Dutchzahra

yes you are right. I have seen that many times. I mostly can't find the hadiths they posted.

Assalamu aleykum wa rahmatullahi wa barakatuh dear brothers and sisters. I've read some topics about this here and read other websites. I'm a little confused about it. There are several hadiths about it, but which ones are Sahih? In some Hadiths it says it is in Jerusalem and others in heaven. These scholars say that it is in Jerusalem. https://www.al-islam.org/ask/topics/13063/questions-about-Masjid-al-Aqsa and https://en.wikishia.net/view/Masjid_al-Aqsa They use sources too. A sunni told me in a discussion it's shirk to believe it's in heaven. If it means in heaven. Can you please explain it to me, because I don't understand it anymore. thank you so much. May Allah (سُبْحَانَهُ وَ تَعَالَى) bless you

Thank you for the information. I know that Umar was upset and I have Sunni sources to show him that, but I couldn't find not many Shia Hadiths about it. I told him many times that we Shia don't consider the Hadith books as reliable, but I wasn't sure about these Hadiths that he posted. That's why I asked you all. So the Hadiths aren't Sahih?

Is it true that some scholars said that Malik ibn Nuwayra was not a sahaba and became an apostate, a murtad? Or are these Hadiths not Sahih? Can you also give Shia sources where it is clear that he was a sahaba and Muslim. A Sunni sended me these 2 Shia Hadith. Bihar Al Anwar أقول: قال السيد ابن طاوس - ره -: ذكر العباس بن عبد الرحيم المروزي في تاريخه: لم يلبث الاسلام بعد فوت النبي (صلى الله عليه وسلم) في طوايف العرب إلا في أهل المدينة وأهل مكة وأهل الطايف، وارتد سائر الناس ثم قال: ارتدت بنوتميم والرباب واجتمعوا على مالك بن نويرة اليربوعي وارتدت ربيعة كلها وكانت لهم ثلاثة عساكر: عسكر باليمامة مع مسيلمة الكذاب وعسكر مع معرور الشيباني وفيه بنوشيبان وعامة بكر بن وايل وعسكر مع الحطيم العبدي وارتد أهل اليمن ارتد الأشعث بن قيس في كندة وارتد أهل مأرب مع الأسود العنسي وارتدت بنوعامر إلا علقمة ابن علاثه بحار الأنوار جزء28 صفحة11 باب 1: افتراق الامة بعد النبي صلى الله عليه وسلم Google Translation: Bihar Al Anwar I say: Sayyid Ibn Tawus - may God have mercy on him - said: Al-Abbas bin Abd al-Rahim al-Marwazi mentioned in his history: Islam did not abide after the Prophet (peace and blessings of God be upon him) passed away in the Arab groups except in the people of Medina, the people of Mecca and the people of Taif. Banu Tamim and al-Rabbab gathered against Malik bin Nuwayra al-Yarbu’i, and all of Rabi’a apostatised, and they had three soldiers: the camp of al-Yamamah with Musaylimah the Liar, the camp with Maarour al-Shaibani and in it Banu Nushiban and Aamah Bakr bin Wail and Askar with al-Hatim al-Abdi, and the people of Yemen apostate. She wore Banaamer except for Alqamah Ibn Alathah Bihar al-Anwar Part 28 p.11 Chapter 1: The nation split after the Prophet, may God bless him and grant him peace And "Ibn Tawus" in his book "Kashf Al Mahadja" كشف المحجة لثمرة المهجة للسيد ابن طاووس: صفحة69 الفصل الثاني والتسعون: واعلم يا ولدي محمد سلك الله جل جلاله بك سبيل الصواب وشرفك بسعادة ذوي الألباب أن الذي جرى يوم السقيفة من تركهم للنبي صلى الله عليه وآله على فراش الممات واشتغالهم بالولايات وما جرى من ترك المشاورة لذوي البصائر وانفرادهم بتلك الفضائح في الموارد والمصادر كاد أن يزيل حكم النبوة ويوجب ذهاب الاسلام بالكلية لان العرب لما سمعوا عن أهل السقيفة اشتغالهم بالأمور الدنيوية واستخفافهم بالحرمة النبوية لم يستبعدوا أنهم خرجوا من اعتقاد نبوته وعن وصيته بمن أوصى إليه بإمامته وأن قد صار الامر مغالبة لمن غلب عليه فارتد قبائل العرب واختار كل قوم منهم رأيا اعتمدوا عليه فحكى جماعة من أصحاب التواريخ منهم العباس (بن عبد الرحيم المروزي) فقال ما هذا لفظه: ولم يلبث الاسلام بعد موت النبي صلى الله عليه من طوائف العرب إلا في أهل المدينة وأهل مكة وأهل الطائف ارتد سائر الناس ثم شرح (المروزي) كيفية ارتداد الخلائق بعد النبي (صلى الله عليه وسلم) فقال ارتدت بنوتميم وغيرهم واجتمعوا على مالك ابن نويرة اليربوعي وارتدت ربيعة كلها وكانت لهم ثلاثة عساكر عسكر باليمامة مع مسيلمة الكذاب وعسكر مع مغرور الشيباني وفيه بنوشيبان وعامة بكر بن وائل وعسكر مع الحطم العبدي Google translation: in the book Kashf Al Mahadja" Revealing the argument for the fruit of Al-Mahja by Sayyid Ibn Tawus: page 69 Chapter Ninety-Second: And I know, my son Muhammad, may God Almighty guide you in the right path and honor you with the happiness of people of understanding that what happened on the day of the shed was their leaving the Prophet, may God’s prayers and peace be upon him and his family on his deathbed, and their preoccupation with states, and what happened from not consulting with people of insight and being alone with these scandals in resources and sources. To remove the rule of prophecy and necessitate the disappearance of Islam altogether, because when the Arabs heard about the people of the shed being preoccupied with worldly matters and their disregard for the sanctity of the Prophet, they did not rule out that they departed from believing in his prophethood and from his will to whom he recommended to lead him. They relied on him, so a group of historians, including al-Abbas (bin Abd al-Rahim al-Marwazi), said: What is his wording: Islam did not remain after the death of the Prophet, may God bless him and grant him peace, among the Arab sects except in the people of Medina, the people of Mecca and the people of Taif. The creatures after the Prophet (may God’s prayers and peace be upon him) said, “Banoutimam and others apostatized, and they gathered against Malik Ibn Nuwayra al-Yarbu’i, and all of Rabi’ah apostatised, and they had three soldiers: al-Yamamah with Musaylimah the liar, and a military with Maghrur al-Shaibani.” And in it Banu Nushiban and Aamah Bakr bin Wael and Askar with Al-Hatam Al-Abdi

thanks for your reply. May Allah (سُبْحَانَهُ وَ تَعَالَى) reward you for it. does this mean that she is not allowed to join another Marja on the first and last day? This is the only way?

Salam aleykum brothers and sisters. First of all, Shahr Ramadan Mubarak. I have a question. Someone follows Ayatollah Sistani and her husband follows Ayatollah Fadlallah. Her husband started the fast yesterday and she today. She asks if she can join her husband for the first and last days during the month of Ramadan. I often read that it is not allowed for that reason. I have not come across any sources. Do you know that? Can you post sources?

thank you all for replying. May Allah (سُبْحَانَهُ وَ تَعَالَى) bless you

How can I respond to the below? That's more my question. Hussein رضي الله عنه made Du'a (supplications) to the Shi'a (Shiites) saying: “O Allah, if You give them (Shia) a temporary pleasure (in this worldly life) divide them into sects. And tear them apart into different currents. And never let the rulers be pleased with them. They (the Shiites) called us to help us, Then they attacked us and killed us.” {Al-Irshad by Al-Mufid 241, Al-Tabarsi's I'laam Al Wara 949, Kashf Al-Ghamma 2:18, 38}. دعا الحسين على شيعته قائلاً : " اللهم إن متعتهم إلى حين ففرقهم فرقاً ( أي شيعاً وأحزاباً ) واجعلهم طرائق قددا ، و لا ترض الولاة عنهم أبدا ، فإنهم دعونا لينصرونا ، ثم عدوا علينا فقتلونا " { الإرشاد للمفيد 241 ، إعلام الورى للطبرسي 949، كشف الغمة 18:2و38 SHEIKH Mohsen Al-Amin said: "twenty thousand of the people of Iraq pledged allegiance to Al Hussein. They betrayed him and rebelled against him, while their pledge of allegiance to him was around their necks, and they killed him.” {A'an As Shi'a 34:1}.

also true, of course they were nasibi, but I see Sunnis claim that they love the Ahlalbayt (عليه السلام), but also don't dare to say anything bad about the killers. Instead of that they accuse the Shia of killing Imam Hussain (عليه السلام). they are unfortunately in denial

Thank you for your reply. Yes that’s true, but Sunnis do respect the killers of Imam Hussain (عليه السلام). Some example of the Prophet’s (s) hadith quoted many Sunni scholars on the authority of `Umar b. Sa`d! Al-Tirmidhi, Sunan, kitab sifat al-janna `an rasulillah, volume 4, page 678 Al-Nasa i, al-Sunan al-mujtaba, kitab tahrim al-dam, volume 7, page 121 Al-Nasa i, al-Sunan al-kubra , volume 6, page 263 Al-Bayhaqi, al-Sunan al-kubra, volume 3, page 375 Ahmad b. Hanbal, al-Tabarani, and others. `Abd al-Rahman b. `Abza `Abd al-Rahman b. `Abza (or `Abzi) al-Khuza`i was a companion of the Prophet (s). He was present in the troops of Ibn Ziyad who fought and killed Imam al-Husayn (a). (See al-Dinawari, al-Akhbar al-Tiwal, page 298). See some of the narrations by him in: Al-Bukhari, Sahih, kitab al-tayammum, volume 1, page 129 Muslim, Sahih, kitab al-hayd, volume 1, page 280 Al-Tirmidhi, Abu Dawud, Ibn Maja, and many others al-Harith b. Yazid al-Kufi Al-Harith b. Yazid al-`Akali al-Taymi al-Kufi seems to the al-Harith b. Yazid b. Ruwaym on whose services Ibn Ziyad called upon by sending him from his own base in Kufa to join `Umar b. Sa`d’s army (See al-Dinawari, al-Akhbar al-Tiwal, page 254). No other al-Harith b. Yazids in rijal lexicons seem to hail from Kufa. See his narrations in: Al-Bukhari, Sahih, kitab al-`itq, volume 2, page 898 Muslim, Sahih, kitab fada’il al-sahaba, volume 4, page 1957 Al-Nasa’i, Ibn Maja, and others. Shabath b. Rib`i Abu `Abd al-Quddus Shabath b. Rib`i al-Tamimi al-Yarbu`i was a man with a checkered background. A companion of the Prophet (s), he used to be once on the side of Imam Ali (a), then joined the Khawarij and later was part of Ibn Ziyad’s troops in Karbala fighting Imam al-Husayn (a)! See: al-Dinawari, al-Akhbar al-Tiwal, page 254; al-`Asqalani, al- Isaba, volume 3, page 376 al-`Asqalani, Tahdhib al-tahdhib, volume 4, page 266. From al-Tabari, from the scene of the battle of Karbala: He (i.e.`Umar b. Sa`d) put `Azrah b. Qays al-Ahmasi in command of the cavalry and Shabath b. Rib`i al-Yarbu`i in command of the footsoldiers. (Al-Tabari, al-Ta’rikh, translated into English as History of al-Tabari The Caliphate of Yazid b. Mu’awiyah , Howard, pp. 121) Some narrations from Shabath in: Abu Dawud, Sunan, kitab al-’adab, volume 4, page 315. Al-Nasa’i, al-Sunan al-kubra, volume 6, page 204. Sunnis like to have a discussion about our books. They use sources like the Shia killed imam Hussain (عليه السلام). I want to show them Shia sources that our Shia scholars explain that part

assalamu aleykum wa rahmatullahi wa barakatuh We Shia have much evidence that the Sunnis of that time killed Imam Hussain (عليه السلام) with the sword and that the Shia of that time killed the Imam because they abandoned the Imam. Sunnis often show me sources of Shia scholars that the Shia killed the Imam (عليه السلام) and I show Sunni sources that it was Yazid and his followers. Now I am seeking sources from Shia scholars like al Mufid, Al Kulayni, al Tusi etc. that name the killers such as Yazid, Ibn Ziyad and Umar bin Sa'ad bin Abi Waqqas etc. can you please post them? May Allah (سُبْحَانَهُ وَ تَعَالَى) bless you

Question: Can one blame the Shia’s for killing Imam Husain ((عليه السلام))? Who is responsible for this tragedy of killing the grandson of the Prophet? Answer: Please consider the following facts: 1. This claim is self-contradictory! Shi’a means ‘follower’. How could one follow a leader but fight against him? A follower fights for his Imam, not against him. 2. Almost all historians have reported that when Imam Husain ((عليه السلام)) left Mecca to Kufa, Yazid wrote a letter to the governor of Kufa, Obaydullah Ibn Ziad, ordering him to ‘either behead (Imam) Husain or take him as a slave!” and Ibn Ziad killed the Imam and sent his head to Yazid. (al-Zahabi, vol 3. P.305). Therefore, Yazid is the main perpetrator of the tragedy of Karbala. 3. Most of those who fought Imam Husain ((عليه السلام)) in Karbala had come from Kufa. However, it is not true that most of the Kufans at that time were Shi’a. Ibn Abil-Hadid, the famous Sunni historian reports: “Mo’awiyah declared an announcement that whoever narrates a Hadith on the virtues of Abu-Torab (i.e. Imam Ali ((عليه السلام))) and his family, his blood is not respected. This rule cost the Kufans the most, as there were many Shi’a residing in Kufa. Mo’awiyah appointed Ziad Ibn Abih as the governor of Kufa to kill the Shi’a of Kufa or send them in exile. As a result, most of the renowned Shi’a left Kufa.” (Ibn Abil-Hadid, vol. 11 p.44). The above incident took place almost 7 years before the tragedy of Karbala. 4. Here are the names of the most famous murderers of Karbala: Omar Ibn Sa’d, Shimr Ibn Ziljoshan, Shabath Ibn Reb’ee, Hajjar Ibn Abjad, Amr Ibn Hajjaj, Harmala Ibn Kahel. These are among the people who when Imam Ali ((عليه السلام)) opposed Salat al-Tarawih to be held in congregation (during his reign in Kufa), they opposed the Imam and cried: “Tradition of Umar (is being ignored!), tradition of Umar (is being ignored!” (Ibn Abil-Hadid, vol. 12 p.283). Would you call such people Shi’a?! 5. I think the best person to answer that question is Imam Husain ((عليه السلام)). He never referred to the criminals of Karbala as his followers or ex-followers! Rather he called them the Shi’a (followers) of the children of Abu-Sofyan: On the day of Ashura when the holy Imam saw that they are intending to raid his tents, he shouted at them: “Woe to you O’ Shi’a (followers) of the children of Abi-Sofyan! If you do not adhere to any religion nor fear Resurrection Day, then (at least) act manly in your worldly affairs.” (al-Kharazmi, vol.2 p.38). 6. The murderers of Karbala also never introduced themselves as the lovers of Husain ((عليه السلام)). They rather said: “Surely, we fight you for our hatred towards your father”! (al-Qondoozi, p.346). They also called Imam Husain ((عليه السلام)) a liar!: “O Husain, O liar son of a liar!” (Ibn Athir vol.4 p.67). 7. Which lover, let alone follower. Would slay the infant of his beloved Imam?! Which lover, let alone follower, would ride his horse on the chest of his beloved Imam and proudly cry: “We leveled the chest and the back”?!! (Ibn Athir, vol.4 p.80). 8. The late Seyyed Mohsin al-Amin very correctly said: “God forbid! That the murderers of Imam Husain ((عليه السلام)) be his Shi’a. Some of those who killed the Imam were people of greed with no real faith, some had allegiance to the evil-doers, some just followed their chiefs who were allured by the love of Donya, but there were no Shi’a or lovers of Ahlul-Bayt among the criminals of Karbala.” (A’yanu-Shi’a, vol. 1 p.585) Answered by: Sheikh Mansour Leghaei