Imam Husain(A.S.)-The Chief of Martyrs

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 mi

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 y

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 th

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 Au

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:

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.

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 fo

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’a

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: 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. If Azadari is against patience then could this Nasibi Mullah translate the surrounding verses and prove his point. 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 Muhadd

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-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 k

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  

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".

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"

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

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

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

Why Yazid asked Bayat from Imam Hussain(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 the