Search the Community

"Does the koran teach to kill, tax or convert infidels as a general principle? Also does the Koran teach that in the last day trees will cry out there is a Jew behind me come and kill him?" The simple answer is NO. It does NOT, and anti-Islamic propagandists that claim Islam is spread by the sword or evil like Pastor Terry Jones need to have that planted in their thick brainless skulls. We often suffer from the lies and propaganda that the wahabis spread to degrade Shia Islam but we pay less attention to the bigger enemies that attack our holy prophet and noble Quran. At the same time ,the dajjal and liar Terry Jones and his Shayteen(devils) in his church and the likes of them are the people who the media narrowly focuses on to portray Islam to others, so it is our wajib(duty) to go out there and refute their baseless claims. Unfortunately, we do not show much effort to refute them , and the only reaction coming from Muslims in general that the western media focuses on is from the Wahabis, in which they respond to them in the most uncivilized and uneducated manner. Fortunately,however, one of our Shia western Imams went out in public and had an open dialogue with terry Jones on public television and entirely refuted his baseless claims. The Imam is Hassan Al-Quizin and he is the leader of the Islamic mosque of Dearborn , which is the largest mosque in all of North America. Here is the video below showing how Imam Quizini destroyed Terry Jones. This also an article from a Sunni website refuting the idea that Islam is spread by the sword and gives a detailed answer to the question I wrote in italics above. It also explains how some of the verses in the Quran that mentions kuffar, jews and Christians can easily be misinterpreted. http://spa.qibla.com/issue_view.asp?HD=7&ID=9801&CATE=1427 I personally like this Sunni website. They are purely anti-wahabi and salafi. Plus they believe in unity with the Shias as well. Here are answers from their websites expressing their opinions on the Shias. http://spa.qibla.com/issue_view.asp?HD=7&ID=9787&CATE=24 http://spa.qibla.com/issue_view.asp?HD=7&ID=13662&CATE=1

Egyptian President Morsi leaves presidential palace as protests turn violent CAIRO – Egyptian President Mohammed Morsi left the presidential palace Tuesday as violence erupted between police and at least 100,000 protesters gathered in Cairo. In a brief outburst, police fired tear gas to stop protesters approaching the palace in the capital's Heliopolis district. Morsi was in the palace conducting business as usual while the protesters gathered outside. But he left for home through a back door when the crowds "grew bigger," according to a presidential official who spoke on condition of anonymity because he was not authorized to speak to the media. Fox News

http://soulsmarch.wordpress.com/ Friday Dec. 7, 2012: 10,000 Souls March in front of UN in New York to declare Shia murders in Pakistan a systematic genocide, in which state, media, and judiciary are silent partners. The march will turn into a protest and will move on to Pakistan Consulate in NY.

Dear reader..this article may contain some mistakes, please help me to correct them before its being published as a folder..many thanks 8th Shawwal Demolition of the shrines of Al-Baqee’ (In houses which Allah has permitted to be exalted and that His name may be remembered in them; there glorify Him therein in the mornings and the evenings,- 24:36) Al-Baqee’ It is a holy spot in Medina, near the Holy Mosque of the Prophet SAWA, and the shrine of the Greatest Messenger of Allah SAWA. The shrines of four infallibles among AhlulBayt AS, the householders of the prophet AS. They are: Imam Hasan Al-Mujtaba, Imam Ali b. Alhussain Zainu Al’abedeen, Imam Mohamed b. Ali Al-Baqir, and Imam Ja’far b. Mohamed al-Sadiq (peace be upon all of them).. There are also number of the graves of righteous, companions, and others. The event of desecration the graves of the Imams of Al-Baqee’ The head of Wahabi judges Solaiman b. Blaihed, made a referendum to scholars of Medina after he threatened and intimidated them. the scholars signed a letter contained a fatwa (advisory opinion), which forbidden to build on the graves, supporting the suggestion of the group who have written the fatwa. Later on, Um Alqora newspaper in the series No. (69)in 17th Shawwal 1344H, published the text of the fatwa, as if the letter was made to confirm the demolition of graves. The Saudi government used that as a legal warrant to destroy the graves of the companions and Taabi'een (the followers). They used it to insult Ahlulbayt and the family of Messenger of Allah SAWA. Polytheists and Wahabies rushed to demolish the graves of Ahlulbayt AS in 8th of Shawwal-the same year- 1344H. They desecrated the graves of Pure Imams and the companions in Al-Baqee’ , they made them flat with the floor. They deformed the shrines beautiful views, and left it to be being stepped on by people, dogs and animals. One of those who were killed during this horrible historic famous event which reflecting the barbarity of Wahabism, and its savagery teachings, Sheikh Al-Zawiwi, Grnad Mufri of Shafi’ee, and a group of Bani Shaibah clan (the servants of Ka’ba). Also, they demolished historic sites, graves, and the Islamic antiquities in Mecca, Medina and others. In Mecca they demolished the cemetery of Almo’alla, and the house where Messenger of Allah SAWA was born. (1) Add to that, they made a heinous deed in 1216H, 1801AD, when violated buildings of Karbala. They demolished mosques and markets of the city, and many traditional houses which were built around the two holy shrines (Imam Hussain and Al-Abbas AS). Also they looted and violated the holy shrines, then destroyed wall of the city. (2) They wanted to demolish the tomb of Messenger of Allah SAWA, but demonstrations of Muslims in India and Egypt had stopped them which was a famous story. Nowadays, they are longing to their old days. Their scholar (Ibn Baz) Sheikh Abdul Azaez b. Baz (1330-1420 H) the Grand Mufti of Saudi did not visit the Mosque of Messenger of Allah SAWA. He said,” As long as this idol –means the tomb of Messenger of Allah SAWA- is there I will never visit it.” But he is gone with old days, and no one care for his speech. Al-baqee’ before the demolition Al-Baqee’ included four Imam AS in a dome, whereas the cemetery of Al-Baqee’ included many others domes e.g. the wives of the prophet, his sons, daughters, and his nursing mother Halima Alsa’deia RA. Also, there was the dome of Fatima the daughter of Asad peace be upon her, the mother of the commander of the faithful Ali AS, and the dome of Umu Albanin peace be upon her, the wife of the commander of the faithful Ali AS, her dome was near the dome of the aunties of the prophet SAWA. The dome of Jabir b. Abdullah Al-ansari was there too, and others, as narrated in history. A poet said: Whose the demolished graves in Tiba (Medina) belong to? The evil once left no sign on them Tell the one who gave fatwa to demolish their graves that you will go to hill in the day of judgment Did not you know which shrines have you demolished? They are still a sanctuary for angels. Attempting to demolish the shrine of the prophet SAWA After wahabis finished of destruction the graves of Al-Bqee’, one of them went towards the grave of Messenger of Allah SAWA, he climbed above the dome to destroy it , but Allah the Almighty sent a thunderbolt which killed him, and he still there until now. Wahabis could not remove him, therefore they built a wall over him to hide him. They left him in that status to face his god while he was trying to demolish the grave of the prophet SAWA. Is it forbidden (Haram) to build on graves? A deep studying of Quran will confirm that building mosques over the graves was allowed in the old religions. In the story of cave men, people were separated into two groups, the first group wanted to build a shrine, and the other one wanted to build a mosque, as Allah the Almighty stated in Surat Alkahf (And thus did We make (men) to get knowledge of them that they might know that Allah's promise is true and that as for the hour there is no doubt about it. When they disputed among themselves about their affair and said: Erect an edifice over them-- their Lord best knows them. Those who prevailed in their affair said: We will certainly raise a masjid (mosque) over them. -18:21) Using this verse as an inference will make it clear to those who use Quran as a guidance and a model. Quran transferred both sayings without any objection or a commentary, but it is clear Quran stated them as great ideas. People of the cave, the status of their firmnesses and attachment on the path of their faith until that people when they found them, they were sustained to honor and respect them. rather, they seek blessings from them. one of them suggested to construct on them, and another wanted to use their graves as a mosque. Quran is not a book of stories and mythology, but it is a book of guidance, a model and a leader. Therefore, if they were doing something wrong then it would had commented on them or denied it, as it does with the transferred speeches of idolaters and disbelievers. Do Wahabies love Ahlulbayt AS? We always hear this phrase being repeated on wahabi TV channels which are specialized on seditions and dividing the unity of Muslims, by some sheikhs who claims that they love Ahlulbayt and do not hate them because of the verse of love to the relatives of the prophet SAWA and for the tradition of the prophet (I am leaving for you two precious and weighty Symbols, the book of Allah and my progeny). First: From this point, as you claimed that you love Ahlulbayt, and believe in love towards his relatives, then the love must be unrestricted wither in their life or after their death. Also, if in their life we must love them, after their death we must love them, then why did you demolish the shrines of Imams AS in Al-Baqee’? is that the way of reforming love towards the relatives for example? Or it is a sign of enmity and grudge? Second: as you claims that it is being confirmed to you to demolish the graves, then why did not you demolish the graves of Albokhari, Abu Hanifa, and Ibn Hanbal before his grave was sanked, and other scholars of yours? We still seeing their high domes, and huge shrines. Also, Sunni people visiting them. it is well known that Ahlulbayt AS are greater than other scholars whose being followed by Sunnis. Therefore, why did not you demolish their graves too? Or was it because the scholars were Sunnis and Ahlulbay AS were Shiite for example? Ziyarat the Imams of Al-Baqee’ Peace be upon you O Imams of guidance, Peace be upon you O people of piety, Peace be upon you O proofs of Allah on the people of the earth; Peace be upon you who were steadfast in dealing with people with justice. Peace be upon you O people of the chosen one. Peace be upon you the family of the Prophet of Allah, Peace be upon you O people of secret conversations (with Allah), I bear witness that you proclaimed and advised and persevered for the sake of Allah and that you were belied and evil was done to you and you forgave and I bear witness that you are the rightly guided leaders and that obedience to you is incumbent and that your speech is correct and that you invited (to the truth) but were not answered and you commanded but were not followed. I bear witness that you are the pillars of religion and support of the earth, you were always under the (caring) eyes of Allah who was transferring you from the wombs of the pure ones, the era of ignorance did not contaminate you; the sedition of desires has not partaken of you, you have become pure; your origin is pure. Through you He has favoured us (with His religion). He has created you in houses in which Allah has allowed His name to be elevated and remembered. He has made our salutations to you to be mercy for us and expiation of our sins for Allah has chosen you for us and has made our creation pure because He has favoured us with your affection. We are named in front of Him due to your Gnosis and because we acknowledged and believed in you. This is the position of one that has been extravagant and has erred; He has submitted and acknowledged what he has committed and hoped of his sincere position and through you he will be saved from destruction so be my intercessors. I have come to you for the people of the world have turned away from you and have taken the signs of Allah as jest and have become arrogant. Then rise your head toward the sky and say: O One who is upright and does not over look; O Eternal One who does not disregard and covers all things You have favoured me with Your help and have shown me the path which You established for me; for Your slaves have turned away from it and have become ignorant of its knowledge and have belittled its rights and have inclined to others; it is Your favour on me with the people that be to You for I am in front of You in this position remembered and subject to (Your) decree so do not deprive me of what I hoped for and, by the sanctity of Muhammad and his pure family, do not disappoint me what I have asked from You, send Your blessings on Muhammad and the family of Muhammad. (3) References: 1. Alshi’a fe mamlakat Alu S’ood, by Ameen Alraihani: V2, Page 271 2. Derasat Hawla Karbala wa Dawroha Alhathari: Page 607 3. Mafateeh Aljenan by Sheikh Abbas Alqumi RH

(salam) I often hear from Sunni that though Imam Ali a.s was a good ruler but Muawvia (l.a) was a good politician therefore, he succeeded in competing Imam Ali a.s. Are Sunnis sure that Muawvia (l.a) represents "Great Sunni Politics"? I am sorry if it is so then i see no difference between Sunni politics and present day corrupt, immoral, unislamic, unethical politics. Before answering this post please confront Islamic morals to Muawvia's politics because this thread will include "golden principles of Muawvia's politics" in the later posts.

(salam) Let us first see what Quran says about a cruel leader. It is understood from the Holy Quran that Imamate and caliphate is not the right of evil-doer and cruel man and he should not be followed, for example:"æ ÇÐ ÇÈÊáí ÇÈÑÇåíã ÑÈå ȘáãÇÊ ÝÇÊãåä ÞÇá Çäí ÌÇÚᘠááäÇÓ ÇãÇãÇ ÞÇá æ ãä ÐÑíÊí ÞÇá áÇ íäÇá ÚåÏí ÇáÙÇáãíä"A[1] “And when his Lord tried Ibrahim with certain words, he fulfilled them. He said: Surely I will make you an Imam of men. Ibrahim said: And of my offspring? My covenant does not include the unjust, said He.” "ÇÝãä íåÏí Çáí ÇáÍÞ Çä íÊÈÚ Çãä áÇ íåÏí ÇáÇ Çä íåÏí ÝãÇ á˜ã ˜íÝ Ê͘ãæä"-B[2] “Is there any of your associates who guides to the truth? or he who himself does not go aright unless he is guided? What then is the matter with you; how do you judge?” It is understood from this verse that one who does not guide to the truth, is not competent to be followed. C- Some of the verses have set fire of hell as the punishment of tendency for and trusting cruel men and says that: [3]"æ áÇ ÊјäæÇ Çáí ÇáÐíä ÙáãæÇ ÝÊãÓ˜ã ÇáäÇÑ" “And do not incline to those who are unjust, lest the fire touch you” D- The Holy Quran has considered a ruler who does not judge by what Allah has revealed to be heathen and states that: [4] æ ãä áã í͘ã ÈãÇ ÇäÒá Çááå ÝÇæáƘ åã Çá˜ÇÝÑæä" “and whoever did not judge by what Allah revealed, those are they that are the unbelievers” And we know that following heathen is not allowable, and also many verses in the Holy Quran absolutely –in a way that it prevents from allocation and limitation– prohibit people from following sinners, though they are caliph, sultan and Imam, such as: The Almighty Allah states that: "ÝáÇ ÊØÚ Çáã˜ÐÈíä"[5] -1 “So do not yield to the rejecters” "æ áÇ ÊØÚ ˜á ÍáÇÝ ãåíä"[6] -2 “And yield not to any mean swearer” "æ áÇ ÊØÚ Çá˜ÇÝÑíä æ ÇáãäÇÝÞíä"[7] -3 “And be not compliant to the unbelievers and the hypocrites” "æ áÇ ÊØíÚæÇ ÇãÑ ÇáãÓÑÝíä ÇáÐíä íÝÓÏæä Ýí ÇáÇÑÖ æ áÇ íÕáÍæä"[8] -4 “And do not obey the bidding of the extravagant” "ÝÇÕÑ á͘ã ÑȘ æ áÇ ÊØÚ ãäåã ÂËãÇ Çæ ˜ÝæÑÇ"[9] -5 “Therefore wait patiently for the command of your Lord, and obey not from among them a sinner or an ungrateful one” "æ áÇ ÊØÚ ãä ÇÛÝáäÇ ÞáÈå Úä ИÑäÇ æ ÇÊÈÚ åæÇå æ ˜Çä ÇãÑå ÝÑØÇ"[10] -6 “and do not follow him whose heart We have made unmindful to Our remembrance, and he follows his low desires and his case is one in which due bounds are exceeded” "íæã ÊÞáÈ æÌæååã Ýí ÇáäÇÑ íÚÞæáæä íÇ áíÊäÇ ÇØÚäÇ Çááå æ ÇØÚäÇ ÇáÑÓæá* æ ÞÇáæÇ ÑÈäÇ ÇäÇ ÇØÚäÇ ÓÇÏÊäÇ æ ˜ÈÑÇÁäÇ ÝÇÖáæäÇ ÇáÓÈíá* ÑÈäÇ ÂÊåã ÖÚÝíä ãä ÇáÚÐÇÈ æ ÇáÚäåã áÚäÇ ˜ÈíÑÇ"[11] -7 “On the day when their faces shall be turned back into the fire, they shall say: O would that we had obeyed Allah and obeyed the Messenger!* And they shall say: O our Lord! surely we obeyed our leaders and our great men, so they led us astray from the path* O our Lord! give them a double punishment and curse them with a great curse”[12] [1] - Quran, Al- Baqara, verse. 124. [2] - Quran, Yunus, verse. 35. [3] - Quran, Hud, verse. 113. [4] - Quran, Al- Maida, verse. 44. [5] - Quran, Al- Qalam, verse. 8. [6] - Quran, Al- Qalam, verse. 10. [7] - Quran, Al- Ahzab, verse. 48. [8] - Quran, Al- Shu`ara, verse. 151. [9] - Quran, Al- Insan, verse. 24. [10] - Quran, Al- Kahf, verse. 28. [11] - Quran, Al- Ahzab, verse, 66 – 68. [12] - Ali Asghar Rizwani, Imamology and answering to the doubts, vol. 1, p. 196. Sunnis and necessity of obeying cruel leader Obeying impious and cruel Imam or governor is one of the matters of dispute between Sunni and Shia; Sunnis unanimously believe that sultan will not be removed from caliphate by committing sin. Some of their opinions are as follows: 1- “Imam Nuwi” says that: “Sunnis have generally agreed that sultan and caliph will not be removed from caliphate by committing sin …”.[1] 2- “Qazi Ayaz” says that: “all Sunnis including jurists, traditionalists and orators believe that sultan will not be removed from caliphate by committing sin, oppressing people and denying their right”.[2] 3- “Qazi Abu Bakr Baqlani” also writes that: “all the traditionalists believe that Imam will not be removed from Imamate by committing sin, oppressing, taking away people’s properties, slapping in the faces, disturbing the life of upright people, wasting rights and denying legal punishments, and it is not allowable to rise against him, but the only duty of people is to preach him and warn him about results of his actions. And they should not commit those sins to which he has invited them”. These people have relied on many narrations from the Prophet (s.a.w.) and the Companions for proving the necessity of obeying Imam and caliph, even if he is cruel and takes away the property of people by force; they say that: “the Prophet (s.a.w.) said that: “you should listen to the governor and obey him, even if he is a cut-nose slave or a Abyssinian one. And you should follow any righteous and impious person in prayer”. And they laso said that: “you should obey your governor, even if they take away your property and ruin your life”.[3] [4] [1]- Sharh Sahih Muslim, Nuwi, vol. 12, p. 229. [2]- Sharh Sahih Muslim, Nuwi, vol. 12, p. 229. [3]- Al- Tamhid, Baqlani. [4]- Ali Asghar Rizwani, Imamology and answering to the doubts, vol. 1, p. 193. Sunnis and rising against the cruel leader Sunni scholars unanimously agree that rising against cruel and unjust Imam and caliph is not allowable, Abdullah ibn Umar and Ahmad ibn Hanbal are from the aged serious opponents of rising against Muslims’ caliph, though he was cruel and unjust. Abu Bakr Marwazi quotes from Ahmad ibn Hanbal that he commanded to avoid from bloodshed and prohibited rising against the Muslims’ caliph.[1] Doctor Atiyyah Zahrani says following the narration of Marwazi that: “the document of this narration is correct and it is the ancestors’ manner”.[2] Imam Nuwi has claimed a general agreement in Sharh of Sahih of Muslim and says that: “… and rising and fighting against Imams of Muslims is prohibited by Muslims’ general agreement, though they are evil-doer and cruel”.[3] Doctor Muhammad Faruq Nihban attributes the prohibition of rising against unjust and evil-doer Imam to most of Sunnis and says that: “scholars have two opinions about the revolution and rising against cruel and evil-doer Imam; the first opinion is that rising against Imam and removing him from the power is allowable. This is the opinion of Mu’tazila, Kharijites, Zaydites and Murji’a (deferrers), they also consider it to be obligatory and use these verses: "æ ÊÚÇæäæÇ Úáí ÇáÈÑ æ ÇáÊÞæí" “incite you to exceed the limits, and help one another in goodness and piety” "ÝÞÇÊáæÇ ÇáÊí ÊÈÛí ÍÊí ÊÝíÁ Çáí ÇãÑÇááå" “fight that which acts wrongfully until it returns to Allah's command” "áÇ íäÇá ÚåÏí ÇáÙÇáãíä" “My covenant does not include the unjust” Another opinion is that drawing sword against Imam is not allowable; because it will result in revolution and bloodshed and this is the opinion of the majority of Sunnis, traditionalists and many Companions, such as: Ibn Umar, Sa’ad ibn Abi Waqas and Usamah ibn Zayd”.[4] [5] [1] - Al- Sunnah, vol. 1, p. 131. [2] - Al- Sunnah, vol. 1, p. 131. [3] - Sharh Sahih Muslim, Nuwi, vol. 2, p. 229. [4] - Nizam al- Hukm fi al- Islam, p. 527 – 529. [5] - Ali Asghar Rizwani, Imamology and answering to the doubts, vol. 1, p. 194.

Muawiyah and Abusing Imam Ali (as) =================================================== What the Prophet said about those who fight, hate, or abuse his Ahlul-Bayt =================================================== The Messenger of Allah said: "Loving Ali is the sign of belief, and hating Ali is the sign of hypocrasy." Sunni references: - Sahih Muslim, v1, p48; - Sahih Tirmidhi, v5, p643; - Sunan Ibn Majah, v1, p142; - Musnad Ahmad Ibn Hanbal v1, pp 84,95,128 - Tarikh al-Kabir, by al-Bukhari (the author of Sahih), v1, part 1, p202 - Hilyatul Awliya', by Abu Nu'aym, v4, p185 - Tarikh, by al-Khateeb al-Baghdadi, v14, p462 This tradition of Prophet was popular to the extent that some of the companions used to say: "We recognized the hypocrites by their hatred of Ali." Sunni references: - Fada'il al-Sahaba, by Ahmad Ibn Hanbal, v2, p639, Tradition #1086 - al-Istiab, by Ibn Abd al-Barr, v3, p47 - al-Riyad al-Nadirah, by al-Muhib al-Tabari, v3, p242 - Dhakha'ir al-Uqba, by al-Muhib al-Tabari, p91 Also Muslim in his Sahih narrated on the authority of Zirr that: Ali (ra) said: By him who split up the seed and created something living, the Apostle (may peace and blessing be upon him) gave me a promise that no one but a believer would love me, and none but a hypocrite would nurse grudge against me. - Sahih Muslim, English version, Chapter XXXIV, p46, Tradition #141 Abu Huraira narrated: The Prophet (PBUH&HF) looked toward Ali, al-Hasan, al-Husain, and Fatimah, and said: "I am in the state of war with those who will fight you, and in the state of peace with those who are peaceful to you." Sunni references: (1) Sahih al-Tirmidhi, v5, p699 (2) Sunan Ibn Majah, v1, p52 (3) Fada'il al-Sahaba, by Ahmad Ibn Hanbal, v2, p767, Tradition #1350 (4) al-Mustadrak, by al-Hakim, v3, p149 (5) Majma' al-Zawa'id, by al-Haythami, v9, p169 (6) al-Kabir, by Tabarani, v3, p30, also in al-Awsat (7) Jamius Saghir, by al-Ibani, v2, p17 (8) Tarikh, by al-Khateeb al-Baghdadi, v7, p137 (9) Sawai'q al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 11, section 1, p221 (10) Talkhis, by al-Dhahabi, v3, p149 (11) Dhakha'ir al-Uqba, by al-Muhib al-Tabari, p25 (12) Mishkat al-Masabih, by Khatib al-Tabrizi, English Version, Tdadition #6145 (13) Others such as Ibn Habban, etc. It is the well-known fact in the history that Muawiyah fought Imam Ali (as). And based on the above tradition of the Prophet(PBUH&HF) the Prophet has declared war on Muawiyah. How can we still love a person whom the Prophet has declared war on him? The Messenger of Allah said: "Whoever hurts Ali, has hurt me" Sunni references: - Musnad Ahmad Ibn Hanbal, v3, p483 - Fada'il al-Sahaba, by Ahmad Hanbal, v2, p580, Tradition #981 - Majma' al-Zawa'id, by al-Haythami, v9, p129 - al-Sawa'iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 11, section 1, p263 - Ibn Habban, Ibn Abd al-Barr, etc. The Messenger of Allah said: "Whoever reviles/curses Ali, has reviled/cursed me" Sunni reference: - al-Mustadrak, by al-Hakim, v3, p121, who mentioned this tradition is Authentic. - Musnad Ahmad Ibn Hanbal, v6, p323 - Fada'il al-Sahaba, by Ahmad Hanbal, v2, p594, Tradition #1011 - Majma' al-Zawa'id, by al-Haythami, v9, p130 - Mishkat al-Masabih, English version, Tradition #6092 - Tarikh al-Khulafa, by Jalaluddin al-Suyuti, p173 - and many others such as Tabarani, Abu Ya'la, etc.

(salam) We Shias are recognized for 1400 years for protesting against the oppression on Ahl ul Bayt a.s in Karbala. We Shias believe that arresting the women of the holy household of Prophet (pbuh) and imprisoning them in dark jail by Yazeed was a blasphemous and insulting act done by Yazeed and his army and we protest against it with full zeal and passion. On the other hand our counterpart Sunnis have principle stand on it that these processions and protests are against Islam and innovations (biddahs). Some of the Sunnis like Salafis and Wahabis are too strict in their action against Shias that they consider it halal to kill Shias for doing all these activities. But after the release of blasphemous film by the damned American producer and actors, the Sunnis have literally converted to Shia. We saw huge processions against this blasphemous film. People were found wearing black cloths and black ribbons around their arms. Many people had black ribbons around their arms in protest against the film. Now is it not biddah? No this is not because they now have understood that protesting against oppression is part of Islam and sometime even obligatory. We saw that our Sunnis brothers went to strike in Pakistan on 21st day of September. I saw many Sunni brothers asking others to not to open shops and not do work on that day because a strike was announced and before them it was haram to work in that day. Amazingly, when Shia says that working for gain on the day of Ashura is haram because it is mournful day because the whole family of Prophet (pbuh) was slaughtered in Karbala by the tyrant army of Yazeed our Sunni fellows have objection on it and they call it a biddah. I am happy that at last our Sunni fellows have understood the true spirit of Shia faith and finally have converted to Shia by accepting Shia customs and traditions.

http://www.al-islam.org/encyclopedia/chapter5a/2.html http://www.al-islam.org/encyclopedia/chapter5a/1.html http://www.al-islam.org/short/karbala.htm#peace%20agreement http://www.al-islam.org/restatement/64.htm MUST SEE

(salam) Bohat acha article hai. http://www.bbc.co.uk/urdu/pakistan/2012/08/120826_baat_se_baat_wusat_tk.shtml

(salam) I congratulate my Shia brothers on this beautiful occassion of recognizing Khawarij of this time. Obviously a person who remained advocate of Kharjiites is a big scholar before Salafi/Wahabi thugs and they proudly follow this person. Now obviously if this person praised Kharjiites in his life time then the todays Salafi/Wahabi clowns are Kharjiites of this time. ibn Taymiyah says in defending Kharijites that: “… Kharijites are from the greatest people in regard to prayer, fasting and recitation of the Holy Quran and they had army and military camp. They are firm in religion inwardly and outwardly.”[1] He says that: “Kharijites are more truthful, religious and virtuous than Shia, we have not heard that Kharijites intentionally tell lies, but they are from the most truthful people.”[2] He also says that: “Kharijites are wiser, more truthful and more serious about following the truth than Shia …, many Shi’ite leaders are polytheists and heathens.”[3] In answer to this matter, we should say that: how does ibn Taymiyah describe Kharijites as faithful and religious ones inwardly and outwardly? while if anyone studies the statements of the Companions in the folds of books, he will realize that the Messenger of Allah (s.a.w.) has charged them with helping Amir al- Muminin Ali ibn Abi Talib (a.s.) in all wars and ordered them to join Ali (a.s.) in fighting against those who break their covenants, deviators and apostates. Some of these statements are as follows: 1- Abu Sa’id Khidri says that: “the Prophet (a.s.) ordered us to fight against those who break their covenants, deviators and apostates. We asked: O Messenger of Allah! You invited us to fight against these people; we should do this by following whom? The Prophet (s.a.w.) said: Ali ibn Abi Talib.”[4] 2- Abu al- Yaqzan Amar ibn Yasir says that: “the Prophet (s.a.w.) ordered me to fight against those who break their covenants, deviators and apostates.”[5] He has also quoted that the Prophet (s.a.w.) said: “O Ali! A cruel group murders you soon, while you are with the right, so if anyone does not help you at that day, he is not from me.”[6] 3- Khalid Asri says that: “I heard from Amir al- Muminin in the day of Nahruwan battle who said that: “the Messenger of Allah (s.a.w.) ordered me to fight against those who break their covenants, deviators and apostates.”[7] 4- Abu Ayyub Ansari said in the age of Umar ibn Khattab’s caliphate that: “the Prophet (s.a.w.) has ordered us to fight against those who break their covenants, deviators and apostates.”[8] 5- Abdullah ibn Mas`ud says that: “the Prophet (s.a.w.) ordered Ali (a.s.) to fight against those who break their covenants, deviators and apostates.”[9] 6- Ali ibn Rabi’a Walibi says that: “I heard from Ali (a.s.) who said that: “the Prophet (s.a.w.) made me a pledge to fight against those who break their covenants, deviators and apostates after him.”[10] 7- Abu Sa’id Mawla Rubab says that: “I head from Ali (a.s.) who said that: “I have been ordered to fight against those who break their covenants, deviators and apostates.”[11] 8- Sa’d ibn Ibadah says that: “Ali (a.s.) said to me: “I have been ordered to fight against those who break their covenants, deviators and apostates.”[12] 9- Anas ibn Malik has quoted from his father from Imam Ali (a.s.) that he said: “I have been charged to fight against three groups: those who break their covenants, deviators and apostates.”[13] 10- Abdullah ibn Mas`ud says that: “the Messenger of Allah (s.a.w.) left his house and went to the house of Umma Salmah, then Ali (a.s.) came. The Prophet (s.a.w.) said: “O Umma Salmah! I swear to Allah that this person will fight against those who break their covenants, deviators and apostates after me.”[14] 11- ibn Abi al- Hadid says that: “it is quoted from the Prophet (s.a.w.) who said to Ali (a.s.):[15] ÊÞÇÊá ÈÚÏÇáäǘËä æ ÇáÞÇÓØä æ ÇáãÇÑÞ “You will fight against those who break their covenants, deviators and apostates after me”. The meaning of “those who break their covenants” is the people of Jamal [battle], the meaning of “deviators” is cruel ones, that is the people of Saffin [battle] and followers of Muawiyah, and the meaning of “apostates” is that very Kharijites and the people of Nahruwan [battle].[16] References [1] - Minhaj al- Sunnah, vol. 4, p. 37 and 38. [2] - Minhaj al- Sunnah, vol. 7, p. 36. [3] - Minhaj al- Sunnah, vol. 7, p. 260. [4] - History of ibn Asakir, vol. 7, p. 339; Kifayah al- Talib, p. 173, chapter. 38. [5] - Musnad Abi Ya’la, vol. 3, p. 194, tradition no. 1623; Majma’ al- Zawa’id, vol. 7, p. 238. [6] - History of ibn Asakir, vol. 12, p. 370; Kanz al- Ummal, vol. 11, p. 613, tradition no. 32970. [7] - History of Baghdad, vol. 8, p. 340, no. 4447; History of ibn Kathir, vol. 7, p. 338. [8] - Mustadrak of Hakim, vol. 3, p. 150, tradition no. 4674; Al- Khasa’is al- Kubra, Siyuti, vol. 2, p. 235. [9] - Al- Mujam al- Kabir, vol. 10, p. 91, tradition no. 10054; Majma’ al- Zawa’id, vol. 7, p. 138. [10] - Majma’ al- Zawa’id, vol. 7, p. 238; Musnad Abu Ya’la, vol. 1, p. 397, tradition no. 519. [11] - Manaqib of Kharazmi, p. 175, tradition no. 212. [12] - History of ibn Kathir, vol. 7, p. 338; Kanz al- Ummal, vol. 11, p. 292, tradition no. 31553. [13] - History of Damascus city, vol. 12, p. 367; Al- Bidayah wa al- Nihayah, vol. 7, p. 337. [14] - History of ibn Kathir, vol. 7, p. 339; Kanz al- Ummal, vol. 13, p. 110, tradition no. 36361; Al- Riyaz al- Nazarah, vol. 3, p. 198. [15] - Sharh of ibn Abi al- Hadid, vol. 13, p. 183, explanation of sermon no. 283. [16] - Ali Asghar Rizwani, Salafism and Answering to the Doubts, p. 175.

One of the five ‘Usul al-Din (foundations of the faith) is the concept of Al-Adl (The Justice of God). Shi’a theologians differ from their Sunni counterparts in that they hold that this belief in God’s necessity to act justly is a pillar of the faith and believe it is a crucial element of al-Tawheed. Whereas the Sunni theological schools have generally argued that it impossible to delegate certain obligations upon the nature of God and that therefore it is not compulsory that Allah necessarily acts justly. This entry shall analyse what the doctrine of Al-Adl entails according to Imami theologians as well as the scriptural and rational basis of the doctrine. Al-Adl According to Shi’a Theologians Shi’a theologians have generally accepted that God in his nature must be just due to justice being one of God's attributes of beauty (Jamal). There are several Qur’an verses which allude to the necessity of God acting in accordance with justice and forbidding injustice from himself, namely: “Verily Allah does not wrong Mankind in anything” (Surah 10: 44) “Verily Allah does not wrong even the weight of an Atom” (Surah 4: 40) These verses clearly demonstrate that God in his revelation has firmly distanced himself from the ability to do wrong, namely injustice to others. Alongside these verses, the faculties of reason would not permit for the greatest conceivable Being, namely God, to be associated with injustice as it’s an attribute of imperfection and moral deficiency. As the Islamic theologian and jurist Ja’far Subhani summarised most succinctly; injustice and oppression within the realm of creation are always a consequence of the following factors: 1) Ignorance 2) Incapacity and need 3) Absolute foolishness This can be observed through the following explanations provided by Sobhani. In the first category, the individual committing the injustice is one who commits injustice due to a profound ignorance or lack of awareness about the ugliness of injustice. In the second example, the individual may be aware of the injustice they are committing, but may be unable to enact justice or are in need of the fruits of the injustice he is committing. In the third circumstance, the one who commits the injustice is both aware of the ugliness of injustice and is able to enact justice, however due to his extreme lack of wisdom, simply does not care about the moral deficiencies of acting unjustly. Given that all of the above mentioned circumstances would be blasphemous to attribute to God, it is quite clear that he is not bound by any of those constraints and therefore does not act unjustly. The Shi’a theologians have always held that good and evil can be distinguished through intellect. Whilst good encompasses acts which are associated with perfection; evil encompasses acts which highlight imperfection. Given that Allah is the greatest conceivable Being and a Being of pure perfection, it would not make rational sense that Allah would act unjustly. The some Sunni theologians on the other hand have argued that there is no intrinsic status for good and evil or justice and injustice. Rather, if Allah would choose to place all the disbelievers in heaven and place all the believers in hellfire for an eternity then this would not in any way reflect negatively on Allah. According to Sunni theologians, this would actually fall under the definition of good and justice since Allah is the higher standard through which good and evil are understood, known and perceived. Some Sunni theologians would argue that the theological position of the Shi’a is actually a deficient view of God as it means the Shi’a are holding God subject to their own moral standards, whereas since God is the greatest Being, he cannot be held accountable by anything which is lesser than himself. In response to this, Imami theologians have responded that Allah in his attributes is described as the “All-Wise” and therefore cannot commit any act which is not in its very nature good and just due to the fact that wisdom is inseparable from good actions and is contrary to committing evil. The Realm of Allah’s Justice God acts justly in the realm of creation which is described in the Qur’an verse cited below: “Our Lord is he who gave unto everything its nature, then guided it aright” (Surah 20:50) This verse clarifies that God does not jest in the realm of creation but rather creates everything in nature in the form in which he intended for it. This means that any deficiencies within a person’s character are due to the straying of that individual and not due to an inherent fault created by God within the individual. Justice in the Legislative Realm God can also be observed as being just within the realm of religious legislation where he advises mankind in how they should conduct themselves in this life, through the sending of Prophets, Imams and revelation. Yet God also legislates divine law which does not unjustly overburden the believer with obligations which are overwhelmingly difficult to follow, nor impossible for the believer to implement in his daily life. As God states in the Qur’an: “And we task not any soul beyond its capability” (Surah 23: 62) Justice in the Realm of Recompense God likewise acts in accordance with divine justice and judges each and every individual in accordance with their circumstances and deeds. He does not judge them randomly in accordance with favouritism but rather judges either rewards or punishes each individual in a manner which is just. “And we set a just balance for the day of resurrection so that no soul is wronged in anything.” (Surah 21:47) God has made clear that even in the realm reward and punishment, those who have not been fortunate enough to receive divine guidance through being taught a religious moral code via a messenger shall be exempted from punishment: “We never punish until we have sent a Messenger.” (Surah 17: 15) Conclusion Whilst the subjection of Divine Justice remains a point of contention between the Shi’a and non-Shi’a schools of theology, it is clear that according to the Qur’an and rational discourse that the greatest conceivable Being must be one which acts in accordance with justice, therefore Allah must act justly. For Imami theologians, to stipulate otherwise would be in direct contradiction with the Qur’an as well as in direct violation to rational theology.

Did you miss me?

Some Muslims expressed their unfavorable impressions of Mu'a`wiya in his time. They are as follows: 1. Ibn 'Abba`s: 'Abd Allah b. 'Abba`s, a great Muslim thinker, expressed his opinion of Mu'a`wiya saying: "Mu'a`wiya has no quality to bring him near to the Caliphate.(Al-Mas'u`di, Ha`mish b. al-Athïr, vol. 6, p. 7). 2. Sa'sa'a bin Soha`n Sa'sa'a bin Soha`n al-'Abdi, a great Muja`hid, met Mu'a`wiya in the days of his government, and he asked him: "Which Caliph you have seen me?" Sa'sa'a answered him courageously, saying: "He who rules the people by force, governs over them with pride, and sizes (power) with the means of falsehood, lying, and trickery, is not a caliph! By Allah, at the Battle of Badr, you had neither a sword nor an arrow! You and your father were among those who fought against Allah's Messenger, may Allah bless him and his family! You are a freedman, and son of a freedman. Allah's Messenger, may Allah bless him and his family, released you. Therefore, how is the caliphate appropriate for a freedman?(Al-Mas'u`di, Ha`mish b. al-Athïr, vol. 6, p. 7). 3. Al-Mughira bin Shu'ba Al-Mughira bin Shu'ba, Mu'a`wiya's friend and partner in sins, came to Mu'a`wiya and heard him saying a tradition thereby he slandered the great Prophet. Hence he was dissatisfied with him, left him, went to his son Yazid, and said to him: "I have come from the most malicious of all the people!" Then he related the tradition to him.(Al-Mas'u`di, Muru`jj al-Dhahab, vol. 2, p. 342). 4. Samra bin Jundub Samra bin Jundub, who was a hypocrite and liar, was among those who were indignant with Mu'a`wiya. That was when he removed him from the office of Basrah. Hence he said: "May Allah curse Mu'a`wiya! By Allah, if I had obeyed Allah as I obeyed Mu'a`wiya, He would never had chastised me! (Al-Tabari, Ta`rikh (first edition), vol. 6, p. 157). With this we will end our speech about Mu'a`wiya. He who carefully considers Mu'a`wiya's policy finds it full of acts of disobedience to Allah and His Messenger such as murdering the free, chasing the reformers, violating women, and spreading crimes and offenses.

(salam) Ibn e Taymmiyah (l.a) was the first to lay the foundation of love of Yazeed in the hearts of Sunnis otherwise, before him Sunnis were more inclined to accept the reality and had more love for Ahl ul bayt a.s. Ibn e Taymmiyah (l.a) not only created doubts about the merits of Ahl ul bayt a.s rather he also tried to conceal the truth about the tragedies of Ahl ul bayt a.s like he advocated Yazeed and tried to clear him from the biggest crime of Islamic history. Like see the following attempt by Ibn e Taymmiyah (l.a) ibn Taymiyah says that: “sending the head of Husayn to Damascus has no foundation during the time of Yazid.”[1] In answer to this matter, we should say that: there are many traditions indicating that the head of Imam Husayn (a.s.) has been sent to Yazid; is it possible to deny all of them? We mention some of them here: Y’aqubi writes in his History that: “Yazid wrote a letter to his governor , Walid ibn Abi Sufyan, in Medina that: when you received my letter, call Husayn ibn Ali and Abdullah ibn Zubayr and ask them for swearing allegiance to me, and cut off their heads and send them to me in the case of refusing doing so…”[2] ibn Athir writes that: “as Yazid received the head of Husayn (a.s.), the rank and position of ibn Ziyad was risen by Yazid, he gave him rewards and made him happy for what he had done.”[3] Tabari also quotes that: “then Yazid allowed people to come to him. People entered Yazid’s royal residence; while the head of Husayn (a.s.) was in front of him, and he was beating with his bat on the throat of Husayn (a.s.) …, a person from the Companions of the Prophet (s.a.w.), namely Abu Barzah Aslami said to Yazid that: are you beating with your bat on the throat of Husayn (a.s.)? Be aware! You are beating with your bat on where I saw that the Prophet (s.a.w.) kissed it. O Yazid! You will come in the resurrection day, while ibn Ziyad is your intercessor. But Husayn (a.s.) will come in the resurrection day, while Muhammad (s.a.w.) is his intercessor, then he stood up, turned his back to him and left his meeting.”[4] Siyuti writes that: “when Husayn and children of his father were killed, ibn Ziyad sent their heads to Yazid. Yazid became happy about their killing first, but when he saw that Muslims considered him as an enemy and took vengeance from him, he expressed his repentant.”[5] Sabt ibn Juwzi has quoted that: “when the head of Husayn (a.s.) was put in front of Yazid, he invited people of Damascus and started to beat with bamboo on his holiness’ head. Then he recited ibn Zub’ari’s poems which its content is as this: we killed the great people of Hashimite instead of our great ones who were killed in the battle of Badr, therefore moderation and adjustment were set in this case.”[6] [7] References [1] - Ra’s al- Husayn (a.s.), p. 207; Al- Wasiyah al- Kubra, p. 206. [2] - History of Ya’qubi, vol. 2, p. 241; Al- Futuh, vol. 5, p. 10 and 11. [3] - Kamil of ibn Athir, vol. 3, p. 300; History of Tabari, vol. 4, p. 388; Tarikh al- Khulafa’, p. 208; Al- Bidayah wa al- Nihayah, vol. 8, p. 254; Kitab al- Futuh, vol. 5, p. 252. [4] - History of Tabari, vol. 4, p. 356; Kamil of ibn Athir, vol. 3, p. 298. [5] - Tarikh al- Khulafa’, p. 208. [6] - Tazkarah al- Khawas, p. 235. [7] - Ali Asghar Rizwani, Salafism and Answering to the Doubts, p. 158.

(salam) Yae Kaunsa Islam hai? Kya Islam main tableegh ka yae tareeqa hai? Agar Shia Kafir maan bhee liya jayae toe kya kissee bhee Naam Nehad Musalmaan ko yae ikhtayar hassil ho jata hai kae Kafir ko jahan chaho mar doe? Islam toe Insaniyat ka mazhab hai. Kya Dunya kee kisi tehzeeb ya mazhab main iss tarha kee barbariyat jayaiz hai? Kya yae log Islam, Pakistan or Musalmanon ko badnaam nahin kar rahae? Ham kiss mu sae dunya main Musalmano kae Qatl e Aam kae khilaaf baat kartae hain jabkae hamarae haan koee Musalmaan bhee dosrae Musalmaan sae mehfooz nahin hai? Kya Dunya kae kissee Kafir mulk main bhee Masjidon kae baahir aisee law and order kee situation hotee hai jaisee Hamarae mulk yanee "Islamic Republic of Pakistan" main hai? Sochain herr baat ko America or India or Israel per dalnae sae kuch nahin hota. Yae insaan numa darindae aap nae khud palae hain. Ham kiss mu sae Qayamat kae din Allah ka samna karain gae? Agar apnae dil main inn dehshatgardon sae zara see hamdardi patae hain toe soch lain kae aap ko inn main shumaar kia jayae ga orr wohee saza milae gee jo in ko milae gee. Kyunkae Hazrat Muhammad (sawaw) ka qol hai kae "Her kaam main shareek wo hai jo wo kaam karta hai, ya uss kae kaam per razi hota hai ya uss kae kaam kae khilaaf awaz buland nahin karta"

(salam) there have been written various issues in Sunni historical books about Muawiyah’s actions for founding Yazid’s caliphate and he tried his best to reach this intention, for example: pay attention to these two events: 1- When Muawiyah’s kingdom was established, he had in mind to nominate his son as successor and make people to swear allegiance and establish a stable dominion of Umayyads in his family, therefore he got continuously agreement of people on swearing allegiance to Yazid during seven years, he gave gifts to his relatives and won the hearts of others[1], sometimes he did not talk about it, and sometimes he declared it, and he prepared the way for swearing allegiance to Yazid in this way. Abu Umar writes in “al- Istia’b”[2] that: “Muawiyah had given a sign of swearing allegiance to Yazid at the time of Hasan (a.s.), but he did not announce that until the departure of Hasan (a.s.) and he did not decided to put it in practice.” 2- When groups and people, among them Ahnaf ibn Qays were gathered from various cities in Damascus by Muawiyah’s order, Muawiyah called Zahak ibn Qays Fahri to come to him and told him that: "ÇÐÇ ÌáÓÊ Úáí ÇáãäÈÑ æ ÝÑÛÊ ãä ÈÚÖ ãæÚÙÊí æ ˜áÇãí ÝÇÓÊÇÐäí ááÞíÇã¡ ÝÇÐÇ ÇÐäÊ á˜ ÝÇÍãÏ Çááå ÊÚÇáí æ ÇÐ˜Ñ íÒíÏ¡ æ Þá Ýíå ÇáÐí íÍÞ áå Úáí˜ ãä ÍÓä ÇáËäÇÁ Úáíå¡ Ëã ÇÏÚäí Çáí ÊæáíÊå ãä ÈÚÏí¡ ÝÇäí ÞÏ ÑÇíÊ æ ÇÌãÚÊ Úáí ÊæáíÊå¡ ÝÇÓÇá Çááå Ýí ÐÇᘠæ Ýí ÛíÑå ÇáÎÈíÑÉ æ ÍÓä ÇáÞÖÇÁ." “When I went over pulpit and expressed a part of my sayings, you ask me to speak and when I allow you, you should praise Allah then mention Yazid and speak in praise of him which is his right on you, and you should ask me that I make him caliphate after myself; because I decided to nominate him as my successor, and I seek mercy and good destiny in this matter and otherwise. Then he called Abdul-Rahman ibn Uthman Thaqafi, Abdullah ibn Musa’dah Fazari, Thur ibn Mua’n Salami and Abdullah ibn Usam Asha’ri to come to him and ordered them that when Zahak finished his speech, you should raise and certify his speech, and you should invite him to swear allegiance to Yazid. … After that Muawiyah sermonized and they spoke to invite people swearing allegiance to Yazid according to Muawiyah’s order. Then Muawiyah appointed Zahak as governor general of Kufa and Abdul-Rahman as governor general of Algazirah. At this time Ahnaf ibn Qays stood and said that: “O commander of the believers, you are more aware than us about Yazid’s day and night, his inward and outward aspect, and his commuting. Therefore, if you think that Allah is satisfied with Yazid and he is good for people, do not consult with people anymore, and if you know other than that, do not make him owner of the world while you are going to the next world and in that world just good acts will stay with you, be aware that if you prefer Yazid to Hasan and Husayn (a.s.) while knowing that who they are and what belief they have, your excuses will not accepted by Allah and we should just say that: "ÓãÚäÇ æ ÇØÚäÇ¡ ÛÝÑÇä˜ ÑÈäÇ æÇáí˜ ÇáãÕíÑ" “We just heard it and obeyed it, O Allah, we seek forgiveness to You and to You is our return”.[3] [4] [1] - al- Iqd al- Farid, vol. 2, p. 302 and vol. 4, p. 161. [2] - al- Istia’b, vol. 1, p. 142, [al- Qism al-Awal, p. 391, no. 555]. [3] - al- Imamah wa al- Siasah, vol. 1, p. 138 – 142 and vol. 1, p. 143 – 148. [4] - Shafi'i Shahrudi, A comprehensive selection of Al- Ghadir, p. 999.

MUAWVIA AND DRINKING WINE while quoting a surprising historical event, some of great Sunni historians have quoted drinking wine habit of Muawiyah in this way that: Abdul-Rahman ibn Suhayl Ansari was the commander of war at the time of Uthman’s caliphate and Muawiyah’s ruling over Damascus. That time a caravan caring wine for Muawiyah passed him. He took his lance and attacked camels, slaves who were protectors of caravan resisted and Muawiyah was informed of it. Muawiyah ordered that: “relinquish resistance to Abdul-Rahman, because he is unwise”. Abdul-Rahman answered that: “it is not true, I swear to Allah that I am not unwise, but the reason of my attack is that the Prophet (s.a.w) prohibited us from drinking wine. I swear to Allah that if I be alive and see that painful event that the Prophet (s.a.w) has predicted about Muawiyah, I will open his stomach or I will be martyred in this way”.[1] Ahmad ibn Hanbal quotes from Abdullah ibn Baridah in his “Musnad”[2] that he said: “my father and I went to Muawiyah, after eating food, servants brought wine, Muawiyah drank and offered my father. He said that: “I have not drink wine yet, since the Prophet (s.a.w.) prohibited it”.[3] [1] - Asd al- Ghabah, vol. 3, p. 299; Ibn Hajar, al- Isabah, vol. 2, p. 401; Tahzib al- Tahzib, vol. 6, p. 192. [2] - Musnad Ahmad, vol. 5, p. 347 and vol. 6, p. 476, tradition no. 22432. [3] - Shafi'i Shahrudi, A comprehensive selection of Al- Ghadir, p. 977.

(salam) Sa’id ibn Uthman ibn Affan asked Muawiyah for governing of Khurasan. Muawiyah said that: “Ubaydullah ibn Ziyad is its governor”[1]. Sa’id said that: "ÇãÇ áÞÏ ÇÕØÚä˜ ÇÈí æ ÑÝǘ ÍÊí ÈáÛÊ ÈÇÕØäÇÚå ÇáãÏíÇáÐí áÇ íÌÇÑí Çáíå æ áÇ íÓÇãí¡ æ æÇááå áÇäÇ ÎíÑ ãäå ÇÈÇ æÇãÇ ÝãÇ Ô˜ÑÊ ÈáÇÁå æ áÇ ÌÇÒíËå ÈÇáÇäå¡ æ ÞÏãÊ Úáí åÐÇ – íÚäí íÒíÏ Èä ãÚÇæíå – æ ÈÇíÚÊ áå æ äÝÓÇ" “He was my father who trained you and brought you up, and ennobled you until under his care and by his graces you reached a position which is ineffable and gained such a place that no one can do that, but you were ungrateful and did not repay his kindnesses, you prefer Yazid to me and make people to swear allegiance to him, I swear to Allah that my father and my mother are better than his and I am also better than him”. Muawiyah said that: "ÇãÇ Çä ʘæä ÎíÑÇ ãä íÒíÏ¡ ÝæÇááå ãÇ ÇÍÈ Çä ÏÇÑí ããáæÁÉ ÑÌÇáÇ ãËᘠÈíÒíÏ¡ æá˜ä ÏÚäí ãä åÐÇ ÇáÞæá æ Óáäí ÇÚؘ" “But about your superiority over Yazid, I swear to Allah, I do not like that my house be full of men like you instead of Yazid, now finish this conversation and say your request to be granted”. Sa’id said that: “O commander of believers! As long as you support Yazid, he will not remain alone, and I will not be satisfied with a part of my right, but now that you refrain from doing that, give me something from what Allah has given to you”. Muawiyah said that: “the governing of Khurasan is yours”, Sa’id said: “what value has khurasan?!” Muawiyah said: “it is only a daily bread for you and your family”. Sa’id left happily, while saying: "1- ИÑÊ ÇãíÑÇáãæãäíä æ ÝÖáå ÝÞáÊ: ÌÒÇå Çááå ÎíÑÇ ÈãÇ æÕá 2- æ ÞÏ ÓÈÞÊ ãäí Çáíå ÈæÇÏÑ ãä ÇáÞæá Ýíå ÂíÉ ÇáÚÞá æ ÇáÒáá 3- ÝÚÇÏ ÇãíÑÇáãæãäíä ÈÝÖáå æ ÞÏ ˜Çä Ýíå ÞÈá ÚæÏÊå ãíá 4- æ ÞÇá ÎÑÇÓÇä ᘠÇáíæã ØÚãå ÝÌæÒí ÇãíÑÇáãæãäíä ÈãÇ ÝÚá 5- Ýáæ ˜Çä ÚËãÇä ÇáÛÏÇÉ ã˜Çäå áãÇ äÇáäí ãä ãá˜å ÝæÞ ãÇ ÈÐá" “1- I mentioned commander of believers (Muawiyah) and his bounty, then I said that Allah blesses him for what he gave. 2- Before that I had spoken angrily with him and said some sayings in which there were signs of wisdom and anxiety. 3- Therefore commander of believers gave me his bounty, whereas before giving that he was not inclined to do that. 4- He told me that: Khurasan is a daily bread for you, Allah rewards commander of believers for his act. 5- If Uthman was in place of him today, I would not be given more than this. When these poems were delivered to Muawiyah, he ordered Yazid to accompany him and give him clothes, and Yazid accompanied him for one parasang (about 6 kilometer).[2] [3] [1] - he went to Khurasan near the end of the year 53 A.H. and stayed there for two years; Tarikh Tabari, vol. 6, p. 166 and vol. 5, p. 297. [2] - Al- Imamah wa al- Siyasah, vol. 1, p. 157 and vol. 1, p. 164. [3] - Shafi'i Shahrudi, A comprehensive selection of Al- Ghadir, p. 1001.

(salam) Ibn Munzar quotes from Qasim ibn Muhammad that he said: “some people asked Muawiyah about two sisters who are bondwomen of a person and he goes to bed with both of them. Muawiyah said that: "áíÓ ÈÐÇᘠÈÇÓ" “There is no problem” Nu’man ibn Bashir heard this and asked Muawiyah that: “Did you issue this fatwa?” He said that: “Yes”, Nu’man said that: “So, you think if his sister becomes his bondwoman, it will be allowable to go to bed with her!” Muawiyah said that: [1]"ÇäãÇ ÇãÇ æ Çááå áÑÈãÇ æ ÏÏÊäí ÇÏј¡ ÝÞá áåã: ÇÌÊäÈæÇ Ðᘡ ÝÇäå áÇ íäÈÛí áå㺠ÝÞÇá: [åí] ÇáÑÍã ãä ÇáÚÊÇÞå æ ÛíÑåÇ" “I swear to Allah that I would wish to know this matter, tell them not to do this act which is not allowable. Then, he said: surely relationship is relationship, and there is no difference between freedom and slavery (it means that as it is not allowable for free men to get married with two sisters at the same time, it is not allowable for Mowla (lord) to go to bed with two bondwomen sisters).[2] [1] - al- Dur al- Manthur, vol. 2, p. 137 and vol. 2, p. 477. [2] - Shafi'i Shahrudi, A comprehensive selection of Al- Ghadir, p. 985.

(salam) Followers of Muawvia are blind like Sonodar. it is written in “Muruj al- Zahab” that: “a Kufic person came to Damascus on his camel, while returning from Siffin (Battle of Siffin); one of men of Damascus claimed that this “Naqih” (female camel) was his and it has been taken from him in Siffin. They went to Muawiyah to solve the problem, the Damascene man called fifty men to witness that this “Naqih” is his, so, Muawiyah considered him to be rightful and ordered to Kufic man to give the camel to the Damascene man, Kufic man said to Muawiyah that: “sorry but, this camel is male, not a female one”. Muawiyah said that: “but it has been adjudicated”, and he played tricks on him. When Damascene men went, Muawiyah called Kufic man to come and asked the price of his camel and paid him double that amount, Muawiyah treated him kindly and told him that: “tell Ali (a.s.) that I has begun a war against you with one thousand hundred men who do not know the difference between male and female camel”. They were so obedient to Muawiyah that while leaving for Siffin, they said the Friday Prayer with him on Wednesday without raising any objection to his act. They sacrificed their heads for Muawiyah and held him in high esteem, and accepted saying of Amr A’s that: “Ali is the killer of Ammar ibn Yasir, because he has brought Ammar along to support him”, and were so obedient to Muawiyah that they cursed Ali as a tradition according to Muawiyah’s order, and follows it from childhood to the death”.[1] This story clearly shows the status of faith and understanding of Muawiyah’s followers.[2] [1] - Muruj al- Zahab, vol. 2, p. 72 and vol. 3, p. 42. [2] - Shafi'i Shahrudi, A comprehensive selection of Al- Ghadir, p. 983.

(salam) Once Zeid Ebne Arqam came to Moavieh and saw Amro Aas sitting beside him. He sat between them. Amro Aas told him: Did you not find any other place as you intervened us? Zeid replied: In one of the battles in which both of you accompanied Prophet (s.a.), he worried when looking at you. On the second and third day, he looked at you for a longer period. On the third day, he said: «ÅÐÇ ÑÃíÊã ãÚÇæíÉ æÚãÑæ Èä ÇáÚÇÕ ãÌÊãÚóíäö ÝÝÑöøÞæÇ ÈíäåãÇ¡ ÝÅäøåãÇ áä íÌÊãÚÇ Úáì ÎíÑ» Whenever you saw Moavieh and Amro Ebne Aas besides each other, intervene between them, because these two do not gather each other for a good deed. Ebne Mazahem has narrated the story in the book, æÞÚå ÕÝíä, so. Please refer also to the book, ÇáÚÞÏ ÇáÝÑíÏ by Ebne Abde Rabbeh too. 2, 3 1- æÞÚå ÕÝíä: 112 (page 218) 2- ÇáÞÏ ÇáÝÑíÏ 2:290 (145/4) 3- Shafiei Mazandarani/a general extract from Alghadir, page 172

(salam) referring to history signifies that several innovations have been recorded that we mention some of them as examples: 1- Innovation of Azan (call to prayer) in prayer of Eid Fitr (festival of fast-breaking) and Eid Qurban (sacrificial festival) Shafi’i has quoted from Zuhri in book “al- Um”[1] that he said: “Azan was not recited in prayer of Eid at the time of the Prophet (s.a.w.), Abu Bakr, Umar and Uthman, until Muawiyah innovated it in Damascus, and after that Hajjaj inovated it in Medina at the time of rulling over there. Ibn Hazm writes in the book “al- Mahalli”[2] that: “the Umayyads innovated going late for prayer of Eid ,preferring oration to prayer and saying Azan and Iqama (declaration of standing for prayer) for prayer of Eid. 2- Innovation in Diya (blood-money) Zahak quotes from Muhammad ibn Ishaq in the book “al- Diyat”[3] that he said: “I told Zuhri that: tell me about the amount of Diya of Dhimmi (non-Muslim citizen) heathen at the time of the Prophet (s.a.w.), because we have disputed with each other about it, he said: “there is no one wiser than me in this case from the east to the west, it was one thousand Dinar (gold currency unit) at the time of the Prophet (s.a.w.), Abu Bakr, Umar and Uthman, until Muawiyah gave five hundred Dinars to family of murdered person and kept five hundred Dinars for Bayt al- Mal”. Ibn Kathir writes in “al- Bidayah wa al- Nihayah”[4] that: “Zuhri says that: “according to the tradition of the Prophet (s.a.w.) Diya of Dhimmi and Muslim was the same and Muawiyah was the first person who divided it and kept half of it for himself”[5]. It is necessary to mention that contrary to the saying of Zuhri Diya of Dhimmi heathen was not one thousand Dinar at the time of the Prophet (s.a.w.) and from among the Sunni leaders just Abu Hanifah has mentioned this amount, and Uthman was the first person who set it.[6] By the way, there are three innovations in the act of Muawiyah: 1- He set Diya one thousand Dinar. 2- He divided it between inheritors of murdered person and Bayt al- Mal. 3- He took half of it as Bayt al- Mal’s share, holding that the amount of Diya is one thousand and a part of it is chargeable to Bayt al-Mal. 3- Innovation of leaving recommended Takbirs (magnification of Allah) of prayer It is mentioned in the book “Sharh al- Muwatta`” that: “Tabari quotes from Abu Harirah that he said: “Muawiyah was the first person who left Takbirs of prayer”. And Abu Ubayd has quoted that: “Ziyad was the first one”. Ibn Hajar has written in “Fath al- Bari”[7] that: “these two matters are not inconsistent with each other, because Ziyad, following the example of Muawiyah, did not say Takbirs, and Muawiyah following the example of Uthman left Takbirs[8]. But a group of scholars believes that it has been said quietly”. It is mentioned in the book “al- Wasai’l Ila Musamirah al- Awai’l”[9] that: “Muawiyah was the first person who did not say Takbirs after reciting "ÓãÚ Çááå áãä ÍãÏå" “Allah hears the one who praises Him”, he prostrated without saying Takbir”. Shafi’i quotes from Ubayd ibn Rufa’ah in the book “al- Um”[10] that he said: “Muawiyah came to Medina and he did not say "ÈÓã Çááå" “in the name of Allah” in his prayer and did not say Takbirs in movements of prayer, after recitation of Taslim (final part of prayer) Muhajir (Emigrants) and Ansar (Helpers) shouted at him: "íÇ ãÚÇæíÉ! ÓÑÞÊ ÕáÇʘ¡ Çíä ÈÓã Çááå ÇáÑÍãä ÇáÑÍíã¿! æ Çíä ÇáʘÈíÑ ÇÐÇ ÎÝÖÊ æ ÇÐÇ ÑÝÚÊ¿!" “O Muawiyah! Did you steal from your prayer? Why did not you say “in the name of Allah”?! Why did not you say Takbirs while bending down and rising?!” he said his prayer again and recited whatever he had not said before”. 4- Innovation of preferring oration to prayer of Eid Abdul-Razaq has quoted from Ibn Jarih from Zuhri that he said[11]: “Muawiyah was the first person who said oration of prayer of Eid before prayer it”. Ibn Munzar has quoted from Ibn Sirin that he said: “Ziyad was the first person who innovated that in Basra”. Ayaz says that: “there are no differences between these two sayings and the saying that considers Marwan as the first person, because Marwan and Ziyad were Muawiyah’s agents, therefore, first, Muawiyah did this act and they followed him”[12]. [1] - Kitab al- Um, vol. 1, p. 208 and vol. 1, p. 235. [2] - al- Mahalli, vol. 5, p. 82. [3] - al- Diyat, p. 50. [4] - al- Bidayah wa al- Nihayah, vol. 8, p. 139 and vol. 8 p. 148, events of the year 60 A.H. [5] - the part in the bracket has been quoted from the original source. [6] - refer to: al-Um, Shafi’i, vol. 7, p. 293 and vol. 7, p. 321; refer to: al- Ghadir, vol. 8, p. 240-248. [7] - Fath al- Bari, vol. 2, p. 215. [8] - Ahmad quotes this narration from Umran in Musnad, vol. 5, p. 579, tradition no. 19380. [9] - al- Wasai’l Ila Musmirah al- Awai’l, p. 15. [10] - Kitab al- Um, vol. 1, p. 94 and vol. 1, p. 108. [11] - al- Musnaf, vol. 3, p. 284, tradition no. 5646. [12] - Shafi'i Shahrudi, A comprehensive selection of Al- Ghadir, p. 982-986-987-992.Text

MUAWVIA AND USURY Nisai, Malik ibn Anas and others have quoted from Ata’ ibn Yasar that he said: “Muawiyah sold a vessel full of gold or Dirham in exchange for more than its weight”. Abu Dorda told him that: “I heard from the Prophet (s.a.w.) who prohibited this act, it should be sold in exchange for its same weight”. Muawiyah said: “I do not find any fault with it”. Abu Dorda said: "ãä íÚÐÑäí ãä ãÚÇæíÉ¿ ÇäÇ ÇÎÈÑå Úä ÑÓæá Çááå (Õáí Çááå Úáíå æ Âáå) æ åæ íÎÈÑäí Úä ÑÇíå¡ áÇ ÇÓÇ˜ä˜ ÈÇÑÖ ÇäÊ ÈåÇ" “Who can account for this act of Muawiyah? I tell him the opinion of the Prophet (s.a.w.) and he tells me his opinion! I won’t stay in the area that you are”. Then he came to Medina and went to Umar ibn Khattab and told him the story. Umar wrote to Muawiyah that: [1]"áÇ ÊÈÚ ÐᘠÇáÇ ãËáÇ ÈãËá¡ æÒäÇ ÈæÒä" “Just exchange it for the good of the same kind and the same weight (without any increasing)”. Bayhaqi and others also have quoted from Hakim ibn Jabir from Ibadah ibn Samit that he said: “I heard from the Prophet (s.a.w.) who said that: “silver should be exchanged for the good of the same kind and the same weight, gold should be exchanged for the good of the same kind and the same weight, until he mentioned salt and said: salt should be exchanged for the good of the same kind and the same weight”. Muawiyah said that: "Çä åÐÇ áÇ íÞæá ÔíÆÇ". “His speech in not a good one and he speaks nonsense”. Ibadah said that: “Allah is my witness that I heard it from the Prophet (s.a.w.) myself”. Nisai writes in “al- Sunan al- Kubra” that Ibadah said: "Çäí æ Çááå ãÇ ÇÈÇáí Çä áÇ Ç˜æä ÈÇÑÖ í˜æä ÈåÇ ãÚÇæíÉ". “I swear to Allah that it is not important to me that I do not live where Muawiyah is”. Ibn Asakir has said that: “Ibadah said: [2]"Çäí æ Çááå ãÇ ÇÈÇáí Çä ǘæä ÈÇÑÖ˜ã åÐå" “I swear to Allah that it is not important to me that I do not live in your area”. It is necessary to be mentioned that prohibition of usury and this matter that it is from major sins, is an essential part of pure Islam and it is proved by Quran, tradition of the Prophet (s.a.w.) and general agreement of scholars.[3] [1] - Muwatta`, vol. 2, p. 59 and vol. 2, p. 634, tradition no. 33; al- Sunan al- Kubra, Nisai, vol. 7, p. 279 and vol. 4, p. 30, tradition no. 6164. [2] - Musnad Ahmad, vol. 5, p. 319 and vol. 6, p. 436, tradition no. 22217; al- Sunan al- Kubra, Nisai, vol. 7, p. 277 and vol. 4, p. 29, tradition no. 6159; Tarikh Medina Damascus, vol. 7, p. 206 and vol. 26, p. 176, no. 3071; AND in Mukhtasar of history of Damscus, vol. 11, p. 302. [3] - Shafi'i Shahrudi, A comprehensive selection of Al- Ghadir, p. 979.

Destruction of Jannatul Baqi - The oppression on Janabe fatima (sa) continues till today ON THE SAD OCCASION OF THE DESTRUCTION OF THE GRAVES OF JANNATUL BAQI BY THE WAHABIS ( 8TH SHAWWAL -1345 AH / April 21, 1925) ____________________________________________________ HISTORY OF THE CEMETERY OF JANNAT AL-BAQI WHERE IMAM HASAN B. ALI (2ND IMAM), IMAM ALI B. AL-HUSAYN (4TH IMAM), IMAM MUHAMMAD B. ALI (5TH IMAM), & IMAM JA'FAR B. MUHAMMAD (6TH IMAM), PEACE BE UPON THEM, ARE BURIED On 8th Shawwal, Wednesday, in the year 1345 AH (April 21, 1925), mausoleums in Jannatul al-Baqi (Madina) were demolished by King Ibn Saud. READ MORE CLICK HERE