السبت، 24 سبتمبر، 2016

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Qual é a Condição das Mulheres no Islam?

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www.chatislamonline.org/pt <<-- ( para conversar online click aqui ).
Qual é a Condição das Mulheres no Islam?
O Islã vê a mulher, solteira ou casada, como um indivíduo independente, com o direito de ter e dispor de sua propriedade e ganhos sem qualquer custódia legal sobre ela (seja do pai, marido ou qualquer outra pessoa). Ela tem direito de comprar e vender, dar presentes e caridade, e pode gastar seu dinheiro como quiser. Um dote de casamento é dado pelo noivo para a noiva para seu uso pessoal, e ela mantém seu nome de família ao invés de tomar o nome da família do marido.
O Islã encoraja o marido a tratar sua esposa bem, como o Profeta Muhammad disse: {O melhor entre vocês são aqueles que são os melhores para suas esposas.}1
As mães no Islã são altamente honradas. O Islã recomenda tratá-las da melhor maneira. Um homem veio ao Profeta Muhammad e disse, “Ó Mensageiro de Deus! Quem entre as pessoas é mais merecedora do meu melhor companheirismo?” O Profeta disse: {Sua mãe.} O homem disse, “E depois quem?” O Profeta disse: {Depois sua mãe.} O homem perguntou novamente, “E depois quem?” O Profeta disse: {Depois sua mãe.} O homem perguntou mais uma vez, “E depois quem?” O Profeta disse: (e depois o teu pai.}

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As if I Ate” Masjid

‏‏قناة الهدى ‏ مع ‏‎Simslover Mihri Freeplay‎‏ و‏‏2‏ آخرين‏‏.
As if I Ate” Masjid

The strangest masjid in the world ever heard of such a strange name? It is
a small masjid in Istanbul called “Sanky Yadem” in Turkish, meaning “As if I Ate”
It is only 4 walls & 2 meathana, & yet so many Muslims pray in it at all times to the extent that some pray outside it.
How it was built:
A devout & simple man lived in Fateh area in Istanbul about a hundred years ago. His name was Khair El-Deen Effendi. This poor man’s only hope throughout his life was to build a masjid of his own money. He decided to rely on himself no matter what, and decided to save every penny he gets from his work no matter how little money he got to build the
masjid, even if it was small. Whenever he’d walk in the market, and want to
buy the some fruit, "or meat, or candy, he’d say to himself: "Sanki Yadem" meaning “as if I ate". And then he’d put the price of that food in a box of his. The months and years passed ... He stopped himself from the pleasures of eating ... content with only what’d keep his strength, and the money increased little by little till he managed to build a small masjid in his village. As the people of the village knew the story of this pious poor man, and how he was able to build this masjid, they called the Masjid “Sanky Yadem”
Mashalla! now which one of us has such willpower & determination??

“O (you) Messengers!

قناة الهدى
mighty is Good and accepts only that which is good. And verily Allah has commanded the believers to do that which He has commanded the Messengers. So the Almighty has said: “O (you) Messengers! Eat of the tayyibat [all kinds of halal (legal) foods], and perform righteous deeds.” [23:51] and the Almighty has said: “O you who believe! Eat of the lawful things that We have provided you.” [2:172]” Then he (peace and blessings of Allah be upon him) mentioned [the case] of a man who, having journeyed far, is dishevelled and dusty, and who spreads out his hands to the sky saying “O Lord! O Lord!,” while his food is haram (unlawful), his drink is haram, his clothing is haram, and he has been nourished with haram, so how can [his supplication] be answered? Narrated by Muslim.
عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللَّهِ صلى الله عليه و سلم "إنَّ اللَّهَ طَيِّبٌ لَا يَقْبَلُ إلَّا طَيِّبًا، وَإِنَّ اللَّهَ أَمَرَ الْمُؤْمِنِينَ بِمَا أَمَرَ بِهِ الْمُرْسَلِينَ فَقَالَ تَعَالَى: "يَا أَيُّهَا الرُّسُلُ كُلُوا مِنْ الطَّيِّبَاتِ وَاعْمَلُوا صَالِحًا"، وَقَالَ تَعَالَى: "يَا أَيُّهَا الَّذِينَ آمَنُوا كُلُوا مِنْ طَيِّبَاتِ مَا رَزَقْنَاكُمْ" ثُمَّ ذَكَرَ الرَّجُلَ يُطِيلُ السَّفَرَ أَشْعَثَ أَغْبَرَ يَمُدُّ يَدَيْهِ إلَى السَّمَاءِ: يَا رَبِّ! يَا رَبِّ! وَمَطْعَمُهُ حَرَامٌ، وَمَشْرَبُهُ حَرَامٌ، وَمَلْبَسُهُ حَرَامٌ، وَغُذِّيَ بِالْحَرَامِ، فَأَنَّى يُسْتَجَابُ لَهُ؟".
رَوَاهُ مُسْلِمٌ [رقم:1015].

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Science Islam - Proof From Truth

سورة الذاريات برواية رويس عن يعقوب الحضرمي

سورة نوح لعام 1431 هـ - Surat " Nooh "


قناة الهدى
On the authority of an-Nu’man ibn Basheer (may Allah be pleased with him), who said:
I heard the Messenger of Allah (peace and blessings of Allah be upon him) say, “That which is lawful is clear and that which is unlawful is clear, and between the two of them are doubtful matters about which many people do not know. Thus he who avoids doubtful matters clears himself in regard to his religion and his honour, but he who falls into doubtful matters [eventually] falls into that which is unlawful, like the shepherd who pastures around a sanctuary, all but grazing therein. Truly every king has a sanctuary, and truly Allah’s sanctuary is His prohibitions. Truly in the body there is a morsel of flesh, which, if it be whole, all the body is whole, and which, if it is diseased, all of [the body] is diseased. Truly, it is the heart.”
Related by al-Bukhari and Muslim.
عَنْ أَبِي عَبْدِ اللَّهِ النُّعْمَانِ بْنِ بَشِيرٍ رَضِيَ اللَّهُ عَنْهُمَا، قَالَ: سَمِعْت رَسُولَ اللَّهِ صلى الله عليه و سلم يَقُولُ: "إنَّ الْحَلَالَ بَيِّنٌ، وَإِنَّ الْحَرَامَ بَيِّنٌ، وَبَيْنَهُمَا أُمُورٌ مُشْتَبِهَاتٌ لَا يَعْلَمُهُنَّ كَثِيرٌ مِنْ النَّاسِ، فَمَنْ اتَّقَى الشُّبُهَاتِ فَقْد اسْتَبْرَأَ لِدِينِهِ وَعِرْضِهِ، وَمَنْ وَقَعَ فِي الشُّبُهَاتِ وَقَعَ فِي الْحَرَامِ، كَالرَّاعِي يَرْعَى حَوْلَ الْحِمَى يُوشِكُ أَنْ يَرْتَعَ فِيهِ، أَلَا وَإِنَّ لِكُلِّ مَلِكٍ حِمًى، أَلَا وَإِنَّ حِمَى اللَّهِ مَحَارِمُهُ، أَلَا وَإِنَّ فِي الْجَسَدِ مُضْغَةً إذَا صَلَحَتْ صَلَحَ الْجَسَدُ كُلُّهُ، وَإذَا فَسَدَتْ فَسَدَ الْجَسَدُ كُلُّهُ، أَلَا وَهِيَ الْقَلْبُ".
رَوَاهُ الْبُخَارِيُّ، وَمُسْلِمٌ

10 Reasons Why Islam is the Religion of Truth

تمت مشاركة ‏صورة‏ ‏‎Mony Deen‎‏ من قبل ‏‎Koki Noor‎‏.
‏‏‎Mony Deen‎‏ و‏‎Rahma Ally‎‏‏.
10 Reasons Why Islam is the Religion of Truth
1. In 23 Years, Muslims Went from Being Powerless to Control the World.
When Islam started in Mecca, it was the prophet Mohammed by himself. A one man religion. He was exposed to punishments and oppression. The people who first entered Islam were weak and also were oppressed and tortured by the pagans of Mecca (their relatives). Forward 23 years later to see the transformation of these uneducated powerless individuals to the most powerful ones and to control the world.
The Arabs at the time of the prophet peace be upon him (6th century) were tribes and clans fighting each other. The Romans and the Persians were vast powerful empires. Forward 23 years later to see how some powerless individuals were able climb the mountain of world power to take over the Persian empire and the Roman empire and introduce new world order.
Not only did this transformation achieve miraculousness in its happenings but it's also marvelous in its timing and its duration.
Had it not been to Islam, the world would be different (much worse). The heroes of Islam would not have been heroes but would have been forgotten.
2. The Quran and its Eloquence as a Linguistic Miracle.
As the Arabs of that time were so linguistically gifted, a linguistic miracle was fit for the situation. Quran was sent to people who were so eloquent in the Arabic language. If the Quran was not a linguistic miracle, then any of the Arabs and Arab poets in Mekkah (where the prophet peace be upon him stayed for 13 years calling people to worship Allah alone) would come up and say some poetry to challenge the Quran (since the challenge to them was clear) but none was able to challenge the eloquence of the Quran.
The miraculousness of the Quran is an axiom to whomever studies Arabic academically.
3. Inheritance and Economic System in Islam
Not only that, but the Islamic heritage system was revealed in only 2 verses. The Islamic heritage system is one that is comprehensive and astonishing in its detail. It has covered all cases and all situations in the most fair way. Such system was not known at all at the time of the prophet peace be upon him. No other religion has such system. How can an illiterate man come up with such system? A system that had no equal at that time.
The Islamic economic system is also a system of wonders. It has the compatibility to encompass all types of old and new business maneuvers. It also has the ability to provide welfare for all people. It's not a theory but a system which is implemented throughout the world and has been applied through history with ultimate success.
How can an illiterate man from the 6th century come up with such system? How can a Sheppard in the desert in the Arabic peninsula design such a system? A system that had no equal at its time. A system which competes with the most recent business and economics sciences and is proven to have more success.
The answer is: he couldn't. It was revealed to him.
4. Islam is the Only Religion that Makes Sense in Terms of Spirituality and Materialism
In our world, religion becomes more of a shopping center where almost every person could come up with a religion or a version of a religion. It makes it hard to distinguish the true religion from the fake ones. Some have went all spiritual on the scale of spirituality. Others have gone all the way to materialism. Only Islam can gather both ends in a harmonic mixture. In Islam, Muslims are to build this earth and make it prosper be it in agriculture, industry, sciences, etc. We are ordered to protect life and property of all people who do not transgress and oppress us. We are ordered that if the day of Judgement comes and one has a plant in his hand to plant it. We are allowed to marry, have children and enjoy life.
On the other hand, we are also responsible for our actions and we will be accounted for them. We should always work for the hereafter and wish to please God our creator.
Islam is also a whole way of life. It deals with economics. It sets rules for dealings between humans and animals to dealings between humans and humans to rights of neighbors and parents to the relationship between human beings and the creator.
5. Scientific Proof in the Quran and the Sunnah
Just to make it clear, the Quran is not a science book but it does not contradict with science.
6. Quran is the Only Book which Has Been Protected from Altercations
Whether you are a Muslim or not, one thing all scholars have agreed upon: The Quran has been preserved as it was revealed to the prophet in the 6th century. Copies of the Quran are still available in Tashqand and Cairo. One of the properties of the Muslim Nation is "ISNAD". Isnad means means having narration chains where each person in the narration chain is well known and has his life recorded and studies.
The holy Quran has been narrated through narration chains where a large group of narrators who are of very strong memory and minds have narrated the same text from one generation to the next (with the condition of actually meeting each other and listening to each other with no time gaps). This large group of narrators cannot all agree on a lie. The names and the life stories of EACH person is recorded and studied. Each narrator has his whole family recorded.
These narrations have agreed with the copies from the Quran.
Compare that with the current bible for example where there is no recorded narration chains (without putting the condition of having no time gaps or even having names for those narrators). Compare the Quran with current bible where you have thousands of manuscripts; no two are the same. Compare that with the writers of the bible where you only have one name: John who? Luke who? What is their last name?
The Quran has been revealed in Arabic and it's read in Arabic. For the first time, the people speak the language of the prophet not the other way around. There are translations of the Quran in different languages but the Quran is in Arabic and should be read in Arabic noting that 'translations of meaning' is different than a version.
The Sunnah or the traditions of the prophet are protected through the same narration chains.
That being said; the Quran and the Sunnah have two distinct styles which have never contradicted.
7. God in Islam is the Creator
Most people who do not believe in God have an altered image of God. I do not believe in God who has human qualities. I do not believe in God who is born and can die. I do not believe in God who has human weaknesses. I do not believe in God who hisses and can manifest himself in his creations such as a cow. Hence, many Christians and other religious followers have doubts in their Gods and then some of them throw these doubts behind their backs and say we have faith while others just throw these doubts and refuse the idea of God.
I do believe in God who is the creator of the heavens and the earth. I believe in God who has created everything that lives. So who is God in Islam?
God describes himself in the Quran as: Allâh! Lâ ilâha illa Huwa (none has the right to be worshipped but He), Al-Hayyul-Qayyum (the Ever Living, the One Who sustains and protects all that exists). Neither slumber nor sleep overtakes Him. To Him belongs whatever is in the heavens and whatever is on the earth. Who is he that can intercede with Him except with His Permission? He knows what happens to them (His creatures) in this world, and what will happen to them in the Hereafter. And they will never compass anything of His Knowledge except that which He wills. His Kursî [1] extends over the heavens and the earth, and He feels no fatigue in guarding and preserving them. And He is the Most High, the Most Great. [This Verse 2:255 is called Ayat-ul-Kursî ]
8. Islam is the Largest Spreading Religion in this World
Islam is the largest spreading religion in the western world and not because Muslims have more children than others. More than 20000 Americans convert to Islam each year. 4000 have converted to Islam in Germany this year alone. Thousands are converting to Islam in Latin America. WHY? Where is my proof? here is my proof and here and here and here. Full topic can be found athttp://islamegy.wordpress.com/2007/06/27/new_muslims/
9. Have You Been to a Masjid?
If you have been to a Masjid, you would know what the word equality means. You would see Americans with Asians with Arabs with Hispanic all in one place; all are brothers who will protect each other and truly love each other. You would see all nations and colors in one place bowing down for the creator. Hundreds of years and millions of dollars would never gather these people together and make them brothers but Islam did. Don't believe me; visit any Masjid near you and there is probably one near you.
10. Consistency of Islam in Changing Times
Whether you are a Muslim or a person who attacks Islam such as Daniel Pipes, you would agree that Islam has been constant in these changing times. Nothing else has been constant. Muslims still think the old way; the way of the prophets and the way which God has revealed his book.

He bestows understanding of the religion.

الحديث اليومي
Muawiya reported: I heard the Messenger of Allah, peace be upon him, saying, “If Allah intends good for someone, He bestows understanding of the religion. Indeed, I am only a distributor, but the grant is from Allah. This nation will not cease establishing the orders of Allah; they will not be harmed by whoever differs with them, until the command of Allah comes.”
[Sahih Bukhari, Book 3, Number 71]
مُعَاوِيَةَ، خَطِيبًا يَقُولُ سَمِعْتُ النَّبِيَّ صلى الله عليه وسلم يَقُولُ مَنْ يُرِدِ اللَّهُ بِهِ خَيْرًا يُفَقِّهْهُ فِي الدِّينِ وَإِنَّمَا أَنَا قَاسِمٌ وَاللَّهُ يُعْطِي وَلَنْ تَزَالَ هَذِهِ الأُمَّةُ قَائِمَةً عَلَى أَمْرِ اللَّهِ لاَ يَضُرُّهُمْ مَنْ خَالَفَهُمْ حَتَّى يَأْتِيَ أَمْرُ اللَّهِ
صحيح البخاري كتاب العلم باب من يرد الله به خيرا يفقهه في الدين

اللهم ارزقنا الخشوع في الصلاة

إنّها سُنّة
اللهم ارزقنا الخشوع في الصلاة

Who Killed Al-Hussain?

‏‏‎Unofficial: Peacetv: A Solution For Humanity‎‏ مع ‏‎AbdulBasit Mohammad Javed‎‏ و‏‏26‏ آخرين‏‏.
Who Killed Al-Hussain?
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 as-Sâdiq 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."
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.
1. The historical material for this study has been taken largely from al-Bidâyah wan-Nihâyah of Ibn Kathîr. The Shî‘î source Maqtal al-Hussain by ‘Abd ar-Razzâq al-Mûsawî al-Muqarram (5th edition published by Maktabah Basîratî, Qum in 1382) was also consulted.
2. See S. H. M. Jafri, The Origins and Early Development of Shi’ah Islam p. 198 (Ansariyan Publications, Qum, n.d.)
3. 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.
4. Jafri, p. 195
5. ibid. p. 223
6. Muhammad Abû Zahrah, Târîkh al-Madhâhib al-Islâmiyyah, p. 613 (Dâr al-Fikr al-‘Arabî, Cairo, n.d.)
7. al-Kulaynî, al-Kâfî (Usûl) vol. 2 p. 250-251 (Dâr al-Adwâ, Beiru1992)
8. ‘Abdullâh al-Mâmaqânî, Miqbâs al-Hidâyah vol. 2 p. 414 (Mu’assasat Âl al-Bayt li-Ihyâ’ at-Turâth, Beirut 1991) quoting from Rijâl al-Kashshî.
9. ibid. vol. 2 p. 407
10. Abû Mansûr at-Tabarsî, al-Ihtijâj vol. 2 p. 290-291 (Mu’assasat al-A‘lamî, Beirut 1989
11. al-Kulaynî, Rawdat al-Kâfî vol. 8 p. 288
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Waqia Karbala tareekh ke aine me - Urdu Book

The view of Aima karam, Muhaddiseen and Islamic Scholars about Hazrat Yazeed bin Mu'awaia (R.A)
Allama Ibn-e-Kaseer kehtey hain:
“Ek dafa Yazeed (Rehmatullah Alaih) ney Abdullah Ibn-e-Abbas (Razi Allah Unho) k saamney
taqreer ki aur jab Yazeed (Rehmatullah Alaih) wahan sey uth gaye to Abdullah Ibn-e-Abbas (Razi
Allah Unho) ney fermaya Banu Harb {Harb:Yazeed k perdada ka naam} aur Yazeed
(Rehmatullah Alaih) agar Duniya sey chaley gaye to Duniya sey Ulma uth jaayegein” (Albadaya
Wannahaya Vol. 8 pg. 229)
Imam Zehbi aur Allama Ibn-e-Kaseer likhtey hain:
“ Aur Yazeed (Rehmatullah Alaih) ki zaat main qabil-e-sataish sifaat halm-o-karam, fasahat-o-
shergoi, aur shujaat-o-bahaduri ki thiin. Aur mamlaat-e-hukumat main umda raye rakhtey they aur
woh khubsoorat aur khush seerat they.” (Albadaya Wannahaya Vol. 8 pg. 220, Al Islam by Imam
Zehbi Vol. 3 pg. 93)
Allama Ibn-e-Hajr Asqalani likhtey hain:
“ aur ibn-e-shozab ney biyan kya k main ney Ibraheem bin abi abad sey yeh baat suni hay woh kehtey they k main ney Khalifa Umer bin Abdulaziz ko Yazeed bin Mavia (Rehmatullah Alaih) per ‘Rehmatullah Alaih’ kehtey suna hay” (Lisaan-ul-Meezan Vol. 6 pg. 294)
Musab Zubairi (Rehmatullah Alaih) kehtey hain k:
“Yazeed (Rehmatullah Alaih) ek swaleh mard-e-mumin they” (Tehzeeb Vol. 6 pg. 300
Isi tarah Encyclopedia of Islam main likha hay k:
“ Ameer Yazeed (Rehmatullah Alaih) hud darja haleem-o-kareem, sanjeeda, mateen, ghuror-o-
takabur sey mubbarra, apni zer-e-dast riyaya k mehboob, tazk-o-ehtishaam-e-shahi sey
mutannafir they. Aam sheharyoon ki tarah saada maashrat sey zindagi basar kerney waley aur
muhazzib insaan they.” (Encyclopedia of ISLAM pg. 1163)
Isi tarah Allama Ibn-e-Kaseer likhtey hain:
“Ameer Yazeed (Rehmatullah Alaih) ney 51 hijri, 52 hijri aur 53 hijri main logoon ko Hajj keraya aur ameer-e-Hajj k faraiz anjaam diye” (Albadaya Wannahaya Vol. 8 pg 229)
Sahih Bukhari ki hadees hay:
“NABI (SAW) ney fermaya k meri ummat ka pehla lashkar jo Qaysar k shehar Qustuntunia per jihad kerega un k liye Allah ki taraf sey Maghfarat hay” (Sahih Bukhari Vol. 1 pg. 410) “Qustuntnuia per sab sey awwal jihad Yazeed (Rehmatullah Alaih) bin Mavia (Razi Allah Unho) ney kya aur un k saath sadaat-e-sahaba misl Ibn-e-Umer, Ibn-e-Abbas, Ibn-e-Zubair, Abu Ayub Ansari (Rizwanullah Ajmain) aur ek jamaat thi” (Hashia Sahih Bukhari Vol. 1 pg. 410)
When Imam Ghazaali was asked if it was all right to curse Yazeed, he replied No. He was asked was it all right to say rahimahullah? He said Yes it is Mustahab (highly recommended).
[Qaid as Shareed min Akhbar e Yazeed pg 57-59].
Imam Ghazaali further said, Yazeed was a Muslim and when we pray for the Muslims Allhummagfirli Muslimineen was Muslimaat (O Allah forgive the Musilms men and women) he is also included in our prayers.
[Qaid as Shareed min Akhbar e Yazeed pg 57-59]

Islamic Ruling on LIES

rules of slaughtery in the islam

A man once said to the Prophet ﷺ, “I go to slaughter a sheep and am overtaken by mercy towards it.” He ﷺ replied, “And a sheep, if you show mercy to it, Allah will be merciful to you.” (Ahmad)
عَن مُعَاوِيَةَ بْنِ قُرَّةَ , عَنْ أَبِيهِ , أَنَّ رَجُلًا , قَالَ : يَا رَسُولَ اللَّهِ ، إِنِّي لَأَذْبَحُ الشَّاةَ وَأَنَا أَرْحَمُهَا ، أَوْ قَالَ : إِنِّي لَأَرْحَمُ الشَّاةَ أَنْ أَذْبَحَهَا ، فَقَالَ : " وَالشَّاةُ إِنْ رَحِمْتَهَا رَحِمَكَ اللَّهُ ، وَالشَّاةُ إِنْ رَحِمْتَهَا رَحِمَكَ اللَّهُ
And the Messenger ﷺ said, “Truly, God has prescribed goodness over all things; so when you kill, kill well, and when you slaughter, slaughter well. Let each of you sharpen his blade and let him spare suffering to the animal he slaughters.” (Muslim)
عَنْ أَبِي يَعْلَى شَدَّادِ بْنِ أَوْسٍ رَضِيَ اللهُ عَنْهُ عَنْ رَسُولِ اللَّهِ صلى الله عليه و سلم قَالَ: إنَّ اللَّهَ كَتَبَ الْإِحْسَانَ عَلَى كُلِّ شَيْءٍ، فَإِذَا قَتَلْتُمْ فَأَحْسِنُوا الْقِتْلَةَ، وَإِذَا ذَبَحْتُمْ فَأَحْسِنُوا الذِّبْحَةَ، وَلْيُحِدَّ أَحَدُكُمْ شَفْرَتَهُ، وَلْيُرِحْ ذَبِيحَتَهُ