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Asalamualikum. In this post I will be narrating a dream I had several months ago in which I saw Imam Hussain (عليه السلام). The purpose of me sharing this dream is so I can get advice and would preferably like to recieve insight and understanding, of this dream. In this dream, me and my mother are in our house and are wearing black/white clothing, and it seems like we are preparing to commemorate for the day of 10th Muharram. Whilst we are doing so, we feel as if someone is by the main door and my mother opens it. Standing are 3 people that seem like if they are a family (a couple and a daughter). We have them enter in our house and me and my mother have a room prepared for them so they could stay. As they make themselves comfortable, me and my mother approach a larger room of our house, but as we enter, the room is actually one of the rooms of another house of ours in a different country. (so its like we changed country, the minute we enter the large room of our old house, but it actually becomes one of the rooms of our house that we have in another country) Then suddenly we hear a loud thunder and immediately the sky goes black and we think to ourselves that it is the day of Qiyammah. (The end of the world) and the world is going to get destroyed. As we run towards the terrace of the room and step outside, I see the events of Ashura taking place in the sky, in which the clouds seem to be telling the story of ashura, and I see in cloud form, Imam hussain ((عليه السلام)) and him battling. Then I experience a huge gush of wind and the minute we return back to the large room from the terrace I see Imam Hussain (عليه السلام). (I could tell it was him because of the feeling I got) He was very tall and I could not see his face. He was wearing a very large robe. He was very angry and he rebuked me and mother for allowing the family to stay at our home. We apologised to the Imam, whilst crying and ask what we should do to repent so we could gain forgiveness. He then from his robe he took out a rusty, black handle knife/dagger and told me to kill the daughter of the family that was staying at our home. I reluctantly accept, but I remember myself thinking why is the Imam telling me to commit murder. However since it was the order of the Imam I take the knife bravely. My mother also tells me that I have to fulfill this duty since the Imam told me to do so. When I exit the large room, Im back at the old house (we changed countries again) and I hide the knife behind my back. Me and my mother both enter the room which we gave to the family, and then my mother exits and closes the electricity supply of the house. It then goes dark. The family begins to worry as to what happened. I lure the daughter of the family to another room and tell her to stay in the room with me. I lay down on the bed and then I immediately see her change in her behaviour. I sense, dirty, and immoral vibes from her. And she lays down right next to me and the moment she was about to commit a dirty act, I stab her in the stomach. She dies instantly. I exit the room and I am now worried since I believe I have committed murder. My mum gives me hope and tells me the Imam had ordered me to do this so there must be good in this. I return back to the large room and see Imam Hussain((عليه السلام)) laying down on the right side of the bed. I proceed to him and theres a stool right next to bed and I sit on it, whilst crying and asking for forgiveness and I tell him that Ive done what he asked me to do. He gets up and kisses my forehead, and when I close my eyes I see gardens, jewels, gold, mountains, nature, (paradise like things) And thats when I immediately wake up. I got this dream just after the morning prayer. If this is of any use. I am an 18 year old unmarried girl. I would like to request you all to please interpret what this dream means. Since I believe I have a duty to carry out but I don’t know what and how.

Tale of Hussain's Martyrdom Foreword In the Name of Allah the Compassionate, the Merciful Why the Recurrence of Recounting the Story of the Martyrdom of Imam Hussain (as.)? Perennial conflict between truth and falsehood did not cease for a moment. At times, the conflict resulted in difficult periods with disastrous consequences for humanity. Had it not been for the Providence, it was about to cause a setback to the human procession towards peace, justice and equity. The advent of Islam with the Prophet, Mohammed (S) and Imam Ah and his eleven descendants (A) at the helm of guidance for humanity was the grace of Allah. Perhaps, the most glaring manifestation of this bitter conflict at the early days of Islam was the hostile stance adopted by the Umayyads towards the Messenger of Islam and his pure progeny. Readers of history will have noticed that the Ummayad clan, rivals of the Hashimite clan, although belonging to the same tribe - Quraish, did not spare any way or means to show their enmity and grudge against the Hashimite. At the time of the Prophet (S) Abu Sufian, Sakhr bin Harb bin Umayya was the commander of the infidel armies who fought the Muslims in the battles Badr, Uhud and al-Khandaq. He professed Islam for fear of his life in 81 H., the year of the conquest of Mekkah. Abu Sufian's grudge against Islam was all apparent. When Othman, an Ummayyad, assumed the mantle of caliph, Abu Sufian hurried to the grave of Hamzah bin Abdul Muttalib, who was martyred in the battle of Uhud. Kicking the grave with his foot, he uttered his now infamous words: "By him whom Abu Sufian take an oath, there is neither heaven nor hell. Snatch it, Oh children of the Umayyads!, as if you were catching a ball; Hold to it (power) with the skin of your teeth". This hostile stand against Islam was handed down from Abu Sufian to his son, Mu'aawiya. This was clearly manifested when Imam Ali (A) was chosen as caliph. Mu'aawiya waged three devastating wars against the legitimate caliph; these were (al-Jamal), headed by Umul-Mo'mineen (Mother of the believers), A'isha at the pretext of venging the blood of the caliph Othman, (Siffeen), commanded by Mu'aawiya at the same pretext and (al-Nahrawan) at the behest of Mu'aawiya; Mu'aawiya's unrelenting efforts and schemings culminated in assassinating Imam Ali (A), while he was leading congregational prayer. After the death of Imam Ali (A), his son Imam Hassan (A) inherited the caliphate. Mu'aawiya did not give him a respite. He commissioned a big army and marched from Syria to Iraq to fight Imam Hassan (A). With deceit and carrot and stick he managed to manipulate the military situation in his favour. With many of his military commanders defecting to the enemy side, falling prey to Mu'aawiya's promises, Imam Hassan had no alternative but to sign a (truce) with Mu'aawiya, driven by concern to preserve what was left of the disciples (companions) of the Prophet in his camp, who were tracked down by Mu'aawiya's agents. It was for this and the fact that Imam Hassan wanted to buy time to re-organise his depleted army. Imam Hassan was forced to sign the cease-fire agreement with Mu'aawiya. However, Mu'aawiya did not keep his part of the agreement. He unilaterally revoked the agreement. For him, extending his power base to include Iraq mattered the most. He made this evidently clear in his address to the Kufans: "Oh people! I did not wage war against you in order to make you observe prayer, fast, pilgrimage, and pay religious dues. I only did so to be able to be in charge of your affairs". As the era of Mu'aawiya was drawing to a close with all the calamities inflicted on the followers of Imam Ali (A), especially the elite amongst them, he appointed his son wayward Yazid as heir-apparent. This move inflamed the feelings of the majority of Muslims. In protest they refused to endorse his appointment due to his public debauchery and the fact that he did not meet the most basic of requirements of the Islamic office of Caliph. On top of those who publicly rejected Yazid's appointment at the helm of Muslim's affairs were Imam Hassan and his brother, Imam Hussain (A). Thus, Mu'aawiya decided to get rid of them so that he may have a free hand in his plan for the succession to the Ummayyad rule. He was successful in assassinating Imam Hassan (A) through poisoning by his wife Ju'dah bint al-Ash'ath, having promised her marriage from his son Yazid. After implementing the plan, he did not deliver, accusing her of betrayal and fearing for his own son as she might do the same thing to him. As for Imam Hussain (A), the circumstance were not right for Mu'aawiya to kill him. He left the task of liquidating him to his son, Yazid. When Yazid rose to power after the death of his father, he ordered the governors of provinces to get the pledge of allegiance for him from the Muslims. Accordingly, the governor of al-Madinah requested the allegiance from Imam Hussain (A). His answer was unequivocal, "The like of me do not swear allegiance to Yazid, the playboy and the killer of respected soul". This statement amounted to a declaration of war against the Umayyads. In his decision to travel to Iraq, Imam Hussain (A) wanted to spare Mekkah and Madinah the honours of war and blood shed, especially during the sacred months. And the fact that the Iraqis invited him to come to them as they, "have brandished swords for him against their enemy, the Banu Umayyah". Yet, even before his arrival in Kufa they betrayed him. They unveiled their true colours in unprecedented dishonesty and cruelty against the Imam, members of his family and companions at the battle of Karbala - as detailed in this tale; a glaring demonstration of enmity, oppression, ruthlessness, and brutality was meted out by the Ummayyad rule. The question that lingers in the minds is: Why is the anniversary of the martyrdom of Imam Hussain (A) commemorated every year in this public display of outpourings, as if it were an ever-fresh memory? You will find the answer at the tip of every tongue of those infatuated with the love of Imam Hussain (A): We bring our children up on his memory, teach our youth to follow in his footsteps, remind the elderly of the magnitude of the tragedy so that it remains alive in the hearts and minds; and learn lessons, from his sacrifices and firmness in faith, to be emulated in our lives. At adversity, he never wavered, saying: "If the religion of Mohammed was not going to live on except with me dead, let the swords tear me to pieces". I used to listen to the account of Imam Hussain's martyrdom related in commemorative gatherings in Najaf and Karbala at a tender age. As time passes and circumstances change as a results of adverse events engulfing Iraq in general and Najaf and Karbala in particular, we ended up settling in London. And when we inaugurated Ahlul-Bayt Islamic Centre in 1982, we marked this occasion with the mourning assembly in memory of Imam Hussain following the traditional family commemoration of this solemn occasion. On the tenth day of Muharram, the tale of the tragedy of Karbala used to be recounted by the late Ayatullah as-Sayyid Moharnmad Taqi Bahrul Uloom.(1) After his death, I took the responsibility of reciting it. Since I assumed this responsibility, I consulted many a book dealing with the story of the martyrdom of Imam Hussain (A). Shorn of sentiments, my aim has always been accuracy of the reports, doing away with exaggerations and half truths. I hope I have been successful. And in order to reach a wider audience, I asked al-Haj Najim al-Khafaji to translate it into English. Also, to ensure veracity of the text, I kindly requested the eloquent orator, al-Haj Mulla Asgharali Jaffer, President of World Federation of K.S.I. Muslim Communities to revise it; he thankfully obliged and contributed to its publication. May their reward from Imam Hussain, in whose memory this publication has been commissioned, be great. From us are due the thanks and from the readers appreciation. After all this my only hope is that all of us may have contributed, each in his own humble effort, to keeping the memory of Imam Hussain, the lord of martyrs so that the people of Kisa (mantle): Mohammed, Ali, Fatima, Hassan, and Hussain be our intercessors on the day of reckoning, when neither wealth nor offspring would avail. Allah, the Most High is the only Bestower of success. Dr. Mohammed Bahrul Uloom London 10th Muharram, 1415 20th June, 1994

Assalamalekum Brothers and Sisters, It's the holy month of Muharram and the great Ashura has already passed. I would like to draw and topic to you and share my findings on the context. Kindly guide me on the issue if required. Fasting on 10th of Muharram is a common practice all over the world. However, I'd like to dissect the issue based on a lecture of Syed Ammar Nakshwani below: 1. Hadith of Fasting in Ashura Narrated Ibn `Abbas: The Prophet (ﷺ) came to Medina and saw the Jews fasting on the day of Ashura. He asked them about that. They replied, "This is a good day, the day on which Allah rescued Bani Israel from their enemy. So, Moses fasted this day." The Prophet (ﷺ) said, "We have more claim over Moses than you." So, the Prophet fasted on that day and ordered (the Muslims) to fast (on that day). Sahih Bukhari: Book of Fasting, Hadith# 222 Narrated Abu Musa: The day of 'Ashura' was considered as `Id day by the Jews. So the Prophet (ﷺ) ordered, "I recommend you (Muslims) to fast on this day." Sahih Bukhari: Book of Fasting, Hadith# 223 Narrated Ibn `Abbas: When Allah’s Messenger (sallAllaahu alayhi wa sallam) came to Medina, he found the Jews observing the fast on the day of Ashura. They (the Jews) were asked about it and they said: It is the day on which Allaah granted victory to Moses and (his people) Bani Isra'il over the Pharaoh and we observe fast out of gratitude to Him. Upon this the Prophet of Allaah (sallAllaahu alayhi wa sallam) said: We have a closer connection with Moses than you have, and he commanded to observe fast on this day. Sahih Muslim: Book of Fasting, Hadith# 2518 Narrated Ibn `Abbas: The Messenger of Allaah (sallAllaahu alayhi wa sallam) arrived in Medina and found the Jews observing fast on the day of 'Ashura. The Messenger of Allaah (sallAllaahu alayhi wa sallam) said to them: What is the (significance) of this day that you observe fast on it? They said: It is the day of great (significance) when Allaah delivered Moses and his people, and drowned the Pharaoh and his people, and Moses observed fast out of gratitude and we also observe it. Upon this the Messenger of Allaah (sallAllaahu alayhi wa sallam) said: We have more right, and we have a closer connection with Moses than you have; so Allaah's Messenger (sallAllaahu alayhi wa sallam) observed fast (on the day of 'Ashura), and gave orders that it should be observed. Sahih Muslim: Book of Fasting, Hadith# 2520 2. Narrators of the Hadith Now let’s dissect this issue in the light of the narrators of the Hadith: Ibn `Abbas: Abd Allah ibn Abbas or ′Abd Allah ibn al-′Abbas otherwise called (Ibn Abbas; Al-Habr; Al-Bahr; The Doctor; The Sea) was born c. 619 CE. He was the son of Al-‘Abbas ibn ‘Abd al-Muttalib, an uncle of the Islamic prophet Muhammad, and a nephew of the Maymunah bint al-Harith, who later became Muhammad's wife. He was one of Muhammad's cousins and one of the early Qur'an scholars. Since Ibn Abbas was only approx. 3-4 years old (as our Prophet (SAW) migrated on 622 CE), it’s quite ironic that a child of such age experienced the event of Jewish fasting and can explain the whole event such accurately later on. Abu Musa: Abu-Musa Abd-Allah Ibn Qays al-Ash'ari, better known as Abu Musa al-Ashari (d.ca. 662 or 672) was a companion of Muhammad and an important figure in early Islamic history. He was at various times governor of Basra and Kufa and was involved in the early Muslim conquests of Persia. Abu Musa came originally from Zabid, region of Yemen, where his tribe, the Ashar, lived in the pre-Islamic period. He accepted Islam at Mecca prior to the hijra and returned to his native Yemen to propagate the faith. There was no news of him for more than a decade until following the conquest of Khaybar in 628 when he came to Muhammad in Medina with more than fifty converts from Yemen including his two brothers Abu Ruhm and Abu Burdah. Since Abu Musa returned in Khaybar on 628 CE, it can be seen that he was not also present during the Jewish Fasting issue. 3. Meaning of Ashura Although the term Ashura is considered as the 10th of Muharram, but according to the explanation of Arabic language scholar Ali-Ibn Al Athir (1160-1233), the word Ashura has two meanings, an old meaning and a new meaning. Ashura came from ‘Ashrah’ which means ten in Arabic, so according to the old meaning- the 10th day of any month is known as Ashura, and according to the new meaning- after the martyrdom of Hussain bin Ali (AS) the term Ashura refers to 10th day of Muharram month. So if for the sake of argument if we believe that the Jewish fasting was on Ashura, it’s not necessary that it was the 10th of Muharram. 4. Arabic Calendar VS Jewish Calendar It’s quite ironic that Jews of medina were following the Arabic calendar that time, whereas they had their own calendar. It’s assumed that the day they referred that time could be the 10th of Tishri or 15th of Nisan according to the Jewish calendar. 10th of Tishri in Judaism is known as YOM KEPOOR or Ayiam e Kaffara (Year of Attonment) was the date when Moses (AS) came back from mount Sinai and saw his followers worshiping the golden calf. And 15th of Nisan was the date when the Jews were saved from being drowned in Nile. Now let’s peep into the miscalculations of dates for the event: 1. If the event referred to 10th of Tishri, the only year that time when 10th Muharram and 10th Tishri collided, was on 40th Year of Hijrah. So it could not be the Year when Prophet (SAW) entered Medina. 2. If it was 15th of Nisan, then it should have been the 23rd of Ramadan of the Year of Hijrah, not 10th of Muharram. 3. Last but not the least, Prophet (SAW) entered Medina on Rabiul Awwal, not Muharram!! Considering the discussed facts we can conclude that the Hadith of Jewish fasting is a fabrication and should not be let supersede the greatness of the Martyrdom of Imam Hussain (AS) and his holy family. Jazakullah Khairan.

Salaamun alaikum, I am attempting to learn about Karbala and struggling to understand what the official Shia position is amongst the Salafi propaganda out there. I figured this forum would be a good place to start to get a better understanding. I am a revert so forgive me if I am a litlte blunt at times or incorrect in my understanding.. From my own reading it appears Yazid wanted the allegience of Imam Hussain (A) as soon as possible and the Imam abstained. The chiefs of Kufa invited Hussain to be their Imam and went back on their oaths as soon as ibn Ziyad started the brutal crackdown in the city. Hussain was eventually boxed in at Karbala and surrounded by the troops of Umar ibn Sa'd. I have read narratives that the Imam did not want to fight and was happy to return realising he had been deserted, nevertheless the opposing army wanted to fight and eventually martyred him and his companions (عليه السلام). It seems to me that the immediate people to blame for the death of Imam Hussain (A) were the people of Kufa and Yazid & Co. It is most unfortunate that some of the Shia chiefs at the time invited Imam Hussain to Kufa and their guilt is evident by the later Tawwabun movement. Do you know if these Tawwabun did not join Hussain out of laxness or were they genuinely unable to escape Kufa when it was put under lockdown? I am personally uncomfortable with what I hear about the Imam being a "necessary sacrifice for Islam" as it reminds me too much of how modern day Christians make Isa (عليه السلام) out to be, that he was sent to this Earth with the sole purpose to be murdered for the sins of the world. Isa's (عليه السلام) mission was much loftier than that despite being opposed by the chiefs of his time who tried to assasinate him. Maybe "unintended sacrifice" is better as surely Imam Hussain went to Kufa because of the letters sent to him - he was doing his duty as an Imam. I cannot imagine him going there with the sole purpose of being brutually massacared.. It seems these me that these narratives distract the reader from the true causes behind Karbala which was basically the failure of the Ummah to support their Imam (I am not just talking about the Kufans either!). To play devil's advocate you could say this is to distract the attention away that some of the Shia chiefs invited Imam Hussain to Kufa.. However at least this is admitted in the Shia narratives (like Nafsul Mahmoon) unlike the Salafi's who tried to make out the people of Sham to be the good guys for not getting involved (they conveniently forget Muawiyah ibn Abi Sufyan destroyed any support for the Ahl al Bayt in Sham). Finally as a question which I appreciate may be tricky for some people to answer, would Imam Hussain (A) of gone to Kufa if it wasn't for those letters, and/or would he have attempted an uprising? Let's not forget, a Muslim is never meant to throw themselves into destruction. This is why Imam Ali (A) (on the Prophet's (S) advice) did not launch an uprising against Abu Bakr because he very few supporters and was asked to save himself and his followers. In the same way, Imam Hasan drew up a treaty with Muawiyah ibn Abi Sufyan when his followers betrayed him, went to the side of Muawiyah and left him outnumbered. I struggle to understand the idea that Imam Hussain (A) would not act upon this Sunnah and put him and his family in such a situation, unless he had good reason to believe he would be supported (eg, by an 18,000 army of Kufans). No doubt Imam Husasin (A) sacrificed himself but he had to, he had no choice.. may he rest in peace. What is everyone's perspective on this? As a side note does anyone think that these blood letting rituals only cheapen the image of Imam Hussain (A) and the Ahl al Bayt? Every Muslim I have met (including myself) avoids Shia Islam because of these acts. I did not judge the Shia by their rituals but only by the Prophet and their Imams so I saw the light, but they are doing a big injustice in directing people away from the Ahl al Dhikr through such rituals. This may seem slighty off topic but I believe these rituals are to do with the "blood sacrifice" of Imam Hussain (A), again please correct me if I am wrong. Thanks jzk

SalamAlaykum brothers and sister May Allah accept our condolences for the Family of Muhammad pbuh Specially the Family of Imam Hussain (a.s) I was reading a Book called The Event of Taff, The Earliest Historical Account of the Tragedy of Karbala by Abu Mikhnaf Apparently this is the earliest account of the Event of Karbala. Now here is the catch, there are two books with the same title (Maqtal Al Hussain) which are attributed to Abu Mikhnaf. The earliest one being more authentic than the later one. The later one has appeared out of nowhere and has additions in the event of Karbala and is rejected by our Scholars. In the book I was reading this under the Subtitle 'The Great Errors of this Maqtal' talking about the later version of the Maqtal of Abu Mikhnaf and it read this following from point 11 11. Again he is the only one to have repeated three times the report of the night and the day of ‘Ashura’. He mentions in the first the speech of al-Husayn (as) and the [martyrdom] of his brother, ‘Abbas (as)! He is alone in saying that: “… [‘Abbas] then held the sword with his mouth.” He then says: “[Al-Husayn] came to him and carried him on the back of his horse and took him to the tents. He put [his body] there and bitterly wept over him such that everyone present with him began weeping.” --------------- Now in the earliest version of the same Maqtal it mentions this on page 147. Pdf version from Al-islam.org ......When [the foot soldiers from among the] companions of Nafi’ drew near him, he [told them]: “Fill your waterskins!” So they forced their way and filled their waterskins. [Seeing this] ‘Amru bin al-Hajjaj and his companions rushed towards them, but ‘Abbas bin ‘Ali and Nafi’ bin Hilal attacked them and stopped them [from reaching the foot soldiers]. Then both of them went to the foot soldiers and told them: “[You] move [ahead]” while they were protecting them. [In the meanwhile,] ‘Amru bin al-Hajjaj and his army came back and chased them for a while. The companions of al-Husayn (as) managed to return to him with the waterskins. According to Abu Mikhnaf Abbas Ibn Ali (a.s) did not die losing his arms when trying to get water from the river of Furat but actually during battle Under the subheading 'The Martyrdom of ‘Abbas bin ‘Ali (as) and His Brothers' ‘Abbas bin ‘Ali (as) then said to his brothers on his mother’s side -‘Abdullah, Ja’far and ‘Uthman: “O sons of my mother! Go forward [and fight] so that I may mourn over you; for you have no children [to grieve over you]! They did so [and went out and fought a severe battle until] they were killed. [May Allah have mercy on them].11,12 My question would be, is the account where Abbas Ibn Ali (a.s) gets his arms cut off by the enemy authentic? And if yes, what is the source since the later version mentions this event but the first version which is the more authentic one. I would really appreciate your insight into this

This is very puzzling. In fact it is illogical. A martyr is someone who dies for someone else's cause. Because they believe in that cause. Hussain died to become caliph... was this martyrdom or vain egotism? I wonder if dying to become caliph is the central message of shiaism? But on the other hand, hypocritically, shias don't want Sunnis to support caliphs.

Salam, Read and share this article http://www.aimislam.com/reflections-arbaeen-pilgrimage-biggest-mourning-procession/

So I have been wondering, why carve the name of Hussayn A.S and not just Allah SWT?

Why do some Shias say Ya Ali Madad Do you not seek guidance strictly from Allah as Rasulalah s.a.w did the same. Ali a.s was a human being and not a Wahi since Prophet Mohammad s.a.w is the final Messenger. What is the belief behind this chant

Today it is 11th of Muharram. After having mourned for Hussain (as) and his loyal companions who have been martyred in the greatest of battles, we have surely been taught something. For around 60 generations we have kept Imam alive. He may not be physically here, but his ideology is day by day being more sound. The more oppressed and corruptive this earth gets, the more we remember Hussain's struggle. We remember the feel Hussain must have had once he realized how the muslims went against him. The feeling of betrayal for worldly pleasures. They swapped gold dimes with a diamond pearl. A person whose face was so pure, it was as if the moon was walking on earth. A person that submitted completely to Allah سُبْحَانَهُ وَ تَعَالَى even though he saw how his family and friends were being martyred. A person who wanted to join the martyrs of Karbala even though it would not affect his position in the view of Allah سُبْحَانَهُ وَ تَعَالَى. Hussain (as), the name that clouds scream when they pour rain upon us. Hussain (as), whose killers will be avenged by the Hujjat-ul-Allah. Hussain (as), who makes every heart with sincerity cry out his name. Hussain (as), who kept sincere and humble manners even during the slaughtering of his family and companions. He was the one who offered water to his enemy while dying of thirst. What do we learn from Hussain (as)? What do I learn from Hussain (as)? Hussain (as) remembers me the day Ali ibn Abi Talib (as) was struck with the poisonous sword. It was the famous saying of 'Ali that made the ground of the earth shake: "By the Lord of the Kaaba, I am successful" Once Hussain (as) fell on the ground, I always imagine him saying such a line. Some might say, how can they be successful if Allah took their lives? The physical aspects of the Ahl al-Bayt, the 11 Imams might have been killed, but their ideology stands strong. Hussain (as) is remembered every year, every month, every week, every day, every hour, every minute and every second. It is people like Yazeed, Shimr, Omaar ibn Saad - may Allah سُبْحَانَهُ وَ تَعَالَى take away the Prophet's intercession for them - who have lost not only their afterlife, but also their life in this dunya. No one remembers these people nor do they have active shrines. The knowledge of a person stays for eternity. And we thank you for this O' Imams of the Ahl al-Bayt. We thank you O' Messenger of God for leaving us the Qu'ran and your Ahl al-Bayt who will never seperate from each other till they meet you at the Pond. Hussain (as) also resembles the struggle of the Mahdi (as) for me. Hussain (as), just like his brother and father, stood up against tyranny and injustice. Hussain (as) gave his life to save Islam from changing to that of the Ummayyads. Hussain (as) did not only defeat injustice. He did not only fight tyranny. He actually fought and spread the pure Islam for over 1400 years. Every second that passes, every minute that passes that we dedicate to remembering Hussain (as), we are actually spreading pure Islam. Everytime we introduce Hussain (as) to others, we are spreading Islam. Islam does not get spread by wars. But by tragedies like that of Hussain (as). We should ask something very important from Allah سُبْحَانَهُ وَ تَعَالَى this 11th of Muharram. Please, if you are reading this. I beg you. For the sake of towheed and Hussain (as)'s struggle. Please, make du'a today to Allah سُبْحَانَهُ وَ تَعَالَى with complete sincerity and humbleness. Make du'a for the reappearance of the Mahdi (as). Please, for once beg Allah سُبْحَانَهُ وَ تَعَالَى and make a promise to stand side by side with the Mahdi (as). Wallahi, if we want to make the Mahdi (as) reappear, we should change our lifestyle and our humbleness to that of Hussain (as). Do not forget Mahdi's (as) pain for over thousand years. Do you think He likes to see the oppression and tyranny? Do you not think he wants to instignate a worldwide Karbala? We must prepare ourselves. Ya Allah, by the martyrs of Karbala, by the nowadays shohada in the wars against oppression. By the sincere and devoted fuqaha we have today. By the inhabitants of Qom who will rise with our Qa'im. By the people who are sincere and humble towards the Ahl al-Bayt. Ya Allah, even though our hearts and tongues do not always sing together, we ask you forgiveness and ask you your mercy upon our souls. We ask You to bless us with the status of being Shohada on the path of truth. We ask you - even though we do not have the 'ilm al-Ghayb - to hasten the reappearance of the Mahdi (as) for who we want to sacrifice our worthless human souls. On this day, which is one day after the maqtal, we sincerely ask you to grant us the fight against injustice. We have been bearing injustice over justice for over 60 generations. And by day it is getting worse. Ya Allah, do not forget our true intentions and do not forget that we strive to reach the status of true devotees. Ya Allah, make our hearts filled with love and affection towards the Thaqalayn, and please, do not punish our souls by taking away our soft hearts which cry for our beloved Hussain (as). Ya Allah, grants us the Prophet's intercession on the Day of Judgement. We cannot bear your severe punishments. Wa sallalahu 'ala Muhammad wa ale Muhammad.

Salaam alaikum all, I am sure you all aware of the circumstances surrounding how Hazrat Abbas (as) was martyred fetching water for Imam Hussain (as) and the children. I came across some opposition from Sunni muslims (not directly towards me) questioning the way some of the companions of Imam Hussain (as) were martyred. Particularly with the way Abbas (as) was martyred. The claim is that circumstances surrounding his (as) martyrdom are deliberately exaggerated to make people shed tears. They don't question that he was killed trying to get water but the way in which things played out are exaggerated to make people cry and weep. I decided to do some research and find authentic sources describing the martyrdom of Abbas (as). I looked on al-islam.org and found this: http://www.shiachat.com/forum/forum/26-muharram-14392017/ The sources cited for the martyrdom of Abbas (as) is a source called 'Roudhatul Ahbab' Has anyone heard of this source? Is it authentic? Can anyone direct me to other reliable sources on this subject? Any help is much appreciated

As you probably know, Jesus (as) did not speak English ! The language he spoke was Aramaic. so the bible we see today is an English translation of the Greek translation of the Aramaic Bible. Here I will show to all Hussain-lovers and truth-seekers the actual name of imam Hussain (AS) in the new testament : *** Matthew 3:11 [ John the Baptists (prophet Yahya as):] ""I baptize you with water for repentance, but he who is coming after me is mightier than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and fire." In the Aramaic text of course, there is a slight defference !!! The word translated as "Mightier" was actually a name. And the name is none other than Hussain i will give you links to the Aramaic text and Aramaic alphabet. you can search it yourself to make sure http://biblehub.com/aramaic-english-gospels/matthew/3.htm https://www.omniglot.com/writing/westernneoaramaic.htm Assalamu Alaik ya Aba Abdillah !

can someone pls provide name arist translation for this latmiya

Salaam. Hypothetically, if you had the option of either being one of the 72 of Imam Hussain (as) or one of the 313 of Imam Mahdi (as), which option would you choose and why?

Is the film "Hussein, Who Said No" available on DVD outside of Iran? Is there a way to get a copy, cut or uncut? I live in the US and really would like to see this film.

Hey all, I'm doing research on how (Shia) Muslims perceive the Karbala narrative in relation to the Syrian Civil War. I've seen that there are already many threads that mention Yazid and Husayn in relation to the Syrian Civil War, but I want to see if its possible to start an organized discussion about this topic. What I am interested in is: How do you understand, perceive and explain the events at Karbala? Often the Karbala narrative is analysed by researchers as a narrative about: ''What is right versus wrong, belief versus disbelief, and the oppressed versus the oppressor, faith against brute force. Karbala was about standing in the face of oppression, regardless no matter the cost''. Is this definition correct to you? Hamid Dabashi notes: Yazid is the personification of evil and injustice in the Shi’i historical memory’ while Hossein ''represents the ideal type: a revolutionary hero who revolts against zulm (tyranny)'' (Hamid Dabashi, A religion of protest (2011)) How do you perceive the story of Karbala in relation to the Syrian Civil War? Is it a conflict between right and wrong, as often displayed in the media? Do you perceive it as a revolution by the oppressed versus an oppressor? Is it right to compare Assad to Yazid or Assad to Husayn, and if so; does it even matter? What is your opinion on politicians using the Karbala narrative in the Syrian Civil War? Do you agree with them, is it correct to use it this way, and does it influence your perception of the war? Political actors in the Syrian Civil War have evoked the narrative as following: ‘We need to prevent another Karbala from happening’ - Hassan Nasrallah, Hezbollah leader in late 2011 ‘We are facing monsters, the grandsons of Yazid and Muawiyah, and the grandsons of those who carried out the Karbala massacres – and today they want to repeat them’ - Akram al-Kaabi from Iraqi Ḥaraka Ḥizballāh an-Nujabā in a speech for Iraqi militia troops in Aleppo late 2016 ‘What is happening in Syria is similar to what happened in Karbala, but the oppressed and the oppressors are different’ -Turkish president Recip Erdogan at Arab Awakening conference in Istanbul 2012 ‘Karbala is in Aleppo this year, and the infant of Imam Hussain is under the rubble of its houses’ - Subhi al-Tufayli, formal leader of the Lebanese Hezbollah-movement, at Friday sermon in Beirut 2016 I think its only fair to give some info on myself and on why I am doing this research. Lets start with saying I'm Dutch and not religious. First time I encountered Shiism and the story of Hussain was when I was young and playing with my Lebanese (shia) friends. After my trip to Iran in 2014 and speaking to many Iranians, I found the story of Husayn very interesting and I continued to do more research on how the story and life of Hussain became so influential in the collective memory of Iranian Muslims. This research can be read here, but note its in Dutch; https://www.academia.edu/26035771/Labbayk_YaHussain_collective_Muharram-rituals_the_conversion_of_Iran_by_the_Safavids_and_the_creation_of_a_Iranian_identity_Dutch_ Thank you already for taking time and reading (and thinking about this) and possibly already for contributing to this discussion, I'm looking forward to hear of you!

حوزة الامام الحسين (ع) في وندزر كندا Imam Hussain (A.S.) Hawza in Windsor, Canada *Message is in English and Arabic* بسم الله الرحمن الرحيم تعلن حوزة الإمام الحسين (عليه السلام) عن قبولها لطلاب جدد للعام الدراسي 2017-2018. تدرس في الحوزة مواد مرحلة المقدمات ومرحلة السطوح. تستغرق هاتان المرحلتان ما يقارب عشر سنين. Imam Hussain Hawza would like to inform of its acceptance of new students for the year 2017-2018. The Hawza provides its students with the first two stages of Hawza: Muqadimat (introductory stage) and Sutooh (intermediate stage). Both of these stages require about 10 years to complete. ------------------- مقدمة بالنظر الى ازدياد عدد المسلمين في أمريكا الشمالية وغيرها من البلاد وتكاثر عدد المؤسسات الإسلامية فيها، فقد نشأت حاجة ماسة الى تهيئة العلماء والمبلغين الذين يحسنون التحدث باللغة الانجليزية وغيرها، ولهم معرفة بالخصوصيات الثقافية والحضارية والإجتماعية لبلادهم، مما يؤهلهم للقيام بدورهم في سد الحاجات الدينية والإجتماعية على نحو أفضل. وبالنظر الى وجود رغبة عند الكثيرين بطلب العلوم الدينية، وعدم تمكنهم من الالتحاق بالحوزات العلمية الكبرى في النجف الأشرف وقم المقدسة وغيرها، فقد نشأت الحاجة الى تأسيس حوزة علمية في أمريكا الشمالية توفر لهم فرصة الدراسة وتحقيق رغبتهم في هذه البلاد. INTRODUCTION Due to the increase of Muslims in North America, there is an urgent demand for Islamic scholars. Hundreds of Islamic centers and mosques are in need of clergymen (ulama) to teach and preach them. The demand is more for ulama who speak the language of the country i.e. English and French. All these needs necessitated the establishment of a Hawza in North America to help meet the needs of individuals interested in studying Islam instead of them having to be forced to migrate to Iraq or Iran for their higher religious educational needs. حوزة الإمام الحسين (ع) تأسست حوزة الإمام الحسين (ع) للدراسات الإسلامية عام 2006م وقد تم افتتاحها بمناسبة عيد الغدير الأغر من عام 1426 وهي حوزة علمية تهدف الى تربية وتعليم الراغبين في دراسة العلوم الإسلامية، وهي مع التزامها بالنهج الحوزوي الأصيل المعتمد في الحوزات العلمية في النجف الأشرف وقم المقدسة، تراعي ظروف المكان والزمان وخصوصيات المنتسبين اليها في البلاد الغربية. Imam Hussain Hawza For Islamic & Arabic Studies Imam Hussain Hawza was established in January 2006 and had its opening ceremony on the occasion of Eid al-Ghadeer1426H. I.H.H. provides various Islamic subjects in the Arabic language with the aim of producing graduates (clergymen; ulama) who can provide proper religious education to the North American Muslim community. The subjects taught are similar to the curriculum of Hawza of Najaf and Qum. In addition there are other subjects taught which provide specific knowledge beneficial to scholars living in North America المنهجية الدراسية النظام الدراسي المعتمد في حوزة الإمام الحسين (ع) هو دراسة مرحلة المقدمات وتحتاج الى حوالي أربعة سنوات، ثم مرحلة السطوح لمدة ستة سنوات وبعدها يؤهل الطالب الى مرحلة البحث الخارج التي تمتد من خمس الى عشر سنوات. ويلاحظ النظام الأكاديمي في تقسيم أوقات الدراسة بما يتناسب مع أوضاع الطالب في هذه البلاد. ساعات الدراسة الدراسة دوام كامل 5 أيام في الاسبوع من يوم الإثنين إلى يوم الجمعة بمعدل ثلاث ساعات يوميّاً قد تزيد في بعض الأيام وترتيب الساعات يختلف بحسب المراحل كما أن في السنة التمهيدية الاولى تتراوح ساعات الدراسة بين 5 و 7 ساعات يومياً. PROGRAM OF STUDIES The study of Hawza is traditionally divided into 3 stages *The introductory stage (Muqaddimat) which usually takes 4 years. *The intermediate stage (Sutouh) which takes about 6 years. *The higher study stage (AL- Bahth AL- Kharij) where the students are prepared to reach Ijtihad takes approximately 5-10 years or more. The studies will be full-time, 5 days a week; 6 hrs (approx) for the 1st year Arabic, 3 hrs (approx) for the regular Hawza. لغة الدراسة يدرس الطالب كامل دروسه باللغة العربية، وبالنسبة الى الطلاب الذين لا يحسنون اللغة العربية فإن الحوزة توفر لهم دراستها في السنة التمهيدية الأولى ومن ثم يلتحقون بالدروس الحوزوية. Medium of Study All subjects are taught in the Arabic language. The students who do not know Arabic will be taught the Arabic language in order to prepare them for admission in Hawza programs. المواد الدراسية يدرس الطالب في مرحلتي المقدمات والسطوح، العلوم التالية: 1- العلوم العربية: وهي النحو والصرف والبلاغة. 2- علم الفقه. 3- علم اصول الفقه. 4- العلوم العقلية: وهي المنطق والكلام والفلسفة. 5- علوم القرآن و تفسير القرآن الكريم. 6- علم الحديث والرجال. 7- علم الأخلاق. 8- السيرة والتاريخ. 9- الأديان المقارنة. 10- الاقتصاد الأسلامي. 11- مفاهيم اسلامية معاصرة. 12- قانون الأحوال الشخصية. 13- تربية واجتماع. 14- فن الخطابة والحوار. 15- علوم أخرى ضرورية للطلاب. للاطلاع على القائمة بأهم الكتب المدرسة في حوزة الامام الحسين (عليه السلام) في وندزر، كندا، اضغط الرابط ادناه: https://www.facebook.com/ihf.windsor/posts/1874860339445924:0 SUBJECTS During the introductory and intermediate stages the student will be enrolled in the following subjects: 1-Arabic grammar and eloquence (Nahw, Sarf and Balagha) 2-Islamic jurisprudence(Fiqh) 3-principles of jurisprudence (Usul al-Fiqh) 4-Philosophical studies such as logic, philosophy (Islamic& western), principles of faith (Ilm al-kalaam) 5-Quranic studies( sciences of the holy Quran and exegesis of the holy Quran) 6-Traditions& narrators of the traditions (Hadith and Rijal) 7-Morals and ethics (Akhlaq) 8-Islamic economy 9-Contemporary Islamic issues 10-Personal laws in Islam 11-History (Islamic& western) 12-Comparative religions 13-Dialogue and preaching (Khetabah) 14- Manners and sociology (Tarbeyah& Ijtema3) To view the list of the main books that are studied in Imam Hussain Hawza - Windsor, Canada - click on the link below: https://www.facebook.com/ihf.windsor/posts/1874860339445924:0 الخدمات *تتحمل المؤسسة تكاليف الدراسة عن الطلاب الجديين في الاستمرار بطلب العلم والملتزمين بضوابط الحوزة. * تأمين السكن لخصوص الطلاب الغير المتزوجين أو من لا ترافقه زوجته وذلك في سكن داخلي(غرف سكنية ،لوازم السكن: مطبخ وحمامات ووسائل غسل الثياب) يرجى من المضطر للسكن الداخلي ان يذكر ذلك في طلب الانتساب ويبين وضعه وذلك لمحدودية غرف السكن). * إعطاء شهادات علمية حوزوية تأخذ قيمتها من إرتباط جامعة الامام الحسين والقيِّمين عليها بالحوزات الكبرى في النجف الاشرف وقم المقدسة. وبالارتباط بالمراجع العظام مد ظلُّهم بواسطة الوكالات. كما تسعى لاخذ الرخصة من الجهات الرسمية لاعطاء شهادات جامعية في اختصاص العلوم الاسلامية معترف بها رسميا وفي الجامعات الاكاديمية. I.H.H Services 1. Tuition fees are covered by the foundation for students who are serious in continuing their studies and follow the rules and regulations of the Hawza 2. Residential accommodation is available for a limited number of single male students. Female students& married couples are expected to arrange their own accommodations. 3. Kitchen facility available (students are supposed to take care of their own food). I.H.H Degree Hawzas usually do not provide a degree like the academic universities. The students will be given a certificate of recognition showing the level of their education. This certificate is similar to the certificates given to students of Najaf and Qum seminaries (Hawzas). However I.H.H is planning to give its students an academic degree like B.A., M.A. and Ph.D. by affiliation and collaboration with other recognized universities giving these degrees in Islamic studies. شروط الانتساب 1- العمر: 16-26 سنة للدوام الكامل. 16 سنة فما فوق للدوام الجزئي. 2- حصول الطالب على شهادة تعريف بحسن السيرة والسلوك من اثنين من العلماء أو من الأشخاص المعروفين لدى الجامعة. 3- تعبئة استمارة الانتساب المعتمدة وتقديمها للحوزة. 4- صورتين فوتوغرافية حديثة. 5- التعهد بالالتزام بضوابط الجامعة والأخلاق الإسلامية والسلوك المناسب لطلبة العلوم الدينية. 6- النجاح في المقابلة وامتحان الدخول. 7- مقابلة مع سماحة الشيخ عبد المنعم شرارة، عميد الحوزة، قبل الإبتداء بالدروس. Admission Requirements The students should provide the following requirements: 1. Age must be 16-26 yrs of age for full-time studies. 2. Age must be 16 yrs and above for part-time studies. 3. Recommendation letter from two scholars who know the student. 4. Two recent photographs 5. Sign agreement of abiding rules& regulation of I.H.H. 6. Pass the interview. كيفية الانتساب 1- تقديم الطلب الى الحوزة شخصيا أو ارساله بالبريد على العنوان التالي 1485 JANETTE AVE,WINDSOR, ON, N8X 1Z2 CANADA TEL: (519) 256-7171 ext. 11 FAX: (519) 256-2727 2- تقديم الطلب بالبريد الالكتروني التالي hawzawindsor@gmail.com الصفحة الرسمية على الفيس بوك: Http://facebook.com/ihf.windsor Submission of Applications The students can submit their application in person, by mail or by e-mail. Address: 1485 Janette Ave. Windsor. Ontario (Canada) N8X 1Z2. Contact information Phone # 519-256-7171 ext 10 (for receptionist) Ext 11 (for Sheikh Abdul Menhem Charara) Ext 17 (for Sheikh Charara’s assistant) E-mail: hawzawindsor@gmail.com Official Facebook Page: http://facebook.com/ihf.windsor May Allah shower us all with his infinite blessings. And all Praise be to the Lord of the worlds, and may He send his blessings upon his perfect creations, Muhammed and his Holy progeny

I want to know about Qanber slave of hazart Ali please any body help me.

I want to know about Qanber slave of hazart Ali pleas any body help me you can join me one f.b frofile name Mustansar saleem

Assalam O Alaikum! I want to know the meaning of following Phrases. ASSALAM O ALAIKA YA ABA ABDILLAH! ASSALAM O ALAIKA YABNA RASULILLAH! Respond ASAP, JazakAllah. Kind regards, Muhammad Danial

حوزة الامام الحسين (ع) في ويندزور كندا Imam Hussain (A.S.) Hawza in Windsor, Canada بسم الله الرحمن الرحيم Imam Hussain Hawza would like to inform of its acceptance of new students for the year 2015-2016. The Hawza provides its students with the first two stages of Hawza: Muqadimat (introductory stage) and Sutooh (intermediate stage). Both of these stages require about 10 years to complete. During these 10 years, one learns several subjects such as 1-Islamic Beliefs 2-Islamic Jurisprudence 3-Islamic Morals 4-Logic 5-Arabic Grammar 6-Usool al-Fiqh 7- Other crucial subjects that a Hawza student is in need of. For most subjects, the student will study several books (from beginning to end), in order to have a good understanding and grasp of the subject. تعلن حوزة الإمام الحسين (عليه السلام) عن قبولها لطلاب جدد للعام الدراسي 2015-2016. تدرس في الحوزة مواد مرحلة المقدمات ومرحلة السطوح. تستغرق هاتان المرحلتان ما يقارب عشر سنين. في تلك المدة، يدرس الطالب موادا كثيرة، من ضمنها... 1- العقائد 2- الفقه 3- الأخلاق 4- المنطق 5- النحو 6-أصول الفقه 7- غيرها من المواد الهامة للطالب في أغلب المواد، يدرس الطالب كتبا عديدة (من بداية الكتاب الى نهايته) من أجل أن تصبح عنده المادة مفهومة،و يكون عنده استيعاب قوي لها. Requirements: -Every student who wishes to study part time or full time in Hawza has to be between 16& 26 years old. For those older than 26, they need to have previous Hawza education or a post-secondary degree in order to be enrolled in the Hawza. Otherwise, they might be permitted to attend classes just for the benefit of learning (this will need to be decided by the main office). - One must present two reference letters from people that are recognized by the Hawza. -Application must be filled out. -An interview with Sheikh Abdul-Menhem Charara, Dean of the Hawza, will be carried out before enrolling in classes. الشروط - كل من يريد الإنتساب الى الحوزة، لا بد أن يكون عمره بين 16- 26 سنة. من كان عمره يفوق 26 سنة، لا بد أن تكون عنده دراسة سابقة في \بعض المواد الحوزوية، أو شهادة دراسة آكاديمية. من لم يكن هذا الشرط متوفرا فيه، قد يسمح له بحضور الدروس من دون الإنتساب. - تقديم راسليتي تعريف من قبل أشخاص تعرفهم الحوزة. - ملأ إستمارة التسجيل. - مقابلة مع سماحة الشيخ عبد المنعم شرارة، عميد الحوزة، قبل الإبتداء بالدروس. Full-time studies: -Enrolling in fulltime studies means that the student will be studying all subjects taught in Hawza. The student will be taking classes 5 days a week, from Monday to Friday, 3-4 courses per day. *Each course is approx. 50 minutes long. * We might be in need of changing the schedule based on the administration's decision Part-time studies: Part-time students must meet with the administration to arrange and finalize their schedule تعطى الدروس في الحوزة كل يوم من الإثنين الى الجمعة، وتدرس 3-4 دروس يوميا. كل درس يستغرق 50 دقيقة. * قد يقتضي الحال بعض التغييرات حسب تقدير الادارة من لا يمكنه الإلتزام بهكذا دوام، يمكنه أن يدرس دراسة جزئية، بالتنسيق مع ادارة الحوزة Location- مكان الحوزة Imam Hussain Hawza is located @ 1485 Janette Ave. Windsor. Ontario (Canada) N8X 1X5. Phone # 519-256-7171 ext 10 (for receptionist) Ext 11 (for Sheikh Abdul Menhem Charara) Ext 17 (for Sheikh Charara’s assistant) You can email us at wiseman_02@hotmail.com Official Facebook Page: http://facebook.com/ihf.windsor May Allah shower us all with his infinite blessings. And all Praise be to the Lord of the worlds, and may He send his blessings upon his perfect creations, Muhammed and his Holy progeny

Aslaamu-alaikum to all the readers. I have a question that I was asked by a friend recently but got stuck for an answer. His question started with, in the Shia Fiqh, is The act of Hajj (pilgrimage) obligatory (Wajib) on females? To which I replied that Hajj is wajib on every Muslim, from my common sense. HOWEVER, he further asked me to prove if any females in prophets household (more so referring to Lady Khatijah sa, Lady Fatima sa, Lady Zainab sa) performed hajj and asked for prove. I have tried to research but couldn't find any obvious answers or hadees in regards. Has any one got more information to enlighten me about this? Many thanks, Jazakallah

This is my dream. Who is with me? Theoretically, how would one go about doing this?