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Found 14 results

  1. Assalamu alaykum wa rahmatullahi wa barakatu. Till when we have to fast today on Ashura?Till before Maghrib or till Maghrib?
  2. Although the atrocities committed against the grandson of the Prophet, Hazrat Hussain Ibn Ali (AS) and the 72 members of his family and devoted companions in Karbala on the 10th of muharram, 61 AH was a very great tragedy in the history of man on earth. However, this event did not go without leaving behind lessons for all humanity and for the muslims in particular. Among such lessons, include: 1. THE SIGNIFICANCE OF ENJOINING GOOD: Imam Hussain (AS) declared in one of his speeches on the way to Karbala that his only objective of his uprising against the tyrant ruler was ‘Amr bil Marouf and Nahy ‘anil Munkar’, that is, Enjoining good and forbidding evil. Imam Hussain (AS) could sacrificed his dear life and the lives of his children, relatives and devoted companions simply because of the significance of the noble acts of enjoining goodness and forbidding evils. 2. AVOID HUMILIATION: In one of the speeches of Imam Hussain (AS), he (AS) categorically stated that he preferred a death with honour to a life with humiliation. Really, if a noble personality such as Imam Hussain (AS) could certified the leadership of a tyrant and irreligious leader such as Yazid Ibn Mu’awiyyah, then the essence of Islam has been destroyed. A believer is always honorable and respected in the sight of Allah. Thus, at to no point should he submits to humiliation, particularly in relation to his religion. 3. UNDERSTANDING OF DEATH: Death is never the termination of life; rather it is transformation from a material to the world of eternity. The practical demonstrations of Imam Hussain (AS), relatives and his devoted companions on the day of Ashurah, 61 AH proved to us that they had a wider and better understanding of death. They selected and preferred martyrdom above all other forms of death. Because, their missions were achieved and continues even after their deaths. Thus, martyrdom is a great honour that should be longed for by a believer. 4. PREPARATION FOR DEATH: Death is an inevitable ending of every soul and it is a reunion of a servant with his Creator. Ashurah was the last preparatory point for the reunion of Imam Hussain (AS) and 72 members of his family and companions with their Lord. Imam Hussain (AS) categorically requested from the enemies a respite of a night to prepare for the reunion with their Creator. The Imam (AS), his family and devoted companions prepared for martyrdom with prayers, supplications and glorification of Allah. Thus, a believer should always be in a preparatory state for the reunion with his Creator. More importantly, the fact that the exact day of our reunion is unknown to us, thus, it is more necessary that we are always in a state of meeting Him. 5. THE SIGNIFICANCE OF SALAT: Karbala was a display of Imam Hussain’s love for the daily obligatory prayer. Despite the unconducive atmosphere in Karbala, Imam Hussain (AS) together with his associates did not spare any time to abandon the Salat even at the point of death. Imam Hussain (AS) during the course of fighting with the Yazid Army on Ashurah day requested a respite for the observation of the noon prayers. Thus, no matter the condition a believer finds himself, he must never abandon the daily obligatory prayers. 6. TOTAL SUBMISSION TO THE WILL OF Allah: Ashurah was a demonstration of an unconditional obedience of a servant to His Creator. Imam Hussain (AS) accepted the decree of Allah on himself whole-heartedly. The prophecy of his martyrdom has gotten to him from his grandfather but he never for once query the decree of Allah, rather he accepted it with a perfect faith. Thus, a believer must accept the wills or decrees of Allah on him without any query or displeasure. 7. ALWAYS SUPPORT THE TRUTH: The battle in Karbala was the battle of Islam and Kufr and battle of the truth against falsehood. Imam Hussain (AS), his family members and companions were the representatives of Islam and the truth while the Yazid and his allies represented the Kufr and falsehood. With the martyrdom of these great personalities on this day, the truth became victorious over the falsehood. Thus, in our day-to-day life, the truth will continue to fight falsehood but the truth will always remain victorious. Thus, let us try to identify the truth and uphold it and likewise identify the falsehood and abandon it. 8. IT IS NEVER TOO LATE TO REPENT: Allah is merciful, forgiving, and always ready to accept a sincere repentance of His servant. In Karbala, Hur Riahi was a commander in the camps of the murderers of Imam Hussain (AS). But as soon as he realized his mistakes and sins, he quickly rushed to Imam Hussain (AS) in a regretful way while his repentance was accepted by Allah. Fortunately, Hur was among the first martyrs in the camps of Imam Hussain (AS). Thus, it is not too late for you to repent of your sins and misdeed. He (SWT) is ever ready to forgive and forget. 9. UNEQUAL FIDELITY AND LOYALTY: On the day of Ashurah, every members in the Imam Hussain’s camp displayed high level of loyalty to imam Hussain (AS) and his noble course. Despite the fact that Imam (AS) gave them permission to leave him with his course he has chosen, the relatives and companions declared their unflinching supports to Imam Hussain (AS) and preferred to give the life repeated in order to save the life and the noble course of Imam Hussain (AS). As a believer, one must display high level of fidelity and loyalist to friends in time of ease and hardship. It is said that a true friend is known only in the time of hardship. 10. WOMEN’S ROLES: Islam does not underrate the roles of woman in the society. In Karbala, Hazrat Zainab (SA) displayed high level of faith and submissions to wills of Allah upon his brothers and other members of the family. When she was asked about the event, she said: “I did not see anything save beauty”. Besides, Hazrat Zainab (SA) was the single women spread the messages of Ashurah to every nook and cranny of the Muslim worlds. Indeed, her unequal roles in spreading the messages of Ashurah and coordination of the members of the Prophet Household (AS) cannot be underrated. Thus, Muslim women should not underestimate themselves. They should contribute positively to the social, cultural, economic and political developments of their society.
  3. The following are recommended deeds on the day of Ashurah: 1) Stay away from food and water until late afternoon. (This is not a fast and thus should NOT be kept with the intention of fasting) 2) Focus on the great tragedy that took place on this day and avoid attending to your business/employment matters, laughing and unnecessary discussions 3) Recite Salawát as many times possible. 4) When meeting fellow brothers, condole them in the following words: أَعْظَمَ الله اُجُورَنا بِمُصابِنا بِالحُسَيْنِ عَلَيْهِ السَّلامُ وَجَعَلَنا وَإِيَّاكُمْ مِنْ الطَّالِبِينَ بِثارِهِ مَعَ وَلِيِّهِ الإمام المَهْدِيّ مِنْ آلِ مُحَمَّدٍ عَلَيْهِمُ السَّلامُ May Alláh make our reward and your reward great, for our grief for Husayn, peace be on him." & Say "May He place us and you from those who help his cause with His representative, the guided Imám from the family of Muhammad, peace be on them." 5) Recite Sura al-Ikhlás (Sura # 112) 1000 times, or as many times as possible. 6) Say:- اللّهُمَّ العَنْ قَتَلَةَ الحُسَيْنِ عَلَيْهِ السَّلامُ ALLAAHUMAL-A’N QATALATAL H’USAYN WA AWLAADIHEE WA AS’HAABIHEE O Allah condemn and lay a curse upon the killers of Husayn (as), his family and friends 7) Recite as many times as possible: فَيالَيْتَنِي كُنْتُ مَعَكُمْ فَأَفُوزَ مَعَكُمْ فَوْزاً عَظِيما Yaa Laytanee Kuntu Maakum Fa afoozo maakum Fawzan Azeema "Would that we were with you So that we could also share the great accomplishment with you" Recite the following Salaats, dua’as and Ziyaarat, after Fajr Salaat but before Zuhr Salaat. 8) Recite Salaat of Four rakaats, divided into two prayers, in the following manner: a) First prayer: In the first rakaa, after Súra al- Hamd, recite Súra al-Káfirún (Súra # 109). In the second rakaa, after Súra al-Hamd, recite Súra al-Ikhlás (Súra # 112). b) Second prayer: In the first rakaa, after Súra al- Hamd, recite Súra al-Ahzáb (Súra # 33). In the second rakaa, after Súra al-Hamd, recite Súra al-Munáfiqún (Súra # 63). 9) Say 1000 times:- اللّهُمَّ العَنْ قَتَلَةَ الحُسَيْنِ عَلَيْهِ السَّلامُ ALLAAHUMAL-A’N QATALATAL H’USAYN WA AWLAADIHEE WA AS’HAABIHEE O Allah condemn and lay a curse upon the killers of Husayn (as), his family and friends 10) In remembrance of the time, Imam (as) had the bloodied body of his 6 month old Infant son Ali Asgar in his arms & hesitated while walking towards the Tents to hand the body over to the mother a)Take a few steps Forward and then Retrace your steps to where you began. Say the following while you are moving forward and backward (7 times) إِنَّا لِلَّهِ وَ إِنَّا إِلَيْهِ راجِعُونَ‏ رِضًا بِقَضَاءِ وَ تَسْلِيماً لِأَمْرِهِ INNAA LILLAAHI WA INNAA ILAYHI RAAJI-O ‘ONA RIZ”AN BI-QAZ”AAA-IHEEWA TASLEEMAN LI-AMRIHEE Verily we are Allah’s and verily unto Him we return. We are happy with His will and carry out His command 11) Then go back to your place where you are standing and recite: اَللّٰهُمَّ عَذِّبِ الْـفَجَرَةَ الَّذِيْنَ شَاقُّوْا رَسُوْلَـكَ وَ حَارَبُوْا اَوْلِيَآئَكَ وَ عَبَدُوْا غَيْرَكَ وَ اسْتَحَلُّوْا مَـحَارَمَكَ وَ الْعَنِ الْقَادَةَ وَ الْاَتْبَاعَ وَ مَنْ كَانَ مِنْهُمْ فَخَبَّ وَ اَوْضَعَ مَعَهُمْ اَوْرَضِىَ بِفِعْلِهِمْ لَعْنًا كَثِيْرًا اَللّٰهُمَّ وَ عَجِّلْ فَرَجَ اٰلِ مُحَمَّدٍ وَاجْعَلْ صَلَوَاتِكَ عَلَيْهِ وَ عَلَيْهِمْ وَاسْتَـنْقِذْهُمْ مِنْ اَيْدِى الْـمُنَافِقِيْنَ الْـمُضِلِّيْنَ وَ الْكَفَرَةِ الْـجَاحِدِيْنَ وَافْتَحْ لَـهُمْ فَتْحًا يَّسِيْرًا وَ اَتِحْ لَـهُمْ رَوْحًا وَ فَرَجًا قَرِيْبًا وَاجْعَلْ لَهُمْ مِنْ لَّدُنْكَ عَلٰى عَدُوِّكَ وَ عَدُوِّهِمْ سُلْطٰنًا نَّصِيْرًا ALLAAHUMMA A’D’D’IBIL FAJARATAL LAD’EENA SHAAQQOO RASOOLAKA WA H’AARABOO AWLIYAAA-IKA WA A’BADOO GHAYRAKA WAS-TAH’ALLOO MUH’AARAMAKA WAL-A’NIL QAADATA WAL ATBAA-A’ WA MAN KAANA MINHUM FA-KHABBAWA AWZ”A-A’MA-A’HUM AW RAZ”IYA BI-FIA’-LIHIM LAA’- NAN KATHEERAA ALLAAHUMMA WA A’JJIL FARAJA AALI MUH’AMMAD WAJ-A’L S’ALAWAATIKA A’LAYHI WA A’LAYHIM WAS-TANQID’HUM MIN AYDIL MUNAAFIQEENAL MUZ”ILLEENA WAL KAFARATIL JAAHI’IDEENA WAFTAH’ LAHUM FATH’AN YASEERAA WA ATIH’ LAHUM RAWH’AN WA FARAJAN QAREEBAA WAJ-A’L LAHUM MIN LADUNKA A’LAA A’DUWWIKA WA A’DUWWIHIM SUT’AANAN NAS’EERAA O Allah! Condemn and punish the licentious profligates who make the life of Thy Messenger miserable; and waged was against Thy close friends, and worshipped others, (but ) not Thee, deemed lawful (that which) Thou had forbidden, bring a curse upon their leaders, followers, on those who were in them, secretly or distinctly were hand in glove with them, or condoning their (mis) deeds. A great many curses. O my Allah, bid to bring joy and happiness quickly for “Aali Muhammad”, (the children of Muhammad), bestow Thy blessings on him and on them, save them from the dangerous clutches of the undercover two-timers, and the obstinate disbelievers; open for them the doors of “the beginning”, a facility to put in practice gentleness, kindness and fairplay; create favorable conditions for them to make life full of love and thought, cheerful, free of care, as early as possible, on Thy authority let them have full control over Thy enemies, to help, rescue and defend (mankind). 12) Then raise your hands, having in mind the enemies of “Aali Muhammad”, and say: (Dua given in Amaal section). 13) Recite Ziarat Ashura. 14) Recite Dua Alqama 15) Ziyárat of Ta`ziyah (Condolences). (This is recited after Asr.) 16) Recite Dua Asharaat
  4. By all standards, the day Imam Hussain, the grandson of the beloved Prophet Muhammad, was killed was a great tragedy. Indeed, it was the greatest tragedy. He was martyred, along with his family members, simply because he stood against injustice. The family of Yazeed (the Banu Umayyah) and the family of Ziyad rejoiced the day he was killed. Not only did they celebrate the day of Ashura, but they turned it into a tradition for subsequent years. They would gather their family and friends and rejoice at the martyrdom of Imam Hussain. While fasting is a great form of worship, we the Shia have valid reservations regarding the fast of Ashura. It is always recommended to fast, anytime throughout the year (except Eid), but the problem is that there is a history of politics behind the fast of Ashura. Killing the very grandson of the Prophet was a major crime, so Banu Umayya attempted to shift the focus of the people for the day of Ashura. Possessing power and money, they spread to the Muslims that Ashura is a blessed day. They did so by indoctrinating their people that on Ashura God saved Prophet Musa and his people from the pharaoh. He saved Prophet Ibrahim from the fire of Namrud, and so on. To thank God for that blessed day, they encouraged the people to fast on Ashura. Here are several points that demonstrate how the hadeeths which speak of the fast of Ashura are fabricated. The Prophet probably never said them, but they were forged after him. First: There are several hadeeths in Sahih Bukhari, Sahih Muslim, and Tirmidhi which tell us when the Prophet arrived Medina, he saw the Jews fasting, Upon knowing the reason why they were fasting, he said we the Muslims are closer to Musa, so we should also fast. If you analyze these hadeeths, you will realize that they all go back to these four narrators who supposedly narrated them directly from the Prophet: 1- Ibn Abbas 2- Abu Musa Al-Ash’ari 3- Abu Huraira 4- Mu’awiya VISIT SERATONLINE.COM FOR MORE ARTICLES The Prophet came to Medina the first year of the Hijra. As for Ibn Abbas, he was born three years before Hijra, which makes him four years old when the Prophet supposedly said this Hadith. In the Science of Hadith, the narration of a four-year-old boy is generally not accepted. As for Abu Musa, he came from the tribe of Banu Ash’ar in Yemen. He became Muslim before the Hijra, but he was not seen in Medina till the battle of Khaybar in the seventh year after Hijra. The Prophet had sent him to Yemen to preach to his tribe. Hence, Abu Musa was not in Medina in the first year of Hijra, so how could he possibly narrate this hadith? As for Abu Huraira, he also was not seen in Medina until after the battle of Khaybar in the seventh year of Hijra. He also came from Yemen. As for Muawiya, the son of Abu Sufyan, he became Muslim in the eighth year of Hijra, so how could he narrate a hadith from the Prophet seven or eight years before he became Muslim? Some of the hadeeth go back to Ibn Zubayr, who was also a young boy when the Prophet entered Medina. Therefore, it is quite clear that all the narrators of this hadith were either not in Medina at the time, or they were young boys, so how can we possibly accept such a hadith? It is pretty convincing that the hadith was forged later on by Bani Umayya. Second: Let’s look at the word “Ashura” which is mentioned in the hadith. According to Ibn Al-Atheer, there are two meanings to Ashura: an old meaning and a new meaning. The old meaning, which was during the Arab’s time and the Prophet’s time, meant the tenth day of any month. The new meaning surfaced after Imam Hussain was killed on the tenth of Muharram. After that, Ashura came to be known as the tenth of Muharram, but before that it was simply the tenth day of any month. So when the Prophet supposedly said this hadith, he just said Ashura, and he didn’t say the tenth day of which month. This demonstrates that the hadith was forged after the day of Ashura, and it slipped from the mind of the ones who forged it that before Ashura, the word had a different, more general meaning. Third: Today, go to any Jew, even their scholars, and ask them: Do you have a fast on the day which God saved Moses, or a day which corresponds to the tenth of Muharram? They don’t, and they will tell you that even in the past they didn’t have such a fast. They fast on Yum Kippur, the day when Moses returned from Mt. Sinai and realized that his people were worshipping the calf. To expiate for their sin, they fasted, but they have no fast they day God saved them from the pharaoh. But the hadith in the books of Saheeh tells us that it was a tradition of the Jews, and they would all fast that day. If you even look at the day the Jews fast, it never corresponded with the tenth of Muharram when the Prophet came to Medina. It corresponded with Muharram on the 28th year after Hijra. Fourth: It seems the one who forged the hadith was not aware of how the Islamic Calendar originated. During the time of Umar, since Muslims wanted a set date to refer to, he created the Hijri calendar by seeking the advice of Imam Ali. So they decided to make the starting point the migration of the Prophet, and they made the first month Muharram. However, the Prophet entered Medina in Rabi-ul-Awwal, not in Muharram, and so the one who probably forged the hadith assumed that the Prophet entered Medina in Muharram because that is when the calendar starts. So the hadith tells us the Prophet when he first entered Medina he saw the Jews fasting on Ashura, but the Prophet didn’t enter Medina in Muharram, he did so in Rabu-ul-Awwal, ten months before Muharram! There’s a clear discrepancy here. Fifth: The prophet knows more about the Shariah of previous Prophets such as Prophet Musa, and he doesn’t need the Jews to teach him that. The Prophet is also higher than copying what the Jews would do. Sixth: How come there is so much emphasis on the fast of Ashura around the world? Thousands of speeches are dedicated to it, millions of pamphlets are distributed encouraging people to fast on Ashura, and so on. There are many other days throughout the year which are highly recommended to fast, such as the 27th of Rajab, but how come you don’t see a single pamphlet or speech encouraging it? This shows that this is a political thing, originally designed to focus the attention away from the Martyrdom of Imam Hussain, and to consider it a blessed day. I don’t know how anyone can stand on the Day of Judgment before Prophet Muhammad and consider the very day his grandson was slaughtered a blessed day. Thus, based on these reasons we Shia have our reservations on the fast of Ashura. Banu Umayya were behind it, and considering it a blessed day is not an offence to us the Shia, but an offence to Prophet Muhammad, peace be upon him and his family. -Syed Baqir Al Qazwini
  5. Ayatullah Najafi Kochani (r.a.), an extremely devout scholar of his time, was one of Mulla Akhund Khorasani’s most distinguished students. The former has mentioned a dream in he saw during his days in the Hauze Ilmiyya in Isfahan. He saw death in the guise of a calf. It was enveloped by three to four children. These children were gliding over my house, until one of them sat on the wall of my house. This dream was most fascinating. Ayatullah Najafi wrote a letter to his father explaining the entire dream to seek its interpretation. In the end he requested his father to reply as soon as possible, regarding his health, so that he could rest assured. Ayatullah Najafi’s letter was still in transit, when he received a letter from his father. His father had written: Your mother has departed from this transient world for her eternal abode. For the Ziarat of Imam Hussain (a.s.), she had a incurred a debt of twelve tomaan, which now with interest has compounded to eighty tomaan.’ Ayatullah Najafi writes that his father was so poor, that even if he had gathered all means at his disposal he would never be absolved from that debt. At that moment I pledged that I would recite Ziarate Ashoora in the mosque of Isfahan for forty days to secure respite for my father. I used to begin my recitation two hours before zavaal and complete it just before zavaal. I performed this routine for forty days. I beseeched Allah for the exemption of my father’s debts and also sought two other requests. Regarding my first request, I implored Allah for the position of a Mujtahid. And as for my second, I entreated Allah not to deprive me of intercession the Day of Judgement. I had not even completed the recitation of Ziarat for a month, when I received another letter from my father. He informed me about having been relieved from his debt with the sadaqah of Imam Moosa Kazim (a.s.). I wrote to my father, ‘You have not got succour from Imam Moosa Kazim (a.s.), but from Sayyadush Shohada, Imam Hussain (a.s.), although all (Aimmah) have been created from the same light’. After a period of comfort, I was again confronted with a disturbing situation. But the extraordinary results of the above mentioned incident had only strengthened my conviction regarding this Ziarat. Again I pledged to recite this Ziarat for a duration of forty days. I commenced recitation of the Ziarat in Muharram with the same fervour and sincerity as before. On the completion of the duration of forty days, I saw a dream, wherein I witnessed the realization of my demands for which I had undertaken the pledge of reciting Ziarat. When I woke the next day my satisfaction and delight was without any limit.
  6. Doubt A section of the Muslims who find themselves in a spot while defending Yazid’s role in killing Imam Husain (a.s.) make lame excuses and indulge in Shia-bashing as if maligning Shias is the answer to all their woes. Among their most ludicrous claims is that the Shias themselves killed Imam Husain (a.s.) and are now repenting for the same. Reply1. Who killed Hamzah? 2. Role of companions 3. Yazid’s role 4. Who are the Shias? 5. Yazid’s forces were not Shias Back to TopWho killed Hamzah (a.s.)?Who killed Ammar? This lame excuse reminds one of the argument advanced by Yazid’s father nearly 1,400 years ago when he found himself similarly cornered in Siffeen on the count of being responsible for Ammar’s (r.a.) death, a fact prophesied by the Holy Prophet (s.a.w.a.). To deflect blame for killing Ammar b. Yasir (r.a.), one of the greatest companions for whom Paradise was assured, Muawiyah conveniently shifted the blame for the crime of murdering Ammar to Ameerul Momineen (a.s.) Ali b. Abi Talib (a.s.) by suggesting that since Ali (a.s.) had got Ammar to the Battle of Siffeen, he was the one responsible for killing Ammaar and not Muawiyah. Going by Muawiyah’s rationale the Prophet (s.a.w.a.) is likewise responsible for killing his own uncle Hamzah who came to the Battlefield of Ohad on his (s.a.w.a.) instruction! Apparently, shifting the blame from the perpetrator of the crime to those who are the farthest in committing it is the most favored response of these Muslims. Let us see how we can identify the perpetrators of other crimes using the rationale of these Muslims. Who killed Hamzah (a.s.)? 1. Of course, conventional wisdom suggests as backed by history that the responsibility for killing Hamzah (a.s.) lies with the infidels of Mecca who waged war against the Holy Prophet (s.a.w.a.) and Muslims. 2. And we have also seen that according to Muawiyah’s rationale, the responsibility for killing Hamzah (a.s.) was with the Holy Prophet (s.a.w.a.). 3. According to the rationale of these Muslims, the responsibility for Hamzah’s death lies with another group altogether. Let’s refer to the 153rd verse of Surah Aale Imran (3) to find the answer: ‘When you ran off precipitately and did not wait for anyone, the Apostle was calling you from your rear…’ Since according to these Muslims, the treachery of the Shias killed Imam Husain (a.s.), it follows that the treachery of the companions in the Battle of Ohad killed Hamzah (a.s.). However, for obvious reasons these Muslims won’t admit this fact and will apply their rationale selectively against the Shias. Who killed Usman? 1. Conventional wisdom suggests that Usman was killed by the Muslims who laid siege to his house and ultimately killed him for his misguided policies. 2. But according to the rationale of these Muslims who put the blame squarely on those who act treacherously, the blame for killing Usman lies with his cousin – Muawiyah b. Abu Sufyan. It is not a secret that the siege on Usman’s house lasted for over a month during which time he sent SOS to, among others, his cousin Muawiyah. However, for the period Usman was under siege which was considerable, Muawiyah did not send in his army to bail out Usman. This despite the fact that Muawiyah had a huge army at his disposal which only two years later took on the might of the entire Muslim army in Siffeen. If Muawiyah had shown the same alacrity and enthusiasm in sending help to Medina to rescue Usman, that his son Yazid showed after ascending the throne to demand allegiance from Imam Husain (a.s.) in Medina, Usman’s life could well have been saved. Regardless, does this mean that Usman was a victim of Muawiyah’s treachery rather than the Muslims who actually killed him? Going by the argument of these Muslims, the answer is yes – Muawiyah killed Usman. VISIT SERATONLINE.COM FOR MORE ARTICLES Back to TopRole of companionsWho killed Imam Husain (a.s.)? According to this group of Muslims, Imam Husain (a.s.) was a victim of treachery by the Shias. First and foremost if blame must be placed based on treachery, the companions and taabe’een displayed it in ample measure by not supporting Imam Husain (a.s.) against Yazid. Treachery of the companions and taabe’een In order to show Yazid in a positive light, these Muslims themselves claim that: ‘Several hundreds of companions despite being alive at the time kept aloof from the battle at Karbala to save the nation from entanglement and bloodshed. Had it been an encounter between good and evil, the companions who throughout their lives had not shirked jihad would have definitely thrown all their weight behind Imam Husain (a.s.).’ So the companions stayed away from Karbala citing confusion between truth and falsehood and not wanting to create bloodshed. If the companions and taabe’een were indeed confused, then it is despite the fact that the Prophet (s.a.w.a.) had often declared that Imam Husain (a.s.) is the Lamp of Guidance and the Ark of Salvation. And that Imam Husain (a.s.) and his brother Imam Hasan (a.s.) were the Chiefs of the Youths of Paradise. And that both of them were his sons according to the Verse of Mubahelah in Surah Aale Imran (3): 61 when they along with the Prophet (s.a.w.a.) and their parents Ali (a.s.) and Fatima (s.a.) confronted the Christians of Najraan for malediction and drove them into submission. Moreover, the Quran, which was a sufficient recourse for the Muslims after the Prophet’s (s.a.w.a.) demise, has prescribed a solution for confusion: ‘…so ask the People of the Reminder if you do not know.’ (Surah Nahl (16): Verse 43) It is a common fact recorded by Sunni commentators of the Noble Quran that Imam Husain (a.s.) was among the People of the Reminder (Ahle Zikr). Scores of Sunni scholars over the years have recorded these and other virtues of Imam Husain (a.s.) in their books. Why did the companions and taabe’een, who were present in the time of Imam Husain (a.s.) and were witness to many of these narrations and incidents, lack the judgment to distinguish between Imam Husain (a.s.) and Yazid? More so when we find clear instructions from the Prophet (s.a.w.a.) urging the Muslims to support Imam Husain (a.s.) as evident from the following narration: The Prophet’s (s.a.w.a.) companion Anas b. Haaris relates – I heard Allah’s Prophet (s.a.w.a.) say: ‘Verily my son, (Husain), will be killed in a land called Karbala; whoever amongst you is alive at that time must go and help him.’ Tarikh-o-Damishq vol 14 p 223 Are these Muslims suggesting that Umar b. Saad b. Abi Waqqas, who led Yazid’s army in Karbala and was among the leading taabe’een, and the son of a leading companion, had never heard of Imam Husain’s (a.s.) virtues? This despite the fact that Imam Husain (a.s.) was also his cousin? Then why did he fight Imam Husain (a.s.)? If this is not an example of treachery by the companions and taabe’een then what is? It follows that the confusion between truth and falsehood was not the reason for the companions abandoning support to Imam Husain (a.s.) in Karbala. It was plain treachery which we saw in ample measure in Ohod and Hunain despite the Prophet’s (s.a.w.a.) presence in their midst. Obviously when the companions did not support the Prophet (s.a.w.a.) in his life time, it is too much to expect them to support his grandson (a.s.) 50 years after his (s.a.w.a.) demise. Therefore we hold the companions responsible for abandoning their duty in supporting Imam Husain (a.s.) in Karbala and in this way being responsible for killing him. Back to TopYazid’s roleYazid’s role in killing Imam Husain (a.s.) Of course, notwithstanding everyone else who contributed to the turn of events in Karbala, Yazid’s role is unmistakable. He is the one who sought to subjugate Imam Husain (a.s.) into giving him allegiance as various historical records testify. We read in Maqtal al-Husain of Khaarazmi: Yazid wrote: ‘Force Husain, Abdullah b. Umar and Abdullah b. Zubair to give allegiance and don’t spare them.’ We also find in the same source: When he (Waleed) read Yazid’s letter for him (Marwan) and consulted him in the matter and said: ‘What do you think we shall do?’ He (Marwan) replied: ‘Send for them now and ask them to give allegiance and obey us. If they accept, we will let them go but if they reject you should arrest them and strike off their heads. This is clearly Yazid demanding allegiance and triggering the chain of events culminating in Imam Husain’s (a.s.) martyrdom. All other excuses like Shias killing Imam Husain (a.s.) and Imam Husain (a.s.) revolting against Yazid etc. have no merit and are only advanced to hide the real culprit – Yazid b. Muawiyah. Yazid’s letter to Ubaidullah b. Ziyad (l.a.) We read in Mataalib al-So’l: Ibn Ziyad wrote to Husain – I have received information that you have arrived in Karbala, and Yazid has told me not to kill you, provided you accept his authority and mine. Jalaluddin Suyuti records in Taarikh al-Khulafaa: Yazid wrote to his governor in Iraq, Ubaidullah b. Ziyad, ordering him to fight him (Husain). Therefore, he (Ibn Ziyad) sent an army consisting of four thousand people led by Umar b. Saad b. Abi Waqaas. Zahabi records in Siyar Aalam al-Nobala, vol.3 p. 305: Muhammad Ibn al-Dahak narrated from his father: When Husain marched, Yazid wrote to his governor Ibn Ziyad: Husain is marching to Kufa and he is a problem of your time not of other times, your state not of other states and you not for the other governors. At that time you might be free or be slaved.’ Therefore Ibn Ziyad killed him (on Yazid’s beckoning) and sent his head to him (Yazid). Ibn Ziyad’s own admission that he killed Imam Husain (a.s.) on Yazid’s orders In Taarikh al-Kaamil, vol.4 p. 112, we find: He (Yazid) wrote to Ubaidullah b. Ziyad ordering him to march towards Medina and surround (Abdullah) Ibn Zubair in Mecca. He (Ibn Ziyad) replied: I can’t give both these things to this transgressor (Yazid), after killing the grandson of Allah’s Prophet (s.a.w.a.), I am not now going to assault the Ka’bah. Testimony of Ibn Abbas that Yazid killed Imam Husain (a.s.) We read in Tareekh al-Kaamil: Ibn Abbas replied to Yazid’s letter stating: ‘… you killed Husain as well as the youths from Bani Abdul Muttalib who were beacons of guidance and famed stars; your troops marched towards them on your orders.’ Testimony of Abdullah b. Umar that Yazid killed Imam Husain (a.s.) We read in Maqtal al-Husain: Ibn Umar wrote to Yazid: Hasn’t your heart gone black yet? You murdered thefamily of the Prophet? Muawiyah b. Yazid’s testimony that his father Yazid killed Imam Husain (a.s.) We read in Hayaat al-Hayawaan: When Yazid’s son Muawiyah ascended the throne, in his very first sermon he confessed: We are certain about Yazid’s wrongdoing; he killed the family of the Prophet, deemed alcohol permissible, and tormented the Ka’bah. Yazid’s own admission that he killed the family of the Prophet (s.a.w.a.) We read in Sharh al-Fiqh al-Akbar: Following the murder of Imam Husain (a.s.), Yazid declared: I avenged the killing of my relatives in Badr through killing of the Prophet’s (s.a.w.a.) family. The testimony of Shah Abdul Aziz that Yazid killed Imam Husain (a.s.) When the cruel people of Syria and Iraq upon Yazid’s orders and with the efforts of the chief of hatred and corruption, Ibn Ziyad, martyred Imam Husain… (Tohfah Ithnaa Ashari (Urdu), p. 8 published in Karachi) The testimony of Shah Abdul Haqq al-Dehlavi that Yazid killed Imam Husain (a.s.): We read in Al Shiaath al Lamaat vol 4 p 623 Bab Manaqib Quraysh: It is unusual that some say Yazid did not kill Husain when he instructed Ibn Ziyad to carry out the killing. The testimony of Imam Zahabi that Yazid killed Imam Husain (a.s.) Imam Zahabi in his authoritative work Taarikh al-Islam vol 5 p 30 states: I say: When Yazid did to the people of Medina what he did and killed Husain and his brothers and progeny, and Yazid drank alcohol, and performed abominable things, the people hated him and rose up against him more than once. Allah didn’t bless his life and Abu Bilal Mirdas b. Adya al-Hanzali rose against him. The testimony of Ibn Khaldun that Yazid killed Imam Husain (a.s.): It is impermissible to support Yazid in the matter of killing Husain; nay (Husain’s) murder is Yazid’s deed that proves him to be a transgressor (faasiq) and Husain a martyr. (Al-Muqaddimah by Ibn Khaldun, p. 254) The testimony of Ibn Kathir that Yazid killed Imam Husain (a.s.) While discussing the events of 63 AH, Ibn Kathir, a student of Ibn Taymiyyah, states: It is already mentioned that he (Yazid) killed Husain and his companions through Ubaidullah b. Ziyad. Al Bidaayah wa al-Nihaayah, vol.8 p. 243 Testimony of Qaazi Thanaaullah Panipati that Yazid killed Imam Husain (a.s.) Qaazi Thaanaullah Panipati (exp. 1225 AH) was a Sunni scholar of the thirteenth century, who studied under Shah Waliullah Muhaddith-e-Dehlavi (exp. 1176 AH) while his son Shah Abdul Aziz Muhaddith-e-Dehlavi (exp. 1239 AH) would call Qaazi Thaanaullah the ‘Baihaqi of his time’. He was also the caliph of Mirza Mazhar Jaan-e-Jaanaan (exp. 1195 AH) who would refer to Qaazi Thanaaullah as ‘Alam al-Huda’ (the standard of guidance). His commentary of the Holy Quran, Tafseer-e-Mazhari, is very popular among these Muslims. Hence, his views about Yazid are extremely pertinent. Under the commentary of Surah Noor (24): Verse 55, (“…and whoever is ungrateful after this, these it is who are the transgressors…”) he records: It is possible that this verse refers to Yazid b. Muawiyah who martyred the grandson of the Holy Prophet (s.a.w.a.) and his companions; companions who were actually the members of the Prophet’s (s.a.w.a.) family. Tafsee-e-Mazhari (Urdu), vol.8 p. 268 He also writes: Yazid and his associates did Kufr with the bounties of Allah. They deemed it as their aim to have a grudge against the progeny of the Prophet (s.a.w.a.), murdered Husain (a.s.) unjustly. Yazid did Kufr with the religion of Prophet (s.a.w.a.) to the extent that Yazid recited the following couplets over the killing of Husain (r.a.): ‘Where are my ancestors, they should come and see that I have taken revenge from the progeny of the Prophet and Bani Hashim’. And the last verse was: ‘I would not be from the progeny of Jandab had I not taken revenge from the progeny of Ahmad for whatever they had done.’ Tafseer-e-Mazhari (Urdu), vol.5 p. 271, commentary of Surah Ibrahim (14):29 Yazid’s pride at killing Imam Husain (a.s.) Ibn Asaakir writes: ….when Husain’s head was brought before Yazid, he recited the couplets of Ibn Zubairi: I wish my ancestors of Badr were here to see the fright of al-Khazraj (tribe) as the spears hit. (Al-Bidaayah wa al-Nihaayah, vol.8 p. 204) Moreover, we read: Al-Qasim b. Bakt said: When the head of Husain was placed in front of Yazid b. Muawiyah, he struck his (Husain’s) teeth with his stick and remarked: His (Husain’s) and my example is same as the saying of Husain b al-Hamaam al-Mari: These swords split the heads of those men who pose harm to us and they were very disobedient and oppressors. Al-Bidaayah wa al-Nihaayah, vol.8 p. 209 Consensus states that Yazid killed Imam Husain (a.s.) Although the Muslims favoring Yazid would have us believe us otherwise, there can be no doubt in the minds of the unbiased student of history that the responsibility for Imam Husain’s (a.s.) killing lies with Yazid alone. No amount of false propaganda and Shia-bashing is going to change this fact. The following renowned Sunni books firmly establish that Yazid killed Imam Husain (a.s.): 1. Maqtal al-Husain al Khaarazmi, vol.2 p. 80 chap 9 2. Tareekh Yaqoobi, vol.2 p. 299 Dhikr Yazid 3. Mataalib al-So’l, vol.2 p. 26 4. Nur al Absaar p. 139 5. Al Bidayah wa al Nihaayah, p. 219 Zikr 63 Hijri 6. Tareekh al-Kaamil vol.4 p. 69 7. Tareekh al-Tabari p. 408 Zikr Ibn Ziyad 8. Akhbaar al Tiwaal p. 384 9. Tazkirah al-Khawaas p. 159 10. Hayaat al Haywaan vol.1 p. 88 11. Tareekh al-Khamees, vol.2 p. 301 12. Al-Sawaaiq al Muhriqah p. 134 13. Sharh al-Fiqh al-Akbar p. 73 14. Tohfah aI-Ithna al-Ashariyyah, p. 6 vol.1 15. Al Shiaath al Lamaat vol.4 p. 623 Bab Manaqib Quraysh 16. Shazarath al Dhahab, vol.1 p. 69 Zikr 61 Hijri 17. Tafseer-e-Mazhari vol.5 p. 21 Part 13 Surah Ibrahim 18. Aqaid al-Islam, p. 232 by Maulana Abdul Haqq Haqqaani 19. Imam-e-Paak aur Yazid-e-Paleed, p. 88 20. Aqaid-e-Nafsee, p. 113 21. Sharh al-Maqaasid, vol.2, p. 309 22. Nuzul al Abraar p. 97 23. Irfan al-Shariah, vol.2 p. 21 24. Al-Fataawaa by Maulana Abdul Hai p. 79 25. Shaheed-e-Karbala pp. 11-12 by Mufti Muhammad Shaafi In Irfan-e-Shariat, Yazid’s role is exposed: Yazid tore away a piece of the Prophet’s heart, starving him for three days and then killing him, together with his companions. Thereafter, he ordered for horses to trample his body after his martyrdom, as a result of which his body was ripped to shreds. His head was then mounted on a spear; this was a head that the Prophet (s.a.w.a.) would kiss. The head was (shamelessly) exhibited at various places; people of the household were arrested and brought before the evil Yazid. Cursed is he who does not deem such acts as atrocious! Cursing Yazid is permissible for his role in killing Imam Husain (a.s.) If Yazid was not responsible for killing Imam Husain (a.s.), so many Muslim scholars including the noted Sunni Imams like Imam Ahmed b. Hanbal, Imam Abu Hanifah, Imam Malik b. Anas and Imam Shaafe’ee would not have permitted cursing him. Yazid’s role before and after Karbala The killing of Imam Husain (a.s.) was not a one week affair that began and ended in Karbala. Demand for allegiance in Medina, Marwan’s threat, Yazid’s replacing Noman b. Basheer with Ibn Ziyad along with clear instructions to subdue and kill Imam Husain (a.s.) if necessary, etc. suggest that killing Imam Husain (a.s.) was pre-determined and well-planned. Even if we accept the argument that Imam Husain (a.s.) was a victim of Shiite treachery rather than the oppression and tyranny of the progenies of Abu Sufyan, Marwan and Ziyad, this only explains the events of Karbala and Kufa. The events in the first and last legs of the journey in Medina and Syria respectively belie the claim that Shias killed Imam Husain (a.s.). The following events that transpired in Syria clearly underscore the role of Yazid in killing Imam Husain (a.s.) as there is no sign of any Shiite element over here: 1. Insulting Imam Husain’s (a.s.) head Ibn Jauzi records in his book Al-Radd alaa al-Mutassib al-Aneed al-Maane’ le zamme Yazid, p. 58: Ibn Abi Dunya recorded from Salamah b. Shabib from Al-Humaidi from Sufyan from Salim b. Abi Hafsah from Hasan (al-Basri): Yazid Ibn Muawiyah was prodding with a stick the place that Allah’s Messenger (s.a.w.a.) himself used to kiss. How shameful! 2. Disrespect to the Prophet’s (a.s.) household Ibn Imaad Hanbali records in his famed work Shazarat al-Dahab vol. 1 p. 61: When he (Imam Husain (a.s.)) was killed, his head, his women-folk and (his son) Imam Zain al-Aabedeen were taken to Damascus as slaves. May Allah destroy and disgrace whoever did this, whoever issued the orders and whoever was pleased with it! 3. Eid-like celebrations History is replete with narrations of Eid-like celebrations in Syria on the killing of Imam Husain (a.s.) and cheering on the parading of the children and women of Imam’s (a.s.) household. All the events of Syria, particularly those that transpired in Yazid’s court viz. insulting Imam Husain’s (a.s.) head and mistreatment of Imam’s (a.s.) household members are Yazid’s doing and there is not even a remote sign of a Shiite element over here, just as there is no sign of Shias in the events of Medina and Karbala. Back to TopWho are the Shias?Since these Muslims will not desist from accusing and blaming Shias for the blunders of their leaders, it is important to answer this question in a manner that will put to rest all accusations. A Shia is the one who believes in Allah’s Oneness (Tauheed), the Prophethood of the Prophet Muhammad (s.a.w.a.) and the leadership of the divinely appointed Imams (a.s.). So long as he is steadfast on these cornerstones of belief he is a Shia. If he denies any one tenet he is outside the realm of belief and cannot be called a Shia. Those who betrayed Imam Husain (a.s.) in Karbala cannot be called as Shias any more than those who turned against Ameerul Momineen (a.s.) in the battle of Siffeen and were later branded as Khaarijis can be called Shias. So, it is erroneous to claim that Imam Husain (a.s.) was killed by his Shias. These were his Shias until the time they were steadfast on their allegiance to him. When they severed their allegiance and fought against him they lost their identity as Shias and were just like the other Muslims in Yazid’s forces. Perhaps one of the more defining traditions about a Shia is from the Master himself – Ali b. Abi Talib (a.s.): Even if I strike the nose of a believer (momin/Shia) with this sword for hating me, he will not hate me, and even if I pile all the wealth of the world before a hypocrite (munafiq) for loving me he will not love. This is because it is pronounced by the tongue of the beloved Prophet. O Ali, a believer will never hate you and a hypocrite (Muslim) will never love you. (Nahjul Balaghah Saying no. 45) According to this and other traditions of this nature, a Shia with even an iota of doubt about his Imam is outside the realm of faith (imaan) and in the realm of hypocrisy (nifaaq). Leave alone fighting the Imam, according to this tradition of Ameerul Momineen (a.s.), the Shia will not even bear the slightest of hatred and indifference towards the Imam, even under the most trying of circumstances and attacks. Since the so-called Shias of Kufa carried a full-fledged frontal assault on Imam Husain (a.s.) and his companions, they do not qualify as Shias. Rather they are hypocrites and to call them anything else is nothing but an attempt to spread mischief and confusion. The lovers of Ahle Bait (a.s.) know better who is a Shia and do not need others to identify Shias for them. Muslims of Kufa Being the center of Ameerul Momineen (a.s.) Ali b. Abi Talib’s (a.s.) government after the Battle of Jamal, Kufa was identified as a Shia hub and epicenter of resistance to Bani Ummayah. However, there were many Muslims who did not owe allegiance to any particular disposition – Alawi or Usmani. They were go-with-the-flow Muslims with a strong herd mentality guiding their disposition. They were the ones who paid allegiance to Abu Bakr, Umar and Usman and followed up by giving allegiance to Ali b. Abi Talib (a.s.) as a matter of routine, with no particular love or admiration for Ali b. Abi Talib (a.s.) that would mark them as Shias. Even those who could be described as Shias did not invoke the confidence of the Imams (a.s.) as they were very fickle in their faith just like other Muslims. Their faith was up for grabs to the highest bidder and since Muawiyah bid the highest these so-called Shias remained in Kufa but acted according to Muawiyah’s bidding and later according to the bidding of Yazid/Ubaidullah b. Ziyad. This was the biggest challenge faced by Ali b. Abi Talib (a.s.) and his son – Imam Hasan b. Ali (a.s.) as all their attempts to rally these so-called Shias against Muawiyah came to naught. So to accuse these Shias of treachery and blame them for the calamity that befell on Imam Husain (a.s.) is missing the point. These Shias were never part of the equation as they did not invoke any confidence and Imam Husain (a.s.) was well-aware of the events unfolding in Kufa even as he was approaching it. Shias of Karbala These Muslims who talk of Shiite treachery conveniently ignore that Imam Husain (a.s.) had a small band of true Shia supporters who fought valiantly against Yazid’s forces in Karbala. These were the ones worthy of being Shias and were even called as such by Imam Husain (a.s.) and other Imams (a.s.) of the Ahle Bait (a.s.). If we go by the treachery argument advanced by these Muslims and consider that Shias were present in Yazid’s forces and Shias were also present in Karbala in Imam Husain’s (a.s.) army, then it was nothing but a battle between two Shia groups! However, no historian has concluded as such and to suggest it shows extreme bias against Shias and very poor understanding of Islamic history. Faith is based on the present not the past A person is labeled based on his current inclination and not his previous belief. Having disobeyed Allah, Iblis is no longer referred to as Allah’s worshipper in the Holy Quran and the blessed Sunnah, although he was once ranked alongside the angels. Nor do common Muslims refer to companions like Abu Bakr, Umar and Usman as infidels although they were the leading idol-worshippers of the time before the advent of Islam. As we find in the incident of Talut and Jalut in Surah Baqarah (2): Verse 249 “So when Talut departed with the forces, he said: Surely Allah will try you with a river; whoever then drinks from it, he is not of me, and whoever does not taste of it, he is surely of me, except he who takes with his hand as much of it as fills the hand; but with the exception of a few of them they drank from it…” All those who drank from the river and they were in the majority, were no longer among Talut’s companions and cannot be referred to as such. Likewise those who abandoned Imam Husain (a.s.) in Kufa and joined Yazid’s ranks cannot be called as Shias. They were ranked alongside Yazid’s forces and all attributes used for Yazid’s forces applies to these so-called Shias as well. We do not see Muslims accusing Talha and Zubair of treachery after they severed their allegiance and waged a ferocious battle against their Master and Imam – Ali b. Abi Talib (a.s.) resulting in the death of thousands of Muslims. Therefore singling out the Shias for their role in the events of Kufa and Karbala is nothing but a lame attempt to misguide the Muslims with regards Yazid’s role in Imam Husain’s (a.s.) murder. Back to TopYazid’s forces were not ShiasTo conclude the matter, it’s best to refer to the faith of the killers of Imam Husain (a.s.) both those directly and indirectly involved. If they were followers of the Ahle Bait (a.s.) then they were the Shias, else they were Muslims claiming to follow the Sunnah. 1. Yazid ibn Muawiyah Without doubt, the biggest contributor to the shedding of Imam Husain’s (a.s.) blood and its main proponent was Yazid b. Muawiyah. And there can be no two ways of his animosity and the animosity of his clansmen – the Bani Umayyah for the Bani Hashim. Under the circumstances, he was not a Shia of the Ahle Bait (a.s.) nor would he have liked to be referred to as such. 2. Ubaydillah b. Ziyaad Not having the courage to take on Imam Husain (a.s.) himself, Yazid got Ubaydillah to do the task for him just like his father Muawiyah got Ubaydillah’s father – Ziyaad to take on Imam Hasan (a.s.). The progeny of Ziyaad harboured extreme animosity against the Ahle Bait (a.s.), so there is no question of them being the Shias of Ahle Bait (a.s.). 3. Umar b. Saad Since Ubaydillah also lacked the courage to confront Imam Husain (a.s.) he appointed Umar b. Saad for the task. Umar b. Saad also cannot be called a Shia given his father Saad b. Abi Waqqaas’s ambivalence towards Ameerul Momineen (a.s.) Ali b. Abi Talib and his refraining from giving him allegiance at a time when the entire Muslim nation with a few exceptions had given Ali (a.s.) their allegiance. Umar b. Saad was a cousin of Imam Husain (a.s.) but then so was Yazid. It is widely reported that Umar b. Saad undertook the crime of killing Imam Husain (a.s.) for the governorship of Ray (Suburb of Teheran, Iran). So there is no question of Umar b. Saad being a Shia of the Ahle Bait (a.s.). After naming the three biggest names responsible for killing Imam Husain (a.s.) and establishing their religious credentials as so-called Muslims who practiced the Sunnah, we now turn to their henchmen who were involved in the battle of Karbala. For brevity we have highlighted only a few and interested readers can refer Tarikh-e-Tabair for more examples. 4. Ka’b b. Jaabir Ka’b b. Jaabir was a warrior in Umar b. Saad’s army in Karbala. He was the killer of Burair b. Khozair, one of Imam Husain’s (a.s.) respected companions. He recited several couplets after Karbala to the effect that he had submitted his faith to the children of Abu Sufyan and wished to claim his reward from Ibne Ziyaad. 4) Muzaahim b. Haaris While battling Naafe b. Hilaal Jamali, a companion of Imam Husain (a.s.), in Karbala he declared: I am on Usman’s religion. (Taarikh-e-Tabari vol 6, p 229) 5) Amr b. Hajjaaj Amr b. Hajjaaj from Umar b. Saad’s army urged his soldiers to remain firm against those who abandoned religion i.e. Imam Husain’s (a.s.) army. Imam Husain (a.s.) rebuked him for his audacity. (Taarikh-e-Tabari vol. 6, p. 249) 6) Shimr b. Ziljawshan It is widely documented that it was Shimr who eventually killed Imam Husain (a.s.) when none dared to commit the heinous crime. Long before that, he was commanded explicitly by Ibne Ziyaad to take over the reins of the army if Umar b. Saad showed weakness in executing the plan to kill Imam Husain (a.s.). Shimr was always a part of Ibne Ziyaad’s coterie in Kufa and there is no question of his being a Shia given his animosity for the Ahle Bait (a.s.), although he did fight on the side of Ameerul Momineen (a.s.) against Muawiyah in Siffeen. He was among the majority of the Muslims who took Ameerul Momineen (a.s.) as the fourth caliph and did not have any particular inclination towards Ali’s (a.s.) Mastership – the hallmark of a Shia. Who killed Imam Husain (a.s.) We revisit this question to end the matter conclusively. It is clear from the evidences advanced that the responsibility of killing Imam Husain (a.s.) lies entirely on Yazid’s shoulders. For those who go by consensus (ijmaa), this is indeed the verdict of the ijmaa. Blaming Shias for the crimes of Yazid and Ubaydillah b. Ziyaad is not the verdict of the ijmaa, it is the verdict of a niche group of Muslims, who find themselves in a corner and have no place to look out of the sheer embarrassment of Imam Husain’s (a.s.) killing. The motley group of so-called Shias they hold responsible for the crime can hardly be described as such as we have proved.
  7. SALAAM LINKS TO AMAAL E ASHURAH IN DIFFERENT LANGUAGES ARE GIVEN BELOW AMAL E ASHURAH IN ENGLISH - VIDEO AMAL E ASHURAH IN ENGLISH - TEXT AMAL E ASHURAH IN URDU - TEXT AMAL E ASHURAH IN HINDI - TEXT AMAL E ASHURAH IN GUJRATI - VIDEO AMAL E ASHURAH IN FRENCH - TEXT AMAL E ASHURAH IN FRENCH - VIDEO
  8. Doubt: The tenth day of Muharram is âAashuraâ. The Jews of Madinah fasted on this day, the day on which Prophet Moses (a.s.) and his followers crossed the Red Sea miraculously. So the Holy Prophet (s.a.w.a.) directed the Muslims to fast on the day of Aashura. Reply: The report is inaccurate. The real report is: The Prophet (s.a.w.a) on migrating to Madinah found the Jews fasting on the 10th of Muharram. On enquiry, he was told: It is an auspicious day; it is the day when Allah delivered the children of Israel from their enemy (i.e. Pharaoh); and, therefore, Moses fasted on that day. The Prophet (s.a.w.a) said, âI am worthier of Moses than you.â Thereupon, he fasted on that day and ordered (the Muslims) to fast. Saheeh-e-Bukhaari vol. 3 Egypt ed.pg 54, Mishkaat al-Masaabih Delhi ed. 1,307 A.H. pg l72 It is noted by the commentator of Mishkaat al-Masaabih that âit was in the second year, because in the first year the Prophet (s.a.w.a.) had arrived in Madinah after Aashura, in Rabi al-Awwal. It should be noted that the Jews had their own calendar and monthly cycles. There is no logic in saying that they fasted on the 10th of Muharram unless it could be proved that this date always coincided with a Jewish day of fast. The first month of the Jews (Abib, later named Nisan) coincided with Rajab of the Arabs. W.O.E. Oesterley and Theodore H. Robinson have written that in Arabia the most important of all the new-moon festivals was that which fell in the month of Rajab, equivalent to the Hebrew month Abib, for this was the time when the ancient Arabs celebrated the Spring festival. (Hebrew Religion S.P.C.K., London 1955pg128) Probably, in ancient times the two branches of Hazrat Ibrahimâs (a.s.) household followed the same system of intercalating an additional month. And in this way the 7th Jewish month, Tishri I, coincided with Muharram. And the Aashura of Muharram synchronized with 10th of Tishri I, the Jewish Day of Atonement â” a day of fast. The two calendars lost their synchronization when Islam, in the 9th year of Hijrah, disallowed intercalation. But on deeper consideration it transpired that this parity was lost long before the advent of Islam, because the Arabs did not follow any mathematical calculation in their intercalation. That was why Muharram of the 2nd year of Hijrah began on 5th July, 623 C.E. (Al-Munjid, 21st ed.), months before Tishri I (which always coincides with September-October). Clearly, Aashura of Muharram in that year (or, for that matter, during the Prophetâs (s.a.w.a.) whole life at Madinah) had no significance whatsoever for the Jews.  Doubt: In the beginning, fasting on this day was obligatory but later, the fasts of Ramadan were made obligatory and the fast on the day of Aashura was made optional. The sanctity of Aashura cannot be ascribed to this event for the simple reason that the sanctity of Muharram and the day of Aashura was established during the days of the Holy Prophet (s.a.w.a.), much before the birth of Husain (a.s.). VISIT SERATONLINE.COM FOR MORE ARTICLES Reply: The question is: Why did they fast on that day? The Jewish Midrashic literature relates the 10th day of the 7th month (Yom Hakippurim â” Day of Atonement) to the event of bringing the tablets of the Covenant from Mount Sinai, as Dr. Mishael Maswari-Caspi has written in his letter. The question is: If the Jews had wanted to keep the long-lost synchronization of Tishri I and Muharram in view, how was it that they forgot to narrate this tradition to the Prophet (s.a.w.a.)? The month in which God delivered the Israelites from Pharaoh was Abib (i.e. Rajab), as the Bible clearly states: Observe the month of Abib, and keep the pass-over unto the Lord thy God: for in the month of Abib the Lord thy God brought thee forth out of Egypt by night. (Deut. 16:1) The question is: How could the Jews transfer an event of Abib (originally coinciding with Rajab) to Muharram, in open defiance of their Torah? Here is a point to ponder for the Muslims: The Prophet (s.a.w.a.) was sent with a religion to abrogate all previous religions and Shariah. How was it that he deigned to imitate the custom of the Jews? It is clear from above-mentioned facts that the Jews had no reason at all to fast on Aashura of Muharram at that period; and this story, built on that premise, is just that â” a fiction. Obviously, it was invented by a narrator who only knew that once upon a time Muharram coincided with the Jewsâ Tishri I, but was totally unaware of contemporary Jewish religion and culture. One feels constrained to mention here that this and other such traditions were forged by camp-followers of the Umayyads, after the martyrdom of Imam Husain (a.s.), as a part of their campaign to turn the 10th of Muharram into a day of rejoicing. These traditions are of the same genre as those which say that it was on the 10th of Muharram that Nuhâs (a.s.) ark rested on the mount, the fire became cool and safe for Hazrat Ibrahim (a.s.) and Hazrat Isa (a.s.) ascended to the heavens. In the same category came the traditions exhorting the Muslims to treat Aashura as a festival of joy, and to store oneâs food-grains on this very day, as it would increase oneâs sustenance and bring the blessings of Allah to the household. Doubt: In fact, it is one of the merits of Husain (a.s.) that his martyrdom took place on this day. Another misconception is that it is an inauspicious month since Husain was killed during Muharram. Hence people avoid conducting marriages during this period. This is baseless. If the death of an eminent person on a particular day renders that day unlucky for all times to come, no day of the year would be free from bad luck. The Holy Quran and the Sunnah of the Holy Prophet (s.a.w.a.) have liberated us from such superstitious beliefs. Reply: This is nothing but blind prejudice since there are no traditions which state that it is haraam (unlawful) to conduct weddings on Aashura or in the month of Muharram and Safar. But what needs answering is whether a Muslim will choose to get married on the day his father or mother has passed away or on the day the Prophet (s.a.w.a.) has passed away? Or will he exercise discretion and postpone the marriage by a few days as a mark of respect?
  9. Birth Imam Husain b. Ali (a.s.) was born in Madinah on 3rdShabaan 4 A.H. which was a Tuesday. As soon as Imam (a.s.) was born, he was taken to his grandfather â” the Holy Prophet (s.a.w.a.). The Holy Prophet (s.a.w.a.) was delighted at seeing the infant and himself recited the Azaan and Iqaamah in Imam Husainâs (a.s.) right and left ears respectively. The Holy Prophet (s.a.w.a.) advised his daughter Hazrat Fatima Zahra (a.s.), âShave his head and give silver equal to his hairâs weight.â Imam (a.s.) was in his grandfatherâs company for a period of over 6 years, with his father â” AmeerulMomineen (a.s.) for 29 years and 11 months, with his brother Imam Hasan (a.s.) for 10 years. He survived his brother for 10 years, which was the period of his Imamate. Name and Title Imam Husainâs (a.s.) agnomen (kuniyyat) was Abu Abdillah. He had several titles, the most famous one being the one he acquired from his martyrdom Sayyid Al-Shohada (Chief of the Martyrs). This was the title of Hazrat Hamzah, the Holy Prophetâs uncle (s.a.w.a.), with which the Muslims addressed Imam Husain (a.s.), the Holy Prophetâs (s.a.w.a.) grandson, after his martyrdom. Like his brother Imam Hasan (a.s.), Imam Husain (a.s.) was named by the Holy Prophet (s.a.w.a.) on divine command. Ameerul Momineen (a.s.) recounts, âWhen Hasan stepped into this world, I named him Hamzah after my (s.a.w.a.) uncle. Likewise, when Husain was born, I called him Jafar, after another uncle. One day the Prophet (s.a.w.a.) called me and informed, âI have been commanded to change their name to Hasan and Husain.â According to another narration, the Holy Prophet (s.a.w.a.) related, âThe names of Hasan and Husain correspond to the sons of Prophet Haroon. His sons were named Shabbar and Shabbir and I have named them with the corresponding Arabic names viz. Hasan and Husain.â Prophecy of Martyrdom The news of Imam Husainâs (a.s.) martyrdom was given by the Prophet (s.a.w.a.) to Asma bint Umays on the occasion of his birth. Asma narrates, âWhen Imam Husain (a.s.) was born, the Holy Prophet (s.a.w.a.) visited the house and said, âBring my son to me.â I brought the infant wrapped in a white cloth and handed him over to the Prophet (s.a.w.a.). He (s.a.w.a.) recited Azaan in the infantâs right ear and Iqama in his left ear. Then while still holding the infant, he began weeping.â Surprised, I asked, âMay my father and mother be sacrificed on you, what makes you weep?â He (s.a.w.a.) replied, âFor this son.â I asked, âHe is just born and is the cause of your weeping? He (s.a.w.a.) informed, âYes, O Asma. A rebellious group will kill him. May Allah deprive them of my intercession! Do not inform Faatemahh about this news as the birth is fresh in her memory (and the news will upset her).â One day, Umm Fazl, wife of Abbas â” the Prophetâs (s.a.w.a.) uncle â” approached the Prophet (s.a.w.a.) and informed him (s.a.w.a.), âO Prophet of Allah! I saw an ominous dream tonight. I dreamt as if a piece of your flesh was flung in my arms.â The Prophet (s.a.w.a.) informed, âThe dream is true. Faatemah will give birth to a son and he will be brought to you.â As predicted on Husainâs birth, he was brought in my lap. One day, I brought the infant to the Prophet (s.a.w.a.). For some time, the Prophet (s.a.w.a.) took his eyes away from the infant. When he (s.a.w.a.) glanced at the infant again, his eyes welled up with tears. I said, âMay my father and mother be sacrificed on you O Prophet of Allah, why are you crying?â He (s.a.w.a.) informed, âI have just been informed by Jibrael that my nation will kill him.â When AmeerulMomineen (a.s.) passed through Karbala on the way to Siffeen (to fight against the Muawiyah), he halted there. He wept so bitterly that the earth beneath him became moist. He narrated, âOne day I went in the presence of the Prophet (s.a.w.a.) and saw him weeping. I asked, âMay my father and mother be sacrificed on you, O Prophet of Allah! What makes you weep?â He (s.a.w.a.) informed, âJust now Jibrail was here and informed me that my son Husain will be killed on the banks of Furaat in a land called Karbala. He brought me the earth from that land and made me smell it and I could not help but weep over it.â That was the place over which AmeerulMomineen (a.s.) stood and informed, âIt is here that their blood will be shed. A group from Muhammadâs progeny will be killed over here so much so that the earth and the skies will weep over them.â VISIT SERATONLINE.COM FOR MORE ARTICLES Resemblance to the Prophet (s.a.w.a.) There are numerous reports indicating that Imam Husain (a.s.) bore a striking resemblance to the Holy Prophet (s.a.w.a.); in fact he was most similar to the Holy Prophet (s.a.w.a.). Many companions noted Imam Husainâs (a.s.) resemblance to the Holy Prophet (s.a.w.a.) in physical and spiritual traits; to the extent that whenever the companions saw Imam Husain (a.s.), it reminded them of the Holy Prophet (s.a.w.a.). Aasim b. Kulaib narrates from his father, âI saw a dream in which I witnessed a person similar to the Holy Prophet (s.a.w.a.). I narrated my dream to Ibn Abbas to confirm whether my dream was true or not. Ibn Abbas asked, âWhen you saw the dream were you reminded about Husain?â He replied â” By Allah, the way the Prophet (s.a.w.a.) walked and his gait was exactly like Husain b. Ali (a.s.)?â Ibn Abbas, âThat is because Husain resembles the Holy Prophet (s.a.w.a.).â Anas b. Maalik recounts, âI was in the court of Ubaidullah b. Ziyaad (l.a.) when Husain b. Aliâs (a.s.) head was presented on a platter in the assembly. Ibn Ziyaad (l.a.) was constantly poking at the face and eyes of Husain b. Ali (a.s.) with a cane. He (l.a.) said insolently, âI do not see any virtue in this face.â Anas b. Maalik reprimanded him saying, âO Ibn Ziyaad! Donât you know that the face of Husain b. Ali (a.s.) bore the most striking resemblance to the Holy Prophet (s.a.w.a.)?â The Holy Prophetâs (s.a.w.a.) Affection for Husain (a.s.) The Prophet of Allahâs (s.a.w.a.) affection for Imam Husain (a.s.) was notable. Books of history are replete with references to the love and affection the Prophet (s.a.w.a.) had for Imam Husain (a.s.) and Imam Hasan (a.s.). While there are numerous incidents to this effect, one is mentioned as an example. The Holy Prophet (s.a.w.a.) was invited for a feast. He (s.a.w.a.) proceeded towards the venue along with a group of companions. Along the way, he (s.a.w.a.) saw Imam Husain, who was still a child, playing in the streets. He (s.a.w.a.) rushed towards Imam Husain (a.s.) to pick him up. But the infant dodged him (s.a.w.a.). No matter how much the Prophet (s.a.w.a.) tried to catch him, the infant took off in the opposite direction managing to elude the Prophet (s.a.w.a.). Finally, the Prophet (s.a.w.a.) picked him up and kissed him. Then he (s.a.w.a.) declared, âHusain is from me and I am from Husain. Allah loves the one who loves Husain.â Zaid b. Haarisa relates, âI wanted to meet the Prophet (s.a.w.a.) and went to his (s.a.w.a.) house one night. I knocked on the door. The Prophet (s.a.w.a.) answered the door. When I was finished with my work, I asked the Prophet (s.a.w.a.), âO Prophet of Allah! What do you have with you?â He (s.a.w.a.) disclosed Hasan and Husain to me, who were hiding behind him and said, âThese are my children as also my daughterâs children.â Then he (s.a.w.a.) turned his face towards the sky and supplicated, âO Allah! You know that I love both of them. Then You too love them and love those who love them.â Salman-e-Muhammadi (r.a.) has also narrated from the Holy Prophet (s.a.w.a.) regarding Imam Hasan (a.s.) and Imam Husain (a.s.), âOne who loves both of them, I love him. Allah loves my beloved. Allah will make the one He loves enter Paradise. One who despises them or rebels against them, I too despise him. Allah despises the one despised by me. Allah will make the one He despises enter the Hellfire where he will be afflicted by eternal chastisement.â Such quotes and incidents about the Messenger of Allahâs (s.a.w.a.) love and affection for Imam Husain (a.s.) are not isolated events. They are the subject matter of several books and documents. The fact of the matter is that the Holy Prophet (s.a.w.a.) categorically established this among the Muslims of the time so that it would enable them and the Muslims of the subsequent eras to distinguish clearly between truth and falsehood. These sayings of the Noble Prophet (s.a.w.a.) serve to identify those who bear enmity and animosity towards his (s.a.w.a.) progeny and expose their wickedness to all. He (s.a.w.a.) singled them out by clearly stating that waging war against the Ahle Bait (a.s.) was in fact war against him (s.a.w.a.). Renowned Sunni scholars have narrated traditions from companions like Abu Hurairah and Zaid b. Arqam that when the Holy Prophet (s.a.w.a.) was on his deathbed, he turned towards Ali, Faatemahh, Hasan and Husain and said, âI am at war with the one who is at war with you and I am at peace with the one who is at peace with you.â This warning of the Holy Prophet (s.a.w.a.) with reference to the Ahle Bait (a.s.) has been recorded on several occasions. It is documented that the Prophet (s.a.w.a.) frequently stood facing the house of the Ahle Bait (a.s.) and declared, âI am at war with the one who is at war with you and I am at peace with the one who is at peace with you.â Ibn Aazib narrates that the Holy Prophet (s.a.w.a.) declared while referring to Imam Husain (a.s.), âHe (Husain) is from me and I am from him. Everything that is forbidden with regards to me is also forbidden with regards to him.â Incidents about Jibrailâs (a.s.) affection for Imam Husain (a.s.) have been documented in several books. Once Hasan and Husain, while still infants, were playfully wrestling with one another in front of the Prophet (s.a.w.a.). The Prophet (s.a.w.a.) was continuously supporting Imam Hasan (a.s.). On seeing this, Hazrat Faatemahh Zahra (s.a.) said, âFather you are supporting Hasan, while he is the elder brother, instead of supporting the younger brother. The Prophet (s.a.w.a.) explained â” That is because Jibrail who is witnessing the contest is supporting Husain.â There are many other incidents about the Prophetâs (s.a.w.a.) fondness for Imam Hasan (a.s.) and Imam Husain (a.s.). One such incident is particularly notable which involved the Prophet (s.a.w.a.) while he was leading a prayer congregation. Imam Hasan (a.s.) and Imam Husain (a.s.) still infants, walked up to their grandfather, who was in prostration and sat on his shoulders. A companion who was witnessing the incident tried to shoo the infants away so as to allow the Prophet (s.a.w.a.) to complete his (s.a.w.a.) prayers. The Prophet (s.a.w.a.) indicated to let them remain in their position. He (s.a.w.a.) then gently guided them towards his feet and made them sit on his thighs. Once, while leading the congregational prayers, the Prophet (s.a.w.a.) prolonged the prostration more than usual. After concluding the prayers, the companions asked him (s.a.w.a.), âWhy did you prolong the prostration? Was a revelation descending at the time or has a new command been revealed?â The Prophet (s.a.w.a.) informed, âI prolonged the prostration because Husain (a.s.) had climbed on my shoulders and I did not want to disturb him. I wanted to let him enjoy himself while he was perched on my shoulders.â Umar b. Khattab narrates, âOne I saw the Prophet (s.a.w.a.) while Hasan and Husain were perched on his (s.a.w.a.) shoulders. I turned towards the infants and exclaimed, âWhat a wonderful mount!â The Prophet (s.a.w.a.) countered, âWhat wonderful riders!â Ibn Buraida narrates, âOne day the Prophet (s.a.w.a.) was in the mosque to deliver a sermon when his eyes fell on Hasan and Husain, dressed in red cloaks, who were trying to find their way in the congregation. The Prophet (s.a.w.a.) descended from the pulpit, lifted them and made them sit alongside him (s.a.w.a.) on the pulpit. Then he (s.a.w.a.) said, âAllah and His Prophet have spoken the truth â” âO you who believe, surely from among your wives and your children there is an examination for youâ¦â (Surah Taghaabun (64): 14). When these children appear in front of me I am so moved that I cannot even continue speaking.â Once the Prophet (s.a.w.a.) happened to pass by his daughter Hazrat Faatemahhâs (s.a.) house when he heard Husain crying. He (s.a.w.a.) said, âPacify Husain so that he stops crying. Donât you know his crying torments me?â Imam Husainâs (a.s.) Lineage Huzaifa Yamaani (r.a.) narrates, âOnce the Holy Prophet (s.a.w.a.) entered the mosque while he was holding Husain on his shoulder in such a manner that the childâs feet were against his chest and said, âO people, I know you will dispute about the best person after me (in lineage). Indeed the best person is Husain b. Ali. Who has a better grandfather than Muhammad (s.a.w.a.)? Who has a better grandmother than Khadijah bint Khuwailid (s.a.), the one who preceded the others in believing in Allah and His Prophet (s.a.w.a.)? Husain Ibn Ali has the best mother and father. His father is Ali Ibn Abi Taalib (a.s.), the brother, confidante and cousin of Allahâs Prophet (s.a.w.a.). His mother â” Faatemahh (s.a.) is the chief of women of all times. Husain Ibn Ali has the best paternal uncle and aunt. His uncle is Jafar b. AbiTalib (a.s.) who has been granted a pair of wings by Allah so that he flies in the heavens at will. And Husain Ibn Aliâs aunt is Umm Haani b. Abi Talib.â Then the Prophet (s.a.w.a.) lowered Imam Husain (a.s.) from his shoulder to the ground so that the child was facing the people and declared, âO people, this is Husain, whose grandfather and grandmother are in Paradise. His uncle and aunt are in Paradise. He himself and his brother will also be in Paradise.â Imam Husainâs (a.s.) Importance According to the Companions (Sahaabah) Once, Abu Huraira was seated by the side of the road while a funeral was passing. Imam Husain (a.s.) was participating in the funeral and the dust from Imamâs (a.s.) feet was accumulating on Abu Hurairaâs clothes. Abu Huraira did not appear to mind and instead was busy dusting the earth off his clothes. Imam Husain (a.s.) asked, âWhat are you doing sitting here?â Abu Huraira replied, âBy Allah, if the people knew your importance they would prefer to carry you on their necks.â Mudrik b. Ammarah relates – Once I saw Ibn Abbas while he was holding the reins of Hasanâs and Husainâs mount. I objected, âWhy are you doing this while you are senior to them?â He replied, âThey are the grandsons of the Prophet (s.a.w.a.) and dearest to him (s.a.w.a.). What can be more fortunate for me than to hold their reins in this manner?â Incidents highlighting Imam Husainâs (a.s.) excellence and merits can fill up several pages. We have only mentioned a few by way of illustration from hundreds of narrations. Ameerul Momineen (a.s.) relates from the Holy Prophet (s.a.w.a.), âHasan and Husain are the chiefs of the youths of Paradise.â Likewise, Ibn Abbas also recounts from the Messenger of Allah (s.a.w.a.), âHasan and Husain are the chiefs of the youths of Paradise. One who loves them, certainly he loves me. One who despises them, certainly he despises me.â Similar narrations from the Prophet (s.a.w.a.) have been documented on the authority of Umar b. Khattab and his son Abdullah. Huzaifa Yamaani, the respected companion of the Holy Prophet (s.a.w.a.), relates, âOne night I happened to be with the Holy Prophet (s.a.w.a.). I recited the Maghrib prayers with him (s.a.w.a.). Afterwards, I waited for him while he was reciting prayers until it was time for Esha prayers which I also recited with him. I waited for him to conclude his prayers and come out of the mosque. While he (s.a.w.a.) was still inside the mosque, I could see the back of his head, as if he was conversing with someone. I do not know what was being said. Suddenly, he (s.a.w.a.) turned back in my direction and said â” Who is there? I (s.a.w.a.) replied â” Huzaifa. He (s.a.w.a.) asked me â” Do you know who was with me now? I said â” I do not know. He (s.a.w.a.) informed â” Jibrail, the trustworthy, had come. He conveyed Allahâs salutations to me and gave me glad tidings that Faatemahh is the chief of all women of Paradise and Hasan and Husain are the chiefs of the youths of Paradise. I requested â” O Prophet of Allah, please seek forgiveness for me and my mother. He (s.a.w.a.) responded â” Allah has forgiven you and your mother. Jabir b. Abdullah Ansaari recounts â” One day I was with the Prophet (s.a.w.a.) and his senior companions. Husain entered the mosque. The Prophet (s.a.w.a.) turned towards me and said â” One who wishes to see the leader of the youths of Paradise must look at Husain b. Ali. The Prophet (s.a.w.a.) narrated â” Through me you have been warned. Through Ali you will find the path of guidance. Through Hasan you will acquire virtue. However, the good fortune (of entering Paradise) and the misfortune (of entering Hell) is derived from Husain. Beware; Husain is from the doors of Paradise. One who bears malice against him, Allah has forbidden even the fragrance of Paradise on him. Imam Husain (a.s.) and the Verse of Purification (Ayat-e-Tatheer) Umm Salmah (r.a.), the respected wife of the Prophet (s.a.w.a.) narrates â” One day, while the Prophet (s.a.w.a.) was in my house, Faatemah brought some food for her father. The Prophet (s.a.w.a.) welcomed his daughter with utmost respect and said â” Go and invite the sons of my cousin Ali and my sons Hasan and Husain and let them also partake from the food with me. After some time, Ali and Faatemah along with their two sons Hasan and Husain entered the house. At the time, Jibrail descended with the blessed verse of Surah Ahzaab: ââ¦Allah only desires to keep away the uncleanness from you, O people of the House and to purify you a (thorough) purification.â (Surah Ahzaab (33): Verse 33) The Prophet (s.a.w.a.) turned towards me (Umme Salmah) and said â” Fetch me the Khyberi cloak â” which was the Prophetâs biggest cloak. The Prophet (s.a.w.a.) made Ali sit on his (s.a.w.a.) right, Faatemah on the left and Hasan and Husain near his (s.a.w.a.) blessed feet. He (s.a.w.a.) covered them all with the cloak. He held the cloak tightly with his left hand and raised his right hand towards the sky and declared thrice: âO Allah! These are my Ahle Bait and my closest family members. O Allah! Keep away from them uncleanness and purify them with a thorough purification. I am at war with the one who is at war with them and I am at peace with the one who is at peace with them. I am an enemy of the one who bears enmity with them.â Based on this narration, Sunni and Shia scholars are unanimous that Imam Husain (a.s.) is one of the members of the Prophetâs (s.a.w.a.) progeny on whom the blessed Verse of Purification was revealed. The verse was exclusively for the five members mentioned in the narration and none else can claim to be a beneficiary of the Quranic verse. For this reason Imam Husain (a.s.) has been referred to as – The fifth member of the incident of the cloak. Two of the senior-most Sunni scholarsâ” Ahmed b. Hanbal and Tirmizi in their Musnad and Sunan respectively have documented the fact that for six months before the revelation of the Verse of Purification (Surah Ahzaab: Verse 33), the Prophet (s.a.w.a.), while on the way to the mosque, used to halt at the house of Ali and Faatemah and declare: âPeace (on you) O Muhammadâs Ahle Bait! Allah only desires to keep away the uncleanness from you, O people of the House and to purify you a (thorough) purification.â Imam Husain (a.s.) and the Verse of Malediction (Ayat-e-Mubaahelah) Regarding the incident of Mubaahela, both Shia and Sunni scholars have recorded that in the incident of malediction against the Christian scholars, the Holy Prophet (s.a.w.a.) took none other than Hasan, Husain, Ali and Faatemah corresponding to the Quranic command to bring âour sonsâ, âour womenâ and âour selvesâ. Noted Sunni scholar Haakim Nishapoori in his book Marefato Uloom al-Hadis has documented this incident as consecutive (mutawaatir) and reliable from the aspect of chain of narrators. The incident of malediction revolved around the bishops of Najraan, along with Christian scholars, who had come to Madinah to visit the Holy Prophet (s.a.w.a.). The Holy Prophet (s.a.w.a.) presented Islam to them, however, they rejected it. Consequently, the divine command for Mubahela (malediction) was issued: âBut whoever disputes with you in this matter after what has come to you of knowledge, then say: Come let us call our sons and your sons and our women and your women and ourselves and yourselves; then let us be earnest in prayer, and pray for the curse of Allah on the liarsâ. (Surah Ale Imran (3): 61) On the designated day, the Prophet (s.a.w.a.) arrived at the venue with his closest family members (a.s.). When the Christians witnessed this, they were frightened from invoking curses on the Prophet (s.a.w.a.) and his family and agreed to pay the jizya tax. The Enemies Testify to Imam Husainâs (a.s.) Virtues Ekremah â” the slave of Ibn Abbas â”narrates that one day Ibn Abbas was relating a tradition for the Muslims inside the mosque. At the time, Naafe b. Arzaq requested, âO Ibn Abbas, please give a ruling for matters related to ants and mosquitoes? If you have the knowledge, please describe the God Who I worship.â Ibn Abbas glanced in the other direction and saw Husain sitting along with Ali in a corner of the mosque. Then Ibn Abbas turned towards Naafe and said, âCome to me Naafe, so that we can seek the answer to your questions.â Naafe protested, âI am seeking my replies from you (and not from anyone else).â Ibn Abbas defended his decision thus, âHe (Husain) is from the Ahle Bait of the Prophet (s.a.w.a.) and is the legatee of his (s.a.w.a.) knowledge.â Naafe headed towards Imam Husain (a.s.) to seek his replies. Imam (a.s.) replied to his queries. Naafe replied, âO Husain, your words are virtuous and righteous.â Imam (a.s.), âI have heard that you accuse my father, my brother and me of apostasy.â Naafe replied, âBy Allah, I have rejected what I had heard about you earlier. You are the brilliant minaret of Islam and the guiding star of divine decrees.â Imam (a.s.), âShould I ask you something?â Naafe â” Ask me, O son of Allahâs Prophet! Imam (a.s.) – Have you read the Quranic verse: âAnd as for the wall, it belonged to two orphan boys in the city, and there was beneath it a treasure belonging to them, and their father was a righteous manâ¦â (Surah Kahf (18): 82) Imam (a.s.) continued, âO Naafe, who is the one who hid the expensive treasure for the two orphans under the wall so that they could inherit it at a later stage?â Naafe replied, âThe father of the orphans.â Imam (a.s.), âThat is correct. Is the father more benevolent towards his orphans than the Holy Prophet (s.a.w.a.)? Do you believe that the Prophet (s.a.w.a.) will not deposit his (s.a.w.a.) knowledge with his sons and in this way will deprive them of it?â Imam Husain (a.s.) is the Holy Prophetâs (s.a.w.a.) Flower The Prophet (s.a.w.a.) along with his companions was proceeding towards a feast. Suddenly, the Prophet (s.a.w.a.) rushed ahead of the rest when he (s.a.w.a.) saw Hasan and Husain, who were still infants, playing in the street. He (s.a.w.a.) tried to catch them but they playfully dodged him (s.a.w.a.). The Prophet (s.a.w.a.) had a hearty laugh over the whole thing. Finally, the Prophet (s.a.w.a.) caught up with Husain, picked him up and kissed him on the mouth and declared, âBoth these (Hasan and Husain) are from my flowers of this world. One who loves me should also love both of them.â Jabir b. Abdullah Ansari relates, âOne day I was seated alongside the Prophet (s.a.w.a.) when Ali b. AbiTalib (a.s.) entered. The Prophet (s.a.w.a.) turned towards him and addressed him thus, âPeace be on you, O father of the two flowers. I advise you to treat my two flowers well in this world. Soon you will be deprived of your two pillars and these two will be your caliphs.â When the Prophet (s.a.w.a.) passed away, Ali (a.s.) informed that he (s.a.w.a.) was the first pillar mentioned by the Prophet (s.a.w.a.). When Hazrat Faatemah (s.a.) passed soon after, he (a.s.) informed that she was the second pillar referred to by the Prophet (s.a.w.a.). A similar narration is recorded on the authority of Abdullah b. Umar, which is related to Imam (a.s.) and the incident of Aashura. Abdullah b. Umar was once seated when a man approached him and asked him a question related to the blood of a mosquito. Abdullah b. Umar asked him, âWhere are you from?â He informed that he was from Iraq. Abdullah said, âLook at this man. He seeks clarification regarding the blood of the mosquito while he has killed the grandson of the Prophet (s.a.w.a.) and pleads ignorance about what he (s.a.w.a.) said about Husain. I heard the Prophet (s.a.w.a.) declare âHasan and Husain are my flowers in this worldâ. Imiam Husainâs (a.s.) Benevolence One day Imam Husain (a.s.) came across some children who were eating bread and meat. On seeing Imam (a.s.) they invited him to join them. Imam (a.s.) accepted their invitation and shared their food. When he finished, Imam (a.s.) took them to his own house and gifted them food and new clothes. Imam (a.s.) said, âI have been granted this by the Most Generous. I am merely gifting you a portion of it.â Imam Husainâs (a.s.) Valour and Generosity Zainab b. Abi Raafe relates, âAfter the demise of her father (s.a.w.a.), Hazrat Faatemah (s.a.) was inconsolable and wept copiously. One day, she took Hasan and Husain to visit the grave of her father (s.a.w.a.). She wept bitterly and complained about the treatment of the Muslims. She then addressed her father (s.a.w.a.), âWhat have you left as inheritance for these two sons?â A voice from the grave responded, âAs for Hasan, he has inherited my awe and as for Husain he has inherited my valour and generosity.â Hazrat Faatemah (s.a.), âI am satisfied with this O Prophet of Allah!â Imam Husainâs (a.s.) Humility in front of Allah Imam Husain (a.s.) performed Hajj 25 times without a mount i.e. by foot. This was at a time when Imam Husain (a.s.) had the option and means to afford a mount for Hajj. It was only to show his humility and servitude towards Allah that he chose to perform Hajj by foot. He took a mount along with him for Hajj without mounting it. This is possibly due to two reasons â” One reason is that he could benefit from the mount on the way back from Hajj and secondly walking with the mount (without mounting it) was a greater manifestation of his humility and servitude. Whispered prayers (Munaajaat) of Imam Husain (a.s.) Imam Husain (a.s.) was seen in Masjidun Nabawi in Madinah while his face was covered with dust beseeching Allah, âO Allah, if you will call me to account for my sins, I will appeal to Your Nobility. And if You gather me with the sinners, I will tell them that I love You. O my Master, my obedience does not benefit You; my disobedience does not harm You. If my obedience has no benefit for You then forgive me if I have fallen short in obeying You. If my disobedience does not hurt You in any way, then overlook my transgressions, because you are the Most Merciful of the Merciful Ones.â References: 1)     Tarikh-o-Dimishq by Ibn Asaakir, Tarjemat-o-Imam al-Husain (a.s.); 2)     Saheeh al-Bukhaari, Tarjemat-o-Imam al-Husain (a.s.); 3)     Maqtal al-Husain by Khaarazmi; 4)     Faraaed al-Simtain, Tarjemat-o-Imam al-Husain (a.s.); 5)     Sunan al-Tirmidhi, 6)     Usud al-Ghaabah fi Marifah al-Saḥaabah, 7)     Al-Mustadrak Alaa Al-Sahihain by Haakem Neshapuri, 8)     Kanz al-Ummaal, 9)     Tafseer-e-Jaame al-Bayaan, 10)  Hilyat al-Awliyaa by Abu Noaim Isfahaani Note: All the aforementioned references are authentic Sunni sources.
  10. Doubt: Lamentations, breast-beating and mourning in memory of Husainâs martyrdom are not sanctioned by Islam. Though such martyrdoms are tragic, the Holy Prophet (s.a.w.a.) has forbidden holding mourning ceremonies on the death of any person. People of Jaahiliyyah (ignorance) used to mourn over their deceased then the Holy Prophet (s.a.w.a.) stopped the Muslims. Reply: Azaadaari (mourning) is a means to express sorrow for the hardships suffered by the Ahle Bait (a.s.) at the hands of the caliphs of their time. The words of Imam of Ahle Sunnah Allamah Fakhrudeen Raazi are notable: âIt is our firm belief that one who dies with love for the descendants of Muhammad (s) dies a martyr.â (Tafseer-e-Kabir, vol 7, pg 390) We read in Al-Bidaayah wa al-Nihaayah of Ibne Kasir in vol. 4, pg. 45, Beirut ed. It is narrated by Abu Hurariah that the Prophet (s.a.w.a.) used to visit the graves of martyrs every year. When he (s.a.w.a.) would reach the entrance of the mountain, he (s.a.w.a.) would say (to the martyrs): âAssalamoalaikum bi maa sabartumâ. This means âPeace be on you due to your patience and you have reached a pleasant place due to this.â Then after the Prophet (s.a.w.a.), Abu Bakr also used to come (every year), and after him Umar used to do the same and then Usman also did the same. We read in Al-Bidaayahwa al-Nihaayah vol. 6 pg. 360: Umar said âWhenever I venture out at sunrise, I remember the death of my brother Zaid b. Khattab.â Obviously the remembrance of his brotherâs death did not make him laugh; he was sorrowful (azaadaar). We find in Taarikh-e-Yaqoobi, vol. 1, pg. 3: The father and mother of humanity (Hazrat Adam (a.s.) and his wife Hazrat Hawwa (a.s.)) wept for their son Haabeel for so long that their tears turned into a stream. In Rauzah al-Shuhadaa, pg 30 the same incident has been quoted by Mulla Husain Waaiz Kashifi who adds: Tears from Adamâs (a.s.) right eye were flowing like the River Dajla and like the River Euphrates from his left eye. Perhaps the following tradition may prove more convincing: After the burial of the Prophet (s.a.w.a.), the companions in a state of sorrow were virtually throwing dust over themselves, and were crying due to the separation from their beloved. Especially Hazrat Faatemah (s.a.) was inconsolable; she was looking at the faces of her sons Imam Hasan (a.s.) and Imam Husain (a.s.) and was crying at their plight and her own plight. Even Aaesha was continuously crying and wailing. For several days and nights the voices of crying and mourning rose from this house which became house of grief (Baytul Huzn) and separation. (Madaarij al-Nubuwwah, vol 2, pg. 753-754) Mulla Ali Qaari in his book Al-Mirqaat fi Sharh al-Mishkaat from a narration by Imam Ahmed b. Hanbal quotes Imam Husain (a.s.): âWhoever weeps and cries upon me remembering my pain and miseries, Allah shall grant him Paradise.â (Al-Mirqaat fi Sharh al-Mishkaatwith reference to Taarikh-e-Ahmedi, pg 277, printed in Kanpur) One can refer to the Holy Quran via this hadis in Ahle Sunnahâs authoritative work Tafseer-e-Durr al-Manthoor, vol. 4 pg 31: The Prophet (s.a.w.a.) was asked: What was the extent of Hazrat Yaqoobâs (a.s.) mourning for his son? He (s.a.w.a.) replied, âIt was on par with mourning of 70 men and women.â And what was the reward for this? He (s.a.w.a.) retorted, âIt is on par with one hundred martyrs.â And we read in Tafseer Khazaan vol.3 pg 253: Yusuf (a.s.) said to Hazrat Jibrail (a.s.): Is my father adhering to mourning? Hazrat Jibrail (a.s.) said: The mourning of Yaqoob (a.s.) is on par with 70 men and women mourning. He then asked, âWhat is the reward for this mourning?â He said: The reward for this mourning is on par with mourning of 100 martyrs. Doubt: The Holy Prophet (s.a.w.a.) stopped the Muslims from doing all this and directed them to observe patience by saying âInnaalillaahi wa innaa ilayhiraajiâoonâ. A number of authentic traditions are available on the subject. To quote one of them: He is not from our group who slaps his cheeks, tears his clothes and cries in the manner of the people of Jaahiliyyah. (Saheeh Bukhari). Reply: Please refer to the Holy Quran, which permits crying: âAnd he turned away from them, and said: O my sorrow for Yusuf! And his eyes became white on account of the grief, and he was a repressor (of anger).â (Surah Yusuf (12): 84) If you refer to the exegesis of this verse, it will be clear how much Prophet Yaqoob (a.s.) cried for his son ultimately forfeiting his eyesight in the process. In Surah Nahl (16): 53, Allah declares: âAnd whatever favor is (bestowed) on you it is from Allah; then when evil afflicts you, to Him do you cry for aid.â When Umar heard of Numan b. Muqrinâs death he beat his head and screamed, âO what a pity that Nuâman died.â (Kanz al-Ummal, vol.8, pg. 117, Kitaab al-Maut) As narrated by Tabari in his Taarikh vol. 9 pg. 183 (English translation by Ismail Poonawala): Abbas narrates: I heard Aaesha say: The Messenger of Allah died on my bosom during my turn, I did not wrong anyone in regard to him. It was because of my ignorance and youthfulness that the Messenger of Allah died while he was in my lap. Then I laid his head on a pillow and got up beating my chest and slapping my face along with the women. (Ibn Katheer in al Bidaayah wa al-Nihaayah vol 5, pg 420) Also refer to Ibn Katheer in al Bidayah wan Nihayah: The Messenger of Allah (s.a.w.a.) died while he was in my lap. Then I laid his head on a pillow and got up beating my face along with other women. According to Saheeh-e-Bukhaari: Anas b. Malik narrated: We went with Allahâs Apostle (s.a.w.a.) to the blacksmith Abu Saif, and he was the husband of the wet-nurse of Ibrahim (the son of the Prophet (s.a.w.a.)). Allahâs Apostle took Ibrahim, kissed him and smelled him. Later, we entered Abu Saifâs house at that time, Ibrahim was breathing his last and the eyes of Allahâs Apostle (s.a.w.a.) started shedding tears. Abdul Rahman b. Auf said, âO Allahâs Apostle! Even you are weeping!â He said, âO Ibn Auf, this is mercy.â Then, he wept more and said, âThe eyes are shedding tears and the heart is grieved, and we will not say except what pleases our Lord, O Ibrahim! Indeed we are grieved by your separation.â Saheeh-e-Bukhaari, vol 2, book 23, tradition 390 We read in the traditions about the Holy Prophet (s.a.w.a.): âThe Prophet of Allah (s.a.w.a.) was in a state where he was beating his chest.â References: 1.  Saheeh-e-Bukhari vol. 2 pg 50 2.  Sunan-e-Nesaai vol. 3 pg 305 3.  Adhaan al Mufreed pg 426 4.  Saheeh-e-Muslim vol 1 pg 291 5.  Musnad-e-Abi Awaana vol. 2 pg 292 âThere is nothing against Islam in expressing grief, sorrow or in crying and weeping at the loss of a loved one.â Fayz al Bari fi Sharh-e-Saheeh Bukhari, vol 12, pg 462, Egypt ed. We read in Ahle Sunnahâs authority work Maarij al-Nubuwwah chap 1 pg 248: Hazrat Adam (a.s.) was so distressed that he smashed his hands onto his knees and the skin from his hands caused gashes from which bone could be seen. We read in Al-Bidaayah wa al-Nihaayah vol. 5, pg 243: âWhen Prophet (s.a.w.a.) died on the bed, the women who were around him (s.a.w.) had made their faces red by beating their faces.â VISIT SERATONLINE.COM FOR MORE ARTICLES Doubt: Even Husain (a.s.), shortly before his demise, had advised his beloved sister Zainab (a.s.), not to mourn over his death in this manner. He said, âMy dear sister! I swear upon you that in case I die you shall not tear your clothes, nor scratch your faceâ¦â Reply: It is obvious from the numerous incidents of Zainabâs (s.a.) weeping in the presence of Imam Husain (a.s.) before his martyrdom that these statements are false and misleading. When the forces of Yazid planned to attack the camp of Imam Husain (a.s.), Hazrat Zainab (s.a.) came to Imam Husain (a.s.) and asked why was there so much noise outside their tents, Imam replied that I just saw Holy Prophet (s.a.w.a.) in a dream and he (s.a.w.a.) said that I will be meeting him (s.a.w.a.) tomorrow, hearing this Hazrat Zainab (s.a.) started crying and beating herself on the face. Al-Bidaayahwa al-Nihaayah, vol 8, pg 176, Beirut ed. In the same book it is mentioned: Hazrat Zainab (s.a.) heard the elegies from Imam (a.s.). Reflecting on the tragedy of Karbala and the martyrdom of Imam Husain (a.s.) she cried, lamented and beat herself on the head until she fainted. Al-Bidaayahwa al-Nihaayah, vol 8, pg 177, Beirut ed. Similarly, we read in Sunan-e- Ibn Maajah, vol. 2, pg 285, published 1313 AH in Egypt. Saad b. Abi Waqqaas reported from Holy Prophet (s.a.w.a.) that he said ââ¦shed tears and cry and if you canât cry then make a crying face.â The death of Imam Husain (a.s.) is an event on which not only humans, but even the jinn, angels, animals, birds, the sky and trees, have lamented. Thus, it is written that the sky wept for forty days on (the martyrdom of) Imam Husain (a.s.). Yanabi al-Mawwaddah by Allamah Shaikh Sulaiman Hanafi Qundoozi, Constantinople ed. pg 392 Hafiz Abu Noaim writes in Hilyah al-Awliyaa on the authority on Imam Shaâbee, Zuhri, and Abu Qataadah: When Imam Husain (a.s.) was martyred, the sun was eclipsed (so long) so that the stars appeared. Waqiyaat-e-Karbala pg 75 Shah Abdul Aziz Dehalvi has narrated the lamenting and wailing of the jinn on pg. 96 of his book titled Sirr al-Shahaadatain. He has also quoted the verses of the elegy recited by the jinn while weeping over Imam Husain (a.s.). Umme Salmah (r.a.) has also narrated: I heard the jinn mourning for Husain. 1.     Tarikh al-Kabir by al-Bukhari (the author of Saheeh), vol 4, part 1, pg 26 2.     Fazaaâil al-Sahaabah, by Ahmed b. Hanbal, vol 2, pg 776, tradition 1,373 3.     Tabarani, vol 3, pg 130-131 4.     Tahzib vol. 7 Suyuti states: When Imam Husain was martyred, the corners of the sky remained red for a four month period. (Tafseer-e-Durr al-Manthoor vol. 6, pg. 31) We find in the traditions that even the first and the second caliphs didnât find lamenting loudly un-Islamic or against the Sunnah. Refer to Kashf al-Ghummah pg. 175: Abu Bakr and Umar would cry in such a way that the neighbors could hear them. Again in the same book we read: When Saad Ibn Maaz died, the Prophet (s.a.w.a.), Abu Bakr and Umar cried. Ayesha narrates âI recognized the cries of Abu Bakr and Umar although I was in my houseâ. (Kashf al-Ghummah, pg. 174) Aaesha called people to read elegies on her fatherâs death and she herself lamented. (Tarikh Kaamil, vol 2, pg 288; Iqd al-Fareed, vol 3, pg 65) On the day that Abu Bakr died, the situation seemed as if Madinah would be flooded with tears. (Tarikh al-Khamees, vol 2, pg 330) There are numerous other traditions which prove the permissibility of Azaadaari in the light of the Holy Quran and the teachings of the Messenger of Allah (s.a.w.a.) and his revered companions. However, some Muslims choose to ignore them and raise the bogey of azaadaari being a form of innovation and deviation. Conclusion Itâs an undeniable fact that the Holy Prophet (s.a.w.a.) has given all Muslims the bounty of Islam for which we collectively cannot repay him. However, the only way we could try to do that is to follow the Holy Quran which states: Say: I do not ask of you any reward for it but love for my near relatives.. Surah Shura (42): 23 The Holy Prophet (s.a.w.a.) has also stated, âHusain (a.s.) is from me and I am from Husain (a.s). The Quranic verse and prophetic tradition are more than enough for any Muslim worth his salt to acknowledge the excellence of Ahle Bait (a.s.). The least one can do is remember and love the Prophet (s.a.w.a.) and his family (a.s.) rather than remaining partial to those who were responsible ever since the advent of Islam for hurting the Holy Prophet (s.a.w.a) like Abu Sufyan, his son Muawiyah and his grandson Yazid. Shah Abdul Aziz Muhaddis-e-Dehlavi while explaining the philosophy of martyrdom writes in the preface of his book âSirr al-Shahaadatainâ: âThe martyrdom of Imam Husain (a.s.) is in reality the martyrdom of his grandfather Muhammad Mustafa (s.a.w.a).â Last few traditions from the Holy Prophet (s.a.w.a.) It has been mentioned in reliable traditions that often Holy Prophet (s.a.w.a.) mourned for Imam Husain (a.s.), which was obviously before his martyrdom. The well-known scholar of 10th century A. H. Allauddin Muttaqi Hindi in his book âKanz al-Ummaalâ has quoted Ibn Abi Shaibah, who has related from Umme Salmah, the wife of Holy Prophet (s.a.w.a.), that â” Once Imam Husain (a.s.) came to Holy Prophet (s.a.w.a.) when I was sitting near the door. I saw that the Holy Prophet (s.a.w.a.) had something in his palm, which affected him, making him weep profusely. By now Imam Husain (a.s.) had fallen asleep in his lap. I asked about the matter. He replied: âJibrail has brought the earth of the place where Husain (a.s.) will be martyred and informed me that people of my Ummah will slay him.â Kanz-ul-Ummaal vol. 2 One day, Umm Fazl, wife of Abbas â” the Prophetâs (s.a.w.a.) uncle â” approached the Prophet (s.a.w.a.) and informed him (s.a.w.a.), âO Prophet of Allah! I had a nightmare. I dreamt as if a piece of your flesh was flung in my arms.â The Prophet (s.a.w.a.) informed, âThe dream is true. Faatemah will give birth to a son and he will be brought to you.â As predicted on Husainâs (a.s.) birth, he was brought in my lap. One day, I brought the infant to the Prophet (s.a.w.a.). For some time, the Prophet (s.a.w.a.) took his eyes away from the infant. When he (s.a.w.a.) glanced at the infant again, his eyes welled up with tears. I said, âMay my father and mother be sacrificed on you O Prophet of Allah, why are you crying?â He (s.a.w.a.) informed, âI have just been informed by Jibrael that my nation will kill him.â I asked, âWill it be this son?â He replied in the affirmative. Jibraeel also brought reddish sand for me.â Al-Mustadrak alaa al-Saheehain by Haakim Neishapouri, vol 3, pg 176
  11. Alqamah bin Mohammed ibn Hazrami (r.a.) narrates ‘I requested Imam Baqir (a.s.) to teach me a dua that I should recite on the day of Aashoora after the reciting the Ziyaarat of Imam Husain (a.s.) – from near his (a.s.) grave or from a distance.’ Imam (a.s.) replied ‘O Alqamah, whenever you wish to recite the Ziyaarat of Imam Husain (a.s.), you first perform two units of prayers. Then turn towards the grave of Imam Husain (a.s.) and while pointing towards it, you first say ‘Salam’ and then ‘Takbir’. Thereafter, you recite this Ziyaarat (Ziyaarate Aashoora). If you do so, then as if you have recited the supplication read by the angels while visiting the grave of Imam Husain (a.s.). Moreover, when you recite this Ziyaarat, then, Allah will increase your grade ten lakh times You will be included among those people who were martyred along with Imam Husain (a.s.) On the day of Judgment, you will be included among the martyrs You will get the reward of all the Prophets (a.s.) who have visited the grave of Imam Husain (a.s.) from the day that he (a.s.) was martyred till date. And the way of reciting the Ziyaarat is like this…’ (Then Imam (a.s.) recited the entire Ziyaarate Aashoora for Alqamah (r.a.) (Ref: Kaamil al-Ziyaarat, Ibn Qoolwayh, Ch. 71, p.194) At the end of this tradition, Imam Baqir (a.s.) says ‘O Alqamah, if you can, then recite this Ziyaarat every day send salutations to Imam Husain (a.s.). You will get all the rewards (of the one who recites it on the day of Aashoora).’ CLICK HERE TO VISIT THE BLOG "THE ZIYARAT OF ASHURAH " FOR THE IMPORTANCE , MERITS , AUTHENCITY AND VARIOUS AUDIO AND VIDEO RECITATIONS OF ZIYARAT E ASHURA IN DIFFERENT LANGUAGES
  12. By all standards, the day Imam Hussain, the grandson of the beloved Prophet Muhammad, was killed was a great tragedy. Indeed, it was the greatest tragedy. He was martyred, along with his family members, simply because he stood against injustice. The family of Yazeed (the Banu Umayyah) and the family of Ziyad rejoiced the day he was killed. Not only did they celebrate the day of Ashura, but they turned it into a tradition for subsequent years. They would gather their family and friends and rejoice at the martyrdom of Imam Hussain. While fasting is a great form of worship, we the Shia have valid reservations regarding the fast of Ashura. It is always recommended to fast, anytime throughout the year (except Eid), but the problem is that there is a history of politics behind the fast of Ashura. Killing the very grandson of the Prophet was a major crime, so Banu Umayya attempted to shift the focus of the people for the day of Ashura. Possessing power and money, they spread to the Muslims that Ashura is a blessed day. They did so by indoctrinating their people that on Ashura God saved Prophet Musa and his people from the pharaoh. He saved Prophet Ibrahim from the fire of Namrud, and so on. To thank God for that blessed day, they encouraged the people to fast on Ashura. FOR MORE ARTICLES VISIT SERATONLINE.COM Here are several points that demonstrate how the hadeeths which speak of the fast of Ashura are fabricated. The Prophet probably never said them, but they were forged after him. First: There are several hadeeths in Sahih Bukhari, Sahih Muslim, and Tirmidhi which tell us when the Prophet arrived Medina, he saw the Jews fasting, Upon knowing the reason why they were fasting, he said we the Muslims are closer to Musa, so we should also fast. If you analyze these hadeeths, you will realize that they all go back to these four narrators who supposedly narrated them directly from the Prophet: 1- Ibn Abbas 2- Abu Musa Al-Ash’ari 3- Abu Huraira 4- Mu’awiya The Prophet came to Medina the first year of the Hijra. As for Ibn Abbas, he was born three years before Hijra, which makes him four years old when the Prophet supposedly said this Hadith. In the Science of Hadith, the narration of a four-year-old boy is generally not accepted. As for Abu Musa, he came from the tribe of Banu Ash’ar in Yemen. He became Muslim before the Hijra, but he was not seen in Medina till the battle of Khaybar in the seventh year after Hijra. The Prophet had sent him to Yemen to preach to his tribe. Hence, Abu Musa was not in Medina in the first year of Hijra, so how could he possibly narrate this hadith? As for Abu Huraira, he also was not seen in Medina until after the battle of Khaybar in the seventh year of Hijra. He also came from Yemen. As for Muawiya, the son of Abu Sufyan, he became Muslim in the eighth year of Hijra, so how could he narrate a hadith from the Prophet seven or eight years before he became Muslim? Some of the hadeeth go back to Ibn Zubayr, who was also a young boy when the Prophet entered Medina. Therefore, it is quite clear that all the narrators of this hadith were either not in Medina at the time, or they were young boys, so how can we possibly accept such a hadith? It is pretty convincing that the hadith was forged later on by Bani Umayya. Second: Let’s look at the word “Ashura” which is mentioned in the hadith. According to Ibn Al-Atheer, there are two meanings to Ashura: an old meaning and a new meaning. The old meaning, which was during the Arab’s time and the Prophet’s time, meant the tenth day of any month. The new meaning surfaced after Imam Hussain was killed on the tenth of Muharram. After that, Ashura came to be known as the tenth of Muharram, but before that it was simply the tenth day of any month. So when the Prophet supposedly said this hadith, he just said Ashura, and he didn’t say the tenth day of which month. This demonstrates that the hadith was forged after the day of Ashura, and it slipped from the mind of the ones who forged it that before Ashura, the word had a different, more general meaning. Third: Today, go to any Jew, even their scholars, and ask them: Do you have a fast on the day which God saved Moses, or a day which corresponds to the tenth of Muharram? They don’t, and they will tell you that even in the past they didn’t have such a fast. They fast on Yum Kippur, the day when Moses returned from Mt. Sinai and realized that his people were worshipping the calf. To expiate for their sin, they fasted, but they have no fast they day God saved them from the pharaoh. But the hadith in the books of Saheeh tells us that it was a tradition of the Jews, and they would all fast that day. If you even look at the day the Jews fast, it never corresponded with the tenth of Muharram when the Prophet came to Medina. It corresponded with Muharram on the 28th year after Hijra. Fourth: It seems the one who forged the hadith was not aware of how the Islamic Calendar originated. During the time of Umar, since Muslims wanted a set date to refer to, he created the Hijri calendar by seeking the advice of Imam Ali. So they decided to make the starting point the migration of the Prophet, and they made the first month Muharram. However, the Prophet entered Medina in Rabi-ul-Awwal, not in Muharram, and so the one who probably forged the hadith assumed that the Prophet entered Medina in Muharram because that is when the calendar starts. So the hadith tells us the Prophet when he first entered Medina he saw the Jews fasting on Ashura, but the Prophet didn’t enter Medina in Muharram, he did so in Rabu-ul-Awwal, ten months before Muharram! There’s a clear discrepancy here. Fifth: The prophet knows more about the Shariah of previous Prophets such as Prophet Musa, and he doesn’t need the Jews to teach him that. The Prophet is also higher than copying what the Jews would do. Sixth: How come there is so much emphasis on the fast of Ashura around the world? Thousands of speeches are dedicated to it, millions of pamphlets are distributed encouraging people to fast on Ashura, and so on. There are many other days throughout the year which are highly recommended to fast, such as the 27th of Rajab, but how come you don’t see a single pamphlet or speech encouraging it? This shows that this is a political thing, originally designed to focus the attention away from the Martyrdom of Imam Hussain, and to consider it a blessed day. I don’t know how anyone can stand on the Day of Judgment before Prophet Muhammad and consider the very day his grandson was slaughtered a blessed day. Thus, based on these reasons we Shia have our reservations on the fast of Ashura. Banu Umayya were behind it, and considering it a blessed day is not an offence to us the Shia, but an offence to Prophet Muhammad, peace be upon him and his family. -Syed Baqir Al Qazwini
  13. IN HIS NAME AND BY THE REMEMBERANCE OF HIS LAST HUJJAT (ATFS) Du’a After Ziyarat ‘Ashura – Du’a Alqamah In some books of supplication, this supplication is referred to as Du’a Alqamah named after the companion of Imam as-Sadiq, peace be upon him, Alqamah. However, Shaykh ‘Abbas al-Qummi quotes very clear traditions in Mafatih al-Jinan that Imam as-Sadiq, peace be upon him, recited this du’a in the presence of the companion Safwan, not Alqamah. Therefore, the correct name of this supplication is Du’a to be recited after Ziyarat ‘Ashura or Du’a Safwan. يَا اللّٰهُ يَا اللّٰهُ يَا اللّٰهُ، يَا مُجِيبَ دَعْوَةِ الْـمُضْطَرِّينَ، يَا كَاشِفَ كُرَبِ الْـمَكْرُوبِينَ، يَا غِيَاثَ الْـمُسْتَغِيثِينَ، يَا صَرِيخَ الْـمُسْتَصْرِخِينَ، وَيَا مَنْ هُوَ أَقْرَبُ إِلَيَّ مِنْ حَبْلِ الْوَرِيدِ، وَيَا مَنْ يَحُولُ بَيْنَ الْـمَرْءِ وَقَلْبِهِ، وَيَا مَنْ هُوَ بِالْـمَنْظَرِ الأَعْلىٰ، وَبِالأُفُقِ الْـمُبِينِ، وَيَا مَنْ هُوَ الرَّحْمٰنُ الرَّحِيمُ عَلىٰ الْعَرْشِ اسْتَوىٰ، وَيَا مَنْ يَعْلَمُ خَائِنَةَ الأَعْيُنِ وَمَا تُخْفِي الصُّدُورُ. O Allah! O Allah! O Allah! O He who gives answer to the cries of the persecuted! O He who pulls out the grief-stricken from agony and anguish! O He who comes to help those who shed tears in helplessness! O he who brings relief to those who cry for help! O He who is close by, nearer than my jugular vein! O He who makes peace between heart and mind; O He whom people search in the highest and noblest perspectives; in true and evident distinctions! O He who is Beneficent and Merciful in His authority! O He who knows what the furtive eyes betrays and what the secretive hearts conceal! وَيَا مَنْ لاَ يَخْفىٰ عَلَيْهِ خَافِيَةٌ، يَا مَنْ لاَ تَشْتَبِهُ عَلَيْهِ الأَصْوَاتُ، وَيَا مَنْ لاَ تُغَلِّطُهُ الْـحَاجَاتُ، وَيَا مَنْ لاَ يُبْرِمُهُ إِلْـحَاحُ الْـمُلِحِّينَ، يَا مُدْرِكَ كُلِّ فَوْتٍ، وَيَا جامِعَ كُلِّ شَمْلٍ، وَيَا بارِىَ النُّفُوسِ بَعْدَ الْـمَوْتِ، يَا مَنْ هُوَ كُلَّ يَوْمٍ فِي شَأْنٍ، يَا قاضِيَ الْـحَاجَاتِ، يَا مُنَفِّسَ الْكُرُبَاتِ، يَا مُعْطِيَ السُّؤُلاَتِ، يَا وَلِيَّ الرَّغَبَاتِ، يَا كافِيَ الْـمُهِمَّاتِ، يَا مَنْ يَكْفِي مِنْ كُلِّ شَيْءٍ وَلاَ يَكْفِي مِنْهُ شَيْءٌ فِي السَّمَاوَاتِ وَالأَرْضِ. O He whom do not deceive those who do everything in secret! O He whom intermingled voices of the countless callers (supplicants) do not stop from giving answer to each and every one! O He whom wants and needs of the infinite needy do not put in confusion for attending to one and all separately! O he whom clamorous determined pleading of petitioners do not upset! O He who reaches and takes hold of everything that tries to escape! O He who keeps together and brings into harmony people who know and understand! O He who examines the souls when they present themselves before Him after death! O he who, each day, has (new) distinct glory! O Fulfiller of wants and needs! O He who gives confront and respite in distress! O He who liberally satisfies those who solicit His favours! O He who stands by and follow close upon those who humble and fervently call on Him! O He who effectively support those who make sincere efforts! O He who is equal to and can do anything instead of another in the matters concerning all things; and nothing, in the heavens and the earth, can be out of the reach of or is free from His hold. أَسْأَلُكَ بِحَقِّ مُحَمَّدٍ خَاتَمِ النَّبِيِّينَ، وَعَلِىٍّ أَمِيرِ الْـمُؤْمِنِينَ، وَبِحَقِّ فَاطِمَةَ بِنْتِ نَبِيِّكَ، وَبِحَقِّ الْـحَسَنِ وَالْـحُسَيْنِ، فَإِنِّي بِهِمْ أَتَوَجَّهُ إِلَيْكَ فِي مَقامِيِ هٰذَا، وَبِهِمْ أَتَوَسَّلُ، وَبِهِمْ أَتَشَفَّعُ إِلَيْكَ، وَبِحَقِّهِمْ أَسْأَلُكَ وَأُقْسِمُ وَأَعْزِمُ عَلَيْكَ، وَبِالشَّأْنِ الَّذِي لَـهُمْ عِنْدَكَ وَبِالْقَدْرِ الَّذِي لَـهُمْ عِنْدَكَ، وَبِالَّذِي فَضَّلْتَهُمْ عَلىٰ الْعَالَـمِينَ، وَبِاسْمِكَ الَّذِي جَعَلْتَهُ عِنْدَهُمْ، وَبِهِ خَصَصْتَهُمْ دُونَ الْعَالَـمِينَ، وَبِهِ أَبَنْتَهُمْ وَأَبَنْتَ فَضْلَهُمْ مِنْ فَضْلِ الْعَالَـمِينَ حَتَّى فَاقَ فَضْلُهُمْ فَضْلَ الْعَالَـمِينَ جَمِيعاً. I beseech Thee in the name of Muhammad, the last Prophet, and Ali, the commander of the faithfuls, in the name of Fatimah, the daughter of Thy Prophet, and in the name of Hasan and Husayn. I direct myself towards Thee, through them, in my address, through them I try to get a hearing, through them I put forward my case to get Thy favours, in their names I make a request to Thee. Bound to Thee by oath, living a life according to Thy commands, I carry out my pledge by every means, in the name of the love and devotion Thou has for them, and the influence and status they enjoy in every dimension of Thy will, the superior most pre-eminence in wisdom and character Thou bestowed upon them to transcend above everything in the whole universe, in the name of Thy name Thou revealed to them in trust, on account of which Thou chose them in preference over everything found in the heavens and the earths, through which Thou built their syndrome, developed to perfection their surpassing excellence in knowledge, learning and deeds, out of all the rest of the people, till their completeness surpassed the total achievement of all the people put together; أَسْأَلُكَ أَنْ تُصَلِّيَ عَلىٰ مُحَمَّدٍ وَآلِ مُحَمَّدٍ وَأَنْ تَكْشِفَ عَنِّي غَمِّي وَهَمِّي وَكَرْبِي، وَتَكْفِيَنِي الْـمُهِمَّ مِنْ أُمُورِي، وَتَقْضِيَ عَنِّي دَيْنِي، وَتُجِيرَنِي مِنَ الْفَقْرِ، وَتُجِيرَنِي مِنَ الْفَاقَةِ، وَتُغْنِيَنِي عَنِ الْـمَسْأَلَةِ إِلىٰ الْـمَخْلُوقِينَ، وَتَكْفِيَنِي هَمَّ مَنْ أَخَافُ هَمَّهُ، وَعُسْرَ مَنْ أَخافُ عُسْرَهُ، وَحُزُونَةَ مَنْ أَخافُ حُزُونَتَهُ، وَشَرَّ مَنْ أَخافُ شَرَّهُ، وَمَكْرَ مَنْ أَخافُ مَكْرَهُ، وَبَغْيَ مَنْ أَخَافُ بَغْيَهُ، وَجَوْرَ مَنْ أَخَافُ جَوْرَهُ، وَسُلْطَانَ مَنْ أَخافُ سُلْطَانَهُ، وَكَيْدَ مَنْ أَخَافُ كَيْدَهُ، وَمَقْدُرَةَ مَنْ أَخَافُ مَقْدُرَتَهُ عَلَيَّ، وَتَرُدَّ عَنِّي كَيْدَ الْكَيَدَةِ، وَمَكْرَ الْـمَكَرَةِ. I request Thee to send blessings on Muhammad and on the children of Muhammad; (and) look into the causes of my sorrows, anxieties, burdens, and do away with them, let me be equal to, sufficiently instructed, while dealing with my important enterprises and efforts, (and) carry out and fulfil my obligations, set me free from the clutches of poverty and from the pangs of hunger, let me have enough to live upon, free from the need to turn to others. Let me be an adequate match for him who, I am afraid, shall create trouble, thwart the schemes of the one who, I am afraid, shall treat me harshly, let him, who, I am afraid, shall vex me, come to grief, expose and rebuke him, who, I am afraid, shall slander me, layout a plan to defeat him, who, I and afraid, shall try to deceive me by stratagem, take notice and act swiftly against him, who, I am afraid, shall treat me unjustly, take me into Thy custody to keep safe from the one who, I am afraid, shall tyrannize me, exercise Thy supreme authority to keep him in check, who, I am afraid, shall rule over me, outwit him, who, I am afraid, shall lay traps to deceive me cunningly, make ready a fitting reply to him who, I am afraid, shall oppress me; keep off from me the obstinate deceit of the vindictive malicious, and the crafty artifice of the cunning imposter. أَللّٰهُمَّ مَنْ أَرَادَنِي فَأَرِدْهُ، وَمَنْ كادَنِي فَكِدْهُ، وَاصْرِفْ عَنِّي كَيْدَهُ وَمَكْرَهُ وَبَأْسَهُ وَأَمَانِيَّهُ وَامْنَعْهُ عَنِّي كَيْفَ شِئْتَ وَأَنَّى شِئْتَ. O my Allah put an end to the intentions of him who desires to destroy me, outwit him who makes plans, keep off from me his deceit and intrigue, his hostility and fancy, keep me aloof, refusing to have anything to do with him, in whatever manner, on any occasion, as Thou wills. أَللّٰهُمَّ اشْغَلْهُ عَنِّي بِفَقْرٍ لاَ تَجْبُرُهُ، وَبِبَلاَءٍ لاَ تَسْتُرُهُ، وَبِفَاقَةٍ لاَ تَسُدُّهَا، وَبِسُقْمٍ لاَ تُعَافِيهِ، وَذُلٍّ لاَ تُعِزُّهُ، وَبِـمَسْكَنَةٍ لاَ تَجْبُرُهَا. O my Allah divert his attention from me and involve him in his own over bearing anxieties which Thou will not cut down, in misfortune which Thou will not make easy to deal with, in waywardness from which Thou will not lead him back on the right path, in spiritless laziness which Thou will never change into fruitful activity, infamy and disgrace from which Thou will not allow him to rise to the surface, in broken fortune which Thou will not let get set. أَللّٰهُمَّ اضْرِبْ بِالذُّلِّ نَصْبَ عَيْنَيْهِ، وَأَدْخِلْ عَلَيْهِ الْفَقْرَ فِي مَنْزِلِهِ، وَالْعِلَّةَ وَالسُّقْمَ فِي بَدَنِهِ حَتَّى تَشْغَلَهُ عَنِّي بِشُغْلٍ شاغِلٍ لاَ فَراغَ لَهُ، وَأَنْسِهِ ذِكْرِي كَما أَنْسَيْتَهُ ذِكْرَكَ، وَخُذْ عَنِّي بِسَمْعِهِ وَبَصَرِهِ وَلِسانِهِ وَيَدِهِ وَرِجْلِهِ وَقَلْبِهِ وَجَمِيعِ جَوارِحِهِ، وَأَدْخِلْ عَلَيْهِ فِي جَمِيعِ ذٰلِكَ السُّقْمَ وَلاَ تَشْفِهِ حَتَّى تَجْعَلَ ذلِكَ لَهُ شُغْلاً شاغِلاً بِهِ عَنِّي وَعَنْ ذِكْرِي، وَاكْفِنِي يَا كافِيَ مَا لاَ يَكْفِي سِواكَ فَإِنَّكَ الْكافِي لاَ كافِيَ سِواكَ، وَمُفَرِّجٌ لاَ مُفَرِّجَ سِواكَ، وَمُغِيثٌ لاَ مُغِيثَ سِواكَ، وَجارٌ لاَ جارَ سِواكَ. O my Allah let contemptible disgrace stick like a leech on the forehead between his two eyes, expose him to emptiness in every effort he makes, let wicked inclination, distraction and inactivity cut deep into his body and soul, in order that Thou diverts his attention from, me, absorbed in his own pursuits that do not free him to employ himself at another, make him think no more of me as he has willfully neglected and forgotten Thee, take away from me and throw overboard his attention, interest, communication, influence, support, and perverted thinking every evil he commits or draws it on himself, let everything he does go waste, defective and incomplete, and do not give any letup so that he is kept fully preoccupied and gets no time to pay attention to me or think of me. Give enough to me, O He who effectively and completely gives satisfaction. There is no one other than Thee who gives sufficiently, because Thou alone gives enough, no one else gives to the seeker’s satisfaction except Thee. Thou dispels the clouds of sorrows, no one else, save Thee can free the grief-stricken from cares. Thou comes to help, no one else, except Thee, can do a favour when called for help. Thou art near, ready to avert the danger, no one else, save Thee, is close enough to stand by in the hour of trouble. خَابَ مَنْ كَانَ جَارُهُ سِوَاكَ، وَمُغِيثُهُ سِوَاكَ، وَمَفْزَعُهُ إِلىٰ سِوَاكَ، وَمَهْرَبُهُ إِلىٰ سِوَاكَ، وَمَلْجَؤُهُ إِلىٰ غَيْرِكَ، وَمَنْجَاهُ مِنْ مَخْلُوقٍ غَيْرِكَ، فَأَنْتَ ثِقَتِي وَرَجَائِي وَمَفْزَعِي وَمَهْرَبِي وَمَلْجَئِي وَمَنْجَايَ، فَبِكَ أَسْتَفْتِحُ، وَبِكَ أَسْتَنْجِحُ، وَبِـمُحَمَّدٍ وَآلِ مُحَمَّدٍ أَتَوَجَّهُ إِلَيْكَ وَأَتَوَسَّلُ وَأَتَشَفَّعُ. Comes to grief he who relies upon his own friends instead of Thee; or looks for his own supporters in place of Thee; frightened, cries for help having some one else other than Thee in mind; terrorized, runs away from the danger to a place of escape outside of Thy guaranty, and takes refuge in an asylum not watched over by Thee; and tries to bring himself to a place of safety through the help of created beings, excluding Thee, the Creator. Therefore, Thou art my trust, my hope, my retreat, my refuge, my security, unto which one can run for safety, for this reason I call for thy help, and seek Thy support to carry out my affairs easily and successfully, through Muhammad and the children of Muhammad I present myself before Thee, try to draw Thy attention and ask for salvation. فَأَسْأَلُكَ يَا اللّٰهُ يَا اللّٰهُ يَا اللّٰهُ،فَلَكَ الْحَمْدُ وَلَكَ الشُّكْرُ وَإِلَيْكَ الْـمُشْتَكىٰ وَأَنْتَ الْـمُسْتَعانُ. So I beseech Thee, O Allah! O Allah! O Allah! Because (all) praise is for Thee (alone), and also prostration in thankfulness, thou alone listens to complaints, Thou alone is called upon for help. فَأَسْأَلُكَ يَا اللّٰهُ يَا اللّٰهُ يَا اللّٰهُ بِحَقِّ مُحَمَّدٍ وَآلِ مُحَمَّدٍ أَنْ تُصَلِّيَ عَلىٰ مُحَمَّدٍ وَآلِ مُحَمَّدٍ وَأَنْ تَكْشِفَ عَنِّي غَمِّي وَهَمِّي وَكَرْبِي فِي مَقَامِي هٰذَا كَمَا كَشَفْتَ عَنْ نَبِيِّكَ هَمَّهُ وَغَمَّهُ وَكَرْبَهُ، وَكَفَيْتَهُ هَوْلَ عَدُوِّهِ، فَاكْشِفْ عَنِّي كَمَا كَشَفْتَ عَنْهُ، وَفَرِّجْ عَنِّي كَمَا فَرَّجْتَ عَنْهُ، وَاكْفِنِي كَمَا كَفَيْتَهُ، So I beseech Thee, O Allah! O Allah! O Allah! In the name of Muhammad and the children of Muhammad to send blessings on Muhammad and on the children of Muhammad, to put to flight the sorrows, the anxieties, the burdens, now surrounding me from all sides, just as Thou made Thy Prophet free of his sorrows, anxieties and burden, and saved him from the terror of his enemies, in such manner as Thou made him to do so, let me also do the same, let me be free of care as Thou gave him joy, heart and confidence, let me have enough and be contended as Thou gave him sufficiently. وَاصْرِفْ عَنِّي هَوْلَ مَا أَخَافُ هَوْلَهُ، وَمَؤُونَةَ مَا أَخَافُ مَؤُونَتَهُ، وَهَمَّ مَا أَخَافُ هَمَّهُ، بِلاَ مَؤُونَةٍ عَلىٰ نَفْسِي مِنْ ذٰلِكَ، وَاصْرِفْنِي بِقَضَاءِ حَوَائِجِي، وَكِفَايَةِ مَا أَهَمَّنِي هَمُّهُ مِنْ أَمْرِ آخِرَتِي وَدُنْيَايَ. Send away from me the terror that frightens me, the encumbrance that I find burdensome, the anxieties that wear me down, freeing me from their impact. Make me use my means freely to carry out and complete my business or employment, and do anything requisite instead of another, which may make me anxious about my affairs in this world or the hereafter. يَا أَمِيرَ الْ،مُؤْمِنِينَ وَيَا أَبَا عَبْدِاللّٰهِ، عَلَيْكُمَا مِنِّي سَلاَمُ اللّٰهِ أَبَداً مَا بَقِيتُ وَبَقِيَ اللَّيْلُ والنَّهارُ، وَلاَ جَعَلَهُ اللّٰهُ آخِرَ الْعَهْدِ مِنْ زِيَارَتِكُمَا وَلاَ فَرَّقَ اللّٰهُ بَيْنِي وَبَيْنَكُمَا. O Ameerul-Mu’mineen! O Abaa Abillah! As long as I am alive and the days and nights follow each other I invoke Allah to send blessings on you forever and ever. May Allah not make this pledge of physical and spiritual close association with you (both) the last fulfilment, and may Allah not separate me and you (both) from one another. أَللّٰهُمَّ أَحْيِنِي حَيَاةَ مُحَمَّدٍ وَذُرِّيَّتِهِ، وَأَمِتْنِي مَـمَاتَـهُمْ، وَتَوَفَّنِي عَلىٰ مِلَّتِهِمْ، وَاحْشُرْنِي فِي زُمْرَتِـهِمْ، وَلاَ تُفَرِّقْ بَيْنِي وَبَيْنَهُمْ طَرْفَةَ عَيْنٍ أَبَداً فِي الدُّنْيَا وَالآخِرَةِ. O my Allah let me have a meaningful existence as Muhammad his descendants had lived, and die as they departed from this world, take to and carry out completely their creed; and raise me for the last judgement along with the people dedicated to them, and do not cut (us) in two (groups), even for the flash of an eyelid, ever, either in this world or in the life of the hereafter. يَا أَمِيرَ الْـمُؤْمِنِينَ وَيَا أَبَا عَبْدِاللّٰهِ، أَتَيْتُكُمَا زَائِراً وَمُتَوَسِّلاً إِلىٰ اللّٰهِ رَبِّي وَرَبِّكُمَا، وَمُتَوَجِّهاً إِلَيْهِ بِكُمَا، وَمُسْتَشْفِعاً بِكُمَا إِلىٰ اللّٰهِ تَعَالىٰ فِي حَاجَتِي هٰذِهِ فَاشْفَعَا لِي فَإِنَّ لَكُمَا عِنْدَ اللّٰهِ الْـمَقَامَ الْـمَحْمُودَ، وَالْـجَاهَ الْوَجِيهَ، وَالْـمَنْزِلَ الرَّفِيعَ وَالْوَسِيلَةَ, O Ameerul Moomineen! O Abaa Abillah! I come nearer to (you both) to establish close physical and spiritual relationship, and thereby seek nearness to Allah, my lord Nourishes and your lord Nourisher, through you I direct myself towards Him, and request you to speak in favour of my immediate at hand needs and wants I have put before Allah. So please speak well of me because, of course, with Allah your thoughtful judgement is highly credible, your disposition enjoys conclusive preference, your action keeps step with precise acumen, and a sure means of approach to gain His favour. إِنِّي أَنْقَلِبُ عَنْكُمَا مُنْتَظِراً لِتَنَجُّزِ الْـحَاجَةِ وَقَضَائِهَا وَنَـجَاحِهَا مِنَ اللّٰهِ بِشَفَاعَتِكُمَا لِي إِلَى اللّٰهِ فِي ذٰلِكَ فَلا أَخِيبُ، وَلاَ يَكونُ مُنْقَلَبِي مُنْقَلَباً خَائِباً خَاسِراً، بَلْ يَكُونُ مُنْقَلَبِي مُنْقَلَباً رَاجِحاً مُفْلِحاًمُنْجِحاً مُسْتَجاباً بِقَضَاءِ جَمِيعِ حَوائِجِي وَتَشَفَّعا لِي إِلَى اللّٰهِ. I looked for and went through all possibilities and finally brought myself over to you in the hope of obtaining, speedily and successfully, fulfilment of my demands, their final settlement and favourable execution by Allah on account of your recommendations on my behalf to get Allah’s approval. So, let not my “seeing the light” be a bitter and “fallen short” change of heart, but make my “accepting the true faith” resolution a turning point leading to preference and full satisfaction in the matter of the disposal of my wants and needs; إِنْقَلَبْتُ عَلَى مَا شَاءَ اللّٰهُ وَلاَ حَوْلَ وَلاَ قُوَّةَ إِلاَّ بِاللّٰهِ، مُفَوِّضاً أَمْرِي إِلَى اللّٰهِ، مُلْجِئاً ظَهْرِي إِلَى اللّٰهِ، مُتَوَكِّلاً عَلَى اللّٰهِ، وَأَقُولُ حَسْبِيَ اللّٰهُ وَكَفىٰ، سَمِعَ اللّٰهُ لِـمَنْ دَعَا، لَيْسَ لِي وَرَاءَ اللّٰهِ وَوَرَاءَكُمْ يَا سَادَتِي مُنْتَهىٰ، مَا شَاءَ رَبِّي كَانَ وَمَا لَمْ يَشَأْ لَمْ يَكُنْ. I direct myself to bring myself over to that which Allah wills and commands. (because) there is no power and no might save Allah. I commit my case to Allah, anything neglected or taking place behind my back shall be taken care of Allah, I entrust Allah with the management of my affairs, and say: Allah is sufficient and enough, Allah pays attention to whoso makes a request to Him, there is nothing for me in that which is on the other side (in opposition) of Allah, and you, O my leaders, ultimately that which my lord Nourisher wills takes place, and happens not that which He wills not. وَلاَ حَوْلَ وَلاَ قُوَّةَ إِلاَّ بِاللّٰهِ أَسْتَوْدِعُكُمَا اللّٰهَ، وَلاَ جَعَلَهُ اللّٰهُ آخِرَ الْعَهْدِ مِنِّي إِلَيْكُمَا. There is no power and no might save in Allah. Unto you (both) I have come with love and affection, motivated under Divine incentive. May Allah not make my this pledge of physical and spiritual close association with you (both) the last fulfilment. إِنْصَرَفْتُ يَا سَيِّدِي يَا أَمِيرَ الْـمُؤْمِنِينَ وَمَوْلايَ وَأَنْتَ يَاأَبَا عَبْدِاللّٰهِ يَا سَيِّدِي وَسَلاَمِي عَلَيْكُمَا مُتَّصِلٌ مَا اتَّصَلَ اللَّيْلُ وَالنَّهارُ، وَاصِلٌ ذٰلِكَ إِلَيْكُمَا غَيْرُ مَحْجُوبٍ عَنْكُمَا سَلاَمِي إِنْ شَاءَ اللّٰهُ. وَأَسْأَلُهُ بِحَقِّكُما أَنْ يَشَاءَ ذٰلِكَ وَيَفْعَلَ فَإِنَّهُ حَمِيدٌ مَجِيدٌ. I take advantage O my leader, O Ameerul Moomineen, O my friend to whom I have surrendered, body and soul, and you O Abaa Abillah, O my leader, and pay respects with love and affection, nonstop, (till) do not carry embracing days and nights, closely embracing it, to you, if Allah so wills, without ever being separated, in your names I beseech Him, that He wills it and does it because verily it is He who alone is praised, and he brings about beautiful things. إِنْقَلَبْتُ يَا سَيِّدَيَّ عَنْكُمَا تَائِباً حَامِداً لِلّٰهِ شَاكِراً رَاجِياً لِلاِِْجابَةِ، غَيْرَ آيِسٍ وَلاَ قَانِطٍ، آئِباً عَائِداً رَاجِعاً إِلىٰ زِيَارَتِكُمَا، غَيْرَ رَاغِبٍ عَنْكُمَا وَلاَ عَنْ زِيَارَتِكُمَا بَلْ رَاجِعٌ عَائِدٌ إِنْ شَاءَ اللّٰهُ. see the light and bring myself over to you, accepting the true faith, sorry for my earlier ignorance, thankful to Allah, always hopeful of getting His favour, never giving into despair, nor losing heart, ever ready to be near you, coming back again and again to see you, never “not longing” for your nearness, but, if Allah so wills, shall be always in your neighbourhood as an everyday habit. وَلاَ حَوْلَ وَلاَ قُوَّةَ إِلاَّ بِاللّهِ، يَا سَادَتِي رَغِبْتُ إِلَيْكُمَا وَإِلىٰ زِيَارَتِكُمَا بَعْدَ أَنْ زَهِدَ فِيكُمَا وَفِي زِيَارَتِكُمَا أَهْلُ الدُّنْيَا، فَلا خَيَّبَنِيَ اللّٰهُ مِـمَّا رَجَوْتُ وَمَا أَمَّلْتُ فِي زِيارَتِكُمَا إِنَّهُ قَرِيبٌ مُجِيبٌ. There is no power and no might save in Allah. O my leaders I long for you and love to be in your company though the worldly people looked at it with indifference and kept aloof from your friendly intercourse. May not Allah let me fall short of in that which I hope for and in that which I look long and attentively to establish everlasting reunion with you. Verily He is near and gives positive answer to prayers.
  14. Excellent blog on Ziyarat e Ashurah. It has audio/ video recitations of the ziyarat with translations in English , Gujarati , Persian , French languages. Also it contains articles on the Merits , Miracles , Authencity of Ziyarat e ashurah along with arabic and english text Do visit the site and spread it to all the believers as a part of our azadari ans love for Imam Hussain (as) VISIT : http://theziyaratofashurah.wordpress.com/ “Salutations upon Hussain, and upon Ali Ibnil Hussain, and upon the children of Hussain and upon the companions of Hussain!” It is a firmly established fact that just as it is impossible to comprehend and grasp the greatness, excellence, position and status of Ahle Bait (a.s.), it is impossible for us to comprehend the connotations, implications and significance of their words and statements in their entirety. Of course, we can have some basic understanding of their words, which makes us realize their high stature and distinction. Ziyaarate Ashurah too falls in a similar category. Its greatness, benefits and rewards cannot be entirely comprehended or enumerated. Hence whatever is being written in this article concerning Ziyaarate Ashurah is like taking a few drops from a vast ocean. As the old Arabic cliché goes, ‘If the entire ocean cannot be encircled and seized, then at least take from it to the extent of your thirst. What else could be a greater merit for this Ziyarat than to be the ‘Word of Allah’ (Hadithe Qudsi)? No other Ziyarat bears this eminence and superiority. The difference between the Holy Quran and Ziyarate’ Ashurah is the same as the difference between the Holy Quran and Hadithe Qudsi. If the words from Allah claim to be a miracle from the aspect of meaning and concept, then they are the verses of the Holy Quran. But if there is no claim of miracle from the aspect of meaning and concept, then these divine words are called as ‘Hadithe Qudsi’. And if the concept is from Allah, but the words are those of the Holy Prophet (s.a.w.a.), then it is called as ‘Hadith’. However there is no doubt that this Ziyarat is Hadithe Qudsi. Safwan (r.a) narrates that Hazrat Jibraeel (a.s.) conveyed this Ziyarat to Holy Prophet (s.a.w.a.) on divine command. What is important at this point is to appreciate that this Ziyarat is Hadithe Qudsi and it has reached Imam Baqir (a.s.) through his noble ancestors who received it from Holy Prophet (s.a.w.a). Imam Baqir (a.s.) made ‘public’ this Ziyaarat for the first time. This is because like all other divine laws that were delayed, the delay in the communication of Ziyarate Aashoora in the public domain also had a divine rationale.(Ref: Shifa al-Sudoor, p. 51 by Abul Fazl Tehrani)
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