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Found 24 results

  1. O Ibn Shabib, cry upon Hussain

    Imam Reza AS said, “O Son of Shabib! If you wish to cry for anything or anyone, cry for al-Hussain Ibn Ali AS for he was slaughtered like a sheep. Eighteen members from his family who were unparalleled on earth were also killed along with him. Certainly, the seven heavens and earths cried because of the murder of al-Hussain AS. Four thousand Angels descended on earth to aid him, but (when they were allowed to reach there) they found him martyred. So they remained at his grave, disheveled and dusty, and will remain there until the rising of al-Qa’im (Imam al-Mahdi AS), whereupon they will aid him. Their slogan will be, ‘Vengeance for the blood of al-Husain.’ O Son of Shabib! My father related to me from his father, who related from his grandfather that when my grandfather Imam al-Husain AS was martyred, the sky rained blood and red sands. O Son of Shabib! When you weep over the afflictions of al-Husain AS so that tears flow from your eyes onto your cheeks, Allah will forgive all your sins, big or small, few or numerous. O Son of Shabib! If you wish to meet Allah, the mighty and the majestic, free of sin, then perform the Ziyarat of al-Hussain AS. O Son of Shabib! If it pleases you to abide in the palaces of Paradise in company of the Prophet SAWA and his family, then invoke Allah’s curse upon the murderers of Imam al-Hussain AS. O Son of Shabib! If you wish to earn the reward of those who were martyred with al-Hussain AS, then whenever you remember him, say, ‘If only I had been with them so that I would have attained the great felicity.’ O Son of Shabib! If you desire to be with us in the highest degree of Paradise, then grieve in our sorrows and rejoice in our happiness. Remain attached to our love, for even if a person loves a stone, Allah shall resurrect him with it on the Day of Judgment.
  2. Note: This is not a shia sunni issue. So I am posting it here. And this is not to offend anyone. Focus on the message and its impact.
  3. ZIYARAT E ASHURA

    SALAAMUN ALAIKUM Alqamah bin Mohammed ibn Hazrami (r.a.) narrates ‘I requested Imam Baqir (a.s.) to teach me a dua that I should recite on the day of Aashoora after the reciting the Ziyaarat of Imam Husain (a.s.) – from near his (a.s.) grave or from a distance.’ Imam (a.s.) replied ‘O Alqamah, whenever you wish to recite the Ziyaarat of Imam Husain (a.s.), you first perform two units of prayers. Then turn towards the grave of Imam Husain (a.s.) and while pointing towards it, you first say ‘Salam’ and then ‘Takbir’. Thereafter, you recite this Ziyaarat (Ziyaarate Aashoora). If you do so, then as if you have recited the supplication read by the angels while visiting the grave of Imam Husain (a.s.). Moreover, when you recite this Ziyaarat, then, Allah will increase your grade ten lakh times You will be included among those people who were martyred along with Imam Husain (a.s.) On the day of Judgment, you will be included among the martyrs You will get the reward of all the Prophets (a.s.) who have visited the grave of Imam Husain (a.s.) from the day that he (a.s.) was martyred till date. And the way of reciting the Ziyaarat is like this…’ (Then Imam (a.s.) recited the entire Ziyaarate Aashoora for Alqamah (r.a.) (Ref: Kaamil al-Ziyaarat, Ibn Qoolwayh, Ch. 71, p.194) At the end of this tradition, Imam Baqir (a.s.) says ‘O Alqamah, if you can, then recite this Ziyaarat every day send salutations to Imam Husain (a.s.). You will get all the rewards (of the one who recites it on the day of Aashoora).’ CLICK HERE TO VISIT THE BLOG "THE ZIYARAT OF ASHURAH " FOR THE IMPORTANCE , MERITS , AUTHENCITY AND VARIOUS AUDIO AND VIDEO RECITATIONS OF ZIYARAT E ASHURA IN DIFFERENT LANGUAGES
  4. Ziyarat E Ashura - Blog

    SALAAMUN ALAIKUM Alqamah bin Mohammed ibn Hazrami (r.a.) narrates ‘I requested Imam Baqir (a.s.) to teach me a dua that I should recite on the day of Aashoora after the reciting the Ziyaarat of Imam Husain (a.s.) – from near his (a.s.) grave or from a distance.’ Imam (a.s.) replied ‘O Alqamah, whenever you wish to recite the Ziyaarat of Imam Husain (a.s.), you first perform two units of prayers. Then turn towards the grave of Imam Husain (a.s.) and while pointing towards it, you first say ‘Salam’ and then ‘Takbir’. Thereafter, you recite this Ziyaarat (Ziyaarate Aashoora). If you do so, then as if you have recited the supplication read by the angels while visiting the grave of Imam Husain (a.s.). Moreover, when you recite this Ziyaarat, then, Allah will increase your grade ten lakh times You will be included among those people who were martyred along with Imam Husain (a.s.) On the day of Judgment, you will be included among the martyrs You will get the reward of all the Prophets (a.s.) who have visited the grave of Imam Husain (a.s.) from the day that he (a.s.) was martyred till date. And the way of reciting the Ziyaarat is like this…’ (Then Imam (a.s.) recited the entire Ziyaarate Aashoora for Alqamah (r.a.) (Ref: Kaamil al-Ziyaarat, Ibn Qoolwayh, Ch. 71, p.194) At the end of this tradition, Imam Baqir (a.s.) says ‘O Alqamah, if you can, then recite this Ziyaarat every day send salutations to Imam Husain (a.s.). You will get all the rewards (of the one who recites it on the day of Aashoora).’ CLICK HERE TO VISIT THE BLOG "THE ZIYARAT OF ASHURAH " FOR THE IMPORTANCE , MERITS , AUTHENCITY AND VARIOUS AUDIO AND VIDEO RECITATIONS OF ZIYARAT E ASHURA IN DIFFERENT LANGUAGES
  5. Lamentations, breast-beating and mourning in memory of Husainâs martyrdom are not sanctioned by Islam. Though such martyrdoms are tragic, the Holy Prophet (s.a.w.a.) has forbidden holding mourning ceremonies on the death of any person. People of Jaahiliyyah (ignorance) used to mourn over their deceased then the Holy Prophet (s.a.w.a.) stopped the Muslims. Reply: Azaadaari (mourning) is a means to express sorrow for the hardships suffered by the Ahle Bait (a.s.) at the hands of the caliphs of their time. The words of Imam of Ahle Sunnah Allamah Fakhrudeen Raazi are notable: âIt is our firm belief that one who dies with love for the descendants of Muhammad (s) dies a martyr.â (Tafseer-e-Kabir, vol 7, pg 390) We read in Al-Bidaayah wa al-Nihaayah of Ibne Kasir in vol. 4, pg. 45, Beirut ed. It is narrated by Abu Hurariah that the Prophet (s.a.w.a.) used to visit the graves of martyrs every year. When he (s.a.w.a.) would reach the entrance of the mountain, he (s.a.w.a.) would say (to the martyrs): âAssalamoalaikum bi maa sabartumâ. This means âPeace be on you due to your patience and you have reached a pleasant place due to this.â Then after the Prophet (s.a.w.a.), Abu Bakr also used to come (every year), and after him Umar used to do the same and then Usman also did the same. We read in Al-Bidaayahwa al-Nihaayah vol. 6 pg. 360: Umar said âWhenever I venture out at sunrise, I remember the death of my brother Zaid b. Khattab.â Obviously the remembrance of his brotherâs death did not make him laugh; he was sorrowful (azaadaar). We find in Taarikh-e-Yaqoobi, vol. 1, pg. 3: The father and mother of humanity (Hazrat Adam (a.s.) and his wife Hazrat Hawwa (a.s.)) wept for their son Haabeel for so long that their tears turned into a stream. In Rauzah al-Shuhadaa, pg 30 the same incident has been quoted by Mulla Husain Waaiz Kashifi who adds: Tears from Adamâs (a.s.) right eye were flowing like the River Dajla and like the River Euphrates from his left eye. Perhaps the following tradition may prove more convincing: After the burial of the Prophet (s.a.w.a.), the companions in a state of sorrow were virtually throwing dust over themselves, and were crying due to the separation from their beloved. Especially Hazrat Faatemah (s.a.) was inconsolable; she was looking at the faces of her sons Imam Hasan (a.s.) and Imam Husain (a.s.) and was crying at their plight and her own plight. Even Aaesha was continuously crying and wailing. For several days and nights the voices of crying and mourning rose from this house which became house of grief (Baytul Huzn) and separation. (Madaarij al-Nubuwwah, vol 2, pg. 753-754) Mulla Ali Qaari in his book Al-Mirqaat fi Sharh al-Mishkaat from a narration by Imam Ahmed b. Hanbal quotes Imam Husain (a.s.): âWhoever weeps and cries upon me remembering my pain and miseries, Allah shall grant him Paradise.â (Al-Mirqaat fi Sharh al-Mishkaatwith reference to Taarikh-e-Ahmedi, pg 277, printed in Kanpur) One can refer to the Holy Quran via this hadis in Ahle Sunnahâs authoritative work Tafseer-e-Durr al-Manthoor, vol. 4 pg 31: The Prophet (s.a.w.a.) was asked: What was the extent of Hazrat Yaqoobâs (a.s.) mourning for his son? He (s.a.w.a.) replied, âIt was on par with mourning of 70 men and women.â And what was the reward for this? He (s.a.w.a.) retorted, âIt is on par with one hundred martyrs.â And we read in Tafseer Khazaan vol.3 pg 253: Yusuf (a.s.) said to Hazrat Jibrail (a.s.): Is my father adhering to mourning? Hazrat Jibrail (a.s.) said: The mourning of Yaqoob (a.s.) is on par with 70 men and women mourning. He then asked, âWhat is the reward for this mourning?â He said: The reward for this mourning is on par with mourning of 100 martyrs. Doubt: The Holy Prophet (s.a.w.a.) stopped the Muslims from doing all this and directed them to observe patience by saying âInnaalillaahi wa innaa ilayhiraajiâoonâ. A number of authentic traditions are available on the subject. To quote one of them: He is not from our group who slaps his cheeks, tears his clothes and cries in the manner of the people of Jaahiliyyah. (Saheeh Bukhari). Reply: Please refer to the Holy Quran, which permits crying: âAnd he turned away from them, and said: O my sorrow for Yusuf! And his eyes became white on account of the grief, and he was a repressor (of anger).â (Surah Yusuf (12): 84) If you refer to the exegesis of this verse, it will be clear how much Prophet Yaqoob (a.s.) cried for his son ultimately forfeiting his eyesight in the process. In Surah Nahl (16): 53, Allah declares: âAnd whatever favor is (bestowed) on you it is from Allah; then when evil afflicts you, to Him do you cry for aid.â When Umar heard of Numan b. Muqrinâs death he beat his head and screamed, âO what a pity that Nuâman died.â (Kanz al-Ummal, vol.8, pg. 117, Kitaab al-Maut) As narrated by Tabari in his Taarikh vol. 9 pg. 183 (English translation by Ismail Poonawala): Abbas narrates: I heard Aaesha say: The Messenger of Allah died on my bosom during my turn, I did not wrong anyone in regard to him. It was because of my ignorance and youthfulness that the Messenger of Allah died while he was in my lap. Then I laid his head on a pillow and got up beating my chest and slapping my face along with the women. (Ibn Katheer in al Bidaayah wa al-Nihaayah vol 5, pg 420) Also refer to Ibn Katheer in al Bidayah wan Nihayah: The Messenger of Allah (s.a.w.a.) died while he was in my lap. Then I laid his head on a pillow and got up beating my face along with other women. According to Saheeh-e-Bukhaari: Anas b. Malik narrated: We went with Allahâs Apostle (s.a.w.a.) to the blacksmith Abu Saif, and he was the husband of the wet-nurse of Ibrahim (the son of the Prophet (s.a.w.a.)). Allahâs Apostle took Ibrahim, kissed him and smelled him. Later, we entered Abu Saifâs house at that time, Ibrahim was breathing his last and the eyes of Allahâs Apostle (s.a.w.a.) started shedding tears. Abdul Rahman b. Auf said, âO Allahâs Apostle! Even you are weeping!â He said, âO Ibn Auf, this is mercy.â Then, he wept more and said, âThe 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.â Saheeh-e-Bukhaari, vol 2, book 23, tradition 390 We read in the traditions about the Holy Prophet (s.a.w.a.): âThe Prophet of Allah (s.a.w.a.) was in a state where he was beating his chest.â References: 1.  Saheeh-e-Bukhari vol. 2 pg 50 2.  Sunan-e-Nesaai vol. 3 pg 305 3.  Adhaan al Mufreed pg 426 4.  Saheeh-e-Muslim vol 1 pg 291 5.  Musnad-e-Abi Awaana vol. 2 pg 292 âThere is nothing against Islam in expressing grief, sorrow or in crying and weeping at the loss of a loved one.â Fayz al Bari fi Sharh-e-Saheeh Bukhari, vol 12, pg 462, Egypt ed. We read in Ahle Sunnahâs authority work Maarij al-Nubuwwah chap 1 pg 248: Hazrat Adam (a.s.) was so distressed that he smashed his hands onto his knees and the skin from his hands caused gashes from which bone could be seen. We read in Al-Bidaayah wa al-Nihaayah vol. 5, pg 243: âWhen Prophet (s.a.w.a.) died on the bed, the women who were around him (s.a.w.) had made their faces red by beating their faces.â Doubt: Even Husain (a.s.), shortly before his demise, had advised his beloved sister Zainab (a.s.), not to mourn over his death in this manner. He said, âMy dear sister! I swear upon you that in case I die you shall not tear your clothes, nor scratch your faceâ¦â Reply: It is obvious from the numerous incidents of Zainabâs (s.a.) weeping in the presence of Imam Husain (a.s.) before his martyrdom that these statements are false and misleading. When the forces of Yazid planned to attack the camp of Imam Husain (a.s.), Hazrat Zainab (s.a.) came to Imam Husain (a.s.) and asked why was there so much noise outside their tents, Imam replied that I just saw Holy Prophet (s.a.w.a.) in a dream and he (s.a.w.a.) said that I will be meeting him (s.a.w.a.) tomorrow, hearing this Hazrat Zainab (s.a.) started crying and beating herself on the face. Al-Bidaayahwa al-Nihaayah, vol 8, pg 176, Beirut ed. In the same book it is mentioned: Hazrat Zainab (s.a.) heard the elegies from Imam (a.s.). Reflecting on the tragedy of Karbala and the martyrdom of Imam Husain (a.s.) she cried, lamented and beat herself on the head until she fainted. Al-Bidaayahwa al-Nihaayah, vol 8, pg 177, Beirut ed. Similarly, we read in Sunan-e- Ibn Maajah, vol. 2, pg 285, published 1313 AH in Egypt. Saad b. Abi Waqqaas reported from Holy Prophet (s.a.w.a.) that he said ââ¦shed tears and cry and if you canât cry then make a crying face.â The death of Imam Husain (a.s.) is an event on which not only humans, but even the jinn, angels, animals, birds, the sky and trees, have lamented. Thus, it is written that the sky wept for forty days on (the martyrdom of) Imam Husain (a.s.). Yanabi al-Mawwaddah by Allamah Shaikh Sulaiman Hanafi Qundoozi, Constantinople ed. pg 392 Hafiz Abu Noaim writes in Hilyah al-Awliyaa on the authority on Imam Shaâbee, Zuhri, and Abu Qataadah: When Imam Husain (a.s.) was martyred, the sun was eclipsed (so long) so that the stars appeared. Waqiyaat-e-Karbala pg 75 Shah Abdul Aziz Dehalvi has narrated the lamenting and wailing of the jinn on pg. 96 of his book titled Sirr al-Shahaadatain. He has also quoted the verses of the elegy recited by the jinn while weeping over Imam Husain (a.s.). Umme Salmah (r.a.) has also narrated: I heard the jinn mourning for Husain. 1.     Tarikh al-Kabir by al-Bukhari (the author of Saheeh), vol 4, part 1, pg 26 2.     Fazaaâil al-Sahaabah, by Ahmed b. Hanbal, vol 2, pg 776, tradition 1,373 3.     Tabarani, vol 3, pg 130-131 4.     Tahzib vol. 7 Suyuti states: When Imam Husain was martyred, the corners of the sky remained red for a four month period. (Tafseer-e-Durr al-Manthoor vol. 6, pg. 31) We find in the traditions that even the first and the second caliphs didnât find lamenting loudly un-Islamic or against the Sunnah. Refer to Kashf al-Ghummah pg. 175: Abu Bakr and Umar would cry in such a way that the neighbors could hear them. Again in the same book we read: When Saad Ibn Maaz died, the Prophet (s.a.w.a.), Abu Bakr and Umar cried. Ayesha narrates âI recognized the cries of Abu Bakr and Umar although I was in my houseâ. (Kashf al-Ghummah, pg. 174) Aaesha called people to read elegies on her fatherâs death and she herself lamented. (Tarikh Kaamil, vol 2, pg 288; Iqd al-Fareed, vol 3, pg 65) On the day that Abu Bakr died, the situation seemed as if Madinah would be flooded with tears. (Tarikh al-Khamees, vol 2, pg 330) There are numerous other traditions which prove the permissibility of Azaadaari in the light of the Holy Quran and the teachings of the Messenger of Allah (s.a.w.a.) and his revered companions. However, some Muslims choose to ignore them and raise the bogey of azaadaari being a form of innovation and deviation. Conclusion Itâs an undeniable fact that the Holy Prophet (s.a.w.a.) has given all Muslims the bounty of Islam for which we collectively cannot repay him. However, the only way we could try to do that is to follow the Holy Quran which states: Say: I do not ask of you any reward for it but love for my near relatives.. Surah Shura (42): 23 The Holy Prophet (s.a.w.a.) has also stated, âHusain (a.s.) is from me and I am from Husain (a.s). The Quranic verse and prophetic tradition are more than enough for any Muslim worth his salt to acknowledge the excellence of Ahle Bait (a.s.). The least one can do is remember and love the Prophet (s.a.w.a.) and his family (a.s.) rather than remaining partial to those who were responsible ever since the advent of Islam for hurting the Holy Prophet (s.a.w.a) like Abu Sufyan, his son Muawiyah and his grandson Yazid. Shah Abdul Aziz Muhaddis-e-Dehlavi while explaining the philosophy of martyrdom writes in the preface of his book âSirr al-Shahaadatainâ: âThe martyrdom of Imam Husain (a.s.) is in reality the martyrdom of his grandfather Muhammad Mustafa (s.a.w.a).â Last few traditions from the Holy Prophet (s.a.w.a.) It has been mentioned in reliable traditions that often Holy Prophet (s.a.w.a.) mourned for Imam Husain (a.s.), which was obviously before his martyrdom. The well-known scholar of 10th century A. H. Allauddin Muttaqi Hindi in his book âKanz al-Ummaalâ has quoted Ibn Abi Shaibah, who has related from Umme Salmah, the wife of Holy Prophet (s.a.w.a.), that â” Once Imam Husain (a.s.) came to Holy Prophet (s.a.w.a.) when I was sitting near the door. I saw that the Holy Prophet (s.a.w.a.) had something in his palm, which affected him, making him weep profusely. By now Imam Husain (a.s.) had fallen asleep in his lap. I asked about the matter. He replied: âJibrail has brought the earth of the place where Husain (a.s.) will be martyred and informed me that people of my Ummah will slay him.â Kanz-ul-Ummaal vol. 2 One day, Umm Fazl, wife of Abbas â” the Prophetâs (s.a.w.a.) uncle â” approached the Prophet (s.a.w.a.) and informed him (s.a.w.a.), âO Prophet of Allah! I had a nightmare. I dreamt as if a piece of your flesh was flung in my arms.â The Prophet (s.a.w.a.) informed, âThe dream is true. Faatemah will give birth to a son and he will be brought to you.â As predicted on Husainâs (a.s.) birth, he was brought in my lap. One day, I brought the infant to the Prophet (s.a.w.a.). For some time, the Prophet (s.a.w.a.) took his eyes away from the infant. When he (s.a.w.a.) glanced at the infant again, his eyes welled up with tears. I said, âMay my father and mother be sacrificed on you O Prophet of Allah, why are you crying?â He (s.a.w.a.) informed, âI have just been informed by Jibrael that my nation will kill him.â I asked, âWill it be this son?â He replied in the affirmative. Jibraeel also brought reddish sand for me.â Al-Mustadrak alaa al-Saheehain by Haakim Neishapouri, vol 3, pg 176
  6. Salam Alaykum, As we come to the end of the season of mourning of Muharram and Safar, please take the time to read and share this article with others. http://www.islamicinsights.com/religion/religion/recharging-ourselves-after-the-season-of-mourning.html Fi Amanillah
  7. (bismillah) Assalam Alaykum Brothers and Sisters. During Tasoo'a, I thought of the Holy messenger of Allah (peace be upon him) during a Majlis, his great moral qualities, and his undying devotion to Allah, and immediately tears began to accumulate in my eyes. whenever I think of his green dome, I feel a spiritual feeling unlike anything else. I thought of how he cried when he sometimes saw the young Imam Hussain (because he knew of his sacrifice) and would play with Imam Hussain when he was a child. I thought of how in the Holy Prophet's deathbed, Imam Hussain and Imam Hassan were crying next to his Eminence and awaiting the death of the greatest man who ever lived :cry: I thought of Bibi Zaynab (as) and I began to cry about how she would with worry watch over the event of Karbala from the hilltop. I cried about how she would be paraded in Damascus by the animals and the Damascans would think they were captured Christians, because her Hijab was snatched from her. I thought about Imam Zaynul Abideen(as) and about how he was too frail to fight in Karbala. I thought about how he had to stand by as he watched his father, his brothers, and his cousins all fight and die, him unable to help them. I thought about how he was in such bad conditions and that he was in shackles and beaten to move. I thought about how whenever he saw water for the rest of his life he would cry and would cry because of the injustice done to him, yet he never surrendered his undying devotion to Allah. He was always in Sujda, hence his honorific name Sajjad. I thought about how kind he was and that he smiled often, despite the terrible atrocities committed against him. :cry: I cried at all of these, but not a single tear would accumulate in my eye because of Imam Al Hussain. Astaqfirullah. Look at how Shaytaan has infiltrated my heart! Can you please give a few hadith from the Imams about how one can create a love in his heart for Imam al Hussayn? I think one of the reasons is that I don't have a good understanding of Imam Hussayn's life and character from other than the tragedy of Karbala. Can you please link some books about the life and character of Imam al Hussain? May Allah accept your prayers Assalamu Alaykum!
  8. (bismillah) Assalam Alaykum Brothers and Sisters. During Tasoo'a, I thought of the Holy messenger of Allah (peace be upon him) during a Majlis, his great moral qualities, and his undying devotion to Allah, and immediately tears began to accumulate in my eyes. whenever I think of his green dome, I feel a spiritual feeling unlike anything else. I thought of how he cried when he sometimes saw the young Imam Hussain (because he knew of his sacrifice) and would play with Imam Hussain when he was a child. I thought of how in the Holy Prophet's deathbed, Imam Hussain and Imam Hassan were crying next to his Eminence and awaiting the death of the greatest man who ever lived :cry: I thought of Bibi Zaynab (as) and I began to cry about how she would with worry watch over the event of Karbala from the hilltop. I cried about how she would be paraded in Damascus by the animals and the Damascans would think they were captured Christians, because her Hijab was snatched from her. I thought about Imam Zaynul Abideen(as) and about how he was too frail to fight in Karbala. I thought about how he had to stand by as he watched his father, his brothers, and his cousins all fight and die, him unable to help them. I thought about how he was in such bad conditions and that he was in shackles and beaten to move. I thought about how whenever he saw water for the rest of his life he would cry and would cry because of the injustice done to him, yet he never surrendered his undying devotion to Allah. He was always in Sujda, hence his honorific name Sajjad. I thought about how kind he was and that he smiled often, despite the terrible atrocities committed against him. :cry: I cried at all of these, but not a single tear would accumulate in my eye because of Imam Al Hussain. Astaqfirullah. Look at how Shaytaan has infiltrated my heart! Can you please give a few hadith from the Imams about how one can create a love in his heart for Imam al Hussayn? I think one of the reasons is that I don't have a good understanding of Imam Hussayn's life and character from other than the tragedy of Karbala. Can you please link some books about the life and character of Imam al Hussain? May Allah accept your prayers Assalamu Alaykum!
  9. The great and pious jurist, Marhoom Shaikh Jawad b. Shaikh Mashkoor, was a leading jurist of Najaf who died at the age of 90 years in 1337 A.H. He is buried next to his father in a room in the blessed courtyard of the grave of Ameerul Momineen (a.s.). This great scholar dreamt in the night of 26 Safar 1332 A.H in which he saw Hazrat Izraeel – the angel of death (a.s.). He did salaam to the angel of death and asked him from where he was coming. The angel of death replied ‘I am coming from Shiraz after having seized the soul (Ruh) of Mirza Ibrahim Mehlaaki.’ Shaikh asked him ‘In what condition is his soul in Barzakh?’ The angel of death replied ‘He is residing in the most beautiful garden and is in the best of the conditions. Allah has appointed 1,000 angels at his beck and call.’ The Shaikh asked him ‘For which action has he received such a great reward – for his high level of knowledge? Or for the large number of students he had trained?’ The angel of death replied, ‘For none of these reasons’. Shaikh asked, ‘Then for leading the congregational prayers and explaining the religious laws to the people?’ The angel of death replied in the negative. VISIT http://theziyaratofashurah.wordpress.com/category/miracles-of-ziyarat-ashurah/ FOR MORE MIRACLES So the Shaikh asked, ‘Then on what basis did he receive such a great position?’ The angel of death said ‘For reciting Ziyarate Ashurah.’ Mirza Mehlaaki recited Ziyarate Ashurah regularly in the last 30 years of his life. And if due to an illness or any other reason, he was unable to recite the Ziyarat, then he would appoint a representative to recite the Ziyaarat on his behalf.’ The next morning, Shaikh Jawad went to Ayatullah Mirza Mohammed Taqi Shirazi and narrated his dream. On hearing this, Ayatullah Mirza Mohammed Taqi began weeping. When people asked him the reason of his grief, he replied ‘Mirza Ibrahim Mehlaaki was a pillar of jurisprudence and he has departed from the world.’ People said ‘But this news was only a dream, while we don’t know the fact as yet.’ Ayatullah Mirza Taqi replied, ‘This was not the dream of an ordinary individual, it was the dream of Shaikh Jawad.’ The very next day there was letter informing the residents of Najaf about Mirza Ibrahim Mehlaaki’s demise. In this way, the veracity of Shaikh Jawad’s dream proved to be true. Subsequently many scholars learnt of this incident from the late Ayatullah Syed Abdul Hadi Shirazi who in turn had personally heard about it from Shaikh Jawad. (Ref: Ziyaarate Aashoora by Nasir Rasti Lahejaani, p. 27)
  10. Doubt A section of the Muslims who find themselves in a spot while defending Yazid’s role in killing Imam Husain (a.s.) make lame excuses and indulge in Shia-bashing as if maligning Shias is the answer to all their woes. Among their most ludicrous claims is that the Shias themselves killed Imam Husain (a.s.) and are now repenting for the same. Reply1. Who killed Hamzah? 2. Role of companions 3. Yazid’s role 4. Who are the Shias? 5. Yazid’s forces were not Shias Back to TopWho killed Hamzah (a.s.)?Who killed Ammar? This lame excuse reminds one of the argument advanced by Yazid’s father nearly 1,400 years ago when he found himself similarly cornered in Siffeen on the count of being responsible for Ammar’s (r.a.) death, a fact prophesied by the Holy Prophet (s.a.w.a.). To deflect blame for killing Ammar b. Yasir (r.a.), one of the greatest companions for whom Paradise was assured, Muawiyah conveniently shifted the blame for the crime of murdering Ammar to Ameerul Momineen (a.s.) Ali b. Abi Talib (a.s.) by suggesting that since Ali (a.s.) had got Ammar to the Battle of Siffeen, he was the one responsible for killing Ammaar and not Muawiyah. Going by Muawiyah’s rationale the Prophet (s.a.w.a.) is likewise responsible for killing his own uncle Hamzah who came to the Battlefield of Ohad on his (s.a.w.a.) instruction! Apparently, shifting the blame from the perpetrator of the crime to those who are the farthest in committing it is the most favored response of these Muslims. Let us see how we can identify the perpetrators of other crimes using the rationale of these Muslims. Who killed Hamzah (a.s.)? 1. Of course, conventional wisdom suggests as backed by history that the responsibility for killing Hamzah (a.s.) lies with the infidels of Mecca who waged war against the Holy Prophet (s.a.w.a.) and Muslims. 2. And we have also seen that according to Muawiyah’s rationale, the responsibility for killing Hamzah (a.s.) was with the Holy Prophet (s.a.w.a.). 3. According to the rationale of these Muslims, the responsibility for Hamzah’s death lies with another group altogether. Let’s refer to the 153rd verse of Surah Aale Imran (3) to find the answer: ‘When you ran off precipitately and did not wait for anyone, the Apostle was calling you from your rear…’ Since according to these Muslims, the treachery of the Shias killed Imam Husain (a.s.), it follows that the treachery of the companions in the Battle of Ohad killed Hamzah (a.s.). However, for obvious reasons these Muslims won’t admit this fact and will apply their rationale selectively against the Shias. Who killed Usman? 1. Conventional wisdom suggests that Usman was killed by the Muslims who laid siege to his house and ultimately killed him for his misguided policies. 2. But according to the rationale of these Muslims who put the blame squarely on those who act treacherously, the blame for killing Usman lies with his cousin – Muawiyah b. Abu Sufyan. It is not a secret that the siege on Usman’s house lasted for over a month during which time he sent SOS to, among others, his cousin Muawiyah. However, for the period Usman was under siege which was considerable, Muawiyah did not send in his army to bail out Usman. This despite the fact that Muawiyah had a huge army at his disposal which only two years later took on the might of the entire Muslim army in Siffeen. If Muawiyah had shown the same alacrity and enthusiasm in sending help to Medina to rescue Usman, that his son Yazid showed after ascending the throne to demand allegiance from Imam Husain (a.s.) in Medina, Usman’s life could well have been saved. Regardless, does this mean that Usman was a victim of Muawiyah’s treachery rather than the Muslims who actually killed him? Going by the argument of these Muslims, the answer is yes – Muawiyah killed Usman. VISIT SERATONLINE.COM FOR MORE ARTICLES Back to TopRole of companionsWho killed Imam Husain (a.s.)? According to this group of Muslims, Imam Husain (a.s.) was a victim of treachery by the Shias. First and foremost if blame must be placed based on treachery, the companions and taabe’een displayed it in ample measure by not supporting Imam Husain (a.s.) against Yazid. Treachery of the companions and taabe’een In order to show Yazid in a positive light, these Muslims themselves claim that: ‘Several hundreds of companions despite being alive at the time kept aloof from the battle at Karbala to save the nation from entanglement and bloodshed. Had it been an encounter between good and evil, the companions who throughout their lives had not shirked jihad would have definitely thrown all their weight behind Imam Husain (a.s.).’ So the companions stayed away from Karbala citing confusion between truth and falsehood and not wanting to create bloodshed. If the companions and taabe’een were indeed confused, then it is despite the fact that the Prophet (s.a.w.a.) had often declared that Imam Husain (a.s.) is the Lamp of Guidance and the Ark of Salvation. And that Imam Husain (a.s.) and his brother Imam Hasan (a.s.) were the Chiefs of the Youths of Paradise. And that both of them were his sons according to the Verse of Mubahelah in Surah Aale Imran (3): 61 when they along with the Prophet (s.a.w.a.) and their parents Ali (a.s.) and Fatima (s.a.) confronted the Christians of Najraan for malediction and drove them into submission. Moreover, the Quran, which was a sufficient recourse for the Muslims after the Prophet’s (s.a.w.a.) demise, has prescribed a solution for confusion: ‘…so ask the People of the Reminder if you do not know.’ (Surah Nahl (16): Verse 43) It is a common fact recorded by Sunni commentators of the Noble Quran that Imam Husain (a.s.) was among the People of the Reminder (Ahle Zikr). Scores of Sunni scholars over the years have recorded these and other virtues of Imam Husain (a.s.) in their books. Why did the companions and taabe’een, who were present in the time of Imam Husain (a.s.) and were witness to many of these narrations and incidents, lack the judgment to distinguish between Imam Husain (a.s.) and Yazid? More so when we find clear instructions from the Prophet (s.a.w.a.) urging the Muslims to support Imam Husain (a.s.) as evident from the following narration: The Prophet’s (s.a.w.a.) companion Anas b. Haaris relates – I heard Allah’s Prophet (s.a.w.a.) say: ‘Verily my son, (Husain), will be killed in a land called Karbala; whoever amongst you is alive at that time must go and help him.’ Tarikh-o-Damishq vol 14 p 223 Are these Muslims suggesting that Umar b. Saad b. Abi Waqqas, who led Yazid’s army in Karbala and was among the leading taabe’een, and the son of a leading companion, had never heard of Imam Husain’s (a.s.) virtues? This despite the fact that Imam Husain (a.s.) was also his cousin? Then why did he fight Imam Husain (a.s.)? If this is not an example of treachery by the companions and taabe’een then what is? It follows that the confusion between truth and falsehood was not the reason for the companions abandoning support to Imam Husain (a.s.) in Karbala. It was plain treachery which we saw in ample measure in Ohod and Hunain despite the Prophet’s (s.a.w.a.) presence in their midst. Obviously when the companions did not support the Prophet (s.a.w.a.) in his life time, it is too much to expect them to support his grandson (a.s.) 50 years after his (s.a.w.a.) demise. Therefore we hold the companions responsible for abandoning their duty in supporting Imam Husain (a.s.) in Karbala and in this way being responsible for killing him. Back to TopYazid’s roleYazid’s role in killing Imam Husain (a.s.) Of course, notwithstanding everyone else who contributed to the turn of events in Karbala, Yazid’s role is unmistakable. He is the one who sought to subjugate Imam Husain (a.s.) into giving him allegiance as various historical records testify. We read in Maqtal al-Husain of Khaarazmi: Yazid wrote: ‘Force Husain, Abdullah b. Umar and Abdullah b. Zubair to give allegiance and don’t spare them.’ We also find in the same source: When he (Waleed) read Yazid’s letter for him (Marwan) and consulted him in the matter and said: ‘What do you think we shall do?’ He (Marwan) replied: ‘Send for them now and ask them to give allegiance and obey us. If they accept, we will let them go but if they reject you should arrest them and strike off their heads. This is clearly Yazid demanding allegiance and triggering the chain of events culminating in Imam Husain’s (a.s.) martyrdom. All other excuses like Shias killing Imam Husain (a.s.) and Imam Husain (a.s.) revolting against Yazid etc. have no merit and are only advanced to hide the real culprit – Yazid b. Muawiyah. Yazid’s letter to Ubaidullah b. Ziyad (l.a.) We read in Mataalib al-So’l: Ibn Ziyad wrote to Husain – I have received information that you have arrived in Karbala, and Yazid has told me not to kill you, provided you accept his authority and mine. Jalaluddin Suyuti records in Taarikh al-Khulafaa: Yazid wrote to his governor in Iraq, Ubaidullah b. Ziyad, ordering him to fight him (Husain). Therefore, he (Ibn Ziyad) sent an army consisting of four thousand people led by Umar b. Saad b. Abi Waqaas. Zahabi records in Siyar Aalam al-Nobala, vol.3 p. 305: Muhammad Ibn al-Dahak narrated from his father: When Husain marched, Yazid wrote to his governor Ibn Ziyad: Husain is marching to Kufa and he is a problem of your time not of other times, your state not of other states and you not for the other governors. At that time you might be free or be slaved.’ Therefore Ibn Ziyad killed him (on Yazid’s beckoning) and sent his head to him (Yazid). Ibn Ziyad’s own admission that he killed Imam Husain (a.s.) on Yazid’s orders In Taarikh al-Kaamil, vol.4 p. 112, we find: He (Yazid) wrote to Ubaidullah b. Ziyad ordering him to march towards Medina and surround (Abdullah) Ibn Zubair in Mecca. He (Ibn Ziyad) replied: I can’t give both these things to this transgressor (Yazid), after killing the grandson of Allah’s Prophet (s.a.w.a.), I am not now going to assault the Ka’bah. Testimony of Ibn Abbas that Yazid killed Imam Husain (a.s.) We read in Tareekh al-Kaamil: Ibn Abbas replied to Yazid’s letter stating: ‘… you killed Husain as well as the youths from Bani Abdul Muttalib who were beacons of guidance and famed stars; your troops marched towards them on your orders.’ Testimony of Abdullah b. Umar that Yazid killed Imam Husain (a.s.) We read in Maqtal al-Husain: Ibn Umar wrote to Yazid: Hasn’t your heart gone black yet? You murdered thefamily of the Prophet? Muawiyah b. Yazid’s testimony that his father Yazid killed Imam Husain (a.s.) We read in Hayaat al-Hayawaan: When Yazid’s son Muawiyah ascended the throne, in his very first sermon he confessed: We are certain about Yazid’s wrongdoing; he killed the family of the Prophet, deemed alcohol permissible, and tormented the Ka’bah. Yazid’s own admission that he killed the family of the Prophet (s.a.w.a.) We read in Sharh al-Fiqh al-Akbar: Following the murder of Imam Husain (a.s.), Yazid declared: I avenged the killing of my relatives in Badr through killing of the Prophet’s (s.a.w.a.) family. The testimony of Shah Abdul Aziz that Yazid killed Imam Husain (a.s.) When the cruel people of Syria and Iraq upon Yazid’s orders and with the efforts of the chief of hatred and corruption, Ibn Ziyad, martyred Imam Husain… (Tohfah Ithnaa Ashari (Urdu), p. 8 published in Karachi) The testimony of Shah Abdul Haqq al-Dehlavi that Yazid killed Imam Husain (a.s.): We read in Al Shiaath al Lamaat vol 4 p 623 Bab Manaqib Quraysh: It is unusual that some say Yazid did not kill Husain when he instructed Ibn Ziyad to carry out the killing. The testimony of Imam Zahabi that Yazid killed Imam Husain (a.s.) Imam Zahabi in his authoritative work Taarikh al-Islam vol 5 p 30 states: I say: When Yazid did to the people of Medina what he did and killed Husain and his brothers and progeny, and Yazid drank alcohol, and performed abominable things, the people hated him and rose up against him more than once. Allah didn’t bless his life and Abu Bilal Mirdas b. Adya al-Hanzali rose against him. The testimony of Ibn Khaldun that Yazid killed Imam Husain (a.s.): It is impermissible to support Yazid in the matter of killing Husain; nay (Husain’s) murder is Yazid’s deed that proves him to be a transgressor (faasiq) and Husain a martyr. (Al-Muqaddimah by Ibn Khaldun, p. 254) The testimony of Ibn Kathir that Yazid killed Imam Husain (a.s.) While discussing the events of 63 AH, Ibn Kathir, a student of Ibn Taymiyyah, states: It is already mentioned that he (Yazid) killed Husain and his companions through Ubaidullah b. Ziyad. Al Bidaayah wa al-Nihaayah, vol.8 p. 243 Testimony of Qaazi Thanaaullah Panipati that Yazid killed Imam Husain (a.s.) Qaazi Thaanaullah Panipati (exp. 1225 AH) was a Sunni scholar of the thirteenth century, who studied under Shah Waliullah Muhaddith-e-Dehlavi (exp. 1176 AH) while his son Shah Abdul Aziz Muhaddith-e-Dehlavi (exp. 1239 AH) would call Qaazi Thaanaullah the ‘Baihaqi of his time’. He was also the caliph of Mirza Mazhar Jaan-e-Jaanaan (exp. 1195 AH) who would refer to Qaazi Thanaaullah as ‘Alam al-Huda’ (the standard of guidance). His commentary of the Holy Quran, Tafseer-e-Mazhari, is very popular among these Muslims. Hence, his views about Yazid are extremely pertinent. Under the commentary of Surah Noor (24): Verse 55, (“…and whoever is ungrateful after this, these it is who are the transgressors…”) he records: It is possible that this verse refers to Yazid b. Muawiyah who martyred the grandson of the Holy Prophet (s.a.w.a.) and his companions; companions who were actually the members of the Prophet’s (s.a.w.a.) family. Tafsee-e-Mazhari (Urdu), vol.8 p. 268 He also writes: Yazid and his associates did Kufr with the bounties of Allah. They deemed it as their aim to have a grudge against the progeny of the Prophet (s.a.w.a.), murdered Husain (a.s.) unjustly. Yazid did Kufr with the religion of Prophet (s.a.w.a.) to the extent that Yazid recited the following couplets over the killing of Husain (r.a.): ‘Where are my ancestors, they should come and see that I have taken revenge from the progeny of the Prophet and Bani Hashim’. And the last verse was: ‘I would not be from the progeny of Jandab had I not taken revenge from the progeny of Ahmad for whatever they had done.’ Tafseer-e-Mazhari (Urdu), vol.5 p. 271, commentary of Surah Ibrahim (14):29 Yazid’s pride at killing Imam Husain (a.s.) Ibn Asaakir writes: ….when Husain’s head was brought before Yazid, he recited the couplets of Ibn Zubairi: I wish my ancestors of Badr were here to see the fright of al-Khazraj (tribe) as the spears hit. (Al-Bidaayah wa al-Nihaayah, vol.8 p. 204) Moreover, we read: Al-Qasim b. Bakt said: When the head of Husain was placed in front of Yazid b. Muawiyah, he struck his (Husain’s) teeth with his stick and remarked: His (Husain’s) and my example is same as the saying of Husain b al-Hamaam al-Mari: These swords split the heads of those men who pose harm to us and they were very disobedient and oppressors. Al-Bidaayah wa al-Nihaayah, vol.8 p. 209 Consensus states that Yazid killed Imam Husain (a.s.) Although the Muslims favoring Yazid would have us believe us otherwise, there can be no doubt in the minds of the unbiased student of history that the responsibility for Imam Husain’s (a.s.) killing lies with Yazid alone. No amount of false propaganda and Shia-bashing is going to change this fact. The following renowned Sunni books firmly establish that Yazid killed Imam Husain (a.s.): 1. Maqtal al-Husain al Khaarazmi, vol.2 p. 80 chap 9 2. Tareekh Yaqoobi, vol.2 p. 299 Dhikr Yazid 3. Mataalib al-So’l, vol.2 p. 26 4. Nur al Absaar p. 139 5. Al Bidayah wa al Nihaayah, p. 219 Zikr 63 Hijri 6. Tareekh al-Kaamil vol.4 p. 69 7. Tareekh al-Tabari p. 408 Zikr Ibn Ziyad 8. Akhbaar al Tiwaal p. 384 9. Tazkirah al-Khawaas p. 159 10. Hayaat al Haywaan vol.1 p. 88 11. Tareekh al-Khamees, vol.2 p. 301 12. Al-Sawaaiq al Muhriqah p. 134 13. Sharh al-Fiqh al-Akbar p. 73 14. Tohfah aI-Ithna al-Ashariyyah, p. 6 vol.1 15. Al Shiaath al Lamaat vol.4 p. 623 Bab Manaqib Quraysh 16. Shazarath al Dhahab, vol.1 p. 69 Zikr 61 Hijri 17. Tafseer-e-Mazhari vol.5 p. 21 Part 13 Surah Ibrahim 18. Aqaid al-Islam, p. 232 by Maulana Abdul Haqq Haqqaani 19. Imam-e-Paak aur Yazid-e-Paleed, p. 88 20. Aqaid-e-Nafsee, p. 113 21. Sharh al-Maqaasid, vol.2, p. 309 22. Nuzul al Abraar p. 97 23. Irfan al-Shariah, vol.2 p. 21 24. Al-Fataawaa by Maulana Abdul Hai p. 79 25. Shaheed-e-Karbala pp. 11-12 by Mufti Muhammad Shaafi In Irfan-e-Shariat, Yazid’s role is exposed: Yazid tore away a piece of the Prophet’s heart, starving him for three days and then killing him, together with his companions. Thereafter, he ordered for horses to trample his body after his martyrdom, as a result of which his body was ripped to shreds. His head was then mounted on a spear; this was a head that the Prophet (s.a.w.a.) would kiss. The head was (shamelessly) exhibited at various places; people of the household were arrested and brought before the evil Yazid. Cursed is he who does not deem such acts as atrocious! Cursing Yazid is permissible for his role in killing Imam Husain (a.s.) If Yazid was not responsible for killing Imam Husain (a.s.), so many Muslim scholars including the noted Sunni Imams like Imam Ahmed b. Hanbal, Imam Abu Hanifah, Imam Malik b. Anas and Imam Shaafe’ee would not have permitted cursing him. Yazid’s role before and after Karbala The killing of Imam Husain (a.s.) was not a one week affair that began and ended in Karbala. Demand for allegiance in Medina, Marwan’s threat, Yazid’s replacing Noman b. Basheer with Ibn Ziyad along with clear instructions to subdue and kill Imam Husain (a.s.) if necessary, etc. suggest that killing Imam Husain (a.s.) was pre-determined and well-planned. Even if we accept the argument that Imam Husain (a.s.) was a victim of Shiite treachery rather than the oppression and tyranny of the progenies of Abu Sufyan, Marwan and Ziyad, this only explains the events of Karbala and Kufa. The events in the first and last legs of the journey in Medina and Syria respectively belie the claim that Shias killed Imam Husain (a.s.). The following events that transpired in Syria clearly underscore the role of Yazid in killing Imam Husain (a.s.) as there is no sign of any Shiite element over here: 1. Insulting Imam Husain’s (a.s.) head Ibn Jauzi records in his book Al-Radd alaa al-Mutassib al-Aneed al-Maane’ le zamme Yazid, p. 58: Ibn Abi Dunya recorded from Salamah b. Shabib from Al-Humaidi from Sufyan from Salim b. Abi Hafsah from Hasan (al-Basri): Yazid Ibn Muawiyah was prodding with a stick the place that Allah’s Messenger (s.a.w.a.) himself used to kiss. How shameful! 2. Disrespect to the Prophet’s (a.s.) household Ibn Imaad Hanbali records in his famed work Shazarat al-Dahab vol. 1 p. 61: When he (Imam Husain (a.s.)) was killed, his head, his women-folk and (his son) Imam Zain al-Aabedeen were taken to Damascus as slaves. May Allah destroy and disgrace whoever did this, whoever issued the orders and whoever was pleased with it! 3. Eid-like celebrations History is replete with narrations of Eid-like celebrations in Syria on the killing of Imam Husain (a.s.) and cheering on the parading of the children and women of Imam’s (a.s.) household. All the events of Syria, particularly those that transpired in Yazid’s court viz. insulting Imam Husain’s (a.s.) head and mistreatment of Imam’s (a.s.) household members are Yazid’s doing and there is not even a remote sign of a Shiite element over here, just as there is no sign of Shias in the events of Medina and Karbala. Back to TopWho are the Shias?Since these Muslims will not desist from accusing and blaming Shias for the blunders of their leaders, it is important to answer this question in a manner that will put to rest all accusations. A Shia is the one who believes in Allah’s Oneness (Tauheed), the Prophethood of the Prophet Muhammad (s.a.w.a.) and the leadership of the divinely appointed Imams (a.s.). So long as he is steadfast on these cornerstones of belief he is a Shia. If he denies any one tenet he is outside the realm of belief and cannot be called a Shia. Those who betrayed Imam Husain (a.s.) in Karbala cannot be called as Shias any more than those who turned against Ameerul Momineen (a.s.) in the battle of Siffeen and were later branded as Khaarijis can be called Shias. So, it is erroneous to claim that Imam Husain (a.s.) was killed by his Shias. These were his Shias until the time they were steadfast on their allegiance to him. When they severed their allegiance and fought against him they lost their identity as Shias and were just like the other Muslims in Yazid’s forces. Perhaps one of the more defining traditions about a Shia is from the Master himself – Ali b. Abi Talib (a.s.): Even if I strike the nose of a believer (momin/Shia) with this sword for hating me, he will not hate me, and even if I pile all the wealth of the world before a hypocrite (munafiq) for loving me he will not love. This is because it is pronounced by the tongue of the beloved Prophet. O Ali, a believer will never hate you and a hypocrite (Muslim) will never love you. (Nahjul Balaghah Saying no. 45) According to this and other traditions of this nature, a Shia with even an iota of doubt about his Imam is outside the realm of faith (imaan) and in the realm of hypocrisy (nifaaq). Leave alone fighting the Imam, according to this tradition of Ameerul Momineen (a.s.), the Shia will not even bear the slightest of hatred and indifference towards the Imam, even under the most trying of circumstances and attacks. Since the so-called Shias of Kufa carried a full-fledged frontal assault on Imam Husain (a.s.) and his companions, they do not qualify as Shias. Rather they are hypocrites and to call them anything else is nothing but an attempt to spread mischief and confusion. The lovers of Ahle Bait (a.s.) know better who is a Shia and do not need others to identify Shias for them. Muslims of Kufa Being the center of Ameerul Momineen (a.s.) Ali b. Abi Talib’s (a.s.) government after the Battle of Jamal, Kufa was identified as a Shia hub and epicenter of resistance to Bani Ummayah. However, there were many Muslims who did not owe allegiance to any particular disposition – Alawi or Usmani. They were go-with-the-flow Muslims with a strong herd mentality guiding their disposition. They were the ones who paid allegiance to Abu Bakr, Umar and Usman and followed up by giving allegiance to Ali b. Abi Talib (a.s.) as a matter of routine, with no particular love or admiration for Ali b. Abi Talib (a.s.) that would mark them as Shias. Even those who could be described as Shias did not invoke the confidence of the Imams (a.s.) as they were very fickle in their faith just like other Muslims. Their faith was up for grabs to the highest bidder and since Muawiyah bid the highest these so-called Shias remained in Kufa but acted according to Muawiyah’s bidding and later according to the bidding of Yazid/Ubaidullah b. Ziyad. This was the biggest challenge faced by Ali b. Abi Talib (a.s.) and his son – Imam Hasan b. Ali (a.s.) as all their attempts to rally these so-called Shias against Muawiyah came to naught. So to accuse these Shias of treachery and blame them for the calamity that befell on Imam Husain (a.s.) is missing the point. These Shias were never part of the equation as they did not invoke any confidence and Imam Husain (a.s.) was well-aware of the events unfolding in Kufa even as he was approaching it. Shias of Karbala These Muslims who talk of Shiite treachery conveniently ignore that Imam Husain (a.s.) had a small band of true Shia supporters who fought valiantly against Yazid’s forces in Karbala. These were the ones worthy of being Shias and were even called as such by Imam Husain (a.s.) and other Imams (a.s.) of the Ahle Bait (a.s.). If we go by the treachery argument advanced by these Muslims and consider that Shias were present in Yazid’s forces and Shias were also present in Karbala in Imam Husain’s (a.s.) army, then it was nothing but a battle between two Shia groups! However, no historian has concluded as such and to suggest it shows extreme bias against Shias and very poor understanding of Islamic history. Faith is based on the present not the past A person is labeled based on his current inclination and not his previous belief. Having disobeyed Allah, Iblis is no longer referred to as Allah’s worshipper in the Holy Quran and the blessed Sunnah, although he was once ranked alongside the angels. Nor do common Muslims refer to companions like Abu Bakr, Umar and Usman as infidels although they were the leading idol-worshippers of the time before the advent of Islam. As we find in the incident of Talut and Jalut in Surah Baqarah (2): Verse 249 “So when Talut departed with the forces, he said: Surely Allah will try you with a river; whoever then drinks from it, he is not of me, and whoever does not taste of it, he is surely of me, except he who takes with his hand as much of it as fills the hand; but with the exception of a few of them they drank from it…” All those who drank from the river and they were in the majority, were no longer among Talut’s companions and cannot be referred to as such. Likewise those who abandoned Imam Husain (a.s.) in Kufa and joined Yazid’s ranks cannot be called as Shias. They were ranked alongside Yazid’s forces and all attributes used for Yazid’s forces applies to these so-called Shias as well. We do not see Muslims accusing Talha and Zubair of treachery after they severed their allegiance and waged a ferocious battle against their Master and Imam – Ali b. Abi Talib (a.s.) resulting in the death of thousands of Muslims. Therefore singling out the Shias for their role in the events of Kufa and Karbala is nothing but a lame attempt to misguide the Muslims with regards Yazid’s role in Imam Husain’s (a.s.) murder. Back to TopYazid’s forces were not ShiasTo conclude the matter, it’s best to refer to the faith of the killers of Imam Husain (a.s.) both those directly and indirectly involved. If they were followers of the Ahle Bait (a.s.) then they were the Shias, else they were Muslims claiming to follow the Sunnah. 1. Yazid ibn Muawiyah Without doubt, the biggest contributor to the shedding of Imam Husain’s (a.s.) blood and its main proponent was Yazid b. Muawiyah. And there can be no two ways of his animosity and the animosity of his clansmen – the Bani Umayyah for the Bani Hashim. Under the circumstances, he was not a Shia of the Ahle Bait (a.s.) nor would he have liked to be referred to as such. 2. Ubaydillah b. Ziyaad Not having the courage to take on Imam Husain (a.s.) himself, Yazid got Ubaydillah to do the task for him just like his father Muawiyah got Ubaydillah’s father – Ziyaad to take on Imam Hasan (a.s.). The progeny of Ziyaad harboured extreme animosity against the Ahle Bait (a.s.), so there is no question of them being the Shias of Ahle Bait (a.s.). 3. Umar b. Saad Since Ubaydillah also lacked the courage to confront Imam Husain (a.s.) he appointed Umar b. Saad for the task. Umar b. Saad also cannot be called a Shia given his father Saad b. Abi Waqqaas’s ambivalence towards Ameerul Momineen (a.s.) Ali b. Abi Talib and his refraining from giving him allegiance at a time when the entire Muslim nation with a few exceptions had given Ali (a.s.) their allegiance. Umar b. Saad was a cousin of Imam Husain (a.s.) but then so was Yazid. It is widely reported that Umar b. Saad undertook the crime of killing Imam Husain (a.s.) for the governorship of Ray (Suburb of Teheran, Iran). So there is no question of Umar b. Saad being a Shia of the Ahle Bait (a.s.). After naming the three biggest names responsible for killing Imam Husain (a.s.) and establishing their religious credentials as so-called Muslims who practiced the Sunnah, we now turn to their henchmen who were involved in the battle of Karbala. For brevity we have highlighted only a few and interested readers can refer Tarikh-e-Tabair for more examples. 4. Ka’b b. Jaabir Ka’b b. Jaabir was a warrior in Umar b. Saad’s army in Karbala. He was the killer of Burair b. Khozair, one of Imam Husain’s (a.s.) respected companions. He recited several couplets after Karbala to the effect that he had submitted his faith to the children of Abu Sufyan and wished to claim his reward from Ibne Ziyaad. 4) Muzaahim b. Haaris While battling Naafe b. Hilaal Jamali, a companion of Imam Husain (a.s.), in Karbala he declared: I am on Usman’s religion. (Taarikh-e-Tabari vol 6, p 229) 5) Amr b. Hajjaaj Amr b. Hajjaaj from Umar b. Saad’s army urged his soldiers to remain firm against those who abandoned religion i.e. Imam Husain’s (a.s.) army. Imam Husain (a.s.) rebuked him for his audacity. (Taarikh-e-Tabari vol. 6, p. 249) 6) Shimr b. Ziljawshan It is widely documented that it was Shimr who eventually killed Imam Husain (a.s.) when none dared to commit the heinous crime. Long before that, he was commanded explicitly by Ibne Ziyaad to take over the reins of the army if Umar b. Saad showed weakness in executing the plan to kill Imam Husain (a.s.). Shimr was always a part of Ibne Ziyaad’s coterie in Kufa and there is no question of his being a Shia given his animosity for the Ahle Bait (a.s.), although he did fight on the side of Ameerul Momineen (a.s.) against Muawiyah in Siffeen. He was among the majority of the Muslims who took Ameerul Momineen (a.s.) as the fourth caliph and did not have any particular inclination towards Ali’s (a.s.) Mastership – the hallmark of a Shia. Who killed Imam Husain (a.s.) We revisit this question to end the matter conclusively. It is clear from the evidences advanced that the responsibility of killing Imam Husain (a.s.) lies entirely on Yazid’s shoulders. For those who go by consensus (ijmaa), this is indeed the verdict of the ijmaa. Blaming Shias for the crimes of Yazid and Ubaydillah b. Ziyaad is not the verdict of the ijmaa, it is the verdict of a niche group of Muslims, who find themselves in a corner and have no place to look out of the sheer embarrassment of Imam Husain’s (a.s.) killing. The motley group of so-called Shias they hold responsible for the crime can hardly be described as such as we have proved.
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  13. أَلسَّلاَمُ عَلَيْكَ يَا أَبَا عَبْدِ اللّٰهِ، أَلسَّلاَمُ عَلَيْكَ يَا بْنَ رَسُولِ اللّٰهِ، أَلسَّلاَمُ عَلَيْكَ يَا بْنَ أَمِيرِ الْـمُؤْمِنِينَ، وَابْنَ سَيِّدِ الْوَصِيِّينَ،أَلسَّلاَمُ عَلَيْكَ يَا بْنَ فَاطِمَةَ سَيِّدَةِ نِسآءِ الْعالَـمِينَ، Peace be upon you O’ Aba ‘Abdillah; Peace be upon you O’ son of the Messenger of Allah; Peace be upon you O’ son of the Commander of the Faithful and the son of the leader of the inheritors (of the Prophet); Peace be upon you O’ son of Fatimah, the leader of the women of the entire Universe. أَلسَّلاَمُ عَلَيْكَ يَا ثَارَ اللّٰهِ وَابْنَ ثَارِهِ وَالْوِتْرَ الْـمَوْتُورَ، أَلسَّلاَمُ عَلَيْكَ وَعَلىٰ الأَرْوَاحِ الَّتِي حَلَّتْ بِفِنَآئِكَ Peace be upon you O’ the one who was killed and whose blood has not yet been avenged – and whose avenging is in the hands of Allah and peace be upon you, the son of one who was killed and whose blood has not yet been avenged (Imam ‘Ali b. Abi Talib) and peace be upon you O’ the one who was alone, an individual (killed). Peace be upon you and also upon those souls who accompanied you to your annihilation. عَلَيْكُمْ مِنِّي جَمِيعاً سَلاَمُ اللّٰهِ أَبَداً مَا بَقِيتُ وَبَقِيَ اللَّيْلُ وَالنَّهارُ، Upon you and upon all of those (who were killed) is the Salam of Allah from me for eternity, as long as the night and the day remain. يَا أَبَا عَبْدِ اللّٰهِ، لَقَدْ عَظُمَتِ الرَّزِيَّةُ وَجَلَّتْ وَعَظُمَتِ الْـمُصِيبَةُ بِكَ عَلَيْنَا وَعَلىٰ جَمِيعِ أَهْلِ الإِِسْلاَمِ وَجَلَّتْ وَعَظُمَتْ مُصِيبَتُكَ فِي السَّمٰوَاتِ عَلىٰ جَمِيعِ أَهْلِ السَّمٰوَاتِ، O’ Aba ‘Abdillah! Surely the tribulations are great and unbearable and your tragedy is great for us, and for all the people of Islam and unbearable and great is your tragedy in the heavens and for all of the dwellers of the heavens. فَلَعَنَ اللّٰهُ أُمَّةً أَسَّسَتْ أَسَاسَ الظُّلْمِ وَالْـجَوْرِ عَلَيْكُمْ أَهْلَ الْبَيْتِ May the curse (La’n) be upon those people who laid down the foundations for the oppression and wrongs done upon you, the family of the Prophet [Ahlul Bayt]. وَلَعَنَ اللّٰهُ أُمَّةً دَفَعَتْكُمْ عَنْ مَقَامِكُمْ وَأَزَالَتْكُمْ عَنْ مَرَاتِبِكُمُ الَّتِي رَتَّبَكُمُ اللّٰهُ فِيهَا May Allah curse those people who denied you your position (O’ Ahlul Bayt) and removed you from your rank which Allah himself had granted you. وَلَعَنَ اللّٰهُ أُمَّةً قَتَلَتْكُمْ، وَلَعَنَ اللّٰهُ الْـمُمَهِّدِينَ لَـهُمْ بِالتَّمْكِينِ مِنْ قِتَالِكُمْ May the curse of Allah be upon those people who killed you and may the curse of Allah be upon those people who made it easy for them by preparing the grounds of your killing. بَرِئْتُ إِلىٰ اللّٰهِ وَإِلَيْكُمْ مِنْهُمْ وَأَشْيَاعِهِمْ وَأَتْبَاعِهِمْ وَأَوْلِيَآئِهِمْ I turn to Allah and I turn towards you and turn away from them and their adherents, followers and friends. يَا أَبَا عَبْدِ اللّٰهِ، إِنِّي سِلْمٌ لـِمَنْ سالَـمَكُمْ، وَحَرْبٌ لـِمَنْ حَارَبَكُمْ إِلىٰ يَوْمِ الْقِيَامَةِ O’ Aba ‘Abdillah! I am at peace with those who make peace with you and I am at war with those who make war with you until the Day of Judgment. وَلَعَنَ اللّٰهُ آلَ زِيَادٍ وَآلَ مَرْوَانَ، وَلَعَنَ اللّٰهُ بَنِي أُمَيَّةَ قَاطِبَةً May the curse of Allah be upon the family of Ziyad and the family of Marwan and may the curse of Allah be upon Bani Umayyah. وَلَعَنَ اللّٰهُ ابْنَ مَرْجَانَةَ، وَلَعَنَ اللّٰهُ عُمَرَ بْنَ سَعْدٍ، وَلَعَنَ اللّٰهُ شِـمْراً، May the curse of Allah be upon Ibn Marjana and may the curse of Allah be upon ‘‘Umar b. Sa’ad and may the curse of Allah be upon Shimr. وَلَعَنَ اللّٰهُ أُمَّةً أَسْرَجَتْ وَأَلْـجَمَتْ وَتَنَقَّبَتْ لِقِتَالِكَ And may the curse of Allah be upon the nation that carried out, saw and were silent at your killing. بِأَبِي أَنْتَ وَأُمِّي، لَقَدْ عَظُمَ مُصَابِي بِكَ، فَأَسْأَلُ اللّٰهَ الَّذِي أَكْرَمَ مَقَامَكَ، وَأَكْرَمَنِي بِكَ، أَنْ يَرْزُقَنِي طَلَبَ ثَارِكَ مَعَ إِمَامٍ مَنْصُورٍ مِنْ أَهْلِ بَيْتِ مُحَمَّدٍ صَلَّى اللّٰهُ عَلَيْهِ وَآلِهِ May my father and mother be sacrificed for you. Surely my sorrow for you is great and I pray to Allah who has honored your status and has also honoured me through you that He grant me the opportunity to seek your revenge with the victorious Imam from the family of Muhammad. أَللّٰهُمَّ اجْعَلْنِي عِنْدَكَ وَجِيهاً بِالْـحُسَيْنِ˛عَلَيهِ السَّلاَمُ فِي الدُّنْيَا وَالآخِرَةِ، O’ Allah! Make me worthy of respect with You through Husayn, peace be upon him, both in the transient world and also the next life. يَا أَبَا عَبْدِ اللّٰهِ، إِنِّي أَتَقَرَّبُ إِلىٰ اللّٰهِ، وَإِلىٰ رَسُولِهِ، وَإِلىٰ أَمِيرِ الْـمُؤْمِنِينَ، وَإِلىٰ فَاطِمَةَ، وَإِلىٰ الْـحَسَنِ، وَإِلَيْكَ بِـمُوَالاَتِكَ، وَبِالْبَرَاءَةِ مِـمَّـنْ قَاتَلَكَ، وَالْـجَوْرِ عَلَيْكُمْ وَأَبْرَأُ إِلىٰ اللّٰهِ وَإِلىٰ رَسُولِهِ مِـمَّنْ أَسَّسَ أَسَاسَ ذٰلِكَ وَ بَنىٰ عَلَيْهِ بُنْيَانَهُ، وَجَرىٰ فِي ظُلْمِهِ وَجَوْرِهِ عَلَيْكُمْ وَعَلىٰ أَشْيَاعِكُمْ، O’ Aba ‘Abdillah! Surely I seek closeness to Allah and to His Messenger and to the Commander of the Faithful and to Fatimah and to Hasan and to you through love of you and through distancing myself from those who laid the foundations and those who built upon and carried out oppression and cruelty upon you all and upon your followers. بَرِئْتُ إِلىٰ اللّٰهِ وَإِلَيْكُمْ مِنْهُمْ، وَأَتَقَرَّبُ إِلىٰ اللّٰهِ ثُمَّ إِلَيْكُمْ بِـمُوَالاَتِكُمْ وَمُوَالاَةِ وَلِيِّكُمْ، وَبِالْبَرَاءَةِ مِنْ أَعْدَائِكُمْ، وَالنَّاصِبِينَ لَكُمُ الْـحَرْبَ، وَبِالْبَرَاءَةِ مِنْ أَشْيَاعِهِمْ وَأَتْبَاعِهِمْ، I disassociate myself from them through Allah and through all of you and I seek nearness to Allah and then to you through love for you and your friends and disassociation with your enemies and from those who want to fight against you and disassociation from their adherents and followers. إِنِّي سِلْمٌ لـِمَنْ سَالَـمَكُمْ، وَحَرْبٌ لِـمَنْ حَارَبَكُمْ، وَوَلِيٌّ لـِمَنْ وَالاَكُمْ، وَعَدُوٌّ لِـمَنْ عَادَاكُمْ Surely I am at peace with those who are at peace with you and I am at war with those who are at war with you and I am a friends to those who are friends to you and I am an enemy to those who are enemies to you. فَأَسْأَلُ اللّٰهَ الَّذِي أَكْرَمَنِي بِـمَعْرِفَتِكُمْ، وَمَعْرِفَةِ أَوْلِيَآئِكُمْ، وَرَزَقَنِي الْبَرَاءَةَ مِنْ أَعْدَائِكُمْ، أَنْ يَـجْعَلَنِي مَعَكُمْ فِي الدُّنْيَا وَالآخِرَةِ، وَأَنْ يُثَبِّتَ لِي عِنْدَكُمْ قَدَمَ صِدْقٍ فِي الدُّنْيَا وَالآخِرَةِ، So then I ask Allah who has honoured me with a cognizance of all of you and a cognizance of your friends that He also grant me the opportunity to disassociate myself from your enemies and that He place me with you – both in the transient world and also in the next life – and that he make me firm in your presence with a truthful stance both in the transient world and also the next life. وَأَسْأَلُهُ أَنْ يُبَلِّغَنِي الْـمَقامَ الْـمَحْمُودَ لَكُمْ عِنْدَ اللّٰهِ، وَأَنْ يَرْزُقَنِي طَلَبَ ثَارِي مَعَ إِمَامِ هُدىً ظَاهِرٍ نَاطِقٍ بِالْـحَقِّ مِنْكُمْ And I ask Him (Allah) that He enables me to reach to the honoured station with you in the presence of Allah and that He grant me the ability to seek the revenge of you with the rightly guided Imam from you, who shall surely come and speak the truth. وَأَسْأَلُ اللّٰهَ بِـحَقِّكُمْ وَبِالشَّأْنِ الَّذِي لَكُمْ عِنْدَهُ أَنْ يُعْطِيَنِي بِـمُصَابِي بِكُمْ أَفْضَلَ مَا يُعْطِي مُصَاباً بِـمُصِيبَتِهِ، مُصِيبَةً مَا أَعْظَمَها وَأَعْظَمَ رَزِيَّتَهَا فِي الإِسْلاَمِ وَفِي جَمِيعِ السَّمٰوَاتِ وَالأَرْضِ And I ask Allah for your sake and for the status and rank which you have with Him that He grant me that thing due to me showing grief and sorrow at your sorrows even more than of that which he gives in a person’s own grief and sorrows, and what great sorrow and tragedies you faced! How great was your tragedy for Islam and for all of the inhabitants of the heavens and the Earth! أَللّٰهُمَّ اجْعَلْنِي فِي مَقَامِي هٰذَا مـِمَّنْ تَنَالُهُ مِنْكَ صَلَواتٌ وَرَحْمَةٌ وَمَغْفِرَةٌ، O’ Allah! Make me at this moment, one who receives from You prayers, mercy and forgiveness. أَللّٰهُمَّ اجْعَلْ مَـحْيَايَ مَـحْيَا مُحَمَّدٍ وَآلِ مُحَمَّدٍ، وَمَـمَاتِي مَـمَاتَ مُحَمَّدٍ وَآلِ مُحَمَّدٍ O’ Allah! Make me live the life of Muhammad and the family of Muhammad and permit me to die the death of Muhammad and the family of Muhammad. أَللّٰهُمَّ إِنَّ هٰذَا يَوْمٌ تَبَرَّكَتْ بِهِ بَنُو أُمَيَّةَ وَابْنُ آكِلَةِ الأَكْبَادِ، اللَّعِينُ ابْنُ اللَّعِينِ عَلىٰ لِسَانِكَ وَلِسَانِ نَبِيِّكَ فِي كُلِّ مَوْطِنٍ وَمَوْقِفٍ وَقَفَ فِيهِ نَبِيُّكَ O’ Allah! This is the day (the Day of ‘Ashura) which the Bani Umayyah rejoiced upon (and is the day when the) son of the liver eater (the son of Hind b. Abu Sufyan – Mu’awiyah and his son Yazid) celebrated, the cursed son(s) (Yazid) of the cursed (Mu’awiyah), as said by You and Your Prophet at every place and occasion. أَللّٰهُمَّ الْعَنْ أَبَا سُفْيَانَ وَمُعَاوِيَةَ وَيَزِيدَ بْنَ مُعَاوِيَةَ عَلَيْهِمْ مِنْكَ اللَّعْنَةُ أَبَدَ الأَبِدِينَ، وَهٰذَا يَوْمٌ فَرِحَتْ بِهِ آلُ زِيَادٍ وَآلُ مَرْوَانَ بِقَتْلِهِمُ الْـحُسَيْنَ صَلَواتُ اللّٰهِ عَلَيْهِ. أَللّٰهُمَّ فَضَاعِفْ عَلَيْهِمُ اللَّعْنَ مِنْكَ وَالْعَذابَ الأَلِيمَ O’ Allah! Curse Abu Sufyan and Mu’awiyah and Yazid b. Mu’awiyah – upon them may Your curse be forever and eternity. And this is the day when the family of Ziyad were happy and so were the family of Marwan at their killing of Husayn, may the Prayers of Allah be upon him. O’ Allah! Increase upon them Your curse and (Your) painful punishment. أَللّٰهُمَّ إِنِّي أَتَقَرَّبُ إِلَيْكَ فِي هٰذَا الْيَوْمِ، وَفِي مَوْقِفِي هٰذَا، وَأَيَّامِ حَيَاتِي بِالْبَرَاءَةِ مِنْهُمْ، وَاللَّعْنَةِ عَلَيْهِمْ، وَبِالْـمُوَالاَةِ لِنَبِيِّكَ وَآلِ نَبِيِّكَ عَلَيْهِ وَعَلَيْهِمُ السَّلاَمُ O’ Allah! Surely I seek nearness to you on this day (the Day of ‘Ashura) and in this place (which I am in) and in all days of my life by disassociating myself from these people and sending curses upon them and through my love and friendship to Your Prophet and the family of Your Prophet, peace be upon him and upon all of them. أَللّٰهُمَّ الْعَنْ أَوَّلَ ظَالِمٍ ظَلَمَ حَقَّ مُحَمَّدٍ وَآلِ مُحَمَّدٍ وَآخِرَ تَابِعٍ لَهُ عَلىٰ ذٰلِكَ. أَللّٰهُمَّ الْعَنِ الْعِصَابَةَ الَّتِي جَاهَدَتِ الْـحُسَيْنَ وَشَايَعَتْ وَبَايَعَتْ وَتَابَعَتْ عَلىٰ قَتْلِهِ، أَللّٰهُمَّ الْعَنْهُمْ جَمِيعاً. O’ Allah! Curse the first tyrant who oppressed the right of Muhammad and the family of Muhammad and the next person who followed him on this path. O’ Allah! Curse the group who fought against Husayn and those who followed them and supported them and assisted them in killing him. O’ Allah, curse all of them! أَلسَّلاَمُ عَلَيْكَ يَا أَبَا عَبْدِ اللّٰهِ وَعَلىٰ الأَرْوَاحِ الَّتِي حَلَّتْ بِفِنَآئِكَ، عَلَيْكَ مِنِّي سَلاَمُ اللّٰهِ أَبَداً مَا بَقِيتُ وَبَقِيَ اللَّيْلُ وَالنَّهَارُ، وَلاَ جَعَلَهُ اللّٰهُ آخِرَ الْعَهْدِ مِنِّي لِزِيَارَتِكُمْ، أَلسَّلاَمُ عَلىٰ الْـحُسَيْنِ، وَعَلىٰ عَلِيِّ بْنِ الْـحُسَيْنِ، وَعَلىٰ أَوْلاَدِ الْـحُسَيْنِ، وَعَلىٰ أَصْحَابِ الْـحُسَيْنِ. Peace be upon you O’ Aba ‘Abdillah and upon the souls which were annihilated with you. Upon you, from me, is the peace of Allah for eternity, as long as the night and the day remain and please do not make this (Ziyarat) as my last contact with you. Greetings be upon Husayn, and upon ‘Ali the son of Husayn and upon the children of Husayn and upon the companions of Husayn. أَللّٰهُمَّ خُصَّ أَنْتَ أَوَّلَ ظالِمٍ بِاللَّعْنِ مِنِّي، وَابْدَأْ بِهِ أَوَّلاً، ثُمَّ الْعَنِ الثَّانِيَ وَالثَّالِثَ وَالرَّابِعَ. أَللّٰهُمَّ الْعَنْ يَزِيدَ خَامِساً، وَالْعَنْ عُبَيْدَ اللّٰه ِبْنَ زِيادٍ وَابْنَ مَرْجَانَةَ وَعُمَرَ بْنَ سَعْدٍ وَشِـمْراً وَآلَ أَبِي سُفْيَانَ وَآلَ زِيَادٍ وَآلَ مَرْوَانَ إِلىٰ يَوْمِ الْقِيَامَةِ O’ Allah! Particularly curse the first tyrant, a curse from me, and begin the first curse with him and then send the curse on the second and the third and then the forth (tyrant). O’ Allah curse Yazid, the fifth (tyrant) and curse ‘Ubaydullah b. Ziyad and Ibne Marjanah and ‘‘Umar b. Sa’d and Shimr and the family of Sufyan and the family of Ziyad and the family of Marwan until the day of Judgement. Then go to Sajdah and recite.. أَللّٰهُمَّ لَكَ الْـحَمْدُ حَمْدَ الشَّاكِرِينَ لَكَ عَلىٰ مُصَابِهِمْ. أَلْـحَمْدُ لِلّٰهِ عَلىٰ عَظِيمِ رَزِيَّتِي. أَللّٰهُمَّ ارْزُقْنِي شَفَاعَةَ الْـحُسَيْنِ يَوْمَ الْوُرُودِ، وَ ثَبِّتْ لِي قَدَمَ صِدْقٍ عِنْدَكَ مَعَ الْـحُسَيْنِ وَأَصْحَابِ الْـحُسَيْنِ الَّذِينَ بَذَلُوا مُهَجَهُمْ دُونَ الْحُسَيْنِ˛ عَلَيْهِ السَّلاَمُ O’ Allah! To you belongs the praise, the praise of those who are thankful to You for their tribulations. All Praise belongs to Allah for my intense grief. O’ Allah, grant me the blessing of intercession of Husayn on the Day of Appearance (before You) and strengthen me with a truthful stand in Your presence along with Husayn and the companions of Husayn – those people who sacrificed everything for Husayn, peace be upon him.
  14. With the advent of Muharram, arrives the false propaganda against mourning and weeping over the dead from the so called followers of true Islam. While these Muslims disagree with the Shias on the point of whether to weep or not, let us see whether two of their very revered personalities, Umar and Ayesha had a common view on this issue. It is narrated from Saeed b. Musayyab that Ayesha mourned over her father after his death. When this news reached Umar, he ordered prohibition against it, but Ayesha rejected the caliph’s order. Then Hesham b. Walid was ordered to go to Ayesha and stop her from mourning loudly. As soon as the women acted as per Hesham’s order, they left the house and Umar addressed them saying, ‘Do you intend to chastise Abu Bakr by your weeping? Surely the dead are chastised due to weeping over them.’ (Sahih Tirmizi: tradition 1002) From the above incident it can be concluded that: 1. If the Prophet (s.a.w.a.) had actually prohibited weeping over the dead (as Umar claimed), then by crying, Ayesha disobeyed the Prophet’s (s.a.w.a.) order. 2. It can be argued that she must have been overcome by her emotions, but when Umar ordered her not to weep, she did not obey him thereby disobeying the so-called caliph of Muslims. This makes Ayesha someone who a. did not follow the Prophet’s (s.a.w.a.) tradition b. was overcome by her emotions c. disobeyed the so-called caliph Yet, Bukhari has recorded many traditions from her in his Sahih. So these Muslims must: 1. Stop revering Ayesha for she disobeyed the Prophet (s.a.w.a.) and the so-called caliph 2. Stop revering Bukhari for he has recorded traditions from such a woman as authentic
  15. Doubt: The tenth day of Muharram is âAashuraâ. The Jews of Madinah fasted on this day, the day on which Prophet Moses (a.s.) and his followers crossed the Red Sea miraculously. So the Holy Prophet (s.a.w.a.) directed the Muslims to fast on the day of Aashura. Reply: The report is inaccurate. The real report is: The Prophet (s.a.w.a) on migrating to Madinah found the Jews fasting on the 10th of Muharram. On enquiry, he was told: It is an auspicious day; it is the day when Allah delivered the children of Israel from their enemy (i.e. Pharaoh); and, therefore, Moses fasted on that day. The Prophet (s.a.w.a) said, âI am worthier of Moses than you.â Thereupon, he fasted on that day and ordered (the Muslims) to fast. Saheeh-e-Bukhaari vol. 3 Egypt ed.pg 54, Mishkaat al-Masaabih Delhi ed. 1,307 A.H. pg l72 It is noted by the commentator of Mishkaat al-Masaabih that âit was in the second year, because in the first year the Prophet (s.a.w.a.) had arrived in Madinah after Aashura, in Rabi al-Awwal. It should be noted that the Jews had their own calendar and monthly cycles. There is no logic in saying that they fasted on the 10th of Muharram unless it could be proved that this date always coincided with a Jewish day of fast. The first month of the Jews (Abib, later named Nisan) coincided with Rajab of the Arabs. W.O.E. Oesterley and Theodore H. Robinson have written that in Arabia the most important of all the new-moon festivals was that which fell in the month of Rajab, equivalent to the Hebrew month Abib, for this was the time when the ancient Arabs celebrated the Spring festival. (Hebrew Religion S.P.C.K., London 1955pg128) Probably, in ancient times the two branches of Hazrat Ibrahimâs (a.s.) household followed the same system of intercalating an additional month. And in this way the 7th Jewish month, Tishri I, coincided with Muharram. And the Aashura of Muharram synchronized with 10th of Tishri I, the Jewish Day of Atonement â” a day of fast. The two calendars lost their synchronization when Islam, in the 9th year of Hijrah, disallowed intercalation. But on deeper consideration it transpired that this parity was lost long before the advent of Islam, because the Arabs did not follow any mathematical calculation in their intercalation. That was why Muharram of the 2nd year of Hijrah began on 5th July, 623 C.E. (Al-Munjid, 21st ed.), months before Tishri I (which always coincides with September-October). Clearly, Aashura of Muharram in that year (or, for that matter, during the Prophetâs (s.a.w.a.) whole life at Madinah) had no significance whatsoever for the Jews.  Doubt: In the beginning, fasting on this day was obligatory but later, the fasts of Ramadan were made obligatory and the fast on the day of Aashura was made optional. The sanctity of Aashura cannot be ascribed to this event for the simple reason that the sanctity of Muharram and the day of Aashura was established during the days of the Holy Prophet (s.a.w.a.), much before the birth of Husain (a.s.). VISIT SERATONLINE.COM FOR MORE ARTICLES Reply: The question is: Why did they fast on that day? The Jewish Midrashic literature relates the 10th day of the 7th month (Yom Hakippurim â” Day of Atonement) to the event of bringing the tablets of the Covenant from Mount Sinai, as Dr. Mishael Maswari-Caspi has written in his letter. The question is: If the Jews had wanted to keep the long-lost synchronization of Tishri I and Muharram in view, how was it that they forgot to narrate this tradition to the Prophet (s.a.w.a.)? The month in which God delivered the Israelites from Pharaoh was Abib (i.e. Rajab), as the Bible clearly states: Observe the month of Abib, and keep the pass-over unto the Lord thy God: for in the month of Abib the Lord thy God brought thee forth out of Egypt by night. (Deut. 16:1) The question is: How could the Jews transfer an event of Abib (originally coinciding with Rajab) to Muharram, in open defiance of their Torah? Here is a point to ponder for the Muslims: The Prophet (s.a.w.a.) was sent with a religion to abrogate all previous religions and Shariah. How was it that he deigned to imitate the custom of the Jews? It is clear from above-mentioned facts that the Jews had no reason at all to fast on Aashura of Muharram at that period; and this story, built on that premise, is just that â” a fiction. Obviously, it was invented by a narrator who only knew that once upon a time Muharram coincided with the Jewsâ Tishri I, but was totally unaware of contemporary Jewish religion and culture. One feels constrained to mention here that this and other such traditions were forged by camp-followers of the Umayyads, after the martyrdom of Imam Husain (a.s.), as a part of their campaign to turn the 10th of Muharram into a day of rejoicing. These traditions are of the same genre as those which say that it was on the 10th of Muharram that Nuhâs (a.s.) ark rested on the mount, the fire became cool and safe for Hazrat Ibrahim (a.s.) and Hazrat Isa (a.s.) ascended to the heavens. In the same category came the traditions exhorting the Muslims to treat Aashura as a festival of joy, and to store oneâs food-grains on this very day, as it would increase oneâs sustenance and bring the blessings of Allah to the household. Doubt: In fact, it is one of the merits of Husain (a.s.) that his martyrdom took place on this day. Another misconception is that it is an inauspicious month since Husain was killed during Muharram. Hence people avoid conducting marriages during this period. This is baseless. If the death of an eminent person on a particular day renders that day unlucky for all times to come, no day of the year would be free from bad luck. The Holy Quran and the Sunnah of the Holy Prophet (s.a.w.a.) have liberated us from such superstitious beliefs. Reply: This is nothing but blind prejudice since there are no traditions which state that it is haraam (unlawful) to conduct weddings on Aashura or in the month of Muharram and Safar. But what needs answering is whether a Muslim will choose to get married on the day his father or mother has passed away or on the day the Prophet (s.a.w.a.) has passed away? Or will he exercise discretion and postpone the marriage by a few days as a mark of respect?
  16. Animated video of the Incedent of Advice from Imam Mahdi to recite Ziyarate’ Ashurah In his masterpiece, Mafaateeh al-Jenan, the pillar of traditionalists, Shaikh Abbas Qummi (r.a) has mentioned an incident from his teacher, Janab Mirza Husain Tabarsi (r.a) – famous as Mohaddis Noori (r.a) in which Imam-e-Zamana (a.t.f.s.) has emphasized the regular recitation of Ziyaarate Aashoora . This incident pertains to Janab Syed Ahmed bin Syed Hashim bin Syed Hasan Musawi Rashty. He was a trader from the city of Rasht. Watch the video below with urdu dubbing : http://theziyaratofashurah.wordpress.com/2011/06/14/animated-video-of-the-incedent-of-advice-from-imam-mahdi-to-recite-ziyarate%E2%80%99-ashurah/ ALSO FOR MORE VIDEOS ON ZIYARAT E ASHURA , MERITS , MIRACLES VISIT THE LINK BELOW http://theziyaratofashurah.wordpress.com/
  17. CLICK BELOW TO VIEW THE ZIYARAT OF ASHURAH WITH ENGLISH AND URDU TRANSLATIONS (SUBTITLES) http://theziyaratofashurah.wordpress.com/2014/10/26/ziyarat-e-ashura-with-english-urdu-translation-subs/ ALSO FIND IN THE SAME LINK MANY MORE RECITATIONS OF ZIYARAT E ASHURAH , ALONG WITH ITS MERITS , AUTHENTICITY AND TRADITIONS ABOUT IT http://theziyaratofashurah.wordpress.com/
  18. Doubt: Lamentations, breast-beating and mourning in memory of Husainâs martyrdom are not sanctioned by Islam. Though such martyrdoms are tragic, the Holy Prophet (s.a.w.a.) has forbidden holding mourning ceremonies on the death of any person. People of Jaahiliyyah (ignorance) used to mourn over their deceased then the Holy Prophet (s.a.w.a.) stopped the Muslims. Reply: Azaadaari (mourning) is a means to express sorrow for the hardships suffered by the Ahle Bait (a.s.) at the hands of the caliphs of their time. The words of Imam of Ahle Sunnah Allamah Fakhrudeen Raazi are notable: âIt is our firm belief that one who dies with love for the descendants of Muhammad (s) dies a martyr.â (Tafseer-e-Kabir, vol 7, pg 390) We read in Al-Bidaayah wa al-Nihaayah of Ibne Kasir in vol. 4, pg. 45, Beirut ed. It is narrated by Abu Hurariah that the Prophet (s.a.w.a.) used to visit the graves of martyrs every year. When he (s.a.w.a.) would reach the entrance of the mountain, he (s.a.w.a.) would say (to the martyrs): âAssalamoalaikum bi maa sabartumâ. This means âPeace be on you due to your patience and you have reached a pleasant place due to this.â Then after the Prophet (s.a.w.a.), Abu Bakr also used to come (every year), and after him Umar used to do the same and then Usman also did the same. We read in Al-Bidaayahwa al-Nihaayah vol. 6 pg. 360: Umar said âWhenever I venture out at sunrise, I remember the death of my brother Zaid b. Khattab.â Obviously the remembrance of his brotherâs death did not make him laugh; he was sorrowful (azaadaar). We find in Taarikh-e-Yaqoobi, vol. 1, pg. 3: The father and mother of humanity (Hazrat Adam (a.s.) and his wife Hazrat Hawwa (a.s.)) wept for their son Haabeel for so long that their tears turned into a stream. In Rauzah al-Shuhadaa, pg 30 the same incident has been quoted by Mulla Husain Waaiz Kashifi who adds: Tears from Adamâs (a.s.) right eye were flowing like the River Dajla and like the River Euphrates from his left eye. Perhaps the following tradition may prove more convincing: After the burial of the Prophet (s.a.w.a.), the companions in a state of sorrow were virtually throwing dust over themselves, and were crying due to the separation from their beloved. Especially Hazrat Faatemah (s.a.) was inconsolable; she was looking at the faces of her sons Imam Hasan (a.s.) and Imam Husain (a.s.) and was crying at their plight and her own plight. Even Aaesha was continuously crying and wailing. For several days and nights the voices of crying and mourning rose from this house which became house of grief (Baytul Huzn) and separation. (Madaarij al-Nubuwwah, vol 2, pg. 753-754) Mulla Ali Qaari in his book Al-Mirqaat fi Sharh al-Mishkaat from a narration by Imam Ahmed b. Hanbal quotes Imam Husain (a.s.): âWhoever weeps and cries upon me remembering my pain and miseries, Allah shall grant him Paradise.â (Al-Mirqaat fi Sharh al-Mishkaatwith reference to Taarikh-e-Ahmedi, pg 277, printed in Kanpur) One can refer to the Holy Quran via this hadis in Ahle Sunnahâs authoritative work Tafseer-e-Durr al-Manthoor, vol. 4 pg 31: The Prophet (s.a.w.a.) was asked: What was the extent of Hazrat Yaqoobâs (a.s.) mourning for his son? He (s.a.w.a.) replied, âIt was on par with mourning of 70 men and women.â And what was the reward for this? He (s.a.w.a.) retorted, âIt is on par with one hundred martyrs.â And we read in Tafseer Khazaan vol.3 pg 253: Yusuf (a.s.) said to Hazrat Jibrail (a.s.): Is my father adhering to mourning? Hazrat Jibrail (a.s.) said: The mourning of Yaqoob (a.s.) is on par with 70 men and women mourning. He then asked, âWhat is the reward for this mourning?â He said: The reward for this mourning is on par with mourning of 100 martyrs. Doubt: The Holy Prophet (s.a.w.a.) stopped the Muslims from doing all this and directed them to observe patience by saying âInnaalillaahi wa innaa ilayhiraajiâoonâ. A number of authentic traditions are available on the subject. To quote one of them: He is not from our group who slaps his cheeks, tears his clothes and cries in the manner of the people of Jaahiliyyah. (Saheeh Bukhari). Reply: Please refer to the Holy Quran, which permits crying: âAnd he turned away from them, and said: O my sorrow for Yusuf! And his eyes became white on account of the grief, and he was a repressor (of anger).â (Surah Yusuf (12): 84) If you refer to the exegesis of this verse, it will be clear how much Prophet Yaqoob (a.s.) cried for his son ultimately forfeiting his eyesight in the process. In Surah Nahl (16): 53, Allah declares: âAnd whatever favor is (bestowed) on you it is from Allah; then when evil afflicts you, to Him do you cry for aid.â When Umar heard of Numan b. Muqrinâs death he beat his head and screamed, âO what a pity that Nuâman died.â (Kanz al-Ummal, vol.8, pg. 117, Kitaab al-Maut) As narrated by Tabari in his Taarikh vol. 9 pg. 183 (English translation by Ismail Poonawala): Abbas narrates: I heard Aaesha say: The Messenger of Allah died on my bosom during my turn, I did not wrong anyone in regard to him. It was because of my ignorance and youthfulness that the Messenger of Allah died while he was in my lap. Then I laid his head on a pillow and got up beating my chest and slapping my face along with the women. (Ibn Katheer in al Bidaayah wa al-Nihaayah vol 5, pg 420) Also refer to Ibn Katheer in al Bidayah wan Nihayah: The Messenger of Allah (s.a.w.a.) died while he was in my lap. Then I laid his head on a pillow and got up beating my face along with other women. According to Saheeh-e-Bukhaari: Anas b. Malik narrated: We went with Allahâs Apostle (s.a.w.a.) to the blacksmith Abu Saif, and he was the husband of the wet-nurse of Ibrahim (the son of the Prophet (s.a.w.a.)). Allahâs Apostle took Ibrahim, kissed him and smelled him. Later, we entered Abu Saifâs house at that time, Ibrahim was breathing his last and the eyes of Allahâs Apostle (s.a.w.a.) started shedding tears. Abdul Rahman b. Auf said, âO Allahâs Apostle! Even you are weeping!â He said, âO Ibn Auf, this is mercy.â Then, he wept more and said, âThe 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.â Saheeh-e-Bukhaari, vol 2, book 23, tradition 390 We read in the traditions about the Holy Prophet (s.a.w.a.): âThe Prophet of Allah (s.a.w.a.) was in a state where he was beating his chest.â References: 1.  Saheeh-e-Bukhari vol. 2 pg 50 2.  Sunan-e-Nesaai vol. 3 pg 305 3.  Adhaan al Mufreed pg 426 4.  Saheeh-e-Muslim vol 1 pg 291 5.  Musnad-e-Abi Awaana vol. 2 pg 292 âThere is nothing against Islam in expressing grief, sorrow or in crying and weeping at the loss of a loved one.â Fayz al Bari fi Sharh-e-Saheeh Bukhari, vol 12, pg 462, Egypt ed. We read in Ahle Sunnahâs authority work Maarij al-Nubuwwah chap 1 pg 248: Hazrat Adam (a.s.) was so distressed that he smashed his hands onto his knees and the skin from his hands caused gashes from which bone could be seen. We read in Al-Bidaayah wa al-Nihaayah vol. 5, pg 243: âWhen Prophet (s.a.w.a.) died on the bed, the women who were around him (s.a.w.) had made their faces red by beating their faces.â VISIT SERATONLINE.COM FOR MORE ARTICLES Doubt: Even Husain (a.s.), shortly before his demise, had advised his beloved sister Zainab (a.s.), not to mourn over his death in this manner. He said, âMy dear sister! I swear upon you that in case I die you shall not tear your clothes, nor scratch your faceâ¦â Reply: It is obvious from the numerous incidents of Zainabâs (s.a.) weeping in the presence of Imam Husain (a.s.) before his martyrdom that these statements are false and misleading. When the forces of Yazid planned to attack the camp of Imam Husain (a.s.), Hazrat Zainab (s.a.) came to Imam Husain (a.s.) and asked why was there so much noise outside their tents, Imam replied that I just saw Holy Prophet (s.a.w.a.) in a dream and he (s.a.w.a.) said that I will be meeting him (s.a.w.a.) tomorrow, hearing this Hazrat Zainab (s.a.) started crying and beating herself on the face. Al-Bidaayahwa al-Nihaayah, vol 8, pg 176, Beirut ed. In the same book it is mentioned: Hazrat Zainab (s.a.) heard the elegies from Imam (a.s.). Reflecting on the tragedy of Karbala and the martyrdom of Imam Husain (a.s.) she cried, lamented and beat herself on the head until she fainted. Al-Bidaayahwa al-Nihaayah, vol 8, pg 177, Beirut ed. Similarly, we read in Sunan-e- Ibn Maajah, vol. 2, pg 285, published 1313 AH in Egypt. Saad b. Abi Waqqaas reported from Holy Prophet (s.a.w.a.) that he said ââ¦shed tears and cry and if you canât cry then make a crying face.â The death of Imam Husain (a.s.) is an event on which not only humans, but even the jinn, angels, animals, birds, the sky and trees, have lamented. Thus, it is written that the sky wept for forty days on (the martyrdom of) Imam Husain (a.s.). Yanabi al-Mawwaddah by Allamah Shaikh Sulaiman Hanafi Qundoozi, Constantinople ed. pg 392 Hafiz Abu Noaim writes in Hilyah al-Awliyaa on the authority on Imam Shaâbee, Zuhri, and Abu Qataadah: When Imam Husain (a.s.) was martyred, the sun was eclipsed (so long) so that the stars appeared. Waqiyaat-e-Karbala pg 75 Shah Abdul Aziz Dehalvi has narrated the lamenting and wailing of the jinn on pg. 96 of his book titled Sirr al-Shahaadatain. He has also quoted the verses of the elegy recited by the jinn while weeping over Imam Husain (a.s.). Umme Salmah (r.a.) has also narrated: I heard the jinn mourning for Husain. 1.     Tarikh al-Kabir by al-Bukhari (the author of Saheeh), vol 4, part 1, pg 26 2.     Fazaaâil al-Sahaabah, by Ahmed b. Hanbal, vol 2, pg 776, tradition 1,373 3.     Tabarani, vol 3, pg 130-131 4.     Tahzib vol. 7 Suyuti states: When Imam Husain was martyred, the corners of the sky remained red for a four month period. (Tafseer-e-Durr al-Manthoor vol. 6, pg. 31) We find in the traditions that even the first and the second caliphs didnât find lamenting loudly un-Islamic or against the Sunnah. Refer to Kashf al-Ghummah pg. 175: Abu Bakr and Umar would cry in such a way that the neighbors could hear them. Again in the same book we read: When Saad Ibn Maaz died, the Prophet (s.a.w.a.), Abu Bakr and Umar cried. Ayesha narrates âI recognized the cries of Abu Bakr and Umar although I was in my houseâ. (Kashf al-Ghummah, pg. 174) Aaesha called people to read elegies on her fatherâs death and she herself lamented. (Tarikh Kaamil, vol 2, pg 288; Iqd al-Fareed, vol 3, pg 65) On the day that Abu Bakr died, the situation seemed as if Madinah would be flooded with tears. (Tarikh al-Khamees, vol 2, pg 330) There are numerous other traditions which prove the permissibility of Azaadaari in the light of the Holy Quran and the teachings of the Messenger of Allah (s.a.w.a.) and his revered companions. However, some Muslims choose to ignore them and raise the bogey of azaadaari being a form of innovation and deviation. Conclusion Itâs an undeniable fact that the Holy Prophet (s.a.w.a.) has given all Muslims the bounty of Islam for which we collectively cannot repay him. However, the only way we could try to do that is to follow the Holy Quran which states: Say: I do not ask of you any reward for it but love for my near relatives.. Surah Shura (42): 23 The Holy Prophet (s.a.w.a.) has also stated, âHusain (a.s.) is from me and I am from Husain (a.s). The Quranic verse and prophetic tradition are more than enough for any Muslim worth his salt to acknowledge the excellence of Ahle Bait (a.s.). The least one can do is remember and love the Prophet (s.a.w.a.) and his family (a.s.) rather than remaining partial to those who were responsible ever since the advent of Islam for hurting the Holy Prophet (s.a.w.a) like Abu Sufyan, his son Muawiyah and his grandson Yazid. Shah Abdul Aziz Muhaddis-e-Dehlavi while explaining the philosophy of martyrdom writes in the preface of his book âSirr al-Shahaadatainâ: âThe martyrdom of Imam Husain (a.s.) is in reality the martyrdom of his grandfather Muhammad Mustafa (s.a.w.a).â Last few traditions from the Holy Prophet (s.a.w.a.) It has been mentioned in reliable traditions that often Holy Prophet (s.a.w.a.) mourned for Imam Husain (a.s.), which was obviously before his martyrdom. The well-known scholar of 10th century A. H. Allauddin Muttaqi Hindi in his book âKanz al-Ummaalâ has quoted Ibn Abi Shaibah, who has related from Umme Salmah, the wife of Holy Prophet (s.a.w.a.), that â” Once Imam Husain (a.s.) came to Holy Prophet (s.a.w.a.) when I was sitting near the door. I saw that the Holy Prophet (s.a.w.a.) had something in his palm, which affected him, making him weep profusely. By now Imam Husain (a.s.) had fallen asleep in his lap. I asked about the matter. He replied: âJibrail has brought the earth of the place where Husain (a.s.) will be martyred and informed me that people of my Ummah will slay him.â Kanz-ul-Ummaal vol. 2 One day, Umm Fazl, wife of Abbas â” the Prophetâs (s.a.w.a.) uncle â” approached the Prophet (s.a.w.a.) and informed him (s.a.w.a.), âO Prophet of Allah! I had a nightmare. I dreamt as if a piece of your flesh was flung in my arms.â The Prophet (s.a.w.a.) informed, âThe dream is true. Faatemah will give birth to a son and he will be brought to you.â As predicted on Husainâs (a.s.) birth, he was brought in my lap. One day, I brought the infant to the Prophet (s.a.w.a.). For some time, the Prophet (s.a.w.a.) took his eyes away from the infant. When he (s.a.w.a.) glanced at the infant again, his eyes welled up with tears. I said, âMay my father and mother be sacrificed on you O Prophet of Allah, why are you crying?â He (s.a.w.a.) informed, âI have just been informed by Jibrael that my nation will kill him.â I asked, âWill it be this son?â He replied in the affirmative. Jibraeel also brought reddish sand for me.â Al-Mustadrak alaa al-Saheehain by Haakim Neishapouri, vol 3, pg 176
  19. Without doubt, weeping over the Imam Husain (a.s.) the Chief of Martyrs (a.s.) has exemplary effects and blessings. Let us evaluate the different types of mourning so that we can identify the nature of weeping upon Imam Husain (a.s.). Weeping is the representation and symbol of an extreme emotional human state. It can have various reasons and motives, each with its own particularities. In traditions, some conditions are admired and are praiseworthy characteristics of the pure hearted servants of Allah, while other categories of mourning are condemned. Weeping is a natural expression of grief and discomfort. For example, the enthusiasm at meeting a loved one after a prolonged period at times leads to one or both parties to breakdown. Furthermore, at times crying is indicative of oneâs religious beliefs. By this definition too, weeping is indicative of a natural act and is often spontaneous, so it does not become an act of prohibition nor is it considered good or bad according to religious decrees. What is good or bad are the motives and prerequisites which lead to crying. We will evaluate the nature of mourning over Imam Husain (a.s.) â” The Chief of Martyrs and related effects and blessings. To that end, it is judicious to list the different types of mourning so that we can identify the nature of weeping upon Imam (a.s.). 1. The weeping of an infant â” human life begins with weeping and it is a sign of safety and health. Weeping is indeed the language of the child. 2. The tears of longing â” like the fervent weeping of a mother on meeting her son after a prolonged interval. The tears flow out in an excited and agitated manner. 3. The weeping of affection â” love is among the most basic emotions which convey deep affection. For instance, true love of God is the best virtue a creature can possess and tears are a manifestation of this love. 4. The lament of recognition and awe â” the result of sincere worship and contemplation on the greatness of His creation as well as the importance of duties and responsibilities evoke a special kind of fear within man. This fear is rooted in the fear of God and the need for self-improvement and is also known as awe. VISIT SERATONLINE.COM FOR MORE ARTICLES 5. The tears of repentance â” from the factors of sorrow that lead to weeping is the accounting of oneâs self and this accounting causes man to reflect of his past. It guides him to atone for his short comings and mistakes and tears of regret and remorse flow as a consequence of this remembrance. These tears are the result of repentance and turning towards God. 6. The mourning due to connection with an aim â” sometimes, manâs tears is the bearers of the message of a goal. Crying over the martyr is from this genre of lamentation. The crying over the martyr enlivens the customs of the saga within man. Mourning over the Chief of Martyrs (a.s.) enlivens the Husaini tradition within man. The Husaini custom is that neither is injustice perpetuated nor is it tolerated. Whoever hears about the event of Karbala cannot but help shed tears over it. 7. The crying of humiliation and defeat â” the tears of the weak and helpless, devoid of spirit and courage, when they do not see themselves reaching their goal. Our aim in mentioning the above is to investigate the nature of weeping upon Imam Husain (a.s.). Whoever pays a little attention will realize that the lamentation upon Imam Husain (a.s.) is the weeping of love â” the love registered in the hearts of those affectionate towards him. The weeping on him are the tears of longing. The battle of Karbala and even the events preceding and following it excite fervour and intensity in the hearts leading to tears welling up in the eyes. It is due to the courage, sacrifice and fiery speeches, righteous men and women captured by the wicked, the supreme conflict between good and evil that the audience is left inconsolable. Moreover, the crying is a sign of his recognition of truth and those who were on the side of truth and a link between him and the divine covenant. Crying over Husain (a.s.) is not the crying of humiliation and defeat, far from it. It is a link to the source of dignity. It is not the lament of the cowards but the mourning of the courageous, not the cry of helplessness but the tears of hope. Lastly, weeping is recognition â” the tears of recognition in the uprising of Husain (a.s.) prevents him from deviation and distortion. Therefore, the excellence of crying upon the Chief of Martyrs (a.s.) has been mentioned in several traditions. Imam Sadiq (a.s.) declared: Crying and anxiety over all tragedies is detestable except the tears upon Husain b. Ali (a.s.) which entails a reward. Mourning and crying for the Chief of Martyrs (a.s.) carry multiple effects and blessings. Some of them are as mentioned: 1. Protection of the Symbol of the Husaini Struggle against Injustice and Tyranny The most valuable effect and blessing of the assemblies of mourning and crying on Imam Husain (a.s.) is the safeguarding of the symbol of the Husaini struggles against injustice and tyranny. It is worth debating why the assemblies of mourning on the Ahle Bait (a.s.), especially the Chief of Martyrs (a.s.) were prevented during the reigns of the wretched caliphs and kings. This can be answered with other questions â” Doesnât the mourning on Imam Husain (a.s.) and other Imams (a.s.) create awareness among the orators, the conscious-keepers of the nation regarding the oppression of the government of the time? Wasnât Imam Husainâs (a.s.) struggle with the express purpose of enjoining good and prohibiting evil? Indeed, these assemblies are schools and universities where the best morals and the most beautiful ethics are recited. The unaware wake up from the slumber of ignorance. Also, those attending such assemblies are taught various aspects of faith and actions based on Quran and the teachings of the Ahle Bait (a.s.). Mourning over the Chief of Martyrs (a.s.) and the forming of such assemblies will not only serve to protect the foundation of the school, rather they will enable Shias to get the best possible training in matters of belief, actions and ethics and thereby develop as a Husaini is every sense. Which community in the world provides opportunity for self-improvement of this nature? Which incident like the heart-wrenching event of Karbala, has affected humanity to such an extent and permeates its influence with growing intensity year after year? It should be said that in reality the traditions of mourning are the protectors and guardians of the pure mission of Imam Husain (a.s.) and by extension the guardians of Islam and the trustees of its survival. Morris Dockbury writes: If our historians knew the reality of this day, and understood the significance of Aashura, they would not consider this lamentation as insane. Through the mourning of Husain (a.s.) , his followers understand they should not accept degradation, oppression and colonialism. As was the motto of their leaders, they do not bow before injustice and oppression. A little reflection and evaluation into the mourning ceremonies of Imam Husain (a.s.) underscores subtle life-giving aspects. In mourning ceremonies the audience is reminded that Imam Husain (a.s.) sacrificed his life, property and children to preserve mankindâs dignity and honour and elevate the position and rank of Islam. He did not bow before the imperialism of Yazid. The audience is urged to emulate his example and rid mankind of tyranny and oppression even at the cost of property and life.[ii] 2. Increase in the love for Imam (a.s.) and hatred for his enemies The fire in the hearts of the lovers of the Chief of Martyrs (a.s.) from attending such assemblies of mourning give rise to attachment and closeness to the family of the Messenger (s.a.w.a.). In addition to this, constant reminders of Imam Husainâs (a.s.) sufferings at the hands of unworthy and degraded creatures is a cause of increased resentment towards the enemies of Islam and the Prophetâs (s.a.w.a.) progeny. Not only is the mourning a declaration of immunity from the opponents of the Prophetâs (s.a.w.a.) progeny; rather it is dissociation from every form of oppression, transgression, injustice and persecution against truth and humanity. 3. Recognizing the reality of religion and its propagation Another effect and blessing of the mourning assemblies organized in the name of the Chief of Martyrs (a.s.) is that people are made aware of Islam and its tenets. They are introduced to the teachings of the upright religion. They learn about the concepts of the Holy Quran and the teachings of its inseparable counterpart the blessed and immaculate progeny of Prophet Muhammad (s.a.w.a.). 4. Forgiveness of Sins Rayyan b. Shabeeb narrates from Imam Reza (a.s.): O son of Shabeeb! Should you weep for Husain to the extent that tears roll down your cheeks, Allah will forgive all your sins, whether they be the great sins or the small sins and whether they be meager or immense.[iii] Imam (a.s.) also informed: Those who weep should weep over the likes of Husain for surely, weeping over him does away with one’s great sins.[iv] 5. Life in Paradise Imam Baqir (a.s.) informed:Â One who sheds tears while mourning over Husain, Allah places him in Paradise.[v] Imam Sadiq (a.s.) declared: There is none who recites elegies about Husain (a.s.) and weeps and makes others weep, except that Allah destines Paradise for them both. In another tradition Imam (a.s.) informed: One in whose presence Husain is remembered and tears equal to a mosquitoâs wing flow (as a result), his reward is with Allah Who will not be satisfied with anything except heaven for that person.[vi] Imam (a.s.) further stated: Whosoever mourns Husain and makes others cry or brings himself to the state of weeping, Paradise becomes incumbent for him.[vii] 6. Healing Another miraculous effect of the mourning assemblies organized for the Chief of Martyrs (a.s.) is healing and cure for debilitating medical problems. It is narrated on the authority of Ayatullah Burujardi (r.a.), who had healthy eyesight at the grand old age of ninety and could read minute text without glasses. He informed â” I am indebted to Hazrat Abu Abdillah Husain (a.s.) for this blessing. He would then theorize: During the years I was at Burujard, I developed a painful eye ailment. The treatment recommended by doctors was of no help and there was no let up in the pain. Meanwhile it was Muharram. In the first ten days of the month, Ayatullah Faqeed arrived at the mausoleum and participated in various mourning assemblies. One of the groups which had entered the house of Ayatullah Burujardi (r.a.) on the day of Ashoora was the group of maatamis comprising of the Saadaat, scholars and the noblemen. Each had a white cloth tied to his waist, dust on the head and chest, moving in an agitated state, narrating the heart-rending incidents of Karbala. They carried on in this condition till noon that day. Ayatullah (r.a.) related: When they came to my house and assembled here, I was overcome by a strange sensation. I sat in a corner and cried slowly. Then I took some earth from below the feet of one of the group members and rubbed it to my eyes to lessen the discomfort. By the blessings of this action, my eyes healed and till date I have never suffered any eye ailment rather my eyesight is perfect and by the grace of Imam Husain (a.s.) I never required to wear glasses. This was the case till the last moment of life. 7. One who mourns over Imam Husain (a.s.) will not cry on the Day of Judgement The Holy Prophet (s.a.w.a.) informed Hazrat Fatemah (s.a.): All eyes will shed tears on the Day of Judgment except the eyes which cried over the difficulties of Husain, they will be smiling and pleased with the blessings of Paradise.[viii] 8. Safety from the Throes of Death and the Fire of Hell Masma narrates that Imam Sadiq (a.s.) inquired – Do you all remember Husain (a.s.)? I replied – Yes. Imam (a.s.) said – Do you weep (over Husain)? I answered â” Yes, by God, I shed tears and my face reflects the grief. Imam (a.s.) remarked – May Allah have mercy upon your tears! Do know that you are regarded as being among those who are deeply concerned about us and of those who are happy at our happiness and aggrieved at our sorrow. Do you know that you shall witness the presence of my forefathers (a.s.) near you at the time of death? The Angel of Death will be gentler with you than a mother is with her child. Then Imam (a.s.) continued – Whosoever grieves over the difficulties of us Ahle Bait (a.s.) with affection, merits the mercy of Allah even before the tears leave the eyes. If a tear that rolls down the cheeks falls in hell, it would extinguish its heat. Every eye that cries over us will be pleased and quenched by friends when it sees the Pond of Kausar.[ix] It is necessary to point out in light of this tradition – The Fire of Hell cannot be compared to the fire of this world, which with the mourning over Husain (a.s.) becomes extinguished and safe. Then it should come as no surprise if the mourning over Husain (a.s.) is a shield against the weak flames of this world. 9. The Impact of Writing Poetry in the mourning of Husain (a.s.) Imam Sadiq (a.s.) â” There is none who recites elegies about Husain (a.s.) and weeps and makes others weep, except that Allah makes Paradise incumbent upon him and forgives his sins.[x] Wasaail al-Shia vol. 10 pg. 393 by Shaykh Hurr al-Aamili [ii] Behaar al-Anwaar vol. 44 pg.284 by Allamah Muhammad Baaqer al-Majlisi [iii]Muntakhab Kaamil Al-Ziyaaraat pg.165 by Ibne Qulwayh al-Qummi [iv]Jalaa Al-Uyoon pg. 462 by Allamah Muhammad Baaqer al-Majlisi [v] Behaar al-Anwaar vol. 44 pg. 293 by Allamah Muhammad Baaqer al-Majlisi [vi]Wasaail al-Shia vol. 10 pg. 397 by Shaykh Hurr al-Aamili [vii]Daastaanha-e-Shaguft pg. 9 by Ayatullah Dastaghaib [viii]Ikhtiyaar-e-Marefat Al-Rijaal pg. 89 by Shaikh al-Tusi [ix]Khulasa Az Maqaale Ashura by Jawaad Muhaddisi
  20. Alqamah bin Mohammed ibn Hazrami (r.a.) narrates ‘I requested Imam Baqir (a.s.) to teach me a dua that I should recite on the day of Aashoora after the reciting the Ziyaarat of Imam Husain (a.s.) – from near his (a.s.) grave or from a distance.’ Imam (a.s.) replied ‘O Alqamah, whenever you wish to recite the Ziyaarat of Imam Husain (a.s.), you first perform two units of prayers. Then turn towards the grave of Imam Husain (a.s.) and while pointing towards it, you first say ‘Salam’ and then ‘Takbir’. Thereafter, you recite this Ziyaarat (Ziyaarate Aashoora). If you do so, then as if you have recited the supplication read by the angels while visiting the grave of Imam Husain (a.s.). Moreover, when you recite this Ziyaarat, then, Allah will increase your grade ten lakh times You will be included among those people who were martyred along with Imam Husain (a.s.) On the day of Judgment, you will be included among the martyrs You will get the reward of all the Prophets (a.s.) who have visited the grave of Imam Husain (a.s.) from the day that he (a.s.) was martyred till date. And the way of reciting the Ziyaarat is like this…’ (Then Imam (a.s.) recited the entire Ziyaarate Aashoora for Alqamah (r.a.) (Ref: Kaamil al-Ziyaarat, Ibn Qoolwayh, Ch. 71, p.194) At the end of this tradition, Imam Baqir (a.s.) says ‘O Alqamah, if you can, then recite this Ziyaarat every day send salutations to Imam Husain (a.s.). You will get all the rewards (of the one who recites it on the day of Aashoora).’ CLICK HERE TO VISIT THE BLOG "THE ZIYARAT OF ASHURAH " FOR THE IMPORTANCE , MERITS , AUTHENCITY AND VARIOUS AUDIO AND VIDEO RECITATIONS OF ZIYARAT E ASHURA IN DIFFERENT LANGUAGES
  21. CONSTITUTION OF PAKISTAN GUARANTEES ITS CITIZENS FUNDAMENTAL RIGHT OF ASSEMBLY AND PROFESSING RELIGION: Those who are demanding Shia Muslims to restrict their public processions in Pakistan are talking against the Fundamental rights guaranteed under the Constitution of Pakistan because right of Assembly and right to profess religion is guaranteed to citizens under the constitution. I am pasting the relevant articles here. 16 Freedom of assembly. Every citizen shall have the right to assemble peacefully and without arms, subject to any reasonable restrictions imposed by law in the interest of public order. 20 Freedom to profess religion and to manage religious institutions. Subject to law, public order and morality:- (a) every citizen shall have the right to profess, practice and propagate his religion; and ( b ) every religious denomination and every sect thereof shall have the right to establish, maintain and manage its religious institutions. If the state wants that Shias should surrender this right and should not assemble in public then its only solution is suspension of fundamental rights guaranteed under Article 16 and Article 20 of the Constitution. Constitutional amendment can be brought by two third majority in the parliament. We welcome our parliament if the parliament can bring this amendment. Then these fundamental rights will be suspended. There will be no political activity or processions, religious activity or processions and even no one will have the right to offer prayer in the mosque either of Shia or Sunni because the Article will be suspended. Are you ready to bring this amendment in the Constitution? The sentence "subject to any reasonable restrictions imposed by law in the interest of public order" in the said articles proves beyond the shadow of any doubt that these religious gatherings or processions can only be regulated but can never be banned. I hope you will understand the point and i also also ask Shia Muslims to raise this point on each forum. Thank you very much your brother in faith. You can read the articles of the constitution in the following online link. http://www.pakistani.../part2.ch1.html
  22. How long do people mourn after Ashura in different cultures? As I know, the Pakistani community generally commemorates this mourning period until Eid-e-Shuja/Eid-e-Zahra (9th of Rabi' al-Awwal). But mourning is a very personal thing. Interestingly, I found this on wikipedia: I wonder if other cultures (arab, african, south-east asian, etc) generally mourn for the same amount of time. I wouldn't be surprised if some of these communities mourned for more or less time. On a personal note, I mourn until chelum. From Moharaam 1st to Chelum (40th day after Ashura), I do not listen to music, watch tv/movies, wear bright clothes and attend any celebrations.
  23. At times a question comes to mind that, was there mourning for Imam Husain (a.s.) at the times of the Holy Imams (a.s.) and did they (a.s.) also observing mourning for Imam Husain (a.s.)? The fact is that the Holy Imams (a.s.) were observing mourning for Imam Husain (a.s.) and making arrangement for the same. Mourning for Imam Husain (a.s.) is not the creation of present times but the chain leads up to the Holy Imams (a.s.) and is observed till today, with the blessings of the Master of our times (a.t.f.s). We have the good fortune to present some examples, as under: Mourning for Imam Husain (a.s.) of Bani Hashim It is narrated from Imam Sadiq (a.s.) : “After the event of Aashuraa, none of the ladies of Bani Hashim applied kohl (surma) in the eyes nor dyed their hair – rather smoke from cooking fire was also not seen till Ibn Ziad (may Allah curse him) was killed . We (Bani Hashim) were profusely weeping after the event of Aashuraa.” [‘Imam Hasan (a.s.) and Imam Husain (a.s.) Pg 145] Mourning for Imam Husain (a.s.) of Imam Zainul Aabedin (a.s.) The event of Kerbala had such a deep impact on Imam Zainul Aabedin (a.s.) that tears used to continuously flow from his (a.s.) eyes. He (a.s.) used to remember the tribulations that befell Imam Husain (a.s.), his uncle Hazrat Abbas (a.s.), his brothers and relatives, and weep. Whenever water was presented to him tears would flow from his eyes and he (a.s.) would say “How can I drink water when the son of Holy Prophet (saw) was slaughtered, thirsty?” [beharul Anwaar Vol 44 Pg 145] He (a.s.) would also say, “Whenever I recall the martyrdom of the sons of Hazrat-e-Zahra (s.a.), tears flow from the eyes.” [Khesaal, vol. 1 Pg 131] Imam Jafer-e-Sadeq (a.s.) says, ‘Whenever my grandfather, Ali Ibn Husain Zainul Aabedin (a.s.), would remember Imam Husain (a.s.), he would cry to such an extent that his beard would be soaked, and due to his wailing others would also cry.” [beharul Anwaar, vol. 45, p. 207]. http://www.seratonline.com/ Mourning for Imam Husain (a.s.) of Imam Baqer (a.s.) Imam Mohammed-e-Baqer (a.s.) would arrange a congregation for mourning (majlis-e-azaa) of Imam Husain (a.s.) on the day of Aashuraa and wail over the calamities that befell the Chief of the Martyrs (a.s.). In a particular Majlis, a poet named Kumait recited a poem in presence of Imam Mohammed-e-Baqir (a.s.). When he reached the part “And don’t forget the one killed in the land of Iraq”, Imam Mohammed-e-Baqir (a.s.) cried a lot and said: “O Kumait! If I had the provisions, I would have rewarded you. Your reward is the Dua which Holy Prophet (saw) sought for Hassan Ibn Saabit, ‘O Hassan, till you continue defending us Ahlul Bayt (a.s.), support for you from the Holy Spirit (Hazrat Ruh al-Qodos) would continue coming’ ”. [Misbah-ul-Muttahajjed, Pg 713] Mourning for Imam Husain (a.s.) of Imam Jafer-e-Sadeq (a.s.) Imam Musa al-Kazim (a.s.) said: “When the month of Moharrum would come, smile would disappear from my father’s face – rather effects of sorrow would appear and tears would be seen on the cheeks. On the eve of Aashuraa,, his (a.s.) sorrow would be at its peak and he (a.s.) would continuously shed tears and would say, ‘Today is the day when my grand-father, Imam Husain (a.s.) was martyred’.” [imam Hasan-wa-Imam Husain, Pg 143] Mourning for Imam Husain (a.s.) of Imam Musa al-Kazim (a.s.) It is narrated from Imam Reza (a.s.); “When the month of Moharrum would come, none would see my father smiling. This would continue till Aashuraa. On the day of Aashuraa, his (a.s.) sorrow would become severe. He (a.s.) would be continuously crying and heard saying, ‘This is the day on which Husain (a.s.) had been killed’. [Husain - Nafs-e-Mutmainnah Pg 56]. Mourning for Imam Husain (a.s.) of Imam Reza (a.s.) Imam Reza (a.s.) would lament to such an extent on Imam Husain (a.s.), that he (a.s.) would say: “The day of calamity on Imam Husain (a.s.) has injured our eyes and has caused tears to pour”. [beharul Anwaar Vol 44, Pg 284] Debil-e-Khuzaaee – the celebrated poet and lover of Ahle Bait (a.s.) –came in the presence of Imam (a.s.). Imam (a.s.) mentioned regarding reciting poems in honour of Imam Husain (a.s.) and weeping. Imam (a.s.) said, “O Debil! One who cries on my grandfather, Allah will forgive his sins”. Then a curtain was drawn between the ladies of the house and those present, so that people could grieve on the calamities of Imam Husain (a.s.). Imam (a.s.) then told Debil: “Recite a poem on Imam Husain (a.s.).Till the time you are alive you are our helper and narrator of our praise. Till the time you have strength, do not fall short in helping us.” Tears appeared in eyes of Debil while he recited this couplet: اَفاطِمُ لَوْ خَلَتِ الْحُسَيْنُ مُجَدِّلاًوَ قَدْ مَاتَ عَطْشَانًا بِشَطِّ فُرَاتٍ Hearing this couplet Imam Reza (a.s.) and his family members cried aloud. [beharul Anwaar, vol. 45, Pg 257] Mourning for Imam Husain (a.s.) of Imam-e-Zamana (a.t.f.s.) As per narrations, Imam-e-Zamana (a.t.f.s.) continuously grieves on the difficulties of Imam Husain (a.s.) in during occultation. He (a.t.f.s.) says: فَلَئِنْ اَخَّرْتِنِيْ الدُّهُوْرُ وَ عَاقَنِيْ عَنْ نُصْرَتِكَ الْمَقْدُوْرُ وَ لَمْ اَكُنْ لِمَنْ حَارَبَكَ مُحَارِبًا وَ لِمَنْ نَصَبَ لَكَ الْعَدَاوَةَ مُنَاصِبًا فَلَاَنْدُبَنَّكَ صَبَاحًا وَ مَسَاءً وَ لَاَبْكِيَنَّ عَلَيْكَ بَدَلَ الدُّمُوْعِ دَمًا حَسْرَةً عَلَيْكَ وَ تَاَسُّفًا وَ تَحَسُّرًا عَلٰي مَا دَهَاكَ- “Although from the aspect of time, I was not present at that time and your help was not in my destiny, so that I could fight your enemies and your opponents. Now at this time I will cry over you day and night, and instead of tears shed blood remembering the calamities that befell you and expressing remorse over oppression that you suffered.” [ Beharul Anwaar, vol. 10 Pg 320 ] From the above points we understand that the infallible Imams (a.s.) were involved in mourning for Imam Husain (a.s.) and arranged for condolence gatherings. Not only did they emphasize to the poets for recitation of poems in honour of Imam Husain (a.s.) but also used to pray for them and reward them. As narrated from Imam-e-Zamana (a.t.f.s.) that the mourning for Imam Husain (a.s.) is not only specific to him for the days of Moharrum, but every morning and night he grieves.
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