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Found 11 results

  1. MARTYDOM OF HAZRAT MOHSIN IBNE ALI ON 1ST RABBI UL AWWAL From Wikipedia; http://en.wikipedia.org/wiki/Muhsin_ibn_Ali Shi'a sources say that two days after Muhammad's death, Umar al-Khattab led a party of armed men to Ali's house. They called for the men of the house to come out and swear allegiance to Abu Bakr, and also threatened to burn the house down. No one came out, so the armed men pushed their way into the house. Fatima, who was pregnant at the time, was standing behind the door. Umar al Khattab pushed Fatima behind the burning door. He broke her ribs and wrist. Later, she miscarried a boy child, who was called Al Muhsin orMushabbar. Fatima was gravely injured in the attack and died of her injuries some time later. One Can refer to LEsan Al Mizan Written by Ibne Hajar Al Asghalani, Then Mizan Al I'tedaal written by Al Zhahaby. Please also refer to the writings of Al Nazaam and #Al saffadi. The statement seen is "Umar Kicked Fatima until she miscarraiged her Som AL-Muhsin);About this Topic there was a discussion in Al Mustaqila TV as well, lasted for 90mins and the Sunni Ulema had afterwards no further comments to add and defend their cliam.The Shi'a believe that both Abu Bakr and Umar were responsible for killing both Muhammad's daughter and grandson. For this section please refer to the Book Al Imamiah Val Syasiyah by Ibn Qutaiba Deinevari, where we clearly See reference to Fatima condemning and Cursing the two.As Fatima was dying, she asked Imam Ali to bury her in secret; she did not want Abu Bakr and Umar at her funeral. FOR MORE DETAILS CLICK HERE
  2. 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.
  3. CLICK BELOW TO VIEW THE ZIYARAT OF ASHURAH WITH ENGLISH AND URDU TRANSLATIONS (SUBTITLES) http://theziyaratofashurah.wordpress.com/2014/10/26/ziyarat-e-ashura-with-english-urdu-translation-subs/ ALSO FIND IN THE SAME LINK MANY MORE RECITATIONS OF ZIYARAT E ASHURAH , ALONG WITH ITS MERITS , AUTHENTICITY AND TRADITIONS ABOUT IT http://theziyaratofashurah.wordpress.com/
  4. The debate of Ayatollah Ghazvini with AbdulMajid Muradzehi, regrading the martyrdom of Lady Fatima (sa) CLICK HERE FOR THE DEBATE BETWEEN AYATULLAH GHAZVINI (SHIA SCHOLAR ) AND ABDUL MAJID MURADZEHI (SUNNI SCHOLAR ) REGARDING THE MARTYDOM OF LADY FATEMAH ZAHRA (SA) PERSAIN LINK FOR THE SAME DEBATE http://oppressionsuponjanabezahra.blogspot.in/
  5. Who Is Mohsin Ibn Ali (a.s.)? ( QURANIC AND HISTORICAL EVIDENCES) Mohsin Ibn Ali (a.s.) is the third son of Ali (a.s.) and Fatimah (s.a.) after Hasan (a.s.) and Husain (a.s.). He is also referred to as Mushabbar which is also the name of Prophet Haroon Ibn Imran’s (a.s.) third son. He was no more than six months fetus at the time of the attack. (Al-Hidaayat al-Kubra, p. 407, Behaar al-Anwaar, vol. 53 p. 19) Mohsin Ibn Ali (a.s.) was the least involved in the business of politics and machinations which the attack on Fatimah’s (a.s.) was all about. He was not concerned with anything that transpired on that day and no one who had any grouse with Ali (a.s.) and Fatimah (s.a.) had an argument against Mohsin Ibn Ali (a.s.). Even those who debate about the infallibility of Ali (a.s.) and Fatimah (s.a.) fall silent when the infallibility of an unborn child is raised because they have no answer. Therefore, although the entire attack on Fatimah’s (s.a.) house was illegitimate, the attack on Mohsin Ibn Ali (a.s.) in many ways was the most illegitimate part of the attack. http://oppressionsuponjanabezahra.blogspot.com/ Just like this vicious attack laid the foundation of another murderous attack 50 years later in Karbala, it is perhaps Mohsin Ibn Ali’s (a.s.) martyrdom to safeguard the infallibility of his parents (a.s.) that inspired his nephew Ali Ibn Husain (al-Asghar) to wage a battle against the enemies in Karbala to safeguard the infallibility of his father Imam Husain Ibn Ali (a.s.). Imam Husain (a.s.), of course, is unique among the oppressed ones as he is the only one present on the scenes of both the attacks – one on his parents and brother and the second on his children, nephews and another brother. It is perhaps the powerful influence of Mohsin Ibn Ali’s (a.s.) martyrdom that has led some Muslims to deny his death in the attack, attributing it to other causes. This is clearly a campaign based on misinformation or lack of information that is similar to the campaign to deny the attack on Fatimah’s (s.a.) house altogether. The attack on Fatimah’s (s.a.) house has no justification whatsoever and therefore the only way out is to deny it altogether. Of course, the biggest blow to the deniers is the martyrdom of Fatimah (s.a.) and Mohsin Ibn Ali (a.s.) in the aftermath of the attack. It is widely documented that both (a.s.) were martyred as a result of the attack; Mohsin Ibn Ali (a.s.) instantly and Fatimah (s.a.) a few days later. Documentary evidence of Mohsin Ibn Ali’s (a.s.) Martyrdom There are several well-documented narrations to establish Mohsin Ibn Ali’s (a.s.) martyrdom from the attack on Fatimah’s (s.a.) house. Those interested in seeking the truth of the matter should not be surprised to find scores of scholars and historians from across eras and predispositions (Shia and Sunni) record the martyrdom of Mohsin Ibn Ali (a.s.) in a manner that puts the issue beyond doubt. A) Mohsin Ibn Ali’s (a.s.) Martyrdom in the Holy Quran Since the first place to look for evidence of a belief or concept is in the Noble Quran, we must turn to this divine book for evidence of Mohsin Ibn Ali’s (a.s.) martyrdom. And evidence of this event appears in the 8th and 9th verses of Surah Takweer (81): ‘And when the female infant buried alive is asked, for what sin she was killed.’ Mufazzal Ibn Umar, the respected companion and special deputy of Imam Sadiq asked Imam (as) – What is your opinion about these verses? Imam (a.s.) informed: “O Mufazzal, by Allah, ‘Maudato’ (i.e. infant) in this verse means Mohsin and surely he is from us and not others. Those who claim otherwise are lying. Then Imam (a.s.) elaborated (on the events on the Day of Resurrection) – Fatimah, the daughter of the Allah’s Messenger will supplicate – O Allah fulfill Your Promise and Your Pledge with me with regards to those who oppressed me, usurped my rights, struck me and distressed me with regards to all my children. On hearing this, all the angels inhabiting the seven heavens, the carriers of the Throne and all those residing in space and the inhabitants of the earth and under the layers of the earth will lament and wail in front of Allah. Then, none will remain from those who oppressed us and killed us and those who were pleased at our oppression except that he will be killed.” (Behaar al-Anwaar, vol. 53 pp. 23-24) B) Mohsin Ibn Ali’s (a.s.) Martyrdom in Supplications Apart from the Holy Quran, supplications of the infallible guides (a.s.) are reliable sources of beliefs and concepts. The martyrdom of Mohsin Ibn Ali (a.s.) finds mention even in supplications. In the renowned Supplication of Sanamay-e-Quraish, we implore Allah to curse the oppressors (of Ahle Bait a.s.) for every fetus that they have destroyed. (Misbaah al-Mutahajjiid by Shaykh Taqi Al-Deen Ibraheem al-Kaf’ami (r.a.) p. 731) Over here, the reference to the oppressors who attacked Fatimah’s (s.a.) house resulting in Mohsin Ibn Ali’s (a.s.) martyrdom is obvious. C) Mohsin Ibn Ali’s (a.s.) Martyrdom from Sunnah and History 1. Allamah Muhammad Baqer Majlisi (r.a.) records in Behaar al-Anwaar vol. 43 p. 171 on the authority of Abu Baseer who relates from Imam Jafar Sadiq (a.s.), ‘Fatimah’s (s.a.) death resulted from being pierced by the sword which claimed (the unborn) Mohsin’s life. The perpetrator of this crime was Qunfuz, who was acting on his master Umar’s explicit command…’ 2. Ibn Shahr Aashob al-Sarvi al-Mazandarani in vol. 3 p. 132 records from Al-Maarif of Ibne Qutaybah al-Dainoori (reputed Sunni historian) – “The following were Fatimah’s children – Hasan, Husain, Zainab, Umme Kulsum and Mohsin Ibn Ali who was killed by Qunfuz Adawi (i.e. from Bani Adi, the same tribe as Umar Ibn Khattaab).” 3. Masoodi records in Isbaat al-Wilaayah p. 142 – “They attacked Fatimah’s (s.a.) house. They crushed the Chief of All Women behind the door so violently that it resulted in the miscarriage of Mohsin.” 4. Muhammad al-Shahrastaani reports in Al-Milal wa al-Nehal vol. 1 p. 57 (Beirut Edition) – “Umar struck Fatimah violently in the abdomen (on the Day of Allegiance) so much so that she fell on her abdomen (resulting in the infant’s death).” 5. Abu Abdillah Shams al-Deen al-Zahabi records in Mizaan al-Etedaal vol. 1 p. 139 – “Undoubtedly Umar kicked Fatimah so much so that it led to Mohsin’s miscarriage.” 6. Allamah Khalil Ibn Aybak al-Safadi in Al-Waafi be al-Wafiyyaat vol. 6 p. 17 records – “The Motazelah sect is of the view that on the Day of Allegiance Umar undoubtedly struck Fatimah so much so that Mohsin was killed.” 7. Abdul Qadir al-Tamimi al-Baghdadi in Al-Farq bain al-Faraaq p. 107 records on the same lines as above. 8. Sadr al-Deen Ibraheem Ibn Sa’d al-Deen Muhmmad al-Hammuee in Al-Faraaed al-Simtain vol. 2 p. 35 records on the authority of Ibne Abbas who heard the Prophet (s.a.w.a.) prophesize – ‘…it is as if I see grief and anxiety entering my daughter’s house, her respect being violated, her rights being usurped, her inheritance being denied to her, her unborn being miscarried and (in this moment of distress) she will call out – O Muhammad, but no one replies to her pleas.’ Bibliography of References Documenting Mohsin Ibn Ali’s (a.s.) Martyrdom Mohsin Ibn Ali (a.s.) martyrdom has been recorded by the following scholars/historians: I) Sunni Sources 1. Al-Milal wa al-Nehal vol. 1 p. 57 (Beirut Edition) by Muhammad al-Shahrastaani exp. 548 AH 2. Mizaan al-E’tedaal vol. 1 p. 139 by Abu Abdillah Shams al-Deen al-Zahabi exp. 748 AH 3. Al-Waafi be al-Wafiyyaat vol. 6 p. 17 by Allamah Khalil Ibn Aybak al-Safadi exp. 746 AH 4. Al-Farq bain al-Feraq p. 107 by Abdul Qadir al-Tamimi al-Baghdadi exp. 429 AH 5. Al-Faraaed al-Simtain vol. 2 p. 35 Sadr al-Deen Ibraheem Ibn Sa’d al-Deen Muhmmad al-Hammuee exp. 732 AH 6. Sharhe Nahjul Balagha vol. 4 p. 192 (Beirut Edition) by Ibne Abil Hadeed Motazali exp. 656 AH 7. Kitaabo Dalaael al-Imamah by Abu Ja’far Muhammad Ibn Jurair al-Tabari exp. 310 AH II) Shia Sources 1. Al-Manaaqeb by Ibn Shahr Aashob al-Sarvi al-Mazandarani (exp. 583 AH) vol. 3 p. 132 from Al-Maarif of Ibne Qutaybah al-Dainoori (Ahle Sunnah) 2. Isbaat al-Wilaayah by Masoodi (exp. 346 AH) p. 142 3. Al-Amaali by Shaykh al-Saduq (exp. 381 AH) p. 99 4. Bashaarah al-Mustafa le Shiah al-Murtaza p. 197 by Abu Ja’far Muhammad Ibn Abu al-Qaasim al-Tabari (sixth century scholar) 5. Iqbaal al-A’maal p. 625 by Sayyed Ibn Taawoos (exp. 664 AH) 6. Irshaad al-Quloob p. 295 by Abu Muhammad al-Hasan Ibn Abi al-Hasan Muhammad Dailami 7. Jalaa al-Uyoon vol. 1 p. 184 by Allamah Muhammad Baqer Majlisi (exp. 1111 AH) 8. Misbaah al-Kaf’ami p. 522 by Shaykh Taqi Al-Deen Ibraheem al-Kaf’ami (exp. 905 AH) 9. Al-Muhtazar p. 109 by Husain Ibn Sulayman al-Hilli, a student of al-Shaheed al-Awwal 10. Al-Kaamil p. 309 by Shaykh Bahaai (exp. 1031 AH) 11. Hadiqah al-Shia p. 265 by Ahmed Ibn Muhammad famous as Muqaddas-e-Ardebili (exp. 993 AH) 12. Ma’ani al-Akhbaar p. 205 by Shaykh al-Saduq (exp. 381 AH) 13. Ilme Yaqeen p. 686 14. Rawzah al-Muttaqeen vol. 5 p. 342 15. Behaar al-Anwaar vol. 43 p. 171 by Allamah Muhammad Baqer Majlisi (exp. 1111 AH) 16. Isbaat al-Hudaat vol. 2 p. 337 by Shaikh al-Hurr al-Aameli (exp. 1104 AH) Conclusion An unbiased view of the various references from the Majestic Quran, the Prophet’s Sunnah and history recorded by scholars and historians across eras and sects (viz. Sunni and Shia) should make it obvious to those seeking the truth that Mohsin Ibn Ali (a.s.) was martyred by the mob that attacked Fatimah’s (a.s.) house only a few days after the Prophet’s (s.a.w.a.) demise.
  6. THE FINAL WORDS OF HAZRAT ALI (as) “I was perplexed and bewildered; my patience was over; it was as if my soul was exiting my body; I left immediately, and did not realize how I got to Daar al-Hukumah (governor’s seat). Can I see him one more time? He is my sole existence. If, God forbid, something happens….I cannot even think about it…” A huge crowd had gathered outside Dar al-Hukumah asking for punishment of “Ibn Muljam”. The door opened and Imam Hassan (PBUH) came out. Everyone kept quiet. He said,” O people! My father has ordered you to return to your homes(1), and asked me to leave his killer until my father passes away; if he passes away, the sentence of his killer is clear, and if he remains alive, he will decide about the man. So go back; May Allah (SWT) have mercy on you”. The people went back, but Asbagh ibn Nubatah, who was a companion of Amir al-Mu’minin (PBUH), could not leave. The voice of crying and lamentation raised from the house, so Asbagh started crying as well. Imam Hassan (PBUH) got out again and said,” O Asbagh! Did you not hear my words which were my father’s order?” Asbagh says, ”I said to him, ‘I did. But now that I see my master in this condition, I want to visit him once more and hear a narration from him”. Imam Hassan (PBUH) went inside, and soon after, he came out and said,” Come in”. So I entered to my master, Amir al-Mu’minin (PBUH). The Imam (pbuh) had covered his head with a yellow cloth, but his face was more yellow than the cloth. He was bending his legs and extending them continuously due to the pain of the strike on his head and the effect the poison that had spread all over his body. I threw myself over him, kissed him, and started crying. He said to me, ”O Asbagh! Don’t cry. I swear to Allah (SWT) that I will go to Paradise.” I said, ”May I be sacrificed for you! I swear to Allah (SWT) that I know you will go to Paradise. My crying is because I will be departed from you”. Then I said to him,” O Amir al-Mu’minin! May I be sacrificed for you! Could you narrate one of the Hadiths you have heard from the Messenger of Allah (PBUH&HP)”(2)? He replied, ”Sit; I do not think you will hear a Hadith from me anymore”. Then he continued by saying,” Know, O Asbagh, that I went to visit the Messenger of Allah (PBUH&HP) as you have come to visit me. The Messenger of Allah (PBUH&HP) said to me,” O Abal Hassan! Call upon the people; go on top of my platform and stand one step lower than where I used to stand, and tell the people, ‘Beware! Whoever hurts his parents is away from the mercy of Allah (SWT). Beware! Whoever escapes from his parents is away from the mercy of Allah (SWT). Beware! Whoever fails to pay someone who has worked for him is away from the mercy of Allah (SWT).’ O Asbagh! I did exactly as my love had told me. So someone at the end of the mosque got up and said, ‘O Abal Hassan! You said three sentences, but they were brief. So explain them for us’. I did not respond to him until I went to the Messenger of Allah (PBUH&HP) and repeated what the man had said to him”. At this point, Amir al-Mu’minin (PBUH) took my hand and said, ”O Asbagh! Open your hands!” I opened my hands. Then he took one of my fingers and said, “O Asbagh! the Messenger of Allah (PBUH&HP) took one of my fingers exactly as I am holding yours, and said, ‘O Abal Hassan! You and I are the two fathers of this nation. May he who hurts us be away from the mercy of Allah (SWT)! You and I are the two guardians of this nation. May he who escapes from us be away from the mercy of Allah (SWT)! You and I are the two persons responsible for serving this nation. Whoever does not pay our reward is away from the mercy of Allah (SWT).” These were the last statements Asbagh heard from the lips of Amir al-Mu’minin (PBUH). After that, he did not hear anything from his kind father until the seed of orphanhood was spread among the nation of Islam, and the father of the nation after the Messenger of Allah (PBUH&HP) joined him in the Hereafter… Indeed our kind father went to his Lord as such… Footnotes: 1. Amaali of Shaykh Mufid, p. 351. 2. Amaali of Shaykh Mufid, p. 352. 3. This Hadith has been narrated with similar wordings in Amaali of Shaykh Mufid (pp. 351-353), which was used in the above mentioned passage.
  7. Avenging the Martyrdom of Muhsin bin Ali (as) on the Day of Judgement in the words of Prophet Muhammad (saww) The narration is quite big and detailed and I am only quoting a part of it here. You can read the complete narration at the following link on my website: http://www.marefatea...day-of-judgment Allah (swt) says to Prophet Muhammad (saww): As for your daughter, I will make her stand next to My Throne and she shall be told, "Verily Allah has appointed you as the ruler over His creation. Therefore, rule however you want regarding those who oppressed you and your children, for your ruling will be executed." So she will come to the courtyard (where the judgment will take place) and she will order those who oppressed her to be taken to Hell. Then the oppressor shall say, "Alas, woe to me for what I neglected toward Allah"(39:56) and he will wish to return to life. "The oppressor shall bite his hands saying: 'Would that I had taken the Path with the Messenger. Woe to me! Would that I had not taken so-and-so as my friend" (25:27- 28). And "until when he comes to Us he will say: 'Would that there was a distance of two easts between you and me, you are an evil companion.' It will not profit [them] on this day because [they] have oppressed, and [they] will be partners in chastisement" (43:38-39). The oppressor shall say, "You alone shall judge between Your servants concerning that wherein they have differed' (39:46) or is the judge someone else?" They will be told, "The curse of Allah be on the oppressors who hinder (people) from the path of Allah and seek to make it crooked, and disbelieve in the Hereafter" (7:44-45). The first judgment will be between Muhsin ibn 'Ali (as) and his killer - referring to the second usurper. Then he will be brought forth along with Qunfudh and they will be lashed with whips of fire. The whips will be such that if one of them hits the oceans, all of the oceans will boil from the east to the west and if (even one whip) touches the mountains, they will all melt and turn to ash. Then the Commander of the Believers (as) will kneel in front of Allah so that Allah judges between him and the fourth (usurper) - referring to Mu'awiyah. Thereafter, they (the second usurper, Qunfudh, and Mu'awiyah) will be thrown in a well (of fire) which will be covered so no one can see them and they will not be able to see anyone. So those who followed them (in this life) will say, "O Our Lord, show us those two among the Jinn and men who had led us astray. We will trample them under our feet so that they may become of those who are the lowest" (41:29). Allah, the Great and Almighty, will reply, "It will not profit you on this day because you have oppressed, and you will be partners in chastisement" (43:39). This is when they will scream in distress and call for destruction."' The Two will come to the Pool, (imprisoned) by the Keepers (of Hell) and will say to the Commander of the Believers (as), "Forgive us, give us some water, and save us." They will be told: "But when they shall see it near, grieved shall be the faces of those who disbelieve, and it shall be said (to them): this is what you have been calling for" (67:27) by referring to yourselves as the commanders of the believers. Return to Hell thirsty. You shall receive no drink but Hamim and Ghislin and "the intercession of the intercessors shall not avail you (74:48). Source: Kamil Al Ziyarat Chapter.108 Hadees.11
  8. On the day that Ameerul Momineen (a.s.) passed away.... Osaid b. Safwaan, the companion of the Holy Prophet (s.a.w.a.) narrates, "On the day that Ameerul Momineen ( a.s .) passed away there was intense wailing and grief among the people (of Kufa). It was just like the day when the Holy Prophet ( s.a.w.a.) passed away. Then a man came wailing and reciting 'Inna lillahe wa inna ilaihe rajeoon' and saying, 'Today the caliphate of the Holy Prophet ( s.a.w.a.) has been severed' until he reached the house of Ameerul Momineen (a.s.). Then he said, 'May Allah have mercy on you, O Abul Hasan. You were the foremost among the people in Islam, the most sincere among them in faith, the most intense among them in certainty, the most fearful among them with relation to Allah, the Almighty, the greatest in suffering difficulties, the closest in proximity to the Holy Prophet ( s.a.w.), the most trustworthy among the companions, the most superior among them in merits, the most noble among them in precedence, the most elevated among them in ranks, the most proximate to the Holy Prophet (s.a.w.), the most similar among them (to the Holy Prophet ( s.a.w.)) in ethics, character and action, the most gracious among them in grades, the most noble among them in front of Allah. May Allah grant you a great reward concerning (your efforts towards) Islam, the Holy Prophet ( s.a.w.) and the Muslims. Your remained firm when the companions showed feebleness and were evident when they were receding. Your rose (against the enemy) when they displayed laziness. You stayed your ground in the path of the Holy Prophet ( s.a.w .) while others were sluggish and restrained. You were the rightful caliph (of the Holy Prophet (s.a.w.)). You remained unaffected and unflappable concerning the irreligiousness of the hypocrites, the wrath of the infidels, the disgust of the envious and the hostility of the transgressors. You rose when others were gripped by lethargy, you spoke (against evil) when others were struck dumb. You tread the path of Allah's Light when others had their feet stuck to the earth. If they had followed you, they would have been guided. You were the most soft spoken among the people, the most distinguished among them (in stature), the most sparing among them in words, the most appropriate among them in speech, the most prolific among them in opinion, the bravest in spirit, the firmest in certainty, the best in actions and the most cognizant in affairs. By Allah! You were, for religion, a leader; first when the people scattered and then when they turned lazy and idle. You were, for the believers, a merciful father. Since they were your family, you lifted the burden off their shoulders that they found too oppressive and burdensome to carry. You protected what they squandered, you safeguarded them when they were left isolated, when they united you supported them, when they were blissful you accepted them and when they offended you, you remained patient. You attained your objective, while they wandered away from it. Through you, they attained what they had not even imagined. You were, for the infidels, an evident chastisement and for the believers a downpour of abundance and mercy. By Allah! You were bestowed with bounties and you gained precedence and acquired the merits. Your proofs were never exhausted, your heart never deviated, your vision never weakened, you never cowed down due to fear and you never betrayed the trust. You were like the mountain that powerful winds could not move nor violent storms could unsettle. You were like the Holy Prophet (s.a.w.) said – weak in your body but firm in Allah's affair, humble in person, esteemed in front of Allah, the Almighty, illustrious in the land, majestic in front of the believers. There was not even a trace of defect in you, nor did a blemish ever cast its shadow on you nor did greed and craving ever contaminate your person. The poor and humiliated were strong and powerful in front you, until you reinstated their rights. The powerful and strong were poor and humiliated in front you until you seized the unlawful property from them. The proximate and distant in relation were equal in front of you. Your conduct was truthful, honesty and compassionate. Your speech manifested your wisdom and decisiveness. Your affair displayed your forbearance and integrity. Your opinion was nothing but knowledge and determination. You uprooted (apostasy), cleared the path of its evil, transformed its difficulty into ease and in this way extinguished its fire. The religion was set right due to you and Islam and the believers went from strength to strength because of you. You have advanced far beyond. After you, we are gripped with an intense weariness. Excruciating is the grief over you. Your demise is a momentous matter in the skies. Anguish over you has shattered the people. Then 'to Allah do we belong and towards Him shall we return.' We are satisfied with Allah's Decree and we submit to Allah's Affair. Then by Allah, the believers shall never be afflicted with a sorrow like your sorrow. You were, for the believers, a sheltering cave and for the disbelievers an acute chastisement. Then may Allah unite you with His Prophet (s.a.w.) and may He not withhold your reward from us and may He not deviate us after you.'" Then the people became silent until the man finished his discourse. They cried along with the companions of the Holy Prophet (s.a.w.a .). Then they tried to seek the man but could not find him. (That man was none other than Hazrat Khizr a.s.) (Reference: Amaali-e-Sadooq (r.a.) – Majlis 42, tradition 11) Condolences to our Master - Imam-e-Asr (a.t.f.s.) - the sheltering cave for the believers and an acute chastisement for the disbelievers. May Allah hasten his reappearance.
  9. Wasiyyat of Ameerul Momineen (a.s.) Çááøåõãø ÇáúÚóäú ÞóÊóáóÉó ÃóãöíÑö ÇáúãõÄúãöäöíäó Úáíå ÇáÓáÇã When Abd al-Rahman bin Muljam (l.a.) wounded Imam Ali (a) who was then offering the morning prayers in the Mosque of Kufa, Imam Ali (a) advised Imam Hasan (a) and Imam Husayn (a) in the following words. -------------------------------------------------------------------------------- I advise you to fear Allah, do not go after this vicious world though it may try to entice you, do not seek it though it may seek you and do not grieve over and pine for things which this world refuses you. Let the eternal Reward and Blessings of Allah be the prompting factors for all that you say and do. Be an enemy of tyrants and oppressors and be a friend and helper of those who are oppressed and tyrannized. To you, to my other children, to my relatives and to everyone whom my writing reaches, I advise to fear Allah and to be pious, to have fair and honest dealings with one another and improve mutual relations because I have heard your grandfather, the Holy Prophet (s.a.w.a.) saying, "To remove mutual enmity, ill-feeling and hatred is better than recommended prayers and fasting". Fear Allah when the question of helpless orphans arises. You should never let them starve. So long as you are there to guard and protect them they should not be ruined or lost. Fear Allah in respect of the neighbours. The Holy Prophet (s.a.w.a.) had always advised, cautioned and reminded us of this responsibility, so much so that we often thought that the Prophet of Allah (s.a.w.a.) would allow them a share from our inheritance. Fear Allah in respect of the Holy Qur'an, lest others should excel and surpass you in following its tenets and in acting according to its orders. Fear Allah in respect of the prayers because prayers are pillars of your religion. Fear Allah in the matter of His Holy House (Kaa'ba). Let it not be deserted because if it is deserted, you (the Muslims) will not be spared. Fear Allah in the matter of Jihad, struggle in His Cause with your property, lives and tongues. Develop mutual liking, friendship and love and help one another. Take care that you do not spurn each other and sever mutual relations. Do not give up bidding for good and abstaining from evil lest the vicious gain ascendancy over you. And then if you pray, your prayers will not be heard by Allah. Then he said: O sons of Abdul Muttalib! Certainly I do not wish to see you plunging harshly into the blood of Muslims shouting: ‘Amirul Momineen (a.s.) has been killed.’ Beware do not kill on account me except my killer. Wait till I die by his (Ibne Muljam (l.a.)) stroke. Then strike him one stroke for his stroke and do not dismember the limbs of the man for I have heard the Messenger of Allah (s.a.w.a.) saying: ‘Avoid cutting limbs even though it may be a rabid dog.’
  10. On the day that Ameerul Momineen (a.s.) passed away.... Osaid b. Safwaan, the companion of the Holy Prophet (s.a.w.a.) narrates, "On the day that Ameerul Momineen ( a.s .) passed away there was intense wailing and grief among the people (of Kufa). It was just like the day when the Holy Prophet ( s.a.w.a.) passed away. Then a man came wailing and reciting 'Inna lillahe wa inna ilaihe rajeoon' and saying, 'Today the caliphate of the Holy Prophet ( s.a.w.a.) has been severed' until he reached the house of Ameerul Momineen (a.s.). Then he said, 'May Allah have mercy on you, O Abul Hasan. You were the foremost among the people in Islam, the most sincere among them in faith, the most intense among them in certainty, the most fearful among them with relation to Allah, the Almighty, the greatest in suffering difficulties, the closest in proximity to the Holy Prophet ( s.a.w.), the most trustworthy among the companions, the most superior among them in merits, the most noble among them in precedence, the most elevated among them in ranks, the most proximate to the Holy Prophet (s.a.w.), the most similar among them (to the Holy Prophet ( s.a.w.)) in ethics, character and action, the most gracious among them in grades, the most noble among them in front of Allah. May Allah grant you a great reward concerning (your efforts towards) Islam, the Holy Prophet ( s.a.w.) and the Muslims. Your remained firm when the companions showed feebleness and were evident when they were receding. Your rose (against the enemy) when they displayed laziness. You stayed your ground in the path of the Holy Prophet ( s.a.w .) while others were sluggish and restrained. You were the rightful caliph (of the Holy Prophet (s.a.w.)). You remained unaffected and unflappable concerning the irreligiousness of the hypocrites, the wrath of the infidels, the disgust of the envious and the hostility of the transgressors. You rose when others were gripped by lethargy, you spoke (against evil) when others were struck dumb. You tread the path of Allah's Light when others had their feet stuck to the earth. If they had followed you, they would have been guided. You were the most soft spoken among the people, the most distinguished among them (in stature), the most sparing among them in words, the most appropriate among them in speech, the most prolific among them in opinion, the bravest in spirit, the firmest in certainty, the best in actions and the most cognizant in affairs. By Allah! You were, for religion, a leader; first when the people scattered and then when they turned lazy and idle. You were, for the believers, a merciful father. Since they were your family, you lifted the burden off their shoulders that they found too oppressive and burdensome to carry. You protected what they squandered, you safeguarded them when they were left isolated, when they united you supported them, when they were blissful you accepted them and when they offended you, you remained patient. You attained your objective, while they wandered away from it. Through you, they attained what they had not even imagined. You were, for the infidels, an evident chastisement and for the believers a downpour of abundance and mercy. By Allah! You were bestowed with bounties and you gained precedence and acquired the merits. Your proofs were never exhausted, your heart never deviated, your vision never weakened, you never cowed down due to fear and you never betrayed the trust. You were like the mountain that powerful winds could not move nor violent storms could unsettle. You were like the Holy Prophet (s.a.w.) said – weak in your body but firm in Allah's affair, humble in person, esteemed in front of Allah, the Almighty, illustrious in the land, majestic in front of the believers. There was not even a trace of defect in you, nor did a blemish ever cast its shadow on you nor did greed and craving ever contaminate your person. The poor and humiliated were strong and powerful in front you, until you reinstated their rights. The powerful and strong were poor and humiliated in front you until you seized the unlawful property from them. The proximate and distant in relation were equal in front of you. Your conduct was truthful, honesty and compassionate. Your speech manifested your wisdom and decisiveness. Your affair displayed your forbearance and integrity. Your opinion was nothing but knowledge and determination. You uprooted (apostasy), cleared the path of its evil, transformed its difficulty into ease and in this way extinguished its fire. The religion was set right due to you and Islam and the believers went from strength to strength because of you. You have advanced far beyond. After you, we are gripped with an intense weariness. Excruciating is the grief over you. Your demise is a momentous matter in the skies. Anguish over you has shattered the people. Then 'to Allah do we belong and towards Him shall we return.' We are satisfied with Allah's Decree and we submit to Allah's Affair. Then by Allah, the believers shall never be afflicted with a sorrow like your sorrow. You were, for the believers, a sheltering cave and for the disbelievers an acute chastisement. Then may Allah unite you with His Prophet (s.a.w.) and may He not withhold your reward from us and may He not deviate us after you.'" Then the people became silent until the man finished his discourse. They cried along with the companions of the Holy Prophet (s.a.w.a .). Then they tried to seek the man but could not find him. (That man was none other than Hazrat Khizr a.s.) (Reference: Amaali-e-Sadooq (r.a.) – Majlis 42, tradition 11) Condolences to our Master - Imam-e-Asr (a.t.f.s.) - the sheltering cave for the believers and an acute chastisement for the disbelievers. May Allah hasten his reappearance.
  11. Wasiyyat of Ameerul Momineen (a.s.) Çááøåõãø ÇáúÚóäú ÞóÊóáóÉó ÃóãöíÑö ÇáúãõÄúãöäöíäó Úáíå ÇáÓáÇã When Abd al-Rahman bin Muljam (l.a.) wounded Imam Ali (a) who was then offering the morning prayers in the Mosque of Kufa, Imam Ali (a) advised Imam Hasan (a) and Imam Husayn (a) in the following words. -------------------------------------------------------------------------------- I advise you to fear Allah, do not go after this vicious world though it may try to entice you, do not seek it though it may seek you and do not grieve over and pine for things which this world refuses you. Let the eternal Reward and Blessings of Allah be the prompting factors for all that you say and do. Be an enemy of tyrants and oppressors and be a friend and helper of those who are oppressed and tyrannized. To you, to my other children, to my relatives and to everyone whom my writing reaches, I advise to fear Allah and to be pious, to have fair and honest dealings with one another and improve mutual relations because I have heard your grandfather, the Holy Prophet (s.a.w.a.) saying, "To remove mutual enmity, ill-feeling and hatred is better than recommended prayers and fasting". Fear Allah when the question of helpless orphans arises. You should never let them starve. So long as you are there to guard and protect them they should not be ruined or lost. Fear Allah in respect of the neighbours. The Holy Prophet (s.a.w.a.) had always advised, cautioned and reminded us of this responsibility, so much so that we often thought that the Prophet of Allah (s.a.w.a.) would allow them a share from our inheritance. Fear Allah in respect of the Holy Qur'an, lest others should excel and surpass you in following its tenets and in acting according to its orders. Fear Allah in respect of the prayers because prayers are pillars of your religion. Fear Allah in the matter of His Holy House (Kaa'ba). Let it not be deserted because if it is deserted, you (the Muslims) will not be spared. Fear Allah in the matter of Jihad, struggle in His Cause with your property, lives and tongues. Develop mutual liking, friendship and love and help one another. Take care that you do not spurn each other and sever mutual relations. Do not give up bidding for good and abstaining from evil lest the vicious gain ascendancy over you. And then if you pray, your prayers will not be heard by Allah. Then he said: O sons of Abdul Muttalib! Certainly I do not wish to see you plunging harshly into the blood of Muslims shouting: ‘Amirul Momineen (a.s.) has been killed.’ Beware do not kill on account me except my killer. Wait till I die by his (Ibne Muljam (l.a.)) stroke. Then strike him one stroke for his stroke and do not dismember the limbs of the man for I have heard the Messenger of Allah (s.a.w.a.) saying: ‘Avoid cutting limbs even though it may be a rabid dog.’
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