Month: November 2016

786: THE MAGICAL & MYSTICAL NUMBER(S).

THE MAGICAL & MYSTICAL NUMBER(S).

Some of us seek barakah (blessing) from it by writing it at the top of our letters, documents, exam papers, nikkah invitation cards, job applications etc. Some write & hang it (taweez) in the car to ‘protect’ them from accidents. Some choose it as cell phones & license plates numbers, thinking it is part of Islaam and by so doing, Allah will reward, protect & bless such.

So, what is this ‘magical or mystical’ number that is supposed to bring us barakah, protection and ‘good luck’ which direct supplication to Allah cannot bring to us?

They say it is the number “786”.Why? They say, each of the Arabic letters has numerical values and when you add all the letters that make up the Basmalah, you get a total of 786.Thus, according to them, “786” is the numerical co-equal & co-eternal of “Bismillah-ir Rahmaan-ir Raheem” Is it really so? Can a number really do that? Is it part of the Shari’ah?

Did the Prophet or the Sahabah use it in place of the Basmalah? Did we ever try to find the authenticity of this claim? Are we just blindly following the traditions of our culture & forefathers?

🔎On close examination of the Sharee’ah that Muhammad (Sal Allaahu Alaiyhi wa Sallam) came with, we realize that “786” has absolutely no religious or Islamic significance. The number 786 means 786 & nothing more!

🔮Unfortunately, the innovation of writing “786” instead of “Bismillah-ir Rahmaan-ir Raheem”, has become a common practice among Muslims, especially from the Indian sub-continent. The uninformed average Muslim now thinks it is a part of Islam.

🎁Actually, this old game of numbers was practiced by some of the magic based ancient civilizations but popularized by deviants e.g. Sufis among muslims. Islaam came to ELIMINATE ALL such superstitions, mysteries & numerological mumbo-jumbo.

However, some of us are still enslaved to this number game, and think that 786 represents “Bismillah-ir Rahmaan-ir Raheem” and can bring us barakah!

🎓Sheikh Muhammed Salih Al-Munajjid says:

“When Allah or His messenger want to teach us something, they do so in the clearest way far from puzzles & mystery numbers. All the efforts made by some Muslims to count letters & relate them to numbers are nothing but a waste of time….Indeed our deen is great, and not in need of such erroneous approaches” .Tap this link for the correct Islamic view about the mathematical miracles of the Quran https://islamqa.info/en/69741.

What are the differences between Numeracy & Numerology? https://islamqa.info/en/88184

 

THEIR ARGUMENTS:

1⃣  This is a system of numbers known as the ABJAD letters, each Arabic letter being represented by a number.

 

ANSWER:

The Qur’aan is not a book of symbolic numbers. Can we remove “Bismillah-ir Rahmaan-ir Raheem” from the top of Surah al-Faatiha & replace it with the number 786? Can these numbers replace the Perfect & eternal Speech of Allaah Subhanahu wa Ta’ala??

Of course not!

The absurdity of ABJAD numbers becomes clear if you reflect upon the following numbers 66, 92, 352, and 296. What do these numbers stand for? What do they mean? They are the supposed numerical values of Allah, Muhammad (Sal Allaahu Alaiyhi wa Sallam), Qur’an, & Rasool respectively. So, from tomorrow, can we call on Allaah by saying’ Ya 66′ or when we send blessings on the Prophet (Sal Allaahu Alaiyhi wa Sallam), do we send them onto 92??!!

Astaghfirullaah & A’oodhu billaah!!. Did Allaah reveal the Qur’an in mathematical figures? WHY ARE WE THEN, CONVERTING IT INTO NUMBERS???

 

  1. We don’t want to disrespect the name of Allaah, so we use this numerical equivalents on letters etc., lest it falls into the hands of disbelievers who are not clean or onto the ground & be a cause of disrespect.

 

ANSWER:

Can we respect the Word of Allaah more than the Prophet (sallallahu alaiyhi wassallam) & his Companions?. Yet, he sent letters to non-Muslim Kings & chiefs bearing the sacred words “Bismillah-ir Rahmaan-ir Raheem”. Also, the letter that Sulaiman (Alaiyhi as-Salaam) sent to the queen of Sheba bore the Basmalah as its heading and surely, he was a Prophet of Allah who knew what amounted to respecting or disrespecting Allaah!

 

“Verily! It (the letter) is from Sulaiman, and verily it (reads): In the Name of Allaah, the Most Beneficent, the Most Merciful.” (Bismillah-ir Rahmaan-ir Raheem). (Naml:30). Ruling on distributing leaflets & pamphlets that contain Qur’anic verses for da‘wah purposes to non-Muslims https://islamqa.info/en/191770

 

  1. We only use it for Barakah & Protection

ANSWER:

Seeking barakah & protection with something or in some ways that is not prescribed in Islaam is Shirk because the One Who really offers protection is Allaah, alone. And one can only seek barakah from things that we have evidence to do so in Islaam and hanging a bunch of numbers is NOT ONE OF THEM, no matter what they (supposedly) represent!. All acts of worship are Tawqeefi. Tap link https://islamqa.info/en/147608

 

  1. So, what if we use it? What’s so wrong about it!

ANSWER:

The “wrong” with it is that it was NOT the practice of Rasul Allaah (sallallahu alaiyhi wassallam) and it is not permissible to do any acts of worship except those which are approved by Sharee’ah. The Prophet (sallallahu alaiyhi wassallam) said: “Whoever innovates something is this matter of ours [Islam] which is not part of it, will have it rejected” (agreed upon). Again, all acts of worship are Tawqeefi. Tap link https://islamqa.info/en/147608

 

 

  1. We just use it as an abbreviation

 

ANSWER:

In case we forgot, “Bismillah-ir Rahmaan-ir Raheem”, is the very first Ayaah (miracle, sign etc) of the very first Surah of the Qur’aan. (Fatihah:1). And Allah revealed the Qur’an in clear Arabic and no one dare abbreviate even a single letter from it, let alone a whole Ayaah!

“And the (Qur’an) is a revelation from the Lord of the Worlds … in plain Arabic.” (Ash-Shu’raa:192-195)

 

Conclusion:

Whosoever uses 786 with the intention of obtaining Divine blessings, reward, protection etc. is a misguided person & any attempt to justify it, is based on arrogance, ignorance, innovation or blind following of the practices of his misguided ancestors.

Those who introduced the “786”, are GUILTY of conspiracy against & tampering with the text of the book of Allaah. True Muslims should give up this EVIL & disgusting practice of using 786. It is an innovation, evil & in NO WAY sacred.

May ALLAH give us all the guidance to practice what is most pleasing to Him! Ameen.

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786-two

786

THE PEN & PAPER HADEETH.

✍ *THE PEN & PAPER HADITH*

It was narrated that Ibn ‘Abbaas said: When the Messenger of Allah (blessings and peace of Allah be upon him) was dying, there were men in the house among whom was ‘Umar ibn al-Khattaab. The Prophet (blessings and peace of Allah be upon him) said: “Come, let me write for you a document after which you will not go astray.” ‘Umar said: The Messenger of Allah (blessings and peace of Allah be upon him) is overcome with pain, and you have the Qur’an; the Book of Allah is sufficient for us. The people in the house disagreed, and they argued. Some of them said: Come close and let the Messenger of Allah (blessings and peace of Allah be upon him) write for you a document after which you will not go astray. Others agreed with what ‘Umar said. When their debating and argument in the presence of the Messenger of Allah (blessings and peace of Allah be upon him) became too much, the Messenger of Allah (blessings and peace of Allah be upon him) said: “Get up and leave.”

‘Ubayd-Allah said: Ibn ‘Abbaas used to say: What a calamity it was when the Messenger of Allah (blessings and peace of Allah be upon him) was prevented from writing that document for them because of their disagreement and arguing.

Narrated by al-Bukhaari (6932) and Muslim (1637)

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the Prophet (blessings and peace of Allah be upon him) instructed his companions who were present with him during his illness to bring a piece of paper and a pen, so that he could dictate to them something that had nothing to do with a new revelation that he had not yet conveyed to the people, or with any shar‘i instruction that the people needed that had to do with their religion. Then he decided not to tell them about that matter, because of what happened. The evidence for that is as follows:

(a)  This incident happened on a Thursday, and the Prophet (blessings and peace of Allah be upon him) died on the following Monday, i.e., four days later. He could have asked others to write that document, but because he (blessings and peace of Allah be upon him) did not do that, we know that it was not revelation that he could have concealed.

(b) Allah, may He be exalted, praised His Prophet (blessings and peace of Allah be upon him) for having conveyed what He revealed to him, and Allah, may He be exalted, reminded this ummah of the blessing that He had bestowed upon them by perfecting their religion and completing His favour upon them. The idea that what the Prophet (blessings and peace of Allah be upon him) did not write was part of the religion that all of the ummah needs is tantamount to accusing the Prophet (blessings and peace of Allah be upon him) of not conveying the message, and it constitutes disbelief in what the Lord, may He be exalted, said about the religion being perfected and His blessing being completed upon His slaves.

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:

The writing of this document is not something that Allah enjoined upon him to write or convey at that time. If that had been the case, he (blessings and peace of Allah be upon him) would not have failed to do what Allah instructed him to do.

Minhaaj as-Sunnah an-Nabawiyyah (6/315, 316)

And he (may Allah have mercy on him) said:

It was not permissible for him to abandon writing the document because of the doubts that some had about (its importance). If what he intended to write in the document was something that he was obliged to convey and disclose, then the Prophet (blessings and peace of Allah be upon him) would have disclosed it and written it in a document, and he would not have paid any attention to the view of anybody, for he was the most obedient of creation to Allah. Thus it is known that when he decided not to write the document, the document was not obligatory and it would not have contained anything of religious matters that he was obliged to write at that time, because if that had been necessary, he would have done it.

Minhaaj as-Sunnah an-Nabawiyyah (6/12)

(c)  What we have mentioned is supported by the fact that the Sahaabah who were with the Prophet (blessings and peace of Allah be upon him) differed with regard to their understanding of his instruction to bring writing materials and what he really intended. Otherwise they would all have hastened to fulfil his instructions. It was proven from them that they took off their shoes during the prayer because of merely seeing the Prophet (blessings and peace of Allah be upon him) take off his shoes during the prayer, without him instructing them to do that, so would such people have gone against an instruction if they believed it to be part of the revelation? They are far above doing such a thing. Therefore, some of them got up to bring a piece of paper and a pen, as the Prophet (blessings and peace of Allah be upon him) had asked them to do, and others refrained, thinking that he (blessings and peace of Allah be upon him) may have been overwhelmed with pain, or that his instruction was meant as a recommendation only.

Abu’l-‘Abbaas al-Qurtubi (may Allah have mercy on him) said:

With regard to the words “Come, let me write for you a document after which you will not go astray”, this is a command and a request that was addressed to everyone present. Hence it was the duty of everyone who was present to hasten to obey this command, especially when it was followed by the words “after which you will not go astray”. But ‘Umar (may Allah be pleased with him) and others thought that this command was not by way of obligation; rather it was by way of recommendation. Moreover, in the Book of Allah there is guidance to everything that the Muslim needs, as Allah, may He be exalted, says (interpretation of the meaning): “And We have sent down to you the Book (the Quran) as an exposition of everything” [an-Nahl 16:89]. In addition to that, the Messenger of Allah (blessings and peace of Allah be upon him) was suffering pain, so ‘Umar did not want him to have to do something that may be very difficult for him in that situation. Therefore they decided that it was more appropriate for him not to write anything. But the other group wanted him to write the document, following the apparent meaning of the command and out of eagerness for more clarification and to remove any ambiguity. Would that that had happened! But that is what Allah decreed, and whatever He wills happens. But there should be no blame or criticism of the first group, because the Prophet (blessings and peace of Allah be upon him) did not rebuke them or tell them off; rather he said to all of them: “Let me be, for I am fine.”

Al-Mufhim lima Ashkala min Talkhees Kitaab Muslim (15/18)

Al-Haafiz Ibn Hajar (may Allah have mercy on him) said:

Al-Maaziri (may Allah have mercy on him) said: It was permissible for the Sahaabah to differ concerning this document, despite the clear instructions given to them concerning that, because instructions may be accompanied by indications that make them less than obligatory. It is as if there was something to indicate that the matter was not obligatory; rather it was optional. Therefore they had different views, and ‘Umar insisted on his view for which he had circumstantial evidence that the Prophet (blessings and peace of Allah be upon him) had said that without insisting on it.

Fath al-Baari (8/133, 134)

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The Prophet’s decision to write a document was either based on revelation that came then was abrogated, or it was something that he thought would serve some interest, then he changed his mind.

An-Nawawi (may Allah have mercy on him) said:

The Prophet (blessings and peace of Allah be upon him) thought about writing the document when he thought that it would serve some interest, or it may be that he received some revelation concerning that, then it appeared that best interests would be served by refraining from writing it, or he received revelation to abrogate the initial command.

Sharh Muslim (11/90). A similar report was narrated by al-Haafiz Ibn Hajar from al-Maaziri. See: Fath al-Baari (8/134).

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The Raafidis claim that the Prophet (blessings and peace of Allah be upon him) gave instructions that ‘Ali ibn Abi Taalib (may Allah be pleased with him) should become caliph after he died, but what does this incident have to do with them? Why do they have to tamper with it and misinterpret it, claiming that the Prophet (blessings and peace of Allah be upon him) wanted to write down instructions that ‘Ali should become the caliph after him? Why couldn’t the instructions that he wanted to write in this document be instructions for Abu Bakr (may Allah be pleased with him) to become caliph after he died?

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:

Whoever imagines that this document would have been about the appointment of ‘Ali to the caliphate is misguided, according to the consensus of the Muslims, including the scholars of both the Sunnis and the Shi‘ah. As for the Sunnis, they are unanimously agreed that Abu Bakr is superior and is to be given precedence. As for the Shi‘ah who say that ‘Ali was the one who deserved to be the imam (caliph), they say that ‘Ali had been named as the imam (caliph) before that, in clear and unambiguous wording that was widely known. In that case, there was no need for any document.

Minhaaj as-Sunnah an-Nabawiyyah (6/11)

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It is proven via the soundest isnaad that the Prophet (blessings and peace of Allah be upon him) wanted to give instructions that Abu Bakr as-Siddeeq (may Allah be pleased with him) should be appointed caliph after he died, then he decided not to do that, and he said that the believers would not accept anyone other than him as caliph. It was narrated that ‘Aa’ishah (may Allah be pleased with her) said: The Messenger of Allah (blessings and peace of Allah be upon him) said to me during his illness: “I was thinking – or I wanted – to send for Abu Bakr and his son and appoint him as my successor, lest people say (that the caliphate should be for So and so) or lest anyone should hope for it for themselves. Then I thought: Allah and the believers would reject anyone who is less qualified than Abu Bakr.” Narrated by al-Bukhaari (5342). Also narrated by Muslim (2387) with the words: “when Allah and the believers insist on Abu Bakr.”

We (as Sunnis) are not concerned about that issue, because Allah and the believers decided that the successor (caliph) of the Messenger of Allah (blessings and peace of Allah be upon him) should be no one but Abu Bakr.

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What occurred of some of the Sahaabah questioning the Prophet (blessings and peace of Allah be upon him) about some issues does not undermine the fact that they would hasten to follow his instructions and do what Islam required, because they would discuss things with him (blessings and peace of Allah be upon him) until the revelation came confirming what the Prophet (blessings and peace of Allah be upon him) told them, whereupon they would hasten to obey the command.

An-Nawawi (may Allah have mercy on him) said:

Al-Khattaabi said: The companions of the Prophet (blessings and peace of Allah be upon him) would discuss some issues with him before he gave them definitive and binding instructions, as when they discussed the terms of the treaty between him and Quraysh with him on the day of al-Hudaybiyah. But once he issued definitive instructions, none of them would discuss it with him.

Sharh Muslim (11/91)

Al-Haafiz Ibn Hajar (may Allah have mercy on him) said:

The Sahaabah used to discuss some issues with him, so long as he had not issued definitive instructions; once he did that, however, they would comply with them.

Fath al-Baari (1/209)

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The words of ‘Umar, “the Book of Allah is sufficient for us”, were not addressed to the Prophet (blessings and peace of Allah be upon him), for ‘Umar was too respectful to have done that. Rather these words were addressed to those who objected to him not bringing writing materials.

An-Nawawi (may Allah have mercy on him) said:

The words of ‘Umar, “the Book of Allah is sufficient for us”, were answering back those who disagreed with him; it was not a counter-argument to the instruction of the Prophet (blessings and peace of Allah be upon him).

Sharh Muslim (11/93).

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The scholars gave the following reasons to explain why ‘Umar thought it better not to bring materials with which to write the document for the Prophet (blessings and peace of Allah be upon him):

(a)  His compassion for the Prophet (blessings and peace of Allah be upon him), because he did not want to burden him in that situation with having to dictate the document, because that might be too difficult for him, as he said: The Messenger of Allah (blessings and peace of Allah be upon him) is overcome with pain.

(b) He was worried lest the hypocrites and those in whose hearts was sickness would cast aspersions on this document and express their doubts about those who transmitted it, and cast aspersions on them and their good character.

(c)  He was worried that he may write some instructions that they would not be able to comply with, and thus they would incur sin by not complying, and he thought it was kinder to the ummah, with regard to these issues, to leave them as a matter of ijtihaad, to be subject to examination and looking for the right answer, so that both the one who gets it right and the one who gets it wrong would be rewarded.

See: Dalaa’il an-Nubuwwah (7/184); ash-Shifa bi Ta‘reef Huqooq al-Mustafa by al-Qaadi ‘Iyaad (2/194); Sharh Muslim by an-Nawawi (11/91); Fath al-Baari (1/209)

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With regard to the words of Ibn ‘Abbaas (may Allah be pleased with him), there is nothing in them to suggest that he was casting aspersions on the Sahaabah (may Allah be pleased with them). He was among those who swore allegiance to Abu Bakr as-Siddeeq, and to ‘Umar al-Faarooq after him. What he meant was that the thing that prevented writing down the document (i.e., the Prophet’s sickness) was itself a calamity, because turmoil emerged after that and aspersions were cast on those prominent Sahaabah.

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:

The words of Ibn ‘Abbaas, “What a calamity it was when the Messenger of Allah (blessings and peace of Allah be upon him) was prevented from writing that document” mean that the thing that prevented it happening was a calamity; it was a calamity for those who doubted the legitimacy of Abu Bakr’s caliphate, or were not certain about the matter, because if there had been a document, there would have been no doubt. As for those who knew that his caliphate was legitimate, it was not a calamity for them, praise be to Allah.

Minhaaj as-Sunnah an-Nabawiyyah (6/11)

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These words of Ibn ‘Abbaas (may Allah be pleased with him) were based on his own ijtihaad. No doubt ‘Umar was more knowledgeable and was senior to Ibn ‘Abbaas. Some of the scholars are of the view that the fact that the document was not written, and the Prophet (blessings and peace of Allah be upon him) did not object to what ‘Umar said, suggests that the Prophet (blessings and peace of Allah be upon him) adopted ‘Umar’s opinion and thought that that was the correct thing to do.

An-Nawawi (may Allah have mercy on him) said:

Therefore ‘Umar was more knowledgeable than Ibn ‘Abbaas and the people who agreed with him.

Sharh Muslim (11/90)

Al-Haafiz Ibn Hajar (may Allah have mercy on him) said:

The fact that the Prophet (blessings and peace of Allah be upon him) did not object to ‘Umar indicates that he thought his view was correct. When ‘Umar said, “the Book of Allah is sufficient for us”, he was referring to the verse in which Allah, may He be exalted, says (interpretation of the meaning): “We have neglected nothing in the Book” [al-An‘aam 6:38]. It may be that the aim was to make things easier for the Messenger of Allah (blessings and peace of Allah be upon him), when ‘Umar saw that he was in great distress. Thus he sensed that what he wanted to write was not something they could not do without. If that had been the case, the Prophet (blessings and peace of Allah be upon him) would not have refrained from writing it because of their differences.

This view cannot be undermined by what Ibn ‘Abbaas said, “What a calamity it was…”, because ‘Umar was definitely more knowledgeable than him.

Fath al-Baari (8/134).

Thus it becomes clear that the claims of the Raafidis, casting aspersions on the Sahaabah (may Allah be pleased with them) – and especially ‘Umar ibn al-Khattaab (may Allah be pleased with him) – are false. It also becomes clear that what the early generations said about them being the most mendacious of the groups that claim to be Muslims is true. So beware of them for the sake of your religious commitment. We ask Allah to make you steadfast in adhering to Islam and the Sunnah.
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THE TRAGEDY: WHO KILLED THE GRANDSON?  3 of 3

Shias are indeed amazing kufaar, rather than curse the real killer(s) of Al hussayn, if at all they have to curse, they curse  & hate  99.9% of the companions especially Abu bakr, Umar, Uthman , Aisha, hafsah, Mu’aawiyah e.t.c (may Allah be pleased with them all). Why? They claim all the companions 99.9% apostatized (left the fold of Islam) after the death of the prophet (sallAllaahu ‘alayhiwasallam) by approving of the caliphacy of the 1st 3 caliphs (Abu bakr, Umar, Uthman) against their acclaimed express instruction of the prophet which says Alli (radiallahuanihu) should be made the 1st  Caliph. This claim is false & baseless. Did the Prophet appoint Alli (ra) as 1st caliph? http://islamqa.info/en/12103  ? Lift the fog. They also claim that 99.9% of the companions all agreed to change the Qur’an by removing many things including the chapter of succession referring to Alli (radiallahuanihu).Therefore, according to them, the current Qur’an is incomplete, not perfect & not preserved;  they say it is merely 30% of the original & the 70% is with their run-away 12th Imam who has been in hiding for over 900 years in ‘the cave or tunnel’; after he miraculously disappeared at the age of 9yrs. Allah says shi’as lied.

“Verily it is We Who have sent down the Reminder (QUR’AN) and surely, We will guard it (from corruption)” (Q 15:9)

The kufr narrative of the Shias, is that the QUR’AN & AUTHENTIC HADEETH/SUNNAH should be DISCARDED since 99.9% of all the pious companions whom Allah says he is pleased with, who memorized the entire Qur’an, who were chosen by the prophet (sallAllaahu ‘alayhiwasallam) to write down the Qur’an, who supported Islam with their lives & properties, who transmitted the Qur’an & authentic hadith to us have all apostatized after the death of the Rasool. Abu Sa‘eed al-Khudri (ra): “The Messenger of Allah (saw) said: ‘Do not slander my Companions, for if one of you were to spend an amount of gold equivalent to the size of Mount Uhud, you would not even come halfway up to their level.” (Bukhaari).So, what is left of Islam without a Perfect Qur’an & authentic sunnah? KUFR OF SHI’ISM OFCOURSE!. The foundation of  shi’ism is lies (taqiyah) & they managed to fabricate many hadiths about Alli (radiallahuanihu) in kufah. Their kufr & lies are worse than those of Jews, Christians & mushrikoons put together.

The Prophet (sallAllaahu ‘alayhiwasallam) 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’).”One cannot thoroughly, understand & navigate this tragedy of the killing of the grandson without understanding the turbulent times which preceded it e.g. the assassination of Caliph Uthman, the unintended battle of Al – Jamal which came up as result of assault caused by hypocrites from both sides  between the parties of (Aisha, Zubair, Talha) & Alli, the battle of Siffin (between the parties of Alli & Mu‘aawiyah), the assassination of Caliph Alli & martyrdom of Al Hassan (may Allah be pleased with them all). For real scholarly exposition by His Excellency Sh. Adnan Abdul Qadir (Both English & Arabic) download & watch/listen to the media accompanying this posts or watch online from this link

https://www.youtube.com/watch?v=mXjOdBRMQH8&list=PLYRXQljU5MiI3jzMulMIUzhkAS_CNM3kc

Should we worship Al- Hussayn & do annual mourning, flagellation, tatbeer? http://islamqa.info/en/4033

Where is al-Hussayn buried & how important is it to know where the graves of the Sahaabahs are? http://islamqa.info/en/14631

Is Karbala holier than Makkah & is Hijrah to Karbala the true Hajj that is  better than Hijrah to Makkah? http://islamqa.info/en/9355,

Status of Muawwiyyah & naming one’s child  muawwiyyah  http://islamqa.info/en/84304.

WHO KILLED AL HUSSEIN ?

https://www.youtube.com/watch?v=y-J5tE3weJ8,

https://www.youtube.com/watch?v=eOR1NYTXwjg,

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karbala-3

THE TRAGEDY: WHO KILLED THE GRANDSON?  2 of 3

And do not say about those who are killed in the way of Allah , “They are dead.” Rather, they are alive, but you perceive [it] not. 2:154. And never think of those who have been killed in the cause of Allah as dead. Rather, they are alive with their Lord, receiving provision 3:169-170. Prophet (sallAllaahu ‘alayhiwasallam):“The martyr (shaheed) has seven blessings from Allaah: he is forgiven from the moment his blood is first shed; he will be shown his place in Paradise; he will be spared the trial of the grave; and he will be secure on the Day of the Greatest Terror (the Day of Judgement); there will be placed on his head a crown of dignity, one ruby of which is better than this world and all that is in it; he will be married to seventy-two of al-hoor al-‘iyn; and he will be permitted to intercede for seventy of his relatives.” (Tirmidhi, Ahmad). Infact, Hassan & Husseyn will be the leaders of the youth among the people of Paradise, and high status is only achieved by means of trials

Prophet (sallAllaahu ‘alayhiwasallam) say: ‘It is not permitted for a woman who believes in Allaah and the Last Day to mourn for any dead person for more than three days, except for a husband, (in which case the period of mourning is) four months and ten days. (Bukhaari).

It is clear that shi’as have disbelieved in these verses of the Quran which warn us not to either “say” or “think” that the matyrs are dead and the hadith that says we should not mourn for more than 3days; as they keep the memory of the death & sufferings of Al Hussein alive with annual festival in addition to worshipping & calling on him & other household of the prophet for help in times of distress. When the Prophet (sallAllaahu ‘alayhiwasallam) died, they had not yet reached the age of discernment, but the Muslims honored them, then & after his death but never worshipped ;only the shias worship al-Husseyn & other family members of the prophet. Shias betrayed, abandoned & killed gruesomely Al Hussein (The grandson). HE WAS KILLED BY AN IRANIAN (PERSIAN), RAFIDAH (Shi’a) ; Shamir or Shuumar ibn Dhil Jawshan. This is the reason for their annual TATBIR (CUTTING OF BODY TILL IT BLEEDS); a belated expression of guilt & remorse for leaving Al Hussein in the lurch at Karbala.

To show remorse & regret, they took the day of ‘Aashooraa’ as a day of mourning & wailing, in which they openly display the rituals of jaahiliyyah such as slapping their cheeks, self-flagellation(tatbeer), rending their garments etc. Conversely, Allah says : “… but give glad tidings to al-saabiroon (the patient ones), who, when afflicted with calamity, say: ‘Truly, to Allaah we belong and truly, to Him we shall return.’ They are those on whom are al-salawaat (the blessings) from their Lord, and (they are those who) receive His Mercy, and it is they who are the guided ones.” [2:155-157] .

Prophet (sallAllaahu ‘alayhiwasallam) 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].” So, the Prophet (sallAllaahu ‘alayhiwasallam) CONFIRMED THAT SHI’AS ARE NOT MUSLIMS.

Does an unjust, gruesome killing of ahlul bayt (member(s) of the household of the prophet) by anyone justify the worship of  any or all of the ahlul bayt?. FOOD FOR THOUGHT.

Yazeed ibn Mu‘aawiyah was born during the caliphate of ‘Uthmaan ibn ‘Affaan (radiallahuanihu) & never saw  the Prophet (sallAllaahu ‘alayhiwasallam); SO, HE WAS NOT A COMPANION OF THE PROPHET  as the shias wrongly say. His father Mua’aawiyah Ibn Abu Sufyan (radiallahuanihu) was a noble & righteous companion of the prophet. Tap this link for the enviable & lofty status of Mu‘aawiyah (radiallahuanihu). http://islamqa.info/en/84304.

A Sahaabah (companion) is defined as one who — whilst in the state of Imaan (Faith) — has (at the very least) seen the Messenger (sallAllaahu ‘alayhiwasallam) or even heard him speak (e.g. the blind), and then also died on Islam. We typically affix the dua (RadiAllahu anhu- May Allah be pleased with him) or anha (with her) after their names. Why do we do this ? because Allah says : “And the foremost to embrace Islam of the Muhaajiroon and the Ansaar and also those who followed them exactly (in Faith). Allaah is well-pleased with them as they are well-pleased with Him. He has prepared for them Gardens under which rivers flow (Paradise), to dwell therein forever. That is the supreme success” [9:100].

Yazeed (was not a companion) & was not one of those who were well known for religious commitment & righteousness. He was one of the Muslim youth, and he was not a disbeliever or a heretic. He became the caliph after his father died, despite the objections of some of the Muslims and with the approval of some of them. He was courageous and generous, and he did not outwardly blatantly commit immoral actions, as some of his opponents said that he did.

During his rule, a number of grievous events occurred, one of which was the killing of al-Husayn (radiallahuanihu). Yazeed did not issue orders that al-Hussayn be killed, and he did not express joy at his killing. He did not poke the severed head of al-Husayn with a stick, it is unclear whether or not the head of al-Hussayn was brought to him in Syria, but he did issue instructions that al-Hussayn be prevented from achieving his goal, even if that involved fighting him WRONGLY SO. Those who received his instructions also went further than expected as they gave little or no regard for his status as the Grandson of the prophet. So, the following people are directly or indirectly involved in the gruesome killing Al-Hussayn (The Noble Grandson). They are : Yazeed ibn Mu’aawiyah, Shuumar or Shamir ibn Dhil Jawshan, ‘Ubayd-Allaah ibn Ziyaad, ‘Umar ibn Sa‘d etc. What should be our attitude towards all these personalities? Should we curse, love, ignore or leave them for Allah to Judge? Tap link for answer an Islamic & amazing answer http://islamqa.info/en/14007.

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THE TRAGEDY: WHO KILLED THE GRANDSON?  1 of 3

sallAllaahu ‘alayhiwasallam) said: “In THAQEEF tribe, there will BE A LIAR & AN OPPRESSOR [Muslim].” THE LIAR was al-Mukhtaar ibn Abi ‘Ubayd al-Thaqafi, who made an outward show of allegiance to & support of the Ahl al-Bayt, but killed ‘Ubayd-Allaah ibn Ziyaad, the governor of Iraq. He (al-Mukhtaar) made it clear that he was a liar, by claiming to be a prophet & that Jibreel (alehim salam) brought revelation to him. People told Ibn ‘Umar & Ibn ‘Abbaas about this. They said, “He is telling the truth, for Allaah says: ‘Shall I inform you (O people) upon whom the shayaateen (devils) descend [tanazzalu]? They descend upon every lying, sinful person.’ [26:221].”

As for THE OPPRESSOR, this was al-Hajjaaj ibn Yoosuf al-Thaqafi, who was opposed to ‘Ali & his companions. Al-Hajjaaj was a NAASIBI (those who opposed & have enmity towards Ali & al-Husayn) while  al-Mukhtaar was a RAAFIDI; (rejecters of caliphacy of Abu bakr, Umar & uthman; who were supposed fans & lovers of Alli, al-Husayn & who became the modern day shi’a of kufr). There was much trouble & fighting between these two groups (NAASIBIS & RAAFIDIS) in Kufa (Iraq). After the death of the incumbent, though not unanimously appointed caliph; Mu‘aawiyah (radiallahuanihu), his son Yazeed immediately took over the caliphacy.

The (raafidis) wrote to invite Al hussayn to kufah, so, they could swear allegiance to him as their ruler. At that time, Yazeed ibn Muawwiyyah had already appointed ‘Ubaydullah ibn Ziyaad as Governor of Iraq. He was instructed by Yazeed to be tough & to keep under check all anti regime  activities including the proposed allegiance to al hussayn by the raafidis/shia’s of Alli in (kufah). At the critical juncture, the people of Kufah turned against al-Husayn after the appointment of Ubayd-Allah ibn Ziyaad as governor. They killed the envoy Al- Husayn sent ahead of his arrival; his cousin; Muslim ibn ‘Uqayl. The hearts of the rafidis were with al-Husayn, but their swords were with ‘Ubaydullah ibn Ziyaad.

Al-Husayn went out to them, whether aware or not aware of the killing of Muslim ibn ‘Uqayl, or of the people’s changed attitude towards him or hoping to bring peace & calm to the situation with his noble status & influence. (Allah knows best).

Wise men ‘Abdullah ibn ‘Abbaas, ‘Abdullah ibn ‘Umar, Abu Sa‘eed al-Khudri, Jaabir ibn ‘Abdullah, al-Miswar ibn Makhramah, and ‘Abdullah ibn az-Zubayr (radiallahuanihuma) who loved him had advised him not to go to Iraq, because of what they knew of Rasullulah’s  prophesy about him. He insisted on going towards his matyrdom as Allah has willed to honour him & as a trial for this Ummah. So, al-Husayn travelled to Iraq, and halted at Karbala’, when he inquired about the place he was told it is called KARBALA ; which means KARBUN WA BALA.  KARB (DISTRESS) & BALA (CALAMITY). Al- hussayn sought protection with Allah against shaitan on realizing this; perhaps he had the feeling that the calamity was imminent. So, al-Hussayn asked the army that ‘Ubayd-Allaah ibn Ziyaad, the governor of Iraq, had equipped to fight him for one of three things: either to let him return to Makkah, or to let him go to Yazeed ibn Mu‘aawiyah, or to let him go to the frontier to defend the muslim territory & fight in jihad for the sake of Allah.

But they insisted that he should surrender to them as a prisoner of war. Al-Husayn refused, then ‘Umar ibn Sa‘d issued orders to fight him, and they killed him & a number of his family members wrongfully so. His killing & the killing of ‘Uthmaan ibn Affan (the 3rd caliph) before him, were among the main causes of turmoil in this ummah.

He was specifically killed by Shamir or Shuumar  ibn Dhil Jawshan ; a former commander of the Persian army who supposedly embraced Islam (was he just an ignorant muslim or a hypocrite that is still loyal to Persia trying to avenge the victory of the Muslims over the Persian empire ? (Allah knows best), above all he was a  Raafidhi (a shi’a). THIS IS ATTESTED TO BY KUFAAR (SHI’AS) SCHOLARS, THAT AL-HUSSAYN WAS KILLED BY AN IRANIAN (PERSIAN), RAFIDHAH (SHI’A  OF  ALLI ); SHAMIR OR SHUUMAR IBN DHIL JAWSHAN & HE WAS A PART OF  THE SINFUL, WRONGDOING GROUP. Al-Husayn ibn ‘Ali (radiallahuanihu) was killed on the day of ‘Ashoora’. Allah honoured him with martyrdom, as He honoured other members of the family of the Prophet (sallAllaahu ‘alayhiwasallam); Hamzah & Ja‘far with martyrdom, as well as his father ‘Ali.

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