Who Killed Al-Hussain?(radiyallâhu ‘anhu) Part - 1

The Historical Significance of ‘Ashura

The Historical Significance of ‘Ashura

Mu’awiyah ibn Abu Sufyan (Radiyallahu ‘anh) relates: I heard the Messenger of Allah (Subhanahu wa Ta’ala) say: “It is the day of ‘Ashura. Allah (Subhanahu wa Ta’ala) has not made fasting obligatory for you. But I am fasting. He who likes to observe fast among you should do so, and he who likes not to observe it (does not have to) observe it.” [Sahih Muslim]

Abu Qatada (Radiyallahu ‘anh) relates that the Holy Prophet (Sallallahu ‘alayhi wa Sallam) said that the fast on the 10th of Muharram atones for the sins of the preceding year. [Sahih Muslim]

Abu Huraira (Radiyallahu ‘anh) reports that the Holy Prophet (Sallallahu ‘alayhi wa Sallam) said that after Ramadan, the fasts of Muharram have the greatest excellence. [Sahih Muslim]

Alhamdulillah, Allah (Subhanahu wa Ta’ala) has blessed us to see another year. The first month of this year is Muharram. In this month is an excellent day—the day of ‘Ashura—which falls on the 10th of Muharram. The Holy Prophet (Sallallahu ‘alayhi wa Sallam) recommended that we fast on this day, by his Sunnah. He also indicated how we should observe the fast of ‘Ashura.

Hakam ibn Al-Arat (Radiyallahu ‘anh) relates: I went to Ibn Abbas (Radiyallahu ‘anh)… I said to him: Tell me about fasting on ‘Ashura. He said, “When you seen the new moon of Muharram count the (days) and (begin to) observe fast on the 9th.” I said to him: “Is it how the Holy Messenger of Allah (Sallallahu ‘alayhi wa Sallam) observed the fast?” He said, “Yes.” [Sahih Muslim]

Hazrat Ibn Abbas (Radiyallahu ‘anh) relates that when the Holy Prophet (Sallallahu ‘alayhi wa Sallam) said: “If I survive till next year, I will definitely observe fast on the 9th of Muharram (as well).” [Sahih Muslim]

(Note: What the Holy Prophet (Sallallahu ‘alayhi wa Sallam) meant was that he would also fast on the 9th as well as the 10th to which he was accustomed. We also should try fasting on the 9th and the 10th of Muharram.)

Hazrat Ibn Abbas (Radiyallahu ‘anh) reports that the Holy Prophet (Sallallahu ‘alayhi wa Sallam) arrived in Madinah and found the Jews observing fast on the day of ‘Ashura… They said: “It is the day of great (significance) when Allah delivered Hazrat Musa (‘Alaihis-Salaam) and his people and drowned Pharoah and his people, and Sayyidina Musa (‘Alaihis-Salaam) observed fast out of gratitude. And we also observe it.” The Holy Messenger of Allah (Sallallahu ‘alayhi wa Sallam) responded: “We have more right, and we have closer connection with Sayyidina Musa (‘Alaihis-Salaam) than you have”; so Allah’s Messenger (Sallallahu ‘alayhi wa Sallam) observed fast (on the day of ‘Ashura) and gave us orders to observe it. [Sahih Bukhari and Muslim]

‘Ashura is a day of great historical significance. On this day: Allah (Subhanahu wa Ta’ala) accepted the repentance of Sayyidina Adam (‘Alaihis-Salaam) after his exile from Paradise; Allah (Subhanahu wa Ta’ala) saved Sayyidina Nuh (‘Alaihis-Salaam) and his companions in the ark; Allah extinguished the fire in which Sayyidina Ibrahim (‘Alaihis-Salaam) was thrown by Nimrod; And Allah (Subhanahu wa Ta’ala) spoke directly to Sayyidina Musa (‘Alaihis-Salaam) and gave him the Commandments. On this same 10th of Muharram, Sayyidina Ayyub (‘Alaihis-Salaam) was restored to health (from leprosy); Sayyidina Yusuf (‘Alaihis-Salaam) was reunited with his father Ya’qub (‘Alaihis-Salaam); Sayyidina Yunus (‘Alaihis-Salaam) was taken out from the belly of the fish; and the sea was divided as the nation of israel was delivered from captivity and Pharoah’s army was destroyed. ‘Ashura is also the day when Sayyidina Dawud (‘Alaihis-Salaam) was forgiven; the kingdom of Sulaiman (‘Alaihis-Salaam) was restored; Sayyidina Isa (‘Alaihis-Salaam) was raised to Jannah and Sayyidina al-Husayn (Radiyallahu ‘anh) (the Holy Prophet’s, Sallallahu ‘alayhi wa Sallam, grandson) achieved the honor of Martyrdom.1

Worship Allah (Subhanahu wa Ta’ala) as much as you can on ‘Ashura. Whoever fasts on this day is like one who fasts all his life. Whoever clothes a naked person Allah (Subhanahu wa Ta’ala) will release him from a painful punishment. He who visits a sick person, Allah (Subhanahu wa Ta’ala) will grant him a reward that will not be decreased. Whoever places his hand on an orphan’s head, or feeds a hungry person or gives water to a thirsty man, Allah will feed him a feast from Paradise and will quench his thirst with Salsabil (a wine that does not intoxicate). And who ever takes a Ghusl on this day will enjoy excellent health and freedom from sickness and indolence. Whoever provides generously for his family on this day, Allah (Subhanahu wa Ta’ala) will be generous to him throughout this year. And whoever applies Kuhl to his eyes will never suffer from eye-sore again, inSha’Allah al-Aziz.2

O’ Allah! Bless us to perform good deeds and gain their reward on ‘Ashura. Make the new year one of unity, cooperation and success for Muslims in this city and around the world. Ameen.

1. These are mentioned as what scholars have determined as the specialties of that day in Ghunya li-Talibi Tariq al-Haqq, Sayyidina Abdul Qadir al-Jilani.

2. These specialties are  mentioned in Ghunya li-Talibi Tariq al-Haqq, Sayyidina Abdul Qadir al-Jilani.


Copied from Mohammad Mohammadi Kurdi originally shared to The lions of the Ummah 21st century  (Fasting and noble month) by Muhammad Sharif


Who Killed Al-Hussain?(radiyallâhu ‘anhu) Part - 1

Part – 5 The Shiites seek to hide their Treachery – 3

Who Killed Al-Hussain? (radiyAllâhu ‘anhu)

Part – 5

The Shiites seek to hide their Treachery – 3

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 (grace, glory, blessings and peace be upon Him) 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 (radiyAllâhu ‘anhu) 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 (radiyAllâhu ‘anhu), his elder brother Sayyidunâ Hasan (radiyAllâhu ‘anhu) 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 (radiyAllâhu ‘anhu): “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 (radiyAllâhu ‘anhu) 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 (radiyAllâhu ‘anhu).” 


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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