ISLAMIC HISTORY

@islamichistory813 #yazidsregn #martyrdomofimamhussain #storyofkarbala #partIII Asslamoalaikum sisters brothers friends and elders, today we are discribing that Yazid's Reign And The Martyrdom Of Al-Husayn Ibn 'Ali (Part-3) In the morning, he mobilized his followers after the Morning Prayer. He had with him thirty-two equestrians and forty foot-soldiers. When he confronted the enemy, he called people to listen to his words; he praised and glorified God, and mentioned to what God is entitled. He called for blessings on the Prophet (S) and on the angles and other prophets. Then he continued: “Trace my lineage and consider who I am. Then look back at yourselves and remonstrate with yourselves. Consider whether it is right for you to kill me and to violate the honor of my womenfolk. Am I not the son of the daughter of your Prophet, of his trustee and his cousin, the first of the believers in God and the man who first believed in what His Apostle (S) brought from his Lord? Was Hamza not, the lord of martyrs, my uncle? Was Ja'far not, the one who flies in Heaven, my uncle? Have you not heard the words of the Messenger of God (S) concerning my brother and me, 'These are the two lords of the youths of the inhabitants of Heaven?' There are among you, those, who if you asked them would tell you. Is this not sufficient to prevent you from shedding my blood?” They answered him, “Submit to the authority of your kinsmen, the Umayyad, they have never treated you with anything, but what you liked”. Al-Husayn replied, “By God, I will never give you my hand like a man who has been humiliated; nor will I flee like a slave”. Then he called out I seek the protection of my Lord and your Lord, lest you should stone me. (Holy Qur’an, 44: 20). Indeed I seek the protection of my Lord and your Lord from any arrogant one, who does not believe in the Day of Reckoning. (Holy Qur’an, 40:27).11 When al-Hurr heard al-Husayn's words and saw the uncompromising attitude of 'Umar Ibn Sa'd and his army, he defected to al-Husayn's camp with deep remorse and repentance. He stood facing to 'Umar's men and reproached them for killing al-Husayn. It was then that 'Umar himself drew an arrow, and shooting it at the direction of al-Husayn's camp. He said, “Bear witness for me before emir that I was the first to shoot an arrow”. 12 They attacked al-Husayn and his followers on every side, but al-Husayn's followers fought fiercely. Then the cavalry attacked them and even though they were only thirty-two equestrians, they did not attack any side of the Kufan cavalry without putting it to flight. One of the Kufan commanders sent words to 'Umar Ibn Sa'd, “Don't you see what my cavalry is receiving today from this small number? Send the foot-soldiers and archers against them”. Al-Husayn's followers continued to fight fiercely against the enemy until midday. The number of killed and wounded among the followers of al-Husayn continued to grow until the sun began to decline. The men in al-Husayn's camp were so few that their losses stood out much more clearly than those of 'Umar Ibn Sa'd. By early afternoon, about half men were killed. Al-Husayn led the few that remained in the prayer of fear (salat al-khawf). One of his followers stood before him to shield him from the arrows of the enemy, but he was shot with arrows, and fell dead.13 When nobody except a group of three members of his family was left al-Husayn moved against the people, until all the three were killed, and he was left alone. Then al-Husayn sat in front of the tent. He brought his son, 'Abd Allah Ibn al-Husayn ['Ali al-Asghar], who was just a baby and sat him on his knee. However, one the Banu Asad shot an arrow, which slaughtered the child.14 Despite being weighed down by wounds in his head and body, al-Husayn began to strike against the enemy with his sword and they scattered, to right and left, away from him. When Shamir Ibn Dhu al-Jawshan realized the position, he called for the cavalry and they came up at the rear of the foot soldiers. He ordered the archers to shoot and they showered al-Husayn with arrows until he became as a hedgehog is with the spikes.15 As al-Husayn was swaying back and forth, unable to move, Shamir spurred the equestrians on, saying, “What are you waiting for?” One man ran and dealt him a blow with his sword, which severed his left shoulder. Another stabbed him in the back and he fell on his face. Shamir bent down and cut off his head. Then they began to plunder al-Husayn. They even took the veils and garments of the women. They did not left one of his women or daughters or the women of his family who did not have her clothes ripped from her back, taken away and removed from her forcibly. Then 'Umar Ibn Sa'd called out his followers, “Who will volunteer to make his horse trample on al-Husayn's body?” Ten men volunteered and trampled on the body of al-Husayn with their horses until they had broken and bruised his back.16 As the women were carried away to Kufa, and passed by the corpses and dead still lying on the sand, Zaynab bint 'Ali Ibn Abi Talib cried out in lamentation, “O Muhammad, on you the angels of heaven prayed. Behold al-Husayn naked under the sky, soiled with his blood and dismembered. O my Muhammad, your daughters are captives, and your male descendants lying dead blown about by the wind”.17 When the captive with the heads of the martyrs arrived in Kufa, Ibn Ziyad had given the people a general summons and had ordered them to be present to see the heads. He sat before the people, and put the severed head of al-Husayn before him. He began to poke at the teeth with a cane. Zayd Ibn Arqam, a Companion of the Prophet, saw him poking the teeth with the cane, said, “Take your cane away from those two lips, for by God I have seen the Messenger of God touch these lips countless times”. The next morning Ibn Ziyad sent the head of al-Husayn to Yazid, after it had been taken through all the streets and tribes of Kufa. He ordered the women and the young boys to be made ready for traveling. He ordered 'Ali Ibn al-Husayn to be chained with a chain around his neck. Then he dispatched them, to follow the heads, with Shamir, the heads being put in front of him.18 When the heads were put in front of Yazid and among them was the head of al-Husayn he proudly gazed at the head before him and wished his ancestors of Badr were present before him to see how he had amply revenged them. Tomorow we will be discribed part 4, Allah Hafiz ==================================

@islamichistory813 #yazidsregn #martyrdomofimamhussain #storyofkarbala #partII Asslamoalaikum sisters brothers friends and elders, today we are discribing that Yazid's Reign And The Martyrdom Of Al-Husayn Ibn 'Ali (Part-2) Al-Husayn and his companions were proceeding towards Kufa, when they came across a man from Kufa, he told them that he had only left Kufa after Muslim and Hani had been killed, and he had seen them being dragged by their legs into the market place. News of Qays Ibn Mushir al-Saydawi (or 'Abd Allah Ibn Yaqtur) also reached him. He gathered his men and took out a written statement to the people and read it to them, “In the name of Allah, the Compassionate, the Merciful. News of the dreadful murder of Muslim Ibn 'Aqil, Hani Ibn 'Urwa, and 'Abd Allah Ibn Yaqtur has reached us. Our Shi'ite have deserted us. Those who would prefer to leave us may leave freely without guilt”. Most of those who attached themselves to al-Husayn, thinking him to be a victorious conqueror and hoping for much booty, began to disperse from him to right and left until there were only left with him those followers who had come with him from Medina, and a small group of those who had joined him.7 Ibn Ziyad sent al-Hurr Ibn Yazid al-Riyahi with a thousand equestrians to intercept al-Husayn and bring him captive to Kufa. He met al-Husayn near al-Qadisiyya, not far from Karbala'. The men and horses of al-Hurr were exhausted from the heat of the desert sun and al-Husayn ordered his men to give both men and animals water to drink. Al-Hurr again told al-Husayn of the situation in Kufa, and warned him of the dangers that lay ahead. When the time for afternoon prayers came, al-Husayn led the prayers of both camps. After the prayers, he delivered a short sermon in which he reminded the men of their letters to him. He also reminded them of his status as the grandson of the Prophet (S), that he was more worthy of their allegiance and leadership of the community than the Umayyad rulers were. Nevertheless, if they were now displeased with his coming, he indicated that he would return to the place from which he had come. He spoke more specifically, of why he was taking such a risk, putting in danger his life and that of his family and friends, “O people, the Messenger of God (S) said during his life. “He who sees an oppressive ruler violating the sanctions of God, revoking the covenant, opposing the Sunna of Messenger of God (S), dealing with the servants of God sinfully and cruelly; and does not show zeal against him in word or deed, God would surely cause him to enter his abode in the fire”. Then he described the Umayyad rulers in the light of this prophetic hadith, “These men have verily abided by the obedience of Satan and abandoned the obedience of the Merciful. They have displayed all corruption: annulling the limits of God, usurping the people's wealth, allowing what God had prohibited and prohibiting what He had sanctioned”.8 Al-Husayn declared that he was most worthy to be zealous in the cause of the divine law and Sunna of the Prophet. If those listening would join him in holy struggle, it would be for their good, if not, they would reject their share of reward for such an act of faith in the world to come. They protested that they were not among those who wrote to him. He brought out two saddlebags full of their letters, and put before them, and many were ashamed to see their names among those who had written. On Muharram the second, 61/680 al-Husayn arrived in Karbala'. The next day a courier came from Ibn Ziyad and ordered al-Hurr to keep al-Husayn away from the water of the Euphrates, to deprive him of shelter and a place of refuge. He sent 'Umar Ibn Sa'd with four thousand men to Karbala'. There came a letter from Ibn Ziyad in which he ordered 'Umar Ibn Sa'd, “Prevent al-Husayn and his followers from getting water. Do not let them taste a drop of it just as was done with 'Uthman”. 'Umar Ibn Sa'd sent five hundred men as guards over the banks of the Euphrates, on the seventh of Muharram. Ibn Ziyad, then, sent Shamir with a letter to 'Umar Ibn Sa'd ordering him to demand the unconditional submission of al-Husayn or, failing that, to kill him and his followers. Shamir carried Ibn Ziyad's message to 'Umar Ibn Sa'd on the ninth of Muharram. In the late afternoon 'Umar Ibn, Sa'd gathered his forces and marched towards al-Husayn's tents. Al-Husayn was sitting by his tent, leaning on his sword and dozing. His sister, Zaynab bint 'Ali, heard the scream of men and horses and ran up to alert him. He woke up, startled and related a dream that he had just had of the Prophet, who told him, “O Husayn my beloved, you shall be coming to us soon”.9 Al-Husayn sent his brother 'Abbas to ask 'Umar Ibn Sa'd to postpone the confrontation until morning so that they could pray to God and seek His forgiveness. Al-Husayn went to his followers and relatives and told them, “I permit you to leave me. All of you can go away with the absolution of your oath, for there will be no obligation on you from me. All of them answered that they would not leave him to live after him. Al-Husayn and his followers spent the night before their death in prayers and recitation of the Holy Qur'an, so that their voices could be heard like the buzzing of bees. Tomorow we will be discribed part 3, Allah Hafiz =============================================

@islamichistory813 #yazidsregn #martyrdomofimamhussain #storyofkarbala #partI Asslamoalaikum sisters brothers friends and elders, today we are discribing that Yazid's Reign And The Martyrdom Of Al-Husayn Ibn 'Ali, story have four part and this is first Part. Mu'awiya died in Rajab 60/680, while his son Yazid was in Hawran, on a hunting trip. Yazid wrote a letter to al-Walid Ibn 'Utba, the governor of Medina, asking him to take the allegiance of the people of Medina by force if necessary. He added, “Take the allegiance of 'Abd Allah Ibn 'Umar, 'Abd al-Rahman Ibn Abi Bakr, 'Abd Allah Ibn al-Zubayr and al-Husayn Ibn 'Ali, allowing them no excuses, if anyone of them refuses, have him beheaded and send me his head”. When al-Walid received the letter, he called for Marwan Ibn al-Hakam to consult with him concerning al-Husayn and Ibn al-Zubayr. Marwan advised him to send immediately for them and ask them to give their allegiance at once, if they refused, he should murder them before the news of Mu'awiya's death spread in the city. Late in afternoon, he called for al-Husayn and Ibn al-Zubayr. He read Yazid's letter to al-Husayn Ibn 'Ali reporting the death of Mu'awiya and asking the people of Medina to acknowledge him as his father's successor. Al-Husayn answered that the governor would surely prefer to have him give his allegiance not in secret but rather openly with the rest of the people the following morning. Al-Walid agreed that al-Husayn should come with the rest of the people, but Marwan advised that he should imprison al-Husayn either until he would agree, or be executed. Al-Husayn, however, confronted Marwan with angry threats and left the governor's house. That same night Ibn al-Zubayr fled secretly to Mecca, taking by-roads in order to avoid the pursuing forces. Al-Husayn headed towards Mecca by night, accompanied by his sons, his brother's (al-Hasan's) sons, and his brothers, except for Muhammad Ibn Hanafiyya, two days before the end of Rajab. Unlike Ibn al-Zubayr, however, he followed the main road refusing to hide his intensions of opposition and revolt. Al-Husayn left Medina repeating the Qur'anic verse, So he left the city, fearful and vigilant. He said, 'My Lord, deliver me from the wrongdoing lot.' (Holy Qur’an, 28:21). As he arrived in Mecca, he recited this verse, And when he turned his face toward Median, he said, 'May be my Lord will show me the right way'. (Holy Qur’an, 28:22).1 Before his departure, al-Husayn wrote his final will and entrusted it to his brother Muhammad Ibn Hanafiyya at their last meeting. This contained another statement of the motives al-Husayn in championing the revolt against the Umayyad ruler. He wrote, “I have not risen up in revolt out of evil intent or greed, neither to perpetuate corruption nor wrongdoing. Rather I did so in quest of establishing right orders in the community of my grandfather. I wish to command right and forbid wrong and follow the example of my grandfather and my father 'Ali Ibn Abi Talib. If men would accept me in truth, it is to God that they would render acceptance, for He is worthy of truth. However, if they reject me I would bear it with patience and submit to God's judgment between the people, and me for He is the best judge”.2 He stayed in Mecca for about two months. In the meantime, he received many letters and emissaries from Kufa calling him to lead the opposition against Yazid, and pledging their absolute support. In their letters, the Kufans insisted that they had no imam, and thus they urged al-Husayn to come to them that God may bring them together with him to the path of truth and divine guidance.3 He sent his cousin, Muslim Ibn 'Aqil, to Kufa to see if the people were united, and had committed themselves to an agreement, he should speedily inform him of that. Muslim at first stayed in the house of al-Mukhtar Ibn 'Ubayd Allah al-Thaqafi when he arrived in Kufa. Ibn Ziyad, the governor of Kufa, began to spread informers to find out the location of Muslim, forcing the latter to shift his base of operations to the house of Hani Ibn 'Urwa al-Muradi. When Ibn Ziyad finally learned of Muslim's hiding place he sent for Hani, whom he beat severely and finally executed. When Muslim heard of the death of Hani, he went out with his supporters to invade the palace and kill Ibn Ziyad. The latter, however, using threats and bribes, told the notables of Kufa to talk to the mob outside and persuade them to desert Muslim. At last, they left Muslim alone; after a bitter struggle, they captured and brought him before Ibn Ziyad. After a long exchange of harsh words between the two men, Muslim was taken up to the roof of the palace and martyred, his head and corpse thrown down into the marker-place below in order to threaten the masses. He was killed on Dhu al-Hijja 9, 60/680. News of Muslim's disaster had not yet reached al-Husayn because it had only happened on the day he set out. He knew that he had only two alternatives: to give allegiance to Yazid, and thus disobey a divine command and live the life of a coward and a traitor, or to resist and be killed if necessary. He left Mecca before completing his pilgrimage rites. Just outside Mecca, he met the famous poet, al-Farazdaq, who, with great surprise, inquired why he had left Mecca before completing his pilgrimage. Al-Husayn answered, “Have I not left in haste I would have been arrested”.4 To another man who asked the same question, al-Husayn gave a revealing answer. “The Umayyad usurped my possessions, and I bore that patiently; they reviled my honor and I bore that patiently too. Then they sought my life, and so I left”.5 Al-Husayn pressed on swiftly and directly toward Iraq. He sent Qays Ibn Mushir al-Saydawi (or 'Abd Allah Ibn Yaqtur his foster brother) to Kufa.The envoy of al-Husayn Ibn 'Ali was arrested and sent to Ibn Ziyad. He ordered him to go up the pulpit and curse al-Husayn. Qays Ibn Mushir al-Saydawi went up the pulpit, praised, and glorified God. Then he said, “People, this man, al-Husayn Ibn 'Ali, the best of God's creatures, the son of Fatima, the daughter of Messenger of God is nearby. I am his messenger to you, answer him”. Ibn Ziyad ordered to have him thrown from the top of the palace. They threw him and he was smashed to pieces.6 Tomorow we will be discribed part 2, Allah Hafiz =====================================

@islamichistory813 #shiainnovation #shiabeliefs #shiarituals #shiacommunity #shiapractices #shiareligioustraditions #shiaculture #shiareligiousinnovation Asslamoalaikum sisters brothers friends and elders, today we are discribing that Wagabi pamphlet and Abadallah Saleh Farsy Book Is it Not an Innovation of The Shias, In their pamphlet, the wahabis state: “The Sabai writers of Iraq concocted false, brutal and frightful traditions such that Husayn and his kith and kin were deprived of water, forced into a battle, and then beheaded. Such traditions are neither believable nor reliable, and are far from being true.” Our reply: Where we can find our reply from books written in Kiswahili and available in local shops, there is no need to refer to books which may not be available, or which may have been written in languages unfamiliar to most of us. For that reason, let us review a book named Maisha ya Sayyidna Husayn 1999 ed. (The Biography of Sayyidna Husayn) authored by Sheikh Abdallah Saleh Farsy and published by Adam Traders of Mombasa. On page 37 of this book, Sheikh Abdallah states that: “when he (Imam Husayn) told them that he was not prepared to surrender to Ubeydillah and then be humiliated and killed together with his followers, family members, both male and female, young and old, they surrounded them completely so that they should not be able to escape. They were deprived of water and food from the eighth to the tenth of the month (of Muharram) 61 (A.H.). Thus having been made weak through hunger and thirst, they were then killed.” At this point, the author then names “the first eleven martyrs”, all of them belonging to the Prophet’s family. Again, on page 39 of the same book, he says that after this massacre, (their heads) were “dispatched with festivity and drum beats to the governor of Kufa. Each carrier was boasting in the presence of the governor, saying, ‘I killed so and so’ as they each received their prizes.” The Sheikh then adds: “The heads were then put on display.” Our question is: Did these heads fall off their respective bodies on their own if they had not been severed? 2. Over and above this, they (the Wahabis), allege in their pamphlet that: “And the Shia’s claim that Husayn was beheaded is an utter lie.” Our reply; Re-visit Sheikh Abdallahh’s book. On page 38 of his book, our Sheikh says that having been “surrounded from all sides and attacked with arrows, spears and swords, he (Imam Husayn) fell down and his head was severed by them (the oppressors). And by common account, this act was carried out by Shimr bin Ziljawshan …” Further more, he adds: “What is it that fortune and the love of fame cannot do!” However, these oppressors were not satisfied by cutting off Imam Husayn’s head. Sheikh Abdallah Farsy explains (on page 39) that when the severed head was presented to the governor, Ubeydillah, the governor struck the head with a cane as if it were a drum.” When the head was presented to the Ruler himself (Yazid bin Muawiya), Sheikh says on page 40 that “he (the Ruler) repeated what his governor of Kufa had done before, holding a cane and poking at the teeth of Husayn…” These are the writings of Sheikh Abdallah S. Farsy, who was the Chief Kadhi of Kenya and, prior to that, of Zanzibar. What! Do we count him “as a Sabai author from Iraq?” Was he a Shia? A “liar”? Was not he the same Sheikh of whom the “Ahlul Tawheed” were proud, then and now? What have they to say? ==================================================

@islamichistory813 #surahalkafirun #surahikhalas #fajr #maghrib Asslamoalaikum, sisters brothers friends and elders, today we are discribing that Is surah Ikhlas and Surah al kafiron Recommended Recitation In the Two Sunnah Rak‘ahs Of Fajr and Maghrib Question Is reciting Surat al-Kafirun and Surat al-Ikhlas at the beginning and end of the day – that is, in the two Sunnah rak‘ahs of Fajr and Maghrib –recommended (mustahabb) and a Sunnah that was narrated from the Messenger of Allah (blessings and peace of Allah be upon him)? It is recommended to recite Surat al-Kafirun and Surat al-Ikhlas in the two Sunnah rak‘ahs of Fajr and Maghrib. Answer What to recite in Sunnahs of Fajr and Maghrib? Why should we recite Surat al-Kafirun and Surat al-Ikhlas in Fajr and Maghrib Sunnah prayers? Praise be to Allah. What to recite in Sunnahs of Fajr and Maghrib? Yes, it is recommended to recite Surat al-Kafirun and Surat al-Ikhlas in the two Sunnah rak‘ahs of Fajr and Maghrib. This is proven in the sahih Sunnah of the Messenger of Allah (blessings and peace of Allah be upon him). Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (blessings and peace of Allah be upon him) recited in the two Sunnah rak‘ahs of Fajr {Qul ya ayyuha’l-kafirun (Say, "O disbelievers)} [al-Kafirun 109] and {Qul huwa Allahu ahad (Say, He is Allah, [who is] One)} [al-Ikhlas 112]. Ibn ‘Umar (may Allah be pleased with him) said: I watched the Messenger of Allah (blessings and peace of Allah be upon him) twenty times reciting in the two rak‘ahs after Maghrib and in the two rak‘ahs before Fajr, {Qul ya ayyuha’l-kafirun (Say, "O disbelievers)} [al-Kafirun 109] and {Qul huwa Allahu ahad (Say, He is Allah, [who is] One)} [al-Ikhlas 112]. (Narrated by al-Nasai, 992) An-Nawawi said in al-Majmu‘ (3/385): “Its isnad is jayyid. It was classed as sahih by al-Albani in as-Silsilah as-Sahihah (3328) and by Shaykh Ahmad Shakir in Tahqiq al-Musnad (8/89).” Al-Mubarakfuri said in Tuhfat al-Ahwadhi (2/418): “That is, in the first rak‘ah of each of them he would recite {Qul ya ayyuha’l-kafirun (Say, O disbelievers)} [al-Kafirun 109] and in the second {Qul huwa Allahu ahad (Say, He is Allah , [who is] One)} [al-Ikhlas 112].” The scholars have stated that it is recommended to recite these two surahs in the Sunnah prayers of Fajr and Maghrib, in accordance with these hadiths. (See: al-Mughni (1/435); Mughni al-Muhtaj (1/464); al-Fatawa al-Fiqhiyyah al-Kubra (1/192); al-Mawsu‘ah al-Fiqhiyyah (27/159) Why should we recite Surat al-Kafirun and Surat al-Ikhlas in Fajr and Maghrib Sunnah prayers? With regard to the wisdom behind reciting these two surahs, that is because they include all three types of Tawhid . The surah {Qul huwa Allahu ahad (Say, He is Allah, [who is] One)} [al-Ikhlas 112] refers to tawhid ar-rububiyyah (oneness of divine Lordship ) and tawhid al-asma wa’s-sifat (oneness of the divine names and attributes ), for it affirms that Allah, may He be exalted, is one God and denies that He has any son, father or peer, and that in addition to that, He is as-Samad, in Whom are combined all attributes of perfection. And the surah {Qul ya ayyuhu’l-kafirun (Say, O disbelievers)} [al-Kafirun 109] refers to tawhid al-‘ibadah (oneness of worship), which means that one should not worship anyone or anything except Allah, and should not associate anyone with Him in worship. Hence the Messenger (blessings and peace of Allah be upon him) used to start the day with them in the Sunnah prayer of Fajr , and he would end the day with them in the Sunnah prayer of Maghrib. In as-Sunan, it is narrated that he used to recite these surahs in Witr, so they were also a conclusion to the deeds of the night, just as they were a conclusion to the deeds of the day.” (This was stated by Ibn al-Qayyim in Badai‘ al-Fawaid, 1/145-146) And Allah knows best. ===========================================

@islamichistory813 #religiouscontroversy #wahabischolars #openletter #ulma #shocking #religiousdebate Asslamoalaikum sisters brothers friends and elders, today we are discribing that Shocking Open Letter from Wahabi Ulma to Sunni Imams and Preachers Discover the shocking contents of an open letter from Wahabi Ulma to Sunni Imams and Preachers in this eye-opening video. Uncover the story behind this unprecedented communication and gain insight into the dynamics between different Islamic sects. Watch now to understand the implications of this letter and its potential impact on the Muslim community. Stay informed and engaged with this important discussion. (The following letter was circulated by the Wahhabis to All Sunni Imams & Preachers in Mombasa (Kenya) in the year 1424 AH / 2004 CE. Also see the Foreword.) My question is why do we specifically keep “WAIZ” sessions (Majlis) on the first ten nights of the month of Muharram; and why not in any of the other months of the year? There is no Ahadith (dalil) that can be found that states that we should take the first ten days of Muharram as special days to observe “THAWAB” except that the Prophet (S) has ordered:- The Prophet (S) observed the fast on the 10th of Muharram (Ashura), and ordered (Muslims) to fast on that day (Sahih Al-Bukhari) Besides this there is no special act of “Ibadah” during these ten days. Now the question is why do we observe these ten days of Muharram and not the ten days of, for example Dhul-Hajj or any other month? Hafsah (r.a) said:- There were four things the Prophet (S) never omitted: fasting on Ashura; the first ten days of Dhul-Hijjah and three days every month, and praying two rak’ahs before dawn. Nasa’i transmitted it (Mishkat Al-Masabih). There is no indication of “WAIZ” sessions in these days, mentioned by Allah’s Rasool (S). Question again is why the ten days of Muharram? It is well known fact that the Shias started this custom of mourning Al-Husayn (maatam Husayn). The Shia historian Mr. Justice Amirali says, “the founder and starter of Maatam Husayn was Mazzal Dal Velmi a Shia in 352 A.H. (300 years after the incident). This person appointed 10 days of Muharram as permanent days for the remembrance of the lamentable tragedy of Karbala. The Shias even today commemorate these 10 days of Muharram. The Iraqi Sabai narrators and authors fabricated imaginary stories of cruel acts of horrific nature, like refusal of water and of the forced combats, which are not reliable and worthy of trust and far from the truth. These are merely wishful thoughts. Some of them are just sculptured falsehood. Some pure lies akin to the truth, in particular the details about the date and days of which they can be rejected unquestionably on the fact that the caravan of Husayn had made a very long journey over a difficult route and in difficult circumstances, could never have made it in a matter of 20 days or 22 days time and reach its destination (from Mecca to Karbala). The fabricators of the story of his arrival on the 2nd of Muharram of 61 A.H. did this on purpose to fabricate the imaginary stories for the 10 days, which flourish the facts of cruelty, refusal of water, the battles and forced combats. The average speed of a laden camel, which is moving in the line of a caravan under normal circumstances, is two and a half miles per hour. Now to cover a distance of about nine hundred and fifty miles of a journey (Mecca to Karbala) at the speed of two and a half miles per hour and daily traveling for twelve hours on the average would take at least 30 to 31 days and the covering of that distance in any lesser than that time is amongst the impossibilities. The departure of Al-Husayn from Mecca was on the 10th of Dhul-Hajj 60 A.H. Many historians including Ibn-Kathir has written that: “So Husayn with his family members and sixty kufi companions departed from Mecca for Kufa and the date of his departure was 10th of Dhul-Hajj.” Therefore, as per above it was impossible for him to arrive at Karbala on the 2nd of Muharram. But according to the truthful narrators Husayn reached Karbala on the 10th of Muharram 61 A.H., which is acceptable. Thus it is obvious that the purpose of the false and fabricated narrations of making the caravan reach its destination eight days ahead was to enable in the place of the actual and true events that had come to pass, the narrators to present happenings in the colours and in accordance with their mental ideals. While nothing has aspired in these ten days, and all these incidents are just imaginary stories and lies, then why do we keep “Majlis” in these 10 days of Muharram? In brief the true story is that, Husayn revolted against Amir-ul-Mu’minin Yazid bin Muawiya and the Kufis instigated him by supporting his idea. But when he realized on his way near Kufa, that the Kufis had betrayed his cousin Muslim bin Aqil, he diverted the caravan towards Syria. On the way at Karbala the Amir’s army halted him, and he agreed to pledge to Yazid bin Muawiya. The 60 Kufis who had accompanied Husayn saw that their fate was at stake now that Husayn has changed. When the army approached them for their weapons, these Kufis attacked and during this attack, Al-Husayn was killed (martyred). This incident took place at Karbala when the caravan arrived on the 10th of Muharram and the fight was over in less than an hour. The claim of the Shias that Husayn was beheaded is all lies. Husayn was buried with great respect and the Janaza namaz was led by his son Ali bin Al-Husayn (Zeinul Abideen). So when every thing was over in less that an hour, then why 10 days of “WAIZ” sessions in Muharram? Is it an “IBADAH” commanded by Allah (s.w.t) or His Prophet (s.a.w.) to keep waiz sessions especially on the 10 days of Muharram? If you claim that you are trying to divert Sunni Muslims from following the Shias by keeping these “Majlis” sessions then I would say that you are wrong by introducing this bidah (innovation) act, and misleading the Sunni Ummah. By holding these “Majlis” sessions for 10 days you are supporting the mourning of Al-Husayn, which is baseless and a fabricated custom introduced and practiced by the Shias. On the contrary you should enlighten the Sunni Ummah on the real events and educate them against the fabricated and false stories created by the Shias, which have been ingrained in the minds of Sunnis, for the past 12 centuries. Ahlul-Tawheed ==========================================

@islamichistory813 #islamicmarriage #rulesofmarriage #muslimmarriageadvice Asslamoalaikum sisters brothers friends and elders we are discribing that What is rules of marriage of girls in islam? Islam gives every female the right to choose her marriage partner – and to annul any betrothal agreed on her behalf – upon reaching puberty and attaining comprehensive maturity. There are a number of requirements for a marriage to be legal: Both man and woman must willingly consent to the marriage before it can take place. The marriage must be made public, with two witnesses from each side present at the ceremony. Islam does not allow secret marriages. Peoples have many questions in their mind before marriage, for example, like How can we find a compatible spouse who will love us and journey with us through life’s many trials and heartache? How can we find an equal who will hold our hand and bring us solitude and calmness after a long day at the office? How can we find our happily ever after? The answer is very simple. Before you conduct lengthy background checks and converse with a potential spouse to see if your character and personality traits align, it’s paramount you ensure the suitor is eligible to marry. Marriage is a legally binding contract – whether you marry legally or/and Islamically, it is a contract between the state or/and God. The step of checking marriage eligibility is similar to making sure an employee is a suitable candidate for a role at your firm. When hiring someone, you need to examine if the candidate has all the relevant qualifications, work experience, good character and references to qualify as an employee. Similarly, when you intend to marry someone, there are conditions from the Qur’an and sunnah which a man must meet before he can put a ring on your finger. Allah Almighty said in verse 21 of surah Al Rum “And one of His signs is that He created mates for you from yourselves that you may find rest in them, and He put between you love and compassion; most surely there are signs in this for a people who reflect.” There is no problem consulting also, with Allah (SWT) about marriage and performing the istikhara, to dispel any confusion. It is not allowed to go against the outcome of the Istikhara. Those who are in favor of raising the legal age for marriage argue that: 1. Boys, before the age of 18 and girls, before the age of 15 aren't equipped to form a family and aren't in a position to bear the heavy responsibilities and difficulties of family life. 2. Early marriages are a contributing factor to criminality. 3. Women who have fled from their husbands' homes and have them become resentful towards them, are mostly women who have got married before the legal age of marriage. In response to such arguments it could be said that although there is no denial of the fact that early marriages, before physical and mental maturity, may lead to betrayal, family disagreements and many other problems; however, when a girl or a boy is physically and mentally ready for married-life, then there is no reason why the legal age for marriage should be increased. Allah almighty give us permission to read undrstand and follow Quran and its tafsir and hidth. Ameen Allah hafiz =========================================

@islamichistory813 #religiousdoctrine #wahabifiqa #islamiclaw #sunniislam #islamicscholarship #islamictradition Asslamoalaikum sisters brothers friends and elders, today we are discribing that Was the Wahabi Fiqa WRONG About the Sunnah? ! In this video, we delve into the question of whether the Wahabi Muslim fiqa contradicts the Sunnah. We explore key principles and teachings of the Wahabi fiqa and compare them to the teachings of the Sunnah to determine if there are any discrepancies. Join us as we examine this important topic and seek to uncover the truth. Was the Wahabi Fiqa WRONG About the Sunnah? Watch now to find out more. In their pamphlet, to which we have responded hereby, the Wahabis have criticized Sunni Imams of Mombasa for conducting lectures in the Konzi Mosque on the first ten days of the month of Muharram. This is because, in accordance with Wahabi philosophy, by so doing the Sunni Imams will have “misled the Sunnis by imitating Shias”! Before responding to this aversion, we need to let our readers note two important things. First, at their gatherings, the Sunni Imams, customarily, do not discuss the same subjects that Shias do at their Muharram gatherings. As a matter of fact, the Sunni Imams say exactly the opposite of what the Shias do! How then do they mislead their congregation, and in what way do they imitate the Shias? Second, let the Sunnis not be fooled by such statements into believing that the Wahabis are one with them. For those Sunnis who do not, according to what Wahabis say and believe, concur with them, are no different from the Shias. All are not believers, but polytheists, and “therefore spilling their blood and confiscating their wealth is legitimate, despite the fact that they declare LA ILAHA ILLALLAH, say their prayers, fast and proclaim themselves to be Muslims” In other words, to Wahabis, all of us -- Shias and Sunnis alike -- are unbelievers! This is not a mere accusation, but has been categorically stated on page 179 of the book on the life of their Imam, called Muhammad Bin Abdilwahhab: Muswlihun Madhluum wa Muftaraa Alayh, written by Ustadh Mas’ud An-Nadawii. Has this Wahabi outcry regarding “imitating Shias” a recent practice, or has it been there before? The truth of the matter is that such propaganda was there before, though our Wahabis in Mombasa have come out with yet another inventive strategy that criticizes the Sunni Imams for not only imitating Shias, but also indulging in an activity that was not performed by the Prophet (S), and as such it is an innovation (bid’a). At first sight, one would think that the Wahabis are genuinely out to do what the Prophet (S) practiced, and condemn what the Prophet abstained from. However, those who have a deep insight of Wahabism know that this is far from being the truth. Under the guise of love for the Prophet (S) the Wahabis promote their hatred toward the believers even if the latter truly abide by what the Prophet (S) used to do. As a way of illustration, let us see what Ibn Taymiyya has said on this matter. Ibn Taymiyya is from their school of thought.; he lived for 67 years and died in the year 728 A.H. His thoughts had a deep influence on Muhammad bin Abdilwahhab who, with the help of King Saud’s wealth, succeeded in spreading this sect, more than Ibn Taymiyya himself. Ironically, during his life time, Ibn Taymiyya had failed to promote his sect because of the heavy opposition that he faced from his fellow sheikhs, who went to the extent of declaring him apostate! In his book, Minhaajus Sunnah (Volume Two, page143), he says, “It is appropriate to discard those recommended acts (mustahabaat) when they are their (Shias’) trademark!” One such act that non-Shias have been urged to discard is the wearing of a ring in the right hand finger, despite the fact that the Prophet (S) himself used to do so. Why so? Simply because this tradition is customarily observed by Shias! O my brothers! If Wahabis brand those who do things that the Prophet (S) did not do as the innovators (ahlul bid’a), what title do we give to them for preventing people from doing what the Prophet (S) used to do merely because such deeds are observed faithfully by those whom the Wahabis do not like (i.e. the Shias)? You be the judges to decide between the Shias and the Wahabis as to who are the strict followers of the ways of the Prophet (S) (ahlul sunna), and who are the innovators (ahlul bid’a). All said and done, the motive behind Wahhabis’ demand to the Sunni Imams not to emulate Shias should be evaluated in light of what has been said so far. Perhaps, in conclusion, we may pause this question: Since Shias use their left hand to clean themselves after relieving their bowels, should Sunnis therefore stop using their left hands and, instead, use their right hands to clean themselves in the bathroom, just not to emulate Shias? One wonders how the Wahabis make their judgments! =======================================

@islamichistory813 #sunatenabwi #sunnah #muslim #dowry Asslamoalaikum sisters brothers friends and elders we are discribing that Why now muslim not follow a sunnah of Hazrat Mohammad PBUH regarding dowry. Historically, some sects of the Kharijites rejected the Hadith. There were some who opposed even the writing down of the Hadith itself for fear that it would compete, or even replace the Qur'an. Mu'tazilites also rejected the hadiths as the basis for Islamic law, while at the same time accepting the Sunnah and ijma. A dowry is a gift given by the bride's family to the groom and the newly formed household at the time of their marriage. Historically most societies have had bides go to their husband's families, and often women could not legally own property. The husband would be primarily responsible for the economic prosperity of the household, while women would care for children and the household needs. When a woman or girl married into a family that was agricultural, she often was welcomed as another worker. In families that were more prestigious, however, she may have been viewed as another mouth to feed. and the dowry was an important sign of her gratitude for becoming a member of her husband's family. The earliest dowries were usually land entitlements, but later were attached to sentimental and decorative items as well as various commodities and even later to money. In the first era of Islam marriage was a simple affair, without pomp or ceremony. Any expenditure incurred in its performance was quite minimal, and not a burden on either family. Indeed, the Prophet stated: 'the most blessed marriage is one in which the marriage partners place the least burden on each other.' Nowadays, much difficulty and hardship can be caused by the setting and giving of dowries, bride-prices and mahr - not to mention enormous wedding feasts and celebrations in some cultures which bring a most unreasonable financial burden on the families concerned. Financially crippling celebrations are totally in opposition to the spirit of Islam, and are not necessary. They are purely a matter of the culture of certain regions. No Muslim should feel obliged to continue these un-Islamic traditions, or be embarrassed about breaking with their old cultural traditions. The custom of giving dowry (jahez) is not part of Islam, although it actually seems to be on the increase among several Muslim cultures, notably those of Indian, Pakistani and Bangladeshi origin, even when they have settled in the UK or USA. In fact, it is a practice which has never been sanctioned by Islam and is not prevalent amongst Muslims of other cultures. It seems to be in imitation of ancient Hindu culture in which daughters were not given any share in the family property, but were given payments, part of which might be in the form of household goods, as a measure of compensation. Islam granted daughters a rightful share in their family property and inheritance. A 'bride-price' is either an amount of money, goods or possessions given to the bride by the bride's family at the time of her marriage, in order to attract a good husband for her. It would in effect become the property of the husband or his family upon his marrying her. This is a totally un-Islamic practice. In Islam, women are not 'owned' by their families and should not be 'traded with' in this manner. It is an insulting practice. An amount of money demanded from the bridegroom or his family by the bride or her family, usually the bride's father, without which the daughter will not be given in marriage. In the ‘jahiliyyah' society before Islam, this money was regarded as the property of the girl's guardian. The matters of fathers giving the bride gifts of money or property, or paying for an enormous wedding feast, or providing a home, or setting her up in her home with furniture and household effects are left to the discretion of the people involved in Islam. The Prophet himself saw to the marriages of his four daughters. He gave his daughter Fatimah various gifts when she married Ali b. Abu Talib, but there is no record of his having given anything to his other daughters on the occasion of their marriages. Had such gifts been a recommended Sunnah, he would surely have given the others gifts as well. Moreover, the gifts given to Fatimah were extremely modest household articles. The Prophet gave Abu Bakr some money and asked him to accompany Bilal and Salman, (or Ammar Ibn Yasir) to buy some household necessities for Fatima's house. The Prophet said to Abu Bakr: "Buy some appropriate household necessities for my daughter with this money." Abu Bakr said: "He gave sixty-three (63) dirhams, so we went to the market and bought the following: 1. Two mattresses made of Egyptian canvas (One stuffed with fiber and the other with sheep wool) 2. A leather mat 3. A pillow made of skin, filled with palm tree fiber 4. A Khaibarion cloak 05 An animal skin for water 6. Some jugs and jars also for water 7. A pitcher painted with tar 8. A thin curtain made of wool 9. A shirt costing seven dirhams 10. A veil costing four dirhams 11. Black plush cloak 12. A bed embellished with ribbon 13. Four cushions made of skin imported from Ta 'ef stuffed with a good smelling plant 14. A mat from Hajar 15. A hand- mill 16. A special copper container used for dyestuff 17. A pestle for grinding coffee 18. A (water) skin. When Abu Bakr and the other companions had bought the above-mentioned articles, they carried them to Um Salama's house. When the Prophet saw them, he started kissing every article and supplicated to Allah, saying: "0 Allah, bless them! For they are people who the majority of their belongings are made of natural materials." Whatever the reasons, Islam does not approve of the dowry being a condition for marriage. It may be said that this is what is done inPakistan. A dower is agreed between the two parties, but then it is forgone by the wife at a later stage. The fact is that the dower is treated as an awkward technicality. It is mentioned in the marriage contract but on the wedding night, the bride is taught by her family that she must tell the bridegroom that she has forgone every part of it. In other words, she is not doing it out of her own free will. She has no choice in the matter. The bridegroom expects that she would do that. If she does not do it, there may be trouble within the family, especially if the figure named is high. Perhaps neither the bride nor the bridegroom knows why they have to go through this process of naming a figure and forgoing its payment. Islam provides for a dower to be paid as a compensation for the woman in return for the obligation marriage imposes on her to be a good bed fellow to her husband. In other words, she is giving out of herself something to her husband, in consideration of which she is entitled to receive an amount of money in cash or kind, which she deems to be appropriate. Therefore, a woman's right to a dower is not lost unless she herself relinquishes it. For this reason, if the dower is not specified in the marriage contract, the woman does not lose her claim to it. She may ask her husband to give her something, which she deems to be satisfactory. If they can agree on a figure, then the same can be written in the form of an agreement, which will specify an amount, which is normally given to a bride in her social status. Allah almighty give us permission to read undrstand and follow Quran and its tafsir and hidth. Ameen Allah hafiz =========================================

@islamichistory813 #islamicperspective #religiousleaders #religiousfiqures #muslimleaders #muslimcommunity #controversialtopics #muslimreactions #religiousbeliefs #muslimviewpoint Asslamoalaikum sisters brothers friends and elders, today we are discribing that Muslim Leaders React to Yazid - Shocking Opinions Revealed In this eye-opening video, Muslim leaders share their candid opinions on Yazid, a controversial figure in Islamic history. Imams and religious sheikhs weigh in on the legacy of Yazid, sparking a heated discussion on his actions and impact. Watch as shocking revelations and differing perspectives are revealed, providing viewers with a deeper understanding of this complex historical figure. Stay tuned to witness the diverse viewpoints and reactions from respected Muslim scholars. The first such personality is Imam Ahmad bin Hanbal. He is quoted by Imam Dhahabi in the latter’s book, Mizaanul I’tidaal, Chapter Four, page 440, to have said: “Yazid should not be accepted as a narrator of any Tradition.” Besides that, Imam Dhahabi himself on the same page (where he quotes Imam Hanbal) says, “Yazid’s trustworthiness is questionable. Therefore, no Traditions should be accepted from him...” There you are! Can such an unreliable person ever be regarded as Amirul Mu’minin? Not only did Imam Hanbal forbid people from accepting any Tradition from Yazid, but he also cursed Yazid, in his book Al-It’haaf Bihubbil Ashraaf, pages 63-64 for killing Imam Husayn (a.s). The second scholar is Sheikh Muhammad Abduh. In his exegesis of the Holy Quran called Tafsirul Manaar (Volume Six, pages 367-368), after explaining how Yazid opposed Imam Husayn a. s., he says, “May Allah forsake him (Yazid) and all those who supported him, and those who have hatred for Imam Ali a. s; who continue to worship the oppressive rulers in their opposition to the establishment of justice and the religion of Allah...” The third source is Imam Shawkaani. In his book Naylul Awtwaar (Volume Seven, page 362) after criticizing those who blame Imam Husayn a. s. for opposing Yazid, he curses both Yazid and his father, (Muawiya) in these words: “May Allah curse them”. Then, commenting on these blames, he says, “O my Lord. Just hearing such things is blood-curdling, and could shatter mountains.” Imam Taftaazaani is the fourth person to talk on this issue. He is quoted in Irshaadus Saari (Volume Fifteen, page12), a commentary of Sahih Bukhari, to have stated that the consensus among scholars is that it is permissible “to curse those who killed Imam Husayn a.s., and those who ordered, or allowed or approved his murder.” Then having said that it is a common knowledge that Yazid approved the killing of Imam Husayn r.a. and the dishonouring of the House of the Prophet (S), he adds, “May Allah’s curse be on him (Yazid), his helpers and his associates!”. The fifth person to expose Yazid was his own son whom he named after his father, Muawiya. He took over Caliphate on the death of his father, Yazid. But his reign was short-lived since he abdicated forty days after his succession or, by other accounts, five months after his succession. At the time of his abdication, he went on the pulpit and gave an address in which, among other things, he talked about the feud between his grandfather (Muawiya bin Abi Sufyan.) and “one who was better than him and every body else (meaning Imam Ali a. s.). He then mentioned his father (Yazid) and “all his evil deeds”, and “that he did not have the qualities befitting a Caliph of Muhammad’s community”; he then described his father’s “atrocities committed against the progeny of the Messenger of Allah.” On finishing his address, he wept bitterly and told his kinsmen, the Umayyads, that he was not prepared to carry the burden of their sins on his back. Therefore, he said: “Do as you wish. Load this Caliphate on whomever you please. As for me, I am out of here.” This all has been narrated fully in Taariikhul Khamiis, Volume Two, page 301. There you are! Having read all this (despite leaving out much more) would you still think of Yazid as Amirul Mu’minin? Would you still do so when his own son did not consider him to be qualified to have this title? Who would know him better, his son or an outsider? I leave this to the readers to decide. ================================================

@islamichistory813 #ismarriageasunnah #marriagebenefits #marriagevirtues # Asslamoalaikum sisters brothers friends and elders we are discribing that Is marriage is sunnah and what are its benifits and virtues In Sahih bukhari hadidth Number 3233 Narrted by Abdullah (b. Mas'ud) (Allah be pleased with him) reported that Allah's Messenger (may peace be upon him) said to us: young men, those among you who can support a wife should marry, for it restrains eyes (from casting evil glances) and preserves one from immorality; but he who cannot afford It should observe fast for it is a means of controlling the sexual desire. And In Sahih bukhari hadith Number 3236 Narrted by Anas (Allah be pleased with him) reported that some of the Companions of Allah's Apostle (may peace be upon him) asked his (the Prophet's) wives about the acts that he performed in private.Someone among them (among his Companions) said: I will not marry women; someone among them said: I will not eat meat; and someone among them said: I will not lie down in bed.He (the Holy Prophet) praised Allah and glorified Him, and said: What has happened to these people that they say so and so, whereas I observe prayer and sleep too; I observe fast and suspend observing them; I marry women also?And he who turns away from my Sunnah, he has no relation with Me. In Sahih bukhari hadith No. 3239 Narrted by Abi Waqqas (Allah be pleased with him) saying that Uthman b. Maz'un decided to live in celibacy, but Allah's Messenger (may peace be upon him) forbade him to do so, and if he had permitted him, we would have got ourselves castrated. If any person who sees a woman, and his heart is affected should come to his wife, and should have intercourse with her, in this regards Narrted by Jabir reported in sahih bukhari hadith No. 3240 that Allah's Messenger (may peace be upon him) saw a woman, and so he came to his wife, Zainab, who was tanning a (piece of) leather. He then went to his Companions and told them: The woman advances and retires in the shape of a devil, so when one of you sees a woman, he should come to his wife, for that will repel what he feels in his heart. And in hadith No. 3241 of Sahih Bukhari Narrted by Jabir b. 'Abdullah reported that Allah's Apostle (may peace be upon him) saw a woman; and the rest of the hadith was narrated but (with this exception) that he said he came to his wife Zainab, who was tanning a (piece of) leather, and he made no mention of: "She retires in the shape of satan." Allah almighty give us permission to read undrstand and follow Quran and its tafsir and hidth. Ameen Allah hafiz ====================================

@islamichistory813 #prophetswarning #karbala #martyrdom #shocking Asslamoalaikum sisters brothers friends and elders, today we are discribing that Prophet Muhammad's WARNING About Yazid Will SHOCK You Discover the Prophet Muhammad's (PBUH) powerful warning about Yazid that will leave you shocked and intrigued. In this video, we delve into what the Prophet Muhammad (PBUH) said regarding Yazid, shedding light on an important historical event that holds significant lessons for us today. Join us as we explore the profound insights shared by the Prophet Muhammad (PBUH) and uncover the truth behind this crucial message. Watch now to learn more about this compelling topic. Having seen Yazid’s perversities cited by prominent Sunni authorities, let us now look at the contents of the Traditions of the Prophet (S), as reported by the Sunni authorities For our purposes today, we shall dwell upon only those Traditions reported in Sahih Bukhari. As known by the majority of the people, to the Sunnis as well as the Wahabis, this book is regarded as the most authentic, surpassed only by the Holy Quran. To them, Traditions from this book are most reliable, beyond any doubt! In Tradition Number 180 on page 147 of Volume Nine, it is stated that: “Amr bin Yahya bin Said bin Amr bin Said said: ‘My grandfather narrated to me thus: I was in the company of Abu Hurayra and Marwan in the mosque of the Prophet (S) in Madina. Abu Hurayra then said: I heard the truthful and trusted by Allah (i.e. the Prophet (S)) saying, “The destruction of my followers will be through the hands of young men from Quraish.” Marwan retorted: ‘May the curse of Allah be on these youths.’ Abu Hurayra said: If I could, I would have named these youths, and their parentage.’ Accompanied by my grandfather, I went to Syria to meet the progeny of Marwan at the time when they were the rulers there. Whenever my grandfather saw that these rulers were young men, he would tell us: Probably, these are among them (those young men mentioned by the Prophet (S)), and we used to reply, saying, You know better than us’.” Before quoting the explanations of the above mentioned Tradition, those working with the English version should note that it does not fully correspond with the original Arabic text. The translator has omitted the significant part of the Tradition, printed in italics above, in the English version -- advertently or inadvertently. Nonetheless, in his book, Fat’hul Baari, on page 10 of Chapter Thirteen, Imam Ibn Hajar Al Asqalaani mentions a narration of Ibn Abi Shayba which says that: “Abu Hurayra used to go to the market saying: ‘O Lord! Do not let me live to the year 60 A. H. nor witness the reign of the youths.’” Having said this, Imam Ibn Hajar adds, “In these words there is an indication that the first youth to come to power was in the year 60 A. H., and indeed, this is what actually happened. Yazid bin Muawiya’s succession took place in that year, and he remained in power till his death in 64 A. H. He was succeeded by his son, Muawiya, who died after a few months.” Therefore, according to Imam Ibn Hajar, among “the Quraish youths” prophesized by the Prophet (S) to be the ones through whose hands the destruction of his followers would be, and whom Abu Hurayra wished the Almighty to keep him away from in the year 60 A. H., was Yazid. Did the Prophet’s prediction prove wrong? Wasn’t the Prophet’s community led astray through the massacres of Karbalaa, Madina and Macca as expounded hitherto? Or were those who were killed there polytheists and not Muslims? Despite all these, do we still insist that Yazid was Amirul Mu’minin? Remember: Abu Hurayra did not disclose the names and the parentage of the Quraishi youths, not because he did not know them, but because he feared that if he did so he would endanger his life. This becomes clear when we revert to Sahih Bukhari (Tradition Number 121 on page 89 of Volume One). Which says: Narrated by Abu Hurayra: I have memorised two kinds of knowledge from Allah’s Apostle (S) I have propagated one of them to you and if I propagated the second, then my pharynx (throat) would be cut (i.e. killed).’” Commenting on this Tradition, on page 216 of Chapter One of Fat’hul Baari, Imam Ibn Hajar says: “Scholars believe that the knowledge that Abu Hurayra did not disclose, relates to the Tradition in which names, life-style and the times of the evil monarchs have been mentioned. Abu Hurayra used to make a tacit reference about some of them, but would never mention their real names, fearing for his own life. For instance, by seeking refuge in the Almighty from year 60 and from the reign of the youths, he was making a tacit reference to the kingship of Yazid bin Muawiya whose reign was in the year 60 A.H.” However, Imam Ibn Hajar was not the only person to draw this conclusion. Shihaabuddin Ahmad Al Qastwalaani too comes out with a similar interpretation of these Traditions. Those who know Arabic may refer to page 374 of Chapter One, and pages 11-12 of Chapter Fifteen of Irshaadus Saari. Abu Hurayra, therefore, did not name Yazid, not because he did not know it, but because he was afraid that if he did so, his life would be in danger. In other words, he observed taqiyya (dissimulation)! Was Abu Hurayra alone in practising taqiyya or others, too, observe it? We shall see that in the next chapter. ===============================================

@islamichistory813 #islamicmarriage #islamicvitures #marriagebenefits #marriageinquran Asslamoalaikum sisters brothers friends and elders, we are discribing that What is marriage in islam and what are its benifits and virtues? Marriage is a social institution as old as the human race itself.It may be defined as a relation between a man and a woman which is recognised by custom or law and involves certain rights and duties, both in the case of the parties entering the Union, and in case of the children born of it.Marriage has thus two main functions to perform: it is the means adopted by human society for regulating relations between the sexes; and it furnishes the mechanism by means of which the relations of a child to the community is determined. The rites and ceremonies of marriage have been different with different peoples and in different ages.but these two functions mentioned above are common even where in marriage.It always implies the right of sexual intercourse as allowed and recognised by society and the duties of the parents in bringing up children. Islam recognises this institution and accepts it as the basis of human society after purging it of all those evils which had penetrated it. Firstly, Islam does not regard it as a union only for the gratification of sexual lost, but a social contract with wide and varied responsibilities and duties.The reason behind it is that, according to the Divine Faith, a woman is not a plaything in the hand of man. but a spiritual and moral being who is entrusted to him on the sacred pledge to which Allah is made a witness.The wife is, therefore, not meant. to provide sensuous pleasure only to the male, but to fully co-operate with him in making the life of the family and ultimately of the whole humanity significantly meaningful. The Holy Qur'an has in so many verses pointed out the different purposes of marriage.It states: "And of His signs is that He has created wives for you from yourselves that you might find quiet of wind in them, and He put between you love and affection" (xxx. 21).In this verse it has been said that the female is not inferior to the male in the sense that the former is created out of a superior stuff while the latter comes of a base origin.Both man and woman are the progeny of Adam and thus both have the same soul.The purpose of marriage, according to the Holy Qur'an, is therefore, the union of the two souls which are one in essence.Their separate existence is an unnatural state of their being which changes Into the natural state when they are united by marriage and thus are brought close to each other physically, mentally and emotionally. Both man and woman are the joint heirs of the grace of life, and unless there is a very close and intimate form of companionship in them, they cannot enjoy the true grace of life. "He it is Who created you from a single soul, and of the same did He make his spouse, that he might find comfort in her" (vii. 189)."Comfort" implies much more than a mere sexual gratification.It is not too much to say that the whole conception of the marriage relation in Islam is charged with spiritual and moral ideas, and must of necessity elevate the status of matrimonial alliance in the individual and social life. In Islam the union of the sexes has been purified and the joy of the married relation secured by the absolute prohibition of every kind of extra-matzimonial connection.The Holy Qur'an stresses upon the people to marry as it is the most effective means whereby one can lead a virtuous life free from immorality and emotional inhibition. The Holy Qur'an says: "They (your wives) are as a garment to you, and you are as a garment to them" (ii. 187).The mutual relation of husband and wife is here described in words which could not be surpassed in beauty.Herein is the correct description of the relationship between the two.The husband and the wife are for mutual support, mutual comfort and mutual protection, fitting into each other as garments fit into each other. Then the Holy Qur'an also makes it clear that this union is not a temporary relationship between two individuals of opposite sexes: It is a permanent and enduring relationship in the sense that both the parties should put in their earnest endeavours to lead their lives in perfect harmony and acquitting themselves creditably of the responsibilities saddled upon them by entering into this sacred contract. The Holy Qur'an farther points out that sexual gratification in the married life is not meant only for the satisfaction of the physical lust, but it mustbe directed to some higher ends."Your women are tilth for you, so go into your tilth as ye like, and provide beforehand for your souls, and fear Allah and know that you are going to meet Him" (iii. 223).Here the wives are likened to the cultivable land which are ploughed for sowing and reaping the produce (in the form of offspring) and not merely for carnal indulgence.The concluding part of the verse refers to still higher and sublimer ends which tell that even in the height of carnal pleasures the moral and spiritual responsibilities should not in any way be lost sight of ; rather one should be more conscious to them when one is enjoying physical pleasures as these are the moments when the fear of the Lord and the accountability in the Hereafter is likely to be blurred or effaced from one's mind. Allah almighty give us permission to read undrstand and follow Quran and its tafsir and hidth. Ameen Allah hafiz ==========================================

@islamichistory813 #reignofyazid #yazidasaruler #umayyaddynasty #controversialrulers Asslamoalaikum sisters brothers friends and elders, today we are discribing that How was Reign of Yazid and What Yazid did as a Ruler In brief, these acts are narrated by Sheikh Abdallah S. Farsy, on pages 29 to 41, and they are as follows: 1. He ordered his Governor of Madina, Khalid bin Hakam, to extract oath of allegiance from Husayn bin Ali bin Abi Talib, Abdullah bin Umar bin Al Khattab, Abdullah bin Al Abbas and Abdullah bin Zubair. (By then Abdur Rahman bin Abu Bakr was dead). The order was “He should make it absolutely sure that they accepted Yazid as the Caliph of all Muslims. If they refused to do so, then their properties should be confiscated, their marriages nullified, and their slaves be declared free.” 2. When the governor wanted to impose Yazid’s terms on Imam Husayn and Abdullah bin Zubair, they asked him to wait till the following day. Sheikh Abdallah Saleh Farsy reports (page 30) that “On reaching their homes, they bade farewell to their kith and kin and went secretly to Mecca, which was the haven of safety for them…” When Yazid came to know about this, he was outraged and “revoked his governorship.” 3. No sooner had Yazid ascended the throne by force, than the people of Kufa (Iraq) “invited Imam Husayn to hasten to Iraq, to lead an uprising to dethrone the one who was most unworthy of being the Caliph of Muslims.” The Imam did not make an immediate move; rather, he dispatched to Kufa, his cousin, (Muslim bin Aqyl) to investigate the truth of the matter. Sheikh Abdallah Saleh Farsy says (page 34-35), “Yazid appointed, as his governor of Kufa, one who was murderous, oppressive, high-handed and aggressive, and who was hostile to Sayyidna Ali and his progeny; his name was Ubaidillah bin Ziyad, the son of that person whom Muawiya declared to be his brother, only out of political necessity. As a matter of fact, though he (Ziyad bin Abihi) was regarded to belong to Muawiya’s clan of Umayyad, he was in no way related to Muawiya, neither was he from the tribe of Qureish or even an Arab! He was of illegitimate birth and so crafty that he dared compete with Muawiya. The latter, out of contrivance, thought it prudent to declare the former his brother and let him manage Iraq completely.” Thus Ziyad was the first bastard, in Islamic History, to be given the status of legitimacy! 4. Sheikh Abdallah writes on page 35, that having appointed this new governor, Yazid ordered him to “kill Muslim bin Aqyl, those who accompanied him, those who received him, and those who supported him; and imprison their neighbors and their kith and kin, showing them no mercy at all.” Indeed, these instructions were fully executed. “He did exactly what Yazid had instructed him to do. He killed all those he was instructed to kill, and he imprisoned all those he was ordered to imprison…” In his book Sheikh Abdallah S. Farsy does not write how Muslim bin Aqyl was martyred. However, other historians have recorded in their books, stating that he was taken to the top of the royal castle, he was then beheaded and both his severed head and body were thrown from the castle. Later his severed head was dispatched to Yazid! 5. As was described in Chapter One, Sheikh Abdallah S. Farsy narrates on page 40 that after Imam Husayn a. s. and his followers had been beheaded brutally and their heads presented to Yazid, “he (Yazid) began to strike the teeth of Husayn, and singing aloud, he said: ‘Today, I squared up with Muhammad. The way he killed my ancestors on the Day of Badr, I killed his grandchildren. And now onwards this is going to be our policy: Whoever opposes us, we shall kill them, even if they happen to be our relatives…’” O my Muslim brothers! Ask yourselves: Can a person, who has the audacity of saying that he took his revenge on Prophet Muhammad (S) for killing his (Yazid’s) polytheist ancestors, deserve to be addressed as Amirrul-mu’minin? Let alone calling him The Prince of Believers, can you consider him to be even a Muslim? Didn’t the Wahabis know of this fact? Or will they tell us that Sheikh Abdallah Saleh Farsy, too, was a Shia? There is much more to know. 6. After the martyrdom of Imam Husayn in 61 A.H., Yazid invaded Madina. Sheikh Abdallah Saleh Farsy tells us about this thus (page 41): “A large number of the companions of the Prophet (S), and others were killed in Madina. There was a complete anarchy in Madina for three consecutive days. Destruction was rampant, not only in terms of lives and wealth, but also human dignity. All this was carried out by Yazid’s orders... As for those companions of the Prophet (S) whose lives were spared, Yazid ordered that they be branded on their backs as his slaves.” Lord of Mercy! This person (Yazid) is indeed Amirul Mu’minin (The Prince of The Believers) of the Wahabis! Sheikh Abdallah presented this account covertly. Other narrators, however, have given a more overt description of these events. Among them is Ibn Kathir, who is highly esteemed by the international Wahabis in the same way that Sheikh Abdallah Saleh Farsy is esteemed by the Wahabis of East Africa. In his book, Al Bidaya Wan Nihaya, Chapter Seven, page 220, he gives a numerical count of “the many companions of the Prophet killed as 700, comprising the notable Muhajir and Ansars, and for others as 10,000.” Elaborating what Sheikh Abdallah Saleh Farsy calls “anarchy”, Ibn Kathir, on page 222, states that the atrocities committed by the orders of Yazid are indescribable, and their impact “is known only to Allah.” This is despite the fact that earlier, on page 220, he had already stated that “women were raped to the extent that 1000 of them became pregnant and gave birth to children though they were unmarried...” Having narrated these evil deeds, and wishing us to be cautious about whom Yazid really was, Ibn Kathir, on page 223, quotes three Traditions of the Prophet (S) . . . . First, he takes a Tradition from Bukhari, quoting the Prophet (S) to have said “There will be none who will oppress the people of Madina without disintegrating the way salt dissolves in water.” Second, he borrows a Tradition from Muslim that says; “Whoever has bad intentions for Madina, Allah will melt him the way solder melts in fire, or He will dissolve him the way salt dissolves in water.” Third, he narrates on the authority of Ahmad bin Hanbal, who says, “He who wishes to cause fear through oppression to people of Madina, Allah will cause him to be gripped by fear, and to be cursed by Him, His angels and by everyone else. Moreover, on the Day of Judgment, Allah will not accept his repentance and will not grant him forgiveness.” Now then, is there any salvation for Yazid after what was done in Madina by his orders as stated by Ibn Kathir (page 220), and Sheikh Abdallah Saleh Farsy (page 41), and in light of the Traditions mentioned above? What type of Amirul Mu’minin is this who is subject to the curse of Allah, His angels and all human beings? 7. Sheikh Abdallah S. Farsi says, on page 41, that one year after the invasion of Madina, Macca, too, was invaded. “Yazid’s army massacred many people and demolished Al Kaaba...” Here, too, Sheikh Abdallah’s narration is understated, though others have been more forthright. For instance, the same Ibn Kathir, on page 225, says that Yazid’s army “pelted Al Kaba with stones through the use of catapults and attacked it even with fire balls till its walls were set ablaze.” In Shadharaatudh Dhahab, Chapter Three, page 72, Ibnul Imaad Al Hanbali says that so much fire was used that “the entire building (Al Kaba) collapsed.” This is what was meted out to “The House of Allah” which, according to the Holy Quran (Ch. 3: v 97), is a place where security is guaranteed to any one entering there, seeking refuge. This security was eliminated by Yazid. And this Yazid is the Amirul Mu’minin of the Wahabis who advocate that all Muslims, too, must view him as such! Subhaanallah! In a nutshell, these are the evil deeds of Yazid. Let alone Amirul Mu’minin, would even a common Muslim dare commit such actions? Certainly not; then how come Yazid did so? To address this question, it is essential to know what kind of a person Yazid was. Allah willing, we shall do that in our next chapter by quoting from the books of various Muslim scholars of high repute (none of whom is a Shia). ===============================================

@islamichistory813 #dowryinquran #dowryinislam #dowryinislamurdu #dowryinislamharam Asslamoalaikum sisters brothers friends and elders we are discribing that What is the dowry mentioned in the Quran and in which verses? Sura 4.4, 4.19, 4.20, 4.24, 60.10 and 60.11 of Qur'an require a groom to give a dower to a bride. In Surah An Nisa Allah almighty said "And give the women [upon marriage] their [bridal] gifts graciously. But if they give up willingly to you anything of it, then take it in satisfaction and ease." (4:4) And Allah almighty said in verses 19 of Surah An Nisa "O you who have believed, it is not lawful for you to inherit women by compulsion. And do not make difficulties for them in order to take [back] part of what you gave them unless they commit a clear immorality. And live with them in kindness. For if you dislike them – perhaps you dislike a thing and Allah makes therein much good." (4:19) Also said in Verses 20 of Surah An Nisa "But if you want to replace one wife with another and you have given one of them a great amount [in gifts], do not take [back] from it anything. Would you take it in injustice and manifest sin?" (4:20) And in verse No. 24 of Surah An Nisa "And [also prohibited to you are all] married women except those your right hands possess. [This is] the decree of Allah upon you. And lawful to you are [all others] beyond these, [provided] that you seek them [in marriage] with [gifts from] your property, desiring chastity, not unlawful sexual intercourse. So for whatever you enjoy [of marriage] from them, give them their due compensation as an obligation. And there is no blame upon you for what you mutually agree to beyond the obligation. Indeed, Allah is ever Knowing and Wise." (4:24) And in Surah Al-Mumtahanah verse 10 Allah Almighty said "O you who have believed, when the believing women come to you as emigrants, examine them. Allah is most knowing as to their faith. And if you know them to be believers, then do not return them to the disbelievers; they are not lawful [wives] for them, nor are they lawful [husbands] for them. But give the disbelievers what they have spent. And there is no blame upon you if you marry them when you have given them their due compensation. And hold not to marriage bonds with disbelieving women, but ask for what you have spent and let them ask for what they have spent. That is the judgement of Allah; He judges between you. And Allah is Knowing and Wise." (60:10) And in ths same Surah Al Mumtahanah verse 11 Allah Said "And if you have lost any of your wives to the disbelievers and you subsequently obtain [something], then give those whose wives have gone the equivalent of what they had spent. And fear Allah, in whom you are believers." (60:11) Allah almighty give us permission to read undrstand and follow Quran and its tafsir. Ameen Allah hafiz =====================================

@islamichistory813 #sunischolars #caliphate #suniperspective #sunnibeliefs #yazidcontroversy #sunniinterpretation Asslamoalaikum, sisters brothers friends and elders, we are discribing that What the point of view of Sunni Scholars about Yazid? We begin with what Sheikh Abdallah Saleh Farsy says in his book, Maisha ya Sayyidnal Husayn (Biography of Sayyidna Husayn), on page 40: “As we saw earlier, Yazid’s succession was established by force and contrary to the wishes of the people.” What needs to be asked is: Is it possible that although his succession was “by force”, he himself is exculpable? Is it permissible in Islam for one to rule over Muslims as Amirul–mu’minin on the basis of force and “contrary to the wishes of the people”? Similar statements have been made by Sheikh Muhammad Abduh. In his exegesis of the Holy Quran, known as Tafsirul Manaar, commenting on Chapter 5: 36-37 (p.367, Volume Six), this Sheikh brands Yazid as “an oppressive and tyrannical leader, who conducted the affairs of Muslims with force and deceit.” Does he deserve to be addressed as Amirul Muminiin? Our third source is Allaamah Shawkaani who, in his book on the Traditions of the Prophet, called Naylul Awtwaar (in Chapter Seven, page 362) characterizes Yazid as “pathological drunkard, and violator of the sanctified ordinances.” Yet he is Amirul Mu’minin of the Wahabis! Our fourth source is Abul Hasan Ali bin Muhammad Bin Ali Al Twabarii, a famous Shaafi’i scholar, who, when asked about Yazid, among other things, called him “a notorious drunkard whose poetry in praise of liquor was of public knowledge.” This has been extracted from page 287 of Chapter Three of Ibn Khalikaan’s Wafayaatul A’yaan. Fifthly, Ibn Hazm, on page 98 of Chapter Eleven of his book, Al Muhallaa, has categorized Yazid bin Muawiya with those “who were secularist”, the thrust of whose policy was “oppressive and devoid of any legitimacy..” Can such a person claim the title of Amirul Mu’minin? The sixth source is Abul Falaah Abdul Hayy Ibnul Imaad, who is an eminent Hanbali scholar and who, on page 69 of Chapter Three of his famous book, Shadharaatudh Dhahab, quotes another famous scholar, Imam Dhahabi, to have said: “Yazid was hateful of Imam Ali a. s., arrogant, insolent, wine-bibber and sinful. He initiated his kingship by murdering Husayn, and he sealed it with the incident of Harra. People hated him and he was not graced with a long life.” The incident of Harra here refers to the sacking of Madina, explained by us on page 14. Do you still think it appropriate to call Amirul Mu’minin that person who initiated his kingdom by murdering the grandson of the Prophet (S), and crowned it with the sacking of the Prophet’s city, and violating the sanctity of not less than one thousand women (of the city) by impregnating them through raping? We ask the Wahabis: What Islamic justifications do you have to back your claim? Our seventh source is Ibn Kathir who is regarded as an authority by the Wahabis. On pages 235-236 of Chapter Four of his Al Bidaaya Wan Nihaaya, he enlists what have been confirmed about Yazid. Amongst these are that “Yazid was notorious for his love of music and liquors… his illicit friendship with singing boys and girls… There was not a single day that he woke up not intoxicated…” Before that, on page 216 of the above mentioned Chapter and book, Ibn Kathir writes about the delegation, “comprising three citizens of Madina”, going to Yazid. He says: “When they returned to Madina, they made public their grave findings pertaining to Yazid’s perversities. They said: ‘We are returning from that person who is irreligious, who is a wine-bibber and who is surrounded by singing girls, entertaining him with music…”’. He also writes about the comments made by the Head of this delegation, Mundhir bin Zubair, upon his return from Basra, where he had gone to meet his friend, the governor (Ubaidillaah bin Ziyaad), namely that Yazid “consumes so much intoxicants that he misses prayers!” There we are! When such is the case with Yazid, then what kind of a Muslim will take pride in having him as his Amirul Mu’minin? Let the Wahabis, who distributed the pamphlet calling Yazid Amirul Mu’minin, thank their stars for not having lived during the reign of Umar bin Abdul Aziz. Or else, they would have got the best of what they deserve! This Caliph was from the same clan as Yazid; nonetheless, he flogged 20 lashes that individual who addressed Yazid as Amirul Mu’minin! Those who want to verify this may turn to page 69 of Chapter Three of Shadharaatudh Dhahab. We pray to Allah almighty to give us permission to read and understand truth of our history islam. Ameen Allah Hafiz ================================================

@islamichistory #quranverses #honey #honeyofbee #quran Asslamoalaikum, sisters brothers friends and elders, today we are discribing that In which verses of Quran Allah Almighty is said about Honey ? Honey of Bee Allah almighty said in surah An Nahl verse 69 “Then eat from all the fruits and follow the ways of your Lord laid down [for you]. There emerges from their bellies a drink, varying in colors, in which there is healing for people. Indeed, in that is a sign for a people who give thought.” Honey is not a fruit, yet it has multiple benefits, just like the fruits mentioned above. The ayah here mentions both fruits and honey, and Allah mentions that honey contains “healing for the people.” The Prophet (SAW) told us that honey and the Qur’an are both remedies for our minds and bodies. “Honey is a remedy for every illness and the Qur’an is a remedy for all illness of the mind, therefore I recommend to you both remedies, the Qur’an and honey.” [Bukhari] Whether we are feeling physically exhausted or mentally drained, honey and the Qur’an are two remedies that we should use to heal ourselves. Ramadan is the month of the Qur’an, in which we should nourish our hearts with Allah’s Words. It is also the month of reflecting on Allah’s blessings, so we should pay attention to what we eat and how Allah has placed benefit for us everywhere in His creation. Not only do fruits nourish us, but they also make us happy. Aren’t fruits the perfect way to feel refreshed? Now that we are home in quarantine, we can whip up some delicious dishes and smoothies with the endless array of fruits that we have been provided by Allah. May Allah make us of those who eat and drink Halal and Tayyib food in joy and turn to Him in ultimate gratitude and remembrance as a result. May Allah nourish our bodies and our souls and grant Aafiya (wellbeing) to us and our families. Ameen Allah Hafiz ======================================================

@islamichistory813 #rolemodelmarriage #hazrataliandhazratfatimah #islamicmarriage #hazratfatimahkanikaah Asslamoalaikum sisters brothers friends and elders we are Presenting a lesson for all muslims which is marriage of Hazrat Ali and Hazrat Fatimah tul zuharh, is a very sensitive and important model of Islamic marriage. Here, it is to be noticed that the father of bride was a person commanding great esteem and respect not only in the Arabian peninsula but in the entire Muslim world and was also the Messenger of God (s.a.w.a.). The bride was also not only the brightest and most intelligent woman of Islam, but was also a highly groomed and pious figure and the cream of all the women of the Islamic world. She was highly respected and was counted among the four greatly honored women that have ever existed. The bridegroom was also from the Arab nobility. He was a man of immense knowledge and learning and was the bravest of all the braves. Legally, he was the successor and heir to the Holy Prophet (s.a.w.a.). He was a most trusted minister and an advisor to the Prophet (s.a.w.a.). He was a brave and forceful commander in chief of the Islamic army. The marriage of such a renowned person ought to have been solemnized with great pomp and grandeur. But as the world witnessed, the entire marriage ceremony of the most important personalities of Islam, was performed in a most simple and modest manner. This was a model for all the faithful to see, and was a perfect example of an Islamic marriage. If the Prophet of Islam (s.a.w.a.) had wished, he would have performed this marriage on a lavish scale, befitting his social and religious status. So simple and ordinary was the dowry of the Prophet's (s.a.w.a.) daughter. If the Prophet (s.a.w.a.) had wished, he would have celebrated this marriage on a grand scale by raising funds from some source or by borrowing. After all, it was the marriage of his only daughter. Being a Prophet (s.a.w.a.), he could have claimed "I am a messenger of God and my daughter Fatema (s.a.) is a matchless and infallible woman. I must arrange her marriage as per her virtues, value and status." But he (The Prophet(s.a.w.a.), did not do so. Not only this, he could have thought that my prospective son-in- law is not an ordinary man, but a well known personality in the Islamic world. His crusades, acts of bravery and tireless endeavors in the way of God are quite famous. Considering all this, I should arrange for a grand marriage. But he (Prophet ((s.a.w.a.)) refrained from doing so. It was because of the fact that the prophet (s.a.w.a.) was fully aware of the evils of an enormous and substantial dowry and a high profile marriage. As a matter of fact, he wanted to scrap this evil system of dowry in the land and save the Islamic society from innumerable economical and financial strains, hardships and woes. He harnessed the evil monster of dowry and performed the marriage ceremony of his daughter (Fatema Zahra, (s.a.)), in the simplest manner. Otherwise this monster of dowry would have frightened away all young people, from getting married. The dowry system, if allowed to remain unharnessed, would have brought havoc among young men and women. To eradicate this evil, the Prophet (s.a.w.a.) has knowingly and purposefully performed the marriage of his only and matchless daughter in a simple way and has given a very meager dowry. Thus the Prophet (s.a.w.a.) has set an example for us to fall in line. On the other hand, Ali Bin Abu Talib (a.s.) was not an ordinary man to yearn for a substantial dowry. Neither was he interested in amassing wealth, nor was he among those young men to press his wife to go to her parents for money. Nor was he a sadist (may God forbid) who would behave with his wife in a tyrannical manner and convert a happy home into a living hell, just because of dowry. Moreover, Hazrat Ali (a.s.) was to become a Leader and Imam in future. He had all along discouraged this harmful trend, and waged a relentless war against it. He was not interested in worldly comfort and wealth. We pray to Allah almighty give us our forgiveness of sins, give us strength to follow sunah PBUH. Ameen Allah hafiz ==============================================

@islamichistory #amirmuawiyahletterstruth #authenticityofamirmuawiyahletters #controversialhistoryicaldocuments #scholarlyanalysisofancientletter Asslamoalaikum, sisters brothers friends and elders, we are discribing about Truth of that letters which were written by Amir Muawiyah. Back in Medina, the new governor implemented Muawiya’s orders fully, and reported to him those who were in the front line opposing this order. In turn, Muawiya dispatched to him individual letters for each one of them, and ordered him to extract from each of them a response. The addressees of these letters were: Abdullah bin Abbas bin Abdil Muttalib, Husayn bin Ali bin Abi Talib bin Abdil Muttalib, Abdullah bin Ja’far bin Abi Talib bin Abdil Muttalib, and Abdullah bin Zubair bin Saffiya bint Abdil Muttalib.” Sheikh A. S. Farsy reports in his book on page 24, that “the content of this letter was very harsh, warning the addressees that he would kill them if they refused to accept Yazid‘s succession to Caliphate after his death.” As per Sheikh A. S. Farsy (page 24), these dignitaries “responded in sharp and stern words. The longest reply was from Sayyidinal Husayn.” On receiving these replies, Muawiya instructed his governor, once more, to put “severe pressure on them to make them comply. The governor did so, but with no success,” says Sheikh A. S. Farsy (page 24). He, therefore, advised Muawiya to go to Medina to meet them personally. Muawiya went to Medina and “after resting, he met secretly with each one of them separately, so that they should not give him one reply unanimously,” says Sheikh A. S. Farsy (page 25). The first one he talked to was Imam Husayn a. s. “He told him, ‘My son! Do not create division in the community of your grandfather. Every one is satisfied that Yazid should succeed me as the Caliph. There are no opponents to this except you and those whom you lead. They have told me that as soon as you have agreed, they, too, will be satisfied.’ He (Imam Husayn) replied, ‘Bring them here and let them say so in my presence. For I do not believe that they have really told you so. However, if they truly reiterate what they have told you I, too, will, comply, but I’m certain that they will not concur.’ Muawiya retorted: ‘Fine, you can go, but do not disclose to any one any thing that transpired in the course of our conversation.” This is what Sheikh A. S. Farsy has recorded in his book on page 25. After Imam Husayn a. s., Muawiya called Abdullah bin Zubair, and then Abdullah bin Umar bin al Khattab. They, too, gave the same reply as that of Imam Husayn a. s. - “verbatim”. Here, Sheikh A. S. Farsy, adds (page 25-26), Muawiya sent for Abdul Rahman bin Abi Bakrinis Sidiqq. They had an intensively bitter exchange of words. As they both were of the same age, their exchange of words was at par with each other, with anger.” After that, Muawiya had to change his strategy. “On the next day,” says Sheikh A. S. Farsy (page 26), “he called for Sayyidinal Husayn and Abdullah bin Abbas.” After inquiring about “them and their families, he began to praise his son, Yazid, attributing to him qualities that he had, and ones that he did not have. Having done so, he told them, ‘For this reason he deserves to become the Caliph of Muslims…’” Sheikh A. S. Farsy says on page 26 that, Imam Husayn retorted by describing Yazid’s viciousness and then added, “Do not add more sins to what you have already accumulated for yourself. Enough is enough. You are violating Islamic values and Muslims’ rights. by imposing on them your whims.” When this strategy also failed, Muawiya ordered that all the three dignitaries be presented to him: they being Abdur Rahman bin Aby Bakr, Abdullah bin Umar and Abdullah bin Zubair. (See Sheikh A.S. Farsy, page 27). “He welcomed them collectively, and then told them, ‘This issue of Yazid’s succession is the choice of Allah and acceptable to all except you three. Be careful not to cause a calamity. Or else, you will incur both Allah’s and my wrath…’ All of them contradicted him… He decided to talk in confidence with Adur Rahman bin Abi Bakr. On hearing this talk about Yazid’s succession, Abdur Rahman said: ‘We don’t want that to happen. And if you implement your decision by force, we shall re-enact the first battle fought by the Muslims, you and those who share your views being on the side of polytheists, the way your father was then.’” So saying, Abdur Rahman walked out. After three days, all the people of Medina were ordered to assemble. Muawiya kept close to himself all those who were opposing him; announced to those present that every nook and corner of his empire had accepted Yazid as their next Caliph except the people of Madina, and that if he knew of any other person better qualified than Yazid, he would have paved way for that person’s succession, but there was no such person. Then he warned them all that he did not want to hear any opposition. He adjourned the assembly, to resume it again in the evening. Sheikh Abdallah narrates (page 28-29) that prior to going to this meeting, Muawiya “assembled all his opponents and went with them to the meeting. When he arrived there, he said, ‘I have arranged for hired killers to be present at the assembly. I shall announce to the public that you have now agreed with the succession of Yazid. He who does not value his life should raise his objection. For no sooner does he do so, than people will see his head rolling on the ground.’ And he had instructed his soldiers to instantly kill anyone who dared oppose him. Besides that, he made this threat known to all those who were present there, so that all of them remain in a state of fear.” Now, this is Muawiya and this is how he planned his son’s succession -- that son, Yazid, whom the Wahabis regard as Amirul–mu’minin (the Prince of Believers), May Allah forgive us! At this public assembly, assuming the same threatening posture that he had used in warning Imam Husayn and others, Muawiya mounted the pulpit and said, “Be my witness that those who had been opposing me (regarding Yazid’s succession) are now in agreement (with my proposal); and they are all present here. They are the patriots of Madina and the companions (of the Prophet (S). All is now well.” This is what Sheikh Abdallah S. Farsy narrates in his book, page 29. He then adds, “After that, he distributed large sums of money to the elders of each clan belonging to Muhajirs and Ansars, and others…” This is how Yazid secured his Caliphate in the month of Rajab, A.H. 60, on the death of his father. O my Muslim brothers! If this is how things were, as portrayed by Sheikh Abdallah Saleh Farsy, then would any genuine Muslim, who truly understands his religion, and who wishes to protect the honor of Islam, ever perceive a man like Yazid to be among the leaders of Islam, let alone accept him as Amirul Mu’minin or the Prince of the Believers? Bear in mind that these are not the direct acts of Yazid as such; they were perpetrated by his father, Muawiya. However, the heinous acts that he himself committed after his succession surpasses those of his father We pray to Allah almighty to give us permission to read and understand truth of our history islam. Ameen Allah Hafiz =================================================

@islamichistory813 #quran #figs #verses #islamic, Food, Guidance, Islamic Scriptures, Health Benefits, Spiritual Asslamoalaikum, sisters brothers friends and elders, today we are discribing about that In which verses of Quran Allah Almighty is said about figs? Allah almighty said swear in surah At Tin verse 1 [I swear] by the fig and the olive. “Eat figs! If I would say a certain type of fruit was sent down to us from the heavens I would say it was the fig because it has no seeds. It ends piles and is useful for rheumatism.” [Abu Darda RA] Like dates, figs are a very wholesome fruit. They are nutritive enough on their own, even without additions, although they taste amazing with honey! Fresh figs are delicious and rich in antioxidants, but dried figs are higher concentrated sources of antioxidants, vitamins, and minerals like copper, calcium, potassium, iron, selenium, and zinc. Figs help expel free radicals from the body protecting the body from cancer and infections. Figs are also good for the heart as they contain potassium, which helps control heart rate and blood pressure. We pray to Allah almighty to give us permission for read, understand and follow Quran, tafseer and hadidth. Ameen Allah Hafiz

@islamichistory813 #dowry #hazratfatimahdowry #dowryofhazratfatimah Asslamoalaikum sisters brothers friends and elders today we are discribing, about that What was the Dowry of Hazrat Fatimah tul Zaharah? The Dowry and (Mehr) of the Holy Prophet's (s.a.w.a.) daughter, Fatema Zahra (s.a.): 1. One Armor 400 or 480 or 500 Dirhams. 2. One pair of cotton Yemeni Gloves. 3. Raw and untanned hide of a goat (Manaqib Ibn Shahre-Ashoob Vol. 3, p.351). Islam does not recommend extravagance in fixing Mehr, in the interest of its followers. It says that if the faith and character of a prospective son-in-law are impeccable, one should not bargain over Mehr and advises to be content with whatever was fixed voluntarily by the concerned parties, without creating an unnecessary fuss over it. With this point in view, the Prophet (s.a.w.a.) says: “Amongst my followers, those women are excellent, who are beautiful and their Mehr is also less.” (Wafi, Kitab-e-Nikah p. 15). Imam Jafar Sadiq (a.s.) says that the enormous Mehr is the main drawback of a woman (Wafi, Kitab-e-Nikaah p. 15). Islam believes that a higher Mehr makes a man's life miserable, and creates many awkward situations in the lives of the faithful. Marriage problems should be made easier, so that the youth can think of getting married and settle for a good family life. This saves them from many social and spiritual evils. Any unreasonable demand of Mehr makes a man's life unsound on economical and financial planes, in the very beginning of a married life. It also dissuades them from getting married. Therefore, the Holy Prophet (s.a.w.a.) has practically set precedence for the followers by giving away his own beloved daughter in marriage to Hazrat Ali (a.s.) on a very nominal dowry. Not only this, the Prophet (s.a.w.a.), did not even take any promise for anything from his prospective son-in-law, Hazrat All (a.s.) in this regard. The Dowry of Fatema Zahra (s.a.): The Holy Prophet (s.a.w.a.) told Hazrat Ali (a.s.) to go and sell the Armour that was kept aside for Fatema (s.a.) and give him its sale proceeds. So, Hazrat Ali Ibn Abi Talib (a.s.), went to the market and sold it. Accordingy to various traditions, the Armor was sold at 400 or 480 or 500 dirhams. When Hazrat Ali (a.s.) brought the proceeds of the sale, the Prophet of God (s.a.w.a.) called for Abu Bakr, Salmaan Farsi and Bilal. He gave some money to them and ordered to get the basic utility items for Janabe Fatema (s.a.). He then gave some money to Asma and told her to get some perfume or any other similar substance of fragrance for his daughter. He (s.a.w.a.) then gave the remaining amount to Umme Salma (s.a.) for other miscellaneous expenditures. Abu Bakr says, 'When I counted that amount, it was 63 Dirhams. With this amount, we bought the following things: 1. One white dress, 2. One big piece of cloth for preparing the head gear. 3. One black towel, made in Khaiber, 4. One mattress, made from the fiber of a date tree, 5. Two cotton mattress, one of goats fleece, and the other was filled with the fiber of date tree, 6. 4 Pillows made of goat's hide, filled with Azkhar grass, 7. Two pieces of Hajari Mattresses, 8. One manually operated Grinding Mill Stone, 9. One cup made of Pewter, 10. One musk (leather water container), 11. One big tray for washing clothes, 12. One bowl for milk, 13. One water pot, 14. One earthen glass, 15. One woolen curtain, 16. Two earthen goblets, 17. One hide for spreading on the floor, 18. One shroud, 19. One lotah (a multi purpose vessel). When the dowry of Fatema Zahra (s.a.) was presented before the Holy Prophet (s.a.w.a.) tears rolled down his cheeks. He then raised his head and prayed to Allah to bless this wedding, whose dowry comprised mainly of earthen wares. so friends, if Hazrat Fatimah tul zuhara lovely daughter of our beloved prophet Mohammad PBUH, have this dowry, then why belivers demanding more more dowry from family of bride, Allah almighty give them right way to follow according to sunah. Ameen Allah hafiz ===================================

@islamichistory813 #hajarulAswad #blackstone #broken #pieces #heavenstone #islamicbeliefs #mecca #sacredstone #holystone #muslimtraditions Asslamoalaikum sisters brothers friends and elders, today in this video session of question and answers, we are answering of a question, that Why black stone was becomes into pieces? Who was broke Hajar Aswad? Originally, Hajr e Aswad was a single stone. However, the stone was broken down into eight pieces During the civil war between the caliph Abd al-Malik and Ibn Zubayr who controlled Mecca, the Kaaba was set on fire in 683 C.E. Reportedly, the Black Stone broke into pieces and Ibn Zubayr reassembled it with silver. The encasement of Hajr e Aswad that holds the stone together is manufactured from pure silver. It serves as a protective mechanism for the holy stone. The silver encasement was first made by Abdullah bin Zubair (RA) and later replaced by different Caliphs. Hajr e Aswad today measures 7.9 inches (20 cm) by 6.3 inches (16 cm). However, due to the remodeling of the stone on different occasions, the dimensions of the Hajr e Aswad have changed over time. We pray to Allah almighty to give us permission for read, understand and follow Quran, tafseer and hadidth. Ameen Allah Hafiz

@islamichistory813 #dowryinislam #marriageinislam #islamicmarriagecustoms #islamicteachingsonmarriage #islamicweddingtraditions Asslamoalaikum sisters brothers friends and elders, we are discribing about that What is rules of Dowry of the marriage of girls in islam There are a number of verses in the Qur'an ordaining that the woman's dower belongs to her and not to anybody else, and that for the duration of the marriage too, man should be responsible for defraying the expenses of the maintenance of his wife. One of the oldest customs in the relationships within the human family is that man has acknowledged the rights of the woman to a dower (mahr) on the occasion of marriage. He used to pay something of value to the woman or to her father. More over, he was responsible, during the whole period of marriage, for the maintenance and upkeep (nafaqah) of his wife and children. What is the origin of this custom? Why and how did it come into existence? What form does the dower take? Why should the husband pay for the maintenance of the wife? If it is agreed that both the husband and the wife should abide by their natural and human rights, that absolutely just and humane relations should subsist between them, and that man should live with woman entirely in his capacity as a human being, is there any justification for dower and maintenance? Or are dower and maintenance handed down as a remnant from those ages when woman used to be the property of man? Should dower and maintenance be abolished, according to the demands of justice and equality of human rights, especially in the twentieth century, so that marriages take place without the right to dower and maintenance, and should woman bear her own financial requirements, and also share equally in defraying the expenses arising from the children? We begin our chapter with the topic of the dower. We shall see how the dower came into existence and what its purpose was, and how sociologists have interpreted its coming into existence. Sociologists say that in prehistoric times human beings led a savage life, lived in tribal groups, and that, for unknown reasons, marriage among blood relations used to be considered taboo. The young men of the tribe who wished to marry were obliged to make the selection of their spouses and lovers from other tribes and for that purpose they had to approach the other tribes to make this choice. In those ages man was not aware of the part he played in the birth of a child. In other words, he did not know that his intercourse with a woman was effective in bringing about the birth of a child. He considered children to be the children of his wife and not his own. Despite the fact that he could see the likeness of his features in the children, he could not understand the reason for that likeness. Consequently, men used to consider children, as well as themselves, the children of women. The lineage was constructed by reference to mothers, and not by reference to fathers. Men were considered barren and unproductive and after marriage they lived in the tribe of the woman like parasites, and the woman needed him only for his company and his physical strength. This period according to sociologists, is known as the matriarchal period. It was not long before man came to know of his part in the birth of children and identified himself as the real person to whom his children were to be attributed. From that time on, he brought woman under his control, and took the position of the head of the family; the patriarchal period, as it is called, began. In that age, too, marriage between blood relations was not considered admissible, and man was obliged to select his spouse from some other tribe and bring her to his own tribe. As there was always a state of conflict and hostility among tribes, the selection of spouse was by means of abduction, in other words, a young man abducted the girl of his choice from another tribe. Anyway In Islam, there is no maximum limit on giving a marriage dowry. However, Islam only orders women not to burden the prospective husband with a dowry. the Prophet, SWA said: "The woman who has the greatest blessing is the one with the lightest dowry." Although Fatima's dowry was modest, because of the Messenger's wish to set an example for the Muslims, and for other implicit reasons, Fatima az-Zahra (sa) did not ignore her greatness and exalted identity to obtain a fantastic gift for her wedding. Fatima’s (sa) drive for excellence, and perfection motivated her to ask for the right of intercession. If Allah willed for the sinners among the Muslims. Ahmad Ibn Yusuf Ad-Dimashqi in his book Akhbar al-Doual Wa Ath-tha al-Uwal reported the following: "It was narrated that when she (Fatima) learnt about her marriage and that her dowry was a small number of dirhams, she said: `O Messenger of Allah, lay girls take money for dowries; what is the difference between me and them (if my dowry was to be money too)? I kindly ask you to give it back and supplicate to Allah, the Exalted, to make my dowry the right to intercede for the sinners among Muslims (on the Day of Rising).' It was then that Gabriel descended with a label on which the following statement was written: 'Allah ordained Fatima Zahra's dowry to be intercession for the sinners among Muslims.' When Fatima (sa) was on her deathbed, she asked that the label be put on her chest under the coffin. Thus, it was done so. Fatima (sa) said: "When I am raised on the Day of Resurrection, I will present this label with my hand to intercede for the sinners from among my Father's nation." Tomorow we will be discribed about dowry of Hazrat Fatimah tul Zhrah. We pray to Allah almighty he give us right way, and give sympathey to inside their heart to those who demanding ununcessary dowry from parents of bride. Ameen sum Ameen Allah hafiz =====================================================

@islamichistory813 #AmirMuawiyah #MistakesAnalysis #HistoricalBlunders #LeadershipLessons Asslamoalaikum, sisters brothers friends and elders, we are discribing about What were three mistakes committed by Amir Muawiyah. Amir Muawiyah appointed Yazid as his caliph during his lifetime. In this, Amir Muawiyah committed three mistakes, one is that the caliph should be chosen by public opinion, why did he himself make him the caliph. Second, it is against Islamic law to make your son your successor. Thirdly, it is a great crime to hand over the reins of government in the hands of a corrupt and profligate son. The responsibility of all the atrocities of Karbala is on Yazid, when the transgressors and fajars cannot be made the imam of prayer, how can it be right to make him the imam of the Muslims? It is surprising that this objection is also made by those who believe that the caliphate is limited to the twelve members of the family of Ali al-Murtaza, like an inherited property, and what is interesting is that there is no Qur'anic verse or hadith on this inheritance. There is an opinion that when the caliphate can become a divine hereditary property by his personal opinion, then Amir Muawiya can also give his crown to his son. These objections are as weak as a spider's web. It is correct for the first caliph to make another caliph in his life. There are several methods of caliphate. Becoming a caliph by public opinion, like the caliphate of Siddique Akbar, by choosing the first caliph, like the caliphate of Omar Farooq, that Siddique Akbar himself became the caliph during his lifetime. And by the selection of three special ahlul-i-iqd, such as Caliphate Osmani and Murtazvi. If Ameer Muawiyah is guilty because of this choice, then the same objection will be raised against Abu Bakr Siddiq (may Allah be pleased with him). Making your son your successor is not prohibited by any verse or hadith. If it is prohibited, then present that verse or hadith. Today, in general, the Sufis, the Sufis, the sultans make their children their successors. Therefore, it is not a crime to make your children your successors according to any verse or hadith. Before that, Imam Hasan had become the caliph of Hazrat Ali, his son's becoming caliph began with Hazrat Hasan. Hazrat Musa (peace be upon him) prayed that the Lord would make my brother Haroon my minister. And let one of my family be a minister for me, that is, my brother Harun, strengthen my back with him and make him a partner in my work. This prayer of yours was accepted and the Lord did not get angry with you because you are trying for yourself. Zakariya (peace be upon him) asked the Lord of the worlds for a son and prayed that he should be my son as my successor. This prayer was accepted. The Lord says So give me an heir from your side who will be my heir and that of the family of Ya'qub. (Mary). Therefore, it is neither forbidden nor abominable to make one's son, brother, brother, one's relatives as one's vicegerent, but it is proven by the prophets to try and pray for him. It is not proved anywhere that Yazid was a transgressor and adulterer during the lifetime of Amir Muawiya and that Amir Muawiya appointed him as his successor knowing him to be a transgressor and adulterer. Yazid's debauchery and debauchery appeared after Amir Muawiyah, the debauchery of the future will not make him a debauchery at present. So Allah Almighty knows the truth, we just reading, hearing what is written in the books. We pray to Allah almighty to give us permission to read and understand truth of our history islam. Ameen Allah Hafiz ==================================================

@islamichistory813 #hajarulAswad #blackstone #color #heavenstone #islamicbeliefs #mecca #sacredstone #holystone #muslimtraditions Asslamoalaikum sisters brothers friends and elders, today in this video session of question and answers, we are answering of a question, that What was real color of black stone? Why did the black stone (hajar aswad) turn black? Islamic tradition holds that the Black Stone fell from Jannah to show Adam and Eve where to build an altar, which became the first temple on Earth. Muslims believe that the stone was originally pure and dazzling white, but has become black by absorbing the sins of the thousands of pilgrims who have kissed and touched it but has since turned black because of the sins of the people who touch it. During Tawaf, pilgrims strive to touch or kiss the Black Stone as an act of devotion and to seek blessings. Kissing or touching the Black Stone is not obligatory but optional. It is believed to be the act of worshipping Allah SWT and following the Sunnah of Prophet Muhammad (PBUH). We pray to Allah almighty to give us permission for read, understand and follow Quran, tafseer and hadidth. Ameen Allah Hafiz