Ashura and muharram of the karbalaites

Kulayni, Saduq and Tusi near the grave of al-Hussein (ra) November 23, 2012 at 8:14 pm | Posted in Ashura & Muharram of the Karbalaites, Invented myths and legends | 2 Comments Rate This At one night I saw that three had gathered near the grave of our master al-Hussein (ra), So I decided to go to them and ask them what the purpose of their gathering was.. The first one said: Thiqat al-Islam abu Ja`far Muhammad bin Ya`qoub bin Ishaq al-Kulayni al-Razi, writer of al-Kafi. The second one said: al-Saduq abu Ja`far Muhammad bin Àli bin al-Hussein bin Musa bin Babaweih al-Qummi, writer of al-Faqih. The third one said: Sheikh al-Ta’efah abu Ja`far Muhammad bin al-Hassan bin Àli al-Tusi, writer of al-Istibsar & alTahtheeb. I said: Oh, the three abu Ja`fars!? writers of the four books that misguided our Rafidhi cousins? What brings your likes to a pure grave like this? The biggest among them Kulayni said: Me and these two companions of mine have differed on which of us loves the dweller of this grave the most, we need you to judge between us! I told them: Love is not just a saying of the mouth but needs to be backed by action, However, it appears none of them understood my words… al-Saduq being the witty fox that he is took the chance and quickly said: I will demonstrate to you all that I am the one who loves abu Àbdillah the most, I will grant anyone who vists his grave the reward of a Ùmrah! So he grabbed his pen and wrote thee following: ‫ سمعت الرضا عليه السالم‬: ‫حدثنا محمد بن الحسن قال حدثنا محمد بن الحسن الصفار عن محمد بن الحسين بن أبي الخطاب عن ابن سنان قال‬ ‫ زيارة قبر الحسين عليه السالم تعدل عمرة مبرورة مقبولة‬: ‫يقول‬. 58 ‫ الصدوق ص‬-‫ثواب األعمال‬ Ibn Sinan said: I heard al-Rida (as) say: The visit to the grave of al-Hussein (as) is equal to a good accepted Ùmrah. source: Thawab al-A`mal – Saduq – p85 al-Tusi the youngest would not allow his companion enough time to enjoy his achievement and he went and wrote us the following: ‫محمد بن أحمد بن داود عن سالمة بن محمد عن علي بن محمد الجبائي عن أحمد بن هالل عن الحسن بن محبوب عن معاوية بن وهب البجلي قال‬ ‫ من عرف عند قبر الحسين ( عليه السالم ) فقد شهد عرفة‬: ) ‫ قال لي أبو عبد هللا ( عليه السالم‬: . 85 ‫ ص‬6 ‫تهذيب األحكام – الطوسي ج‬ Muàwiyah bin Wahb al-Bajali said: abu Àbdillah (as) told me: He who stands on the day of Àrafah near the grave of al-Hussein (as) it is as if he attended Àrafah(Hajj). source: Tahtheeb al-Ahkam – Tusi – 6/51 al-Saduq said: I see, if that’s how it’s going to be than I say a Hajj and a Ùmrah! ‫أبي ( ره ) قال حدثنا علي بن إبراهيم عن أبيه عن أحمد بن أبي نصر قال سأل بعض أصحابنا أبا الحسن الرضا عليه السالم عمن أتى قبر الحسين‬ ‫ عليه السالم قال تعادل حجة وعمرة‬. 56 ‫ الصدوق ص‬-‫ثواب األعمال‬ Ahmad bin abi Nasr said: some of our companions asked abu al-Hassan al-Rida (as) about the one who vists the grave of al-Hussein (as), he said: it equals a Hajj and a Ùmrah. source: al-Thawab – Saduq – p86 al-Kulayni smiled and said: Heh, I will make it a Hajj and a Ùmrah from a distance, without even a Ziyarah! ‫ عن‬، ‫ عن يونس بن عبد الرحمن‬، ‫ عن مسمع‬، ‫ عن عبد هللا بن محمد بن سنان‬، ‫ عن عبد هللا بن الخطاب‬، ‫ عن سلمة بن الخطاب‬، ‫محمد بن يحيى‬ ‫ …… يا سدير أن تزور قبر الحسين ( عليه السالم ) في كل جمعة خمس مرات وفي كل‬: ) ‫ قال أبو عبد هللا ( عليه السالم‬: ‫ عن أبيه قال‬، ‫حنان‬ ‫ اصعد فوق سطحك ثم تلتفت يمنة ويسرة ثم ترفع رأسك إلى السماء ثم انحو القبر‬: ‫ جعلت فداك إن بيننا وبينه فراسخ كثيرة فقال لي‬: ‫يوم مرة ؟ قلت‬ ‫ ” السالم عليك يا أبا عبد هللا السالم عليك ورحمة هللا وبركاته ” تكتب لك زورة والزورة حجة وعمرة‬: ‫ وتقول‬. 855 ‫ ص‬4 ‫الكافي – الكليني ج‬ Hannan from his father: abu Àbdullah (as) said: (…) O Sudayr, to visit the grave of Hussein (as) every friday five times and everyday once? I said: May I be sacrifice for you, the distance between us is big? he said to me: Climb on your roof then turn right and left, then to the sky, then towards the grave and say: “Peace and blessings and mercy of Allah be upon you O aba Àbdillah” It will be written for you the reward of a visit and the visit is equal to a Hajj and a Ùmrah. source: al-Kafi – Kulayni – 4/589. al-Saduq was not happy with what he just heard, so he said: I will take it upon myself to make the visit equal to ten trips of Hajj and their Ùmras!! ‫حدثني محمد بن الحسن قال حدثنا الحسين بن الحسن بن أبان عن الحسين ابن سعيد عن القاسم بن محمد عن إسحاق بن إبراهيم عن هارون قال سأل‬ ‫رجل أبا عبد هللا عليه السالم وأنا عنده فقال مالمن زار قبل الحسين عليه السالم ؟ فقال ان قبر الحسين عليه السالم وكل هللا به أربعة آالف ملك‬ ‫ شعث غبر يبكونه إلى يوم القيامة فقلت له بأبي أنت وامي تروي عن آبائك ان ثواب زيارته كثواب الحج ؟ قال نعم حجة وعمرة حتى عد عشرا‬. 58 ‫ الصدوق ص‬-‫ثواب األعمال‬ Haroon said: a man asked aba Àbdillah (as) while I was there, so he said: What does the visitor of al-Hussein (as) get? He replied: Allah appointed to the grave of al-Hussein (as) four thousand angels, they look terrible as they cry for him until the day of judgement. I said: May my mother and father be sacrifice for you, do you narrate from your parents that the reward of visiting him is like going to Hajj? he said: Yes, a Hajj and a Ùmrah, until he counted them ten times. source: al-Thawab – Saduq – p85. al-Tusi retaliated quickly saying: I will take it upon myself to make them twenty!! ‫محمد بن أحمد بن داود عن محمد بن الحسن عن محمد بن الحسن الصفار عن أحمد بن عيسى عن محمد بن سنان عن الحسين بن المختار عن زيد‬ ‫ وافضل من عشرين عمرة وحجة‬، ‫ زيارة قبر الحسين ( عليه السالم ) تعدل عشرين حجة‬: ‫الشحام عن ابي عبد هللا ( عليه السالم ) قال‬ 44 ‫ ص‬6 ‫تهذيب األحكام – الطوسي ج‬ Zayd al-Shahham from abu Àbdillah (as): The visit of the grave of Hussein (as) is equal to twenty Hajj trips, and is better than twenty Ùmrah and Hajj trips. source: al-Tahtheeb – Tusi – 6/47. al-Saduq turned towards his friend with a serious face and said: Twenty one!! ‫ قال أبو‬: ‫حدثني محمد بن علي بن ما جيلويه عن عمه محمد بن أبي القاسم عن محمد ابن الحسين عن محمد بن سنان عن حذيفة بن منصور قال‬ ‫ فقال أما انك لو أتممت إحدى وعشرين حجة لكنت كمن زار الحسين بن علي عليهما‬: ‫ قال‬، ‫عبد هللا عليه السالم كم حج جت ؟ فقلت تسعة عشر‬ ‫ السالم‬. 59‫ الصدوق ص‬-‫ثواب األعمال‬ Huthayfah bin Mansour said: abu Àbdullah (as) said: How many times have you went to hajj? I said: nineteen times, so he said: If you were to complete twenty one trips of Hajj then you would be ‫‪like he who visits the grave of al-Hussein bin Àli (as).‬‬ ‫‪source: al-Thawab – Saduq – p92‬‬ ‫!!‪al-Kulayni said: Only twenty one? How about I make it twenty five then‬‬ ‫محمد بن الحسين ‪ ،‬عن محمد بن إسماعيل ‪ ،‬عن صالح بن عقبة ‪ ،‬عن أبي سعيد المدائني قال ‪ :‬دخلت على أبي عبد هللا ( عليه السالم ) فقلت له ‪:‬‬ ‫جعلت فداك أئت ( ‪ ) 5‬قبر الحسين ( عليه السالم ) ؟ قال ‪ :‬نعم يا أبا سعيد فائت قبر ابن رسول هللا ( صلى هللا عليه وآله ) أطيب الطيبين وأطهر‬ ‫‪ .‬الطاهرين و أبر االبرار فإذا زرته كتب هللا لك به خمسة وعشرين حجة‬ ‫الكافي – الكليني ج ‪ 4‬ص ‪855‬‬ ‫‪abu Saèed al-Madaìnee said: I entered on abu Àbdillah (as) and said: May I be sacrificed for you,‬‬ ‫‪I go to the grave of al-Hussein (as)? he said: Yes, O abu Saèed go to the grave of the son of Rassul‬‬‫‪Allah (SAWS), the most beautiful of people and most pure of people and most pious of people, if‬‬ ‫‪you visit him Allah will write for you thee reward of twenty five Hajj trips.‬‬ ‫‪source: Kafi – Kulayni – 4/581.‬‬ ‫!!‪al-Saduq raised his head and said: No, but rather thirty‬‬ ‫حدثني محمد بن الحسن قال حدثني احمد بن ادريس عن محمد بن احمد ابن الحسين عن محمد بن إسماعيل عن الحيري عن موسى بن القاسم‬ ‫الحضرمي قال ورد أبو عبد هللا عليه السالم في أول والية أبي جعفر فنزل النجف فقال يا موسى إذهب إلى الطريق االعظم فقف على الطريق‬ ‫فانظر فانه سيجيئك رجل من ناحية القادسية فإذا دنا منك فقل له هاهنا رجل من ولد رسول هللا صلى هللا عليه وآله يدعوك فيجئ معك …‪ ..‬حتى‬ ‫يصل الحديث الى …‪ ..‬قال ‪ :‬فقال له أبو عبد هللا عليه السالم أفال أزيدك من فضله فضال يا أخا اليمن ؟ قال زدني يابن رسول هللا قال زيارة أبي‬ ‫عبد هللا عليه السالم تعدل حجة مقبولة متقبلة زاكية مع رسول هللا صلى هللا عليه وآله فتعجب من ذلك فقال إي وهللا حجتين مبرورتين متقبلتين‬ ‫زاكيتين مع رسول هللا صلى هللا عليه وآله فتعجب من ذلك فلم يزل أبو عبد هللا عليه السالم يزيد حتى قال ثالثين حجة مبرورة متقبلة زاكية مع‬ ‫‪ .‬رسول هللا صلى هللا عليه وآله‬ ‫ثواب األعمال‪ -‬الصدوق ص ‪54‬‬ ‫‪Musa bin Qassim al-Hadrami said: abu Àbdillah (as) said: (…) Do you want me to mention to you‬‬ ‫‪more of his virtues O brother from Yemen? the yemeni said: increase me O son of Rassul-Allah‬‬ ‫‪(SAWS). he (as) said: visiting abu Àbdillah (as) is equal to an accepted good Hajj alongside the‬‬ ‫‪Prophet (SAWS), so he found this strange, then he (as) said: Yes by Allah, it is equal to two‬‬ ‫‪accepted good Hajj trips alongside the Prophet (SAWS), so he found this strange. so he (as) kept on‬‬ ‫‪increasing until he reached thirty accepted good trips of Hajj with the Prophet (SAWS).‬‬ ‫‪source: al-Thawab – Saduq – p94.‬‬ ‫‪al-Kulayni had a sly smile on his face, he said: With me, it is equal to forty trips with their Ùmras,‬‬ ‫!!‪half of them with a Prophet or an Imam‬‬ ‫محمد بن يحيى ‪ ،‬عن محمد بن الحسين ‪ ،‬عن محمد بن إسماعيل ‪ ،‬عن صالح بن عقبة ‪ ،‬عن بشير الدهان قال ‪ :‬قلت البي عبد هللا ( عليه السالم ) ‪:‬‬ ‫ربما فاتني الحج فاعرف ( ‪ ) 9‬عند قبر الحسين ( عليه السالم ) ؟ فقال ‪ :‬أحسنت يا بشير أيما مؤمن أتى قبر الحسين ( عليه السالم ) عارفا بحقه في‬ ‫غير يوم عيد كتب هللا له عشرين حجة وعشرين عمرة مبرورات مقبوالت وعشرين حجة وعمرة مع نبي مرسل أو إمام عدل‬ 855 ‫ ص‬4 ‫الكافي – الكليني ج‬ Basheer al-Dahhan said: I said to abu Àbdullah (as): maybe I miss the Hajj so I spend Àrafah near the grave of al-Hussein (as)? He said: Yes good job O Basheer, any believer who goes to the grave of al-Hussein (as) acknowledging his right on a day other than Èid, Allah will write him the reward of twenty good and accepted Hajj trips and twenty Ùmrah, and also twenty good and accepted Hajj trips and twenty Ùmrah alongside a sent prophet or a just Imam. source: al-Kafi – Kulayni – 4/580 At this point al-Saduq was impatient, he jumped and said: eighty accepted Hajj trips!! ‫أبي ( ره ) قال حدثني سعد بن عبد هللا عن محمد بن الحسين عن محمد بن سنان عن محمد بن صدقة عن مالك بن عطية عن أبي عبد هللا عليه‬ ‫ من زار قبر أبي عبد هللا كتب هللا له ثمانين حجة مبرورة‬: ‫السالم قال‬ 55 ‫ الصدوق ص‬-‫ثواب األعمال‬ Malik bin Àtiyyah narrated from abu Àbdillah (as): Whosoever shall visit the grave of abu Àbdillah (as), Allah will write him eighty good Hajj trips. source: Thawab – Saduq – p91. al-Tusi with a cold stare simply said: a hundred Hajj and a hundred Ùmrah and a hundred battles alongside a Prophet or a Just Imam. ‫محمد بن يعقوب عن محمد بن يحيى عن محمد بن الحسين عن محمد بن اسماعيل عن صالح بن عقبة عن بشير الدهان عن ابي عبد هللا ( عليه‬ ‫ من اتاه في يوم عيد كتب هللا له مائة حجة ومائة عمرة ومائة غزوة مع نبي مرسل أو امام عدل‬: ) ‫ السالم‬. 46 ‫ ص‬6 ‫تهذيب األحكام – الطوسي ج‬ Muhammad bin Ya`qoub al-Kulayni from Muhammad bin Yahya from Muhammad bin al-Hussein from Muhammad bin Ismaèel from Salif bin Ùqbah from Basheer al-Dahhan from abu Àbdillah (as): He who comes to him on a day of Èid, Allah shall write for him a hundred Hajj and a hundred Ùmrah and a hundred battles alongside a sent prophet or a just Imam. source: al-Tahtheeb – Tusi – 6/46. Here al-Kulayni got angry and said: How dare you narrate this from me!? who gave you permission!? And a fight almost broke out if I hadn’t intervened between Kulayni and Tusi. Meanwhile, al-Saduq seized this opportunity to come up with a narration of mass destruction: ‫ قلت البي عبد هللا عليه‬: ‫ي ( ره ) قال حدثنا سعد بن عبد هللا عن محمد بن الحسين عن محمد بن اسماعيل عن صالح بن عقبة عن بشير الدهان قال‬ ‫السالم ربما فاتني الحج فأعرف عند قبر الحسين عليه السالم قال أحسنت يا بشير أيما مؤمن أتى قبر الحسين عليه السالم عارفا بحقه في غير يوم‬ ‫ ومن أتاه في يوم عيد كتبت له مائة‬، ‫عيد كتبت له عشرون حجة وعشرون عمرة مبرورات متقبالت وعشرون غزوة مع نبي مرسل أو إمام عادل‬ ‫ ومن أتاه في يوم عرفة عارفا بحقه كتبت له ألف حجة وألف عمرة متقبالت وألف‬، ‫حجة ومائة عمرة ومائة غزوة مع نبي مرسل أو إمام عادل‬ ‫ غزوة مع نبي مرسل أو إمام عادل‬. 55 ‫ الصدوق ص‬-‫ثواب األعمال‬ Salih bin Ùqbah from Basheer al-Dahhan who said: I said to abu Àbdillah (as): maybe I miss the Hajj so I spend Àrafah near the grave of al-Hussein (as)? He said: Yes good job O Basheer, any believer who goes to the grave of al-Hussein (as) acknowledging his right on a day other than Èid, Allah will write him the reward of twenty good and accepted Hajj trips and twenty Ùmrah, and also twenty good and accepted Hajj trips and twenty Ùmrah alongside a sent prophet or a just Imam. And he who goes to him on a day of Èid then it shall be written for him a hundred Hajj trips and a hundred Ùmrah and a hundred battles alongside a sent prophet or just imam, while he who goes to him on the day of Àrafah acknowledging his right it shall be written for him a thousand Hajj and a thousand Ùmrah and a thousand battles alongside a sent prophet or just imam. source: Thawab – Saduq – p89. Here al-Kulayni lost his mind and started shouting at them: O Sons of Iblees! back in our good old days we didn’t use to offer more than a hundred Hajj and a hundred Ùmrah trips, you took my narration from my book and added to it damn you! and he left the public auction in a state of extreme sadness… al-Tusi turned towards us and said with confidence: But rather with each foot step a Hajj with all its rituals and a battle. ‫محمد بن أحمد بن داود عن محمد بن الحسن عن محمد بن يحيى عن محمد بن الحسين عن محمد بن اسماعيل عن صالح بن عقبة عن بشير الدهان‬ ‫ يا بشير ان المؤمن إذا أتى قبر الحسين ( عليه السالم ) في يوم عرفة واغتسل بالفرات ثم توجه إليه كتب هللا له بكل‬: ) ‫ قال لي أبو عبد هللا ( ع‬: ‫قال‬ ‫ وغزوة‬: ‫خطوة حجة بمناسكها وال اعلمه إال قال‬ 85 ‫ ص‬6 ‫تهذيب األحكام – الطوسي ج‬ Salih bin Ùqbah from Basheer al-Dahhan who said: abu Àbdillah (as) said to me: O Basheer, the believer who comes to the grave of al-Hussein (as) during Àrafah and washes himself with the water of the Furat river, then headed towards him, Allah will write for him with every step a complete Hajj trip with its rituals, and he added: and a Battle. source: Tahtheeb – Tusi – 6/50. At this instance the two opponents of al-Tusi joined forces and said: Don’t cheat ya Tusi! give us a clear number! He looked with confidence, and why would he not? numbers evolved in his times since he was the latest and youngest of the three, and said: Alrighty then. He uttered a number that Kulayni and Saduq hadn’t even heard of! he said: a MILLION Hajj trips, and a MILLION freed slaves, and a MILLION offerings loaded on the backs of horses in the cause of Allah, and just to annoy you more he shall be awarded the title of “truthful” and “cherub”. ‫ حدثني محمد بن عبد المؤمن عن محمد بن يحيى عن محمد بن الحسين عن أحمد بن محمد الكوفي عن محمد بن‬: ‫عن أبو القاسم جعفر بن محمد قال‬ ‫ من زار قبر الحسين ( عليه السالم ) يوم عرفة‬: ‫جعفر بن اسماعيل عن محمد بن سنان عن يونس بن ظبيان عن ابي عبد هللا ( عليه السالم ) قال‬ ‫ وحمالن الف‬، ‫ وعتق الف الف نسمة‬، ) ‫ والف الف عمرة مع رسول هللا ( صلى هللا عليه وآله‬، ) ‫كتب هللا له الف الف حجة مع القائم ( عليه السالم‬ ‫ وسمي في االرض‬، ‫ فالن صديق زكاه هللا من فوق عرشه‬: ‫ وسماه هللا عزوجل عبدي الصديق آمن بوعدي وقالت المالئكة‬، ‫الف فرس في سبيل هللا‬ ‫ كروبيا‬. 85 ‫ ص‬6 ‫تهذيب األحكام – الطوسي ج‬ Yunis bin Thabiyan from abi Àbdillah (as) who said: He who visits the grave of al-Hussein (as) on Àrafah, Allah shall write for him a million Hajj trips with al-Qa’em al-Mahdi, and a million Ùmrah with the Prophet (SAWS), and the reward of freeing a million slaves, and the reward of a million offerings loaded on the backs of horses in the cause of Allah, and Allah shall name him: “My truthful(Siddeeq) slave, he believed in my promise” and the angels shall say: So and so is truthful, Allah praised him from above his throne, and in the earth he shall be referred to as Cherub. source: Tahtheeb – Tusi – 6/50. Just as I was about to ask him about the meaning of “cherub” his two friends jumped him and beat him up to a pulp because he mentioned the word “Siddeeq” in his narration, saying to him: How dare you use the title of our enemy Abu Bakr, you Nasibi!! I left them alone smashing each other’s jaws and I woke up to the sound of the Fajr Adhan, then I said to myself why not ask the Twelver Shia guys online what does the Imam mean when he says “cherub”… Praise be to God it was just a dream, how awful it would have been to actually meet those filthy scum in real life, those hypocrites who went to the furthest length to try and solidify the religion of their grandfather Ibn Saba’ the Jew… So enjoy you Rafidhah what those clowns you call scholars narrated in their main books to misguide you. Salam Àleykum, The Imams can change the Religion November 19, 2012 at 7:39 am | Posted in Ashura & Muharram of the Karbalaites, Shia beliefs | 1 Comment Rate This The Shia claim that their Imams are here to explain the religion and preserve the guidance which was revealed on the Prophet (sallalahu alaihi wa ala alihi wa sallam), this is what they tell us but does it stop here or do these Imams go further and act like 12 Prophets? ‫ الشيعة وفكرة حق التشريع لألئمة‬:‫ تحت عنوان‬5‫كتب الشيخ جعفر السبحاني في كتابه مفاهيم القران ج‬ ” ‫نشر الكاتب إبراهيم السليمان الجهمان مقاال في مجلة «الدعوة» تحت عنوان «مزاعم طائفة الشيعة» جاء فيه بأكاذيب‬ ‫إن‬.)‫ أن الشيعة تزعم أن لألئمة حق التشريع والنسخ (أي نسخ األحكام‬:‫ ومما جاء فيه‬،‫وافتراءات على هذه الطائفة هم برآء منها‬ ‫“ هذا إال افتراء وكذب ألصقه بهم هذا الكاتب غير المكترث بما يقول‬ Sheikh Ja’afar al-Subhani a famous Shia scholar defends his sect in the book “Mafaheem alQur’aan” volume 5 under the chapter “The shia and the idea that the Imams have the right of Tashri’i”He says: “The writer Ibrahim Suleiman has published an article in a magazine called “alDa’awah” under the title “Maza’im Taefat al-Shia” in which he collected lies and falsehood from which our sect is innocent, and from what he wrote is: “The Shia claim that their Imams have the right of Tashri’i and Naskh” This is nothing but lies from this irresponsible writer” Let me try to explain the terms here so that you’d understand what that irresponsible writer was attributing to the Shia sect: Tashri’i = Announcing new religious laws. Naskh = Abrogating old religious laws. The writer claimed that the Imams have the right to announce and establish new religious laws and to abrogate and cancel out old laws which are already established. Now to see who is the irresponsible liar I will quote both al-Sistani and al-Khoei: 62 ‫ للسيد منير – ص‬، ‫الرافد في علم األصول – تقرير بحث السيستاني‬ 1 – ‫ وتحدثنا فيه عن امكان صدور النسخ من قبل أهل البيت عليهم السالم لآلية القرآنية والحديث النبوي والحديث‬: ‫النسخ‬ ‫ وأقسام النسخ من النسخ التبليغي الذي يعني كون الناسخ مودعا عندهم عليهم السالم من قبل الرسول‬، ‫المعصومي السابق‬ ‫ والنسخ التشريعي وهو عبارة عن صدور النسخ منهم ابتداءا وهذا‬، ‫صلى هللا عليه وآله وسلم لكنهم يقومون بتبليغه في وقته‬ ‫ صلى هللا عليه وآله وسلم وقد طرحنا هذا الموضوع‬، ‫يبتني على ثبوت حق التشريع لهم عليهم السالم كما كان ثابتا للرسول‬ ‫ أيضا ضمن بحث النسخ‬. First of all Sistani answers in “al-Rafid fi ‘Ilm al-Usool – taqrir bahs al-Sistani” by al-Sayyed Muneer page 26: “Naskh: we talked in it about the possibility that Ahlul-Bayt (as) can abrogate the Qur’anic verse or the Prophetic Hadith or the Hadith of the previous infallible, the types of abrogation are al-Naskh al-Tablighee which means that the information of the abrogation has been given to them (as) by the Prophet SAWS but they announce it in its time, then there is al-Naskh al-Tashri’ee meaning that the abrogation can come from them initially based on the fact that they have the right of Tashri’i just like the Prophet (sallalahu alaihi wa ala alihi wa sallam) had it and we discussed the topic also in the research of Naskh.” Now we read what al-Khoei has said about the infallible being able to abrogate/cancel the rulings of the Quran: ‫ أو باالجماع القطعي الكاشف عن صدور النسخ عن المعصوم عليه السالم‬، ‫إن الحكم الثابت بالقرآن ينسخ بالسنة المتواترة‬ “A Hukm (ruling) established in the Qur’aan can be abrogated by a successively and uninterruptedly transmitted hadeeth, or by a definition consensus that demonstrated the abrogation was based on the opinion that came from the infallibles.” Source: Al-Khoei, Al-Bayaan fee Tafseer Al-Qur’aan, pg. 559 or 956. Ayatullah Meshkini wrote: “When imam Mahdi will come, he will carry out all functions of last prophet (sallalahu alaihi wa ala alihi wa sallam), except prophecy. That will include control of divine legislation, it is mean that he could change them (divine legislation) in accordance to time and society needs”. ( see “Vajib and haram” p 5, published by “Daneshe hamidun”) Might I remind the readers about fasting on ‘Ashura and how the Imams decided that after alHussein (ra) martyred that we must break our fast on ‘Asr in the tenth of Muharram. Something unheard of during the time of the Prophet (sallalahu alaihi wa ala alihi wa sallam) and examples like these are too numerous to count. Agreement on fasting Àshura except by the extremist Shia November 17, 2012 at 11:39 pm | Posted in Ashura & Muharram of the Karbalaites, Defence of sunnah, Refuting shia doubts, Shia VS Quran | Leave a comment Rate This Salam Àleykum, Enjoy more of Shiasm, Famous Shia scholar al-Muhaqqiq al-Sha`rani says in his commentary on the book “al-Wafi” by alFaydh al-Kashani, 22/505: ‫وقد يتفق لبعض الرواة الغالين في عداوة المخالفين والمبالغين في خالف المنحرفين عن أهل البيت عليهم السالم أن يجاوزوا‬ ‫الحد ويلزموا أمورا من غير عمد ليخالفوا أهل الخالف تدعوهم إلى ذلك شدة عالقتهم بالتشيع كما نرى جماعة في األعصار‬ ، ‫المتأخرة ينكرون استحباب صوم عاشوراء مع االتفاق على استحبابه ليخالفوا المخالفين‬ ‫ مع أن مطاعنهم في الكثرة بحيث ال يحتاج معها إلى‬، ‫ويلتزمون بتحريف القرآن ليطعنوا به على أعداء أهل البيت عليهم السالم‬ ‫إثبات التحريف وهدم أساس الدين‬ [It happens that some of the narrators who are extreme in their hatred for the Mukhalifeen(Sunnies), those who exaggerate the differences and deviate from the school of AhlulBayt (as), that they may go over board in certain beliefs un-intentionally only so they may oppose the Mukhalifeen. They do this because of their strong relation to Tashayyu`, as we see a group in the late times who deny that fasting Àshura is liked(Mustahabb) by agreement, just so they can oppose the Mukhalifeen, and they stick to the belief that the Qur'an is corrupted so they can use this to criticize the enemies of Ahlul-Bayt (as), although there are many criticisms against them and there is no need to prove Tahreef(corruption) and demolish the foundations of the religion.] Comment: And as you all know, in Tashayyu` the general rule is, the extremists of yesterday are the average Shia of today. Revealing the truth. Exposing Tijani #2 October 10, 2012 at 8:57 am | Posted in Ashura & Muharram of the Karbalaites, Exposing shia lies, Exposing Tijani | Leave a comment 1 Votes Bismillah. Salam alaikum. Tijani as-Samawi said in his book “Then I was guided” (p 84): Translation: No we only know the four Madhahibs, and apart from that is not within Islam And here we can see ignorance and lie. It is enough to mention mazhab of Zahiriya, Sufyan atThawri and Layth and others. And Tijani said by quoting as-Sadr, at page 68: Translation: they spilt their blood and even beat old pilgrims on their way to the House of Allah in Mecca just because they say “O Messenger of Allah, may peace be upon you” And by Allah this is not anything but lie! No one even touch pilgrims due to these words! Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said in Manaasik al-Hajj wa’l-‘Umrah: After (the pilgrim) prays upon arrival in the Prophet’s Mosque as much as Allaah wills he should pray, he should go and send salaams upon the Prophet (peace and blessings of Allaah be upon him) and his two companions Abu Bakr and ‘Umar (may Allaah be pleased with them). 1 – He should stand in front of the grave of the Prophet (peace and blessings of Allaah be upon him), facing the grave and with his back towards the qiblah, and say, “Al-salaamu ‘alayka ayyuha’lNabiyyu wa rahmat-Allaahi wa barakaatuhu (Peace be upon you, O Prophet, and the mercy and blessings of Allaah).” If he wants to add something appropriate there is nothing wrong with that, such as saying, “Al-salaamu ‘alayka ya khaleel-Allaah wa ameenahu ‘ala waheehi wa kheeratahu min khalqihi, ash-hadu annaka qad ballaghta al-risaalah wa addayta al-amaanah wa nasahta alummah wa jaahadta fi Allaahi haqqa jihaadihi (Peace be upon you, O close friend of Allaah, the one with whom He entrusted His revelation and the one whom He chose from among His creation. I bear witness that you conveyed the message, fulfilled the trust, sincerely advised the ummah and strove with all your might for the sake of Allaah). But if he limits himself to the first salutation, that is good. Ibn ‘Umar used to say “Al-salaamu ‘alayka ya Rasool-Allaah, al-salaam ‘alayka ya Aba Bakr, al-salaamu ‘alayka ya abati (O my father),” then he would go away 2 – Then he should take one step to his right so that he is in front of Abu Bakr (may Allaah be pleased with him) and say, “Al-salaamu ‘alayka ya Aba Bakr, al-salaamu ‘alayka ya khaleefat Rasool-illaah (peace and blessings of Allaah be upon him) fi ummatihi, radiya Allaahu ‘anka wa jazaaka ‘an ummati Muhammadin khayran (Peace be upon you, O Abu Bakr, peace be upon you O successor of the Messenger of Allaah (peace and blessings of Allaah be upon him) in his ummah, may Allaah be pleased with you and reward you with good on behalf of Muhammad).” 3 – Then he should take one step to his right so that he is in front of ‘Umar (may Allaah be pleased with him) and say, “Al-salaamu ‘alayka ya ‘Umar, al-salaamu ‘alayka ya ameer al-mu’mineen, radiya Allaahu ‘anka wa jazaaka ‘an ummati Muhammadin khayran (Peace be upon you, O ‘Umar, peace be upon you, O leader of the believers, may Allaah be pleased with you and reward you with good on behalf of Muhammad). But he should send salaams upon the Prophet (peace and blessings of Allaah be upon him) and his two companions with proper etiquette and in a low voice, for raising the voice in the mosque is forbidden, especially in the Mosque of the Messenger of Allaah (peace and blessings of Allaah be upon him) and at his grave. See: Manaasik al-Hajj wa’l-‘Umrah wa’l-Mashroo’ fi’l-Ziyaarah, p. 107, 108 And Samawi Tijani said at the page 73, speaking on behalf of AhleSunnah: Translation: In fact we used to celebrate Ashura, as one of the festival days of Islam; alms were distributed and various types of food were cooked and the young boys went to their elders who gave them money to buy sweets and toys. And this is the proof that Tijani was ignorant in the religion of AhleSunnah! Shaykhul Islam ibn Taymiyyah said about celebration of Ashura as an EID: ‘Praise be to Allaah, the Lord of the Worlds. Nothing to that effect has been reported in any saheeh hadeeth from the Prophet (peace and blessings of Allaah be upon him) or from his Companions. None of the imaams of the Muslims encouraged or recommended such things, neither the four imaams, nor any others. No reliable scholars have narrated anything like this, neither from the Prophet (peace and blessings of Allaah be upon him), nor from the Sahaabah, nor from the Taabi’een; neither in any saheeh report or in a da’eef (weak) report; neither in the books of Saheeh, nor in al-Sunan, nor in the Musnads. No hadeeth of this nature was known during the best centuries, but some of the later narrators reported ahaadeeth like the one which says “Whoever puts kohl in his eyes on the day of ‘Aashooraa’ will not suffer from eye disease in that year, and whoever takes a bath (does ghusl) on the day of ‘Aashooraa’ will not get sick in that year, etc.” They also narrated reports concerning the supposed virtues of praying on the day of ‘Aashooraa’, and other reports saying that on the day of ‘Aashooraa’ Adam repented, the Ark settled on Mount Joodi, Yoosuf returned to Ya’qoob, Ibraaheem was saved from the fire, the ram was provided for sacrifice instead of Ismaa’eel, and so on. They also reported a fabricated hadeeth that is falsely attributed to the Prophet (peace and blessings of Allaah be upon him), which says, “Whoever is generous to his family on the day of ‘Aashooraa’, Allaah will be generous to him for the rest of the year.” (Then Ibn Taymiyah discussed the two misguided groups who were in Koofah, Iraq, both of whom took ‘Aashooraa’ as a festival because of their bid’ah). The Raafidi group made an outward show of allegiance to the Ahl al-Bayt although inwardly they were either heretics and disbelievers or ignorant and bound by whims and desires. The Naasibi group hated ‘Ali and his companions, because of the troubles and killings that had occurred. It is reported in Saheeh Muslim that the Prophet (peace and blessings of Allaah be upon him) said: “In (the tribe of) Thaqeef there will be a liar and an oppressor [???].” The liar was al-Mukhtaar ibn Abi ‘Ubayd al-Thaqafi, who made an outward show of allegiance to and support of the Ahl al-Bayt, and killed ‘Ubayd-Allaah ibn Ziyaad, the governor of Iraq, who had equipped the party that killed al-Husayn ibn ‘Ali (may Allaah be pleased with them both); then he (al-Mukhtaar) made it clear that he was a liar, by claiming to be a prophet and that Jibreel (peace be upon him) brought revelation to him. People told Ibn ‘Umar and Ibn ‘Abbaas about this, and said to one of them, “al-Mukhtaar ibn Abi ‘Ubayd is claiming to receive revelation [annahu yanzilu ‘alayhi].” He said, “He is telling the truth, for Allaah says (interpretation of the meaning): ‘Shall I inform you (O people) upon whom the shayaateen (devils) descend [tanazzalu]? They descend upon every lying, sinful person.’ [al-Shu’ara’ 96:995].” [Translator’s note: the words translated as “receive revelation” and “descend” both come from the same root in Arabic]. They said to the other: “Al-Mukhtaar is claiming that he receives inspiration.” He said, “he is telling the truth. ‘… And certainly, the Shayaateen (devils) do inspire their friends (from mankind) to dispute with you…’ [al-An’aam 6:595 – interpretation of the meaning].” As for the oppressor , this was al-Hajjaaj ibn Yoosuf al-Thaqafi, who was opposed to ‘Ali and his companions. Al-Hajjaaj was a Naasibi and al-Mukhtaar was a Raafidi, and this Raafidi was a greater liar and more guilty of fabrication and heresy, because he claimed to be a prophet… There was much trouble and fighting between these two groups in Kufa. When al-Husayn ibn ‘Ali (may Allaah be pleased with them both) was killed on the day of ‘Aashooraa’, he was killed by the sinful, wrongdoing group. Allaah honoured al-Husayn with martyrdom, as He honoured other members of his family, and raised his status, as He honoured Hamzah, Ja’far, his father ‘Ali and others. Al-Husayn and his brother al-Hasan are the leaders of the youth of Paradise. High status can only be attained through suffering, as the Prophet (peace and blessings of Allaah be upon him said, when he was asked which people suffer the most. He said, “The Prophets, then righteous people, then the next best and the next best. A man will suffer according to his level of faith. If his faith is solid, he will suffer more, but if his faith is shaky, he will suffer less. The believer will keep on suffering until he walks on the earth with no sin.” (reported by al-Tirmidhi and others). Al-Hasan and al-Husayn achieved what they achieved and reached the high status they reached by the help and decree of Allaah. They did not suffer as much as their forefathers had, for they were born and raised during the glory days of Islam, and the Muslims respected and honoured them. The Prophet (peace and blessings of Allaah be upon him) died when they were still young, and Allaah blessed them by testing them in such a manner that they would be able to catch up with the rest of their family members, as those who were of a higher status than them were also tested. ‘Ali ibn Abi Taalib was better than them, and he was killed as a shaheed (martyr). The killing of al-Husayn was one of the things that caused fitnah (tribulation) among the people, as was the killing of ‘Uthmaan, which was one of the greatest causes of fitnah, because of which the ummah is still split today. Thus the Prophet (peace and blessings of Allaah be upon him) said: “There are three things, whoever is saved from them is truly saved: my death, the killing of a patient khaleefah, and the Dajjaal (‘antichrist’).” Then Shaykh al-Islam (may Allaah have mercy on him) mentioned a little about the biography of alHasan and his just character, then he said: “Then he died, and Allaah was pleased with him and honoured him. Some groups wrote to alHusayn and promised to support and help him if he went ahead and declared himself khaleefah, but they were not sincere. When al-Husayn sent his cousin [son of his paternal uncle] to them, they broke their word and gave help to the one they had promised to defend him against, and fought with him against [al-Husayn’s cousin]. Those who were wise and who loved al-Husayn, such as Ibn ‘Abbaas and Ibn ‘Umar and others, advised him not to go to them, and not to accept any promises from them. They thought that his going to them served no useful interest and that the consequences would not be good. Things turned out just as they said, and this is how Allaah decreed it would happen. When al-Husayn (may Allaah be pleased with him) went out and saw that things were not as he had expected, he asked them to let him go back, or to let him join the army that was defending the borders of Islam, or join his cousin Yazeed, but they would not let him do any of these things unless he gave himself up to them as a prisoner. So he fought with them, and they killed him and some of those who were with him, and he was wrongfully slain so he died as a shaheed whose martyrdom brought him honour from Allaah, and so he was reunited with the good and pure members of his family. His murder brought shame on those who had wrongfully killed him, and caused much mischief among the people. An ignorant, wrongful group – who were either heretics and hypocrites, or misguided and misled – made a show of allegiance to him and the members of his household, so they took the day of ‘Aashooraa’ as a day of mourning and wailing, in which they openly displayed the rituals of jaahiliyyah such as slapping their cheeks and rending their garments, grieving in the manner of the jaahiliyyah. But what Allaah has commanded us to do when disaster strikes – when the disaster is fresh – is to bear it with patience and fortitude, and to seek reward, and to remember that all things come from Allaah and we must return to Him, as He says (interpretation of the meaning): “… but give glad tidings to al-saabiroon (the patient ones), who, when afflicted with calamity, say: ‘Truly, to Allaah we belong and turly, to Him we shall return.’ They are those on whom are al-salawaat (the blessings) (i.e., who are blessed and will be forgiven) from their Lord, and (they are those who) receive His Mercy, and it is they who are the guided ones.” [al-Baqarah 2:155-157] . It is reported in al-Saheeh that the Prophet (peace and blessings of Allaah be upon him) said: “he is not one of us who strikes his cheeks, rends his garments and prays with the prayer of Jaahiliyyah.” And he said: “I have nothing to do with those who strike [their cheeks], shave [their heads] and rend [their garments].” And he said: “If the woman who wails does not repent before she dies, she will be raised up on the Day of Resurrection wearing trousers made of tar and a shirt of scabs.” In al-Musnad, it is reported from Faatimah bint al-Husayn, from her father al-Husayn, that the Prophet (peace and blessings of Allaah be upon him) said: “There is no man who suffers a calamity, and when he remembers it, even if it is old, he says ‘Innaa Lillaahi wa innaa ilayhi raaji’oon (Truly, to Allaah we belong and truly, to Him we shall return),’ but Allaah will give a reward equal to the reward He gave him on the day he suffered the calamity.” This is how Allaah honours the Believers. If the disaster suffered by al-Husayn, and other disasters, are mentioned after all this time, we should say “Innaa Lillaahi wa innaa ilayhi raaji’oon (Truly, to Allaah we belong and truly, to Him we shall return),” as Allaah and His Messenger commanded, so as to be given the reward like that earned on the day of the disaster itself. If Allaah commanded us to be patient and steadfast and to seek reward at the time of the disaster, then how about after the passing of time? The Shaytaan made this attractive to those who are misled, so they took the day of ‘Aashooraa’ as an occasion of mourning, when they grieve and wail, recite poems of grief and tell stories filled with lies. Whatever truth there may be in these stories serves no purpose other than the renewal of their grief and sectarian feeling, and the stirring up of hatred and hostility among the Muslims, which they do by cursing those who came before them, and telling many lies, and causing much trouble in the world. The various sects of Islam have never known any group tell more lies or cause more trouble or help the kuffaar against the Muslims more than this misguided and evil group. They are even worse than the Khawaarij who went beyond the pale of Islam. They are the ones of whom the Prophet (peace and blessings of Allaah be upon him) said: “They will kill the people of Islam and will leave alone the people who worship idols.” This group cooperated with the Jews, Christians and mushrikeen against the members of the Prophet’s household and his believing ummah, and also helped the mushrik Turks and Tatars to do what they did in Baghdaad and elsewhere to the descendents of the Prophet (peace and blessings of Allaah be upon him), i.e., the ‘Abbaasid rulers and others, and the believers; the Turks and Tatars killed them, enslaved their women and destroyed their homes. The evil and harm that they do to the Muslims cannot be enumerated by any man, no matter how eloquent he is. Some others – either Naasibis who oppose and have enmity towards al-Husayn and his family or ignorant people who try to fight evil with evil, corruption with corruption, lies with lies and bid’ah with bid’ah – opposed them by fabricating reports in favour of making the day of ‘Aashooraa’ a day of celebration, by wearing kohl and henna, spending money on one’s children, cooking special dishes and other things that are done on Eids and special occasions. These people took the day of ‘Aashooraa’ as a festival like Eid, whereas the others took it as a day of mourning. Both are wrong, and both go against the Sunnah, even though the other group (the Rafidis) are worse in intention and more ignorant and more plainly wrong… But Allaah commands us to be just and to treat others well. The Prophet (peace and blessings of Allaah be upon him) said: “Those of you who live after my death will see many disputes. I urge you to adhere to my Sunnah and the sunnah of my rightly-guided successors (al-khulafa’ al-raashidoon) who come after me. Hold onto it as if biting it with your eyeteeth. Beware of newly-innovated matters, for every innovation is a going astray.” Neither the Prophet (peace and blessings of Allaah be upon him) nor his rightly-guided successors (the khulafa’ al-raashidoon) did any of these things on the day of ‘Aashooraa’, they neither made it a day of mourning nor a day of celebration. But “when the Prophet (peace and blessings of Allaah be upon him) came to Madeenah, he saw the Jews fasting on the day of ‘Aashooraa’. He said, ‘What is this?’ They said, ‘This is the day when Allaah saved Moosa from drowning, so we fast on this day.’ He said, ‘We have more right to Moosa than you,’ so he fasted on that day and commanded [the Muslims] to fast on that day.” Quraysh also used to venerate this day during the Jaahiliyyah. The day on which people were ordered to fast was just one day. When the Prophet (peace and blessings of Allaah be upon him) came to Madeenah it was Rabee’ al-Awwal, and the following year he fasted ‘Aashooraa’ and commanded the people to fast. Then in that year fasting in Ramadaan was made obligatory and fasting on ‘Aashooraa’ was abrogated. The scholars disputed as to whether fasting on that day (‘Aashooraa’) was waajib (obligatory) or mustahabb (encouraged). Of the two best known opinions, the more correct view is that it was waajib, then after that whoever fasted it did it because it was mustahabb. The Prophet (peace and blessings of Allaah be upon him) did not tell ordinary Muslims to fast on ‘Aashooraa’, but he used to say, “This is the day of ‘Aashooraa’; I am fasting on this day and whoever wishes to fast on this day may fast.” And he said: “Fasting on ‘Aashooraa’ expiates for the sins of one year and fasting on the day of ‘Arafaah expiates for the sins of two years.” When, towards the end of his life, the Prophet (peace and blessings of Allaah be upon him) heard that the Jews took the day of ‘Aashooraa’ as a festival, he said, “If I live until next year, I will certainly fast on the ninth” – to be different from the Jews, and not to resemble them in taking the day as a festival. There were some of the Sahaabah and scholars who did not fast on this day and did not regard it as mustahabb, but thought it makrooh to single out this day for fasting. This was reported from a group of the Koofiyeen (scholars of Kufa). Some other scholars said that it was mustahabb to fast on this day. The correct view is that it is mustahabb for the one who fasts on ‘Aashooraa’ to fast on the ninth day [of Muharram] too, because this was the ultimate command of the Prophet (peace and blessings of Allaah be upon him), as he said: “If I live until next year, I will certainly fast on the ninth as well as the tenth.” This was reported with a variety of isnaads. This is what is prescribed in the Sunnah of the Prophet (peace and blessings of Allaah be upon him). As for the other things, such as cooking special dishes with or without grains, or wearing new clothes, or spending money on one’s family, or buying the year’s supplies on that day, or doing special acts of worship such as special prayers or deliberately slaughtering an animal on that day, or saving some of the meat of the sacrifice to cook with grains, or wearing kohl and henna, or taking a bath (ghusl), or shaking hands with one another, or visiting one another, or visiting the mosques and mashhads (shrines) and so on… all of this is reprehensible bid’ah and is wrong. None of it has anything to do with the Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him) or the way of the Khulafa’ al-Raashidoon. It was not approved of by any of the imaams of the Muslims, not Maalik, not al-Thawri, not al-Layth ibn Sa’d, not Abu Haneefah, not al-Oozaa’i, not al-Shaafa’i, not Ahmad ibn Hanbal, not Ishaaq ibn Raahwayh, not any of the imaams and scholars of the Muslims. The religion of Islam is based on two principles: that we should worship nothing besides Allaah Alone, and that we should worship Him in the manner that He has prescribed, not by means of bid’ah or reprehensible innovations. Allaah says (interpretation of the meaning): “… So whoever hopes for the Meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord.” [al-Kahf 18:110]. Righteous deeds are those which are loved by Allaah and His Messenger, those which are prescribed in Islam and in the Sunnah. Thus ‘Umar ibn al-Khattaab (may Allaah be pleased with him) used to say in his du’aa’: “O Allaah, make all of my deeds righteous and make them purely for Your sake, and do not let there be any share for anyone or anything else in them.” (The above is summarized from the words of Shaykh al-Islam Ibn Taymiyah – may Allaah have mercy on him. Al-Fataawa al-Kubra, part 5). And Allaah is the Guide to the Straight Path. Fast of Ashoora January 2, 2012 at 10:00 pm | Posted in Ashura & Muharram of the Karbalaites, Defence of sunnah, Exposing shia lies | Leave a comment Rate This Ahlalbayt indeed ordered us to fast in Ashoora. al-Bahrani in Hadaiq 13/370 said: ‫ ” صام رسول هللا‬:‫فاما ما يدل على استحباب صومه فمنها ما رواه في التهذيب عن ابى همام عن أبى الحسن (عليه السالم) قال‬ ‫“ صلى هللا عليه وآله يوم عاشوراء‬ As what is a proof for fasting (in this day) being mustahab is what narrated in Tahzib from Abu Humam from Abul Hasan (alaihi salam) which said: Prophet – sallalahu alaihi wa alihi fasted on the day of Ashoora. ‫ ” صيام يوم عاشوراء كفارة سنة‬:‫“ وما رواه عن عبد هللا بن ميمون القداح عن جعفر عن ابيه (عليهما السالم) قال‬. And what was narrated from Abdullah ibn Maimun al-Qaddah from Jafar from his father (alaihuma salam) which said: Fast of day of Ashoora an atonement of the year. :‫وما رواه الشيخ عن مسعدة بن صدقه عن ابى عبد هللا عن ابيه (عليهما السالم) ” ان عليا (صلوات هللا وسالمه عليه وآله) قال‬ ‫“ صوموا العاشوراء التاسع والعاشر فانه يكفر ذنوب سنة‬ And what was reported by shaykh from Musaddat ibn Sadakah from Abu Abdullah from his father (alaihuma salam): Ali (salawatullah wa salamuhu alaihi wa alihi) said: Fast on Ashoora, 9 and 10, that is atonement of sins of the year. Regarding second hadith al-Khui said it is saheeh, and regarding 3-d one, al-Khui said it is muwathaq. See Kitab as-Sawm 2/305 The 2 Faces of Ashura collection December 22, 2011 at 9:19 pm | Posted in Ashura & Muharram of the Karbalaites, Defence of sunnah, Exposing shia lies, History | Leave a comment 12 Votes Though with a delay, (the smacking of bloody heads already finished for the Karbalaites) we are happy to present you a special gift(2shias) with loads of authentic knowledge ammunition to understand the tragedy of Karbala and the position of the People of Sunnah in regards to the martyrdom of Al-Shaheed Al-Hussein (RA) and the heresy of his claimants (twelver Shia) and enemies (Nasibis). We start with books and articles Insha’Allah: Click on book cover to start download Book number 2: When was Hazrat Husayn Martyred? A Scientific Approach – click HERE Article: A Sunnah rejection of Rafidi & Nasibi heresy – truth about Karbala. Posters: (Click on each to view in fullsize) Anasheed/Poems: ‫ – ومضيت حسين أبو ريان‬You have gone Hussein – by Abu Rayyaan ‫ ريحانة المصطفى أبو ريان‬The flower of Mustafa - by Abu Rayyan DOWNLOAD DOWNLOAD Famous Saudi Qari (Qur’an recitator) Ahmad Al-Ajmi sings a poem about the prince of the Hashimites Al-Hussein Ibn Abi Talib (RA) DOWNLOAD Lecture: Karbala – The Martyrdom of Imam Hussain: Sunnah Shaykh Zahir Mahmood Shaykh Zahir Mahmood (United Kingdom/Birmingham) tells us the accurate factual story of the final days and martyrdom of Imam Al-Hussain and the lessons that can be taken from them. There are few sad, beautiful, and inspiring stories in Islamic history that are on the same level as the one we are bout to hear. The story of Karbala, the martyrdom of Imam Hussain ibn Ali (Prophet’s[saw] grandson), is one which can bring tears to the eye and passion to the heart. Also the Shaykh dispels and refutes all of the many misconceptions about this particular event and the month in which they take place [by the Rafidah ... ] Download FULL Lecture HERE! COMPARISION: Muslims: Rafidi Shi’ism: You mourn because your forefathers betrayed Al-Hussein and he cursed you people and you take advantage of the emotions of the people and make a SHOW out of the tragedy of Karbala. AlHussein is as innocent of your deviance that you ascribe to him as is Jesus in regards to the POLYTHEISM and HERESY that the “Christians” ascribe to him. as for clear-cut proofs that the fasting of ‘Ashoura’ is a SUNNAH, being also practiced by the Imams of Ahl Al-Bayt: `Āshūra (55th of Muḥarram): A Day of Joy or Grief? December 19, 2011 at 1:23 am | Posted in Aqeedah and fiqh of ahle-sunnah explained, Ashura & Muharram of the Karbalaites, Take a few minutes to think on this | Leave a comment Rate This source: http://islamicstudies.islammessage.com `Āshūra (55th of Muḥarram): A Day of Joy or Grief? Abū ‘Abd Allāh I. Damiel59/53/9555 All Praise belongs to Allāh, the Lord of the Worlds, and may the Peace and blessings of Allāh be upon his Messenger, his family and on all of his companions. Throughout the year Allāh (subḥānahu wa ta`āla) grants His servants with ample opportunities to have their past sins forgiven and to start anew. One of these special occasions is closely approaching us, known as `Āshūra. Much confusion surrounds this day. Some Muslims treat this occasion as a day of celebration and joy, and a time where special dishes are prepared. Conversely, the Shi’ites spend the very same day, beating and injuring themselves, and marking it as a day of sadness and mourning. In this short article, I hope to dispel some of the myths surrounding this day and explain the position of Ahl as-Sunnah with regards to the above two practices. I have divided the article into three parts. In the first part, I have gathered some of the aḥādīthregarding the merits of `Āshūra; I have made an effort to distinguish between the authentic and the weak narrations. Then in the following two sections, I discuss the innovation of taking`Āshūra as a day of mourning and the innovation of taking it as a day of joy, respectively. Some Authentic Aḥādīth Regarding `Āshūra 5. `Ā’īshā (raḍī Allāhu anhā) said: “The people of Quraysh used to fast on the day of Àshūrain the pre-Islamic days. When the Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam) migrated to Madīnah, he observed this fast and commanded others to observe it. But when fasting during the month of Ramaḍān was made obligatory he left the [fast of] `Āshūra (i.e. it was no longer obligatory); [1] so whosoever wished to observe this fast, did so, and whosoever wished to leave it, did so.” [Agreed Upon] 9. Abū Musā al-Ashàrī (raḍī Allāhu anhu) said: The day of `Āshurā was one that the Jews respected and treated as a day of festival. The Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam) instructed us: “You should also observe fast on this day.” [Agreed Upon] 3. Humayd b. Àbd ar-Raḥmān narrated that he heard Mu`āwiyah b. Abū Sufyān (raḍī Allāhu anhumā) say, while delivering a sermon on the pulpit on the day of `Āshūra in the year he came for Hajj: “People of Madīnah, where are your scholars? I heard the Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam) say: ‘This is the day of `Āshūra. Allāh has not made fasting on this day compulsory on you, but I am fasting. So whosoever wishes to observe the fast from amongst you, should do so, and whoever does not wish to observe it, may do so.’” [Agreed Upon] 4. Ibn Àbbās (raḍī Allāhu anhu) said: “When the Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam) came to Madīnah, he found the Jews fasting on the day of `Āshūra. He asked: ‘What is this [that you are doing]?’ They replied: ‘This is a righteous day. On this day Allāh saved the Israelites from their enemies, and so Moses, on this day, observed a fast.’ The Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam) said: ‘I have a greater right on Moses (alayhis salām) than you.’ So, he observed the fast (on that day) and ordered the Muslims to also fast.’ [Agreed Upon]. [2] 5. Ar-Rab`ī b. Muàwadh (raḍī Allāhu anhā) said: “The Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam) sent a envoy to the village of the Anṣār in the morning of the day of `Āshūraannouncing: ‘Whoever has eaten something should not eat but complete the fast, and whoever is observing the fast should complete it.’” She further said: “Since then we fasted regularly on that day and also make our sons fast. We used to make toys of wool for the boys and if anyone of them cried for food, we would give them these [toys] until it was time to break the fast.” [Agreed Upon] 6. Àbd Allāh b. Ùmar (raḍī Allāhu anhu) narrated: “The Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam) observed the fast on the day of `Āshūra and ordered others to also fast. When fasting during Ramaḍān was made compulsory, he left it.” Àbd Allāh would not fast on this day unless it coincided with his (normal days of) fasting. [al-Bukhārī and Aḥmad] 4. Ibn Àbbās (raḍī Allāhu anhumā) narrated: “I do not know the Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam) singling out any days for fasting, and considering it more excellent than another, except for this day [the day of `Āshūra] and that month – meaning the month of Ramaḍān.” [Agreed Upon] 5. Abū Qatāda al-Anṣārī (raḍī Allāhu anhu) narrated that the Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam) said: “Fasting three days every month and [fasting] the whole [month] of Ramaḍān every year is a perpetual fast. The fast of the day of Àrafah, [I consider it to] expiate the sins of the preceding and the coming year. The fast of the day of `Āshūra, [I consider it to] expiate the sins of the preceding year.” [Muslim, Aḥmad, Abū Dāwūd and Ibn Khuzaymah] [3] 5. Ibn Àbbās (raḍī Allāhu anhumā) narrated that when the Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam) fasted on the day of `Āshūra and commanded that it be observed as a fast, they (his Companions) said to him: “Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam), it is a day which the Jews and Christians hold in high esteem.” Thereupon the Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam) said: “When the next year comes, Allāh willing, we will observe fast on the ninth.” The Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam) died before the advent of the next year. [Muslim, Aḥmad, Abū Dāwūd and Ibn Mājah] [4] 55. Abū Mūsā (raḍī Allāhu anhu) narrated that the people of Khaybar, [most of whom were Jews] observed the fast on the day of `Āshūra and treated it as a festive day. Their women would wear ornaments and beautiful dresses. The Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam) said: “You (only) observe fast on this day.” [Muslim] Some Weak Aḥadīth Regarding `Āshūra 5. Ibn Àbbās (raḍī Allāhu anhumā) narrated that the Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam) said: “Fast on the day of `Āshūra and differ from the Jews; fast a day before it or a day after it.” [Weak] [Aḥmad, Ibn Khuzaymah, al-Ḥumaydī, at-Tahāwī in Ma’ānī al-Āthār, al-Bazzār, Ibn Àdī in al-Kāmil, al-Bayhaqī in al-Kubra and ash-Shuàb] [5] 2. Ibn ‘Abbās (raḍī Allāhu anhumā) reports that the Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam) said: “He who fasts on the day of Àrafah, his fast will be a compensation for the sins of two years, and he who fast in the month of Muḥarram will receive the reward of thirty fasts for each fast.” [Fabricated] [aṭ-Ṭabrāni in as-Saghīr] [6] 3. Abū Hurayrah (raḍī Allāhu anhu) and others narrate: “One who increases [his spending] on his family on `Āshūra, Allāh will increase it for him throughout the year.” [Weak] [Al-Bayhaqī in ash-Shuàb, al-Uqaylī in aḍ-Ḍu'afā, Ibn Àdī in al-Kāmil, Ibn al-Jawzī in al-Illal and others] [7] The Innovation (Bidàh) of Commemorating `Āshūra as a Day of Mourning On the 10th of Muḥarram (the day of `Āshūra), in the year 61 A.H. the Prophet’s (ṣallallāhu ‘alayhi wa sallam) beloved grandson al-Ḥusayn b. Àlī b. Abī Ṭālib (raḍī Allāhu anhumā) was martyred. Undoubtedly the murder of the grandson of the Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam) was a sad day in Islamic history. However, he was not the first to be martyred; rather, he was preceded by many great companions who were also killed unjustly, including Ùmar, Uthmān, alḤusayn’s own father, Àlī b. Abī Ṭālib and his brother al-Hassan (raḍī Allāhu anhūma). After the death of Alī b. Abī Tālib (raḍī Allāhu anhū), some of the companions pledged allegiance to al-Ḥasan (raḍī Allāhu anhū), regarding whom the Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam) said: “This son of mine is a chief, and Allāh will make peace between two large groups of Muslims through him.” [al-Bukhārī]. After a short period he was also martyred, and some tribes wrote to his brother al-Ḥusayn (raḍī Allāhu anhu) promising him support and allegiance if he was to come to them at Kūfa. Ibn Àbbās and Ibn Ùmar (raḍī Allāhu anhumā) both advised al-Ḥusayn against accepting their invitation, as they felt that the people inviting him were treacherous and untrustworthy. Al-Ḥusayn (raḍī Allāhu anhū) relying on the words of the Kūfans set out for the city with his family and followers. On the way he was deserted by his followers and betrayed by the Kūfans. Consequently, he was left with a small band consisting of his family members and friends (a total of 72 people) in the middle of the sandy desert of Karbala fighting against the governor of Kūfa, Ùbayd Allāh b. Ziyād, and his troops of more than 4555 men. The entire group was massacred on the 10th of Muḥarram. It was after this incident that the Shi’ites, who considered Al-Ḥusayn (raḍī Allāhu anhū) as the third Imām and rightful successor of the Prophet, began to take this day as a day of grief and sadness, mourning the fact that they were not present at the battle to fight and save al-Ḥusayn and his family. Ibn Taymiyyah writes: “Satan took the opportunity with the death of al-Ḥusayn (raḍī Allāhu anhū) to introduce two innovations: the innovation of showing sadness and mourning on the day of `Āshūra by slapping, screaming, crying and lamenting, and (the innovation of) cursing the Ṣahābas (companions of the Prophet).” He then reminds the reader that wailing and excessive mourning over past calamities was clearly prohibited by Allāh and His Messenger. Allāh (ṣubhānahu wa ta’ālā) says in the Qur`ān: “We will try you with fear and hunger, and loss of wealth and lives, and fruits; but give glad tidings to those who are patient. Who, when a misfortune overtakes them, say: `To Allah we belong and to Him we shall return.’ It is these on whom descend blessings and mercy from their Lord, and it is they who are rightly guided.” [Surah al-Baqarah: 155-157] Also the Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam) said: “He who slaps his cheeks, tears his clothes and follows the ways and traditions of the Days of Ignorance is not one of us.” [al-Bukhārī] In another ḥadīth the Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam) said: “There are four characteristics among my people that belong to the pre-Islamic (jāhiliyyah) period which they have not abandoned: boasting of high rank, reviling other peoples’ genealogies, seeking rain by stars, and wailing.” He (further) said: “If the wailing woman does not repent before she dies, she will be made to stand on the Day of Resurrection wearing a garment of brass and an armor of mange.” [Muslim] The Shi’ites—in addition to public processions of ceremonial chest beating, wailing, injuring oneself and cursing Abū Bakr, Ùmar (raḍiyallāhu anhumā) and the rest of the companions—avoid all manifestations of joy during this month. They refrain from eating meat and avoid getting married or wearing new clothes during this month and especially during this day. Images of men and small boys slashing themselves with razors or knives, allowing their blood to run freely over their bodies is common among some of the extreme Shi’ites. Others, recognizing the gruesome nature of this act, have opted out of self mutilation and resorted to donating their blood. Many Shi’ites believe that taking part in these mourning rituals absolves them from their sin. A popular Shi’ites saying says, “A single tear shed for al-Ḥusayn washes away a hundred sins!” The Innovation of Showing Joy and Happiness During This Day To counteract the extreme position of the Shiìtes, another extreme group called “the Nawāṣib” took this day as a day of happiness. The Nawāṣibs, which consisted mainly of the Khawārij, held animosity against al-Ḥusayn (raḍī Allāhu anhū) and the Ahle al-Bayt. They celebrated this day by wearing new clothes, cooking special food and spending extra money on their family. The first sign of the appearance of the Khawārij was during the lifetime of the Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam). Abū Sa`īd al-Khudrī (raḍī Allāhu anhū) narrated: “We were in the company of the Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam) while he was distributing the spoils of war; there came to him Dhul-Khuwaysarah, from the tribe of Tamim. and said: ‘Messenger of Allāh, do justice!’ Upon this the Prophet (ṣallallāhu ‘alayhi wa sallam) said: ‘Woe to you, Who would do justice, if I do not do justice? You would be unsuccessful and incur a loss, if I do not do justice.’ Upon this Ùmar ibn Khattāb (raḍī Allāhu anhū) said: ‘Messenger of Allāh, permit me to strike off his neck.’ The Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam) said: ‘Leave him; he has companions [who would outwardly look to be so religious and pious] that one of you would consider his prayer insignificant when compared to their prayer, and his fast [insignificant when] compared to their fasts. They would recite the Qur`ān but it would not go beyond their collar-bones. They would pass through Islam just as an arrow passes through its prey. He would look at its iron head, but would not find anything there. He would then see at the lowest end, but would not find anything there. He would then see at its grip but there too he would not find anything. He would then look at its feathers and would find nothing stick to them [as the arrow would pass so quickly that nothing would stick to it] neither excrement nor blood. They would be recognized by the presence of a black man among them whose upper arms would be like a woman’s breast, or like a piece of meat as it quivers, and they would come forth at the time when there is dissension among the people.’” Abū Sa`īd (raḍī Allāhu anhu) said: “I testify to the fact that I heard it from the Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam), and I testify to the fact that Àlī b. Abī Tālib (raḍī Allāhu anhu) fought against them and I was with him. He gave the orders for that man and he was sought for; when he was brought, I looked at him and he was exactly as the Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam) had described.” [Muslim] The Shiìtes and the Khawārij opposed each other by introducing an innovation in the religion. So while one group lamented and mourned on this day the other group celebrated and made it a day of happiness. As for the Ahl as-Sunnah they oppose both of these groups, neither making it a day of celebration nor a day of mourning. This is the established practice of the companions and the pious predecessors, including the four Imāms: Imām Abū Hanīfah, Imam Mālik, Imām ash-Shāfi’ī and Imām Aḥmad (May Allāh be pleased with them all). The Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam) said: “You must follow my sunnah and the sunnah of the rightly-guided caliphs. Hold on to it and stick fast to it. Avoid newly invented matters [in the religion], for every newly invented matter is an innovation, and every innovation is a misguidance.” [Abū Dāwūd, Aḥmad and at-Tirmidhī] Ibn Taymiyyah writes in his Fatāwā: “As for cooking special foods, wearing new clothes, applying kohl, spending extra money on the children, doing special prayers, having a special bath…all of this is a wretched innovation (bidàh) which the Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam) never practiced nor did the rightly guided caliphs, and neither was it recommended by any of the great Imāms such as, Mālik, atThawrī, al-Layth b. Sād, Abū Hanīfah, al-Awzāī, ash-Shāfi’ī, Aḥmad b. Hambal, Ishāq b. Rāhūyeh (may Allāh be pleased with them all), nor by other such scholars. Rather some of the later followers started to instruct in some of these things and claimed that there were some authentic aḥādith supporting their view. But these people are clearly mistaken and are in error according to the people of knowledge. Imām Aḥmad was asked about the ḥadīth: “One should spend on his family on the day of`Āshūra” and regarded it as unauthentic. In fact the best narration they have is what is reported from Ibrāhīm b. Muḥammad b. al-Muntashir from his father that he said: “It reached us that one who increases (his spending) on his family on [the day of] `Āshūra, Allāh will increase it for him throughout the year.” Sufyān b. ‘Uyaiynah said: “Ibrahīm b. Muḥammad was from Kūfa and he did not mention from whom he heard it or how it reached him. It is most likely that the one who related this [to him] was someone from the people of Bidàh who hates the companions and wants to oppose theRāfidhah with lies. So they oppose corruption with corruption and an innovation with an innovation.” [5] To conclude, what is clearly established from the Sunnah is the fasting on the 9th and 10th of Muḥarram. As for mourning, displaying sadness, or celebrating by making special foods, wearing new clothes, etc. then it is all innovations. Finally, I leave you with the statement of Imām Mālik: “He who introduces an innovation (Bid’ah) in Islam, regarding it as something good has claimed that Muḥammad (ṣallallāhu ‘alayhi wa sallam) has betrayed his trust to deliver the message. As Allāh says: ‘Today have I completed your Dīn (religion)’ Whatever was not part of the Dīn during the time of the Prophet cannot be considered as part of the Dīn today.” [al-I`tisām, ash-Shāṭibī] He also said: “Nothing will benefit the later ones from this Ummah, except that which benefited the earlier ones (i.e., the companions).” [Ibn Taymiyyah, al-Qā'idah al-Jalīlah] Allāh knows best. May the Peace and blessings be upon our beloved Prophet Muḥammad (ṣallallāhu ‘alayhi wa sallam), his family, and his companions. End Notes: [1] See Ibn al-Qayyim, Zād al-Ma`ād, Volume two, page 68, Muàssasah al-Risālah, 5494 A.H. [9] Imām Aḥmad reported a similar ḥadīth on the authority of Abū Hurayrah with the additional words: “On this day the ship [of Noah] settled on [Mount] al-Judī.” This is a weak narration due to the presence of Àbd aṣ-Ṣamad b. Ḥabīb, who is weak, and Ḥabīb b. Àbd Allāh, who is unknown. Ibn Kathīr in his Tafṣīr (2/448) stated that this was a strange report. [3] The predominant view among the scholars is that it expiates minor sins, as for major sins, repentance is required. This was explicitly expressed by an-Nawawī in al-Majmū` (6/382) and Ibn Taymiyyah in al-Fatāwā al-Kubrā (4/428) [4] Imām an-Nawawī in his commentary to this ḥadīth writes: “This is a clear statement from Ibn Àbbās that according to him `Āshūra is on the ninth of Muḥarram…The majority of early and later scholars are of the opinion that `Āshūra is on the tenth of Muḥarram. From those who held this view are: Sa`īd b. al-Musayyib, al-Ḥassan al-Baṣrī, Mālik, Ishāq and others. This is the apparent meaning of the ḥadīth, and the proper understanding of the word.” Ibn al-Qayyim was of the view that Ibn Àbbās did not differ on this issue and had only told the questioner to fast the ninth, since it was already assumed that he would be fasting the tenth. (Ẓād al-Ma`ād 2/75) [5] This ḥadīth has been graded weak by numerous scholars. Ash-Shawkānī said: “This report in Aḥmad via Dāwūd b. Àlī from his father from his grandfather was narrated by Ibn Abī Laylā and therefore is weak and rejected (munkar).” Muḥammad b. Abi Laylā is known to have an awful memory and was graded weak by Aḥmad, Ibn Ma`īn, and others. See: Tahdhīb al-Kamāl (25/622) and Miẓān al-I`tidāl (3/No. 7825). Likewise, Dāwūd b. Àlī, is also weak. Ad-Dhahabī writes in al-Mizān (9/53): “He is not an authority.” Al-Bazzar writes: “The ḥadīth is reported from ibn Àbbās (raḍī Allāhu anhū) with different wordings. We do not know anyone narrating: “Fast a day before it or a day after it,” except Dāwūd b. Àlī from his father from Ibn Abbās from the Prophet (ṣallallāhu ‘alayhi wa sallam). Àtā and others reported from Ibn ‘Abbās as a saying of his (Mawquf) with a different wording. On the authority of ibn Jurayj, who was informed by Atā from ibn Abbās who said: “Fast the ninth and the tenth and differ from the Jews.” (Àbd ar-Razzāk (4535), al-Bayhaqī (4/954) and aṭ-Ṭahāwī in Sharḥ Ma`ānī al-Āthār (2/78). Ibn Rajab graded this narration authentic. (al-Laṭā’if, pg. 108) Ibn Hajr, Ibn al-Qayyim, al-Mubārakpurī and others, who deemed the ḥadīth in Aḥmad as acceptable, mentioned three levels of fasting during these days: 1. Fasting on the 9th/10th and 11th. (This being the best form) 2. Fasting on the 9th and 10th. 3. Fasting on the 10th only. According to the Ḥanafī School fasting just on the tenth is disliked (makrūh) and this was also the opinion of Ibn Àbbās (raḍiyallāhu anhu) and Imām Aḥmad (Iqtiḍā’ aṣ-Ṣirāṭ al-Mustaqīm 1/420). Ibn Taymiyyah was of the view that it was not makrūh (al-Fatāwā al-Kubrā 4/461). [6] There are several problems with this chain. Ad-Dhahabī accused al-Haytham b. Habīb, one of the narrators, of falsehood. As for Salām aṭ-Ṭawīl, he is well known among the hadith scholars for fabricating ahādith. Ibn Karrās said: “He is a liar.” Ibn Ḥibbān said: “He narrates fabrications from trustworthy people.” Al-Hākim said: “He narrates fabricated ahādith.” Additionally, Layth b. Abī Salīm, another narrator in the chain, is also weak. From a textual point of view there is another problem, one of the narrations mentioned by aṭ-Ṭabarānī in his al-Kabir, with the same chain, ends with “or every day he has thirty blessings.” instead of “thirty days”. [7] Al-Bayhaqi argued that although the ḥadīth is weak it can be strengthened by supporting channels. This claim is true if all the channels are only slightly weak, but a study of the channels, demonstrate that they are extremely weak and cannot be strengthened by one another. All of the channels have individuals either accused of fabricating or known to be extremely weak. It is for this reason that, ad-Dāraqutnī, ad-Dhahabī, Ibn Taymiyyah, al-Haythamī and others regarded this ḥadīthas weak. Ibn al-Jawzi regarded it as a fabrication. [8] Ibn Taymiyyah, Majmūàh al-Fatawā, Volume 13, page 169, Dar al-Wafā, 5496 A.H. The Forgotten Martyrs of Karbala – Ya Aba Bakr the new Muharram slogan?! December 9, 2011 at 2:04 pm | Posted in Ashura & Muharram of the Karbalaites, History, Take a few minutes to think on this, The NAME issue - lame Shia excuses | 10 Comments 9 Votes Everyone might have seen the Shia Rafidah banners in Arabic and sometimes even in English language. Massive banners (bloody as usual) with the heroes of Karbala like: - Al-Hussein - Abal-Fadhl Al-’Abbas (Al-Hussein’s brother) - Zainab (Al-Hussein’s sister who didn’t become Shaheed) - Ali Akbar and Ali Asghar (sons of Al-Hussein, the latter an INFANT!) May Allah be pleased with all of them. You see, they even remember INFANTS, yet have you ever heard their “Ayatollahs” and demagogues encouraging the gullible Shia masses to yell: “Yaaaaaaaa ABU BAKR”!!!!!!!!! or “Yaaaaaaaa OMAR”!!!!!!!!! No? Well, of course Abu Bakr and Omar (may Allah be pleased with them both) are the enemies of these deviants, yet we did not intent Abu Bakr Ibn Abi Quhafah, the Khalifah of the MUSLIMS or Omar bin Al-Khattab the second Khalifah of the Muslims. No, who we meant were: Abu Bakr Ibn (son of) Al-Hassan bin Ali bin Abi Talib and Abu Bakr Ibn (son of) Abi Talib (i.e. BROTHER of Al-Hussein whose mother was Layla bint Mas’ud bin Khalid Ruba’i and who is reported to be one of the MOST brave at the battle at Karbala, yet he is barely mentioned!) and Omar Ibn (son of) Ali bin Abi Talib (ANOTHER brother of Al-Hussein whose mother was Sahba bint Rubi’ah) and Omar bin (son of) Hassan Ibn Abi Talib and Omar bin (son of) Hussein Ibn Abi Talib and Othman bin (SON OF) Ali bin Abi Talib (yet ANOTHER brother of Al-Hussein) (for a DETAILED and complete list, check the following link) Here a list from one of the biggest Arabic Shia websites in the world, all reference are Shia references of course: These men were all Bani Hashimis sons of Ali, Al-Hussein and Al-Hassan and brothers of Al- Hassan and Al-Hussein. Shias sometimes say that in the “ten days of Muharram” only “the most important figures are mentioned”, well, they seem to have enough time to mentioning an INFANT (Ali AlAsghar son of Al-Hussein, apparently more important than the other sons of Ali and Al-Hassan), yet there is not enough time to mention those men (remember these are the remaining brave who stayed with Al-Hussein till the last second) who actually FOUGHT and got KILLED and slaughtered at Karbala?! Why are they barely mentioned? Yet others (since they have names like Ali etc.) are FREQUENTLY being mentioned with all sorts of banners and pagan rituals (lifting babies in the air!): Ali Asghar. The infant martyr of Karbala? Look they have flooded the web and TV with articles and speeches like the following: http://english.irib.ir/galleries/item/83788-the-infant-martyr-of-karbala and they even risk the life’s of innocent babies in their barbaric pagan self-flagellation ceremonies: http://www.liveleak.com/view?i=c1d_1326919039 Yet no word about the forgotten martyrs of Karbala! Have you watched the clip? Have you seen how the “Ayatollahs” in their “Mourning processions” encourage the poor Shia laymen to CALL UPON an INFANT for their NEEDS? You will also see thousands of black banners written on them: “Ya Ali Al-Asghar”! Just as you will see thousands of banners with: “Ya Abal-Fadhl Al-Abbas”, “Ya Hussein”, “Ya Zaynab” etc. you will hear the names of dozens of Bani Hashim members who were slaughtered at Karbala’, heck you will even hear how you are encouraged to call upon a baby (!!!), now the question should arise in ones mind: The likes of Abu Bakr Ibn Ali, Abu Bakr Ibn Al-Hassan, Omar Ibn Ali, Othman Ibn Ali etc. of Karbala who were slaughtered (sons of Ali and Hassan!), are they less worth than an infant? One is amazed to see that the Shiites weep over the martyrdom of Imam Hussein(ra) whereas they never weep over the martyrdom of his brother Abu Bakr ibn Ali ibn Abi Talib and over the martyrdom of his son Abu Bakr. Do you think that the likes of ABU BAKR Ibn Ali Ibn Abi Talib were some random men at Karbala’? This is Abu Bakr the son of Ali, the lion at Karbala’ whose only crime is the noble name he carries: ‫أبو بكر بن اإلمام أمير المؤمنين علي بن أبي طالب عليه السالم‬ ‫ وهي‬،‫س ْلمى بن َج ْندَل‬ َ ‫ وأ ُ ُّمه ليلى بنت مسعود بن خالد بن مالك بن ِربْعي بن‬،‫أبوه أسد هللا الغالب أمير المؤمنين علي بن ابي طالب عليه السالم‬ َ ‫دارم بن مالك بن َحن‬ ّ ،‫دارميّة تميميّة رحمها هللا‬ ‫ي عليه‬ َ ‫ألن جدّها‬ ِ ‫س ْلمى هو ابن َج ْندَل بنَ نَ ْهشَل بن‬ ّ ‫ أ ّما أبو بكر بن اإلمام عل‬،‫ظلة بن زيد َمناة بن تميم‬ ‫ أو عبيدهللا‬،‫السّالم فاس ُمه عبدهللا‬. ‫ واسمه‬،‫ي‬ ّ ،‫ عازمين على أن يموتوا دونه‬،‫ ث ّم تقدّم إخوة ُ الحسين عليه السّالم‬:‫ قالوا‬:‫ي‬ ّ ‫ أبو بكر بن عل‬:‫فأول َمن خرج منهم‬ ّ ‫كتب الشيخ المجلس‬ ‫ ولم يَزَ ل كذلك يصول ويجول حتّى وقع صريعا ً شهيدا ً بين يَدَي أخيه الحسين سيّد شباب أهل‬،‫ وأخذ يقاتل قتا َل األبطال‬،‫ فتقدّم إلى الحرب‬،‫عبيدهللا‬ ‫الجنّة صلوات هللا عليه‬. Translation: “ABU BAKR Ibn (son of) the Imam, the Chief of the Believers Ali Ibn Abi Talib (peace be upon him). His father is Assadallah Al-Ghalib, the Chief of the Believers, Ali Ibn Abi Talib and his mother is Layla Bint (daughter) of Masood Ibn Khaled Ibn Maalik Ibn Rib’i Ibn Salmi Ibn Jandal, and she was from the Arab tribe of the Darimiyyah Taymiyya (may Allah have mercy upon her) [...]. As for ABU BAKR Ibn Imam Ali (peace be upon him) then his name was Abdallah or Ubaydullah [i.e. Abu Bakr was his Kunya, Arabs only address themselves with the MOST BELOVED Kunyahs!]“ Mullah Baqir Al-Majlisi (the Safavid) says: “ABU BAKR Ibn Ali was DETERMINED to die with AlHussein, he was among the very first to step forward to fight, and he fought the battle of a HERO, he also didn’t ease off until he was martyred next to his brother Al-Hussein [...] Source: The book of Shirk, Bihar Al-Dhulamat, Jame’ Al-Khorafat wa Al-Zandaqa also known among Shias as “Bihar Al-Anwar”: ABU BAKR IBN ALI was from the foremost figures of the Bani Hashimis and SONS of ALI to step forward and to FIGHT, yet Rawafidh know barely ANYTHING about him, yet they can even tell you the colour of the dress of the infant (Ali Al-Asghar), isn’t that dodgy, isn’t that BIASED, isn’t that the fear of the RafidhA “Ayatullahs” that the names such as Abu Bakr, Omar etc. will cast to much of a doubt into the hearts of the Shia masses? SURELY IT is! NOTE: The name of Abu Bakr Ibn Abi Quhafa Al-Siddiq was Abdullah (Abu Bakr was his Kunya/nickname), and all first three Imams called their children Abdullah, all three Abdallah who were more known by their Kunya ABU BAKR were martyred in Karbala: ‫ (الحاشية‬781/3 ،‫)شرح األخبار – القاضي النعمان المغربي‬ ‫ إنه أبو بكر بن‬: 41 / 2 ‫ وقال الخوارزمي في مقتله‬. ‫ إن عبد هللا بن الغنوي رمى أبا بكر بن الحسين بن علي‬: 17 / 4 ‫ذكر ابن األثير في الكامل‬ 3 . ‫ – أبو بكر بن الحسن‬2 . ‫ – أبو بكر بن علي‬7 : ‫ وهم‬، ‫ أبو بكر استشهدوا في كربالء‬: ‫ أن ثالثة كناهم‬، ‫الحسن … ويظهر من جميع ما ذكرنا‬ ‫ – أبو بكر بن الحسين‬. Ibn al-Atheer mentioned in al-Kamil 4/75: Àbdullah bin al-Ghanawi threw an arrow at Abu Bakr bin al-Hussein bin Àli, al-Khawarizmi said in his Maqtal 2/47: It is Abu Bakr bin al-Hassan (…) it appears from all that was previously mentioned that three whose Kuniyah was Abu Bakr martyred in Karbala: they are 1- Abu Bakr bin Àli 2- Abu Bakr bin al-Hassan 3- Abu Bakr bin al-Hussein. (Sharh al-Akhbar – al-Qadi al-Nu`man al-Maghribi – (footnotes) 3/187) Subhanallah! Hence the ignorant must know that not only did they call their sons Abdullah, but they also called them by the same exact Kuniyah as the first Caliph which is Abu Bakr.. Hopefully, this removes the delusion that some extremist Shia had that there were others who also had the name “Abu Bakr”, because there was only one man who was called Àbdullah and who was famously referred to as Abu Bakr and he is the first caliph al-Siddeeq, and three Abu Bak’r got martyred in Karbala’! There are too many (!) Abu Bakr’s and Omar’s at Karbala, so let us give another example of another completely forgotten martyr of Karbala’, the hero Othman Ibn Ali Ibn Abi Talib: ‫ إني أنا عثمان‬: ‫ وهويقول‬، ‫ثم برز من بعده أخوه عثمان بن علي وامه ام البنين بنت حزام بن خالد من بني كالب‬ ‫ذوالمفاخر شيخي علي ذوالفعال الظاهر وإبن عم للنبي الطاهر أخي حسين خيرة االخاير وسيد الكبار واالصاغر بعد‬ ‫ وجز رأسه رجل من بني أبان بن‬، ‫الرسول والوصي الناصر فرماه خولي بن يزيد االصبحي على جبينه فسقط عن فرسه‬ ‫ قتل‬: ‫ عن علي بن إبراهيم عن عبيدهللا بن الحسن وعبدهللا بن العباس قاال‬، ‫ قال يحيى بن الحسن‬: ‫ قال أبوالفرج‬، ‫حازم‬ ‫ إن خولي بن يزيد رمى عثمان بن علي بسهم‬: ‫عثمان بن علي وهوابن إحدى وعشرين سنة وقال الضحاك باسناده‬ ‫ وروي عن علي عليه السالم‬، ‫ ) وشد عليه رجل من بني أبان دارم وأخذ رأسه‬1 ( ‫فأسقطه‬ “… after him, Othman IbN Ali (Ibn Abi Talib) stepped forward, his mother was UMM AL-BANIN Bint Hazzaam Ibn KHaled from the Bani Kilaab (the mother of Abal-Fadhl Al-Abbas i.e. his brother, both of them are half-brothers of Al-Hussein), and he said (at the battlefield!): “Verily, I am Othman the, possessor of pride, my Shaykh is ALI the owner of (good) apparent deeds, and cousin of the pure Prophet. My brother is Hussein, the best of the best …” “… finally, Khawli Ibn Yazeed Al-Asbahi shot and hit him at his forehead, he (Othman) fell off his horse and one of the men from Bani Abaan Ibn Haazem cut off his head. Abu Al-Faraj (the Shiite) says: Yahya Ibn Al-Hassan reported on the authority of Ali Ibn Ibrahim on the authority of Ubaydallah Ibn Al-Hassan and Abdallah Ibn Al-Abbas, who said: “Othman Ibn Ali was killed when he was twenty one years old …” – Source: Bihar Al-Anwar, by the Shiite Mulla Baqir Al-Majlisi No doubt, the non-biased reader, Muslim Sunnah, Shia or even non-Muslim will realise the unjustice that has been done to all the sons of Ali, Al-Hassan and Al-Hussein whose only fault seems to be the names they carried. You will NEVER find a SINGLE Husseiniyyah Shia temple, TV Channel, Black Flag, Majlis or slogan with the HEROS of Karbala (not just any, but the SONS of ALI!!!!) aslong as they carry names that the biased and unjust Shia “Ayatullahs” hate. Just imagine for a second how perplexed the Shia masses would be if the same “Ayatullahs” would order them to CALL upon ABU BAKR (!), then OMAR (!!!) then OTHMAN (!!!!), it just does not fit with their biased sect Those who bear those names are from the Ahlul Bayt also.Why negligence?Is it because they have names which are disliked by the Rafidis and by announcing it to their Shiite listeners would make the Shias here and there actually THINK?! Is it because that the likes of Abu Bakr and Omar wiped out the Sassanid arrogance and for this reason mentioning their names are unbearable? Shiite muhaditeen like Abu Faraj al-Isfahani in his Muqatil at-Talibeen-p.88,142,188; Al-Arbali in his Kashful Ghumamah vol.2,p.64; and Majlisi in Jila el-ou’ioun 859[/COLOR] stated that amongst those who were martyred with Hussein in Karbala were Abu Bakr ibn Ali ibn Abi Talib and Abu Bakr ibn Hussein ibn Ali ibn Abi Talib. Muharram series – Guard yourself with authentic knowledge December 4, 2011 at 12:32 am | Posted in Aqeedah and fiqh of ahle-sunnah explained, Ashura & Muharram of the Karbalaites, Defence of sunnah, Exposing shia lies, History, Refuting shia doubts | Leave a comment 1 Votes Also read: The 9 Faces of ‘Ashoura’ collection It’s Muharram again, in fact we reach the 55th of Muharram soon namely ‘Ashoura’ (which literally means tenth) and again we see the Rafidah Shia clergy shedding crocodile tears for the crimes of their forefathers of Kufa (who betrayed our beloved Al-Hussein Al-Shaheed ‫)رضي هللا عنه و أرضاه‬. Therefore we are glad to present a compilation of works in regards to the tragedy of ‘Ashoura’, especially works dedicated to refute the Rafidi mendacity of claiming that the people of the Sunnah (who are fasting on ‘Ashoura’) are actually imitating the Jews (!) or (like their major websites claim) have inherited the fasting of ‘Ashoura’ from the Umayyads who introduced the fasting of ‘Ashoura’ to degrade the status of the Ahl Al-Bayt and the legacy of our master AlHussein. As for the former lie, than this is nothing (as usual) but a BLATAN Rafidi lie and every Muslim of the Sunnah and Shias who seek the truth instead of blind following their ‘Ayadollars’ can convince themselves with clear-cut proofs that the fasting of ‘Ashoura’ was the SUNNAH of the Imams of Ahl Al-Bayt: (click on image) And as for the latter lie, namely that the status of Ahl Al-Bayt was/is degraded and that Sunni scholars barely covered that tragical event, then check the following to discover another lie by the Rafidah clergy who love to lure innocent Muslims into the darkness of Shirk and self-flagellation with their emotional SHOW: (click on image) Oh, and as for Rafidah, don’t you ever listen to evil ‘Wahhabis/Nasibis/Yazidis/boogeymen etc for as a matter of fact, the Rafidah Shia – particularly ‘the great miracle/signs of Allaah’ (aka Ayadollar$) are doing a splendid job in proving how bloody, barbarian and satanic Rafidi Shi’ism is: (click on the link below) Shia scholar explains the Shia stance on bloody, pagan ‘Ashoura’ self-flagellation ceremonies You see? Ironically THEY (Ayadollars) are the MAIN cause for such barbarity (unlike the BLATANT lie of major Shia website and Shia organisations that claim that the ‘Ayatollahs’ condemn such acts (the OPPOSITE is the truth!): Q/A about Ashura December 3, 2011 at 4:19 pm | Posted in Ashura & Muharram of the Karbalaites, Q/A | Leave a comment Rate This Q - A0A! I was very curious about why shias observe faqa on 10th muharram whereas the sunnis fast? And also i came to know the Holy Prophet(SWT) said it was better to observe fasting before the karbala incident! so aren’t we giving more importance to observe faqa just because Yazeed ki maa ne mannat maanni thi k agar un k betay ko fata hui tu wo roza rakhein gi? shouldn’t we focus more on what the prophet thought was right? A – Bismillah. Your question could be divided in two parts. First what shias do during the Ashoora and why we don’t. You should know that What the Shi’ah do on ‘Ashoora’ is bid’ah (innovation) and misguidance. Second part regarding fast during Ashoora. The virtue of fasting ‘Ashoora’. Wa Sallamu Alaikum. Where is the head of al-Husayn buried? November 20, 2011 at 7:08 pm | Posted in Ashura & Muharram of the Karbalaites, History | Leave a comment 1 Votes Bismillah. Shaykh Allama Mari ibn Yusuf al-Karmi al-Maqdisi (d 5599) in his book “Fawaid al-Majmua fil Ahadeth al-Mawduah” (Darul Waraq) at page 55 said: - ‫ومنها اآلثار التي يذكر فيها أن رأس الحسين حمل إلى الشام ووضع بين يدي يزيد‬ ‫وإنما حمل رأسه الشريف إلى قدام عبيد هللا بن زياد بالكوفة‬ ‫هذا هو الذي رواه البخاري في صحيحه وغيره من األئمة‬ Number 27 – And from them (fabricated stories) reports which mention that head of Husayn was taken to Syria and put in front of Yazeed. (In reality) It his honourable head was taken to the foots of Ubeydullah ibn Ziyad in Kufah. This what was narrated by Bukhari in his Saheeh and by other than him from Imams. And further he said: ‫قال ابن تيمية وأما حمله إلى الشام إلى يزيد فقد روي من وجوه منقطعة لم يثبت شيء منها بل في الروايات ما يدل على أنها من‬ ‫الكذب المختلق‬ And ibn Taymiyyah said: As for its taking to Syria to Yazeed, it was reported by disconnected chain and nothing established from it, contrary to this in reports proofs that this story is from fabricated lies. And then he again quoted shaykhul Islaam saying: ‫قال وأما حمل الرأس إلى مصر فباطل باتفاق الناس وقد اتفق العلماء كلهم على أن مشهد القاهرة ليس فيه رأس الحسين وال شيء‬ ‫منه وإنما افتعل هذا المشهد في أواخر دولة الفاطميين الستجالب‬ ‫قلوب العامة بناه طالئع بن رزيك الرافضي‬ As for (reports) that head was taken to Egypt it is false by agreement of people and all scholars agreed that Mashhad of Cairo doesn’t contain head of Husayn and noting from it, and this Mashhad was originated in the last period of al-Fatimiyid state to attract hearts of ordinary people by Talaa ibn Razik ar-Rafidi And then Mari al-Karmi said: ‫قال الزبير بن بكار إن الرأس حمل إلى المدينة المنورة ودفن هناك وقال الحافظ أبو الخطاب بن دحية لما ذكر ما ذكره الزبير بن‬ ‫بكار إن الرأس حمل إلى المدينة فلم يصح سواه والزبير أعلم أهل النسب وأفضل العلماء بهذا السبب‬ az-Zubayr ibn Bakar said that head was carried to Madinah al-Munawarra and buried there. alHafidh Abul Khattab ibn Dihya said what mentioned az-Zubayr ibn Bakkar that head was taken to Madinah and (mentioned that) nothing apart this is not true. And az-Zubayr most well versed in science of genealogy and best from scholars due to this reason. Islamqa says: Praise be to Allaah. Al-Husayn (may Allaah be pleased with him) was killed in Iraq, in Muharram, 61 AH. His body was buried in Iraq. As far as the claim that his head was taken to Egypt and buried there is concerned, I know of no basis for that. This was denied by some of the scholars. The fact that you do not know about that does not matter. What is prescribed for you and for other Muslims is simply to pray that Allaah will be pleased with him – and with all the other Companions of the Prophet (peace and blessings of Allaah be upon him). May Allaah be pleased with them all. And Allaah is the source of strength. May Allaah bless our Prophet Muhammad and his family and companions, and grant them peace. Visitor of Hussain alike visitor of Allah June 7, 2010 at 5:47 pm | Posted in Ashura & Muharram of the Karbalaites, Imams and imamate in the light of shia narrations, Journey to shia books | Leave a comment Rate This Book: Noor al-uyun fil mashi ila ziyaratul qabril hussain. Author: Muhammad al-Istihbanate. Printed: Darul mizan. Chapter 18: Verily the one who visited grave of Hussain (alayhi salam) alike to the one who visited Allah on His Arsh. Hadith #1. From Zayd al-Hasham: “I said to Abu Abdullah (alayhi salam): “What is for the one who visited grave of Hussain?”. He answered: “He alike the one who visited Allah on His Arsh”. Hadith #2. From Basheer ad-Dakhan …. Abu Abdullah (alayhi salam) said .. “O Basheer who would visit grave Hussain (alayhi salam) knowing his rights, is alike visited Allah on his Arsh”. Hadith #3. From Zayd al-Hasham, Abu Abdullah (alayhi salam) said: “Who would visit grave of Hussain (alayhi salam) in the day of Ashura knowing his rights, alike the one who visited Allah on His Arsh”. Hadith #4. From Basheer ad-Dakhan ….. Abu Abdullah (alayhi salam) said: “Who would visit grave of Hussain in the day of arafah, alike the one who visited Allah on His Arsh. Pay attention to last hadith, it’s clear call to abandon haj. Because man can’t be at haj at arafah, and at the same hand be at the grave of Hussain. Abdulhamid al-Muhajiri: There is no single weak narration in book “alKamil fi ziyarat” January 10, 2010 at 10:18 pm | Posted in Ashura & Muharram of the Karbalaites, Imams and imamate in the light of shia narrations, Journey to shia books, On authenticy of shia texts, On books and authors | Leave a comment 1 Votes Salam alaikum. Here you can read some narrations from this “sahih” book. And in this book it was reported that imam said: ‫ عـن مـحـمـد بـن ابـى‬، ‫ عن يعقوب بن يزيد االنـبـارى‬، ‫ عن ابيه‬، ‫و حـدثـنـى مـحـمـد بـن عـبـد هللا بـن جـعـفر الحميرى‬ ‫ من زار قبر الحسين بن على عليه السالم يوم عاشوراء عارفا‬: ‫ عن ابى عبد هللا عليه السالم قال‬، ‫ عـن زيـد الشـحـام‬،‫عـمـيـر‬ ‫بحقه كان كمن زار هللا فى عرشه‬ Whoever visited imam Hussein in the day of Ashura, (and) he knows his rights, he like visited Allah on His arsh”. See this hadith in that book on-line. Merits of Karbala November 25, 2009 at 3:06 am | Posted in Ashura & Muharram of the Karbalaites, Imams and imamate in the light of shia narrations | Leave a comment Rate This Kaamil az-Ziyaarat [the new print], it says:From Al-baqir : “ Whoever visits Husayn on the day of ‘Ashoora, until he sits there crying : he will meet Allaah on the Day of Judgement with the reward of thousands and thousands of Hajj , and thousands and thousands of Umrah, and the reward of thousands and thousands of battles. And the reward of each of these Hajj and Umra and battles is like the reward of one which is done toghether with the Prophet (sallahAllahu alayhi wasallam), and the guided Imaams may peace be on all of them. ” 1. The book called ‘al-mazaar’ , it says :Chapter : ‘ Ziyaarah [Visiting the shrine] on the Day of ‘Ashoora [1] before the Sun sets , for those who are far or near’As you can see the title has a footnote [look at the book itself], now lets see what the foonote reads : From Abee Abdillaah : “Whoever visits the grave of Husayn ibn Alee on the Day of ‘Ashoora -while recognizing his right- he will be like one who visited Allaah on His ‘Arsh [Throne] !” Book named “Kamil az-ziyarat”It says : ” Allaah The Blessed The Exalted created the land of Karbalaa 24,000 years before He created the Ka’bah. And made it holy and blessed it. So it has’nt ceased to be blessed and holy among the creations of Allaah, and it wont cease to be like that until Allaah makes it the best of the lands of paradise , and the best of places and abodes in which Allaah rests in it His allies. ” Who Killed Al-Hussain? November 23, 2009 at 8:32 pm | Posted in Ashura & Muharram of the Karbalaites, Refuting shia doubts | Leave a comment Rate This Who Killed Al-Hussain? Who Killed Al-Hussain? [1] Retelling the tragedy of Karbalâ has traditionally been an important feature of Shî‘î spirituality. The passion plays of Iran and the Indian subcontinent, the literature, both prose and poetry, composed upon the subject of the martyrdom of Sayyidunâ Hussain (radiyallâhu ‘anhu) and the general atmosphere of mourning that reigns amongst the Shî‘ah during the month of Muharram, all bear eloquent testimony to importance of that event in the Shî‘î calendar. To the Shî‘ah, ‘Âshurâ is probably the most important day of the year. However, it is regrettable that despite the huge amount of attention the subject of Karbalâ enjoys, the event is persistently portrayed as two-sided. It is always depicted as Hussain against Yazîd, Right rising up against Wrong, the Quest for Justice against the Forces of Oppression. Many an opportunist has even gone to the extent of superimposing upon the event the theme of Shî‘ah against Ahl as-Sunnah. In this partial retelling that concentrates upon what actually happened at Karbalâ, and conveniently draws attention away from the other guilty party in the ‘Âshûrâ tragedy, lies another tragedy in itself. For while Hussain’s martyrdom has been oft commemorated, and his physical opponents and killers identified, cursed and eliminated, no one has spared a moment’s anger for those who deserted him at the crucial hour. It is these men in the shadows, who squarely deserve to be called the real villains of Karbalâ, upon whom this article seeks to cast light. The People of Kufaa invite al-Hussain It was in Ramadân 60AH that the letters from Kûfah started to arrive at the house of ‘Abbâs ibn ‘Abd al-Muttalib in Makkah where Hussain ibn ‘Alî was staying after his flight from Madînah, letters urging him to lead the Kûfans into revolt against Yazîd ibn Mu‘âwiyah, and assuring him of their loyalty and allegiance. Mu‘âwiyah died two months earlier, and there was much resentment for his son Yazîd for whom the bay‘ah was taken as his successor. The people of Kûfah especially were looking at Hussain for leadership, and soon there was stream of letters coming in from Kûfah. On certain days there would be as many as 600 letters, with messengers who enthusiastically described the support he would receive from the Kûfans. Kûfah was a unique place, and the Kûfans a peculiar people. In 37AH Sayyidunâ ‘Alî (radiyallâhu ‘anhu) shifted his capital from Madînah to Kûfah, and ever since that city became the home of those who claimed partisanship of the Ahl al-Bayt. After the reconciliation between Hasan and Mu‘âwiyah in 41AH many of those who had been in Sayyidunâ Hasan’s army settled in Kûfah. At the time of Mu‘âwiyah’s death in 60AH pro‘Ali sentiments were still to be found in abundance in Kûfah. At the time of Mu‘âwiyah’ s death in 60 AH Kûfah was still very strongly pro-‘ Ali. Thus when the opportunity arose the Kûfans, who still regarded themselves as the Shî‘ah (supporters) of the Ahl al-Bayt, turned to Hussain to lead them against Yazîd. Sayyidunâ Hussain decided to send his cousin Muslim ibn ‘Aqîl to investigate the situation in Kûfah. If he found it feasible he would write to inform Hussain, who would depart with his family from Makkah to join him in Kûfah. Muslim arrived in in Dhul Qa‘dah. The Kûfans, when they learnt of his arrival presented themselves at the residence of Muslim ibn ‘Awsajah al-Asadî where he was staying. Soon there were 12 000 Kûfans who had given their solemn pledge to support and protect Hussain with their lives and all they possessed. When this number rose to 18 000 Muslim felt confident enough to dispatch a messenger to Hussain informing him of the bay‘ah of the Kûfans, and urging him to proceed from Makkah. Yazîd replaces the Governor of Kufah with Ubaydullâh ibn Ziyâd Rumours of what was happening in Kûfah soon reached Yazîd in Damascus. He immediately replaced Nu‘mâ n ibn Bashîr, the governor of Kûfah, with the ruthless ‘Ubaydullâh ibn Ziyâd with orders to find Muslim ibn ‘Aqîl and kill him. Ibn Ziyâd entered Kûfah early in Dhul Hijjah, accompanied by seventeen men on horseback. With the end of his turban drawn over his face he was unrecognizable, and the people of Kûfah, who were expecting Sayyidunâ Hussain, mistook him for Hussain. ” Peace upon you, o son of Rasûlullâh,” they hailed him. Thus it was that Ibn Ziyâd learnt the truth of the rumors. It was only when one of his mounted men shouted at them, ” Stand back! This is the governor ‘Ubaydullâh ibn Ziyâd!” that the Kûfans realized the seriousness of their blunder. Soon after reaching the governor’s residence ‘ Ubaydullâh sent a servant of his own with a bag containing 3000 dirhams to pose as a newcomer from the Syrian town of Hims eager to join the imminent revolution, and thereby discover the whereabouts of Muslim ibn ‘Aqîl. He located Muslim in the house of Hânî ibn ‘Urwah, and took the pledge of allegiance at his hands. The money he handed over to Abû Thumâmah al-‘Âmirî who was acting as Muslim’ s treasurer. After staying with them for a few days, during which he learnt most of what there was to know about their intrigue, he returned to Ibn Ziyâd and informed him. Hânî ibn ‘Urwah was arrested. At first he denied all knowledge of Muslim’ s whereabouts, but when the ” newcomer from Hims” was brought before him he confessed. But he still refused to reveal where Muslim ibn ‘Aqîl was. In the meantime Muslim came to hear about the arrest of Hânî ibn ‘Urwah. Realizing that the hour for a decisive encounter had arrived, he raised his battle cry ” Yâ Mansûr” , at which 4000 of the men who had given him their oath of allegiance and loyalty to Hussain gathered around him and proceeded towards the governor’ s fort. When he saw Muslim ibn ‘Aqîl with the Kûfans at his gate, ‘Ubaydullâh sent some of the tribal leaders of Kûfah to speak with their people and draw them away from Muslim and warn them of the wrath that would descend upon them when the armies from Damascus arrived. Soon Muslim’s army was called upon by mothers telling their sons, “Come home , there are enough other people here,” and fathers ominously warning their sons, “What will happen tomorrow when the Syrian armies start arriving from Damascus? What will you do?” The resolve of the men who had taken a sacred oath to support and defend the cause of Hussain and the Ahl al-Bayt against Yazîd and his Syrian armies could not hold in the face of such threats and discouragement, even though Hussain was on that very moment making his way to Kûfah with his nearest and dearest relying upon the promises of the Kufans. The Kufans start deserting one by one One by one the Kufans deserted Muslim ibn ‘Aqîl under the gates of the governor’ s fort. At sunset he was left with only 30 men. He led them in Maghrib, and then moved away to the doorway of the Kindah quarter of Kûfah. He went through that door with no more than 10 men, and before he knew it, he was all on his own in the streets of Kûfah. Of all those who had so anxiously and enthusiastically written to Hussain to come and lead them in revolt against Yazîd, and out of the 18 000 men who but days before placed their right hands in his, solemnly pledging allegiance to the cause for which they had invited the grandson of Rasûlullâh , not a single one was there to offer Muslim ibn ‘Aqîl the solace of their company or refuge from the night. Eventually, parched with thirst, he knocked at a door. The occupant, an old lady, took him in when she learnt that he was Muslim ibn ‘Aqîl. She hid him away in her house, but her son, from whom she extracted a promise not to tell anyone of his presence there, waited only till the morning to take the news to the governor’ s residence. The next thing Muslim realized was that the house was surrounded. Thrice he managed with his sword to drive the attackers out of the house, but when they started putting fire to the house he was forced to face them outside. It was only when ‘Abd ar-Rahmân ibn Muhammad ibn al-Ash‘ath, one of those sent to arrest him, promised him the safety of his life, that he lowered his sword. It was a mistake, for they took away his sword and mounted him upon an ass to be taken to Ibn Ziyâd. Muslim ibn ‘Aqîl fears for Al-Hussain’s life Muslim knew his death was at hand. Tears flowed from his eyes, not at his own fate, but at the thought of Hussain and his family traveling through the harsh, merciless desert towards a fate much more harsher and merciless, to an enemy firmly resolved to bring an end to his venture, and to the most treacherous of partisans whose desertion at the hour of need had brought his life to this tragic end. He begged Ibn al-Ash‘ath to send someone to Hussain with the following message: “Ibn ‘Aqîl has sent me to you. He says to you: ‘Go back with your family. Do not be deceived by people of Kûfah. They are those same supporters of your father from whom he so dearly wished to part, by death or by being killed. The Kûfans have lied to me and have lied to you, and a liar has no sense.’ ” Later that day —the Day of ‘ Arafah, the 9th of Dhul Hijjah— Muslim ibn ‘Aqîl was taken up to the highest ramparts of the fort. As he was being led up, he recited the tahlîl, tasbîh, takbîr and istighfâr. His last words reflect his intense disappointment with the people of Kûfah, “O Allâh, You be the Judge between us and our people. They deceived us and deserted us.” From high upon the ramparts his head fell down in the dust, in full view of those whose invitations and oaths of allegiance had given him so much to hope for, but whose cowardice and treachery had left him with nothing but despair. And Hussain was on his way… ‘Ubaydullâh ibn Ziyâd had entered Kûfah with only seventeen men. For each man that came with him there was over a thousand who had taken the oath of allegiance at the hands of Muslim ibn ‘Aqîl. Yet not a single sword was raised in his defense. Not a single voice had the courage to protest his execution. And these were the same men who had been telling Hussain, “Come, we are with you.” Muslim ibn ‘Aqîl’s letter reaches Al-Hussain Upon receipt of Muslim’s letter, Sayyidunâ Hussain started making arrangements to travel to Kûfah. He immediately dispatched a messenger, Qays ibn Mus-hir, to inform the Kûfans of his imminent arrival. This messenger was captured by ‘Ubaydullâh ibn Ziyâd, who ordered him to mount the walls of the fort and publicly curse Hussain and his father. Instead he praised Sayyidunâ ‘Alî and Sayyidunâ Hussain, telling them that Hussain was on his way, and exhorting them to assist him as they had promised. He ended his brief address by imprecating curses upon Ibn Ziyâd. Upon the order of Ibn Ziyâd he was flung from the ramparts and killed. Despite this impassioned plea, the men of Kûfah were unmoved. In Makkah, a number of the eminent Sahâbah and children of Sahâbah tried to dissuade Hussain from going to Kûfah, and reminded him of the fickleness of the Kûfans with both his father and his brother. ‘Abdullâh ibn ‘Abbâs, ‘Abdullâh ibn ‘Umar, Jâbir ibn ‘Abdillâh, Abû Sa‘îd al-Khudrî, his own brother, Muhammad, and his brother-in-law and cousin , ‘Abdullâh ibn Ja‘far all remonstrated with him and tried to persuade him not to go to Iraq. His mind, however, was made up. He set out from Makkah on the 8th of Dhul Hijjah, not knowing of the sad end of Muslim ibn ‘Aqîl. Al-Hussan reaches Iraq After an arduous journey of almost a month, his party reached Iraq. It was there that he first heard of the treachery of the Kûfans and the death of Muslim ibn ‘Aqîl. Later he also learnt of the death of Qays ibn Mus-hir. A large number of desert Arabs had by that time attached themselves to his party, thinking that Kûfah was already practically his. Hussain addressed them, saying, “Our Shî‘ah have deserted us. Therefore, whoever wants to leave is free to do so.” Soon he was left with only those who left Makkah with him. With them he continued towards Kûfah. Meanwhle Kûfah was placed under heave surveillance by Ibn Ziyâd. When news of Hussain’s approach reached him, he dispatched a 4000 strong contingent, which was on its way to fight the Daylamites, to stop Hussain. This contingent was put under the command of ‘Umar ibn Sa‘d. There can be little doubt that the Kûfans witnessed the departure of this force from Kûfah with their own eyes. This would be their last chance to honor the oaths of allegiance to Hussain which they had taken upon the hands of Muslim ibn ‘Aqîl. This was the final opportunity to rush to the side of the grandson of Rasûlullâh . It was after all their invitations and assurances of support that encouraged him to abandon the safety of Makkah for the precarious battlefields of Iraq. But once again faithfulness, courage and commitment was found lacking in the people of Kûfah. Only a handful emerged to join Hussain at Karbalâ. Al-Hussan is Martyred And when the sun set on the 10th of Muharram, it was too late for the faithless Shî‘ah of Kûfah to make amends, for the sands of Karbalâ was stained red with the blood of Sayyidunâ Hussain and his seventy-one followers. Four years later the Shî‘ah of Kûfah attempted to make amends for their desertion of the family of Rasûlullâh . There emerged a group of Kûfans calling themselves the Tawwâbûn (Penitents) who made it their duty to wreak vengeance upon the killers of Hussain. On their way to Syria in pursuit of Ibn Ziyâd they passed by Karbalâ, the site of Sayyidunâ Hussain’ s grave, where they raised a great hue and cry, and spent the night lamenting the tragedy which they allowed to happen four years earlier. Had they only displayed that same spirit of compassion for Hussain when he was so much in need of it the history of Islâm might have taken a different course. The Sheites seek to hide their Treachery There have been attempts by certain writers to absolve the Shî‘ah from the crime of deserting Hussain. Some find an excuse for them in Ibn Ziyâd’s blockade of Kûfah. S. H. M. Jafri writes in his book The Origins and Early Developments of Shi’ah Islam: …it should be noted again that the blockade of all the roads coming into Kûfa and its vicinity made it almost impossible for the majority of those Shî‘îs of Kûfa who were in hiding, and also for those residing in other cities like Basra. [2] This explanation of their desertion does not seem plausible when one considers the large number (18 000) of those who had taken the bay‘ah at the hands of Muslim ibn ‘Aqîl. Ibn Ziyâd, as we have seen, entered Kûfah with only 17 men. Even the force that he dispatched to engage the party of Sayyidunâ Hussain at Karbalâ consisted of only 4000 men. [3] Furthermore, that force was not recruited specifically for Karbalâ; it was only passing through Kûfah on its way to fight the Daylamites. It is not at all credible to assume that Ibn Ziyâd was able to cow the Kûfans into submission with forces such as these, whom they outnumbered by far. It was rather their own treacherousness and fickleness that led them to abandon Sayyidunâ Hussain. This can be clearly seen in the manner they deserted Muslim ibn ‘Aqîl. There is also the tendency of claiming that those who deserted Sayyidunâ Hussain were not of the Shî‘ah. Jafri writes: … of those who invited Hussain to Kûfa, and then those 18,000 who paid homage to his envoy Muslim b. ‘Aqîl, not all were Shî‘îs in the religious sense of the term, but were rather supporters of the house of ‘Alî for political reasons – a distinction which must be kept clearly in mind in order to understand the early history of Shî‘î Islam. [4] Jafri’ s motive in excluding the deserters of Sayyidunâ Hussain from the ranks of the “religious” (as opposed to the “political”) supporters of the house of Sayyidunâ ‘Alî is quite transparent. He is clearly embarrassed by the fact that it was the Shî‘ah themselves who abandoned their Imâm and his family after inviting him to lead them in revolt. What leads us to reject this distinction between “religious” and “political” supporters is the fact that Sayyidunâ Hussain himself, on more than one occasion, referred to the Kûfans as his Shî‘ah. There are also the numerous references to the people of Kûfah as the followers (albeit capricious followers) of his father and brother. And were we to assume that many, or even most of them were not Shî‘ah in the “religious” sense, the question which next presents itself is: Where were the real Shî‘ah when their Imâm required their help? Were they only that handful who emerged from Kûfah? It is strange that while there is so much reluctance on the part of the Shî‘ah to accept the deserters of Kûfah as their own, they are quite proud and eager to identify themselves with the movement of the Tawwâbûn. The speeches made at the inception of the movement of the Tawwâbûn very clearly prove that they were the same people who invited Sayyidunâ Hussain and then deserted him. [5] Their very name is indicative of their guilt in this regard. The attempt by the Shî‘ah to absolve themselves from the crime of deserting Sayyidunâ Hussain is therefore at best nothing more than pathetic. The Sheite Treachery against Zayd ibn ‘ Alî ibn Hussain Karbalâ was not to be the last act of treason by the Shî‘ah against the Family of Rasûlullâh . Sixty years later the grandson of Sayyidunâ Hussain, namely Zayd ibn ‘ Alî ibn Hussain, led an uprising against the Umayyad ruler Hishâm ibn ‘Abd al-Malik. He received the oaths of allegiance of over 40 000 men, 15 000 of whom were from the very same Kûfah that deserted his grandfather. Just before the battle could start they decided upon a whim to ask his opinion about Abû Bakr and ‘Umar. Zayd answered: “I have never heard any of my family dissociate himself from them, and I have nothing but good to say about them.” Upset with this answer, they deserted him en masse, deciding that the true imâm could only be his nephew Ja‘far as-Sâdiq. Out of 40 000, Zayd was left with only a few hundred men. On the departure of the defectors he remarked: “I am afraid they have done unto me as they did to Hussain.” Zayd and his little army fought bravely and attained martyrdom. Thus, on Wednesday the 1st of Safar 122 AH another member of the Ahl al-Bayt fell victim to the treachery of the Shî‘ah of Kûfah. [6] This time there could be no question as to whether those who deserted him were of the Shî‘ah or not. The fact that the thousands of Shî‘ah who deserted Zayd ibn ‘Alî looked upon Ja‘far asSâdiq as their true Imâm shows that by and large they were the same as the Ithnâ ‘Asharî, or alternatively Imâmî or Ja‘farî Shî‘ah of today. Why then, if he had so many devoted followers, did Imâm Ja‘far not rise up in revolt against the Umayyads or the ‘Abbâsids? The answer to this question is provided in a narration documented by Abû Ja‘far al-Kulaynî in his monumental work al-Kâfî, which enjoys unparalleled status amongst the hadîth collections of the Shî‘ah: Sudayr as-Sayrafî says: I entered the presence of Abû ‘Abdillâh ‘alayhis salâm and said to him: “By Allâh, you may not refrain from taking up arms.” He asked: “Why not?” I answered: “Because you have so many partisans, supporters (Shî‘ah) and helpers. By Allâh, if Amîr al-Mu’minîn (Sayyidunâ ‘Alî) had as many Shî‘ah, helpers, and partisans as you have, Taym (the tribe of Abû Bakr) and ‘Adî (the tribe of ‘Umar) would never have had designs upon him.” He asked: “And how many would they be, Sudayr?” I said: “A hundred thousand.” He asked: “A hundred thousand?” I replied: “Yes, and two hundred thousand.” He asked again: “Two hundred thousand?” I replied: “Yes, and half the world.” He remained silent. Then he said: “Would you accompany us to Yanbu‘?” I replied in the affirmative. He ordered a mule and a donkey to be saddled. I quickly mounted the donkey, but he said: “Sudayr, will you rather let me ride the donkey?” I said: “The mule is more decorous and more noble as well.” But he said: “The donkey is more comfortable for me.” I dismounted. He mounted the donkey, I got on the mule, and we started riding. The time of salâh arrived and he said: “Dismount, Sudayr. Let us perform salâh.” Then he remarked: “The ground here is overgrown with moss. It is not permissible to make salâh here.” So we carried on riding until we came to a place where the earth was red. He looked at a young boy herding sheep, and remarked: “Sudayr, by Allâh, if I had as many Shî‘ah as there are sheep here, it would not have been acceptable for me to refrain from taking up arms.” We then dismounted and performed salâh. When we were finished I turned back to count the sheep. There were seventeen of them. [7] It seems from this narration that the tragedy of Karbalâ taught Imâm Ja‘far as-Sâdiq something about those who claimed to be his followers which the Shî‘ah of today are still refusing to come to terms with: that in the trials and misfortunes of the Family of Rasûlullâh the role of the Shî‘ah was as great, if not greater, than that of their physical enemies. It therefore does not come as a surprise that none of the supposed Imâms after Hussain ever attempted an armed insurrection against the rulers of their times. Karbalâ had taught them the fickleness and treacherousness of those who claimed to be their Shî‘ah. It is about them that Imâm Ja‘far is reported to have said: “No one bears us greater hatred than those who claim to love us.” [8] Imâm Ja‘far is also reported as having said: “No verse did Allâh reveal in connection with the Munâfiqîn, except that it is to be found in those who profess Shî‘ism.” [9] Before Sayyidunâ Hussain, his elder brother Sayyidunâ Hasan was the victim of the treacherousness of the Kûfans. In his book al-Ihtijâj the prominent Shî‘î author Abû Mansûr at-Tabarsî has preserved the following remark of Sayyidunâ Hasan: “By Allâh, I think Mu‘âwiyah would be better for me than these people who claim that they are my Shî‘ah.” [10] When Sayyidunâ Hasan eventually became exasperated at the fickleness of his so-called Shî‘ah, he decided to make peace with Mu‘âwiyah. When someone protested to him that he was bringing humiliation upon the Shî‘ah by concluding peace with Mu‘âwiyah, he responded by saying: “By Allâh, I handed over power to him for no reason other than the fact that I could not find any supporters. Had I found supporters I would have fought him day and night until Allâh decides between us. But I know the people of Kûfah. I have experience of them. The bad ones of them are no good to me. They have no loyalty, nor any integrity in word or deed. They are in disagreement. They claim that their hearts are with us, but their swords are drawn against us.” [11] Imâm Mûsâ al-Kâzim, the son of Imâm Ja‘far, and the seventh of the supposed Imâms of the Shî‘ah, describes them in the following words: “If I had to truly distinguish my Shî‘ah I would find them nothing other than pretenders. If I had to put them to the test I would only find them to be apostates. If I were to scrutinize them I would be left with only one in a thousand. Were I to sift them thoroughly I would be left with only the handful that is truly mine. They have been sitting on cushions all along, saying: ” We are the Shî‘ah of ‘Alî.” Conclusion: If today ‘Âshûrâ will be commemorated as a day of struggle and sacrifice, let it also be remembered as a day of treachery and desertion. When the names of Yazîd ibn Mu‘âwiyah, ‘Ubaydullâh ibn Ziyâd, ‘Umar ibn Sa‘d and Shamir ibn Dhil Jawshan are mentioned and curses invoked upon their memories, then let us not forget the treachery of the Shî‘ah of Kûfah. The time has long been due for the Shî‘ah to reintroduce into their ‘Âshûrâ ceremonies an aspect that was in fact part of the very first commemoration ceremony of the Tawwâbûn. That lost aspect is the admission of their own guilt, along with that of Ibn Ziyâd, Yazîd and others, in the shedding of the holy blood of Sayyidunâ Hussain ibn ‘Alî radiyallâhu ‘anhumâ. ___________________________________________________________________ NOTES AND REFERENCES o The historical material for this study has been taken largely from al-Bidâyah wanNihâyah of Ibn Kathîr. The Shî‘î source Maqtal al-Hussain by ‘Abd ar-Razzâq alMûsawî al-Muqarram (5th edition published by Maktabah Basîratî, Qum in 1382) was also consulted. o See S. H. M. Jafri, The Origins and Early Development of Shi’ah Islam p. 198 (Ansariyan Publications, Qum, n.d.) o The figure of 80 000, given in certain Shî‘î sources, and quoted recently on local radio, is clearly fictitious. Apart from contradicting reliable historical sources, its origin in the emotionally charged hyperbolism of the Shî‘ah is self-evident. o Jafri, p. 195 o ibid. p. 223 o Muhammad Abû Zahrah, Târîkh al-Madhâhib al-Islâmiyyah, p. 613 (Dâr al-Fikr al‘Arabî, Cairo, n.d.) o al-Kulaynî, al-Kâfî (Usûl) vol. 2 p. 250-251 (Dâr al-Adwâ, Beiru1992) o ‘Abdullâh al-Mâmaqânî, Miqbâs al-Hidâyah vol. 2 p. 414 (Mu’assasat Âl al-Bayt liIhyâ’ at-Turâth, Beirut 1991) quoting from Rijâl al-Kashshî. o ibid. vol. 2 p. 407 o Abû Mansûr at-Tabarsî, al-Ihtijâj vol. 2 p. 290-291 (Mu’assasat al-A‘lamî, Beirut 1989 o al-Kulaynî, Rawdat al-Kâfî vol. 8 p. 288 o o Exposing liar Tijani o o o o o o o o o o o November 15, 2009 at 6:33 pm | Posted in Ashura & Muharram of the Karbalaites, Exposing shia lies | Leave a comment Rate This o Salam alaikum. o This shameless man in his book “All solutions are with prophet’s progeny”, in chapter “Every day is karabala…” at page 544, said: o Perhaps, the problem of the Shia concerning the congregational prayer throughout history has found in them some unseriousness and indifference because of the severe conditions they faced throughout history. It was very difficult for them to offer congregational prayers behind Sunni imams who changed the rulings of prayer and were used to abuse Imam Ali (a.s.) and the Ahlul Bayt (a.s.) in their prayers. o Allahu Akbar! Which one from sunni imams use to abuse ahlel-bait in prays?!!! o o o Laanatullahi alal kadhibin! o o o o o o o o o o o o Another question to shias October 18, 2009 at 10:54 pm | Posted in Ashura & Muharram of the Karbalaites, Take a few minutes to think on this | Leave a comment Rate This Salam alaykum wa rahmatullah. o Muharram is mourning month for shias. Because sayidina Hussayn (r.a) was killed in muharram. I know that shias believe all 11 aimma were murdered. o Ali was killed in 21 Ramadan. Hasan ibn Ali in 7 Safar Zeynal Abeeden in 25 Muharram Al Baqir in 7 Dhul hijja Sadiq in 25 Shawwal. Al Kadheem in 25 Rajab Ar Rida in 30 Safar. Jawad in 30 Dhul-Qada Hadi in 3 Rajab. Askari in 8 Rabi awwal. (may Allah be pleased with all of them) Dates taken from book of Shirazi “The Shi’a and their beliefs” p 85-51. o Let me summarize. o 2 aimma died in muharram. 2 in rajab. 2 in safar 1 in ramadan. 1 in dhul hijja. 1 in shawal. 1 in dhul qada. 1 in rabiul awwal. o U see, what is the question? Why only muharram is mourning month for shias? Or may be i don’t know, and all these 5 moths are mourning one? o o o o o o o o o o o o o New bestiality of the cult of Shirk – “Ayatollahs” encourage child abuse on Ashura! December 7, 2012 at 3:47 am | Posted in Karbala - Ashura - Muharram | 4 Comments 2 Votes o We often see how many Shias blatantly lie (some are really honest ignorant about the reality of their religion) in regards to the bloodshed of the days of Muharram in various Shias communities in the world, including the west. Many Shias claim that these bloody Ashura ceremonies are only done by a bunch of “ignorants” who do not represent Shiism”, heck, they even go as far and claim that Shiism itself and its top scholars i.e. Grand “Ayatollahs” are all united in prohibiting the barbaric practices of their weird cult, practices such as slicing up ones head with razors/blades/swords etc., even their so calle (mis)guided ones claim so: o “The beating of bodies and shedding of bloods that you see is from the practices of ordinary and ignorant people. No one of the ulama ever practices it. In fact, they always prevent and prohibit it.” o Now this Tijani is a known charlatan you might say (there is a whole section in exposing his numerous on our RIGHT SIDE BAR), but so is every Rafidhi who claims that “all” or most” of the grand “Ayatollahs” of Shiism are against the barbaric, bloody, savage, backward, hinducatholic and inhumane practices of Ashura done by Shias all over the world, this is because the opposite is the truth i.e. all the bloodshed you have seen by the maniac pagan Shia masses are all APPROVED and HIGHLY LIKED by the ABSOLUTE MAJORITY of their TOP “SCHOLARS” i.e. “Ayadollahs” (“the miracles/signs of Allah”!!!) as being proved by (some) Shias themselves, with verdicts and VIDEOS. o Yes, you read and seen that right. They use knives, swords and razorblades to cut themselves. They even open kids’ heads. They do it to themselves as well, of course, and far worse. But we don’t care about that (may they throw themselves from towers on Ashura). It’s their mutilation of kids that gets everyones dander up, and now guess what … YES, that thing (slicing up infants and childrens heads with massive knifes/blades/swords etc.) is holy too, according to the unholy and accursed “Miracles/signs of Allah” (“Ayatollahs”): o English: o o o o Arabic: [NOTE: We urge you to spread the banner everywhere you can, especially to non- o Muslims and Muslims who are ignorant about the reality of Shiism. Many of these barbaric and child absusing ceremonies are hold in the west like New York, Sidney, London, see here: o 1. Bloody rites and agonising ceremony: Devotees turn mosque floor red during mass flagellation to mourn Shiite martyr o 2. Shia Muslim convicted of child cruelty after forcing two boys to flog themselves o o o 3. Ashura bloodbath in New York at the IMAM AL-KHOE CENTER IN NEW YORK 4. New bestiality of the cult of Shirk – “Ayatollahs” encourage child abuse on Ashura! And contrary to the Shia propaganda that "most Ayatollahs condemn such barbaric acts", the bloody truth is that most "Ayatollahs" ACTIVELY promote and advocate such beliefs, as proved by Shias themselves: http://www.azadari4imam.org/ o Hence, inform your authorities about these beasts and make aware that Islam is innocent of Shiism. Banners in Arabic and other languages will follow soon In Sha Allah, stay tuned and bookmark this post to be updated.]

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