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Thousands of pilgrims from inside and outside of Iraq visited Karbala to receive the blessing of reciting the supplication of Imam Hussain on the day of Arafa. Imam Muhammad al-Baqir says -He who goes to the holy shrine of Imam Hussain on the day of Arafa will receive the same reward as going to Hajj and Umra one thousand times each.- The holy shrine mobilized all its members and cadres to greet the visitors and provide the best services for them, including facilitating their access to the holy shrine to perform the rituals. It is worthy to mention that the holy city of Karbala witnesses the influx of countless pilgrims during several occasions such as Ashura, Arbaeen, Arafa Day and the 15th of Shaaban. http://imhussain.com/e_index.php?ac=news&id=38 Note: We are the International Media Unit in the holy shrine of Imam Hussain, Karbala Iraq. Our main aim is to spread the message of Ahlul-Bayt worldwide. Please join our Facebook Group at Hussein Revivalism Follow our Twitter account @ImamHusainMedia Instagram @imamhussainmedia Thank you, may Allah and the Ahlul-Bayt bless you.

OBJECTIONS AGAINST HAZRAT FATEMAH ZAHRA (SA) AND THEIR REPLIES - OBJECTION NO 4 PART 1 Objection 4: Report of ‘Fatima is a part of me’ was regarding proposal of Ali (a) to the daughter of Abu Jahl In one of their objections, the Wahabis have mentioned: We have numerous authentic traditional reports, which mention the proposal of Ali ® to Juwairiya, Abu Jahl’s daughter, which say that when Fatima ® was yet alive, Ali ® sent a proposal to Abu Jahl’s daughter. When Fatimacame to know about this, she was extremely distraught and the Holy Prophet (s) also, after coming to know about it, came to the Masjid and said: “Fatimais a part of me; one, who has hurt her, has in fact hurt me.” In spite of these traditional reports, why do the Shia try to use this report as condemnation of Abu Bakr and Umar, whereas the Prophet was himself infuriated and displeased with his son-in-law – Ali Ibne Abi Talib (a) – may Allah honor his countenance – and he mentioned the captioned tradition? Rational reply : The true source of the fiction of the marriage proposal of Amirul Momineen (a) to Abu Jahl’s daughter, Juwairiya, is the traditional report, which Muhammad bin Ismail Bukhari has mentioned in a number of places in his Sahih. First, we would quote the original version and then analyze it: That when they (caravan of Ahle Bayt) reached Medina after returning from (captivity in Shaam with) Yazid bin Muawiyah after the martyrdom of Husain bin Ali (may Allah bestow His Mercy upon him), Al-Miswar bin Makhrama met him and asked, “Do you have any need you may order me to satisfy?” Ali said, “No.” Al-Miswar asked, “Will you give me the sword of Allah’s Apostle for I am afraid that people may take it from you by force? By Allah, if you give it to me, they will never be able to take it till I die. [till Makhrama said in the due course] When Ali bin Abi Talib asked for the hand of Abi Jahl’s daughter to be his wife besidesFatima, I heard Allah’s Apostle on his pulpit delivering a sermon in this connection before the people, and I had then attained puberty. Allah’s Apostle said: Fatima is from me, and I am afraid she will be subjected to trials in her religion (because of jealousy). The Prophet then mentioned one of his sons-in-law from the tribe of Abu Shams, and praised him as a good son-in-law, saying: Whatever he said was the truth, and he promised me and fulfilled his promise. I do not make a legal thing illegal, nor do I make an illegal thing legal, but by Allah, the daughter of Allah’s Apostle and the daughter of the enemy of Allah, (i.e. Abu Jahl) can never get together (as the wives of one man).”[1] Bukhari has written, on another occasion in his book: Narrated Al-Miswar bin Makhrama: Ali asked for the hand of Abu Jahl’s daughter. Fatima heard of this and went to Allah’s Apostle saying, “Your people think that you do not become angry for the sake of your daughters as Ali is now going to marry Abu Jahl’s daughter. “On that Allah’s Apostle got up and after his recitation of Tashahud. I heard him saying, “Then after! I married one of my daughters to Abul Aas bin Rabi (the husband of Zainab, the daughter of Prophet) before Islam and he proved truthful in whatever he said to me. No doubt, Fatimais a part of me; I hate to see her being troubled. By Allah, the daughter of Allah’s Apostle and the daughter of Allah’s enemy cannot be wives of one man.” So Ali gave up that engagement.[2] Although other traditional reports also exist in this regard in Ahle Sunnat books of traditions, but since Bukhari is considered to be the most important traditional book of Ahle Sunnat, we have analyzed the reports of this book. Without any doubt, if the suggestions of these reports are clarified the implication of the rest of them would also become clear. FOR MORE ARTICLES CLICK HERE A. Viewpoint of Ahle Bayt (a) regarding this fiction Before the analysis of Bukhari, it is appropriate to state the viewpoint of Ahle Bayt (a) regarding this fiction. Shaykh Saduq ® has, in his Amali, narrated from Imam Sadiq (a) a detailed report concerning this: Al-Qama says: I asked Imam Sadiq (a): O son of the Messenger of Allah (s), people (Ahle Sunnat) accuse us (Shia) of committing vile acts; in such a way that it has made us extremely distressed. Imam (a) said: O Al-Qama, man cannot invite the attention of people and bridle their tongues. How can you remain safe from that from which the prophets, messengers and successors had not remained safe? Did they not accuse Yusuf of having intention to commit fornication? Did they not say about Ayyub (a) that he was involved in those calamities due to his sins? Did they not say about Prophet Dawood (a) that he pursued the bird till he glanced at the wife of Uriya for a moment and became infatuated with her; and in order to achieve his aim, he sent the husband of that woman to the battlefront and placed him before the Ark of Covenant till he was killed and after that he married her?... Did they not accuse the Messenger of Allah (s) of being partial to his cousin, Ali (a) and that he spoke under the influence of his selfish desires…and they have said more than this regarding his successors…Did they not allege that the chief of successors, Ali Ibne Abi Talib (a) wanted to marry Abu Jahl’s daughter while having Fatima as a wife? And that the Prophet in the presence of Muslims ascended the pulpit and complained about him saying: O people, Ali wants to bring the daughter of the enemy of God upon the head of the daughter of the Messenger of Allah. Know that Fatima is a part of me; one, who has hurt her, has in fact hurt me and one who has pleased her has in fact pleased me and whoever has infuriated her has in fact made me furious….[3] B. Miswar bin Makhrama was inimical to Ahle Bayt (a) All these the reports, which Ahle Sunnat have recorded, especially in Sahih Bukhari and Muslim, are on the authority of a person named Miswar bin Makhrama, a devotee of Abdullah bin Zubair. He was a member of Ibne Zubair’s army. During Yazid’s attack on Holy Mecca, he shot rocks from catapults on Yazid’s army; he was killed along with a number of people. Abdullah bin Zubair was among the enemies of Ahle Bayt (a). So much so that he omitted the recitation of Salawat[4], because the Ahle Bayt (a) of the Prophet were also included in it. Balazari writes in Ansabul Ashraf: Among the vile acts of Abdullah Ibne Zubair was not mentioning the name of the Messenger of Allah (s) in his sermons. When he was asked about this, he said: Some relatives of the Messenger of Allah (s) were evil human beings; they become arrogant, pleased and conceited by hearing his name.[5] In order to prove the enmity of Miswar bin Makhrama to Ahle Bayt (a) it is sufficient to say that Khawarij had very good relations with them and they considered him as one of their own. Dhahabi has written in the biography of Miswar bin Makhrama: Khawarij have adopted him and they consider him as one of their own.[6] In the same way, he was a supporter of Muawiyah to such an extent that whenever he heard the name of Muawiyah, he used to invoke blessing on him (recite Durood). Dhahabi has written about this in Seer Aalamun Nubla: I never saw Miswar hearing the name of Muawiyah without invoking divine blessings for him.[7] In spite of all this, is it all right to accept the reports of this character about Ahle Bayt (a)? It is interesting that according to Bukhari, Miswar bin Makhrama has mentioned this in the presence of Imam Sajjad (a) when he had just returned from Shaam and was shattered by the martyrdom of his father and brothers. At a time when Imam Zainul Abideen (a) was in need of condolence and comforting, would any sane person, except an enemy of Ahle Bayt (a) would permit himself to utter these statements and break the heart of the Holy Imam (a)? C. The sole reporter of this tradition, Miswar bin Makhrama reached puberty at the age of six It is very interesting and remarkable to look at the condition of Ahle Sunnat narrators on the basis of what their own scholars of science of narrators have said. Miswar bin Makhrama was born in 2 A.H. in Mecca and in 8 A.H. he migrated toMedina. On the other hand they have narrated that the incident of proposing to the daughter of Abu Jahl occurred in 8 A.H.; that was when Miswar bin Makhrama was not more than six years of age. Ibne Hajar Asqalani has written in Al-Isabah: Miswar was born two years after migration (Hijrat) and he entered Medina after the conquest of Mecca during the month of Zilhajj in 8 A.H. and he was not more than six years old.[8] In the same way, there are two other points in the report of Miswar, which if examined carefully will fully expose the falsity of this fiction and they are as follows: A. In the report of Bukhari. it is mentioned that Miswar says: I heard about this incident when I had reached puberty.[9] Now, our question is: When the age of puberty is around fifteen years, how is it possible for a six year old boy to reach puberty? Ibne Hajar Asqalani noted this basic difficulty, but as per his usual habit has overlooked it and justified it in the following way that: It is possible that ‘reaching puberty’ is in the literal sense; that is mental maturity. He has written concerning this in Tahdhibut Tahdhib: There is doubt in the chain of narrators and sources of this quotation, because there is no difference of opinion regarding the fact that Miswar was born after migration (Hijrat) and the incident of proposing to the daughter of Abu Jahl occurred after six or seven years after the birth of Miswar, thus, how he could have reached sexual maturity; although it is possible that ‘reaching puberty’ is in the literal sense, that is becoming mentally matured.[10] In reply it should be said: Firstly: This justification is against rules of Arabic grammar and general parlance and no sane person would accept this explanation; Secondly: Supposing that ‘reaching puberty’ in the literal sense means reaching mental puberty, even then this justification is not applicable to Miswar bin Makhrama, because according to the report of Sahih Muslim, when he was present in Medina, he was absolutely ignorant of the fundamentals of religion, so much so that he did not conceal his privates from people and even the Messenger of Allah (s); and came out without clothes. From this aspect how is it possible to accept that he reached mental maturity at the age of six? Miswar says: I was carrying a heavy stone and my lower garment was loose, and it, therefore, slipped off (so soon) that I could not place the stone (on the ground) and carry to its proper place. Upon this the Messenger of Allah (may peace be upon him) said: Return to your cloth (lower garment), take it (and tie it around your waist) and do not walk naked.[11] CONTINUED IN PART 2 ...... [1] Al-Jami as-Sahih al-Mukhtasar (Sahih Bukhari), Vol. 3, Pg. 1132, Tr. no. 2443, Muhammad bin Ismail Abu Abdullah Bukhari Jofi (d. 256 A.H.), Edited: Dr. Mustafa Dibul Bagha, Daar Ibne Kathir, Yamama – Beirut, 3rdedition, 1407 – 1987. [2] Al-Jami as-Sahih al-Mukhtasar (Sahih Bukhari), Vol. 3, Pg. 1364, Tr. no. 3523, Kitab Fadailus Sahaba, Chapter 16: Chapter of sons-in-law of the Holy Prophet (s), including Abul Aas bin Rabi, Muhammad bin Ismail Abu Abdullah Bukhari Jofi (d. 256 A.H.), Edited: Dr. Mustafa Dibul Bagha, Daar Ibne Kathir, Yamama – Beirut, 3rd edition, 1407 – 1987. [3] Al-Amali, Pg. 165, Abu Ja’far Muslim bin Ali bin Husain Saduq (d. 381 A.H.), Edited and published: Qism Darasatul Islamiya – Mausasil Batha, Markaz Taba-at wan Nashar fee Mausasil Batha, First edition, 1417 A.H. [4] O God, please bless Muhammad and the progeny of Muhammad (Allaahumma S’alli A’laa Muh’ammadinw wa Aaali Muh’ammad) [5] Ansabul Ashraf, Vol. 2, Pg. 418, Al-Balazari, Ahmad bin Yahya bin Jabir (d. 279 A.H.). [6] Seer Aalamun Nubla, Vol. 3, Pg. 391, Shamsuddin Muhammad bin Ahmad bin Uthman al-Dhahabi, (d. 748), Mausisatur Risala, Beirut, 1413, Ninth edition, Edited: Shuaib Arnaut, Muhammad Naeem Arqasusi. [7] Seer Aalamun Nubla, Vol. 3, Pg. 392, Shamsuddin Muhammad bin Ahmad bin Uthman al-Dhahabi, Abu Abdullah, (d. 748), Mausisatur Risala, Beirut, 1413, Ninth edition, Edited: Shuaib Arnaut, Muhammad Naeem Arqasusi. [8] Al-Isabah fee Tamizus Sahaba, Vol. 6, Pg. 119, Ahmad bin Ali bin Hajar Abul Fazl Asqalani Shafei (d. 852 A.H.), Edited: Ali Muhammad Bajawi, Darul Jeel – Beirut, First edition, 1412 – 1992. [9] “I heard Allah’s Apostle on his pulpit delivering a sermon in this connection before the people, and I had then attained my age of puberty.” [10] Tahdhibut Tahdhib, Vol. 10, Pg. 137, Ahmad bin Ali bin Hajar Abul Fadhl Asqalani Shafei (d. 852 A.H.), Darul Fikr, Beirut, 1404 – 1984 A.D., First edition. [11] Sahih Muslim, Vol. 1, Pg. 268, Tr. no. 341, Kitabul Haid, Baab Itniya Bihifzil Awra, Muslim bin Hajjaj Abul Husain Qashiri Nishapuri (d. 261 A.H.), Edited: Muhammad Fawad Abdul Baqi, Darul Ahya Turath Arabi, Beirut.

From you all a lesson is derived Not once did you complain The calamities you all survived The length of suffering and intense pain Nevertheless the way the wind blows Without a doubt in his head It is clear to see who was chose Who was it that spent a night in his bed The rain of agony showered upon you all A blessing in disguise With each drop you remained humble&tall It gently made it clear who to despise Oh those of the household The way each action you mould each ounce of knowledge you have told Be sure to know you all define. Gold.

MSS

Abdul Rahman Dimashqiah made a video about how the wives are part of ahlul bayt and he uses verses from the quran so i decided to respond to him from the quran please guys tell me what you think so that i can fix it in my new videos jazakum Allah khair :) http://www.youtube.com/watch?v=qc3b3BwR0_k&list=UUy3zmzjH1bLhwOQtZM1-VPw&index=6 Dimashqiah Parts : Pt.2 Pt.3 14 Times Al-Bayt (The House "Kaaba") Mentioned : http://www.holyquran.net/cgi-bin/qsearch.pl?st=%C7%E1%C8%ED%CA&sc=1&sv=1&ec=114&ev=6&ae=&mw=p&alef=ON 47 Letters ... *** آية التطهير *** " إنما يريد الله ليذهب عنكم الرجس أهل البيت ويطهركم تطهيرا" إحسبوا عدد حروف الأية ستجدونها 47 حرفا ثم إحسب عدد حروف أسماء أهل البيت (ع) و هم : علي = 3 حروف فاطمة = 5 حروف حسن = 3 حروف حسين = 4 حروف علي = 3 حروف محمد = 4 حروف جعفر = 4 حروف موسى = 4 حروف علي = 3 حروف محمد = 4 حروف علي = 3 حروف حسن = 3 حروف محمد = 4 حروف المجموع 47 صلوا على محمـــد وآل محمـــد اللهم صلي على محمد و آل محمد و عجل فرج قائمهم المهدي

(bismillah) (salam) This thread is a direct response and a refutation to the false and baseless claims that the well known Nasibi cleric zindeeq and fasiq Uthman Al-Khamees makes upon one of the prominent and respected Sahaba of Imam Ali (as) by the name of Hajr bin 'udai (ra) For those who do not know much about Hajr bin 'udai, he was one of the close and prominent companions of Imam Ali(as) that supported him and the Ahlulbayt against their enemies. He and as well as another prominent Sahabi of Imam Ali(as) and the prophet(pbhuh) by the name of Ammar bin Yasser(ra) and others fought along side with Imam Ali(as) in the battle of Siffin against Mauyia ibn Abi Sifyan(la) and his cursed army. Hajr bin 'udai lived during the oppressive dictatorship of Mauiyia's reign where the cursing of Imam Ali(as) in the pulpits of the mosques was a common practice. Hajr bin 'udai(ra), being a true rafidi and supporter of the Ahlulbayt(as) , opposed those that opnely cursed Imam Ali(as) and as a result, was brought to Mauyia in Syria at one point where Mauyia(la) ordered Hajr to either openly curse Imam Ali(as) or be killed. As a result, Hajr refused to curse Imam Ali(as) and Mauyia ordered for his death sentence He was buried in Syria ever since then, until yesterday the Nasibi kuffar FSA rebels attacked his shrine, dug up his grave and took it to be buried at an unknown place. In this video, the Nasibi zindeeq Uthman Al-Khamees gave a lecture in refuting Adnan Ibrahim; a Sunni preacher who opposes Mauiyiwa, and called him a liar for distorting the history and defaming Mauwiya. Adnan Ibrahim like the Shias, argues that Hajr bin 'udai was ordered by the governor of Kufa; Ziyad bin Abi(la) to be sent for Mauwiya in Syria because he and his companions in one Jummah prayers refused to openly curse Imam Ali(as) in public and demanded in front of the public to put a stop of the practice of the cursing of Imam Ali(as) in the mimbars of the mosques. Uthman Al-Khamees on the contrary in this video, argues that Mauyiwa(la) did indeed kill Hajr bin 'Udai(ra) but not for the reason that he refused to curse Imam Ali(as) openly. Moreover, he argues that during one friday prayers khutba, Hajr bin 'udai yelled at the preacher giving the khutba and threw stones at him demanding that the prayers should be started right away since he claimed that the sermon was too long. As a result for his rebellious behavior, Ziyad bin Abi; the governor of Kufa at the time, ordered Hajr to be sent to Mauiwiya in Syria in order to face punishments by Mauiwiya for his actions. When Hajr arrived in Syria, Mauiyia ordered for him to be killed after being informed of Hajr's rebellious actions that took place in that friday prayers. With that being said, this is the argument that Uthman Al-Khamees uses. Obviously, any person who uses their aql(intellect) can easily conclude that such argument is not only flawed on so many levels but also illogical. Assuming that Mauywiya did indeed kill Hajr for the reason that Hajr threw stones at the preacher giving the Friday khutba in Kufa. This type of punishment is not valid under Shari'a and as a result, Mauiwiya would be considered as a murderer for killing Hajr for violating the Shari'a. In response to the baseless claims that his Nasibi zindeeq makes, here are some authentic narrations from the books written by his scholars which clearly show that Hajr bin 'Udai was murdered by the order of Mauwiya after refusing to curse Imam Ali(as) openly. Hadith #1-----------------------------------------------------------------------------------------| كتب زياد بن أبيه والي معاوية على الكوفة كتابا إلى معاوية يخبره أن حجرا وأصحابه قد خالفوا الجماعة في لعن أبي تراب وخرجوا عن الطاعة ، فأمر معاوية بقتلهم ، فقتلوهم بمكان يعرف ب‍ ( مرج عذراء ) ، وقد قالت عائشة لمعاوية : سمعت رسول الله ( ص ) يقول : " سيقتل بعذراء ناس يغضب الله لهم وأهل السماء)) دلائل النبوة للبيهقي 6 : 457 The governor of Kufa, appointed by Mauwiya ; Ziyad bin Abi, wrote to Mauwiya informing him that Hajr and companions opposed the majority of the people in cursing Abu Turab(nickname for Ali) and refused to be obedient, so Mauwiya ordered for them to be killed in a place called "Maraj 'ithra", and Aisha said to Mauwiya : I remembered the prophet(pbuh) say :" A killing will happen in "Maraj 'ithraa" where the wrath and anger of Allah and the heavens be upon the killers" Source: Dalail Al-Nubowah Lel-Bayqahi. Volume 6 , page 457 (Arabic version) Hadith #2-----------------------------------------------------------------------------------------| عبدالرزاق الصنعاني - المصنف - الجزء : ( 5 ) - رقم الصفحة : ( 273 ) عبد الرزاق ، عن معمر ، عن أيوب ، عن إبن سيرين قال : أمر معاوية بقتل حجر بن عدي الكندي ، فقال : حجر : لا تحلوا عني حديداً ، وكفنوني بدمي ، وثيابي. From M`amar, from Ayoob, from Ibn Sereen, he said: "Mu`ewyia ordered the killing of Hijr ibn 'Adi al-Kindi, Hijr said, 'Do not remove these shackles from me, and put me in my coffin covered in my own blood, and my same clothes." Abdil Razaaq al-San'eai, al-Mussanaf, Vol. 5, Pg. 273 Al-Razaaq, Hadith #3-----------------------------------------------------------------------------------------| إبن أبي شيبة الكوفي - المصنف - الجزء : ( 3 و 7 ) - رقم الصفحة : ( 139 و 606 ) حدثنا : عيسى بن يونس ، عن الأوزاعي ، عن هشام بن حسان قال : كان محمد إذا سئل عن الشهيد يغسل حدث ، عن حجر بن عدي إذ قتله معاوية قال : قال : حجر : لا تطلقوا عني حديداً وتغسلوا عني دماً ، إدفنوني في وثاقي ودمي ، القى معاوية ، عن الجادة غداً. Narrated 'Isa ibn Yunus, from al-`Awza'e, from Hisham ibn Hasaan, he said: When Muhammad would be asked if one should perform Ghusl of a Shaheed, he would say, if Mu`ewyia would to kill Hijr, Hijr says: 'Do not remove the shackles from me, and do not wash the blood from me, put me in my grave with my clothes & my blood, so I may meet Mu`ewyia on the Day of Judgment. Ibn Abi Sha'ba al-Kufi, Al-Mussanaf, Vol. 3 & 7, Pg. 139 & 606 Mauwiya used to curse Imam Ali(as): Here are more authentic sources from the books of the Ahl-Alkhilaf which state that the practice of cursing Imam Ali(as) in public and from the pulpits of the mosques was common during the times of Mauyia's reign and even done by Mauyia(la) himself: Hadith #1-----------------------------------------------------------------------------------------| حدثنا : علي بن محمد ، حدثنا : أبو معاوية ، حدثنا : موسى بن مسلم ، عن إبن سابط وهو عبد الرحمن ، عن سعد بن أبي وقاص قال : قدم معاوية في بعض حجاته فدخل عليه سعد فذكروا علياًً فنال منه فغضب سعد ، وقال : تقول هذا لرجل سمعت رسول الله (ص) : يقول : من كنت مولاه فعلي مولاه وسمعته يقول : أنت مني بمنزلة هارون من موسى ، إلاّ أنه لا نبي بعدي ، وسمعته يقول : لأعطين الراية اليوم رجلاًًً يحب الله ورسوله ، صحيح ، ( الصحيحة 335/4 الكتاب صحيح سنن إبن ماجة بإختصار السند ). Saad bin Abi Waqas Narrates: "Saad entered to meet Mauwiya and they both mentioned Ali .Mauwiya spoke something and Saad became angry and said, you speak like this about the man. Do you not remember the sayings of the prophet " who ever I am his mawla, Ali is his mawla" and I heard him say " you are to me as Harun was to musa except that there is no prophet after me" (Sunan ibn Majah. Volume 4 , page 335 (Arabic version) Grading of the Hadith: Sahih Hadith#2-----------------------------------------------------------------------------------------| Narrated Sa'd Ibn Abi Waqqas: "Muawiyah, the son of Abu Sufyan, gave order to Sa'd, and told him: "What prevents you that you are refraining from cursing Abu Turab (nickname of Ali)?" Sa'd replied: "Don't you remember that the Prophet said three things about (the virtue of) Ali? So I will never curse Ali." (Sahih Muslim, Chapter of Virtues of Companions, Section of Virtues of Ali, Arabic, v4, p1871, Tradition #32) Hadith#3-----------------------------------------------------------------------------------------| It is narrated on the authority of Abu Hazim that: "The Governor of Medina who was one of the members of the house of Marwan called Sahl Ibn Sa'd, and ordered him to curse Ali. But Sahl refused to do so. The governor said: "If you don't want to curse Ali, just say God curse Abu Turab (the nickname of Ali)." Sahl said: "Ali did not like any name for himself better than Abu Turab, and Ali used to become very happy when somebody would call him Abu Turab." (Sahih Muslim, Chapter of Virtues of Companions, Section of Virtues of Ali, Arabic version, v4, p1874, Tradition #38.) Hadith#4-----------------------------------------------------------------------------------------| ولما کان (مروان) منولیا علی المدینۃ لمعاویۃ کان یسب علیا کل جمعۃ علی المنبر، و قال لہ الحسن بن علی: لقد لعن اللہ اباک الحکم و انت فی صلبہ علی لسان نبیہ فقالہ لعن اللہ الحکم و ماولد و اللہ اعلم "When Marwan was a governor of Muawiyyah in Madina, he used to Curse Ali each Friday from the Minbar. And Hassan bin Ali said to him: "Allah then cursed your father by the tongue of His messenger when you were in his "Sulub" (loin) and has said that Curse of Allah be upon Hakam and his progeny." (Albadaya wa Alnahaya, Ibn Kathir, vol. 8, page 259-Arabic version) Hadith#5-----------------------------------------------------------------------------------------| "Ali Ibn Abi Talib (ra) was cursed on the pulpits (manabir) of the east and west...", (Mu'jam al-Buldan, al-Hamawi, v5, p38) Here is a link to an article which has useful content related to this thread where the author portrays the abuse of Mauiwiya(la) to Imam Ali(as). http://www.al-islam....hapter5a/1.html (wasalam)

(bismillah) (salam) This hadith is a reminder to me & every lover or follower of the Imam Al-Mahdi (as), are we ready to do everything for our Imam (as) so the truth can be spread ? Full hadith translation : From Ibrahim,from Hamza, Mamun al raqi said : ''I was at my master al saddiq (as) when sahl ibn Hassan alkhorasani (persian) entered. He greeted the imam sat down & said : O son of Rasul Allah to you belongs kindness & mercy. You're the household of Imama. What stops you from asking what belongs to you ? & you have 100.000 shia ready to fight for you ? Al saddiq (as) said : sit down O khorasani may Allah preserve your right then he said : O Hanifa light up the oven so I light it up until it became like white charcoal. Then he (as) said : O khorasani enter the oven. So al khorasani said : O my master of Son of Rasul Allah don't punish me with fire ! Have mercy on me may Allah have mercy on you. so he said you don't have to do it anymore. At that time Haroun al maki entered with sandals in his hands. He said Peace be upon you o son of RasulAllah. So Al Saddiq (as) said to him : throw down the sandals from your hands and sit in the oven. So he threw the sandals from his hands and sat down in the oven. So he (as) started to speak to al khorasani about khorasan (persia) as if he was looking to it. Then he said : O khorasani go look in the oven : so I stood up and saw him shivering, so he came to us and greeted us so the Imam (as) said to him : How many do you find in khorasan like him ? he said : by Allah not even one. so he (as) said: As for us we do not rise up unless we have five that support us ! We know (the best) when to rise up.....'' Reference : Bihar al anwar /part 47 /page 123 /hadith 172

(salam) With the night of the death of Sayyeda fatema (as) approaching, we ask this question: Who was the Imam of the Leader of the Women of Paradise? There is an Authentic Narration that all Muslims agree which says: "Whosoever dies without paying the oath of allegiance to the Imam of the time, has died the death of a pagann [Jahiliyya]". The Lady of Light, Mistress of the women of Paradise, daughter of the Beloved Prophet (saw) never ever paid the oath of allegiance to AbuBakr. In fact, she refused AbuBakr and Umar from attending her funeral and she passed away whilst she was angry with them according to Saheeh Bukhari and many other sources. Therefore according to the Narration of the Prophet (saw), the Leader of the women of Paradise died as a pagan because she refused paying AbuBakr the oath of allegiance. Unless, AbuBakr was not the rightful successor of the Beloved Prophet (saw). You decide! Bibi Fatema (as) died a pagan OR AbuBakr was not the rightful successor of the Prophet (saw). (wasalam)

Here are some rare pictures of Mecca. http://imhussain.com/eng/index.php/reports/371-rare-pictures-of-mecca Note: We are the International Media Unit in the holy shrine of Imam Hussain. Our main aim is to spread the message of Ahlul-Bayt worldwide. Please join/follow our social network pages Facebook Group at شعبة الاعلام الدولي Twitter account @ImamHusainMedia Instagram @imamhussainmedia Thank you, may Allah and the Ahlul-Bayt bless you.

The holy shrine of Imam Hussain participates in the opening ceremony of the dome re-gilding project in the holy shrine of Imam Ali. for pictures concerning this ceremony click the link below http://imhussain.com...ome-of-imam-ali Note: We are the International Media Unit in the holy shrine of Imam Hussain. Our main aim is to spread the message of Ahlul-Bayt worldwide. Please join our Facebook Group at شعبة الاعلام الدولي and follow our Twitter account @ImamHusainMedia Thank you, may Allah and the Ahlul-Bayt bless you.

If you would like to post your favorite Hadith from the Ahlul-Bayt (as), I am looking for some powerful messages!!!! I'll start with one of my favorites :) "Only He Who has the Power to Punish can Pardon." ~Imam Ali (as)

Here are two haikus I wrote about Karbala. I will add more as I write them, if people would like to see more. [i also wasn't sure exactly where to put this, if it's in the wrong place I apologize] Haiku #1 Hooves trample his chest: Their tears would fill the Nile and tell his story Haiku #2 Held in tender hands, The child cried for water and was killed instead

We should listen if they decide to speak... (Video)

Salaam Alaykum, Imam Jafar (rah) answers: Úáí Èä ÅÈÑÇåíã¡ Úä ÃÈíå¡ Úä ÇÈä ÃÈí äÌÑÇä¡ Úä ÚÇÕã Èä ÍãíÏ¡ Úä ãäÕæÑ Èä ÍÇÒã ÞÇá: ÞáÊ áÇÈí ÚÈÏÇááå Úáíå ÇáÓáÇã: ãÇ ÈÇáí ÃÓÃáß Úä ÇáãÓÃáÉ ÝÊÌíÈäí ÝíåÇ ÈÇáÌæÇÈ¡ Ëã íÌíÆß ÛíÑí ÝÊÌíÈå ÝíåÇ ÈÌæÇÈ ÂÎÑ¿ ÝÞÇá: ÅäÇ äÌíÈ ÇáäÇÓ Úáì ÇáÒíÇÏÉ æÇáäÞÕÇä¡ ÞÇá: ÞáÊ: ÝÃÎÈÑäí Úä ÃÕÍÇÈ ÑÓæá Çááå Õáì Çááå Úáíå æÂáå ÕÏÞæÇ Úáì ãÍãÏ Õáì Çááå Úáíå æÂáå Ãã ßÐÈæÇ¿ ÞÇá: Èá ÕÏÞæÇ¡ ÞÇá: ÞáÊ: ÝãÇ ÈÇáåã ÇÎÊáÝæÇ¿ ÝÞÇá: ÃãÇ ÊÚáã Ãä ÇáÑÌá ßÇä íÃÊí ÑÓæá Çááå Õáì Çááå Úáíå æÂáå ÝíÓÃáå Úä ÇáãÓÃáÉ ÝíÌíÈå ÝíåÇ ÈÇáÌæÇÈ Ëã íÌíÈå ÈÚÏ Ðáß ãÇ íäÓÎ Ðáß ÇáÌæÇÈ¡ ÝäÓÎÊ ÇáÇÍÇÏíË ÈÚÖåÇ ÈÚÖÇ. Ali ibn Ibrahim has narrated from his father from ibn Abi Najran from ‘Asim ibn Humayd from Mansur ibn Hazim who has said: ”I said to (Imam) abu ‘Abdallah (alaihi salam), ‘It is confuses me that when I ask you a question and you give an answer and then other person comes and you give a different answer for the same question.’” The Imam replied, “We answer people in a larger and reduced forms.” I then asked, “Did the Sahabah, companions of the holy Prophet speak the truth or lies when narrating his Hadith?” The Imam replied, “They spoke the truth.” I then said, “Why then they have differences?” Have you not considered the fact that a man would come to the holy Prophet (sallalahu alaihi wa ali) and ask a question and would give him an answer and then he would answer that would abrogate the previous answer. Thus, Ahadith abrogated other Ahadith.” [Kulayni narrated in his “al-Kafi” (1/65), and Majlisi said it’s hasan (good)] Maybe thats why the Sunnis take the Sunnah of the Prophet (saw) through his Sahaba (which includes Ahlulbayt) because they never lied upon him (saw)? What is your view? Did the Sahaba lie when narrating the Hadiths of the Prophet (saw) ?

"The affairs of the people will continue to be conducted (well) as long as they are governed by twelve men." -Sahih Muslim- For Raafidhah, that authentic version of Hadith is not predicting any succession of 12 governors knowing that people affairs had been severely affected by fitan & civil wars (Ridda wars, anti-Uthman revolt, Jamal war, Siffin war, etc.) which have set up the ground for perverted kings to rule over the Ummah only 30 years after the perfection of Islam. For Raafidhah, the Prophet was only recommending 12 rightly guided successors to his Ummah who is free afterwards to face the consequences of immature choices until the 12th man rises to restore order and justice, ending by Allah's will all the afflictions caused by the Ummah: “If there remained but a single day until the end of time, Allah will prolong that day until He sends a man from my progeny…” -Sunan AbuDawud- For Raadidhah, that explains further why the holy Prophet had always reminded of 'Ahlulbayt' or 'Sunnah' being the only weighty trust 2nd to Quran; just like older nations, the Ummah has 'neglected' or 'corrupted' that precious heritage and gone astray due to ambitions of power & wealth: "You will follow the ways of those nations who were before you, span by span and cubit by cubit so much so that even if they entered a hole of a mastigure, you would follow them." -Sahih alBukhari- Therefore, we do not call them Raafidhah because they have an alternative source of the prophet's Sunnah, or more Hadith reported by Ali than by AbuHuraira, or less people considered as true Sahaba: "Some of you will be brought in front of me (on Doomsday) till I will see them and then they will be taken away from me and I will say, 'O Lord, my companions!' It will be said, 'You do not know what they did after you had left.'" - Sahih al-Bukhari - Furthermore, we do not call them Raafidhah because they reject a 4-guided Khilafah whereas now they cannot pledge allegiance to the dead and cannot be blamed for historical rejections (AbuBakr was rejected for 6 months, Umar was avoided, Uthman was rejected in the 2nd half, Ali was even fought.) Nevertheless, we call them Raafidhah because they accept a 12-guided Khilafah whereas now they pledge allegiance to the life-prolonged 12th man and support his underground movement: "One who dies without knowing the Imam of his time, dies the death of Jahiliyya" -Famous Hadith- Finally, we have to understand that Raafidhah are a brilliant minority because they use both their strong logic and mystic ability so as to get attention to their true belief & distinct way of life as a community or nation (Hezballa/Iran vs. the World)

When Hazrat Ali (a.s.) completed the burial of the Holy Prophet (s.a.w.), he busied himself in those works, which the Holy Prophet (s.a.w.) had entrusted him with. He remained within the confines of his house.[1] Few members of Bani Hashim, some Ansar[2] and some Mohajirs presented themselves before him. Amongst these were Abbas[3], Zubayr[4], Miqdad[5], Talha[6], Sa’ad ibn Abi Waqqas[7] and No’man. These people were displeased with the bay’at (allegiance) to Abu Bakr and wished to free themselves from it.[8] They desired to express their disapproval of the same[9] and wanted to pledge their support to Ali ibn Abi Talib (a.s.).[10] Mu’awiyah has pointed towards this incident in one of his letters to Hazrat Ali (a.s.). He wrote, “You harbored jealousy in your heart towards Abu Bakr. You did a mischief against him. You tried to spread terror against him. While seated in your house, you tried to deviate the people so that they would not pledge their support to Abu Bakr.”<a href="http://www.blogger.com/post-create.g?blogID=7152126183321118029#_ftn11" name="_ftnref11" title="">[11] Umar gathered all those who had paid allegiance to Abu Bakr – these included Sayyed Ibn Hazeer, Salmah ibne Salaamah – and they met the group of people who were agitated. They insisted that since all the people had accepted Abu Bakr as the caliph, this group should follow suit and do the same. On hearing this, Zubayr drew his sword to fight. At this Umar said, “stop this dog and protect us from his evil.” Salmah ibne Salaamah grabbed Zubayr and disarmed him. He handed over his sword to Umar who promptly threw it on the ground and broke it.[12] [1] Isbaat ul Wasiyyah, page 155-156 [2] Taarikhe’ Tabari, volume 3 page 202; Taarikhe’ Yaqoobi, volume 2 page 126; Nahjul Haq, page 271 [3] Eqdul Fareed, volume 2 page 259 [4] Taarikhe’ Tabari, volume 3 page 202 [5] Shar’he Nahjul Balagha, volume 2 page 56 [6] Taarikhe’ Tabari, volume 3 page 202; Kamil ibne Aseer, volume 2 page 325; the narration of these 4 persons is found in Seerate’ Halbiyah, volume 3 page 360 [7] Shar’he Nahjul Balagha, volume 2 page 56 [8] Riyaz un Nazarah, volume 1 page 241; Tareekhe’ Khamees, volume 1 page 169 [9] Al Hamal, page 117 [10] Shar’he Nahjul Balagha, volume 2 page 56 [11] Shar’he Nahjul Balagha, volume 15 page 186 [12] The writer says that the incident of incident of Zubayr of removing his sword, is reported in the second attack, prior to the third attack, with some differences. And then Zubayr swore allegiance under duress. Please note – Tareekhe’ Tabari volume 3 page 203; Kamil Ibne Aseer, volume 2 page 325; Shar’he Nahjul Balagha volume 2 page 45/50/56; Shar’he Nahjul Balagha volume 6 page 47/48; Al Mustarshid, page 378. But regarding the first attack, historians have clarified that Hazrat Ali (as) did not do bay’at. But answering Umar, Hazrat Ali (as) said, “By Allah! Neither will I submit to you, nor will I swear allegiance to Abu Bakr.” In another narration, it is reported that people were silent on hearing the reply of Hazrat Ali (as). Hence for the narrations regarding the first attack, please refer to these books – Al Ayzah, page 367; Al Mustarshid, page 381. In short, we can conclude the coming out of Zubayr with his sword raised has been misreported by the historians due to the confusion regarding the first and second attack.

Ramadan Kareem, I'm not such a debate person especially during this holy month, but I would like to share with you very interesting videos which shows the major Sunni-Shia debate points. ALL VIDEOS ARE CLEAN, NOT INCLUDING DISGUSTING LANGUAGE, NOR SHOWING DISRESPECT TO ANYBODY. Please allow me to post here my 1st video:

Lecture by Sayed Muhammad Rizvi (Video)

Hazrat Faatemah’s (s.a.) standing in light of traditions There are innumerable traditions highlighting the eminent position of Hazrat Faatemah (s.a.). These traditions are reliable and documented by scholars of both schools – Sunnis and Shiah. In fact, entire books have been devoted to her status in Islam. Before proceeding with the discussion on the oppressions faced by Hazrat Faatemah (s.a.), it is worth noting some traditions that underline her stature in religion. These traditions have also been recorded by respected scholars of the Sunnis. Hazrat Faatemah (s.a.) is the Chief of the Women of Paradise The Holy Prophet (s.a.w.a.) informed: ÝÇØãۃ ÓیÏۃ äÓÇÁ Ǫá ÇáÌäۃ ‘Faatemah is the chief of the women of Paradise.’ This tradition has been recorded varyingly – The Prophet (s.a.w.a.) informed: ÝÇØãۃ ÓیÏۃ äÓÇÁ ªÐÀ ÇáÇãۃ ‘Faatemah is the chief of the women of this nation.’ ÝÇØãۃ ÓیÏۃ äÓÇÁ Çáãæãäیä ‘Faatemah is the chief of all the believing women.’ ÝÇØãÀ ÓیÏۃ äÓÇÁ ÇáÚÇáãیä ‘Faatemah is the chief of all the women of the world.’ This tradition with variations has been recorded by Saheeh-e-Bukhari, Musnad-e-Ahmad Ibn Hanbal, Al-Khasaais of Nesaai, Musnad of Abu Dawood al-Tayaalesi, Saheeh-e-Muslim (Chapter of Virtues of Hazrat Faatemah (s.a.)), Mustadrak of Haakim, Sunan-e-Tirmidhi, Sunan-e-Ibne Maajah and other reliable books of the Sunnis.[1] Based on the narration of the Prophet (s.a.w.a.), who only speaks on the authority of revelation, Hazrat Faatemah (s.a.) is the chief of all women from the beginning of the world till the end. Hazrat Faatemah (s.a.) is a part of the Prophet (s.a.w.a.) Reputed scholars of both the sects have recorded the following: ÝÇØãۃ ÈÖÚۃ ãäی ãóä ÇÛÖ黂 ÃÛÖÈäی ‘Faatemah is a part of me, one who displeases her has displeased me.’ This tradition has been documented with the very words in Saheeh-e-Bukhari and other books of the Sunnis.[2] Other traditions with similar purport have also been recorded, for example: ÝÇØãۃ ÈÖÚۃ ãäی یÑیÈäی ãÇÃÑÇ黂 æ یÄÐیäی ãÇ ÂÐÇªÇ ‘Faatemah is a part of me, that which grieves her grieves me and whatever troubles her, troubles me.’ This tradition has been documented in Saheeh-e-Bukhari, Musnad-e-Ahmad, Sunan-e-Ibne Dawood, Saheeh-e-Muslim and other reference books of the Sunnis.[3] This tradition has been documented in Saheeh-e-Muslim in this manner – Holy Prophet (s.a.w.a.) said: Surely, Faatemah is a part of me, it pains me what pains her.[4] Ahmad Ibn Hanbal records in his Musnad that the Holy Prophet (s.a.w.a.) informed: ÇäøãÇ ÝÇØãۃ ÈÖÚۃ ãäøی یÄ Ðیäی ãÇÂÐǪǡ ‘Surely Faatemah is a part of me, that pains me what pains her, that troubles me what troubles her.’[5] This tradition has also been recorded by Tirmidhi in his Sunan.[6] After recording this tradition, Haakim informs: This tradition is correct (Saheeh) according to the criteria used by Bukhari and Muslim.[7] In another place in his Musnad, Ahmad records the following tradition of the Prophet (s.a.w.a.): ÇäøãÇ ÝÇØãۃ ÈÖÚۃ ãäøی یæ Ðیäی ãÇÇÐÇªÇ æ یäÕÈäی ãÇ ÇäÕ黂 ‘Faatemah is a part of me it grieves me what grieves her and it pleases me what pleases her.’[8] This tradition is also narrated in Mustadrak and other reference books of the Sunnis. With regards to this tradition, Haakim says that the chain of narrators is correct.[9] FOR MORE ARTICLES GO TO SERATONLINE.COM In Faatemah’s pleasure and displeasure is Allah’s pleasure and displeasure In one notable tradition, the Prophet (s.a.w.a.) informs about his daughter: Çä ÇááøٰÀ یÛÖÈ áÛÖÈ ÝÇØãۃ æ یÑÖی áÑÖÇªÇ ‘Surely Allah is angry with what makes Faatemah angry, and is pleased with what pleases her.’ This tradition is narrated in Mustadrak, Isaabah and Tahzeeb al-Tahzeeb. Muttaqi Hind, author of Kanz al-Ummaal has recorded it from Abu Ya’laa, Tabari and Abu Noaim. In addition to these sources, this tradition can be traced in other reference books of the Sunnis.[10] The First Person to Meet the Holy Prophet (s.a.w.a.) When the Holy Prophet (s.a.w.a.)was on his deathbed, he called for his daughter Faatemah (s.a.). He told her something in a hushed tone. This left Faatemah (s.a.) in tears. He then called for her again and whispered something to her. This time Faatemah was pleased and smiled.<a href="http://www.seratonline.com/2012/04/06/22209/excellence-of-hazrat-faatemah-zahra-s-a-in-the-sunnah/#_ftn11" title="">[11] When the Prophet (s.a.w.a.) passed away, Ayesha coaxed Faatemah (s.a.) to reveal what her father (s.a.w.a.) had told her. Hazrat Faatemah (s.a.) informed – ÓÇÑäی ÑÓæá ÇááøٰÀ (Çæ:ÓÇÑäی ÇáäÈی) ÝÇÎÈÑäی یÞÈÖ Ýی æÌÚÀٖ ªٰÐÇÝȘیÊ¡ Ëã ÓÇÑäی ÝÇÎÈÑäی Çäøی Çæá Ǫá ÈیÊÀ ÇÊÈÚÀ ÝÖ͘ ‘The Prophet (s.a.w.a.)[12] first whispered to me that he would pass away from the sickness and this made me weep. Then he whispered that I would be the first among the Ahle Bait to meet him which made me happy.’ This tradition has been recorded in many reliable books of the Sunnis.[13] The Most Truthful Person after the Holy Prophet (s.a.w.a.) Hazrat Faatemah (s.a.) enjoys an elevated status in religion in beliefs and ethics. Ayesha narrates: ãÇÑÃیÊ ÇÍÏÇð ˜Çä ÇÕÏÞ áªÌۃ ãäªÇ ÛیÑ ÇÈیªÇ ‘After the Prophet (s.a.w.a.) I did not see anyone more honest in speech than her (Faatemah (s.a.)).’ Haakim after recording this tradition in Mustadrak writes: This tradition is correct according to the criteria employed by Bukhari and Muslim (for assessment of traditions). Even Zahabi has acknowledged the tradition to be correct. The tradition is also recorded in al-Isteeaab and Hilyah al-Awliyaa.[14] The Prophet (s.a.w.a.) would rise in reverence for Faatemah (s.a.) Ayesha narrates: ˜ÇäÊ ÇÐÇ ÏÎáÊ ÚáیÀ. Úáیٰ ÑÓæá ÇááÀ ﷺ. ÞÇã ÇáیªÇ ÝÊÞÈáªÇ æ ÑÍÈ ÈªÇæ ÇÎÐ Èی컂 ÝÇÌá Ýی ãÌáÓÀ ‘When Faatemah used to come in the presence of the Prophet (s.a.w.a.), he (s.a.w.a.) would rise to greet her, kiss her, welcome her, take her by the hand and make her sit in his place.’ Haakim after recording this tradition writes: This tradition is correct according to the criteria laid down by Bukhari and Muslim. Zahabi also considers it to be correct.[15] Faatemah is the most beloved Tabarani has recorded a tradition wherein the Prophet (s.a.w.a.) informed Hazrat Ali (a.s.): ÝÇØãۃ ÇÍÈ Çáیø ãä˜ æ ÇäÊ ÇÚÒø Úáی ãäªÇ ‘Faatemah is more beloved to me than you and you are more honourable to me than her.’ After recording this tradition Haithami writes: All the narrators of this tradition are reliable.[16] A glance at the narrations of the Sunnis What has been narrated so far is a preface to what will be discussed in the succeeding pages. When we analyse the events narrated then, we will refer to the traditions on the status of Hazrat Faatemah (s.a.) and Hazrat Ali (a.s.). These traditions have been recorded by the Sunnis in their books after testifying to their correctness and veracity regarding the text and chain of narrators. Among the undeniable inferences of these traditions is Hazrat Faatemah’s (s.a.) infallibility. This is further reinforced by Ayat-e-Tatheer (Surah Ahzaab (33): Verse 33) and other narrations. Moreover, many traditionalists (Muhadditheen), memorisers of Quran (Huffaaz) and reputed scholars have confessed that Faatemah is superior to the first and second caliphs. As a matter of fact, some scholars based on the aforementioned traditions, particularly – ÝÇØãۃ ÈÖÚۃ ãäی – (Faatemah (s.a.) is a part of me), have concluded that Faatemah (s.a.) is superior to all four caliphs. It is appropriate to mention Manaavi’s statement over here which is based on the views of reputed scholars of the Sunnis: In his book Faiz al-Qadeer, under the tradition ÇÓÊÏáø ÈÀ ÇáÓªیáی Úáیٰ ãä Ó黂 ˜ÝÑ¡ áÃäÀ یÛÖÈÀ æÇäªÇ ÇÝÖá ãä ÇáÔیÎیä he has documented the view of Saheeli – an illustrious scholar of the Sunnis, who had committed the Quran to memory (Haafiz) and who has written commentaries on various books including Seerah of Ibne Hishaam: ‘Based on the tradition (Faatemah (s.a.) is a part of me), Saheeli writes – áÇäÀ یÛÖÈÀ It establishes the apostasy of the person who abuses Faatemah (s.a.). And one who abuses Faatemah (s.a.) has angered the Prophet and Faatemah (s.a.) is superior to Abu Bakr and Umar.’ Thus, he considers Hazrat Faatemah (s.a.) as a benchmark for apostasy and faith and relates her anger to the Prophet’s (s.a.w.a.) anger. If one takes the Laam in áÇäÀ یÛÖÈÀ as Laam of cause (Laam-e-Ellat) then this could denote a specific cause of her anger or a general cause. It is more likely that it denotes a general cause of anger which establishes the apostasy of the person who enrages her. Hence, whatever causes Hazrat Faatemah (s.a.) to be angry also causes the apostasy of the one who makes her angry. Thus, to annoy Faatemah (s.a.) becomes a cause of the offending party’s apostasy because by annoying Faatemah (s.a.) he has angered the Prophet (s.a.w.a.). Manaavi writes further: Ibne Hajar comments – It is clear from this tradition that it is prohibited to offend a person which results in offending the Prophet (s.a.w.a.). Hence any action aimed at offending Faatemah (s.a.) inevitably offends the Prophet (s.a.w.a.). And Faatemah (s.a.) is not offended at anything more than a matter involving her sons. Therefore one who does such a thing will taste the ignominy of his actions in this world and the chastisement of the hereafter is far more humiliating. Therefore this tradition prohibits one from doing anything to infuriate Faatemah (s.a.) as she is a part of the Prophet (s.a.w.a.) and it has been already established that it proves the apostasy of the offending party. Mannaavi writes further:[17] ÞÇá ÇáÓõȘی: ÇáÐی äÎÊÇÑÀ æäÏیä ÇááÀ ÈÀ Çä ÝÇØãÀ ÇÝÖá ãä ÎÏیÌۃ Ëã ÚÇÆÔÀ ÞÇá ÔªÇÈ ÇáÏیä ÇÈä ÍÌÑ :æáæÖæÍ ãÇ ÞÇáÀ ÇáÓȘی ÊÈÚÀ ÚáیÀ ÇáãÍÞÞæä¡ æ Ð˜Ñ ÇáÚóáóã ÇáÚÑÇÞی: Çä ÝÇØãۃ æ ÇÎÇªÇ ÇÈÑÇÀیã ÇÝÖá ãä ÇáÎáÝÇÁ ÇáÇÑÈÚۃ ÈÇÊÝÇÞ. Al-Sobki states – What I am choosing (to conclude) and pledging near Allah is that Faatemah is superior to Ayesha and Khadijah. Shahaab al-Deen Ibne Hajar says – Al-Sobki’s point being the evident truth, researchers after him have supported his point and adopted the same stand. Alam al-Deen Iraaqi comments – Hazrat Faatemah (s.a.) is superior to all four caliphs (based on the consensus of the scholars). Based on this confession, there exists no difference between the Shiah and the Sunnis – both the sects believe that Faatemah (s.a.) is superior to Abu Bakr and Umar and that annoying Faatemah (s.a.) is a cause for being relegated to hellfire. It is apparent from these traditions that there is no condition or restriction and it applies to everyone and under all circumstances. At least there is no restriction evident when the Prophet (s.a.w.a.) says – Faatemah’s (s.a.) displeasure leads to Allah’s displeasure. There is no rider in this statement that if she is displeased in such and such circumstance or with such and such criterion or if she is displeased for such and such reason. Rather, the tradition is categorical that if Faatemah (s.a.) is displeased for whatever reason, it leads to Allah’s displeasure. It does not matter why she is displeased, who displeases her, in which era she is displeased. The Prophet’s (s.a.w.a.) tradition does not impose any condition or restriction whatsoever. It is unconditional in every aspect. Likewise, there is no condition or criterion evident in the tradition – One who torments her has tormented me. It does not state, who torments Faatemah (s.a.), when and under what condition. It is unconditional. The aforementioned traditions also establish Faatemah’s (s.a.) truthfulness and it is forbidden to falsify her regardless of the matter or claim. It is forbidden to reject her claims because as Ayesha asserts in truthfulness she was next only to the Prophet (s.a.w.a.) himself. It is obvious that the Prophet (s.a.w.a.) was aware of what was to transpire after him. He narrated numerous traditions of such nature so as to make the people aware of these issues and forewarn them. [1] Saheeh-e-Bukhari, vol. 4, pg. 209 Book of Initiation of Creation, Chapter of Virtues of the Prophet’s Relatives; Al-Khasaais, pg. 34; Musnad of Abu Dawood Tayaalasi, pg. 187; Saheeh-e-Muslim, vol. 7, pg. 143; al-Tabaqaat, vol. 2, pg. 40; Musnad-e-Ahmad, vol. 6, pg. 282; Hilyah al-Awliyaa, vol. 2, pg. 39; Mustadrak, vol. 3, pg. 151; Sunan-e-Ibne Maajah, vol. 1, pg. 518; Sunan-e-Tirmidhi, vol. 5, pg. 326 [2] Saheeh-e-Bukhari, vol. 4, pg. 210 Book of Initiation of Creation, Chapter of Virtues of the Prophet’s Relatives, Chapter of Faatemah’s (s.a.) Virtues [3] Saheeh-e-Bukhari, vol. 6, pg. 158; Musnad-e-Ahmad, vol. 4, pg. 324; Saheeh-e-Muslim, vol. 7, pg. 141 Book of the Companions’ Virtues, Chapter of Faatemah binte Muhammad’s Virtues; Sunan-e-Abi Dawood, vol. 1, pg. 460 [4] Saheeh-e-Muslim, vol. 7, pg. 141 Chapter of Faatemah’s Virtues [5] Musnad-e-Ahmad, vol. 4, pg. 5 [6] Sunan-e-Tirmidhi, vol. 5, pg. 360 [7] Mustadrak, vol. 5, pg. 153 [8] Musnad-e-Ahmad, vol. 4, pg. 323 [9] Mustadrak, vol. 5, pg. 153; Kanz al-Ummaal, vol. 12, pg. 111, vol. 13, pg. 674 [10] Mustadrak, vol. 3, pg. 158; Isaabah, vol. 8, pg. 266; Tahzeeb al-Tahzeeb, vol. 12, pg. 392; Kanz al-Ummaal, vol. 12, pg. 111, vol. 13, pg. 674 [11] According to certain versions of the tradition, Ayesha found it hard to accept the secret discussions between Holy Prophet (s.a.w.a.) and Hazrat Faatemah (s.a.). [12] The salutation on the Prophet (s.a.w.a.) in the books of the Sunnis from where we have derived our references is incomplete. We have mentioned the salutation as per the Prophet’s (s.a.w.a.) tradition. [13] Saheeh-e-Bukhari, vol. 4, pg. 183; Saheeh-e-Muslim, vol. 7, pg. 142; Mustadrak, vol. 4, pg. 272; Musnad-e-Ahmad, vol. 6, pg. 282. The tradition has been summarised in Sunan-e-Tirmidhi, vol. 5, pg. 369. [14] Mustadrak, vol. 3, pg. 160; Hilyah al-Awliyaa, vol. 2, pg. 41; al-Isteeaab, vol. 4, pg. 1896 [15] Mustadrak, vol. 3, pg. 154 [16] Majma al-Zawaaed, vol. 9, pg. 202 [17] Faiz al-Qadeer fi Sharh al-Jaam’e al-Sagheer, vol. 4, pg. 42

Salam , Probably it is not recommended to share dreams but I really want help since It is very much needed to understand a very strange Dream that I had last night. OK....It was Laylatul Juma...I had prayed the Prayer of Imam Ali as ......and before this I had done extreme amounts of sins both major and minor. NOW THE DREAM... I walked into a door.....a place I guess ...(note: It was feeling as If I was observing the whole dream and was a part of the dream as well). I was told that Imam Ali as is on a room. I was very much shy and scared and shameful as well to show him my face.To be honest this feeling was there in my body as well.Ok....So I went to this room and say him sleeping.....I remember exactly I even saw his yawn and another personality was right beside him as well probably one of his very dear companion as it felt at that time.I came back again thought whether it is appropriate to meet him or not. I wanted to meet him because I had a persons head in my hand , the same person who beheaded me once but due to the Imam as healing my head came back upon my neck. Finally I went and he greeted ( gets a bit vague here) then I gave him the head...I can recall that he laughed a very pleasant and modest smile....He thn perhaps told me something which I can recall.....BUT I DO REMEMBER THIS THAT HE TOOK A PAPER( DEERS SKIN) AND WROTE A VERSE FROM THE QURAN on it..and told me to go...(dont know which verse it was ) howvever do know that that it was about 5 or 6 words. I took it with me and kissed it while crying and I do believe that he gave the verse as part of a an advice......THEN I LEFT........ ANYONE WILLING TO INTERPRET OR GIVING THEIR THOUGHTS PLEASE DO SO,,,,,,,,,,,,

(bismillah) In The Name of Allah (SWT) , The Most Beneficent, The Most Merciful. (salam) I hope you are all in the best of health and, more importantly, the best of Imaan (faith). :D So, this question lingering in my head for sometime now. Before I actually delve into the question, I want to give a brief introduction into Ismah (infallibility) and the positions of humans, animals and angels. According to the Islamic tradition, humans are superior to any other creation of Allah (SWT) . This is because while angels don&#39;t commit any sins, they don&#39;t have desires and, therefore, their obedience - even though it is "perfect" and unconditional - is meaningless as the lack of desires means that they have no "test" to go through. This, also, means their sinless is not perfect as there is no incentive to sin and, therefore, they don&#39;t need to do anything to avoid sin; "it is natural"! Animals, on the other hand, are "all desire" and no intellect meaning that they don&#39;t have the higher nature which would enable them to do good deeds. Humans are, according to the Islamic tradition, found in the middle of these two extreme and possess the characteristics of both these creations of Allah (SWT) . This means that they have desires - called the "ego" by some and, in Islam, an-nafs ul ammarah - which compel them to do, what are considered to be, animalistic acts which may, often, lead to sins. Additionally, humans also possess the intellect which is the part of that encourages to do good and curbs our desires, stopping us from contravening the boundaries set by God. Coming to the concept of Ismah of Prophets (peace be upon them all) and Ahlulbayt (peace be upon them all), according to the Shias, all Prophets and Ahlulbayt (peace be upon them all) are infallible and sinless. The Shias believe that Prophets (peace be upon them all), except Prophet Muhammed (pbuh) could make mistakes or choose the lesser good from two goods - a concept known as tark e aula - but they cannot sin. Subsequently, the Shias refer to Prophet Muhammed (pbuh) , His Daugther Lady Fatima (peace be upon her) and the Twelve Imams (peace be upon them all) as the masoomeen as their level of Ismah is even higher than Prophets (peace be upon them all) because they do not even do tark e aula. We also believe that Ahlulbayt (peace be upon them all) - Prophet Muhammed (pbuh), His Daughter (peace be upon her) and the Twelve Imams (peace be upon them all) - were Masoom (immaculate, sinless and error free) from the day they were born. After this introduction, my question is regarding how did the Ahlulbayt (peace be upon them all) get their Ismah. By this what I mean is if they were already Masoom from birth, then is this not a "gifted" Ismah with no work of their own? If this is the case, then they are just like angels and, therefore, cannot be higher than them but, according to our belief, they are higher than any creation of Allah (SWT) . One of the bases of Ismah that have been mentioned by the traditions is that due to their immense knowledge, they were Masoom. In one of the Hadith, an example of a coal is given whereby the Imam (as) asks his companion whether he would eat coal if he knew what its effects are and the companion relied in the negative. So, the Imam (as) explained that just like a person would not eat coal because it is harmful to them, the Ahlulbayt (peace be upon them all) would also not do sins because of their knowledge and, therefore, their recognition of what the side effects of sin are. (I was just narrating by my memory so I may have made mistakes but I tried to give the theme) So, the question arises: did they have enough knowledge to be Masoom right from birth. The answer, from what I know, is yes. Then, the question again rises that when they had already got the knowledge from God right from birth, then they did not have to work hard to achieve the status themselves and, consequently, were just like angels with an "imperfect" Ismah. I have the same query regarding the Ismah of Prophets (peace be upon them all). Just as a side note, I do believe in the Ismah of Ahlulbayt (peace be upon them all) and Prophets (peace be upon them all) so I am, in no way, trying to say that they are not Masoom but, rather, this is just a question that came into my mind. May Allah (SWT) bless us all, our families and loved ones, guide us all to The Straight Path with His Perfect Guidance and may He, The Forgiver of Sins and The Oft-Forgiving, forgive all our sins for, verily, there is neither any refuge nor any respite for the sinners except in Allah (SWT) .

In The Name of Allah ÓÈÍÇäå æÊÚÇáì, The Most Beneficent, The Most Merciful. Assalamualaykum wa RAHMATULLAHI WA BARAKATOH. I hope all of you are in the best of health and, more importantly, in the best of Faith (Imaan) So, the question I wanted to ask was "If Ahlulbayt (peace be upon them all) were not there, would we know Allah ÓÈÍÇäå æÊÚÇáì?" Indeed, this question goes further than this to include whether mankind would have known Allah (SWT) without Prophets (peace be upon them all)? My view - quite immature and unprofessional at the moment because I have not really done any research on this or thought this out properly - is that yes, we would. I think so because if Allah (SWT) would not use Ahlulbayt (peace be upon them all), he could use other means. In fact, even Prophet (peace be upon them all) would not realy be necessary because, although this would be against the fact that we are in a test, Allah (SWT) could just inspire all of us that He exists. I know it can be argued that "inspiring" all of us would be against the fact that we are in a test but, for this questions, let's leave out other dimensions to the arguements and discuss this issue, purely and singly. What you do say? I am also interested in what the non-Shia, non-Muslims and even the Atheists would say about this? May Allah (SWT) bless us all, our families and loved ones, guide us all to The Straight Path with His Perfect Guidance and may He, The Forgiver of Sins and The Oft-Forgiving, forgive all our sins for, indeed, there is neither any refuge nor any respite except in Allah ÓÈÍÇäå æÊÚÇáì.

The Daughters of the Holy Prophet(s.a.w.a.) in the Courts and the Market Kufa was the capital of Iraq and the capital of Hazrat Ali’s (a.s.). It was also a place of residence of Hazrat Ali’s (a.s.) friends and partisans. The walls and doors of Kufa were familiar with the eloquence of Hazrat Ali (a. s.). Janabe Zainab (a.s.) lived here as the daughter of the ruler. The women used to greet her as ‘the daughter of Ameerul Momeneen’ and ‘the daughter of Rasool Allah’. She was an extremely respected figure of the city. Today she was brought as a captive in this city. Those who had respected her were looking at her as a tragic spectacle. Those who greeted her were taunting at her. She did not have chadar over her head, and she was seated on the bare back of a camel. Instead of feeling remorse on the killing of the son of Holy Prophet (s.a.w.a.) they were celebrating with joy. On the one hand such inhuman behavior of the masses and on the other hand the pain of sitting on un­saddled camels while they were veil less, and led by the heads of the loved ones atop the point of spears, with a group of thirstily wailing children, chained and manacled Imam Sajjad (a.s.) on top of all hordes of onlookers, who were ridiculing at this pathetic sight. Whenever afflicted ones are ridiculed their afflictions are multiplied. In such conditions should some­one have probed into the heart of Janabe Zainab (a.s.). It is difficult to raise the head in such hordes of calamities leave alone delivering sermons. While effective sermons have certain conditions, like the speaker should not be under any mental strain and should be in a relaxed mood. He should not be tormented by hunger and thirst, nor should he be under stress of sorrow and pain. None of these conditions were present here. Hunger and thirst were beyond any limit, the speaker was under all sorts of emotional and physical strains. The children were crying, the atmosphere was hostile; every glance was full of hatred. But here the speaker was inherited with the qualities of eloquence from her father. When she spoke, she shook the hearts of the ruthless killers. Her words penetrated the hearts of the listeners, their eyes were moistened. The mourn­ing voices turned into sounds of groaning and weeping. http://www.almuntazar.com/ When she decided to speak, her one gesture froze everything in sight. Not only men but animals too were quietened. Her awe and fury, her dominance and authority upon the universe and despite of all these her restrain and control, made her a person beyond praises. She spoke thus: “All praise to Allah and blessing be upon my father, Muhammad (s.a.w.a.) and his pure progeny”. Here she referred the Holy Prophet (s.a.w.a.) as her “father” instead of grandfather only to make the people realize that how much was she close to him. She showed that these captives were none but the family of Holy Prophet (s.a.w.a.). She continued: “O people of Kufa, O people of deceit and treachery, are you mourning for us. Let not these tears dry, let not these pleadings be silenced. Your example is like that of a woman who herself knits the yarn firmly but then she breaks it herself. (You believed in the Holy Prophet (s.a.w.a.) and then you yourselves violated the covenant.) You believed as you wished to (not fulfill the conditions of belief). You are but flatterers, mischief-mongers, self-conceited, men­dacious and fiendish men. You disgraceful son of slave-maids, you are quipping like enemies. You are like the vegetation on marsh (which apparently looks green but inwardly is lousy and filthy, talks are good but acts are hateful). Or you are like that silver which is buried under sand. Your life has prepared perdition for you. Certainly the chastisement of Allah will be inflicted on you and you shall remain in it forever. You are weeping while you yourselves cut our loved ones to pieces. Why are you wailing? By Allah you should cry more and laugh less. By this sin you have earned disgrace and disrepute. This blemish can never be removed. (Certainly this sentence is the living testimony for the killers of Imam Husain (a.s.), that they are still tainted with the sin.) This stain can never be removed. You have killed him who was the son of the last Prophet (s.a.w.a.), Chief of the Youth ofParadise , refuge of your virtuous men, hope of the oppressed ones, beacon of proofs and centre of sunnat. You have one a huge misdeed. May you perish. May Allah chastise you. Now your efforts will remain fruitless. Your hands are severed. You have suffered an enormous loss. You are reverting towards the punishment of Allah. Insults and disgrace have been decreed for you. O Kufans! curse be upon you. Do you know which beloved of the Prophet have you slain, and whose veils have you plundered? Whose blood have you spilled? Whose chastity have you disregarded? You have committed such a sin that it may split the skies, divide the earth and blow off the mountains.You have done a shameless act. Such a crime which filled the earth and the sky. It will not be surprising if blood poured down from the skies. And the retribution in the hereafter will be disgraceful. None shall help them, nor will they be given reprieve. Allah does not hasten in giving punishment. He does not fearthe exhaustion of punishment and He is after you.” Imam Sajjad (a.s.) said: “O aunt! Be quiet now. Praise be to Allah you are learned without being taught and God-gifted thinker.” (Maqtal Al Husain, pg 310; Lohuf, pg 68; Ehtejaj Tabarsi, vol 2, pg 31, Najaf; Balaghatun Nisa, pg 23; Adabul Husain and Hemaseh Ahmad Sabir, pg 176-178) Bashir bin Hazim Asadi has related “By Allah, I have not seen more bashful and pure women who can be a better speaker than Zainab. She delivered a sermon as if Hazrat Ali (a.s.) himself was speaking.” (Lohuf, pg 88, Qum ) The effect of this sermon was this that those who were celebrating after the killing of Imam Husain (a.s.) realized their crime. Their existence became a source of shame for them. That day Kufans were constrained and confounded, weeping and slap­ping their faces, chewing their fingers. Bani Umayyah and their propaganda was reduced to a cipher. Janabe Zainab (a.s.) said at the end “Allah never hastens in giving punishment.” The Court of Ibne Ziyad Janabe Zainab (a.s.) delivered this sermon on the roads and streets. When Ibne Ziyad returned from the camp of Nakhila and entered the palace, he ordered for the decoration of the court and opened it for the public. Captives were brought in the court. They were brought in the court in such a manner that the sight was hair raising. Imam Husain (a. s.)’s head was kept in a platter and placed in front of Ibne Ziyad. He desecrated those lips with his stick which were kissed by Holy Prophet (s.a.w.a.). He was doing this to announce his victory to them and threaten them with his tyranny. He was showing that now there was no strength left in the clan of Bani Hashim and Holy Prophet (s.a.w.a.), all of them are killed. Now there is no threat to his government and Yazid’s government as well. When Janabe Zainab (a.s.) saw this, she in order to expel her anger and displeasure, separated from the women and sat alone. Her anger was writ large on her face. While her face was gleaning with the awe of Imamat. Ibne Ziyad inquired about the woman who sat separately and how dare can she show her indifference in his court? When he was told that she is none other than the daughter of Hazrat Ali (a.s.) he was filled with rage. In order to pacify himself he said: “Praise be to Allah, who disgraced you, killed you and belied you.” Janabe Zainab (a.s.) sprang to her in the style of her mother and gave such a fearless retort that the whole earth was subdued by her all-pervasive eloquence, in the words uttered by her: “Praise be to Allah who gave us respect through His Prophet Muhammad (s.a.w.a.) and purified us from all impuri­ties thoroughly. ertainly only sinners are disgraced and belied and it is not us but other than us.” She showed her closeness to Holy Prophet (s.a.w.a.) and proved that this can never be taken away from us. The silence of Ibne Ziyad disclosed that Janabe Zainab (a.s.) was correct in her saying. When he could not think of anything else, he said: “How do you find Allah’s dealing with you Ahle Bait?” This sentence reflected the theory of compulsion that we did not do it but Allah has done this. He meant that Allah is responsible for the event of Karbala and not they. But he was not dealing with an ordinary person. She could read between the hidden words and replied: “I found Allah’s treatment to be the best. Since Allah destined martyrdom for them hence they were martyred. But soon Allah will gather you and them at one place and conduct a trial. There arguments will be made against you. Then see who shall succeed. O Son of Marjana! your mother will cry on you” She clearly exposed the defeat of Ibne Ziyad behind the facade of victory. In the court of Ibne Ziyad, in front of armed soldiers and ministers, she castigated him and shattered his egotistic fancies. Ibne Ziyad could not tolerate this castigation and started quiv­ering with anger. (Maqtalul Husain, pg 324, Qum ) Then, he in order to hurt her said: “The elimination of you Ahle Bait, who rebelled and revolted against me, Allah has given solace to my heart.” Janabe Zainab (a.s.) had tears in her eyes at this, she said: “By Allah, you killed my elders. You dragged us Ahle Bait from place to place. My roots were chopped to pieces and breathing became difficult for us. If this gives you pleasure then be pleased.” (Kamil Ibne Aseer, vol 4, pg 33; Maqtal Khwarizmi, vol 2, pg 42) Here also she abrogated his accusation that he hadn’t killed Ahle Bait but Allah did. The Court of Yazid Yazid rejoiced when he heard about Imam Husain (a.s.)’s assassination. As his father became happy over the martyrdom of Hazrat Ali (a.s.), as his grandmother Hinda became joyous over the death of Hamza. Hence he wrote to Ibne Ziyad that cap­tives should be immediately sent to Syria. These sorrowful desperate captives left for Syria. Imam Zainul Abedeen (a.s.) hands ere tied behind his neck. His womenfolk were with him. When after facing the calamities of the journey they reached Syria . Yazid recited verses of joy in the full court, which reflected his credo. These verses clearly clarify that he does not have any relation with Islam. The verse were as follows: “Had my forefathers been alive today they would have become happy and blessed me that how I avenged them. The clan of Hashim played a game, neither any Prophet came nor did any Revelation.” At this stage also the courageous daughter of Hazrat Ali (a.s.) overturned the designs of Yazid. She said: All praise be to the Lord of the Worlds. Peace be upon the Holy Prophet (s.a.w.a.) an his progeny. Allah has truly said, “Then evil was the end of those who did evil, because they rejected the communications of Allah and mocked at them.” (Surah Rum: 10) O Yazid! Do you surmise that you have straitened the expanse of skies and the earth and dragged us from place to place. Do you think this degrades us and elevates you and you must be too happy with this thought and swelling with ego and haughtiness. Your world is gay and you usurped our rightful place. Don’t hurry but wait. Have you forgotten the verse of Quran: ‘Those who have disbelieved should not deem that we have given them respite for good rather we have given them reprieve so that they may increase their sins and for them is a formidable and disgraceful chastisement.’ (Surah Aale Imran: 172) O son of Freed slaves (Those who were released by the Holy Prophet (s.a.w.a.) after the fall of Mecca) is it just that your women should sit in veil while the daughters of Holy Prophet (s.a.w.a.) should be lugged from door to door? They be made captive, their veil be snatched, they should be dragged from town to town and all may look at them, and mean persons stare at them. They are neither helped nor aided by anybody.How can he expect the Mercy of Allah who chew the flesh of holy men and martyrs of Islam. How can you lag behind in the enmity of Ahle Bait who bore such hatred towards us. Then without any guilt feeling shamelessly you boasted that ‘Had my forefathers been alive they would have congratulated me and would have said may your hands never be be­numbed’. At this you desecrate the lips of Imam Husain (a. s.) with your stick. You have caused these wounds. You have spilled the blood of the Progeny of Muhammad (s.a.w.a.). You have silenced the earthly stars of the clan of Abdul Mutallib and you are addressing your forefathers and talking to them in your imagination. Soon you will join them. Then you will wish that your hands should have been be­numbed and your tongue be bedumbed. Whatever I did I should not have done it nd whatever I said I should not have said it. “By Allah O Yazid! By this tyranny and oppression you have minced your own skin and have blown your flesh to smithereens. How will you face Holy Prophet (s.a.w.) while you had spilled the blood of his Ahle Bait. While you have disregarded his chastity. Then indeed the day Allah shall assemble them he will seek retribution for them ‘ Do you not think them dead who were martyred in the way of Allah. But they are alive and receiving sustenance from their Lord.’ (Surah Aale Imran: 163) O Yazid! Though rcumstances and calamities have made me to stand here and I am forced to address you. While I think you are too lowly and debased. I condemn you and I rebuke you. Why not? My eyes are brimming with tears and my heart is wrenchful at the death of my loved ones and rela­tives. “Surprising and highly surprising is that cho­sen one of Allah should be slain at the hands of Satanic horde of freed slaves. Your hands are stained with our blood. Your mouth is full of flesh of Ahle Bait. Pure corpses are lying on the ground and animals are looking at them and desert sand is coming on them. If you think our murder and captivity is good for you then soon you shall witness your misdeed. No treasure of yours will help you. Allah never tyrannizes His servant. I complain against you to Allah and trust His self. “O Yazid! Utilize all your viles, employ all your efforts and use your full strength. But by Allah you can never obliterate our names. You can never finish our revelations. Nei­ther can you drive away ignominy and disgrace from yourself. Your thoughts and imaginations are too weak. Your are numbered. The day caller will call curse of Allah be upon oppressors. And praise be to Allah, the Lord of the words Who decreed rgiveness and bliss as our beginning and mercy and martyrdom to be our end. I pray from Allah for the most perfect reward for the martyrs and multiply it manifold nd make our succession the best. Surely He is Merciful and Beneficent. llah alone is sufficient for us and He is the Best Protec­tor.” (aghatun Nisa, pg 21; Maqtalul Khwarazmi, vol 2, pg 64; Maqtalul Husain, pg 357; Adabul Husain and Hemasah, pg 179-181). This sermon speaks volumes about the invincible courage of Janabe Zainab (a.s.) . No trace of tremble or hesitation can be found in her voice. She is not ashamed nor sorry, she claims martyrdom to be a source of pride and a cause of infamy for the tyrants. She said in the full court that “You can never obliterate our names nor can you finish our Revelation.” Then until today every namaz, azaan and all the precepts of religion affirm that a handful of Yazids can never undo their names, they made attempts though. May Allah bless our women to emulate Janabe Zainab (a.s.) so that they may enliven the Islamic teachings in the present atmosphere of disbelief and polytheism. Kufa was the capital of Iraq and the capital of Hazrat Ali’s (a.s.). It was also a place of residence of Hazrat Ali’s (a.s.) friends and partisans. The walls and doors of Kufa were familiar with the eloquence of Hazrat Ali (a. s.). Janabe Zainab (a.s.) lived here as the daughter of the ruler. The women used to greet her as ‘the daughter of Ameerul Momeneen’ and ‘the daughter of Rasool Allah’. She was an extremely respected figure of the city. Today she was brought as a captive in this city. Those who had respected her were looking at her as a tragic spectacle. Those who greeted her were taunting at her. She did not have chadar over her head, and she was seated on the bare back of a camel. Instead of feeling remorse on the killing of the son of Holy Prophet (s.a.w.a.) they were celebrating with joy. On the one hand such inhuman behavior of the masses and on the other hand the pain of sitting on un­saddled camels while they were veil less, and led by the heads of the loved ones atop the point of spears, with a group of thirstily wailing children, chained and manacled Imam Sajjad (a.s.) on top of all hordes of onlookers, who were ridiculing at this pathetic sight. Whenever afflicted ones are ridiculed their afflictions are multiplied. In such conditions should some­one have probed into the heart of Janabe Zainab (a.s.). It is difficult to raise the head in such hordes of calamities leave alone delivering sermons. While effective sermons have certain conditions, like the speaker should not be under any mental strain and should be in a relaxed mood. He should not be tormented by hunger and thirst, nor should he be under stress of sorrow and pain. None of these conditions were present here. Hunger and thirst were beyond any limit, the speaker was under all sorts of emotional and physical strains. The children were crying, the atmosphere was hostile; every glance was full of hatred. But here the speaker was inherited with the qualities of eloquence from her father. When she spoke, she shook the hearts of the ruthless killers. Her words penetrated the hearts of the listeners, their eyes were moistened. The mourn­ing voices turned into sounds of groaning and weeping. When she decided to speak, her one gesture froze everything in sight. Not only men but animals too were quietened. Her awe and fury, her dominance and authority upon the universe and despite of all these her restrain and control, made her a person beyond praises. She spoke thus: “All praise to Allah and blessing be upon my father, Muhammad (s.a.w.a.) and his pure progeny”. Here she referred the Holy Prophet (s.a.w.a.) as her “father” instead of grandfather only to make the people realize that how much was she close to him. She showed that these captives were none but the family of Holy Prophet (s.a.w.a.). She continued: “O people of Kufa, O people of deceit and treachery, are you mourning for us. Let not these tears dry, let not these pleadings be silenced. Your example is like that of a woman who herself knits the yarn firmly but then she breaks it herself. (You believed in the Holy Prophet (s.a.w.a.) and then you yourselves violated the covenant.) You believed as you wished to (not fulfill the conditions of belief). You are but flatterers, mischief-mongers, self-conceited, men­dacious and fiendish men. You disgraceful son of slave-maids, you are quipping like enemies. You are like the vegetation on marsh (which apparently looks green but inwardly is lousy and filthy, talks are good but acts are hateful). Or you are like that silver which is buried under sand. Your life has prepared perdition for you. Certainly the chastisement of Allah will be inflicted on you and you shall remain in it forever. You are weeping while you yourselves cut our loved ones to pieces. Why are you wailing? By Allah you should cry more and laugh less. By this sin you have earned disgrace and disrepute. This blemish can never be removed. (Certainly this sentence is the living testimony for the killers of Imam Husain (a.s.), that they are still tainted with the sin.) This stain can never be removed. You have killed him who was the son of the last Prophet (s.a.w.a.), Chief of the Youth ofParadise , refuge of your virtuous men, hope of the oppressed ones, beacon of proofs and centre of sunnat. You have one a huge misdeed. May you perish. May Allah chastise you. Now your efforts will remain fruitless. Your hands are severed. You have suffered an enormous loss. You are reverting towards the punishment of Allah. Insults and disgrace have been decreed for you. O Kufans! curse be upon you. Do you know which beloved of the Prophet have you slain, and whose veils have you plundered? Whose blood have you spilled? Whose chastity have you disregarded? You have committed such a sin that it may split the skies, divide the earth and blow off the mountains.You have done a shameless act. Such a crime which filled the earth and the sky. It will not be surprising if blood poured down from the skies. And the retribution in the hereafter will be disgraceful. None shall help them, nor will they be given reprieve. Allah does not hasten in giving punishment. He does not fearthe exhaustion of punishment and He is after you.” Imam Sajjad (a.s.) said: “O aunt! Be quiet now. Praise be to Allah you are learned without being taught and God-gifted thinker.” (Maqtal Al Husain, pg 310; Lohuf, pg 68; Ehtejaj Tabarsi, vol 2, pg 31, Najaf; Balaghatun Nisa, pg 23; Adabul Husain and Hemaseh Ahmad Sabir, pg 176-178) Bashir bin Hazim Asadi has related “By Allah, I have not seen more bashful and pure women who can be a better speaker than Zainab. She delivered a sermon as if Hazrat Ali (a.s.) himself was speaking.” (Lohuf, pg 88, Qum ) The effect of this sermon was this that those who were celebrating after the killing of Imam Husain (a.s.) realized their crime. Their existence became a source of shame for them. That day Kufans were constrained and confounded, weeping and slap­ping their faces, chewing their fingers. Bani Umayyah and their propaganda was reduced to a cipher. Janabe Zainab (a.s.) said at the end “Allah never hastens in giving punishment.” The Court of Ibne Ziyad Janabe Zainab (a.s.) delivered this sermon on the roads and streets. When Ibne Ziyad returned from the camp of Nakhila and entered the palace, he ordered for the decoration of the court and opened it for the public. Captives were brought in the court. They were brought in the court in such a manner that the sight was hair raising. Imam Husain (a. s.)’s head was kept in a platter and placed in front of Ibne Ziyad. He desecrated those lips with his stick which were kissed by Holy Prophet (s.a.w.a.). He was doing this to announce his victory to them and threaten them with his tyranny. He was showing that now there was no strength left in the clan of Bani Hashim and Holy Prophet (s.a.w.a.), all of them are killed. Now there is no threat to his government and Yazid’s government as well. When Janabe Zainab (a.s.) saw this, she in order to expel her anger and displeasure, separated from the women and sat alone. Her anger was writ large on her face. While her face was gleaning with the awe of Imamat. Ibne Ziyad inquired about the woman who sat separately and how dare can she show her indifference in his court? When he was told that she is none other than the daughter of Hazrat Ali (a.s.) he was filled with rage. In order to pacify himself he said: “Praise be to Allah, who disgraced you, killed you and belied you.” Janabe Zainab (a.s.) sprang to her in the style of her mother and gave such a fearless retort that the whole earth was subdued by her all-pervasive eloquence, in the words uttered by her: “Praise be to Allah who gave us respect through His Prophet Muhammad (s.a.w.a.) and purified us from all impuri­ties thoroughly. ertainly only sinners are disgraced and belied and it is not us but other than us.” She showed her closeness to Holy Prophet (s.a.w.a.) and proved that this can never be taken away from us. The silence of Ibne Ziyad disclosed that Janabe Zainab (a.s.) was correct in her saying. When he could not think of anything else, he said: “How do you find Allah’s dealing with you Ahle Bait?” This sentence reflected the theory of compulsion that we did not do it but Allah has done this. He meant that Allah is responsible for the event of Karbala and not they. But he was not dealing with an ordinary person. She could read between the hidden words and replied: “I found Allah’s treatment to be the best. Since Allah destined martyrdom for them hence they were martyred. But soon Allah will gather you and them at one place and conduct a trial. There arguments will be made against you. Then see who shall succeed. O Son of Marjana! your mother will cry on you” She clearly exposed the defeat of Ibne Ziyad behind the facade of victory. In the court of Ibne Ziyad, in front of armed soldiers and ministers, she castigated him and shattered his egotistic fancies. Ibne Ziyad could not tolerate this castigation and started quiv­ering with anger. (Maqtalul Husain, pg 324, Qum ) Then, he in order to hurt her said: “The elimination of you Ahle Bait, who rebelled and revolted against me, Allah has given solace to my heart.” Janabe Zainab (a.s.) had tears in her eyes at this, she said: “By Allah, you killed my elders. You dragged us Ahle Bait from place to place. My roots were chopped to pieces and breathing became difficult for us. If this gives you pleasure then be pleased.” (Kamil Ibne Aseer, vol 4, pg 33; Maqtal Khwarizmi, vol 2, pg 42) Here also she abrogated his accusation that he hadn’t killed Ahle Bait but Allah did. The Court of Yazid Yazid rejoiced when he heard about Imam Husain (a.s.)’s assassination. As his father became happy over the martyrdom of Hazrat Ali (a.s.), as his grandmother Hinda became joyous over the death of Hamza. Hence he wrote to Ibne Ziyad that cap­tives should be immediately sent to Syria. These sorrowful desperate captives left for Syria. Imam Zainul Abedeen (a.s.) hands ere tied behind his neck. His womenfolk were with him. When after facing the calamities of the journey they reached Syria . Yazid recited verses of joy in the full court, which reflected his credo. These verses clearly clarify that he does not have any relation with Islam. The verse were as follows: “Had my forefathers been alive today they would have become happy and blessed me that how I avenged them. The clan of Hashim played a game, neither any Prophet came nor did any Revelation.” At this stage also the courageous daughter of Hazrat Ali (a.s.) overturned the designs of Yazid. She said: All praise be to the Lord of the Worlds. Peace be upon the Holy Prophet (s.a.w.a.) an his progeny. Allah has truly said, “Then evil was the end of those who did evil, because they rejected the communications of Allah and mocked at them.” (Surah Rum: 10) O Yazid! Do you surmise that you have straitened the expanse of skies and the earth and dragged us from place to place. Do you think this degrades us and elevates you and you must be too happy with this thought and swelling with ego and haughtiness. Your world is gay and you usurped our rightful place. Don’t hurry but wait. Have you forgotten the verse of Quran: ‘Those who have disbelieved should not deem that we have given them respite for good rather we have given them reprieve so that they may increase their sins and for them is a formidable and disgraceful chastisement.’ (Surah Aale Imran: 172) O son of Freed slaves (Those who were released by the Holy Prophet (s.a.w.a.) after the fall of Mecca) is it just that your women should sit in veil while the daughters of Holy Prophet (s.a.w.a.) should be lugged from door to door? They be made captive, their veil be snatched, they should be dragged from town to town and all may look at them, and mean persons stare at them. They are neither helped nor aided by anybody.How can he expect the Mercy of Allah who chew the flesh of holy men and martyrs of Islam. How can you lag behind in the enmity of Ahle Bait who bore such hatred towards us. Then without any guilt feeling shamelessly you boasted that ‘Had my forefathers been alive they would have congratulated me and would have said may your hands never be be­numbed’. At this you desecrate the lips of Imam Husain (a. s.) with your stick. You have caused these wounds. You have spilled the blood of the Progeny of Muhammad (s.a.w.a.). You have silenced the earthly stars of the clan of Abdul Mutallib and you are addressing your forefathers and talking to them in your imagination. Soon you will join them. Then you will wish that your hands should have been be­numbed and your tongue be bedumbed. Whatever I did I should not have done it nd whatever I said I should not have said it. “By Allah O Yazid! By this tyranny and oppression you have minced your own skin and have blown your flesh to smithereens. How will you face Holy Prophet (s.a.w.) while you had spilled the blood of his Ahle Bait. While you have disregarded his chastity. Then indeed the day Allah shall assemble them he will seek retribution for them ‘ Do you not think them dead who were martyred in the way of Allah. But they are alive and receiving sustenance from their Lord.’ (Surah Aale Imran: 163) O Yazid! Though rcumstances and calamities have made me to stand here and I am forced to address you. While I think you are too lowly and debased. I condemn you and I rebuke you. Why not? My eyes are brimming with tears and my heart is wrenchful at the death of my loved ones and rela­tives. “Surprising and highly surprising is that cho­sen one of Allah should be slain at the hands of Satanic horde of freed slaves. Your hands are stained with our blood. Your mouth is full of flesh of Ahle Bait. Pure corpses are lying on the ground and animals are looking at them and desert sand is coming on them. If you think our murder and captivity is good for you then soon you shall witness your misdeed. No treasure of yours will help you. Allah never tyrannizes His servant. I complain against you to Allah and trust His self. “O Yazid! Utilize all your viles, employ all your efforts and use your full strength. But by Allah you can never obliterate our names. You can never finish our revelations. Nei­ther can you drive away ignominy and disgrace from yourself. Your thoughts and imaginations are too weak. Your are numbered. The day caller will call curse of Allah be upon oppressors. And praise be to Allah, the Lord of the words Who decreed rgiveness and bliss as our beginning and mercy and martyrdom to be our end. I pray from Allah for the most perfect reward for the martyrs and multiply it manifold nd make our succession the best. Surely He is Merciful and Beneficent. llah alone is sufficient for us and He is the Best Protec­tor.” (aghatun Nisa, pg 21; Maqtalul Khwarazmi, vol 2, pg 64; Maqtalul Husain, pg 357; Adabul Husain and Hemasah, pg 179-181). This sermon speaks volumes about the invincible courage of Janabe Zainab (a.s.) . No trace of tremble or hesitation can be found in her voice. She is not ashamed nor sorry, she claims martyrdom to be a source of pride and a cause of infamy for the tyrants. She said in the full court that “You can never obliterate our names nor can you finish our Revelation.” Then until today every namaz, azaan and all the precepts of religion affirm that a handful of Yazids can never undo their names, they made attempts though. May Allah bless our women to emulate Janabe Zainab (a.s.) so that they may enliven the Islamic teachings in the present atmosphere of disbelief and polytheism. Kufa was the capital of Iraq and the capital of Hazrat Ali’s (a.s.). It was also a place of residence of Hazrat Ali’s (a.s.) friends and partisans. The walls and doors of Kufa were familiar with the eloquence of Hazrat Ali (a. s.). Janabe Zainab (a.s.) lived here as the daughter of the ruler. The women used to greet her as ‘the daughter of Ameerul Momeneen’ and ‘the daughter of Rasool Allah’. She was an extremely respected figure of the city. Today she was brought as a captive in this city. Those who had respected her were looking at her as a tragic spectacle. Those who greeted her were taunting at her. She did not have chadar over her head, and she was seated on the bare back of a camel. Instead of feeling remorse on the killing of the son of Holy Prophet (s.a.w.a.) they were celebrating with joy. On the one hand such inhuman behavior of the masses and on the other hand the pain of sitting on un­saddled camels while they were veil less, and led by the heads of the loved ones atop the point of spears, with a group of thirstily wailing children, chained and manacled Imam Sajjad (a.s.) on top of all hordes of onlookers, who were ridiculing at this pathetic sight. Whenever afflicted ones are ridiculed their afflictions are multiplied. In such conditions should some­one have probed into the heart of Janabe Zainab (a.s.). It is difficult to raise the head in such hordes of calamities leave alone delivering sermons. While effective sermons have certain conditions, like the speaker should not be under any mental strain and should be in a relaxed mood. He should not be tormented by hunger and thirst, nor should he be under stress of sorrow and pain. None of these conditions were present here. Hunger and thirst were beyond any limit, the speaker was under all sorts of emotional and physical strains. The children were crying, the atmosphere was hostile; every glance was full of hatred. But here the speaker was inherited with the qualities of eloquence from her father. When she spoke, she shook the hearts of the ruthless killers. Her words penetrated the hearts of the listeners, their eyes were moistened. The mourn­ing voices turned into sounds of groaning and weeping. When she decided to speak, her one gesture froze everything in sight. Not only men but animals too were quietened. Her awe and fury, her dominance and authority upon the universe and despite of all these her restrain and control, made her a person beyond praises. She spoke thus: “All praise to Allah and blessing be upon my father, Muhammad (s.a.w.a.) and his pure progeny”. Here she referred the Holy Prophet (s.a.w.a.) as her “father” instead of grandfather only to make the people realize that how much was she close to him. She showed that these captives were none but the family of Holy Prophet (s.a.w.a.). She continued: “O people of Kufa, O people of deceit and treachery, are you mourning for us. Let not these tears dry, let not these pleadings be silenced. Your example is like that of a woman who herself knits the yarn firmly but then she breaks it herself. (You believed in the Holy Prophet (s.a.w.a.) and then you yourselves violated the covenant.) You believed as you wished to (not fulfill the conditions of belief). You are but flatterers, mischief-mongers, self-conceited, men­dacious and fiendish men. You disgraceful son of slave-maids, you are quipping like enemies. You are like the vegetation on marsh (which apparently looks green but inwardly is lousy and filthy, talks are good but acts are hateful). Or you are like that silver which is buried under sand. Your life has prepared perdition for you. Certainly the chastisement of Allah will be inflicted on you and you shall remain in it forever. You are weeping while you yourselves cut our loved ones to pieces. Why are you wailing? By Allah you should cry more and laugh less. By this sin you have earned disgrace and disrepute. This blemish can never be removed. (Certainly this sentence is the living testimony for the killers of Imam Husain (a.s.), that they are still tainted with the sin.) This stain can never be removed. You have killed him who was the son of the last Prophet (s.a.w.a.), Chief of the Youth of Paradise , refuge of your virtuous men, hope of the oppressed ones, beacon of proofs and centre of sunnat. You have one a huge misdeed. May you perish. May Allah chastise you. Now your efforts will remain fruitless. Your hands are severed. You have suffered an enormous loss. You are reverting towards the punishment of Allah. Insults and disgrace have been decreed for you. O Kufans! curse be upon you. Do you know which beloved of the Prophet have you slain, and whose veils have you plundered? Whose blood have you spilled? Whose chastity have you disregarded? You have committed such a sin that it may split the skies, divide the earth and blow off the mountains.You have done a shameless act. Such a crime which filled the earth and the sky. It will not be surprising if blood poured down from the skies. And the retribution in the hereafter will be disgraceful. None shall help them, nor will they be given reprieve. Allah does not hasten in giving punishment. He does not fearthe exhaustion of punishment and He is after you.” Imam Sajjad (a.s.) said: “O aunt! Be quiet now. Praise be to Allah you are learned without being taught and God-gifted thinker.” (Maqtal Al Husain, pg 310; Lohuf, pg 68; Ehtejaj Tabarsi, vol 2, pg 31, Najaf; Balaghatun Nisa, pg 23; Adabul Husain and Hemaseh Ahmad Sabir, pg 176-178) Bashir bin Hazim Asadi has related “By Allah, I have not seen more bashful and pure women who can be a better speaker than Zainab. She delivered a sermon as if Hazrat Ali (a.s.) himself was speaking.” (Lohuf, pg 88, Qum ) The effect of this sermon was this that those who were celebrating after the killing of Imam Husain (a.s.) realized their crime. Their existence became a source of shame for them. That day Kufans were constrained and confounded, weeping and slap­ping their faces, chewing their fingers. Bani Umayyah and their propaganda was reduced to a cipher. Janabe Zainab (a.s.) said at the end “Allah never hastens in giving punishment.” The Court of Ibne Ziyad Janabe Zainab (a.s.) delivered this sermon on the roads and streets. When Ibne Ziyad returned from the camp of Nakhila and entered the palace, he ordered for the decoration of the court and opened it for the public. Captives were brought in the court. They were brought in the court in such a manner that the sight was hair raising. Imam Husain (a. s.)’s head was kept in a platter and placed in front of Ibne Ziyad. He desecrated those lips with his stick which were kissed by Holy Prophet (s.a.w.a.). He was doing this to announce his victory to them and threaten them with his tyranny. He was showing that now there was no strength left in the clan of Bani Hashim and Holy Prophet (s.a.w.a.), all of them are killed. Now there is no threat to his government and Yazid’s government as well. When Janabe Zainab (a.s.) saw this, she in order to expel her anger and displeasure, separated from the women and sat alone. Her anger was writ large on her face. While her face was gleaning with the awe of Imamat. Ibne Ziyad inquired about the woman who sat separately and how dare can she show her indifference in his court? When he was told that she is none other than the daughter of Hazrat Ali (a.s.) he was filled with rage. In order to pacify himself he said: “Praise be to Allah, who disgraced you, killed you and belied you.” Janabe Zainab (a.s.) sprang to her in the style of her mother and gave such a fearless retort that the whole earth was subdued by her all-pervasive eloquence, in the words uttered by her: “Praise be to Allah who gave us respect through His Prophet Muhammad (s.a.w.a.) and purified us from all impuri­ties thoroughly. ertainly only sinners are disgraced and belied and it is not us but other than us.” She showed her closeness to Holy Prophet (s.a.w.a.) and proved that this can never be taken away from us. The silence of Ibne Ziyad disclosed that Janabe Zainab (a.s.) was correct in her saying. When he could not think of anything else, he said: “How do you find Allah’s dealing with you Ahle Bait?” This sentence reflected the theory of compulsion that we did not do it but Allah has done this. He meant that Allah is responsible for the event of Karbala and not they. But he was not dealing with an ordinary person. She could read between the hidden words and replied: “I found Allah’s treatment to be the best. Since Allah destined martyrdom for them hence they were martyred. But soon Allah will gather you and them at one place and conduct a trial. There arguments will be made against you. Then see who shall succeed. O Son of Marjana! your mother will cry on you” She clearly exposed the defeat of Ibne Ziyad behind the facade of victory. In the court of Ibne Ziyad, in front of armed soldiers and ministers, she castigated him and shattered his egotistic fancies. Ibne Ziyad could not tolerate this castigation and started quiv­ering with anger. (Maqtalul Husain, pg 324, Qum ) Then, he in order to hurt her said: “The elimination of you Ahle Bait, who rebelled and revolted against me, Allah has given solace to my heart.” Janabe Zainab (a.s.) had tears in her eyes at this, she said: “By Allah, you killed my elders. You dragged us Ahle Bait from place to place. My roots were chopped to pieces and breathing became difficult for us. If this gives you pleasure then be pleased.” (Kamil Ibne Aseer, vol 4, pg 33; Maqtal Khwarizmi, vol 2, pg 42) Here also she abrogated his accusation that he hadn’t killed Ahle Bait but Allah did. The Court of Yazid Yazid rejoiced when he heard about Imam Husain (a.s.)’s assassination. As his father became happy over the martyrdom of Hazrat Ali (a.s.), as his grandmother Hinda became joyous over the death of Hamza. Hence he wrote to Ibne Ziyad that cap­tives should be immediately sent to Syria. These sorrowful desperate captives left for Syria. Imam Zainul Abedeen (a.s.) hands ere tied behind his neck. His womenfolk were with him. When after facing the calamities of the journey they reached Syria . Yazid recited verses of joy in the full court, which reflected his credo. These verses clearly clarify that he does not have any relation with Islam. The verse were as follows: “Had my forefathers been alive today they would have become happy and blessed me that how I avenged them. The clan of Hashim played a game, neither any Prophet came nor did any Revelation.” At this stage also the courageous daughter of Hazrat Ali (a.s.) overturned the designs of Yazid. She said: All praise be to the Lord of the Worlds. Peace be upon the Holy Prophet (s.a.w.a.) an his progeny. Allah has truly said, “Then evil was the end of those who did evil, because they rejected the communications of Allah and mocked at them.” (Surah Rum: 10) O Yazid! Do you surmise that you have straitened the expanse of skies and the earth and dragged us from place to place. Do you think this degrades us and elevates you and you must be too happy with this thought and swelling with ego and haughtiness. Your world is gay and you usurped our rightful place. Don’t hurry but wait. Have you forgotten the verse of Quran: ‘Those who have disbelieved should not deem that we have given them respite for good rather we have given them reprieve so that they may increase their sins and for them is a formidable and disgraceful chastisement.’ (Surah Aale Imran: 172) O son of Freed slaves (Those who were released by the Holy Prophet (s.a.w.a.) after the fall of Mecca) is it just that your women should sit in veil while the daughters of Holy Prophet (s.a.w.a.) should be lugged from door to door? They be made captive, their veil be snatched, they should be dragged from town to town and all may look at them, and mean persons stare at them. They are neither helped nor aided by anybody. How can he expect the Mercy of Allah who chew the flesh of holy men and martyrs of Islam. How can you lag behind in the enmity of Ahle Bait who bore such hatred towards us. Then without any guilt feeling shamelessly you boasted that ‘Had my forefathers been alive they would have congratulated me and would have said may your hands never be be­numbed’. At this you desecrate the lips of Imam Husain (a. s.) with your stick. You have caused these wounds. You have spilled the blood of the Progeny of Muhammad (s.a.w.a.). You have silenced the earthly stars of the clan of Abdul Mutallib and you are addressing your forefathers and talking to them in your imagination. Soon you will join them. Then you will wish that your hands should have been be­numbed and your tongue be bedumbed. Whatever I did I should not have done it nd whatever I said I should not have said it. “By Allah O Yazid! By this tyranny and oppression you have minced your own skin and have blown your flesh to smithereens. How will you face Holy Prophet (s.a.w.) while you had spilled the blood of his Ahle Bait. While you have disregarded his chastity. Then indeed the day Allah shall assemble them he will seek retribution for them ‘ Do you not think them dead who were martyred in the way of Allah. But they are alive and receiving sustenance from their Lord.’ (Surah Aale Imran: 163) O Yazid! Though rcumstances and calamities have made me to stand here and I am forced to address you. While I think you are too lowly and debased. I condemn you and I rebuke you. Why not? My eyes are brimming with tears and my heart is wrenchful at the death of my loved ones and rela­tives. “Surprising and highly surprising is that cho­sen one of Allah should be slain at the hands of Satanic horde of freed slaves. Your hands are stained with our blood. Your mouth is full of flesh of Ahle Bait. Pure corpses are lying on the ground and animals are looking at them and desert sand is coming on them. If you think our murder and captivity is good for you then soon you shall witness your misdeed. No treasure of yours will help you. Allah never tyrannizes His servant. I complain against you to Allah and trust His self. “O Yazid! Utilize all your viles, employ all your efforts and use your full strength. But by Allah you can never obliterate our names. You can never finish our revelations. Nei­ther can you drive away ignominy and disgrace from yourself. Your thoughts and imaginations are too weak. Your are numbered. The day caller will call curse of Allah be upon oppressors. And praise be to Allah, the Lord of the words Who decreed rgiveness and bliss as our beginning and mercy and martyrdom to be our end. I pray from Allah for the most perfect reward for the martyrs and multiply it manifold nd make our succession the best. Surely He is Merciful and Beneficent. llah alone is sufficient for us and He is the Best Protec­tor.” (aghatun Nisa, pg 21; Maqtalul Khwarazmi, vol 2, pg 64; Maqtalul Husain, pg 357; Adabul Husain and Hemasah, pg 179-181). This sermon speaks volumes about the invincible courage of Janabe Zainab (a.s.) . No trace of tremble or hesitation can be found in her voice. She is not ashamed nor sorry, she claims martyrdom to be a source of pride and a cause of infamy for the tyrants. She said in the full court that “You can never obliterate our names nor can you finish our Revelation.” Then until today every namaz, azaan and all the precepts of religion affirm that a handful of Yazids can never undo their names, they made attempts though. May Allah bless our women to emulate Janabe Zainab (a.s.) so that they may enliven the Islamic teachings in the present atmosphere of disbelief and polytheism.

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.

Why?