The Shia Betrayed Imam Hussain – A Treacherous Murder Turned Into a Romanticized Sacrifice

Islam Reigns

The Rafida usually blame Sunnis for the martyrdom of Imam Hussain (radhiyallahu anhu), but their lies are exposed from testimonies of the Ahlul Bayt and Imam Hussain himself, that the Shia’s were the ones who betrayed them, following are just two testimonies from their own books which completely exposes the lie of the Rafida:

Undoubtedly, Yazid and his cursed army led by Ibn Ziyad are not innocent of the blood of al-Husayn (alayhisalam), however, what is interesting to note is that the Ahlul-Bayt  place the responsibility of the murder of al-Husayn (alayhisalam) and whoever was with him upon the Shia.

The Ahlul-Bayt (alayhisalam) invoked Allah against the Shia and described them as “Taghuts of this Ummah, the remnants of the factions and the throwers of the Book (behind their backs)” and they added to this with their saying, “May the curse of Allah be upon the wrongdoers.” For this reason…

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Fasting for Hazrat Husain (Radiyallahu Anhu)

Q: Can we fast for the Isaal-e-sawaab of Hazrat Husain (Radiyallahu Anhu)? Is there any benefit or special reward that Allah Ta’ala will grant us?

A: The gruesome martyrdom of Hazrat Husain (Radiyallahu Anhu) was undoubtedly among the most tragic and heart breaking events that occurred in the annals of history. However, despite that, it should be borne in mind that the occasion of Aashura and its virtues are not associated with the martyrdom of Hazrat Husain (Radiyallahu Anhu). Instead, Aashura had received its virtue and auspiciousness before the birth of Hazrat Husain (Radiyallahu Anhu).

There were many other personalities greater than Hazrat Husain (Radiyallahu Anhu) who were also martyred in the path of Allah Ta’ala, from the Ambiya (Alayhimus Salaam) and also from the Sahaabah (Radiyallahu Anhum), the likes of Hazrat Umar (Radiyallahu Anhu), Hazrat Usmaan (Radiyallahu Anhu), Hazrat Ali (Radiyallahu Anhu), Hazrat Ja’far (Radiyallahu Anhu), Hazrat Hamzah (Radiyallahu Anhu) and many others. If one feels that he should be fasting for Hazrat Husain (Radiyallahu Anhu), then he should first commence fasting for all those personalities who were greater than Hazrat Husain (Radiyallahu Anhu) and had sacrificed their lives for Deen before he commences fasting for Hazrat Husain (Radiyallahu Anhu). However, there is no day that has been earmarked in the Islamic calendar for one to mourn their death or for one to fast for them, etc.

And Allah Ta’ala (الله تعالى) knows best.

عن عائشة رضي الله عنها ، قالت : قال رسول الله صلى الله عليه وسلم : من أحدث في أمرنا هذا ما ليس منه فهو رد (صحيح مسلم رقم 1718)

عن جابر بن عبد الله قال كان رسول الله صلى الله عليه وسلم إذا خطب احمرت عيناه وعلا صوته واشتد غضبه حتى كأنه منذر جيش يقول صبحكم ومساكم ويقول بعثت أنا والساعة كهاتين ويقرن بين إصبعيه السبابة والوسطى ويقول أما بعد فإن خير الحديث كتاب الله وخير الهدى هدى محمد وشر الأمور محدثاتها وكل بدعة ضلالة ثم يقول أنا أولى بكل مؤمن من نفسه من ترك مالا فلأهله ومن ترك دينا أو ضياعا فإلي وعلي (صحيح مسلم رقم 867)

كل بدعة ضلالة و كل ضلالة في النار (الجامع الصغير1/100)

البدعة في المذهب ايراد قول لم يستن قائلها وفائلها فيه بصاحب الشريعة وأمثالها (المفردات ص36)

وفي شرعة الإسلام : المراد من السنة التي يجب التمسك بها ما كان عليه القرن المشهود لهم بالخير والصلاح والرشاد، وهم الخلفاء الراشدون ومن عاصر سيد الخلائق ، ثم الذين بعدهم من التابعين ، ثم من بعدهم. فما أحدث بعد ذلك من على خلاف مناهجهم فهو من البدعة، وكل بدعة ضلالة، وقد كانت الصحابة ينكرون أشد الإنكار على من أحدث أو ابتدع رسما لم يتعهدوه في عهد النبوة، قل ذلك أو كثر، صغر ذلك أو كبر. انتهى.(إقامة الحجة على أن الإكثار في التعبد ليس ببدعة صـ 20-21)

البدعة هي الأمر المحدث الذي لم يكن عليه الصحابة والتابعون ولم يكن مما اقتضاه الدليل الشرعي.(قواعد الفقه صـ 204)

(ومبتدع) أي صاحب بدعة وهي اعتقاد خلاف المعروف عن الرسول لا بمعاندة بل بنوع شبهة.(الدر المختار 1/561)

قال العلامة ابن عابدين – رحمه الله -: (قوله أي صاحب بدعة) أي محرمة، وإلا فقد تكون واجبة، كنصب الأدلة للرد على أهل الفرق الضالة، وتعلم النحو المفهم للكتاب والسنة ومندوبة كإحداث نحو رباط ومدرسة وكل إحسان لم يكن في الصدر الأول، ومكروهة كزخرفة المساجد. ومباحة كالتوسع بلذيذ المآكل والمشارب والثياب كما في شرح الجامع الصغير للمناوي عن تهذيب النووي، وبمثله في الطريقة المحمدية للبركلي (قوله وهي اعتقاد إلخ) عزاه هذا التعريف في هامش الخزائن إلى الحافظ ابن حجر في شرح النخبة، ولا يخفى أن الاعتقاد يشمل ما كان معه عمل أو لا، فإن من تدين بعمل لا بد أن يعتقده كمسح الشيعة على الرجلين وإنكارهم المسح على الخفين وذلك، وحينئذ فيساوي تعريف الشمني لها بأنها ما أحدث على خلاف الحق المتلقى عن رسول الله – صلى الله عليه وسلم – من علم أو عمل أو حال بنوع شبهة واستحسان، وجعل دينا قويما وصراطا مستقيما اهـ فافهم (قوله لا بمعاندة) أما لو كان معاندا للأدلة القطعية التي لا شبهة له فيها أصلا كإنكار الحشر أو حدوث العالم ونحو ذلك، فهو كافر قطعا (قوله بل بنوع شبهة) أي وإن كانت فاسدة كقول منكر الرؤية بأنه تعالى لا يرى لجلاله وعظمته.(رد المحتار 1/561)

منها: وضع الحدود; كالناذر للصيام قائما لا يقعد، ضاحيا لا يستظل، والاختصاص في الانقطاع للعبادة، والاقتصار من المأكل والملبس على صنف دون صنف من غير علة. ومنها: التزام الكيفيات والهيئات المعينة، كالذكر بهيئة الاجتماع على صوت واحد، واتخاذ يوم ولادة النبي صلى الله عليه وسلم عيدا، وما أشبه ذلك. ومنها: التزام العبادات المعينة في أوقات معينة لم يوجد لها ذلك التعيين في الشريعة، كالتزام صيام يوم النصف من شعبان وقيام ليلته.(الاعتصام 1/53)

البدعة طريقة مخترعة في الدين تضاهي الطريقة الشرعية يقصد بالسلوك عليها ما يقصد بالطريقة الشرعية. (تكملة فتح الملهم 2/595)

قال السيوطي – رحمه الله – في كتابه “حقيقه السنة والبدعة”: فصل في تمييز البدعة من السنة – ما السنة؟ اعلم رحمك الله إن السنة في اللغة الطريق، ولا ريب في أن أهل النقل والأثر، المتبعين آثار رسول الله (وآثار الصحابة، هم أهل السنة؛ لأنهم على تلك الطريق التي لم يحدث فيها حادث، وإنما وقعت الحوادث والبدع بعد رسول الله وأصحابه). ما البدعة؟ والبدعة عبارة عن فعلة تصادم الشريعة بالمخالفة، أو توجب التعاطي عليها بزيادة أو نقصان. وقد كان جمهور السلف يكرهون ذلك، وينفرون من كل مبتدع. وإن كان جائزاً حفاظاً للأصل، وهو الاتباع، وقد قال زيد بن ثابت لأبي بكر وعمر رضي الله عنهما حين قالا له “اجمع القرآن “: كيف تفعلان شيئاً لم يفعله رسول الله؟ (وعن عبد الله بن أبي سلمة: أن سعد بن مالك رحمه الله تعالى سمع رجلاً يقول: ” لبيك ذا المعارج ” فقال: ما كنا نقول هذا على عهد رسول الله). (حقيقة السنة والبدعة 1/88)

Answered by:

Mufti Zakaria Makada

Checked & Approved:

Mufti Ebrahim Salejee (Isipingo Beach)

Āshūra and Remembering the Real Legacy of Mūsā

The virtues of fasting the Day of `Āshūra. or the 10th day of Muḥarram are widely known to many, as millions of Muslims all over the world fast this day in the hope that it will atone for their sins for the previous year. As the Prophet (saw) said:

It will expiate the sins of the past year. [1]

In light of this, the story of the Prophet (sall Allāhu ʿalayhi wa sallam)’s interactions with the Jews in Madinah comes to mind, as it is similarly well known and quoted alongside other hādith that they would also fast on this day. Hence the Prophet (sall Allāhu ʿalayhi wa sallam) commanded us to fast an additional day in order to distinguish the Muslims from other religions.

Ibn Abbas (raḍī Allāhu anhu) reported:

The Messenger of Allāh, peace and blessings be upon him, came to Medina and he found the Jews fasting on the day of Ashura. The Prophet said, “What is this day you are fasting?” They said, “This is a great day in which Allāh saved Moses and his people, and he drowned Pharaoh and his people. Moses fasted on it due to gratitude, so we also fast on it.” The Prophet said, “We have more of a right to Moses and are closer to him than you.” The Prophet fasted the day of Āshūra and he commanded fasting on it.” [2]

The Jews of Madinah were following the tradition of Mūsā (ʿalayhi al-Salām) to fast the day on which Allāh (subḥānahu wa taʿālā) saved him and his people from Firaun. The Prophet (sall Allāhu ʿalayhi wa sallam) is telling us that we as Muslims have more of a right to Mūsā (ʿalayhi al-Salām) than them, and thus commanded us to fast on this day. He (sall Allāhu ʿalayhi wa sallam) is informing us that the legacy of Mūsā (ʿalayhi al-Salām) belongs to this ummah.

However, is this magnificent legacy that we have inherited limited to following a single tradition of his in fasting the day of `Āshūra? Or does our right to Mūsā (ʿalayhi al-Salām) extend beyond such a limited understanding?

If we truly wish to commemorate the vanquishing of Firaun and his army, and the salvation of Mūsā (ʿalayhi al-Salām) and his people, we must remember the background to this glorious day and the events that preceded it. Allāh (subḥānahu wa taʿālā)’s miraculous intervention did not occur in a vacuum but was the pinnacle of a series of interactions between Mūsā (ʿalayhi al-Salām) and Firaun.

In doing so, we can take away at least three powerful characteristics of Mūsā (ʿalayhi al-Salām) that we should strive to implement in our daily lives.

1. Speaking Truth to Power
Firstly, we must recognize the courage of Mūsā (ʿalayhi al-Salām) in speaking truth to power. The only reason that Firaun and his army were chasing Mūsā (ʿalayhi al-Salām) and the Bani Israil on the day of `Āshūra was because Mūsā (ʿalayhi al-Salām) had challenged his claim to lordship, his tyranny, and his enslavement of the Bani Israil. Mūsā (ʿalayhi al-Salām) did all this despite the incredible natural fear that festered inside him from standing up to such a tyrant. That anxiety of confronting this powerful king who ruled with a god-complex could only have been immeasurably magnified by Mūsā (ʿalayhi al-Salām)’s speech impediment, his status as a second class citizen, and his having an arrest warrant issued against him for murder. Yet, he was able to overcome all of this to boldly walk into the court of Firaun and warn him of his wrongdoing. Remarkably, this was not an isolated incident, and Mūsā (ʿalayhi al-Salām) persisted in speaking truth to power over a significant period of time regardless of the taunts and threats that Firaun threw his way.

The legacy we have inherited mandates that we make it part of our character to have this type of courage, to speak truth to power, and to not shy away from it out of fear for our personal safety or potential difficulties we may face as a result of doing so. As the Prophet (sall Allāhu ʿalayhi wa sallam) advised us, “the best jihad is a word of truth before a tyrant ruler.” [3]

2. Exert your maximum effort
Secondly, we learn that Allāh (subḥānahu wa taʿālā)’s miraculous intervention occurs after Mūsā (ʿalayhi al-Salām) has exhausted his absolute maximum efforts to fulfill Allāh (subḥānahu wa taʿālā)’s commands. It comes after a period of time during which he has advised the Bani Israil, spoken out against Firaun’s tyranny on numerous occasions, competed with the magicians, and taken his people out from Egypt. It is at the point where they are between death by drowning and death by the sword that Allāh (subḥānahu wa taʿālā) fulfills His promise and causes the sea to part to enable their escape. Even at this point as if to emphasise the point, Allāh (subḥānahu wa taʿālā) commands Mūsā (ʿalayhi al-Salām) to strike the sea with his staff so there is literally nothing more he can do after this except wait for Allāh (subḥānahu wa taʿālā)’s help.

When we witness injustice and oppression around us, whether from the state and its machinations or from elements within our societies, it is not from the legacy of Mūsā (ʿalayhi al-Salām) to silently condemn it and to simply pray for Allāh (subḥānahu wa taʿālā)’s help.

3. Having trust and certainty in Allāh
Finally, and most importantly, the legacy of Mūsā (ʿalayhi al-Salām) requires us to have unwavering trust and certainty in the promise of Allāh (subḥānahu wa taʿālā). Even when Mūsā (ʿalayhi al-Salām) was trapped between the sea and Firaun and his army, with thousands of men, women, and children on the verge of being slaughtered, and with the naysayers amidst his people complaining that they were doomed, his faith in Allāh (subḥānahu wa taʿālā) remained as strong as ever. He vision was not limited to the tangible things his eyes could see but was guided by his heart which was attached to Allāh (subḥānahu wa taʿālā) and His promise.

No! Indeed, with me is my Lord; He will guide me. [4]

As believers and inheritors of the legacy of one of the greatest prophets to walk the face of this earth, we must continue this great tradition of speaking truth to power which entails devoting ourselves to the cause and maximizing our efforts and always having a firm, resolute faith that Allāh (subḥānahu wa taʿālā) will give us victory. This is the real legacy of Mūsā (ʿalayhi al-Salām) that we should be striving to replicate in our lives.

Source: http://www.islam21c.com