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  1. (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)
  2. (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
  3. (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)
  4. 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.
  5. 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.
  6. 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)
  7. 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
  8. We should listen if they decide to speak... (Video)
  9. 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) ?
  10. "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)
  11. 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.
  12. 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:
  13. 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
  14. 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,,,,,,,,,,,,
  15. (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) .
  16. 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.
  17. 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.
  18. 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.
  19. Salaams, Did anyone watch the programme about the destruction of Janatul Baqee and other holy sites on Ahlulbayt tv? Some really fascinating points emerged, one of the speakers had en-earthed some belongings of Bibi Fatima (as) in the house of her mother Bibi Khadija (as) which the saudi government built 1400 toilets over. It was really amazing programme, i would recommend that every muslim, especially Shia to watch it because it greatly concerns us, and that we should all unite and take a stand against this injustice for the sake of our religion, especially what it stands for and for our love for the Ahlul Bayt (as). im posting the website below, and i suggest that everyone should watch it on the Ahlulbayt tv re-runs. http://www.islamic-heritage.org/#!
  20. Abu Bakr and Umar meet Janabe Zahra (sa) The effects of this tyranny stayed on the holy body of Janabe’ Zahra (a.s.). After this, she remained sad and became sick, till she was confined to the bed. The body started becoming weak and thin and nothing remained till she was reduced to a shadow of herself. She became severely sick. She did not permit those who had troubled her to visit her. Nobody saw her smile towards the end of her life. When her sickness intensified Umar told Abu Bakr, “I wish to visit Janabe’ Zahra (s.a.). We have offended her.” They sought permission to meet her, but she did not grant them permission. They kept on insisting. Then, one day they met Hazrat Ali (a.s.) and said, “You know what has transpired between us and Janabe’ Zahra. If you find it appropriate, then obtain us permission to meet her so that we can apologise for our crimes.http://oppressionsup...0ALI%20%28AS%29 In another narration it is found, that when Abu Bakr realised he was not getting permission, he took an oath that till he secured permission to meet Janabe’ Zahra (s.a.) and pleased her, he would not sit in the shade. That night he spent in Baqi under the sky. Umar told Hazrat Ali (a.s.), “he (Abu Bakr) is old, weak hearted, he has spent a night in the cave with the Prophet (s.a.w.). We visited Janabe’ Zahra many times, sought permission to meet her, but she refused. We want to meet and please her. If you find it appropriate, then obtain permission for us to meet her.” Hazrat Ali went to Janabe’ Zahra (a.s.) and told her, “you know the intensity with which these two had troubled you. They often came (to meet you), but you refused them permission. Now they have requested me that I obtain permission for them from you.” She (a.s.) said, “By Allah, I will never grant them permission, nor shall I talk to them. And I shall complain to my father about all that they have done to me.” Hazrat Ali (a.s.) said, “I have spoken to them about getting them permission.”She (a.s.) said, “if that is the case, then this house is yours, and I am dutiful to you. I shall not oppose you. You give permission to whomsoever you wish.” Hazrat Ali (a.s.) obtained permission for them. When they came and conveyed salaams to Janabe’ Zahra (s.a.), she turned her face away from them, and did not reply to their salutations. They went to another side and saluted her, but yet, she did not reply and turned her face away. This happened many times. Janabe’ Zahra (a.s.) said, “O Ali put the curtain.” She said to the ladies present, “turn my face the other way.” When she turned her face away, Abu Bakr said, “O daughter of the Prophet (s.a.w.), we have come in your presence, to please you and seek refuge from your annoyance. We request you to forgive us.”She (a.s.) answered, “I will not talk to you, not even a word. I shall complain to my father about your atrocities.”They said, “We seek forgiveness from you, forgive us. And whatever difficulties you faced on account of us, do not complain about them. We confess to our crimes and request you not be offended with us.”Janabe’ Zahra (a.s.) faced Ali (a.s.) and said, “I will not talk to these two. I shall ask them about what they have heard from the Prophet of Allah (s.a.w.), and if they answer correctly then I shall consider.”The replied, “please speak up. Question us and we shall not say anything, but the truth.” She (a.s.) said, “I ask you by God, did you hear the Prophet say, Fatemah is a piece of my flesh, and I am from her. Whoever troubles her has troubled me. And whoever troubles me has troubled Allah. Whoever troubled her after my death, is like the one who troubled her during my lifetime. And whoever troubled her during my life, is like the one who troubled her after my death.’Both replied, “Yes, we have heard this.”She said, “praised be to Allah! Then she continued, “O Allah! I make you a witness, and make all those present here a witness and confirm that these two have troubled me during my life and after my death. I shall not speak to you both till I am alive. And whatever you have done to me, I shall complain to Allah about it all.” Hearing this Abu Bakr began crying and complained, “I wish my mother had not given birth to me.” Umar said, “I am surprised at how the people made you the Caliph! You have lost your senses due to your old age. You cry on account of the displeasure of women, and are pleased with their pleasure.” In another narration it is found that Janabe’ Zahra (s.a.) said, “I give you God’s oath, and ask you – have you not heard the Prophet of Allah (s.a.w.) say, ‘Fatemah’s pleasure is my pleasure and her displeasure is my displeasure. Whoever loves my daughter Zahra loves me. Whoever has hurt her has hurt me.’Both answered in the affirmative. She said, “I make God and the angels a witness and say that you both have hurt me, and have not pleased me. When I meet the Prophet, I shall complain to him about you both.” After they left, Janabe’ Zahra asked Hazrat Ali (a.s.), “Did I do what you wanted me to do. Ali (a.s.) replied, “you did exactly that.” ‘If I ask you something, will you do that.’ ‘Yes.’ “For God’s sake, these two should not recite my funeral prayers nor visit my grave.” Abu Bakr started weeping, while she (s.a.) said, ‘By Allah! I shall curse you in every prayer.”<a href="http://www.blogger.com/post-create.g?blogID=7152126183321118029#_ftn1" name="_ftnref1" title="">[1] [1] al – Imamah wal Siyasah pg 19, 20. The author says “When Abu Bakr went to visit Janabe Zahra (s.a) at the time of her illness due to the injury caused by the falling door, she (s.a) said “I will pray to Allah that He should punish you” This has been narrated by Balazari in his book Ansaab – ul – Ashraaf 10 / 79; Jahiz in his book Ar Rasael page 467; Shar’he Nahjul Balagha volume 16 page 264. The visit of these two elders to the house of Janabe’ Zahra (s.a) at the time of her injury has been mentioned by many scholars. Some of the notable books are Sayyada Fatima Zahra (s.a) page 145; Ahlul Bait (a.s) page 168 by Taufeeq Abu Ilm; al Imam Ali volume 1 page 193 by Ustad Abdul Fatah; Fatima Zahra volume 2 page 253 by Ustad Abdul Fatah; Qurratul Aainain page 229 by Mohaddis Dehlavi; Sulaym Ibne’ Qays page 253; Kifayatul Asar page 60; Dalailul Imamah page 45; As Shafee volume 4 page 214; Shar’he Nahjul Balagha volume 16 page 218; Ealalush Sharaee page 186/187; Beharul Anwaar volume 28 page 303, volume 36 page 307, volume 43 page 170/202/203. The author (of al Imamah) says “Why did these two delay in paying a visit to Janabe Zahra (s.a) till the time that it had become clear that she would succumb to her injuries? Why did she (s.a) refuse to meet them at all while these two pleaded with Hazrat Ali (a.s) to let them come in the house. Even they finally entered the house, why did she (s.a) not reply to their salutations? Why did she (s.a) refuse to forgive them while forgiving is a very noble characteristic and it has been emphasized in the Quran as well in the traditions? The real reasons for all this are very clear. Their visit to inquire about the health of Janabe Fatima (s.a) was politically motivated while their real intention was to keep the truth away from the masses and it was precisely for this reason that they delayed their visit of Janabe Zahra (s.a). When Hazrat Ali (a.s) allowed them to enter in the house, then too she (s.a) was firm in not talking to them. In fact she turned the table on them when she said to Abu Bakr that she (s.a) would pray to Allah to chastise him. On hearing this, Abu Bakr ran out of the house in tears. The one who accepts his mistake is forgiven, not the one who is obstinate. If these two were truly repentant then they should have given the caliphate back to Hazrat Ali (a.s) to whom it lawfully belonged. If the usurper is regretful of his actions then its remedy is to return that thing which he has usurped. Merely seeking forgiveness is not sufficient. Besides, why was Fadak – which was the right of Janabe Zahra (s.a) not returned back to her? Besides this is such a heinous crime that the entire humanity is engulfed in it. So how could she (s.a) forgive these two?
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