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In the Name of God بسم الله

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Rizvi110

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Salaamun Alikum

Hope u all fine with the Blessing of Imam-e-Zaman as. I have attached a paper cutting in which all false mentioned about Moharram and Azadari. Its my request to u all plz read it and reply back to Newspaper editor, and post here also so we can gain more knowledge and reply them in feature. As I have did and wish to know more points with reference especially from their books .

The E-mail Id’s r

speakingtree@timesgroup.com

balakrishnan.s@timesgroup.com

The Editor,

Times of India,

Mumbai.

Dear Sir,

I was shocked to read the column THE SPEAKING TREE dated 09.02.2006 “Why the Month of Muharram Is Considered Sacred” by Aboobakar Thwahir.

Whilst freedom of speech is enshrined in our Constitution and has our full support, the poorly researched statements in the article that effects religious sensitivities of section of the population should have been dealt with sensibly and with restraint.

The article seems to concentrate on legitimacy of mourning in Islam. Particularly reference is to the mourning of Imam Hussain (a.s.) grandson of Prophet Mohammed (s.a.w.) by a large section of Muslim community. In reality Imam Hussain (a.s.) was mourned by Holy Prophet (s.a.w.) himself, both before and after the event of Kerbala. The leading Muslim Scholar Ali bin Mohammed Shafei in his book Alaamul Nubuwah on page no.83 (printed in Egypt) is reported that Lady Aisha on one occasion said that Holy Prophet (s.a.w.) was receiving a revelation from Archangel that his followers would be tested and that Imam Hussain (a.s.) would be killed. He then handed to the Holy Prophet (s.a.w.) earth from the land on which Hussain would be martyred. The Holy Prophet (s.a.w.) then left the place and passed by his companions amongst whom where Abu Baker, Umar, Ali, Hudaifa, Ammar and Abu Dhar, all of whom saw the Holy Prophet (s.a.w.) weeping and crying. They asked him the reason for crying and weeping and he explained what the Archangel told him and showed them the earth he had received from the angel.

Even after Kerbala the Holy Prophet (s.a.w.) was seen in a dream by Ibne Abbas in grief and there was dust on his head and a bottle in his hand containing blood. Ibne Abbas asked him what was in the bottle and he explained it was blood of Imam Hussain (a.s.) and his companions which the Holy Prophet (s.a.w.) had just gathered. Once Ammar reports that when the news of the martyrdom of Imam Hussain (a.s.) reached Medina he was able to synchronize that the date of the dream was indeed the day of Ashura. This dream is reported in Musnade of Ahmed Bin Hambal in Vol.1, page 242.

Ibn Hajar in his book Sawaik Muhrika reports in Chapter 3 page 118 narrates from the Saheh Tirmidhi that Umme Salma saw the Holy Prophet (s.a.w.) in his dream crying and weeping with dust on his head. When she enquired of his state he explained that Imam Hussain (a.s.) had just been martyred. In chapter 3 page 120 also reports that the widow of the Holy Prophet (s.a.w.) Umme Salma used to weep so much on Imam Hussain (a.s.) that she would become unconscious.

It is reported in Tarkhe Tabari Vol. III Pg 27 that once the Holy Prophet (s.a.w.) passed by the house of His companion and saw the ladies weeping and mourning over their loved ones who were martyred in the battle of Ohad. When he was informed of the reason for the mourning he also wept and then lamented that there was none to mourn his uncle Hamza. The companions thereupon asked their women to go to the house of Hamza to make lamentation over him. According to Ibn Farid in his book Iqd in the beginning of vol. II states that since then it became the practice in Medina that when any person dies the ladies would first lament over Hazrat Hamza and then over deceased.

One could write endlessly in this vein but to keep the letter brief I conclude by quoting verse 27 of Chapter 5 of the Holy Quran in which Allah (S.W.T.) asks the Holy Prophet (s.a.w.) to keep narrating to the people the episode of sons of the Prophet Adam and in particular the martyrdom of his son Habeel. This shows that narration of such martyrdom even after centuries is a legitimate and praiseworthy practice in Islam.

Wassalam

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Edited by Rizvi110
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