ إمام عَهدا
في عنق أوليائه وشيعته ، وإنَّ مِن تمام الوَفاء بالعهد وحُسن الأداء زيارة قبورهم
، فمن زارهم رَغبة في زيارتهم وتَصديقاً لما رَغّبوا فيه كان أئمّتُهم شُفعاءَهم يوم
القيامة
I heard Imam Riza (as) say:
"There
is a binding contract on every Shia and follower toward his Imam and
the most perfect and beautiful way to fulfill this contract is to go to
the Ziyarah of the grave of that Imam.
On
the Day of Judgement, the Imams (as) will intercede for those who go to
their Ziyarah while longing for it and believing in that which they
have been ordered to believe."
Source: Kamil Al Ziyarat Ch.43 Hadees.2
Um Sa'id Al-Ahmasiyyah narrates:
عن أبي عبدالله عليه السلام قالت : قال لي : يا اُمّ سعيد تزورين
قبر الحسين؟ قالت : قلت : نَعَم ، فقال لي زوريه؛ فإنَّ زيارة قبر الحسين واجبة على
الرّجال والنّساء
"O Um Said! Do you go to the Ziyarah of the grace of Husain (as)?"
I replied: "Yes."
Imam
(as) said: "Go to his Ziyarah, for verily going to the Ziyarah of the
grace of Husain (as) is WAJIB (mandatory) on both men and women.
Abdil Rahman ibn Kuthayr - the servant of Imam Baqir (as) narrates:
عن أبي عبدالله عليه السلام قال : لو أنَّ أحدكم حجّ دَهْره
، ثمّ لم يَزُرِ الحسين بن عليِّ عليهما السلام لكان تاركاً حقّا مِن حقوق الله وحقوق
رَسول الله صلّى الله عليه وآله وسلّم ، لاُنَّ حقَّ الحسين فَرِيضة مِن اللهِ ، واجبةٌ
على كلِّ مسلم
"Even
if you go to Hajj every year of your life but do not go to the Ziyarah
of Husain ibn Ali (as) you have abandoned one of your obligations
towards Allah (swt) and his Messenger (saww)."
"Verily Allah (swt) has made it mandatory the right of Husain (as) and this (Ziyarah) is obligatory on every Muslim.
Azadari! Act of Love and its limitations
Allah (swt) says in the Holy Quran:
قُلْ لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا الْمَوَدَّةَ فِي الْقُرْبَىٰ
Say: "No reward do I ask of you for this except the love of my near of kin” [Chapter.42 Verse.22]
The act of Azadari is a practical implementation of this verse of the Holy Quran known as the verse of “Mawaddat”.
This verse of the Holy Quran orders every Muslim to love the Ahlul Bait (as). Hence the love of the AhlulBait (as) is obligatory.
As per the narrations of the Imam’s (as) there are no fixed ways of expressing ones love towards the AhlulBait (as) and hence any act (which does not go against the clear and specific laws of Islam) done with the intension of expressing love for the AhlulBait (as) is praised and accepted by the AhlulBait (as). Below we quote a couple of narrations of the Imam’s (as) to prove this.
First Narration:
قال أنس : كنت عند الحسين عليه السلام ، فدخلت عليه جارية فحيته بطاقة ريحان ، فقال لها : أنت حرة لوجه الله ، فقلت : تجيئك بطاقة ريحان لا خطر لها فتعتقها ؟ قال : كذا أدبنا الله ، قال الله " وإذا حييتم بتحية فحيوا بأحسن منها أوردوها " وكان أحسن منها عتقه
Anas bin Maalik narrates:
Once I was with Imam Husain (as) when a slave girl came and gave a bundle of flower to Imam Husain (as) as a gift. In return Imam Husain (as) said the slave girl, I have freed you in path of Allah (swt).Anas then said to Imam Husain (as), “This slave girl gave you a bundle of flower which is of no value and in return you freed her?”Imam Husain (as) said, “When a (courteous) greeting/gift is offered you, meet it with a greeting still more courteous, or (at least) of equal courtesy. Allah takes careful account of all things.” [Chapter.4 Verse.86] Hence the return for the bundle of flowers that she gave was this only that she be freed.
[Source: Bihar Al Anwar Vol.44 Pg.195]
Second Narration:
عن تفسير العياشي، عن بريد بن معاوية العجلي قال: كنت عند أبي جعفر عليه السّلام إذ دخل عليه قادم من خراسان ماشيا، فأخرج رجليه و قد تغلّفتا، و قال: أما و اللّه ما جاء بي من حيث جئت إلاّ حبّكم أهل البيت، فقال أبو جعفر عليه السّلام «و اللّه لو أحبّنا حجر حشره اللّه معنا، و هل الدين إلاّ الحب؟ إن اللّه يقول:قُلْ إِنْ كُنْتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ و قال: يُحِبُّونَ مَنْ هاجَرَ إِلَيْهِمْ و هل الدين إلاّ الحب؟
It is quoted in Tafseer Al-Ayashi from Bareed Ibn Muawiya Al-Ijli, he said:
"I was in the holy presence of Abu Ja’far (a.s.), while a slave came walking all the way from Khurasan, he took off his shoes and said, "I have not come from where I travelled, but for your love O! Ahlulbait (a.s.)."Then Imam Abu Ja’far (a.s.) Said, "I swear by Allah (s.w.t.) that if a stone loves us, it will be raised with us, and what is divine religion besides love?Surely Allah (s.w.t.) says: “Say: "If ye do love Allah, Follow me: Allah will love you…. And he*a.s.) added:” They love those who migrates towards them, and what is the divine religion, besides love"
[Source: Tafseer Al Ayashi Vol. 1 Pg.167]
The above 2 narrations clearly indicate that any action (which does not go against the clear and specific laws of Islam) that is done as an expression of love towards the AhlulBait (as) is considered good and acceptable in the eyes of the Imam’s (as) and hence will considered as acting upon the verse of Mawaddat “Say: No reward do I ask of you for this except the love of my near of kin” [Chapter.42 Verse.22]
This is also very clearly specified in the following narration of Imam Sadiq (as):
عن أبي عبدالله عليه السلام قال : سمعته يقول : إنَّ البكاء والجزع مكروهٌ للعبد في كلِّ ما جزع ما خلاالبكاء والجزع على الحسين بن عليّ عليهما السلام ، فإنّه فيه مأجورٌ
Abu Abdillah (Imam Sadiq (as)) said:
"Crying and JAZA* is Makruh for the slaves (of Allah) over any matter except crying and Jaza over Husain ibn Ali (as). Verily the one who cries and acts impatiently over Husain (as) will be rewarded."
[Source: Kamil Az Ziyarat Chapter. 32 Hadees:2]
http://www.rafed.net/books/doaa/kamil/k08.html#106
*JAZA - uneasiness, restlessness and acting impatiently. Some examples include wearing black clothes and hitting the chests or things over a tragedy. All acts of Azadari come under this category and hence considered Mustahab.
Even the acts which are originally part of culture of the people in a particular area/country will be considered as acceptable and valid and those who do it will be rewarded. This has been very clearly said by Imam Ali (as):
لاَ تَنْقُضْ سُنَّةً صَالِحَةً عَمِلَ بِهَا صُدُورُ هَذِهِ الْاءُمَّةِ وَ اجْتَمَعَتْ بِهَا الْاءُلْفَةُ وَ صَلَحَتْ عَلَيْهَا الرَّعِيَّةُ وَ لاَ تُحْدِثَنَّ سُنَّةً تَضُرُّ بِشَيْءٍ مِنْ مَاضِي تِلْكَ السُّنَنِ فَيَكُونَ الْاءَجْرُ لِمَنْ سَنَّهَا وَ الْوِزْرُ عَلَيْكَ بِمَا نَقَضْتَ مِنْهَا
"Do not give up those practices and do not break those rules which good Muslims have evolved or introduced before you, which have created unity and amity among the various sections of the society and which have benefited the masses. Do not break them and do not introduce innovations because if you do away with those good rules and traditions, the reward of having introduced them will go to those who evolved them and the punishment of having despoiled them will be your lot."
[Source: Nahjul Balagha - Letter 53]
http://www.ghadeer.org/nahj/nameh/n2000008.htm#link53
وبالاسناد الاول عن علي بن مهزيار، عن أحمد بن محمد،
عن حماد بن عثمان قال: قال إسماعيل الجعفي: سمعت أبا جعفر محمد بن علي صلوات الله عليهما
يقول: من سن سنة عدل فاتبع كان له مثل أجر من عمل بها من غير أن ينقص من أجورهم شئ،
ومن سن سنة جور فاتبع كان عليه وزر من عمل بها من غير أن ينقص من أوزارهم شئ
"Whoever sets a balanced, just tradition, which is then followed by the people, he earns the reward of everyone who acts accordingly, without they losing anything from their rewards. And whoever sets an unjust tradition, which is then followed, he shall bear the burden of those who act accordingly, without any mitigation in the burdens of the followers."
But the mosques that we see today in our era are quite different from the mosques that the Prophet Muhammad (saww) built. The mosques that we build today are influenced by the culture/background/era we live in. For example the mosques in today's era have minarets which were never built by Prophet Muhammad (saww) but still even if someone contributes in building a minaret of a mosque he will be also be surely rewarded as per the reward of a person who builds a mosque.
It will be utterly false to say that building a mosque is a good deed but building the minarets of the mosque is not "Mustahab" because the Prophet Muhammad (saww) and the Imam's (as) never built any.
Similarly in Azadari of Imam
Husain (as) it will be utterly incorrect to say that any act of Azadari
(be it Qama Zani, Zanjeer Zani, etc etc) are not "Mustahab" because none
of the Imam's (as) have done it.
Now
let’s see what’s the extent to which one can go in expressing his love
towards the AhlulBait (as). Following is what Quran says about the
extent to which Prophet Yaqub (as) went in mourning for this son Prophet
Yusuf (as):
Limitations in Azadari
وَتَوَلَّىٰ عَنْهُمْ وَقَالَ يَا أَسَفَىٰ عَلَىٰ يُوسُفَ وَابْيَضَّتْ عَيْنَاهُ مِنَ الْحُزْنِ فَهُوَ كَظِيمٌ
And he turned away from them, and said: “How great is my grief for Yusuf!” And his eyes became white with sorrow, and he fell into silent melancholy. [Chapter.12 Verse.84]
قَالُوا تَاللَّهِ تَفْتَأُ تَذْكُرُ يُوسُفَ حَتَّىٰ تَكُونَ حَرَضًا أَوْ
تَكُونَ مِنَ الْهَالِكِينَ
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