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  1. A salafi referred these hadiths from Al-Kafi I know these are weak hadiths but I want strong reply on this. What is Shia stand on this issue?
  2. http://www.youtube.com/watch?v=U_btrUCrO2k Let us pray fatiha for his son. Jazakallah.
  3. (bismillah) (salam) I have just made a video recently with a very easy question :
  4. Is the war on Syria is the war on Islam as the Syrian Mufti stated a few months ago? It is a war waged by the most brutal-backward, fanatic-terrorist groups on the planet. And the danger is doubled when western-hypocrites are aiding and arming Alqaida and Muslim Brotherhood Jihadists. Therefore, at the moment the war on Syria is more important than the war on Iran The war on Syria is more important than the (2006) war on Lebanon The war on Syria is more important than the Alqaida/Baathist war on Iraq We all should pray for the fall of Saudi-Salafi backed terrorist groups in Syria.. with Assad or without Assad, that is not important. And hope the groups and governments with power in Iran-Iraq-Lebanon extend and expand their aids to the Syrians to defeat the Takfiris. ________________________________________ A very good news today was reported by Zionist backed Alarabiya! Syrian army seizes strategic town near capital Syrian forces loyal to President Bashar al-Assad seized a strategic town east of Damascus on Wednesday, breaking a critical weapons supply route for the rebels, activists and fighters said. Rebels have held several suburbs ringing the southern and eastern parts Damascus for months, but they have been struggling to maintain their positions against a ground offensive backed by fierce army shelling and air strikes in recent weeks. “The disaster has struck, the army entered Otaiba. The regime has managed to turn off the weapons tap,” a fighter from the town told Reuters via Skype. “The price of a bullet will go from 50 Syrian pounds to 1, 000 Syrian pounds ($10) now, but we must pay and retake it. It's the main if not the only route.” Rebels said they pulled out of Otaiba, a gateway to the eastern rural suburbs of Damascus known as al-Ghouta, in the early hours after more than 37 days of fighting in which they accused the government of using chemical weapons against them twice. The government has denied using chemical weapons and accused rebels in turn of firing them in Aleppo. Rebels used Otaiba for eight months as their main supply route to Damascus for weapons brought in from the Jordanian border, where Saudi Arabia and other private donors are believed to be sending in arms. Government forces pushed in with tanks and soldiers. “Now all the villages will start falling one after another [inshallah], the battle in Eastern Ghouta will be a war of attrition,” another fighter in the area said, speaking by Skype. More than two years into their struggle to end four decades of Assad family rule, the rebels remain divided by struggles over ideology and fighting for power. [hypocrites, what happened to your revolution and democracy claims?] Rebels fighting in Otaiba said they sent a distress call to brigades in other parts of Ghouta but it went unanswered by other units with whom they compete for influence and weapons. “To all mujahedeen (holy warriors): If Otaiba falls, the whole of Eastern Ghouta will fall ... come and help,” part of the message sent to fighters said. The army appears to have been advancing on fronts across Syria in recent weeks, even in northern provinces where rebels seized large swathes of territory. Alarabiya
  5. consider this testomony of Hillary and now consider their latest news of support to Al qaeda US to Supply Armed Groups in Syria with USD 10 Million http://sana.sy/eng/2...4/13/477163.htm and this The al-Nusra front in Syria has officially announced that it is part of al-Qaeda. Even before the announcement, everyone knew it was al-Qaeda. So why is it being armed to the teeth with US-supplied weapons, and given training and strategic and diplomatic support by the US government? http://www.presstv.i...eda-terrorists/ What is hillary up to now? repeating history?
  6. Accodring to Sunni reasoning if someone does intercourse with a woman in her period satan is joining that intercourse and the person is having eunuch kids !! we read in Authentic Sunna books umar did sex with his salave girl in her menstrual period !! was Satan and Umar doing gang sex !!! عن ابن عباس قال : المخنثون أولاد الجن ، قيل لابن عباس كيف ذلك ؟ قال إن الله عز وجل ورسوله - صلى الله عليه وسلم - نهيا أن يأتي الرجل امرأته وهي حائض فإذا أتاها سبقه إليها الشيطان فحملت فجاءت بالمخنث 93-1 On the Authority of Ibn Abbas he said that the eunuchs are the progeny of Jinis Ibn Abbas was asked how is this ? he said Allah and his messenger have forbidden to approach woman in her period , when a person does this Satan takes headway to her so she get pregnant of A Eunuch !!! وقال الحارث : ، حدثنا : الحكم بن موسى ، ثنا : عيسى بن يونس ، فذكره ، لكن لفظه : أن عمر (ر) أتى جارية له ، فقالت : إني حائض ، فوقع بها فوجدها حائضاً ]إبن حجر - المطالب العالية - كتاب الحيض 226 Ibn Hajar Almatalib Al’aliyah Book of menstrual period hadith Number 226 … That Umar approached his slave girl but she said I am in menstrual period then umar did sexual intercourse with her. وقال إسحاق : ، أخبرنا : بقية بن الوليد ، ثنا : الأوزاعي ، حدثني : يزيد بن أبي مالك ، عن إبن زيد بن الخطاب ، عن عمر بن الخطاب (ر) ، أنه كانت له إمرأة تكره الرجال ، فكان كلما أرادها إعتلت بالحيضة ، فظن أنها كاذبة فأتاها فوجدها صادقة Same narrations المتقي الهندي - كنز العمال - الجزء : ( 16 ) - رقم الصفحة : ( 565 ) So umar was in gange with satan to Produce eunuch?
  7. Muslim Brotherhood in Bangladesh faces justice! The "murderers and rapists of millions" from Jamaate Islami will be hanged! Hopefully Bangladesh will punish Muslim-Brotherhood affiliated groups with an iron fist. There are close to six million Shias in Bangladesh who will be in great danger if these anti-Shia Takfiri groups take power in the country. Just like Egypt and Syria they will ban Shias from practicing their own religion in their own mosques and houses and will declare Shias as enemies and will bow down to the ZioSalafis. _______________________________ Bangladesh deaths rise as Jamaat protest strike begins At least 16 people have died in clashes in Bangladesh at the start of a strike called over a death sentence given to an Islamist party leader. Delwar Hossain Sayeedi, of Jamaat-e-Islami, was sentenced on charges including murder, rape and torture during the war of independence in 1971. Thursday's sentence sparked riots that have left about 60 people dead. The Islamists say the tribunal is politically motivated, something the Bangladesh government denies. Jamaat-e-Islami called a two-day strike across the country, beginning on Sunday, in protest at the court ruling. Troops were called in in the northern district of Bogra, where police said thousands of Jamaat activists armed with sticks and home-made bombs attacked police outposts early on Sunday. The BBC's Anbarasan Ethirajan in the southern city of Chittagong says there has been no let up in the violence since the death sentence was issued. Police have fought pitched battles with supporters of the Islamist party in many parts of the country. The Bangladeshi government rejected the criticism, saying violence against civilians and police officers would not be tolerated. One of the city's residents, Jahangir Alam, told the BBC he had seen a bus burning on the street. "The police were trying to control the situation, but they were having stones and other objects throw at them," he said. "People in the street are very, very afraid of Jamaat-e-Islam. I am scared. Evening time is the worst; from 7pm to 9pm it is very dangerous in the street." Our correspondent says the intensity of the backlash against the sentences has surprised many in Bangladesh, and security forces are struggling to bring the situation under control as it is difficult to predict which districts the violence will spread to. The streets of the capital remain largely calm as the strike takes effect, although roads are empty and businesses closed in many parts of the country, with people are staying indoors for fear of more violence, he says. The special war crimes tribunal is trying those accused of collaborating with Pakistani forces and committing atrocities during the country's independence war in 1971. Earlier this month, another Jamaat leader, Abdul Kader Mullah, was sentenced to life for crimes against humanity. In January, former party leader Abul Kalam Azad was found guilty in absentia of eight charges of crimes against humanity and sentenced to death. BBC Bangladesh verdict sparks deadly protests http://www.youtube.com/watch?v=MyRGxsju9Ks Bangladesh considers banning Jamaat-e-Islami after growing violence
  8. (bismillah) This thread is a refutation to the deceptive lies and baseless claims that the dajjal(deceiver) Bilal Philips uses to defame Shia Islam. Often times, we are told by the knowledgeable ones not to waste our time trying to argue with an ignorant person or one that lacks much knowledge as they may bring you down to their level. However, when you have a popular personality like Bilal Philips who feeds poison to the minds of millions of laymen deceived Muslims from all around the world , we Shia must not simply let him easily get away by feeding the minds of these deceived laymen Musims with Shia propaganda. Not only does this make the image of Shia Islam look negative to Sunnis, but it also alters the eman of the Shia laymen that lack knowledge in their Aqeedah Beliefs. With that being said, the deceptive statements that Bilal Philips makes in this video are false and do not reflect on Shia beliefs. He portrayed our beliefs of our Imams in a way that they have divine attributes that are similar and equivalent to Allahs(swt). Of course without doubt, it is absolute shirk to believe that Imam Ali(as) alone has the same power and divine attributes of Allah(swt). However, we do not reject the idea that Allah(swt) can give miracles to his imams just as he did for his prophets. For example, just as Allah(swt) gave Jesus(as) divine power to revive the dead, he also can give similar divine power to the imams. Moreover, Allah(swt) specifically stated in the Quran in ayat al tathir (33:33), that he wanted the Ahlulbayt to be unique from the rest of the believers by removing the impurities and errors from them. Lets look at what Allah says in the holy Quran in regards to the Ahlulbayt in Ayat Al-Tathir (33:33): "And abide in your houses and do not display yourselves as [was] the display of the former times of ignorance. And establish prayer and give zakah and obey Allah and His Messenger. Allah intends only to remove from you the impurity [of sin], O people of the [Prophet's] household, and to purify you with [extensive] purification.(33:33)" Let us also see what Sahih Muslim; one of the most authentic books of hadith for Sunnis says in regards to this Ayat: (حدثنا) أبو بكر بن أبي شيبة ومحمد بن عبد الله بن نمير (واللفظ لأبي بكر) قالا حدثنا محمد بن بشر عن زكرياء عن مصعب بن شيبة عن صفية بنت شبية قالت عائشة خرج النبي صلى الله عليه وسلم غداة وعليه مرط مرحل من شعر اسود فجاء الحسن بن علي فادخله ثم جاء الحسين فدخل معه ثم جاءت فاطمة فأدخلها ثم جاء علي فادخله ثم قال إنما يريد الله ليذهب عنكم الرجس أهل البيت ويطهركم تطهيرا (صحيح مسلم (261 هـ) الجزء7 صفحة130) 'A'isha reported that Rasoolallah went out one morning wearing a striped cloak of the black camel's hair that there came Hasan b. 'Ali. He wrapped him under it, then came Husain and he wrapped him under it along with the other one (Hasan). Then came Fatima and he took her under it, then came 'Ali and he also took him under it and then said: Allah only desires to take away any uncleanliness from you, O people of the household, and purify you (thorough purifying) (Sahih Muslim, Book 31 Number 5955) That being said, by removing the errors and impurities from them, Allah(swt) wanted the members of the household of the prophet to be completely righteous people and unique from the rest of the ummah. That being said, we can say that Allah(swt) has elevated their status for purifying them extensively Moreover, with a higher status than the rest of the believers maintained, if the Imams prayed and asked Allah(swt) to give them miracles to show their people of their time, then Allah(swt) alone will answer their prayers and give them these miracles they asked for just as he gave some miracles to Isa(AS) and the previous prophets. After reading this, you can now clearly see the difference between how I explained the power that our Imams can have and how he(bilal philips) deceivingly and falsely explained it. Plus, it is also worth to know that Bilal Philips is a pure Wahabi :shaytan:. Majority of the Sunni ulama even reject him as he believes that following a madhab of the four sunni schools is bidah. If you go on his website , he has a section on there listing "deviant" websites. Within these are websites belonging to sunnis as well as Sunniforum. Many madhabi sunnis listen to him and like him and they are not aware that he considers them "deviated" .It's amazing how an ignorant narrow minded person with little knowledge like Bilal philips can easily deceive a large audience. Subhanalla! May Allah(swt) curse every ignorant dajjal(deceiver) with little knowledge who misguides the ummah. This article is also helpful and reflects on what I written but in details. http://www.al-islam.org/underattack/3.htm Fi aman illah
  9. Salaam Alaykum Bismillah. Now days it's quite normal for people to ask question regarding the existence of God. I wanted to ask, for example, can you ever base a truth on half of knowledge, the example is, Charles Darwin was never quite sure about his theory of evolution and some perhaps many have pointed his mistakes, if he was never sure, how can he spread a knowledge in which himself has a contradiction? If you know that your brother was hungry, he ate some food, and you started telling people he ate 12 plates,but in which reality he at 2, so how may you spread a wrong 'information' and people believe you, why do people want not to believe in God, what makes them arrogant, I believe if there is a God which he must be (exist) he must be a very justful God ,i.e Adalah (see...Usul-e-Din) but yet some people are blacks, some are different color, why is it so? they never knew they will be born in such way, (A poem I love to reference is [Life bought I came, death took me I go]) poverty,richness,knowledge,etc...I have read the hadith of Imam Ali (a.s) about "The one who has higher taqwa among you, is most beloved to Allah, than let him be of any sect,cast etc..." But the spiritual world is influence by the physical, if your born black, and people hate you, ultimately (it's a human physiological development) you will think Allah hates you,isn't so? Which I know he doesn't but, how does one not let physical influence spiritual, Please guide my ignorance and take a lesson from my knowledge.
  10. Shaykh Muhammad Al Arifi writes in his Tweet: ''Some of the brothers have asked us about waging war inside Israel - we say to them, Jihad is not allowed in countries where there is peace - such as Saudi Arabia, Israel and Qatar... " This monafiq cleric was the one who few years ago insulted Shia scholars, including Ayt. Sistani because the Houthis in North Yemen gave Saudi soldiers a good lesson after they invaded their regions. After he called all Shias as majoosi and Sahaba insulters, he then went on to say that Shias never did Jihad in their history and always conspired with moguls and Tatars and etc.. against the Muslim world. He also actively called on all Sunnis and Sunni countries to help terrorists in Syria against Rafidhis (Alawites) and invited ppl to join the Jihad in Syria and Iraq. Now, he forbids Jihad in Israel, Qatar and Saudi. May you burn in hell Al-Arifi, inshallah!
  11. http://soulsmarch.wordpress.com/ Friday Dec. 7, 2012: 10,000 Souls March in front of UN in New York to declare Shia murders in Pakistan a systematic genocide, in which state, media, and judiciary are silent partners. The march will turn into a protest and will move on to Pakistan Consulate in NY.
  12. Document - Indonesia: Authorities cut off food and water to Shi’as http://www.amnesty.org/en/library/asset/ASA21/043/2012/en/5aee49b5-074b-4ec8-96e2-8670a8bccb3e/asa210432012en.html ASA 21/043/2012 Issue Date: 26 November 2012 URGENT ACTION AUTHORITIES CUT OFF FOOD AND WATER TO SHI’AS Indonesian authorities cut off food and water supplies to displaced Shi’a community in East Java. At least 190 displaced Shi’a followers in East Java, including 69 women and 61 children, are at risk after local government authorities halted supplies of food and water to the community, citing a lack of funds. The Shi’a community, from Karang Gayam village in the Sampang district on Madura island, were displaced in August 2012 when an anti-Shi’a mob of around 500 people attacked the community with sharp weapons and stones. One person was killed and dozens were injured. The mob also set fire to thirty-five houses belonging to the Shi’a community. Four people have since been charged for the attack. Following the attack, the community was moved to temporary shelter at a sports complex in Sampang - with minimal facilities - where they have been living for the last three months. No medicine or facilities specifically for children or women have been provided. On 18 November, the local authorities cut off water supply to the complex and on 22 November they halted food supplies. The displaced community have been forced to use their limited funds to purchase food and water. According to credible sources, some of the Shi’a followers at the complex have been intimidated and harassed by local government officials who have urged them to convert to Sunni Islam if they want to return to their homes. Local and national authorities continue to put pressure on the community to relocate but they have rejected this option, preferring to return to their homes and livelihoods under conditions of safety. A group of volunteers have been assisting them with their daily needs and providing counselling, particularly to women and children. Please write immediately in English, Indonesian or your own language calling on authorities in Indonesia  To ensure the displaced Shi’a community has immediate access to essential services such as food and clean drinking water in their shelter;  To guarantee the safe, voluntary and dignified return of the Shi’a community to their homes, according to their wishes, and to provide assistance so as to enable them to rebuild the homes that were damaged or destroyed;  To investigate reports that the local government authorities in Sampang District have been involved in the intimidation of Shi’a followers to renounce their faith;  To ensure that all those involved in the attack against the Shi’a community are speedily brought to justice in proceedings which meet international standards of fairness and without the imposition of the death penalty and that victims are provided reparations. PLEASE SEND APPEALS BEFORE 7 JANUARY 2013 TO: Sampang District Head (Bupati) Noer Tjahja Jl. Jamaluddin No.1A, Sampang, Madura, East Java, Indonesia 69241 Fax: + 62 323 321017 Salutation: Dear Noer Tjahja Minister of Justice and Human Rights Amir Syamsuddin Jl. H.R. Rasuna Said Kav No. 4-5 Kuningan, Jakarta Selatan 12950, Indonesia Fax: +62 21 525 3095 Salutation: Dear Minister And copies to: Mr. Otto Nur Abdullah Chairperson National Human Rights Commission (Komnas HAM) Jl Latuharhary, No.4 Menteng Jakarta Pusat 10310, Indonesia Fax: +62 21 39 25 227 Also send copies to diplomatic representatives accredited to your country Please check with your section office if sending appeals after the above date. URGENT ACTION AUTHORITIES CUT OFF FOOD AND WATER TO SHI’AS ADDITIONAL INFORMATION There have been increasing levels of harassment, intimidation and attacks against religious minority groups in Indonesia including Shi’a, Ahmadiyya and Christian communities. These include attacks and burning of homes and places of worship, at times leading to the displacement of these groups. Those who commit acts of violence against religious minorities are rarely punished. Amnesty International is particularly concerned that government authorities – as well as the police – are failing to protect these communities and, in some cases, actively taking part in their persecution. These include attempts by government officials to force religious minorities, such as Ahmadiyya and Shi’a followers, to denounce their beliefs. The Shi’a community on Madura island has been intimidated and attacked before. On 29 December 2011, a mob set fire to a place of worship, a boarding school and to various homes in the vicinity. Police did not take adequate measures to protect the community and instead of intervening to stop the attack, some recorded it on their phones. Only one person was eventually charged and sentenced to three months’ imprisonment for the attack. In July 2012 Tajul Muluk, a religious leader from the East Java Shi’a community, was arrested and sentenced to two years’ imprisonment for blasphemy under Article 156(a) of the Indonesian Criminal Code by the Sampang District Court. His arrest followed reports that on 1 January 2012, a religious decree (fatwa) was issued by the Sampang branch of the Indonesia Ulema Council (MUI) related to what was described as Tajul Muluk’s “deviant teachings”. The East Java High Court increased his sentence to four years in September 2012 upon appeal. Amnesty International considers him to be a prisoner of conscience and calls for his immediate and unconditional release. The right to freedom of religion is guaranteed in the Indonesian Constitution. Moreover, Article 18 of the International Covenant on Civil and Political Rights (ICCPR), to which Indonesia is a state party, states that “this right shall include freedom to have or to adopt a religion or belief of his choice” and that “no one shall be subject to coercion which would impair his freedom to have or to adopt a religion or belief of his choice”. Name: At least 190 people from the Shi’a community Gender m/f: both Further information on UA: 336/12 Index: ASA 21/043/2012 Issue Date: 26 November 2012
  13. (salam) I often hear from Sunni that though Imam Ali a.s was a good ruler but Muawvia (l.a) was a good politician therefore, he succeeded in competing Imam Ali a.s. Are Sunnis sure that Muawvia (l.a) represents "Great Sunni Politics"? I am sorry if it is so then i see no difference between Sunni politics and present day corrupt, immoral, unislamic, unethical politics. Before answering this post please confront Islamic morals to Muawvia's politics because this thread will include "golden principles of Muawvia's politics" in the later posts.
  14. (salam) Let us first see what Quran says about a cruel leader. It is understood from the Holy Quran that Imamate and caliphate is not the right of evil-doer and cruel man and he should not be followed, for example:"æ ÇÐ ÇÈÊáí ÇÈÑÇåíã ÑÈå ȘáãÇÊ ÝÇÊãåä ÞÇá Çäí ÌÇÚᘠááäÇÓ ÇãÇãÇ ÞÇá æ ãä ÐÑíÊí ÞÇá áÇ íäÇá ÚåÏí ÇáÙÇáãíä"A[1] “And when his Lord tried Ibrahim with certain words, he fulfilled them. He said: Surely I will make you an Imam of men. Ibrahim said: And of my offspring? My covenant does not include the unjust, said He.” "ÇÝãä íåÏí Çáí ÇáÍÞ Çä íÊÈÚ Çãä áÇ íåÏí ÇáÇ Çä íåÏí ÝãÇ á˜ã ˜íÝ Ê͘ãæä"-B[2] “Is there any of your associates who guides to the truth? or he who himself does not go aright unless he is guided? What then is the matter with you; how do you judge?” It is understood from this verse that one who does not guide to the truth, is not competent to be followed. C- Some of the verses have set fire of hell as the punishment of tendency for and trusting cruel men and says that: [3]"æ áÇ ÊјäæÇ Çáí ÇáÐíä ÙáãæÇ ÝÊãÓ˜ã ÇáäÇÑ" “And do not incline to those who are unjust, lest the fire touch you” D- The Holy Quran has considered a ruler who does not judge by what Allah has revealed to be heathen and states that: [4] æ ãä áã í͘ã ÈãÇ ÇäÒá Çááå ÝÇæáƘ åã Çá˜ÇÝÑæä" “and whoever did not judge by what Allah revealed, those are they that are the unbelievers” And we know that following heathen is not allowable, and also many verses in the Holy Quran absolutely –in a way that it prevents from allocation and limitation– prohibit people from following sinners, though they are caliph, sultan and Imam, such as: The Almighty Allah states that: "ÝáÇ ÊØÚ Çáã˜ÐÈíä"[5] -1 “So do not yield to the rejecters” "æ áÇ ÊØÚ ˜á ÍáÇÝ ãåíä"[6] -2 “And yield not to any mean swearer” "æ áÇ ÊØÚ Çá˜ÇÝÑíä æ ÇáãäÇÝÞíä"[7] -3 “And be not compliant to the unbelievers and the hypocrites” "æ áÇ ÊØíÚæÇ ÇãÑ ÇáãÓÑÝíä ÇáÐíä íÝÓÏæä Ýí ÇáÇÑÖ æ áÇ íÕáÍæä"[8] -4 “And do not obey the bidding of the extravagant” "ÝÇÕÑ á͘ã ÑȘ æ áÇ ÊØÚ ãäåã ÂËãÇ Çæ ˜ÝæÑÇ"[9] -5 “Therefore wait patiently for the command of your Lord, and obey not from among them a sinner or an ungrateful one” "æ áÇ ÊØÚ ãä ÇÛÝáäÇ ÞáÈå Úä ИÑäÇ æ ÇÊÈÚ åæÇå æ ˜Çä ÇãÑå ÝÑØÇ"[10] -6 “and do not follow him whose heart We have made unmindful to Our remembrance, and he follows his low desires and his case is one in which due bounds are exceeded” "íæã ÊÞáÈ æÌæååã Ýí ÇáäÇÑ íÚÞæáæä íÇ áíÊäÇ ÇØÚäÇ Çááå æ ÇØÚäÇ ÇáÑÓæá* æ ÞÇáæÇ ÑÈäÇ ÇäÇ ÇØÚäÇ ÓÇÏÊäÇ æ ˜ÈÑÇÁäÇ ÝÇÖáæäÇ ÇáÓÈíá* ÑÈäÇ ÂÊåã ÖÚÝíä ãä ÇáÚÐÇÈ æ ÇáÚäåã áÚäÇ ˜ÈíÑÇ"[11] -7 “On the day when their faces shall be turned back into the fire, they shall say: O would that we had obeyed Allah and obeyed the Messenger!* And they shall say: O our Lord! surely we obeyed our leaders and our great men, so they led us astray from the path* O our Lord! give them a double punishment and curse them with a great curse”[12] [1] - Quran, Al- Baqara, verse. 124. [2] - Quran, Yunus, verse. 35. [3] - Quran, Hud, verse. 113. [4] - Quran, Al- Maida, verse. 44. [5] - Quran, Al- Qalam, verse. 8. [6] - Quran, Al- Qalam, verse. 10. [7] - Quran, Al- Ahzab, verse. 48. [8] - Quran, Al- Shu`ara, verse. 151. [9] - Quran, Al- Insan, verse. 24. [10] - Quran, Al- Kahf, verse. 28. [11] - Quran, Al- Ahzab, verse, 66 – 68. [12] - Ali Asghar Rizwani, Imamology and answering to the doubts, vol. 1, p. 196. Sunnis and necessity of obeying cruel leader Obeying impious and cruel Imam or governor is one of the matters of dispute between Sunni and Shia; Sunnis unanimously believe that sultan will not be removed from caliphate by committing sin. Some of their opinions are as follows: 1- “Imam Nuwi” says that: “Sunnis have generally agreed that sultan and caliph will not be removed from caliphate by committing sin …”.[1] 2- “Qazi Ayaz” says that: “all Sunnis including jurists, traditionalists and orators believe that sultan will not be removed from caliphate by committing sin, oppressing people and denying their right”.[2] 3- “Qazi Abu Bakr Baqlani” also writes that: “all the traditionalists believe that Imam will not be removed from Imamate by committing sin, oppressing, taking away people’s properties, slapping in the faces, disturbing the life of upright people, wasting rights and denying legal punishments, and it is not allowable to rise against him, but the only duty of people is to preach him and warn him about results of his actions. And they should not commit those sins to which he has invited them”. These people have relied on many narrations from the Prophet (s.a.w.) and the Companions for proving the necessity of obeying Imam and caliph, even if he is cruel and takes away the property of people by force; they say that: “the Prophet (s.a.w.) said that: “you should listen to the governor and obey him, even if he is a cut-nose slave or a Abyssinian one. And you should follow any righteous and impious person in prayer”. And they laso said that: “you should obey your governor, even if they take away your property and ruin your life”.[3] [4] [1]- Sharh Sahih Muslim, Nuwi, vol. 12, p. 229. [2]- Sharh Sahih Muslim, Nuwi, vol. 12, p. 229. [3]- Al- Tamhid, Baqlani. [4]- Ali Asghar Rizwani, Imamology and answering to the doubts, vol. 1, p. 193. Sunnis and rising against the cruel leader Sunni scholars unanimously agree that rising against cruel and unjust Imam and caliph is not allowable, Abdullah ibn Umar and Ahmad ibn Hanbal are from the aged serious opponents of rising against Muslims’ caliph, though he was cruel and unjust. Abu Bakr Marwazi quotes from Ahmad ibn Hanbal that he commanded to avoid from bloodshed and prohibited rising against the Muslims’ caliph.[1] Doctor Atiyyah Zahrani says following the narration of Marwazi that: “the document of this narration is correct and it is the ancestors’ manner”.[2] Imam Nuwi has claimed a general agreement in Sharh of Sahih of Muslim and says that: “… and rising and fighting against Imams of Muslims is prohibited by Muslims’ general agreement, though they are evil-doer and cruel”.[3] Doctor Muhammad Faruq Nihban attributes the prohibition of rising against unjust and evil-doer Imam to most of Sunnis and says that: “scholars have two opinions about the revolution and rising against cruel and evil-doer Imam; the first opinion is that rising against Imam and removing him from the power is allowable. This is the opinion of Mu’tazila, Kharijites, Zaydites and Murji’a (deferrers), they also consider it to be obligatory and use these verses: "æ ÊÚÇæäæÇ Úáí ÇáÈÑ æ ÇáÊÞæí" “incite you to exceed the limits, and help one another in goodness and piety” "ÝÞÇÊáæÇ ÇáÊí ÊÈÛí ÍÊí ÊÝíÁ Çáí ÇãÑÇááå" “fight that which acts wrongfully until it returns to Allah's command” "áÇ íäÇá ÚåÏí ÇáÙÇáãíä" “My covenant does not include the unjust” Another opinion is that drawing sword against Imam is not allowable; because it will result in revolution and bloodshed and this is the opinion of the majority of Sunnis, traditionalists and many Companions, such as: Ibn Umar, Sa’ad ibn Abi Waqas and Usamah ibn Zayd”.[4] [5] [1] - Al- Sunnah, vol. 1, p. 131. [2] - Al- Sunnah, vol. 1, p. 131. [3] - Sharh Sahih Muslim, Nuwi, vol. 2, p. 229. [4] - Nizam al- Hukm fi al- Islam, p. 527 – 529. [5] - Ali Asghar Rizwani, Imamology and answering to the doubts, vol. 1, p. 194.
  15. (salam) We Shias are recognized for 1400 years for protesting against the oppression on Ahl ul Bayt a.s in Karbala. We Shias believe that arresting the women of the holy household of Prophet (pbuh) and imprisoning them in dark jail by Yazeed was a blasphemous and insulting act done by Yazeed and his army and we protest against it with full zeal and passion. On the other hand our counterpart Sunnis have principle stand on it that these processions and protests are against Islam and innovations (biddahs). Some of the Sunnis like Salafis and Wahabis are too strict in their action against Shias that they consider it halal to kill Shias for doing all these activities. But after the release of blasphemous film by the damned American producer and actors, the Sunnis have literally converted to Shia. We saw huge processions against this blasphemous film. People were found wearing black cloths and black ribbons around their arms. Many people had black ribbons around their arms in protest against the film. Now is it not biddah? No this is not because they now have understood that protesting against oppression is part of Islam and sometime even obligatory. We saw that our Sunnis brothers went to strike in Pakistan on 21st day of September. I saw many Sunni brothers asking others to not to open shops and not do work on that day because a strike was announced and before them it was haram to work in that day. Amazingly, when Shia says that working for gain on the day of Ashura is haram because it is mournful day because the whole family of Prophet (pbuh) was slaughtered in Karbala by the tyrant army of Yazeed our Sunni fellows have objection on it and they call it a biddah. I am happy that at last our Sunni fellows have understood the true spirit of Shia faith and finally have converted to Shia by accepting Shia customs and traditions.
  16. (salam) Bohat acha article hai. http://www.bbc.co.uk/urdu/pakistan/2012/08/120826_baat_se_baat_wusat_tk.shtml
  17. One of the five ‘Usul al-Din (foundations of the faith) is the concept of Al-Adl (The Justice of God). Shi’a theologians differ from their Sunni counterparts in that they hold that this belief in God’s necessity to act justly is a pillar of the faith and believe it is a crucial element of al-Tawheed. Whereas the Sunni theological schools have generally argued that it impossible to delegate certain obligations upon the nature of God and that therefore it is not compulsory that Allah necessarily acts justly. This entry shall analyse what the doctrine of Al-Adl entails according to Imami theologians as well as the scriptural and rational basis of the doctrine. Al-Adl According to Shi’a Theologians Shi’a theologians have generally accepted that God in his nature must be just due to justice being one of God's attributes of beauty (Jamal). There are several Qur’an verses which allude to the necessity of God acting in accordance with justice and forbidding injustice from himself, namely: “Verily Allah does not wrong Mankind in anything” (Surah 10: 44) “Verily Allah does not wrong even the weight of an Atom” (Surah 4: 40) These verses clearly demonstrate that God in his revelation has firmly distanced himself from the ability to do wrong, namely injustice to others. Alongside these verses, the faculties of reason would not permit for the greatest conceivable Being, namely God, to be associated with injustice as it’s an attribute of imperfection and moral deficiency. As the Islamic theologian and jurist Ja’far Subhani summarised most succinctly; injustice and oppression within the realm of creation are always a consequence of the following factors: 1) Ignorance 2) Incapacity and need 3) Absolute foolishness This can be observed through the following explanations provided by Sobhani. In the first category, the individual committing the injustice is one who commits injustice due to a profound ignorance or lack of awareness about the ugliness of injustice. In the second example, the individual may be aware of the injustice they are committing, but may be unable to enact justice or are in need of the fruits of the injustice he is committing. In the third circumstance, the one who commits the injustice is both aware of the ugliness of injustice and is able to enact justice, however due to his extreme lack of wisdom, simply does not care about the moral deficiencies of acting unjustly. Given that all of the above mentioned circumstances would be blasphemous to attribute to God, it is quite clear that he is not bound by any of those constraints and therefore does not act unjustly. The Shi’a theologians have always held that good and evil can be distinguished through intellect. Whilst good encompasses acts which are associated with perfection; evil encompasses acts which highlight imperfection. Given that Allah is the greatest conceivable Being and a Being of pure perfection, it would not make rational sense that Allah would act unjustly. The some Sunni theologians on the other hand have argued that there is no intrinsic status for good and evil or justice and injustice. Rather, if Allah would choose to place all the disbelievers in heaven and place all the believers in hellfire for an eternity then this would not in any way reflect negatively on Allah. According to Sunni theologians, this would actually fall under the definition of good and justice since Allah is the higher standard through which good and evil are understood, known and perceived. Some Sunni theologians would argue that the theological position of the Shi’a is actually a deficient view of God as it means the Shi’a are holding God subject to their own moral standards, whereas since God is the greatest Being, he cannot be held accountable by anything which is lesser than himself. In response to this, Imami theologians have responded that Allah in his attributes is described as the “All-Wise” and therefore cannot commit any act which is not in its very nature good and just due to the fact that wisdom is inseparable from good actions and is contrary to committing evil. The Realm of Allah’s Justice God acts justly in the realm of creation which is described in the Qur’an verse cited below: “Our Lord is he who gave unto everything its nature, then guided it aright” (Surah 20:50) This verse clarifies that God does not jest in the realm of creation but rather creates everything in nature in the form in which he intended for it. This means that any deficiencies within a person’s character are due to the straying of that individual and not due to an inherent fault created by God within the individual. Justice in the Legislative Realm God can also be observed as being just within the realm of religious legislation where he advises mankind in how they should conduct themselves in this life, through the sending of Prophets, Imams and revelation. Yet God also legislates divine law which does not unjustly overburden the believer with obligations which are overwhelmingly difficult to follow, nor impossible for the believer to implement in his daily life. As God states in the Qur’an: “And we task not any soul beyond its capability” (Surah 23: 62) Justice in the Realm of Recompense God likewise acts in accordance with divine justice and judges each and every individual in accordance with their circumstances and deeds. He does not judge them randomly in accordance with favouritism but rather judges either rewards or punishes each individual in a manner which is just. “And we set a just balance for the day of resurrection so that no soul is wronged in anything.” (Surah 21:47) God has made clear that even in the realm reward and punishment, those who have not been fortunate enough to receive divine guidance through being taught a religious moral code via a messenger shall be exempted from punishment: “We never punish until we have sent a Messenger.” (Surah 17: 15) Conclusion Whilst the subjection of Divine Justice remains a point of contention between the Shi’a and non-Shi’a schools of theology, it is clear that according to the Qur’an and rational discourse that the greatest conceivable Being must be one which acts in accordance with justice, therefore Allah must act justly. For Imami theologians, to stipulate otherwise would be in direct contradiction with the Qur’an as well as in direct violation to rational theology.
  18. Some Muslims expressed their unfavorable impressions of Mu'a`wiya in his time. They are as follows: 1. Ibn 'Abba`s: 'Abd Allah b. 'Abba`s, a great Muslim thinker, expressed his opinion of Mu'a`wiya saying: "Mu'a`wiya has no quality to bring him near to the Caliphate.(Al-Mas'u`di, Ha`mish b. al-Athïr, vol. 6, p. 7). 2. Sa'sa'a bin Soha`n Sa'sa'a bin Soha`n al-'Abdi, a great Muja`hid, met Mu'a`wiya in the days of his government, and he asked him: "Which Caliph you have seen me?" Sa'sa'a answered him courageously, saying: "He who rules the people by force, governs over them with pride, and sizes (power) with the means of falsehood, lying, and trickery, is not a caliph! By Allah, at the Battle of Badr, you had neither a sword nor an arrow! You and your father were among those who fought against Allah's Messenger, may Allah bless him and his family! You are a freedman, and son of a freedman. Allah's Messenger, may Allah bless him and his family, released you. Therefore, how is the caliphate appropriate for a freedman?(Al-Mas'u`di, Ha`mish b. al-Athïr, vol. 6, p. 7). 3. Al-Mughira bin Shu'ba Al-Mughira bin Shu'ba, Mu'a`wiya's friend and partner in sins, came to Mu'a`wiya and heard him saying a tradition thereby he slandered the great Prophet. Hence he was dissatisfied with him, left him, went to his son Yazid, and said to him: "I have come from the most malicious of all the people!" Then he related the tradition to him.(Al-Mas'u`di, Muru`jj al-Dhahab, vol. 2, p. 342). 4. Samra bin Jundub Samra bin Jundub, who was a hypocrite and liar, was among those who were indignant with Mu'a`wiya. That was when he removed him from the office of Basrah. Hence he said: "May Allah curse Mu'a`wiya! By Allah, if I had obeyed Allah as I obeyed Mu'a`wiya, He would never had chastised me! (Al-Tabari, Ta`rikh (first edition), vol. 6, p. 157). With this we will end our speech about Mu'a`wiya. He who carefully considers Mu'a`wiya's policy finds it full of acts of disobedience to Allah and His Messenger such as murdering the free, chasing the reformers, violating women, and spreading crimes and offenses.
  19. (salam) Ibn e Taymmiyah (l.a) was the first to lay the foundation of love of Yazeed in the hearts of Sunnis otherwise, before him Sunnis were more inclined to accept the reality and had more love for Ahl ul bayt a.s. Ibn e Taymmiyah (l.a) not only created doubts about the merits of Ahl ul bayt a.s rather he also tried to conceal the truth about the tragedies of Ahl ul bayt a.s like he advocated Yazeed and tried to clear him from the biggest crime of Islamic history. Like see the following attempt by Ibn e Taymmiyah (l.a) ibn Taymiyah says that: “sending the head of Husayn to Damascus has no foundation during the time of Yazid.”[1] In answer to this matter, we should say that: there are many traditions indicating that the head of Imam Husayn (a.s.) has been sent to Yazid; is it possible to deny all of them? We mention some of them here: Y’aqubi writes in his History that: “Yazid wrote a letter to his governor , Walid ibn Abi Sufyan, in Medina that: when you received my letter, call Husayn ibn Ali and Abdullah ibn Zubayr and ask them for swearing allegiance to me, and cut off their heads and send them to me in the case of refusing doing so…”[2] ibn Athir writes that: “as Yazid received the head of Husayn (a.s.), the rank and position of ibn Ziyad was risen by Yazid, he gave him rewards and made him happy for what he had done.”[3] Tabari also quotes that: “then Yazid allowed people to come to him. People entered Yazid’s royal residence; while the head of Husayn (a.s.) was in front of him, and he was beating with his bat on the throat of Husayn (a.s.) …, a person from the Companions of the Prophet (s.a.w.), namely Abu Barzah Aslami said to Yazid that: are you beating with your bat on the throat of Husayn (a.s.)? Be aware! You are beating with your bat on where I saw that the Prophet (s.a.w.) kissed it. O Yazid! You will come in the resurrection day, while ibn Ziyad is your intercessor. But Husayn (a.s.) will come in the resurrection day, while Muhammad (s.a.w.) is his intercessor, then he stood up, turned his back to him and left his meeting.”[4] Siyuti writes that: “when Husayn and children of his father were killed, ibn Ziyad sent their heads to Yazid. Yazid became happy about their killing first, but when he saw that Muslims considered him as an enemy and took vengeance from him, he expressed his repentant.”[5] Sabt ibn Juwzi has quoted that: “when the head of Husayn (a.s.) was put in front of Yazid, he invited people of Damascus and started to beat with bamboo on his holiness’ head. Then he recited ibn Zub’ari’s poems which its content is as this: we killed the great people of Hashimite instead of our great ones who were killed in the battle of Badr, therefore moderation and adjustment were set in this case.”[6] [7] References [1] - Ra’s al- Husayn (a.s.), p. 207; Al- Wasiyah al- Kubra, p. 206. [2] - History of Ya’qubi, vol. 2, p. 241; Al- Futuh, vol. 5, p. 10 and 11. [3] - Kamil of ibn Athir, vol. 3, p. 300; History of Tabari, vol. 4, p. 388; Tarikh al- Khulafa’, p. 208; Al- Bidayah wa al- Nihayah, vol. 8, p. 254; Kitab al- Futuh, vol. 5, p. 252. [4] - History of Tabari, vol. 4, p. 356; Kamil of ibn Athir, vol. 3, p. 298. [5] - Tarikh al- Khulafa’, p. 208. [6] - Tazkarah al- Khawas, p. 235. [7] - Ali Asghar Rizwani, Salafism and Answering to the Doubts, p. 158.
  20. (salam) there have been written various issues in Sunni historical books about Muawiyah’s actions for founding Yazid’s caliphate and he tried his best to reach this intention, for example: pay attention to these two events: 1- When Muawiyah’s kingdom was established, he had in mind to nominate his son as successor and make people to swear allegiance and establish a stable dominion of Umayyads in his family, therefore he got continuously agreement of people on swearing allegiance to Yazid during seven years, he gave gifts to his relatives and won the hearts of others[1], sometimes he did not talk about it, and sometimes he declared it, and he prepared the way for swearing allegiance to Yazid in this way. Abu Umar writes in “al- Istia’b”[2] that: “Muawiyah had given a sign of swearing allegiance to Yazid at the time of Hasan (a.s.), but he did not announce that until the departure of Hasan (a.s.) and he did not decided to put it in practice.” 2- When groups and people, among them Ahnaf ibn Qays were gathered from various cities in Damascus by Muawiyah’s order, Muawiyah called Zahak ibn Qays Fahri to come to him and told him that: "ÇÐÇ ÌáÓÊ Úáí ÇáãäÈÑ æ ÝÑÛÊ ãä ÈÚÖ ãæÚÙÊí æ ˜áÇãí ÝÇÓÊÇÐäí ááÞíÇã¡ ÝÇÐÇ ÇÐäÊ á˜ ÝÇÍãÏ Çááå ÊÚÇáí æ ÇÐ˜Ñ íÒíÏ¡ æ Þá Ýíå ÇáÐí íÍÞ áå Úáí˜ ãä ÍÓä ÇáËäÇÁ Úáíå¡ Ëã ÇÏÚäí Çáí ÊæáíÊå ãä ÈÚÏí¡ ÝÇäí ÞÏ ÑÇíÊ æ ÇÌãÚÊ Úáí ÊæáíÊå¡ ÝÇÓÇá Çááå Ýí ÐÇᘠæ Ýí ÛíÑå ÇáÎÈíÑÉ æ ÍÓä ÇáÞÖÇÁ." “When I went over pulpit and expressed a part of my sayings, you ask me to speak and when I allow you, you should praise Allah then mention Yazid and speak in praise of him which is his right on you, and you should ask me that I make him caliphate after myself; because I decided to nominate him as my successor, and I seek mercy and good destiny in this matter and otherwise. Then he called Abdul-Rahman ibn Uthman Thaqafi, Abdullah ibn Musa’dah Fazari, Thur ibn Mua’n Salami and Abdullah ibn Usam Asha’ri to come to him and ordered them that when Zahak finished his speech, you should raise and certify his speech, and you should invite him to swear allegiance to Yazid. … After that Muawiyah sermonized and they spoke to invite people swearing allegiance to Yazid according to Muawiyah’s order. Then Muawiyah appointed Zahak as governor general of Kufa and Abdul-Rahman as governor general of Algazirah. At this time Ahnaf ibn Qays stood and said that: “O commander of the believers, you are more aware than us about Yazid’s day and night, his inward and outward aspect, and his commuting. Therefore, if you think that Allah is satisfied with Yazid and he is good for people, do not consult with people anymore, and if you know other than that, do not make him owner of the world while you are going to the next world and in that world just good acts will stay with you, be aware that if you prefer Yazid to Hasan and Husayn (a.s.) while knowing that who they are and what belief they have, your excuses will not accepted by Allah and we should just say that: "ÓãÚäÇ æ ÇØÚäÇ¡ ÛÝÑÇä˜ ÑÈäÇ æÇáí˜ ÇáãÕíÑ" “We just heard it and obeyed it, O Allah, we seek forgiveness to You and to You is our return”.[3] [4] [1] - al- Iqd al- Farid, vol. 2, p. 302 and vol. 4, p. 161. [2] - al- Istia’b, vol. 1, p. 142, [al- Qism al-Awal, p. 391, no. 555]. [3] - al- Imamah wa al- Siasah, vol. 1, p. 138 – 142 and vol. 1, p. 143 – 148. [4] - Shafi'i Shahrudi, A comprehensive selection of Al- Ghadir, p. 999.
  21. MUAWVIA AND DRINKING WINE while quoting a surprising historical event, some of great Sunni historians have quoted drinking wine habit of Muawiyah in this way that: Abdul-Rahman ibn Suhayl Ansari was the commander of war at the time of Uthman’s caliphate and Muawiyah’s ruling over Damascus. That time a caravan caring wine for Muawiyah passed him. He took his lance and attacked camels, slaves who were protectors of caravan resisted and Muawiyah was informed of it. Muawiyah ordered that: “relinquish resistance to Abdul-Rahman, because he is unwise”. Abdul-Rahman answered that: “it is not true, I swear to Allah that I am not unwise, but the reason of my attack is that the Prophet (s.a.w) prohibited us from drinking wine. I swear to Allah that if I be alive and see that painful event that the Prophet (s.a.w) has predicted about Muawiyah, I will open his stomach or I will be martyred in this way”.[1] Ahmad ibn Hanbal quotes from Abdullah ibn Baridah in his “Musnad”[2] that he said: “my father and I went to Muawiyah, after eating food, servants brought wine, Muawiyah drank and offered my father. He said that: “I have not drink wine yet, since the Prophet (s.a.w.) prohibited it”.[3] [1] - Asd al- Ghabah, vol. 3, p. 299; Ibn Hajar, al- Isabah, vol. 2, p. 401; Tahzib al- Tahzib, vol. 6, p. 192. [2] - Musnad Ahmad, vol. 5, p. 347 and vol. 6, p. 476, tradition no. 22432. [3] - Shafi'i Shahrudi, A comprehensive selection of Al- Ghadir, p. 977.
  22. (salam) Sa’id ibn Uthman ibn Affan asked Muawiyah for governing of Khurasan. Muawiyah said that: “Ubaydullah ibn Ziyad is its governor”[1]. Sa’id said that: "ÇãÇ áÞÏ ÇÕØÚä˜ ÇÈí æ ÑÝǘ ÍÊí ÈáÛÊ ÈÇÕØäÇÚå ÇáãÏíÇáÐí áÇ íÌÇÑí Çáíå æ áÇ íÓÇãí¡ æ æÇááå áÇäÇ ÎíÑ ãäå ÇÈÇ æÇãÇ ÝãÇ Ô˜ÑÊ ÈáÇÁå æ áÇ ÌÇÒíËå ÈÇáÇäå¡ æ ÞÏãÊ Úáí åÐÇ – íÚäí íÒíÏ Èä ãÚÇæíå – æ ÈÇíÚÊ áå æ äÝÓÇ" “He was my father who trained you and brought you up, and ennobled you until under his care and by his graces you reached a position which is ineffable and gained such a place that no one can do that, but you were ungrateful and did not repay his kindnesses, you prefer Yazid to me and make people to swear allegiance to him, I swear to Allah that my father and my mother are better than his and I am also better than him”. Muawiyah said that: "ÇãÇ Çä ʘæä ÎíÑÇ ãä íÒíÏ¡ ÝæÇááå ãÇ ÇÍÈ Çä ÏÇÑí ããáæÁÉ ÑÌÇáÇ ãËᘠÈíÒíÏ¡ æá˜ä ÏÚäí ãä åÐÇ ÇáÞæá æ Óáäí ÇÚؘ" “But about your superiority over Yazid, I swear to Allah, I do not like that my house be full of men like you instead of Yazid, now finish this conversation and say your request to be granted”. Sa’id said that: “O commander of believers! As long as you support Yazid, he will not remain alone, and I will not be satisfied with a part of my right, but now that you refrain from doing that, give me something from what Allah has given to you”. Muawiyah said that: “the governing of Khurasan is yours”, Sa’id said: “what value has khurasan?!” Muawiyah said: “it is only a daily bread for you and your family”. Sa’id left happily, while saying: "1- ИÑÊ ÇãíÑÇáãæãäíä æ ÝÖáå ÝÞáÊ: ÌÒÇå Çááå ÎíÑÇ ÈãÇ æÕá 2- æ ÞÏ ÓÈÞÊ ãäí Çáíå ÈæÇÏÑ ãä ÇáÞæá Ýíå ÂíÉ ÇáÚÞá æ ÇáÒáá 3- ÝÚÇÏ ÇãíÑÇáãæãäíä ÈÝÖáå æ ÞÏ ˜Çä Ýíå ÞÈá ÚæÏÊå ãíá 4- æ ÞÇá ÎÑÇÓÇä ᘠÇáíæã ØÚãå ÝÌæÒí ÇãíÑÇáãæãäíä ÈãÇ ÝÚá 5- Ýáæ ˜Çä ÚËãÇä ÇáÛÏÇÉ ã˜Çäå áãÇ äÇáäí ãä ãá˜å ÝæÞ ãÇ ÈÐá" “1- I mentioned commander of believers (Muawiyah) and his bounty, then I said that Allah blesses him for what he gave. 2- Before that I had spoken angrily with him and said some sayings in which there were signs of wisdom and anxiety. 3- Therefore commander of believers gave me his bounty, whereas before giving that he was not inclined to do that. 4- He told me that: Khurasan is a daily bread for you, Allah rewards commander of believers for his act. 5- If Uthman was in place of him today, I would not be given more than this. When these poems were delivered to Muawiyah, he ordered Yazid to accompany him and give him clothes, and Yazid accompanied him for one parasang (about 6 kilometer).[2] [3] [1] - he went to Khurasan near the end of the year 53 A.H. and stayed there for two years; Tarikh Tabari, vol. 6, p. 166 and vol. 5, p. 297. [2] - Al- Imamah wa al- Siyasah, vol. 1, p. 157 and vol. 1, p. 164. [3] - Shafi'i Shahrudi, A comprehensive selection of Al- Ghadir, p. 1001.
  23. (salam) Ibn Munzar quotes from Qasim ibn Muhammad that he said: “some people asked Muawiyah about two sisters who are bondwomen of a person and he goes to bed with both of them. Muawiyah said that: "áíÓ ÈÐÇᘠÈÇÓ" “There is no problem” Nu’man ibn Bashir heard this and asked Muawiyah that: “Did you issue this fatwa?” He said that: “Yes”, Nu’man said that: “So, you think if his sister becomes his bondwoman, it will be allowable to go to bed with her!” Muawiyah said that: [1]"ÇäãÇ ÇãÇ æ Çááå áÑÈãÇ æ ÏÏÊäí ÇÏј¡ ÝÞá áåã: ÇÌÊäÈæÇ Ðᘡ ÝÇäå áÇ íäÈÛí áå㺠ÝÞÇá: [åí] ÇáÑÍã ãä ÇáÚÊÇÞå æ ÛíÑåÇ" “I swear to Allah that I would wish to know this matter, tell them not to do this act which is not allowable. Then, he said: surely relationship is relationship, and there is no difference between freedom and slavery (it means that as it is not allowable for free men to get married with two sisters at the same time, it is not allowable for Mowla (lord) to go to bed with two bondwomen sisters).[2] [1] - al- Dur al- Manthur, vol. 2, p. 137 and vol. 2, p. 477. [2] - Shafi'i Shahrudi, A comprehensive selection of Al- Ghadir, p. 985.
  24. (salam) Followers of Muawvia are blind like Sonodar. it is written in “Muruj al- Zahab” that: “a Kufic person came to Damascus on his camel, while returning from Siffin (Battle of Siffin); one of men of Damascus claimed that this “Naqih” (female camel) was his and it has been taken from him in Siffin. They went to Muawiyah to solve the problem, the Damascene man called fifty men to witness that this “Naqih” is his, so, Muawiyah considered him to be rightful and ordered to Kufic man to give the camel to the Damascene man, Kufic man said to Muawiyah that: “sorry but, this camel is male, not a female one”. Muawiyah said that: “but it has been adjudicated”, and he played tricks on him. When Damascene men went, Muawiyah called Kufic man to come and asked the price of his camel and paid him double that amount, Muawiyah treated him kindly and told him that: “tell Ali (a.s.) that I has begun a war against you with one thousand hundred men who do not know the difference between male and female camel”. They were so obedient to Muawiyah that while leaving for Siffin, they said the Friday Prayer with him on Wednesday without raising any objection to his act. They sacrificed their heads for Muawiyah and held him in high esteem, and accepted saying of Amr A’s that: “Ali is the killer of Ammar ibn Yasir, because he has brought Ammar along to support him”, and were so obedient to Muawiyah that they cursed Ali as a tradition according to Muawiyah’s order, and follows it from childhood to the death”.[1] This story clearly shows the status of faith and understanding of Muawiyah’s followers.[2] [1] - Muruj al- Zahab, vol. 2, p. 72 and vol. 3, p. 42. [2] - Shafi'i Shahrudi, A comprehensive selection of Al- Ghadir, p. 983.
  25. (salam) Once Zeid Ebne Arqam came to Moavieh and saw Amro Aas sitting beside him. He sat between them. Amro Aas told him: Did you not find any other place as you intervened us? Zeid replied: In one of the battles in which both of you accompanied Prophet (s.a.), he worried when looking at you. On the second and third day, he looked at you for a longer period. On the third day, he said: «ÅÐÇ ÑÃíÊã ãÚÇæíÉ æÚãÑæ Èä ÇáÚÇÕ ãÌÊãÚóíäö ÝÝÑöøÞæÇ ÈíäåãÇ¡ ÝÅäøåãÇ áä íÌÊãÚÇ Úáì ÎíÑ» Whenever you saw Moavieh and Amro Ebne Aas besides each other, intervene between them, because these two do not gather each other for a good deed. Ebne Mazahem has narrated the story in the book, æÞÚå ÕÝíä, so. Please refer also to the book, ÇáÚÞÏ ÇáÝÑíÏ by Ebne Abde Rabbeh too. 2, 3 1- æÞÚå ÕÝíä: 112 (page 218) 2- ÇáÞÏ ÇáÝÑíÏ 2:290 (145/4) 3- Shafiei Mazandarani/a general extract from Alghadir, page 172
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