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
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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 `Ali 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 `Ali al-Tusi, writer of al-Istibsar &
al-Tahtheeb.
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 `Abdillah the most, I will grant anyone who vists his
grave the reward of a `Umrah!
So he grabbed his pen and wrote thee following:حدثنا محمد بن
الحسن قال حدثنا محمد بن الحسن الصفار عن محمد بن الحسين بن أبي
الخطاب عن ابن سنان قال : سمعت الرضا عليه السلام يقول : زيارة قبر
الحسين عليه السلام تعدل عمرة مبرورة مقبولة.ثواب الأعمال- الصدوق ص
85Ibn Sinan said: I heard al-Rida (as) say: The visit to the grave
of al-Hussein (as) is equal to a good accepted `Umrah.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 سلامة بن محمد عن علي بن محمد
الجبائي عن أحمد بن هلال عن الحسن بن محبوب عن معاوية بن وهب البجلي
قال : قال لي أبو عبد الله ( عليه السلام ) : من عرف عند قبر الحسين (
عليه السلام ) فقد شهد عرفة .تهذيب الأحكام – الطوسي ج 6 ص
51Mu`awiyah bin Wahb al-Bajali said: abu `Abdillah (as) told me: He
who stands on the day of `Arafah near the grave of al-Hussein
(as) it is as if he attended `Arafah(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 `Umrah!أبي ( ره ) قال حدثنا علي بن إبراهيم عن أبيه عن
أحمد بن أبي نصر قال سأل بعض أصحابنا أبا الحسن الرضا عليه السلام عمن
أتى قبر الحسين عليه السلام قال تعادل حجة وعمرة .ثواب الأعمال-
الصدوق ص 86Ahmad 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
`Umrah.source: al-Thawab – Saduq – p86
al-Kulayni smiled and said: Heh, I will make it a Hajj and a
`Umrah from a distance, without even a Ziyarah!
محمد بن يحيى ، عن سلمة بن الخطاب ، عن عبد الله بن الخطاب ، عن
عبد الله بن محمد بن سنان ، عن مسمع ، عن يونس بن عبد الرحمن ، عن
حنان ، عن أبيه قال : قال أبو عبد الله ( عليه السلام ) : …… يا سدير
أن تزور قبر الحسين ( عليه السلام ) في كل جمعة خمس مرات وفي كل يوم
مرة ؟ قلت : جعلت فداك إن بيننا وبينه فراسخ كثيرة فقال لي : اصعد فوق
سطحك ثم تلتفت يمنة ويسرة ثم ترفع رأسك إلى السماء ثم انحو القبر
وتقول : ” السلام عليك يا أبا عبد الله السلام عليك ورحمة الله
وبركاته ” تكتب لك زورة والزورة حجة وعمرة .الكافي – الكليني ج 4 ص
589Hannan from his father: abu `Abdullah (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
`Abdillah” It will be written for you the reward of a visit
and the visit is equal to a Hajj and a `Umrah.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 `Umras!!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 الله عليه السلام وأنا عنده
فقال مالمن زار قبل الحسين عليه السلام ؟ فقال ان قبر الحسين عليه
السلام وكل الله به أربعة آلاف 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 .ثواب الأعمال- الصدوق ص 85Haroon said: a
man asked aba `Abdillah (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 `Umrah, 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 الشحام عن
ابي عبد الله ( عليه السلام ) قال : زيارة قبر الحسين ( عليه السلام )
تعدل عشرين حجة ، وافضل من عشرين عمرة وحجةتهذيب الأحكام – الطوسي ج 6
ص 47Zayd al-Shahham from abu `Abdillah (as): The visit of the grave
of Hussein (as) is equal to twenty Hajj trips, and is better
than twenty `Umrah and Hajj trips.source: al-Tahtheeb – Tusi –
6/47.
al-Saduq turned towards his friend with a serious face and said:
Twenty one!!
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 : قال أبو عبد الله
عليه السلام كم حججت ؟ فقلت تسعة عشر ، قال : فقال أما انك لو أتممت
إحدى وعشرين حجة لكنت كمن زار الحسين بن علي عليهما السلام .ثواب
الأعمال- الصدوق ص92Huthayfah bin Mansour said: abu `Abdullah (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
`Ali (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 الله ( عليه السلام ) فقلت له :
جعلت فداك أئت ( 1 ) قبر الحسين ( عليه السلام ) ؟ قال : نعم يا أبا
سعيد فائت قبر ابن رسول الله ( صلى الله عليه وآله ) أطيب الطيبين
وأطهر الطاهرين و أبر الابرار فإذا زرته كتب الله لك به خمسة وعشرين
حجة .الكافي – الكليني ج 4 ص 581abu Sa`eed al-Mada`inee said: I
entered on abu `Abdillah (as) and said: May I be sacrificed for
you, I go to the grave of al-Hussein (as)? he said: Yes, O abu
Sa`eed go to the grave of the son of Rassul-Allah (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 الله عليه السلام في أول ولاية أبي جعفر فنزل النجف فقال
يا موسى إذهب إلى الطريق الاعظم فقف على الطريق فانظر فانه سيجيئك رجل
من ناحية القادسية فإذا دنا منك فقل له هاهنا رجل من ولد رسول الله
صلى الله عليه وآله يدعوك فيجئ معك ….. حتى يصل الحديث الى ….. قال :
فقال له أبو عبد الله عليه السلام أفلا أزيدك من فضله فضلا يا أخا
اليمن ؟ قال زدني يابن رسول الله قال زيارة أبي عبد الله عليه السلام
تعدل حجة مقبولة متقبلة زاكية مع رسول الله صلى الله عليه وآله فتعجب
من ذلك فقال إي والله حجتين مبرورتين متقبلتين زاكيتين مع رسول الله
صلى الله عليه وآله فتعجب من ذلك فلم يزل أبو عبد الله عليه السلام
يزيد حتى قال ثلاثين حجة مبرورة متقبلة زاكية مع رسول الله صلى الله
عليه وآله .ثواب الأعمال- الصدوق ص 94Musa bin Qassim al-Hadrami
said: abu `Abdillah (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
`Abdillah (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 `Umras, 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 لابي عبد الله ( عليه
السلام ) : ربما فاتني الحج فاعرف ( 2 ) عند قبر الحسين ( عليه السلام
) ؟ فقال : أحسنت يا بشير أيما مؤمن أتى قبر الحسين ( عليه السلام )
عارفا بحقه في غير يوم عيد كتب الله له عشرين حجة وعشرين عمرة مبرورات
مقبولات وعشرين حجة وعمرة مع نبي مرسل أو إمام عدلالكافي – الكليني ج
4 ص 580Basheer al-Dahhan said: I said to abu `Abdullah (as): maybe
I miss the Hajj so I spend `Arafah 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 `Eid, Allah will write him the reward of twenty good and
accepted Hajj trips and twenty `Umrah, and also twenty good and
accepted Hajj trips and twenty `Umrah 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 الله عن محمد بن الحسين عن محمد
بن سنان عن محمد بن صدقة عن مالك بن عطية عن أبي عبد الله عليه السلام
قال : من زار قبر أبي عبد الله كتب الله له ثمانين حجة مبرورةثواب
الأعمال- الصدوق ص 91Malik bin `Atiyyah narrated from abu `Abdillah
(as): Whosoever shall visit the grave of abu `Abdillah (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 `Umrah 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 الله ( عليه
السلام ) : من اتاه في يوم عيد كتب الله له مائة حجة ومائة عمرة ومائة
غزوة مع نبي مرسل أو امام عدل .تهذيب الأحكام – الطوسي ج 6 ص 46
Muhammad bin Ya`qoub al-Kulayni from Muhammad bin Yahya
from Muhammad bin al-Hussein from Muhammad bin Isma`eel from Salif
bin `Uqbah from Basheer al-Dahhan from abu `Abdillah (as): He who
comes to him on a day of `Eid, Allah shall write for him a
hundred Hajj and a hundred `Umrah 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:ي ( ره ) قال حدثنا سعد بن عبد الله عن
محمد بن الحسين عن محمد بن اسماعيل عن صالح بن عقبة عن بشير الدهان
قال : قلت لابي عبد الله عليه السلام ربما فاتني الحج فأعرف عند قبر
الحسين عليه السلام قال أحسنت يا بشير أيما مؤمن أتى قبر الحسين عليه
السلام عارفا بحقه في غير يوم عيد كتبت له عشرون حجة وعشرون عمرة
مبرورات متقبلات وعشرون غزوة مع نبي مرسل أو إمام عادل ، ومن أتاه في
يوم عيد كتبت له مائة حجة ومائة عمرة ومائة غزوة مع نبي مرسل أو إمام
عادل ، ومن أتاه في يوم عرفة عارفا بحقه كتبت له ألف حجة وألف عمرة
متقبلات وألف غزوة مع نبي مرسل أو إمام عادل .ثواب الأعمال- الصدوق ص
89Salih bin `Uqbah from Basheer al-Dahhan who said: I said to abu
`Abdillah (as): maybe I miss the Hajj so I spend `Arafah 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 `Eid, Allah will write him the reward of
twenty good and accepted Hajj trips and twenty `Umrah, and also
twenty good and accepted Hajj trips and twenty `Umrah alongside a
sent prophet or a just Imam. And he who goes to him on a day of
`Eid then it shall be written for him a hundred Hajj trips and a
hundred `Umrah and a hundred battles alongside a sent prophet or
just imam, while he who goes to him on the day of `Arafah
acknowledging his right it shall be written for him a thousand
Hajj and a thousand `Umrah 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 `Umrah 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 قال : قال لي أبو
عبد الله ( ع ) : يا بشير ان المؤمن إذا أتى قبر الحسين ( عليه السلام
) في يوم عرفة واغتسل بالفرات ثم توجه إليه كتب الله له بكل خطوة حجة
بمناسكها ولا اعلمه إلا قال : وغزوةتهذيب الأحكام – الطوسي ج 6 ص
50Salih bin `Uqbah from Basheer al-Dahhan who said: abu `Abdillah
(as) said to me: O Basheer, the believer who comes to the grave of
al-Hussein (as) during `Arafah 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”.عن أبو القاسم جعفر
بن محمد قال : حدثني محمد بن عبد المؤمن عن محمد بن يحيى عن محمد بن
الحسين عن أحمد بن محمد الكوفي عن محمد بن جعفر بن اسماعيل عن محمد بن
سنان عن يونس بن ظبيان عن ابي عبد الله ( عليه السلام ) قال : من زار
قبر الحسين ( عليه السلام ) يوم عرفة كتب الله له الف الف حجة مع
القائم ( عليه السلام ) ، والف الف عمرة مع رسول الله ( صلى الله عليه
وآله ) ، وعتق الف الف نسمة ، وحملان الف الف فرس في سبيل الله ،
وسماه الله عزوجل عبدي الصديق آمن بوعدي وقالت الملائكة : فلان صديق
زكاه الله من فوق عرشه ، وسمي في الارض كروبيا .تهذيب الأحكام –
الطوسي ج 6 ص 50
Yunis bin Thabiyan from abi `Abdillah (as) who said: He who
visits the grave of al-Hussein (as) on `Arafah, Allah shall write
for him a million Hajj trips with al-Qa’em al-Mahdi, and a
million `Umrah 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 `Aleykum,
The Imams can change the Religion
November 19, 2012 at 7:39 am | Posted in Ashura & Muharram
of the Karbalaites, Shia beliefs | 1 Comment
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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?
كتب الشيخ جعفر السبحاني في كتابه مفاهيم القران ج1 تحت عنوان:
الشيعة وفكرة حق التشريع للأئمة” نشر الكاتب إبراهيم السليمان الجهمان
مقالا في مجلة «الدعوة» تحت عنوان «مزاعم طائفة الشيعة» جاء فيه
بأكاذيب وافتراءات على هذه الطائفة هم برآء منها، ومما جاء فيه: أن
الشيعة تزعم أن للأئمة حق التشريع والنسخ (أي نسخ الأحكام).إن هذا إلا
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 al-Qur’aan” volume 1 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 “al-Da’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:
الرافد في علم الأصول – تقرير بحث السيستاني ، للسيد منير – ص 261
– النسخ : وتحدثنا فيه عن امكان صدور النسخ من قبل أهل البيت عليهم
السلام للآية القرآنية والحديث النبوي والحديث المعصومي السابق ،
وأقسام النسخ من النسخ التبليغي الذي يعني كون الناسخ مودعا عندهم
عليهم السلام من قبل الرسول صلى الله عليه وآله وسلم لكنهم يقومون
بتبليغه في وقته ، والنسخ التشريعي وهو عبارة عن صدور النسخ منهم
ابتداءا وهذا يبتني على ثبوت حق التشريع لهم عليهم السلام كما كان
ثابتا للرسول ، صلى الله عليه وآله وسلم وقد طرحنا هذا الموضوع 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:
إن الحكم الثابت بالقرآن ينسخ بالسنة المتواترة ، أو بالاجماع
القطعي الكاشف عن صدور النسخ عن المعصوم عليه السلام
“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. 192 or
286.
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 8, published by “Daneshe hamidun”)
Might I remind the readers about fasting on ‘Ashura and how the
Imams decided that after al-Hussein (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 `Ashura 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
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Salam `Aleykum,
Enjoy more of Shiasm,
Famous Shia scholar al-Muhaqqiq al-Sha`rani says in his
commentary on the book “al-Wafi” by al-Faydh al-Kashani,
22/505:
وقد يتفق لبعض الرواة الغالين في عداوة المخالفين والمبالغين في
خلاف المنحرفين عن أهل البيت عليهم السلام أن يجاوزوا الحد ويلزموا
أمورا من غير عمد ليخالفوا أهل الخلاف تدعوهم إلى ذلك شدة علاقتهم
بالتشيع كما نرى جماعة في الأعصار المتأخرة ينكرون استحباب صوم
عاشوراء مع الاتفاق على استحبابه ليخالفوا المخالفين ،ويلتزمون بتحريف
القرآن ليطعنوا به على أعداء أهل البيت عليهم السلام ، مع أن مطاعنهم
في الكثرة بحيث لا يحتاج معها إلى 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 Ahlul-Bayt (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 `Ashura 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
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1 Votes
Bismillah.
Salam alaikum.
Tijani as-Samawi said in his book “Then I was guided” (p
54):
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 at-Thawri 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’l-Nabiyyu 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 al-ummah
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’ 26:221].” [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 6:121 – 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 al-Hasan and his just character, then
he said:
“Then he died, and Allaah was pleased with him and honoured him.
Some groups wrote to al-Husayn 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
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Ahlalbayt indeed ordered us to fast in Ashoora.
al-Bahrani in Hadaiq 13/370 said:
فاما ما يدل على استحباب صومه فمنها ما رواه في التهذيب عن ابى
همام عن أبى الحسن (عليه السلام) قال: ” صام رسول الله صلى الله 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.
وما رواه عن عبد الله بن ميمون القداح عن جعفر عن ابيه (عليهما
السلام) قال: ” صيام يوم عاشوراء كفارة سنة “.
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 الله عن ابيه (عليهما
السلام) ” ان عليا (صلوات الله وسلامه 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
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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 ريان – You have gone Hussein – by Abu Rayyaan
DOWNLOADريحانة المصطفى أبو ريان
The flower of Mustafa - by Abu Rayyan
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. Al-Hussein 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 (10th 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
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source: http://islamicstudies.islammessage.com
`Āshūra (10th of Muḥarram): A Day of Joy or Grief?
Abū ‘Abd Allāh I. Damiel12/13/2010
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 `Āshūra1.
`Ā’īshā (raḍī Allāhu anhā) said: “The people of Quraysh used to
fast on the day of `Ashūrain 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]
2. Abū Musā al-Ash`arī (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. `Abd 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 `Abbās (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. Mu`awadh (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. `Abd Allāh b. `Umar (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.” `Abd
Allāh would not fast on this day unless it coincided with his
(normal days of) fasting. [al-Bukhārī and Aḥmad]
7. Ibn `Abbās (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]
8. 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 `Arafah, [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]
9. Ibn `Abbās (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]
10. 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 `Āshūra1. Ibn `Abbās
(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 `Adī in al-Kāmil, al-Bayhaqī in al-Kubra and
ash-Shu`ab] [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 `Arafah, 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-Shu`ab, al-Uqaylī in aḍ-Ḍu'afā, Ibn `Adī in
al-Kāmil, Ibn al-Jawzī in al-Illal and others] [7]
The Innovation (Bid`ah)
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. `Alī 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 `Umar, Uthmān, al-Ḥusayn’s own father, `Alī 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 `Abbās and
Ibn `Umar (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, `Ubayd Allāh b. Ziyād, and his troops of more than 4000
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, `Umar (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 Shi`ites, 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 `Umar 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 `Alī 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 Shi`ites 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 (bid`ah)
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, at-Thawrī,
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 Bid`ah who
hates the companions and wants to oppose theRāfidhah with
lies. So they oppose corruption with corruption and an innovation
with an innovation.” [8]
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,
Mu`assasah al-Risālah, 1424 A.H.
[2] 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 `Abd aṣ-Ṣamad b. Ḥabīb, who is
weak, and Ḥabīb b. `Abd 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
`Abbās 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 `Abbās 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. `Alī 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. `Alī, is also weak. Ad-Dhahabī writes
in al-Mizān (2/13): “He is not an authority.”
Al-Bazzar writes: “The ḥadīth is reported from ibn
`Abbās (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. `Alī from his father from Ibn Abbās from the Prophet
(ṣallallāhu ‘alayhi wa sallam).
`Atā 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.” (`Abd ar-Razzāk (7839), al-Bayhaqī (4/287) 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 `Abbās
(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, Majmū`ah al-Fatawā, Volume 13, page 169,
Dar al-Wafā, 1426 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
i
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 Al-Asghar 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 الإمام أمير المؤمنين علي بن أبي طالب عليه السلامأبوه
أسد الله الغالب أمير المؤمنين علي بن ابي طالب عليه السلام، وأُمُّه
ليلى بنت مسعود بن خالد بن مالك بن رِبْعي بن سَلْمى بن جَنْدَل، وهي
دارميّة تميميّة رحمها الله، لأنّ جدّها سَلْمى هو ابن جَنْدَل بنَ
نَهْشَل بن دارِم بن مالك بن حَنظَلة بن زيد مَناة بن تميم، أمّا أبو
بكر بن الإمام عليّ عليه السّلام فاسمُه عبدالله، أو عبيدالله.كتب
الشيخ المجلسيّ: قالوا: ثمّ تقدّم إخوةُ الحسين عليه السّلام، عازمين
على أن يموتوا دونه، فأوّل مَن خرج منهم: أبو بكر بن عليّ، واسمه
عبيدالله، فتقدّم إلى الحرب، وأخذ يقاتل قتالَ الأبطال، ولم يَزَل
كذلك يصول ويجول حتّى وقع صريعاً شهيداً بين يَدَي أخيه الحسين سيّد
شباب أهل الجنّة صلوات الله 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 Al-Hussein, 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:شرح الأخبار – القاضي
النعمان المغربي، 3/187 (الحاشية)ذكر ابن الأثير في الكامل 4 / 75 :
إن عبد الله بن الغنوي رمى أبا بكر بن الحسين بن علي . وقال الخوارزمي
في مقتله 2 / 47 : إنه أبو بكر بن الحسن … ويظهر من جميع ما ذكرنا ،
أن ثلاثة كناهم : أبو بكر استشهدوا في كربلاء ، وهم : 1 – أبو بكر بن
علي . 2 – أبو بكر بن الحسن . 3 – أبو بكر بن الحسين .
Ibn al-Atheer mentioned in al-Kamil 4/75: `Abdullah bin
al-Ghanawi threw an arrow at Abu Bakr bin al-Hussein bin `Ali,
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 `Ali 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 `Abdullah 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:
ثم برز من بعده أخوه عثمان بن علي وامه ام البنين بنت حزام بن خالد
من بني كلاب ، وهويقول : إني أنا عثمان ذوالمفاخر شيخي علي ذوالفعال
الظاهر وإبن عم للنبي الطاهر أخي حسين خيرة الاخاير وسيد الكبار
والاصاغر بعد الرسول والوصي الناصر فرماه خولي بن يزيد الاصبحي على
جبينه فسقط عن فرسه ، وجز رأسه رجل من بني أبان بن حازم ، قال
أبوالفرج : قال يحيى بن الحسن ، عن علي بن إبراهيم عن عبيدالله بن
الحسن وعبدالله بن العباس قالا : قتل عثمان بن علي وهوابن إحدى وعشرين
سنة وقال الضحاك باسناده : إن خولي بن يزيد رمى عثمان بن علي بسهم
فأسقطه ( 1 ) وشد عليه رجل من بني أبان دارم وأخذ رأسه ، وروي عن علي
عليه السلام
“… 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 th
