Shah ast Hussain (as)

Title : Az-Zahra

Kunyat : Umm-ul-Aimma

Born : Friday 20th of Jamadi-ul-Akhar in Mecca

Father’s Name : Holy Prophet Muhammad Ibn-e-Abdulla (S.A.W.)

Mother’s Name : Khadija bint-e-Khuwailid

Martyred : 13th Jamadi-ul-Awwal or 3rd Jamadi-ul-Akhir 11Hijrah at Medina at the age of 18 years (due to injury inflicted upon her through force of a falling door by a hypocrite).

Buried :The cemetery of Jannatul Baqi or in the Masjid-un-Nabi at Medina

40 sayings of Holy Prophet (S) about Fatima Zahra (A)

Thu, 06/12/2008 - 01:26 — admin

40 sayings of Holy Prophet (S) about Fatima Zahra (A)

By: Nurruddin

13 of Jamdi’ol Awwal – 5th month of Islamic calendar – is the anniversary of martyrdom of beloved daughter of Chief of Prophets (SAWS), Sayedah Fatimah Az-Zahra (a.s.).

1) The Prophet (s) said, “On the Day of Judgment, a caller will call out, ‘lower your gaze until Fatima has passed.”

Kenz Al-Omal, v. 13, p. 91 & 93, Muntakhab Kenz Al-Omal quoted in the margin of Al-Musnad, v. 5, p. 96; Al-Sawaiq Al-Muhariqa, p. 190; Asad Al-Ghaba, v. 5, p. 523; Tadhkirat Al-Khawas, p. 279; Dhaka’ir Al-Uqubi, p. 48; Manaqib Al-Imam Ali of Ibn Al-Maghazali, p. 356; Nur Al-Absar, p. 51-52, Yanabi^ Al-Muwadda, v. 2, ch. 56, p. 136

2) The Prophet (s) said, “When I long for the fragrance of Paradise I smell the neck of Fatima.”

Muntakhab Kenz Al-Omal, v. 5, p. 97; Nur Al-Absar, p. 51; Manaqib Al-Imam Ali of Ibn Al-Maghazali, p. 360.

3) The Prophet (s) said, “Of all the women in the Universe, four would suffice: Mary, Asiya, Khadija, and Fatima.”

Al-Sahihain, v. 3, the Chapter on the Virtues of Fatima, p. 171; Seir Alam Al-Nabala’, v. 2, p. 126; Al-Bidaya wa Al-Nihaya, v. 2, p. 59; The Virtues of Al-Imam Ali of Ibn Al-Maghazali, p. 363.

4) The Prophet (s) said, “Oh, Ali, Jibreel has informed me that God has married you to Fatima.”

Manaqib Al-Imam Ali from Al-Riyadh Al-Nudhra, p. 141.

5) The Prophet (s) said, “I am not pleased unless Fatima is pleased.”

Manaqib Al-Imam Ali of Ibn Al-Maghazali, p. 342.

6) The Prophet (s) said, “Oh, Ali, God has commanded me to marry you to Fatima.”

Al-Sawaiq Al-Muhariqa,. ch. 4, p. 142; Dakha’ir Al-Uqubi, p. 30 & 31; Tadhkirat Al-Khawas, p. 276; Manaqib Al-Imam Ali from Al-Riyadh Al-Nudhra, p. 141; Nur Al-Absar, p. 53.

7) The Prophet (s) said, “Verily, God married Ali to Fatima.”

Al-Sawaiq Al-Muhariqa, p. 173. The Prophet (s) said, “All the children of a mother are attributed to their fatherly relation except the sons of Fatima.”

Al-Sawaiq Al-Muhariqa, p. 156 & 187; related in similar words in Mustadrak Al-Sahihain, v. 3, p. 179; Kenz All-Omal, v. 13, p. 101; Is^af Al-Raghibeen quoted in the appendix of Nur Al-Absar, p. 144.

9) The Prophet (s) said, “All the children of a woman are attributed to their father, but not the sons of Fatima.”

Kenz Al-Omal, v. 13, p. 101; Al-Sawaiq Al-Muhariqa, p. 187 & 188; Is^af Al-Raghibeen quoted in the margin of Nur Al-Absar, p. 144.

10) The Prophet (s) said, “The most beloved of my family to me is Fatima.”

Al-Jami^ al-Sagheer, v. 1, #203, p. 37; Al-Sawaiq Al-Muhariqa, p. 191; Yanabi^ Al-Mawadda, v. 2, ch. 59, p. 479; Kenz Al-Omal, v. 13, p. 93.

11) The Prophet (s) said, “The four greatest women in the Universe are Mary, Asiya, Khadija, and Fatima.”

Al-Jami^ Al-Sagheer, v. 1, #4112, p. 469; Al-Isaba fi Tamayyuz Al-Sahaba, v. 4, p. 378; Al-Bidaya wa Al-Nihaya, v. 2, p. 60; Dakha’ir Al-Uqubi, p. 44.

12) The Prophet (s) said, “The head of the women of Paradise is Fatima.”

Kenz Al-Omal, v. 13, p. 94; Sahih Al-Bukhari, Kitab Al-Fadha’il, Chapter on the Virtues of Fatima; Al-Bidaya wa Al-Nihaya, v. 2, p. 61.

13) The Prophet (s) said, “If I were separated from the fruits of Paradise I would kiss Fatima.”

Nur Al-Absar, p. 51.

14) The Prophet (s) said, “Many men have reached completion, but no women have reached completion except four: Mary, Asiya, Khadija, and Fatima.”

Nur Al-Absar, p. 51.

15) The Prophet (s) said, “The first people to enter Paradise will be Ali and Fatima.”

Nur Al-Absar, p. 52; related by similar wording in Kenz Al-Omal, v. 13, p. 95.

16) The Prophet (s) said, “The verse of purification was revealed concerning five people: myself, Ali, Hassan, Hussein, and Fatima.”

Is^af Al-Raghibeen, p. 116; Sahih Muslim, Kitab Fadha’il Al-Sahaba.

17) The Prophet (s) said, “The best women in Paradise will be Mary, Asiya, Khadija, and Fatima.”

Seir Alam Al-Nubala’, v.2, p. 126; Dakha’ir Al-Uqubi, p. 44.

1 The Prophet (s) said, “The first one to enter Paradise will be Fatima.”

Yanabi^ Al-Mawadda, v. 2, p. 322, ch. 56.

19) The Prophet (s) said, “The Mehdi is from my family, from the sons of Fatima.”

Al-Sawaiq Al-Muhariqa, p. 237.

20) The Prophet (s) said, “Verily, God has weaned (fatama in Arabic) my daughter Fatima and her children and those who love them from the Hellfire, and that is why she is named Fatima.”

Kenz Al-Omal, v. 6, p. 219.

21) The Prophet (s) said, “Fatima, you will be the first amongst my Ahlul-Bayt to follow after me.”

Haliyat Al-Awliya, v. 2, p. 40; Sahih Al-Bukhari, Kitab Al-Fadha’il; Kenz Al-Omal, v. 13, p. 93; Muntakhab Kenz Al-Omal, v. 5, p. 97.

22) The Prophet (s) said, “Fatima is part of me. Whatever upsets her upsets me, and whatever harms her harms me.”

Sahih Muslim, v. 5, p. 54; Khasa’is Al-Imam Ali of Nisa’i, p. 121-122; Masabih Al-Sunnah, v. 4, p. 185; Al-Isabah, v. 4, p. 378; Seir Alam Al-Nubala’, v. 2, p. 119; Kenz Al-Omal, v. 13, p. 97; similar wording is related in Al-Tirmidhi, v. 3, Chapter on the Virtues of Fatima, p. 241; Haliyat Al-Awliya’, v.2, p. 40; Muntakhab Kenz Al-Omal, in the margins of Al-Musnad, v. 5, p. 96; Maarifat Ma Yajib Li Aal Al-Bait Al-Nabawi Min Al-Haqq Alaa Men Adahum, p. 58; Dhakha’ir Al-Uqubi, p. 38; Tadhkirat Al-Khawass, p. 279; Yanabi^ Al-Mawadda, v.2, ch. 59, p. 478.

23) The Prophet (s) said, “Fatima is part of me, and whoever pleases her, pleases me.”

Al-Sawaiq Al-Muhariqa, p. 180 & 132; Mustadrak Al-Hakim; Maarifat Ma Yajib Li Aal Al-Bait Al-Nabawi Min Al-Haqq Alaa Men Adahum, p. 73; Yanabi^ Al-Mawadda, v. 2, ch. 59, p. 468.

24) The Prophet (s) said, “Fatima is the head of the women of Paradise.”

Sahih Al-Bukhari, v. 3, Kitab Al-Fadha’il, Chapter on the Virtues of Fatima, p. 1374; Mustadrak Al-Sahihain, v. 3, Chapter on the Virtues of Fatima, p. 164; Sunan Al-Tirmidhi, v. 3, p. 266; Kenz Al-Omal, v. 13, p. 193; Muntakhab Kenz Al-Omal, v. 5, p. 97; Al-Jami^ Al-Sagheer, v. 2, no. 564, p. 5760; Seir Alam Al-Nubala’, v. 2, p. 123; Al-Sawaiq Al-Muhariqa, p. 187 & 191; Khasai’s Al-Imam Ali of Nisa’i, p. 118; Yanabi^ Al-Mawadda, v. 2, p. 79; Al-Jawhera Fi Nasab Ali Wa Aalihi, p. 17; Al-Bidaya wa Al-Nihaya, v. 2, p. 60.

25) The Prophet (s) said, “Fatima is part of me, so whoever makes her angry makes me angry.”

Sahih Al-Bukhari, v. 3, Kitab Al-Fadha’il, Chapter on the Virtues of Fatima, p. 1374; Khasa’is Al-Imam Ali of Al-Nisa’i, p. 122; Al-Jami^ Al-Sagheer, v. 2, p. 653, n. 5858; Kenz Al-Omal, v. 3, pp. 93-97; Muntakhab in the margin of Al-Musnad, v. 5, p. 96; Masabih Al-Sunnah, v. 4, p. 185; Is^af Al-Raghibeen, p. 188; Dakha’ir Al-Uqubi, p. 37; Yanabi^ Al-Mawadda, v. 2, pp. 52-79.

26) The Prophet (s) said, “Fatima is a maiden of Paradise created in human form.”

Manaqib Al-Imam Ali of Ibn Al-Maghazali, p. 296.

27) The Prophet (s) said, “Fatima is a maiden of Paradise in human form, she does not receive any kind of menses.”

Al-Sawaiq Al-Muhariqa, p. 160; Is^af Al-Raghibeen, p. 188; Kenz Al-Omal, v. 13, p. 94; Muntakhab Kenz Al-Omal, v. 5, p. 97.

2 The Prophet (s) said, “Fatima is part of me, whatever harms her harms me, and whatever is against her is against me.”

Mustadrak Al-Sahihain, v. 3, p. 173; Sunan Al-Tirmidhi, v. 3, Chapter on the Virtues of Fatima, p. 240; Kenz Al-Omal, v. 13, p. 94; Muntakhab Kenz Al-Omal, in the margin of Al-Musnad, v. 5, p. 96; Al-Sawaiq Al-Muhariqa, ch. 3, p. 190.

29) The Prophet (s) said, “Fatima is part of me - whatever makes her angry makes me angry, and whatever pleases her pleases me.”

Al-Sawaiq Al-Muhariqa, p. 188; similar wording is narrated in Mustadrak Al-Sahihain, v. 3, p. 172; Al-Jami^ Al-Sagheer, v. 2, p. 653, n. 5859.

30) The Prophet (s) said, “Fatima is more beloved to me than you, oh Ali, and you are dearer to me than her.”

Majma^ Al-Zawa’id, v. 9, p. 202; Al-Jami^ Al-Sagheer, v. 2, p. 654, n. 5761; Muntakhab Kenz Al-Omal, v. 5, 97; Asad Al-Ghaba, v. 5, p. 522; Yanabi^ Al-Mawadda, v. 2, ch. 56, p. 79; Al-Sawaiq Al-Muhariqa, ch. 3, p. 191.

31) The Prophet (s) said, “Fatima is part of me and she is my heart and the soul which is between my two sides.”

Nur Al-Absar, p. 52.

32) The Prophet (s) said, “Fatima is the head of the women of my nation.”

Seir Alam Al-Nubala’, v. 2, p. 127; Sahih Muslim, Kitab Fadha’il Al-Sahaba, Chapter on the Virtues of Fatima; Majma^ Al-Zawa’id, v. 2, p. 201; Is^af Al-Raghibeen, p. 187.

33) The Prophet (s) said, “Fatima is a branch of me, what pleases her pleases me, and what saddens her, saddens me.”

Mustadrak Al-Sahihain, v. 3, Chapter on the Virtues of Fatima, p. 168; Kenz Al-Omal, v. 13, p. 96; Muntakhab Kenz Al-Omal, v. 5, p. 97; Seir Alaam Al-Nubala’, v. 2, p. 132.

34) The Prophet (s) said, “Fatima is part of me - whatever causes her pain causes me pain, and whatever makes her happy makes me happy.”

Manaqib Al-Khawarizmi, p. 353.

35) The Prophet (s) said, “Fatima is part of me, whoever harms her has harmed me.”

Al-Sunan Al-Kubra, v. 10, chapter regarding the one who denies the testimony of the father for his child, p. 201; Kenz Al-Omal, v. 13, p. 96; Nur Al-Absar, p. 52; Yanabi^ Al-Mawadda, v. 2, p. 322.

36) The Prophet (s) said, “Fatima is the joy of my heart, and her sons are the fruit of my soul.”

Yanabi^ Al-Mawadda, v. 1, ch. 15, p. 243.

37) The Prophet (s) said, “Fatima is not like the women of the children of Adam.”

Majma^ Al-Zawa’id, v. 9, p. 202.

3 The Prophet (s) said, “Fatima is part of me - what saddens her saddens me, and what pleases her pleases me.”

Al-Sunan Al-Kubra, v. 7, p. 64, the chapter on what will transpire on the Day of Judgement; Muntakhab Kenz Al-Omal, in the margins of Al-Musnad, v. 5, p. 96.

39) The Prophet (s) said, “Oh Fatima, verily God is angry when you are angry.”

Al-Sawaiq Al-Muhariqa, p. 175; Mustadrak Al-Hakim, Chapter on the Virtues of Fatima; Manaqib Al-Imam Ali of Ibn Al-Maghazali, p. 351.

40) The Prophet (s) said, “Fatima, God will not torture you or any of your children.”

Kenz Al-Omal, v. 13, p. 96; Muntakhab Kenz Al-Omal, in the margin of Musnad Ahmad, v. 5, p. 97; Is^af Al-Raghibeen, in the margin of Nur Al-Absar, p. 118

http://islam.alqaim.info/node/27 

Bibi Fatimah Zehra

Furthermore, it is reported that:

http://smma59.wordpress.com/2006/09/12/bibi-fatimah-2/

Ali and Abbas were sitting inside the house of Fatimah, Abu Bakr told Umar: “Go and bring them; if they refuse, kill them.” Umar brought fire to burn the house. Fatimah came near the door and said: “O son of Khattab, have you come to burn our house on me and my children?” Umar replied:”Yes I will, by Allah, until they come out and pay allegiance to the Prophet’s Caliph.”

Sunni reference:

- Iqd al-Fareed, by Ibn Abd Rabb, Part 3, Pg. 63

- al-Ghurar, by Ibn Khazaben, related from Zayd Ibn Aslam

Everybody came out of the house except Imam Ali (AS), who said: “I have sworn to remain home until I collect the Quran.” Umar refused but Lady Fatimah’s remonstration caused him to return. He instigated Abu Bakr to pursue the matter, and he send Qunfuz (his slave) several times but received a negative reply each time. Ultimately, Umar went with a group of people to the Fatimah’s house. When she heard their voice, she cried loudly; “O father, O Messenger of Allah, how are Umar Ibn al-Khattab and Abu Bakr Ibn Abi Quhafah treating us after you and how do they meet us.”

The Sunni scholars, Ahmad Ibn Abdul Aziz al-Jawhari in his book ‘Saqifah’, Abu Waleed Muhibbuddin Mohammad al-Shahnah al-Hanafi in his book ‘Rawdhat al-Manadhir Fi Akhbaar al-Awayil wal-Aawaakhir’, Ibn Abil Hadid in his book ‘Sharh al-Nahj’, and others have reported the events to the same effect.

Also refer to the esteemed Sunni historian Abul Hasan, Ali Ibn al-Husain al-Mas’udi who in his book ‘Isbaat al-Wasiyyah’ describes the events in detail and reports that: “They surrounded Ali (AS) and burned the door of his house and pulled him out against his will and pressed the leader of all women (Hadhrat Fatimah (AS)) between the door and the wall killing Mohsin (the male-child she was carrying in her womb for six months).”

Salahuddin Khalil al-Safadi another Sunni scholar in his book ‘Waafi al-Wafiyyaat’ under the letter ‘A’ while recording the view of Ibrahim Ibn Sayyar Ibn Hani al-Basri, well-known as Nidhaam quotes him to have said: “On the day of ‘Bay’aat’ (paying allegiance), Umar hit Fatimah (AS) on the stomach such that child in her womb died.”

Why do you think an 18 year old young lady was forced to walk with the help of a walking-stick? Unbelieveable acts of cruelty and oppression had led Hadhrat Fatimah al-Zahra (AS) to lament: “Such calamities have visited me that had they descended on the day it would have darkened it.” She fell into bed till she was martyred as a results of these calamities and injuries while she was just eighteen years old!

During her last days, when Abu Bakr and Umar sought the mediation of Imam Ali (AS) to visit the ailing Hadhrat Fatimah (AS), as quoted by Ibn Qutaybah, she tured her face to the wall when they greeted her and in response to their plea for appeasement reminded them of the prophetic declaration that one who displeases Fatimah (AS) has displeased the Prophet and finally said: “I take Allah and the angels to be my witness that you have not pleased me; on the other hand, you have angered me. When I shall meet the Prophet (PBUH&HF) I will complain about you two.” (al-Imamah wa al-Siyasah, by Ibn Qutaybah, v1, p14).

For the same reason, she willed that those who have hurt her should not participate in her funeral rites and that she be buried at night. al- Bukhari in his Sahih attests to this fact that Imam Ali (AS) complied with the will of Lady Fatimah (AS). al-Bukhari narrated on the authority of Aisha that:

… Fatimah became angry with Abu Bakr and kept away from him, and did not talk to him till she died. She remained alive for six months after the death of the Prophet. When she died, her husband ‘Ali, buried her at night without informing Abu Bakr and he said the funeral prayer by himself.

Sunni references:

- Sahih al-Bukhari, Chapter of “The battle of Khaibar”, Arabic-English,

v5, tradition #546, pp 381-383, also v4, Tradition #325

http://al-islam.org/encyclopedia/

Posted by photographerno1 on 25 Jun 2008
Filed Under: bibi fatima, islam, shiasm | No Comments »

Felicitations to Fatima

Originally uploaded by firozeshakirphotographerno1

mosques of
yazidiyat
anti -islam
where god does not live
misplaced martyrdom
terrorism
mujhaida
mujhaideen
sectarian hate
more than Allah
a thought outlive
radical
fundamental
jehadi
an eye for an eye
nothing else to give
its not just about Hussain
that as tabarrah we dont forgive
its the hurt to Bibi Fatima
on this day of her Willadat
we as Shias relive

Pakistani Militants Snub Surrender Call

By DENIS D. GRAY
The Associated Press
Friday, July 6, 2007; 3:27 AM

ISLAMABAD, Pakistan — The head of a radical mosque besieged by government forces in the heart of Pakistan’s capital rejected calls for an unconditional surrender Friday, saying he and his die-hard followers were ready for martyrdom.

As the siege of the Lal Masjid, or Red Mosque, entered the third day, troops rocked the complex with gunfire and explosions but appeared to be holding back from a potentially bloody final assault.

We will not surrender. We will be martyred, but we will not surrender,” Abdul Rashid Ghazi, the mosque’s senior cleric, told GEO television, a private channel. “We are more determined now.”

The government was keen to avoid a bloodbath that would further damage President Gen. Pervez Musharraf’s embattled administration and said troops would not storm the mosque while women and children were inside.

Two dozen parents and other family members waited anxiously behind security barriers some 200 yards from the mosque, with about 10 allowed to approach the shrine’s entrance.

During lulls in the fighting, some parents have approached the mosque, handed notes to those inside with the names of their children, who have then emerged. Most are young students at the mosque’s seminaries for males and females.

Gunfire rang out around the mosque before dawn and again later Friday morning. Armed troops and barbed wire coils on the streets near the mosque prevented journalists from going near the scene.

There were no immediate reports of injuries and it was not possible to determine who initiated the latest bout of shooting.

Interior Minister Aftab Khan Sherpao said soldiers were trying to blast holes in the walls of the fortress-like compound of the mosque and an adjoining seminary for girls, seeking to wear down the defenders’ resolve and force a surrender without a battle.

In the interview, Ghazi denied government allegations that he was holding some of the young students as hostages and also rejected that he was only acting as a front man for hard-core militants within the mosque.

The Minister for Religious Affairs Ijazul Haq said in an interview Friday with GEO television that “militants” were in command and control and that Ghazi was just being used for “media management.”

He said indirect negotiations were proceeding, with clerics trying to persuade Ghazi to give up.

www.washingtonpost.com/wp-dyn/content/article/2007/07/06/…

Posted by photographerno1 on 06 Jul 2007
Filed Under: bibi fatima, enemies of shiasm, hazrat imam hussain, wiladat bibi fatima, yazidiyat | No Comments »

for a shia mother
it is mothers day
everyday
in rememberance
of that mother
of hassan and hussain
in every way
fadak karbala
inglorious crimes
that never pay
we for this reason
did breakaway
furaat was
a moment
commemorating
mashke sakina
water way
through
azadari e hussain
we portray
our tears presents
on mothers birthday
come moharam
our foreheads
our bleeding backs
some swordplay
hussainiyat and tabarrah
on display

June 5th, 2007
Categories: shia poetry, bibi fatima, shia faith, shiaism, tabarah, shias, firoze shakir, hussainiyat, My Poems

Posted by photographerno1 on 05 Jun 2007
Filed Under: bibi fatima, firoze shakir, shia kids, shia mothers | No Comments »

   article courtesy On the day, when the Holy Prophet (s.a.w.a.) expired, there was not a single minor or major who was not overtaken by grief. Everybody was sob­bing and weeping. Friends, relatives and kinsmen all were grief stricken and crying. There was a thick pall of gloom everywhere. But the most shocked personality on the face of earth was the daughter of the Prophet (s.a.w.a.). A week had elapsed since the death of the Prophet yet, she (s.a.) was continuously and profusely crying and grieving. She had confined herself in her house. On the eighth day, she could not control her emotions, and broke down sobbing. The ladies around came out hearing her laments to console her. Janabe Siddiqa Tahera (s.a.) had extinguished all lamps of her house, and was sitting in darkness to avoid recognition. Janabe Siddiqa Tahera (s.a.) overwhelmed with grief addressed her father (s.a.w.a.) as follows : O’ Father! O’ Messenger of Allah! O’ Mohammed Mustafa! O’ Abul Qasim! O’ The anchor and shelter of orphans! Who is there to hear the complaints of your dear daughter who is on the verge of death and who is there to do justice to her. So saying, she started to wear her dress in the same manner as the Holy Prophet (s.a.w.a.) used to wear. Her gait of walking was exactly similar to the Holy Prophet (s.a.w.a.). Her dress was long enveloping her feet and her vision was blurred due to continuous downpour of tears. She was unable to find her path through them. However, she reached to the sacred grave of her father (s.a.w.a.). When she caught sight of the place from where the call of prayer (Azaan) used to be sounded, she swooned and passed out. Women who were there rushed up to her and applied water to her face. She then regained conscious­ness and sat up, and again began to cry saying the following: Father! my strength is failing me; I have lost my stamina and bearing; Enemies are torturing me; I am being eaten away insidiously by sorrow and grief, Father! I am lonely; My personal affairs are causing concern to me; Father! My voice is being subdued by brute force; My back is broken; An upheaval has taken place in my life; The world has become a living hell; O’ Father! After you, there is no one who could offer me solace and to stand by me in these trying times; I am crying for you, but there is no one who could sympathize with me and stop me from crying; In the present state of my physical weakness, there is no one to look towards to; O’ Father! After you, the place of descendence of Qur’an, and arrival of Jibraeel and Michael looks deserted and abandoned. Father! People have turned their eyes from me and all doors were closed on me. Father! After you I hate this world, But as long as I would be breathing, I will go on crying for you; Father! My love towards you knows no bounds, and my sorrow will be immense. Then she started reciting an elegy, as under: For you my sorrow is always with me. By Allah, I say that my heart is full of your love. Day after day, my sorrow goes on increasing. O’ Father! I will be forever sorrowful for you. The sad event of your death is very shocking to me. A heart which willy nilly accepts a solace, is indeed an enduring and a patient heart. Fatiier! With you, went the light of the world, and the blossoming flowers have withered. Since you and I were parted it is not possible for me to forget what has happened. Father! After you, who would lend his ear and time to the injustices done to the widows and orphans. Father! After you nobody would take care and bother for Ummah till the Day of Rising. Father! After you Ahle Bait were made weak and oppressed. Father! After you everybody had started shun­ning us; Father! by your august presence we were not counted among oppressed. Father! What tears have not been shed for you? Father! What misfortune and grief were there, which have not been continuously borne by me; Father! Which eyelid was there that was in­clined towards sleep; Father! You were the spring of religion and were the beacon light of the messengers of Allah. Father! Why mountains did not disintegrate into pieces, and why oceans did not get dry? Father! Why on your death, the earth did not have an earthquake? Father! Soon after your departure, we became prone to all sorts of hardships and miseries. Father! In fact your demise was a major calamity that has befallen mankind; Father! After your demise ugliest misfortunes had fallen on my house; Father! On your demise angels of Allah have wept; Father! Since your departure, skies have stopped their rotation; Father! After you, your Mimbar has become empty and presented a desolate sight; Father! Your grave was happy to have you inside; Father! Paradise was looking forward to your supplications and prayers; Father! Without your presence, your meeting places have worn a deserted look; Father! On your death, I shall ever grieve, till I join you; Father! All who was your trusted secretary and an associate, and who was the father of your children has been deprived of your presence; Yes, father the same Ali who was your brother, confidante and friend, whom you have brought up and groomed since childhood. The same Ali, who was your dearest friend and a close associate. The same Ali, who was first to embrace Islam, and was the first Muslim to migrate, has now lost his brother, his most precious possession. Therefore, Father, it is the loss of your valuable personality that affected us and has saddened us. Distress and sorrow have overtaken us. It is your sorrow that has killed us. Grief has now become one constant companion. O’ The last Apostle, after your death, my patience was lost, and my strength was sagged, and the bliss of tranquility has left us. O’ Eye! Weep to your heart’s content. I would be highly regrettable if you do not shed the tears of blood; O’ Messenger of Allah! The selected one of Allah! O’ the Anchor of weak persons and orphans; Mountains, animals, birds and earth, all have mourned for you, before the sky could express its grief; O’ My Master! Hajoor, Rukun and Moishu, and the land Bathha, all are crying for you; The Arch and lessons of Qur’an weep daily for you. Islam, itself has become a foreign in the land of its origin; The light of your Mimbar, which you used to occupy it has been overpowered by darkness; O’ Allah! Call me soon, O’ my Master, I am now fed up with life, and hate it. Then Fatema Zahra (s.a.) went to the grave of her father (s.a.w.a.), took some dust from it, kissed it and smelt its fragrance, and started reciting an elegy: Whoever has smelt the dust of Ahmed’s (Holy Prophet’s (s.a.w.a.)) grave need have to smell any fragrance in his life, as it will be of no conse­quence. Tell that man (Prophet), who has gone out of sight and has now hidden himself under the layers of the earth that “Is he not hearing my wailings?” A great misfortune has fallen on me, that if it had fallen on a lucid day, it would have turned into a gloomy night. Uptill now, I was passing my life under the tender care of Mohammed (s.a.w.a..). I was neither afraid of anybody’s enmity nor care for those who used to harbor malice against me. I was sure of myself because be (Prophet) was my guide and protector. Today, I stand disgraced in front of the people of mean mentality. The dread of their atrocities is ever present in my mind, but I try to wave it away with a move of my cloak. If a pigeon raises a note of melancholy in the stillness of night it does so seeing me weeping my heart out. Father! Be assured, I will make sadness and melancholy my sympathizers. I will use my tears as a headgear and veil. Allama Vahelaan, in his book titled “Seraye Nalenviya”, has quoted the following poetry of Fatema Zahra (s.a.) that she has recited after the burial of her father (s.a.w.a.) All the Horizons of the world have become dusty and dark. Now one cannot distinguish be­tween the lucidity of a morning sun and a setting sun, they had lost shimmering brightness and luster. After the Prophet (s.a.w.a.) the earth was drowned in sorrow and sadness. It is trembling for the loss of the light of both the worlds. On the death of the Prophet of Islam (s.a.w.a.) West and East should weep, and for the clans of Mazer and Yamaan, it is a MUST to weep for the Prophet. Similarly, Bait-ul-Muqqadas and its environ­ment and Ka’aba which is shrouded - should weep. O’ The Last Apostle of Allah, your light is auspicious, and Allah the omnipotent and the mightiest, sends his blessings to you and salutes you. Then she (s.a.) turned back to her house, weeping. Her face was veiled, and every part of her body was trembling due to weakness. A stream of tears was flowing. Her heart was burn­ing. Due to severe swooning sensation, she had forgotten herself and was lapsing into uncon­sciousness. When a wave of consciousness used to come to her she used to put questions to her sons, saying Oh my dearest sons where is your grandfather who used to respect and love you very much and used to allow you to ride on his back. Your grandfather, who was most kind to both of you, what has happened to him? That grandfather who never allowed you to walk simply on the ground? Now, you will not be able to ride on his back or climb on his shoulders. Now, on whose back and shoulders you will ride? From now on, the door will not be opened for him. Since the day the Holy Prophet (s.a.w.a.) died, Bilal left sounding the call of prayer (Azaan). He used to say that after his (Prophet) passing away, I will not perform that duty. Once Janabe Siddiqa Tahera (s.a.) said that I wish to hear Bilal sounding the Azaan. When the news reached Bilal, he started sounding the call. When he uttered the words of “Allaho Akbar, Ashaduanna Mohammed-ar Rasoolullah she shrieked, fainted and fell on the ground. People around then told Bilal to stop it and said that the daughter of the Holy Prophet (s.a.w.a.) has breathed her last. On hearing this Bilal stopped sounding the call, and did not complete it. When Fatema Zahra (s.a.) regained consciousness, she told Bilal to proceed with it. Bilal replied if you hear me, I am afraid that you will no more be alive and will go back to the Creator. Therefore, I seek your pardon that I may kindly be excused. Janabe Fatema Zahra (s.a.) then granted him par­don. Hazrat Ali (a.s.) says, I gave bath to the Prophet in his own clothes. Janabe Fatema Zahra (s.a.) wished to see her father’s garments. When I showed her the dress, she smelt it and while doing so she became unconscious. This was the reason that I had to hide that dress from her. (Maqtalul Husain - Quranzanu).

 Source: Janabe Zahra (sa) Special Issue (Read entire magazine)  JANABE ZAHRA (SA) SPECIAL ISSUE The Lady of Paradise in the grip of misfortunes and grief Janabe Fatema’s (s.a.) life at a Glance An Account of Fadak Meher-e-Sayyadah (s.a.)

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 Al Muntazar

1. Yazid ibn Muawiyah Without doubt, the biggest contributor to the shedding of Imam Husain’s (a.s.) blood and its main proponent was Yazid ibn Muawiyah. And that is not exactly surprising when we consider that Yazid is the one who inherited apostasy, tyranny and blasphemy from his father. He was the grandson of Abu Sufyan and the son of Muawiyah. The vicissitudes of time and his father’s political machinations played important roles in pivoting an unlikely Yazid to the highest religious position in the Islamic world. Yazid’s actions and words were unbecoming of a human being, let alone a Caliph of the Holy Prophet (s.a.w.a.). His actions were so deplorable that they repelled everyone associated with him. Waaqedi narrates on the authority of Abdullah ibn Hanzalah - who enjoyed the epithet of Ghaseel al-Malaaekah (the one given the ritual bath by the angels) - page 11, ‘I swear by Allah, there came a time when we feared that stones would soon rain down upon us in Yazid’s reign. He was a man who did not even spare his own mother, daughters and sisters from his lecherous disposition. He drank wine freely and neglected praying (Namaz).’ (al-Sawaaeq al-Muhreqah by Ibn Hajar Makki p. 125, Egyptian edition) 2. Ubaydillah ibn Ziyaad Another criminal who ranks high in the list of Imam Husain’s (a.s.) murderers is Ubaydillah ibn Ziyaad. He shares the position and status with Yazid in the perpetration of this heinous crime. He is the very person who Yazid has spoken of highly, as his treasured friend, helper, confidante and ardent supporter in the battlefield. Ubaydillah’s disbelief, apostasy, infidelity and complete disregard for divine laws and edicts were not a secret. All and sundry in Kufa were aware of his disposition towards evil and falsehood. That is why Haani Ibn Urwah (r.a) tells Muslim ibn Aqeel (a.s.) ruefully (when the latter refused to kill Ubaydillah in a surprise attack): ‘By Allah, (you must know) that if you had killed him, (you would not have killed a Muslim), (rather) you would have killed a sinner, transgressor, apostate and rebel’. (Tarikh-e-Tabari vol. 6, p. 204) 3. Umar ibn Sa’d The third person who is directly responsible for the murder of Imam Husain (a.s.) is Umar ibn Sa’d. In fact, in Umar’s case, the association with this crime is most evident and the responsibility lies largely with him. His faith and religion are exposed with these couplets that he recited when Ibne Ziyaad short-listed him with the task of murdering Imam Husain (a.s.). ‘Should I let the opportunity to govern Ray (Suburb of Teheran, Iran) slip by, while it is my most ardent desire? Or should I become accursed forever for killing Husain (a.s.)?’ ‘The world is but a house of goodness and wealth. ‘Then the intelligent one never trades the wealth for debt.’ He then recites some more couplets, the essence of which is: ‘The people claim that Allah has created something called Paradise and likewise He has also created the Fire and Chastisement. If these people are true in their claims, then there is no problem. I intend to repent for my sin (of killing Imam Husain) within two years. However, if these people are proved wrong and there is no Paradise and Hell, then there is no absolutely no problem, for in that case we will have amassed a kingdom in this world whose bounties shall remain forever.’ These couplets clearly highlight the ridicule that Umar ibn Sa’d had for well-established Islamic beliefs regarding Paradise and Hell. If this was the condition of the governors and chiefs, then it is anyone’s guess as to how the commonality perceived Paradise and Hell! After all, the masses were deeply influenced by the views of the rulers. Calling theses governors as Muslims is akin to insulting to Islam. These are facts of history and there is no denying them. There is no question of debating whether these personalities were Sunnis or Shiites because a discussion on that can happen only after these personalities accept the fundamental Islamic principles of Paradise and Hell. To which sect of Islam did the killers of Imam Husain (a.s.) belong to? But the question remains that even if for argument’s sake we consider them as Muslims to which Islamic sect did the killers of Imam Husain (a.s.) belong to? To answer this question it is important to address the following queries: a)       What was the basis of Imam Husain’s (a.s.) murder? b)       The principles and teachings of which Islamic sect did the killers of Imam Husain (a.s.) embrace? Once we answer these two questions, it should be fairly evident with which Islamic sect the murderers of Imam Husain (a.s.) were associated. It is an undisputed fact of history that the only cause of Imam Husain’s (a.s.) assassination was the Emir of Syria, Yazid Ibn Muawiyah, demanding Imam’s (a.s.) explicit allegiance. Imam (a.s.) refused to give in to his demands and rejected his Caliphate and in the process endured the most telling hardships at the hands of Yazid and his cronies. Ibne Hajar-e-Makki chronicles, “The Emir of Syria, Muawiyah Ibn Abi Sufyan, was blinded by the love for his son, Yazid. In order to appoint his son as the Emir after him, he undertook a huge campaign to extract the allegiance of all Muslims for his son. He employed all the wealth of Syria and Iraq and resorted to the dirtiest of tricks to buy the allegiance of Muslims. However, five persons remained firm in their commitment not to pay allegiance to Yazid. The foremost in this group was Husain Ibn Ali (a.s.) and the other four took a cue from him and also withdrew from paying allegiance.” (Tatheerul Jinaan, A Commentary on the al-Sawaaeq al-Muhreqah, Old Egyptian Edition, p. 50) Muawiyah died at the age of 75-80 years, in Rajab 60 A.H. Yazid ascended the throne. The Syrians paid their allegiance to him and accepted him as their Emir. He had all the comforts and luxuries of the world at his disposal. Apparently, this was not enough to satisfy his gluttonous appetite. One thought persistently irked him, ‘Why did Husain ibn Ali (a.s.) reject his allegiance?’ He dispatched a stern letter addressed to his governor in Madinah - Walid ibn Utbah ibn Abi Sufyan. He informed Walid about Muawiyah’s death and then ordered him: ‘Compel Husain (a.s.), Abdullah ibn Umar and Abdullah ibn Zubair to pay allegiance to me and be very exacting and forceful with them in this regard. Bear in mind that the only way out for them to pay allegiance to me. Peace be upon you.’ Walid was chicken-hearted and indecisive. He was not sure how Yazid’s explicit command could be obeyed in a manner without raising a controversy. In this moment of uncertainty, Marwan ibn Hakam, the sworn enemy of the AhleBait (a.s.), who had been described by the Holy Prophet (s.a.w.a.) as ‘the accursed son of the accursed (father)’ (Hayaat al-Haywaan Damiri vol. 1, p. 55 from Mustadrakul Hakim) had some typical words of advice. He counseled Walid that he must extract the pledge of allegiance from Imam Husain (a.s.) and if he refused, he must behead him and dispatch his head to Yazid. Walid summoned Imam Husain (a.s.) to inform him about the developments in Syria. Imam (a.s.) was quick to perceive the repercussions of Yazid’s letter; he quickly vacated Madinah so as not to make it a theatre of assault and bloodshed. (Tarikh-e-Tabari, vol. 6, p. 106-188) Imam Husain (a.s.) embarked for Mecca. He instructed his cousin - Hazrat Muslim ibn Aqeel (a.s.) to proceed to Kufa to assess the situation there. Yazid was advised by his counselors that if he wished to secure Kufa, he would have to appoint an authoritarian governor. For this task, Yazid aptly chose the vicious Ibne Yazid and commanded him to head for Kufa immediately with the clear mandate to apprehend Muslim ibn Aqeel (a.s.). (Tarikh-e-Tabari, vol. 6, p. 199-200) Imam Husain (a.s.) arrived at Karbala on 2nd Muharram 61 A.H. Thereafter Umar ibn Sa’d also reached Karbala with clear instructions from Ibne Ziyaad to kill Imam Husain (a.s.). He surrounded Imam (a.s.) from all sides, but sensed no evil or danger from him (a.s.). He wrote to Ibne Ziyaad that he did not find anything sinister in Imam Husain’s (a.s.) motives and therefore wished to return to Kufa. Ibne Ziyaad would have nothing of this - he ordered Umar ibn Sa’d to stay put in Karbala and extract the allegiance for Yazid from Imam Husain (a.s.). Umar replied that Imam Husain (a.s.) would never give his allegiance. Ibne Ziyaad replied that he would not have it any other way except that he puts Imam Husain (a.s.) and his small army to sword. (Tarikh-e-Tabari, vol. 6, p. 234) At long last, the world witnessed Imam Husain’s (a.s.) mettle and his steely resolve in the face of hardships and the most inhuman pressure tactics ever employed on a battlefield. He along with his family members and companions were massacred in the most barbaric manner by the evening of Ashoora. By now the motives behind Imam Husain’s (a.s.) murder must be crystal clear to our readers. Yazid’s ascension to the throne of Syria and his unnecessary pursuit of Imam’s allegiance were the chief circumstances responsible for this tragedy. Which Islamic sect advocates Yazid’s Caliphate It is now time to address the more meaningful question - in the realm of Islam which sect considers Yazid’s Caliphate legitimate? As far as the Shias are concerned, they do not accord any worth to Yazid and his Caliphate; let alone Yazid, others far senior to him are not considered worthy of the caliphate that they assumed for themselves. Right from the first link in the chain of caliphate, the Shias have voiced their dissent making it abundantly evident that they have nothing to do with the Caliphs and their actions. This fact has been adequately highlighted by the esteemed Ahle Sunnah historian - Hafiz Jalaluddin Suyuti in Tarikh al-Khulafa. At the beginning, he states clearly the reasons for compiling the book: ‘In this historical work I have recorded the biographies of those Caliphs who were known as Ameerul Momineen (Commander of the believers) and who were the Caliphs over the Muslims right from the era of Abu Bakr Siddiq (upto now).’ It is apparent from Hafiz Jalaaluddin’s comments that he considered the Caliphate of these individuals as legitimate and the title of Ameeerul Momineen (which they had sought for themselves although it was exclusively for Hazrat Ali (a.s.)) appropriate for them. Surprisingly, in his work, he does not list down the Egyptian Caliphs of Bani Fatimah (Fatimids), because he considers their Caliphate illegitimate: ‘Because their Caliphate was not legitimate for the following reasons.’ He enumerates the main reasons behind omitting their names from the list of legitimate Caliphs: a)       They were not Quraishi b)       Many among them were inclined towards apostates, oppressors and atheists i.e. they were not Muslims. c)       Some of them considered alcohol as permissible. d)       Even if they were sinless, they commanded the people to abuse the companions. When such persons assume the mantle of Caliphate, paying allegiance to them cannot be considered correct and their leadership is without any basis. By exposing his reasons and criteria for rejecting the Caliphs of Bani Fatimid, Hafiz Jalaaluddin Suyuti has opened the proverbial Pandora’s Box. His criteria must now stand scrutiny while enumerating the Caliphs of Bani Umayyah and Bani Abbas. Were these Caliphs not guilty of perpetrating some of the crimes that Hafiz Jalaaluddin Suyuti has listed above? a)       Did their rule not mark the advent of apostasy, oppression and atheism, thanks to their implicit and often explicit support? b)       Were alcohol, and even worse homosexuality, not a part of their lifestyles? c)       Didn’t they consider maligning the companions and even killing them (as in the incident of Harra) as perfectly legitimate? Nonetheless, it is evident from Hafiz Jalaaluddin Suyuti’s rationale that all the Caliphs enumerated in his book are legitimate in the eyes of the Ahle Sunnah as it corresponds with their teachings and beliefs. In addition to this, on the 9th page of his book, he records the famous prophetic saying: ‘This religion shall subsist till there exist 12 Caliphs.’ In his exegesis of this tradition, he asserts ‘The Muslims coincided in their view on Abu Bakr (i.e. there was a consensus), then Umar, then Usman, then Ali (a.s.). They then reached a consensus on Muawiya but only after the treaty with Hasan (a.s.), then they agreed upon his son - Yazid…’ As recorded in Sahih-e-Bukhaari, Ibn Hajar-e-Asqaalani has also advanced a similar exegesis of the Holy Prophet’s (s.a.w.a.) tradition. It is apparent from the support that Yazid’s caliphate has received from all quarters in the Ahle Sunnah, that he was a legitimate caliph who had the consensus of the Muslims of his period. This very Yazid was responsible for killing the beloved grandson of the Holy Prophet (s.a.w.a.) - Imam Husain (a.s.) - because he failed to submit to the ‘legitimate’ caliph of his time - Yazid. In other words, those who set out against Imam Husain (a.s.) and killed him and deemed this act to be legitimate are the same people who believed that Yazid was the rightful caliph of the Muslims since he met all the criteria of their religion. It is clear that the teachings of their religion not only raised Yazid to the position of Caliphate, but also brought about Imam Husain’s (a.s.) murder, both of which in their eyes are valid. As we have already reiterated, the Shias have nothing to do with both these events (Yazid’s caliphate and Imam Husain’s (a.s.) killing) and deem both acts to be heinous crimes. The Creed of Imam Husain’s (a.s.) Killers 1) Umar ibn Sa’d When Muslim ibn Aqeel (a.s.) arrived in Kufa to take the allegiance of the Shias on behalf of Imam Husain (a.s.), some residents of Kufa reported this development to Yazid. The authors of this letter were Abdullah ibn Muslim ibn Saeed Hazrami, Ammarah ibn Utbah and Umar ibn Sa’d ibn Abi Waqqaas. In the letter, they warned Yazid thus ‘Muslim ibn Aqeel (a.s.) has arrived in Kufa and the Shias have pledged allegiance on behalf of Imam Husain ibn Ali. If you wish to secure Kufa, appoint an authoritarian governor.’ It is with reference to this letter that Yazid wrote to Ibne Ziyaad. The text of the letter is noteworthy: ‘My Shias of Kufa have written to me…’ (Taarikh-e-Tabari vol. 6, p. 199-200) Readers would have understood by now where Umar ibn Sa’d’s loyalties resided. By writing to Yazid that Shias were pledging allegiance to Imam Husain (a.s.), he had announced his disassociation from them. More importantly, Yazid, in his letter to Ibne Ziyaad proclaims Umar ibn Sa’d as one of his Shias i.e. Umar ibn Sa’d was among those who submitted to Yazid’s Caliphate. An objective analysis will tell the readers to which Islamic sect Umar ibn Sa’d belonged. 2) Ubaydillah ibn Ziyaad Ibne Ziyaad’s role in Karbala is sufficiently highlighted by his letter to Umar ibn Sa’d: ‘Create obstacles between Husain and his companions on one side and water (i.e. the Euphrates) on the other so that not a single drop of water reaches them. Make them suffer the thirst that the pious, the pure, the oppressed Usman ibn Affan suffered…’ (Taarikh-e-Tabari vol. 6, p. 334) The same letter with minor changes has been recorded by Abu Hanifa - Ahmad ibn Dawood in ‘Akhbaarut Tiwaal’ Egyptian Edition p. 352. Now, where are those who consider Imam Husain’s (a.s.) killers Shias? Let them read the historical records of their own historian - Muhammad Ibn Jurair al-Tabari (in his Taarikh) and then determine whether Imam Husain’s (a.s.) killers were Shias. Which sect mourns the death of Usman ibn Affan? Which sect considers Usman to be pious and pure and the rightful caliph? Which sect considers it legitimate to seek vengeance for Usman’s murder? If they are the Shias, then even we proclaim that the killers of Imam Husain (a.s.) were also the Shias? 3) Ka’b ibn Jaabir Ka’b ibn Jaabir was a warrior from Umar ibn Sa’d’s army in Karbala. He was the killer of Burair ibn Khozair, one of Imam Husain’s (a.s.) respected companions. After the battle of Karbala, he returned to his house in Kufa with the hope of bagging a reward for his feat. His sister (or wife) - Nuwaar ibn Jaabir, rebuked him for battling against the son of Janabe Fatima Zahra (s.a.) and murdering the Chief of Reciters (Burair). She swore that she would never speak to him again. At that moment, to explain his stand, Ka’b recited some couplets the meaning of which is worth noting: ‘Have I not executed the task, which grieves you, in the best possible manner? I have shown no slackness in the battlefield while engaging in this mission. I was equipped with a lance and arrow that did not desert me in the battlefield and I had a sword that was very sharp. I drew my sword to engage in battle with a group that practiced a faith different from mine. I have submitted (my faith) to the children of Abu Sufyan. I wish someone would convey my message to Ibne Ziyaad that I am a faithful and obedient servant of the Caliph.’ (Taarikh-e-Tabari vol. 6, p. 247-248) The words in his poem - ‘that practiced a faith different from mine’ indicates that the religion of Imam Husain (a.s.) and his companions was very different from his own. He followed the creed of Ibne Ziyaad and the children of Abu Sufyan. 4) Muzaahim ibn Haaris One of Imam Husain’s (a.s.) companions by the name of Naafe ibn Hilaal Jamali used to recite this verse while fighting: ‘I am from Bani Jamal and am on the religion of Ali (a.s.)’. He soon ran into a wretched person from the other side - Muzaahim ibn Haaris who declared: ‘I am on Usman’s religion’. Muzaahim gave further proof of his wretchedness by slaying Naafe’ and elevating him to the status of the martyrdom. (Taarikh-e-Tabari vol. 6, p. 229) This is another instance in history clearly demarcating the practitioners of both the creeds - those of Usman and those of Hazrat Ali (a.s.). It leaves no doubt in the mind of the student of history that both these paths were as distinct as chalk and cheese and the follower of one path can never be considered as the believer of the other. 5) Amr ibn Hajjaaj While the Battle of Karbala was being waged, Amr ibn Hajjaaj from Umar ibn Sa’d’s army cried out - ‘O People of Kufa! Be steadfast on the commands of your chief and be firm on the consensus. Do not deviate from the view that we have formed on those who have abandoned the religion and thus disobey the Imam.’ When Imam Husain (a.s.) heard this presumptuous announcement, he retorted, ‘O Amr ibn Hajjaaj! Do you dare to invite the people to wage a battle against me? Have we abandoned the religion while you are firm on it? By Allah! When death overtakes you, you will know who has abandoned religion.’ (Taarikh-e-Tabari vol. 6, p. 249) Let readers decide the creed denounced by Imam Husain (a.s.). Isn’t it the same creed that considers the transgressing Yazid as a legitimate caliph, opposition to whom resulted in Imam Husain (a.s.) being branded a rebel and a renegade (we seek refuge in Allah)? These were but a few of the many historical records concerning Imam Husain’s (a.s.) murderers. If these records were penned by Shia historians they would have been subject to accusations of bias and prejudice. But Allah, the Almighty, in His Infinite Wisdom made falsehood itself submit to the truth and so we have the historians from Yazid’s creed penning these historical records that clearly establish the creed of Imam Husain’s (a.s.) killers. We invite those who consider Imam Husain’s (a.s.) killers as Shias, to read the Taarikhe-e-Tabari which is compiled by a follower of Yazid’s caliphate. At the end, we beseech Allah to hasten the reappearance of Imam-e-Zamana (a.t.f.s.) and to give us the opportunity to join Imam’s (a.t.f.s.) army and avenge the unjust killing of Imam Husain (a.s.).

 Source: Moharram Special Issue (2007) (Read entire magazine)

	 MOHARRAM SPECIAL ISSUE (2007)
Titles of Janabe Zainab (s.a.) Maxims of Imam Husain (a.s.) Wal Asr Killers of Imam Husain (a.s.): A Historical Perspective Sorrow and Grief for the Martyrs of Karbala - Al Lohuf

Visitation of Graves and Wahhabism Liberated is the one who grasps the greatness of “Hurr” A Journey through Maqtal-e-Abi Mikhnaf Ziyaarate Aashoora - Importance, Rewards and Effects

MOHARRAM SPECIAL ISSUE (2005)

Hazrat Abbas (a.s.) and the Infallible Imams (a.s.) The Philosophy of Quenching the Thirst. New Dimensions of a Standard Bearer The Honor of Hazrat Abbas (a.s.) Hazrat Abbas (a.s.) and the Imam of the time Abul Fazl al Abbas: Eminence and Status

Posted by photographerno1 on 02 Jun 2007
Filed Under: al muntazar, bibi fatima, bibi zainab, enemies of shiasm, hazrat imam hussain, shiasm, shimr, yazid pe lanat, yazidiyat | No Comments »

Janatul Baqi Google Images

I write about Shia women, the fountain head of our Faith, the beacon of light of our Faith.
They only they are the powerhouse of our impregnable Faith.
Without Shia women there is no Shiasm.Shiasm is alive as Shia women as Mothers , bring forth Faith , faith as a newborn child, who will become the father of Man.
For me no Mullahdom, no monument man made is greater than the contribution of the Shia mother.She is the embodiment of a single drop of tear that fell from the eye of Bibi Fatima, yes our race is born through a drop of a tear, a mothers tear to a Shia mother, a pledge between Bibi Fatima and her Shia women to keep the flame of Shiasm alive.

Yes I touch a Shia mothers feet,beneath it lies Paradise.Call me a Heretic, I will reply yes I am a Shia.
It is Bibi Fatima the unfortunat mother , who worked, labored on the grinding stone to wean her children Hassan and Hussain, wife of Hazrat Ali, daughter of the Holy Prophet.
This erstwhile mother worked on the grinding stone, this lady devout, humble, the daughter of the richest woman on the Arabian Pnninsular Bibi Khadija.
She suffered on the passing away of the Messenger of God, deprived of her personal inheritance, ill treated by a political Islam, she stood her ground.Already aware of the hardships to come, hardships on her children, on Islam.But she led from the front, it is her values, that she instilled in her children, that saved Islam from Islam.
Martyrdom is an inalienable spiritual right of Inheritance..
Karbala was the battleground of Faith that stood against a powerful Yazidi force, each one slaughtered, Arab cruelty at its worst, death you would not wish for your worst nemy , such a death was meted out to the kith and kin of the Holy Prophet , this is not a melodrama or Majlis rhetoric, this is Truth, that for 1400 years the people have ignored chosen to erase Karbala…but Karbala is imprinted on every Shia heart..The Shia mother is the soul of our Shiasm who keeps our faith alive.Maksade Fatima for a Maksade Hussain.
It is Azadari E Hussain , that is a Shia mothers Motherhood that she passes onto us her children..yes I am crying this is in rememberance of my dead Mother , she made me a better Shia than a Shia hardliner.

Shah ast Hussain, Baad Shah ast Hussain,
Deen ast Hussain, Deen Panah ast Hussain,
Sar dad na daad dast, dar daste Yazeed,
Haqqah ke binaaye La Ilaha ast Hussain!

Tomorrow is th eve of the Martyrdom of Bibi Fatima..
Wife and my daughter, my daughter in law have been attending 5 days ladies majlis at Shia Mehfil at Bandra Bazar Road.

Third Infallible Fatima (SA), daughter of the Holy Prophet (SAW)

The Prophet of Islam had only one daughter named Fatima. Her mother Khadija had two other daughters from her two earlier marriages. When The Prophet married her, both daughters came with her mother to live in the house of the Prophet. Hazrat Fatima (SA) was born five years after Besath (Declaration of Prophet hood) when Muhammad (SAW) was about 45 years old and her mother Khadija was about 55 years old. The Date of her birth was 20th Jumada al-Akhar. She has many following titles.

Al-Siddiqah (The Honest One)
Al-Mubarakah (The Blessed One)
At-Taherah (The Virtuous)
Az-Zakiyah (The Chaste)
Ar-Radhiah (The Satisfied or Gratified One)
Al-Mardhiah (Who well-pleases Allah)
Az-Zahra (The Splendid One/ Lady of Light)
Al-Batoul (The Chaste and Pure One)
Al-Adhra (The Virgin or the Chaste)
Al-Muhaddathah (Who spoken by Angels)
Syedatun Nisa al-Alamin (Leader of the women of the worlds)
After the death of her mother Khadija, she looked after her father the Prophet of Islam so devoutly that Muhammad (SAW) used to call her “Umm-e-Abiha”, i.e. the mother her father. This was the hardest time for the family because in the same year Abu Talib who was the protector of Muhammad (SAW) from the animosity of the Quraish also died in the same year as Khadija. Muhammad (SAW) married Umm-e-Salama, an old widow after the death of Khadija to have someone to look after the household chores. When Umm-e-Salama was requested to tutor the child Fatima (SA), the wise woman replied “How can I tutor one who is the personification of high virtues and purity. It is I who should learn from her.” Her childhood, therefore, was passed in a very chaste and modest environment. It was then that she saw her revered father preaching Islam in the most hostile atmosphere. The hostility of the Quraish after the death of Abu Talib and Khadija was the strongest. Fatima saw and dressed the wounds sustained by her father due to the stones thrown on him by the non-believers. She might have heard and seen that certain wretched women hurled rubbish on her noble father. She might have learnt of the plans made to put an end to her father’s life. But from all these things Fatima was neither frightened nor disheartened. She comforted her father, tended to his wounds even at that tender age. The entire family was blanketed with clouds of sorrowful gas a result of the almost daily humiliation and mockery to which her most revered father was subjected.

Migration

When the migration took place, Fatima was left in Makka with the rest of the family which included her step mother Umm-e-Salama, Ali’s (AS) mother Fatima binte Asad and many others. Ali (AS) was in charge of the family. He stayed in Makka for another 3 days to give back the deposits to the Makkans who entrusted these to the Prophet for safe keeping. After fulfilling this duty Ali (AS) brought the family to Madina.

Marriage

After one years stay in Madina when Fatima(SA) was about 10 years old that proposals for marriage began to be received by the Prophet who politely refused to accept by simply saying that it is in the hands of Allah, that he was awaiting Allah’s decree in this matter.

Fatima (SA) was the model of Prophet’s teaching among women just as Ali (AS) was the best embodiment of his instructions and manly qualities among men. They were the most suitable couple to be married. But Ali (AS) was too modest to speak about it. After some persuasion from friends he finally went to see the Prophet in the mosque and proposed for marriage. Prophet told Fatima about it and asked her whether she would approve. After receiving her consent the marriage of Fatima (SA) and Ali (AS) took place in the simplest possible manner. Ali (AS) sold his shield of amour for 200 Dirhams, brought the money to the Holy Prophet (SAW) who added a similar amount and asked his companions to buy household goods to set up home for the Holy Family. Marriage was solemnized by the Prophet himself and after marriage the couple went to live in a separate house next to the House of the Prophet around the Mosque.

Children

Hassan (AS) was born in the 3rd year of Hijra, Hussain (AS) was born in the 4th year of Hijra, Zainab was born in the 6th year of Hijra, Umm-e-Kulsoom was born in the 7th year of Hijra.

It was in the same house that the famous Verse of Purification (Sura 33.Verse 33) was revealed on the Holy Prophet and its narration by Fatima has become so famous that it is read in every Muslim house as Hadith-e-Kisa. The Reading of this Hadith brings blessings to the household. (Tafseer-e-Kabir by Al-Razi)

It was in the same house where this blessed family fasted for three days continuously without eating any food giving away their Iftari to a beggar, an orphan and a prisoner who arrived at their door and asked for food. The Verse in Sura Dahr revealed in praise of their extremely charitable act in the way of Allah.

It was in the same house where every morning the Holy Prophet stood outside and said loudly “Assalamo Alaikum Ya Ahlebaitin Nubuwwah” Peace and blessings on the people of the Household of the Nabi.

There was so much respect in the heart of the Holy Prophet for Fatima (SA) that whenever Fatima (SA) arrived in the mosque of the Prophet, the Holy Prophet (SAW) stood up to respect her. This gesture was also to show the companions respect for women generally which was lacking in the Arabian society of the day.

These acts of the Prophet (SAW) were to show the companions that this house and its occupants have a special place in the way of Allah and that this status should be maintained after the death of the Prophet (SAW). Unfortunately this was not done as the Holy Prophet (SAW) intended his companions to do. History tells us some very sad moments connected with this house.

After the death of the Prophet when Ali (AS) did not come out to give his oath of allegiance to Abu Bakr, the door of the house was burnt down to get him out and in the process Fatima (SA) was injured. Her 5th unborn child (Mohsin) died because of this harsh action of some of the companions and she herself died within 3 months of the death of her Holy Father.

The following lines of poetry show her ordeal after the death of her holy father very clearly.

“After the death of my father my sufferings were so great that if such hardships fell upon days, the days would turn into nights.”

Fatima (SA) was a symbol of womanhood in Islam. How a daughter, a wife and a mother should behave in their ordinary lives. She was devoted to her father, looked after him when he was in distress by the hands of the non-believers of Makka, she was the exemplary wife, queen of her household yet fair to her maid servant Fizza to divide household chores between herself and the maid servant, she was a devout wife and the most loving mother to her children.

There were occasions when there was no food for the family, but she would never complain. Once Ali (AS) went out to do some work to get food for the family but returned empty handed. Fatima asked Ali (AS) what happened to the food. Ali (AS) said that he did earn some money and bought food, but while on his way home he met some poor hungry persons and gave away all the food to them. When the Prophet heard of this situation he brought some food for the family and told them that Ali’s charitable act was of the greatest value in the eyes of Allah.

The whole family was thankful to Allah and there were no complaints against anyone.

She would go to the mosque of the Prophet to participate in the prayers with all the ladies; she would go out in the battlefield to tend the wounded. In the battle of Ohud, when her father was injured she tended him, cleaned his wounds, put some burnt wool on the wounds to stop blood flowing. When the Holy Prophet (SAW) recovered, he thanked her for her great work in the battlefield.

Death of Hazrat Fatima (SA)

On 3rd of the month of Jumada al-Thani Hazrat Fatima (SA) died. This was about 90 days after the death of her Holy Father. Asma binte Umais in the same house to help her household work tells the story of her death in a very moving manner. When the day arrived she prepared food for her children, then she told Asma that she was going to her prayer room. She would say Takbeer loudly at various intervals. When Asma does not hear the sound of Takbeer she should go out to the mosque and tell Hazrat Ali (AS) about the death of his wife. If in the meantime the children come home give them food before telling them about the death of their mother. Hasan and Hussain arrived and Usma brought some food for them. They said they do not eat without their mother and she had to tell the children of the death of their mother. Both entered the prayer room and stayed with her for a while. Hazrat Ali (AS) arrived and prepared for the last rites. When he was giving her last bath he cried loudly. Asma asked the reason and he said he could not bear to see the wound by her side when the door of the house fell on her due to commotion by some of the companions of the Prophet when they all wanted Ali (AS) to come out of the house for the oath of Allegiance to Abu Bakr. After performing the last rites she was taken to the cemetery of Baqi in the darkness of the night for burial as per her wish. Very few family members were present at the burial of the daughter of the Prophet. Some historians say that she was buried in her own house which became part of the Masjid-e-Nabavi during the reign of Umavi Caliph Umar Ibne Abdul Aziz.

May 30th, 2007
Categories: shia women, moharam in mumbai, azadari e hussain, bibi fatima, shahadat bibi fatima, enemies of shiasm, shiaism, imam hussain, maksade hussain, hussainiyat, maksade fatima, shah ast hussain, holy prophet, karbala

Posted by photographerno1 on 30 May 2007
Filed Under: azadari, bibi fatima, hazrat imam hussain, jannat ul baqi, karbala, shahdat e bibi fatima, shia mothers | No Comments »

from this world into
the next world we will pass
tears for bibi fatima
beneath the shadow of alam abbas
oops taqqaiya
allah ho akbar
we bypass
dont throw stones
you live in a cybernetic world
made of glass
we cut our bodies
scourge bleed
mind outpacing mass
we dont lob grenades
maim , decapitate or
other communities harass
on other peoples privacy of thought
we dont tresspass
so let us do what we do
stop behaving like a jackass
yes it is hussainiyat that
as wealth of our spirituality
we amass ..
did it not spread eagle yazidiyat
a momentary abberation so crass
with our curses on the enemies
of janabe fatima
we will surpass
it is not just a sectarian difference
its an ideology impasse

May 30th, 2007
Categories: shia poetry,  Moharam in Lucknow, taqqaiya, allah ho akbar, Yazidiyat, alam, shias, firoze shakir, My Poems

Posted by photographerno1 on 30 May 2007
Filed Under: allah ho akbar., bibi fatima, firoze shakir, shiasm, taqqaiya, yazidiyat | No Comments »