Ashura day rained blood from sky in England + Evidence

[Resurrection5782]

So much history twisting and so much of Injecting political events with religion practice.

Here is the authentic story of Al-Hussain may Allah blessing be upon him.

@Armstrong @Luftwaffe @Irfan Baloch @BATMAN @secure @mafiya and the rest.

Please read it carefully don't skim through.




So again what happened is not a reason for us to leave the rope of Allah, His book and the his prophet teaching to side with this and that. We leave that to Allah SWT.

God damn u nasibi about your wrong historical write about grandson of Prophet(pbuh).

 

[Arabian Legend]

When Imam Hussain was killed, the sky rained blood
It is reported that when Imam Hussein (AS) was killed not only the residents of the heavens cried for Imam Hussein (AS), but even the skies cried for him and they wept blood for this Mazlum. This is reported not only in the Shi'a books but also in the most important Sunny references:

“On the day of the martyrdom of al-Hussein (AS) the sky rained blood . . . .”

See

Thakhaa'er al-Uqba pp 144, 145, 150.

Al-Sawaa'eq al-Muhriqah pp 116, 192 . . . . . .

“There was not a stone which was not lifted but underneath it was found blood . . . ”

See

Al-Sawaa'eq al-Muhriqah pp 116, 192.

Tathkirat-ul-Khawaas p 284,

Tafsir ibn Kathir vol. 9, p 162 . . . . .

There are great many more hadith and great many references in this respect.
تهذيب الكمال ، المزي ، ج 6 ، ص 433 و سير أعلام النبلاء ، الذهبي ، ج 3 ، ص 312 ، 313 و الثقات ، ابن حبان ، ج 5 ، ص 487 و تاريخ مدينة دمشق ، ابن عساكر ، ج 14 ، ص 227 – 228 .
تهذيب التهذيب ، ابن حجر ، ج 2 ، ص 305 و تهذيب الكمال ، المزي ، ج 6 ، ص 434 – 435 و سير أعلام النبلاء ، الذهبي ، ج 3 ، ص 313 و تاريخ الإسلام ، الذهبي ، ج 5 ، ص 15 و تاريخ مدينة دمشق ، ابن عساكر ، ج 14 ، ص 230 .
: تهذيب الكمال، المزي، ج 6، ص 432 – 433 و تاريخ الإسلام، الذهبي، ج 5 ، ص 15 و سير أعلام النبلاء ، الذهبي ، ج 3 ، ص 312 و تاريخ مدينة دمشق ، ابن عساكر ، ج 14 ، ص 227 .
And it should be noted that the skies everywhere wept blood for Imam Hussein (AS). Here another report is quoted which is found in Britain that indicate that the skies wept blood for Imam Hussein (AS) everywhere:

“685. In this year in Britain it rained blood, and milk and butter were turned into blood.”

The Anglo-Saxon Chronicle,

Translated, edited by G. N. Garmonsway, Professor of English, King's College, London

That is a complete BS. The sky didn't weep blood whatsoever for the death of Al-Hussein (RA).

Why didn't the sky weep blood for the death of the prophet son Ibrahim or the death of Ali peace and blessing be upon them all.


The death of Ibrahim also coincided with a solar eclipse a phenomenon the Muslims began to circulate by rumor as a miracle. The word went out saying that the sun was eclipsed in sadness over the death of Ibrahim. Upon hearing this Muhammad is reported as saying "The sun and the moon are signs of God. They are eclipsed neither for the death nor birth of any man. On beholding an eclipse, therefore, remember God and turn to Him in prayer.

Dont invent story and don't twist history.

 

[RazPaK]

Pakistani Shias make Iranian Shias look like sissies.

Pakistani Shias make it rain blood every year.

 

[Resurrection5782]

Where Is Karbala and When Is Ashura?
You have probably heard the statement “every day is Ashura and every land is Karbala”‌. Now read the following sentences and look at this statement again:

- Who is Hussein (A.S.) and where is Karbala? Why doesn’t the story of Karbala become old ever?

- Karbala is not just a city among all cities or just a name among all names. Karbala is the site of truth and Imam Hussein’s companions could get to the truth.

- Karbala is not just a city among cities and Ashura is not just a day among all days; the whole earth is Karbala and Karbala is calling upon us.
- True, Karbala is just a city among all cities and just a name among all names. Just as a lighter which is just an object among all objects. But what differentiates a lighter from other objects is ‘the light’. The same is true about Karbala. What differentiates it from other cities is ‘the light’. It is this light that calls upon lovers of truth.

- Tears wash the dirt from the heart. This would send the light of truth to the heart and make the heart closer to the land of God, which is Karbala.

- Karbala is the scale of love and separates the people of God from others.

- What is it about the event of Ashura that works miracle to the heart of people and fills them with love and life? It is Karbala. It is. Karbala is the heart of history and a beam of light enlightening the hearts of people who cannot deny it.

- The truth was killed in Karbala. The thirst of people of Karbala is a thirst for truth; what sent them to the Heaven. They are drinking from the hands of Hussein (A.S.) in the Heaven now.

“Every day is Ashura and every land is Karbala”‌ means that it is Karbala wherever your body, injured in the path of truth, falls. And whenever there is a struggle between right and wrong, it is Ashura.

 

[Malik Alashter]

That is a complete BS. The sky didn't weep blood whatsoever for the death of Al-Hussein (RA).

Why didn't the sky weep blood for the death of the prophet son Ibrahim or the death of Ali peace and blessing be upon them all.


The death of Ibrahim also coincided with a solar eclipse a phenomenon the Muslims began to circulate by rumor as a miracle. The word went out saying that the sun was eclipsed in sadness over the death of Ibrahim. Upon hearing this Muhammad is reported as saying "The sun and the moon are signs of God. They are eclipsed neither for the death nor birth of any man. On beholding an eclipse, therefore, remember God and turn to Him in prayer.

Dont invent story and don't twist history.

It's not inventing it's reality don't you see how many historian mention it do you know who is Ibn katheer or do you know who Ibn hajar or the others all those are wrong and a nomad like you is right you know what go play away whabi nasibi.

 

[Icewolf]

The sky didn't rain blood on Ashura this is just a tale passed from Shia clerics who needed crowd manipulation


Tapatalk

 

[Malik Alashter]

Pakistani Shias make Iranian Shias look like sissies.

Pakistani Shias make it rain blood every year.

This is too much we never ask to do that they do it their decision its not the religion ask them to do so. No one blame the whole Shia with it.

 

[RazPaK]

This is too much we never ask to do that they do it their decision its not the religion ask them to do so. No one blame the whole Shia with it.

My friend, I am Sunni/Wahabi.

I don't know if this is supposed to be wrong or right according to Shia beliefs, but this happen in Pakistan every year, so I assume it is part of Shia mourning. Regardless of the trolls, these men are 100% in their belief.

I was not insulting Shia Muslims with my last post, but showing support for my Pakistani Shia brothers.

 

[Arabian Legend]

It's not inventing it's reality don't you see how many historian mention it do you know who is Ibn katheer or do you know who Ibn hajar or the others all those are wrong and a nomad like you is right you know what go play away whabi nasibi.

Nope, Neither Ibn Kather nor Ibn Hajr said anything about that event. Here is what Ibn Khather said

و أما ما روي من أن السماء صارت تمطر دما، أو أن الجدر كان يكون عليها الدم ، أو ما يرفع حجر إلا و يوجد تحته دم ، أو ما يذبحون جزوراً إلا صار كله دماً فهذه كلها أكاذيب تذكر لإثارة العواطف ليس لها أسانيد صحيحة.

يقول ابن كثير عن ذلك: ((( وذكروا أيضا في مقتل الحسين رضي الله عنه أنه ما قلب حجر يومئذ إلا وجد تحته دم عبيط وأنه كسفت الشمس واحمر الأفق وسقطت حجارة وفي كل من ذلك نظر والظاهر أنه من سخف الشيعة وكذبهم ليعظموا الأمر ولا شك أنه عظيم ولكن لم يقع هذا الذي اختلقوه وكذبوه وقد وقع ما هو أعظم من قتل الحسين رضي الله عنه ولم يقع شيء مما ذكروه فإنه قد قتل أبوه علي بن أبي طالب رضي الله عنه وهو أفضل منه بالإجماع ولم يقع شيء من ذلك وعثمان بن عفان رضي الله عنه قتل محصورا مظلوما ولم يكن شيء من ذلك وعمر بن الخطاب رضي الله عنه قتل في المحراب في صلاة الصبح وكأن المسلمين لم تطرقهم مصيبة قبل ذلك ولم يكن شيء من ذلك وهذا رسول الله صلى الله عليه وسلم وهو سيد البشر في الدنيا والآخرة يوم مات لم يكن شيء مما ذكروه ويوم مات إبراهيم بن النبي صلى الله عليه وسلم خسفت الشمس فقال الناس خسفت لموت إبراهيم فصلى بهم رسول الله صلى الله عليه وسلم صلاة الكسوف وخطبهم وبين لهم أن الشمس والقمر لا ينخسفان لموت أحد ولا لحياته. )))

You see Ibn Kather is giving you the finger.

So he is basically mentioned the lies you invented and replayed to them.

Now fog off and don't invent myths

 

[Resurrection5782]

Some Sayings of the Holy Prophet with Reference to Imam Hossein(as)

1.

Hassan (as) and Hossein (as) are the leaders of the Youths of Paradise.
2. Hassan (as) is from me and I am from Hossein (as), Allah befriends those who befriend Hossein (PBUH) and He is the enemy of those who bear enmity to him.

3. Whoever wishes to see such a person who lives on earth but whose dignity is honored by the Heaven dwellers should see my grandson Hossein (as).
4. O my son! your flesh is my flesh and your blood is my blood, your are a leader, the son of a leader and the brother of a leader; your are a spiritual guide, the son of a spiritual guide and the brother of a spiritual guide; you are an Apostolical Imam, the son of an Apostolical Imam and the brother of an Apostolical Imam; your are the father of nine Imams, the ninth of whom would be the Oa"im (the last infallible spiritual guide).

5. The punishment inflicted on the murderer of Hossein (as) in Hell would be equal to half of the total punishment to be imposed on the entire sinners of the world.

6. When the

Holy Prophet (as) informed Hazrat Fatima of the Martyrdom in store for his grandson, she burst into tears and asked, "O my father! When would my son be martyred?" "In such a critical moment," he replied," When neither I nor you, nor Ali would be alive. " This accentuated her grief and she inquired again," Who then, O my father, would commemorate Hossein"s martyrdom?" The Holy Prophet (as) said, "The men and the women of a particular sect of my followers, who will befriend my Ahl-ul-Bayt, will mourn for Hossein and commemorate his martyrdom each year in every century."

 

[user1]

@Armstrong

Mate , the consensus of majority doesn't infringe upon others right because I do not want to believe that religion is the same as the mode of governance , you are so keen to discuss . Something which is a personal thing to practice isn't the same as deciding something for society . The society can draw lines in religion and it does , but I seriously do not agree that it should unless it concerns/affects them .

Religion isn't as flexible as you make it out to be . That , you are a Quranist , may explain things why you think so that it is and ready for alteration and revivalism , but for the rest of us , Armstrong , it is somehow complicated and exhausting somehow differentiating and thinking about dozens of interpretations and ways , we are presented with and worse , even asked to follow . Just start by telling me , if you start treating religion as governance , please what you will codify for the others ? Begin with the timing of prayers and percentage of Zakat , will you reach a consensus on them from the majority even thought its written that " I have perfected the religion for you " . Does it make sense ? How much scope for " setting " things even is there ? The best , I believe is to treat the religion as a personal thing and not a full broad spectrum because it turns ugly the moment , it is treated as such . Doubt me , see the history of Islam , full of civil wars for the same reasons because people tried to enforce and others weren't ready for that .

Mate , the " masses " thing is a reality , I am not denying that . But somehow still I believe religion is quite different than what you are making it out to be here . Even today , the " majority consensus " or a part of it is present in the driving ideology of sects/schools of thought because there is no clear single interpretation and everyone is somehow instructed by the God himself to force his version on other - no contest over it ! But to govern religion on democratic principles would again codify the codification of the same " taking things too literal and trying to explain things for which there's no need " .

You just are certain of everything you present

It is He who has sent this Scripture down to you [Prophet]. Some of its verses are definite in meaning––these are the cornerstone (Literally ‘the mother’.) of the Scripture––and others are ambiguous. The perverse at heart eagerly pursue the ambiguities in their attempt to make trouble and to pin down a specific meaning of their own: only God knows the true meaning.Those firmly grounded in knowledge say, ‘We believe in it: it is all from our Lord’––only those with real perception will take heed–– Quran 3:7.

Where it's definite Quran is definite, at other places we are allowed to speculate as long as we are not trying to make trouble and are open about it's re-interpretation (i.e. not trying to pin down a specific meaning of our own). Quran like all the creation of Allah is open to re-interpretation: All the creation (organic or inorganic) is evolving; the message is also not static; it does and will answer all states of evolution.

If timing of prayer and percentage of zakat are not given precisely in Quran; then, there is no divine fixture on these; human's (Allah's Khalifa) is allowed to reach a consensus. There are other useful pointers, for example, " give charitably from the good things you have acquired and that We have produced for you from the earth. Do not give away the bad things that you yourself would only accept with your eyes closed." (2:267)

 

[Resurrection5782]

The Excellences of the Imam Hussein

in Sunni Hadith Tradition

1. EXCELLENCES OF THE AHL AL BAYT
2. AL KISA
3. AL MUBAHALA
4. QURANIC SURAH ON AHL AL BAYT
5. HASAN AND HUSAYN
6. CONCLUSION




HUMAN history may be seen as a record of the eternal struggle between right and wrong, virtue and vice, good and evil, and righteousness and wickedness. This struggle was decreed by God when Adam, an earthly creature, was sent to earth to engage in this eternal battle. It is through this struggle that human beings can earn their eternal bliss in the Gardens of Paradise, or their eternal punishment in the Fire. In the history of nations this struggle often attains universal significance as that moment of the struggle can speak to all subsequent times and situations. Thus the Qur"an urges us over and over again to ponder the end of those who were before us, and how God dealt with them. In every case, moreover, a prophet or messenger of God was rejected by his people and killed or driven out. In this sense, therefore, the struggle is in the end between God and humankind, between truth and falsehood, and between right guidance and manifest error.



Nowhere is this struggle placed in sharper relief than in the life of the Prophet Muhammad, and the lives of the people of his House. The life and witness of the Imam Husayn in particular, has acquired special significance in Muslim piety. This is because he has provided a model for all martyrs in the way of God, for all time.



The purpose of this paper is to emphasize the universal significance of the Imam in Muslim tradition. It is important to observe that all the traditions cited in this essay are found in both Shi"i and Sunni hadith literature. But while in the Sunni community such traditions remain purely pietistic, Shi"i tradition has made them the basis of a complex theological system.



However, to appreciate the place of Husayn, "the prince of martyrs", in Muslim history, a word must be said about the place of the Prophet"s family (the ahl al-bayt) in Muslim piety. At the same time the people of the House of the Prophet Muhammad are not unique in the prophetic history of human societies. A word is, therefore, necessary concerning the families of other prophets, if we are to appreciate fully the devotion which Muslims throughout their long history have accorded the people of the House of Muhammad, the seal of the prophets.



Prophetic history begins, according to the Qur"an, with Adam, called safwat Allah (the elect of God). He was followed by Noah, the first of the prophets of power or resolve (ulu al-"azm). Noah was sent as a messenger by God to his people who rebelled against God"s message, and were thus destroyed by the flood. Then came Abraham, the father of prophets. With his son Ishmael he built the Ka"ba, the first house for the worship of God Ishmael was also a prophet, and the ancestor of the prophets Shu"ayb, Salih, Hud, and finally Muhammad, the last messenger of God to humankind.



Isaac, Abraham"s second son, was also a prophet and the father of prophets. Among his descendants were the family of "Imran, the father of Moses, and Jesus, as well as other earlier prophets who were sent by God to the Children of Israel. The Qur"an declares that God has elected Adam, Noah, the family of Abraham and the family of "Imran. It further states that they were a single progeny, one from the other". All the prophets and their families are therefore of one physical and spiritual lineage They and their households are the elect of God, purified and honoured over the rest of humankind.



The people of the House of the Prophet Muhammad were likewise chosen by God and purified from all evil and sin. The Muslim community did not, however, infer the status of the family of Muhammad from that of earlier prophets and their families.



Rather they too were chosen by God and purified from all evil and sin. Yet because Muhammad was the last prophet sent to guide humanity to God and the good, his descendants could not assume his prophetic role. Their mission was to be the Imams, or guides, of the Muslim community. Their task is to safeguard the message vouch saved to Muhammad by God for humankind. Like many prophets, the Imams had to endure rejection by their people and much suffering at their hands; martyrdom in the cause of God was often their lot. Yet the greater the suffering, the greater is the reward and honour which God promises His prophets, friends (awliya"), and righteous servants. Thus the Prophet was asked: "who among men are those afflicted with the greatest calamity?" He replied:

The prophets, then the pious, everyone according to the degree of his piety. A man is afflicted according to his faith (din); if his faith is durable, his affliction is accordingly increased, and if his faith is weak, his affliction is made lighter. Afflictions continue to oppress the worshipful servant until they leave him walking on the face of the earth without any sin cleaving to him.

EXCELLENCES OF THE AHL AL BAYT
Al Kisa
In both Sunni and Shi"i Muslim tradition, one important event symbolizes the status of the ahl al-bayt and the human as well as spiritual dimensions of their relation to the Prophet. This is the tradition or episode of al-kisa" (the mantle, or cloak) which the Prophet spread over himself and Fatima his daughter, "Ali, and their two sons Hasan and Husayn. This tradition has come down to us in a number of versions, each stressing one or another aspect of the excellences of the family of the Prophet and his love for them.



Ahmad b. Hanbal relates on the authority of Umm Salama, the Prophet"s wife, that he said to Fatima one day:

"Bring me your husband and two sons." When they had all come together he spread over them a mantle, and laying his hand over them, he said: "O God, these are the people of the House of Muhammad! Let therefore your prayers and blessings descend upon Muhammad and the people of the House of Muhammad; for you are worthy of all praise and glory."
Umm Salama continued: "I then lifted the mantle to enter in with them, but he pulled it away from my hand saying, "You too shall come to a good end".



The point which this version of the kisa" tradition emphasizes is that the ahl al-bayt are only the five: Muhammad, "Ali, Fatima, and their two sons Hasan and Husayn. Umm Salama, one of the most highly venerated of the Prophet"s wives, was denied this special status. We shall have more to say about this point, as it is emphasized in almost every version of this tradition.



In another highly interesting version of the kisa" tradition, related on the authority of "Abd Allah b. Jafar b. Abi Talib, we read:



As the Apostle of God saw mercy descending, he demanded: "Call them for me, call them for me!" Safiyya asked: "Who should we call, O Messenger of God?" He answered: "Call the people of my household: "Ali, Fatima, Hasan, and Husayn." When they were brought, he spread a mantle over them; then lifting his hands to heaven said: "O God, these are the people of my House; bless, O God, Muhammad and the people of the House of Muhammad!"



God then sent down the verse: Surely God wishes to remove all abomination from you, O People of the House, and purify you with a thorough purification.

This version of the tradition provides the meaning of the kisa" and the basis of its significance. The mantle is a symbol of divine mercy and blessing covering the Prophet and his holy family. It is, moreover, a source or refuge of consolation and serenity in the face of the great sufferings and martyrdom which the Prophet"s family had to endure after him. In this infinite source of divine mercy, the pious also share in times of sufferings and afflictions. The kisa" finally sets apart the "holy five" from the rest of the faithful, and distinguishes them from the rest of the Prophet"s family.



The event of the kisa" provides the occasion for the revelation of the verse of purification just cited. Before the sectarian conflicts which split the Muslim community set in, classical tradition was almost unanimous in interpreting this verse as referring to the Prophet, his daughter Fatima al-Zahra" (the Radiant), her husband and cousin," Ali, and their two sons Hasan and Husayn.



In still another version of the kisa" tradition, the continuity of the Prophet"s family with those of earlier prophets is clearly indicated. Wathila b. al-Asqa", on whose authority this tradition in most of its variants is related, reports the following prayer uttered by the Prophet:

O God, as you have bestowed your blessings, mercy, forgiveness, and pleasure upon Abraham and the family of Abraham, so they ["Ali, Fatima, Hasan and Husayn] are of me and I am of them! Bestow, therefore, your blessings, mercy, forgiveness and pleasure upon me and them.



This prayer echoes a prayer which Muslims repeat daily:

O God, bless Muhammad and the people of the House of Muhammad, as you have blessed Abraham and the people of the House of Abraham among all beings.

The House of Muhammad is, therefore, for all Muslims, "the household of prophet hood and the frequenting place of angels". The famous Qur"an commentator al-Suyuti quotes a tradition attributed to Umm Salama in interpretation of the verse of purification:



This verse was sent down in my house ... There were in the house then, seven: Gabriel and Michael, and "Ali, Fatima, Hasan, and Husayn, and I stood at the door of the house. I asked: "O Messenger of God, am I not of the People of the House?" He said: "You shall indeed come to a good end! You are, however, one of the wives of the Prophet."



Al Mubahala
The close friendship between the Prophet and the holy family, a relationship which went far beyond the bond of blood relation, may be seen in the incident of the mubahala, or prayer ordeal, with which the Prophet challenged the Christians of Najran.



In the mubahala verse of the Qur"an, God orders the Prophet and his opponents to:

"Call together our sons and your sons, our women and your women, and ourselves and yourselves."



In the view of most Qur"an commentators and traditionists, the Prophet"s sons are Hasan and Husayn, "his women" refers to Fatima, and "his self" refers, apart from himself, to "Ali. When the people of Najran saw them, they recognized their high status with God, and with great trepidation they declined the mubahala and opted instead for peace.



Tradition asserts that the Prophet sensed the hostility which his community was to show to the People of his House after him. He is said to have often declared,

"I am at war against him who fights against you, and will show peace toward him who shows peace to you."



This invective is strongly put in a tradition related on the authority of Abu Bakr, the Prophet"s famous Companion and the first caliph. He said:

I saw the Messenger of God pitch a tent in which he placed "Ali, Fatima, Hasan, and Husayn. He then declared:

"O Muslims, I am at war against anyone who wars against the people of this tent, and am at peace with those who show peace toward them. I am a friend to those who befriend them. He who shows love toward them shall be one of a happy ancestry and good birth. Nor would anyone hate them except that he be of miserable ancestry and evil birth.
Quranic Surah on Ahlul Bayt
Love for the Prophet"s family is enjoined by God in the Qur"an, where He says:

Say, "I ask no other reward of you save love of my next of kin" (42:23).


Qur"an commentators have generally agreed that "the next of kin" here intended are the ahl al-bayt.



The People of the House of the Prophet Muhammad have been for the pious an example of generosity, steadfastness in the face of hardship, and a source of solace in time of trials and afflictions. After days of fasting and prayers for the health of the two sick children Hasan and Husayn, the family fed the few morsels of dry bread and dates for which "Ali had laboured so hard to the needy. On the first evening, we are told, a beggar came. On the second, it was an orphan, and on the third, a captive. To each in turn, they gave the loaf of barley bread and few dates which Fatima had prepared for the family to break their fast.

Thus God sent down the verse:

They give food to eat, even though they cherish it, to the needy, the orphan and the captive. Yet, in the end, God sent down a celestial table to feed His friends.

Early tradition shows a tension in the relationship of the Prophet to the community and in the relationship of the latter to the holy family. Much of the literature reflecting this tension was most likely the product of a later age, but projected back to the time of the Prophet and his Companions. Here love for the Prophet"s family is not simply recommended as a pious act, but is presented as a challenge, and in a harsh reproaching tone. Furthermore, it is on this love to the ahl al-bayt that rewards and punishments on the Last Day are predicated. Thus we are told that the Prophet said:

He who desires the pleasure to live my life, die my death and dwell in a garden of Eden which my Lord has planted, let him be a friend to "Ali after me. Let him also be a friend to his friends. Let him finally be guided by the Imams after me, for they are my progeny. They were created of my clay, and have been vouch saved knowledge and understanding. Woe to those of my community who deny their superiority, and those who violate the demands of kindness to my next of kin. May God not grant them my intercession."
In another tradition, the Prophet promises his intercession to those who honour his descendants, provide them with whatever needs they may have, and those who love them with their heart and profess this love with their tongues.



It has already been stressed that the ahl al-bayt share with the prophets of old and their descendants a high status and divine favour, but not the office of prophethood. They share, moreover, with the Prophet Muhammad the prerogative of intercession. This is expressed in hagiographical language, a language common to both Sunni and Shi"i tradition. One such common example may suffice to demonstrate the devotion in the piety of both traditions to the Prophet and the people of his household.



The Qur"an tells us that Adam received certain words of God which earned him God"s forgiveness and mercy: Adam received words from his Lord, and He turned towards him; for He is relenting, compassionate (2:37).



Suyuti reports that Ibn "Abbas, the famous traditionist and authority on the Qur"an, asked the Prophet about the words which Adam received. The Prophet answered: "He prayed saying, "O God, for the sake of Muhammad, "Ali, Fatima, Hasan and Husayn, do turn toward me", and He turned toward him." In another highly dramatic version of this tradition, Adam is taught the words as the only means by which God would accept his repentance and forgive him. "Ali, we are told, enquired of the Prophet concerning the verse under discussion. The Prophet told him that when Adam and his wife were expelled from Paradise, Adam wept bitterly over his sin for a hundred years. Finally, Gabriel came to him and spoke thus on God"s behalf:

O Adam, did I not create you with my own hand? Did I not breathe into you of my spirit? Did I not command my angels to bow down before you? Did I not provide you with Eve my servant?" "Yes", Adam answered. Gabriel asked: "What then is the cause of this weeping?" Adam replied, "Why should I not weep when I have been expelled from the proximity of the All-Merciful?" The angel then said: "You must pray fervently with these words, and God will accept your repentance and forgive your sin. Say: "O God, I beseech you for the sake of Muhammad and the people of the household of Muhammad; nor is there any god but you. I have done evil, and have wronged my soul. Turn towards me for you are relenting, compassionate."

HASAN AND HUSAYN
Islamic tradition has preserved numerous anecdotes depicting the tender care and love which the Prophet showed Hasan and Husayn. They were both born in Medina, and thus knew the Prophet only as children. It is therefore with the intimacy and love of a grandfather that the early life of the two Imams is coloured. Once more, these family anecdotes also reflect clearly the theological and political tension within the community, a tension which largely centered around Hasan and Husayn. One such anecdote is the following.



One day, we are told, Hasan and Husayn were lost, and their mother Fatima came to the Prophet greatly alarmed. The angel Gabriel, however, came down and told the Prophet that the two youths were asleep in an animal fold some distance away. God, the angel reassured the anxious family, had charged an angel to keep watch over them. The Prophet went to the spot and found the angel had spread his two wings: one under them and the other over them as cover. The Prophet stooped over the two children and began to kiss them until they awoke. He then carried them on his shoulders back to the city. A large crowd of Muslims followed the Prophet and his two grandsons to the mosque. The Prophet then addressed the assembled people and said: "O Muslims, shall I inform you of those who have the best grandfather and grandmother of humankind?" "Yes, O Apostle of God", they all replied. "They are Hasan and Husayn", he said. "Their grandfather is the Apostle of God, the seal of the Messengers, and their grandmother is Khadija, daughter of Khuwaylid, mistress of the women of Paradise." The Prophet then declared Hasan and Husayn to have the best maternal uncle and aunt: Jafar and Umm Hani", son and daughter of Abu Talib. Their maternal uncle and aunt were likewise the best of all uncles and aunts: they were al-Qasim, son of the Messenger of God, and Zaynab, daughter of the Apostle of God. The Prophet concluded: "O God, you know that Hasan and Husayn shall be in Paradise, their uncles and aunt shall be in Paradise, and those who love them shall be in Paradise, while those who hate them shall be in the Fire."



Abu Hurayra, the famous hadith transmitter, related that often when they prayed behind the Messenger of God Hasan and Husayn would jump on his back while he was prostrate in prayer. When he lifted his head, he would move them gently and place them beside him.



One evening, after prayers, Abu Hurayra offered to take the two youths home, but the Prophet wished them to stay. Soon, however, a flash of lightning illuminated the sky, and they thus walked in its light until they entered their home.



The friends (awliya") of God, like the prophets, are favoured with miracles. These are not miracles proper (mu"jizat), but rather karamat (divine favours). The lightning incident was one such divine favour by means of which the Prophet wished to inform the community of the special status with which God had favoured the two Imams.



There is a unity between the Prophet and the ahl al-bayt, a unity not simply of blood, but also of the spirit. It is a unity symbolized by the kisa" event. It is, therefore, a unity of love, as the following statement of the Prophet clearly indicates. He said, as related on the authority of Salman the Persian: "Whoever loves Hasan and Husayn, I love him, and whomsoever I love, God also loves, and whomsoever God loves, He shall cause him to enter into the gardens of bliss." Likewise he who hates Hasan and Husayn shall be consigned to the Fire, because both God and his Messenger will hate him, "and a terrible punishment awaits him".



Muslim hagiographical piety extended this unity and intimacy between the Prophet and his two grandchildren to include the angels of heaven. Thus Hudhayfa, a well known companion and traditionist, reported that the Prophet said: "An angel is here who never came down to earth before this night. He sought permission from his Lord to come down and greet me, and to bring me the glad tidings that Fatima is the mistress of the women of Paradise, and that Hasan and Husayn are the masters of the youths of Paradise."



There is no doubt that the special status of the Imam Husayn in Muslim piety and devotion has in large measure been due to the Imam"s great sacrifice of family, wealth, and life itself in the way of God. Husayn"s martyrdom - his courage, steadfastness, dignity, and true devotion in times of great crisis - have inspired Muslims of all walks of life. Husayn has inspired the best poetry in all Islamic languages; even non-Muslim poets celebrated his great virtue and valour. Above all, however, the Imam Husayn"s martyrdom became a source of strength and endurance for Muslims in times of suffering, persecution and oppression. He has stood with every wronged man or woman before oppressive rulers, reproaching wrongdoers and encouraging the oppressed to persist in their struggle for freedom and dignity. The following encounter between Zayd b. Arqam, a venerable companion of the Prophet, and "Ubayd Allah b. Ziyad is a living testimony to the struggle between illegitimate authority and the power of right. When the head of the Imam Husayn was brought before him, Ibn Ziyad began to poke its teeth and lips with a stick.



Zayd protested: "Take away your stick! For, by God, I saw the Apostle of God often kiss these lips." Saying this, Zayd began to weep. Ibn Ziyad reprimanded him, saying: "May God cause your eyes to weep! Had it not been that you are an old and senile man, I would have cut off your head." Zayd then walked away, exclaiming: "O men, you are slaves after this day. For you have slain the son of Fatima and set as amir over you the son of Marjana [i.e., Ibn Ziyad]. By God, he shall kill the best of you and enslave the most wicked among you. Perish those who accept humiliation and shame." Zayd then said, "O Ibn Ziyad, I shall tell you something that will enrage you even more. I saw the Apostle of God seating Hasan on his left leg and Husayn on his right, and say, "O God, I commend them and the most righteous of the people of faith to your trust." How have you dealt with the trust of the Prophet, O Ibn Ziyad?"



Divine wisdom in creation can be best discerned, according to the Qur"an, in the order of nature, and in the human individual and his society. Muslim hagiography has recorded the dramatic effect the death of Husayn had on nature. Thus the famous traditionist al-Bayhaqi reported that when al-Husayn b. "Ali was killed, the sun was so deeply eclipsed that stars were seen at midday. People feared that it was the Day of Resurrection. Nadra al-Azdiya, a woman who was contemporary with the Imam Husayn, is said to have reported: "When al-Husayn b. "Ali was killed, the sky rained down blood, so that next morning we found our wells and water jugs filled with it."

The memory of the martyred Imam has been kept alive and nourished by the tears of the faithful who vicariously share in the tragedy of the Imam Husayn and his loved ones and friends. Here again, tradition has extended the grief displayed by the pious for the tragedy of Karbala" to the cosmic order. Thus al-Suyuti reports in his commentary on the verse describing God"s compassion towards the ancient martyr John son of Zachariah that "The heavens did not weep for the death of anyone except John son of Zachariah and al-Husayn b. "Ali. Its redness [at sunset] is the sign of its weeping."

CONCLUSION
It has already been argued that there is an existential and all-inclusive unity between the Prophet and his daughter Fatima, her husband, "Ali, and their two sons. This unity makes it impossible to discuss one without discussing all the others. We have, therefore, been concerned throughout this study with the Imam Husayn in the context of this essential unity. It must be added, however, that the Imam Husayn was especially close to the heart of his grandfather, the Prophet Muhammad. It is of Husayn alone that he declared: "Husayn is of me and I am of Husayn. May God love those who love Husayn." When sura 108 (al-Kawthar) was revealed, the Prophet announced this great favour to his close companion Anas b. Malik, on whose authority this tradition is reported. Anas asked: "What is al-Kawthar?" He answered: "It is a river in Paradise, but neither those who violate my covenant (dhimma), nor those who shall kill the people of my House will be allowed to drink of it."

Finally, Shi"i tradition has always insisted on the great merit the faithful earn in making pilgrimage (ziyara) to the tomb of the Imam Husayn and the tombs of the men who were martyred with him.

Yet Sunni tradition has likewise seen great merit in this pious act. The ziyara to the tomb of the martyred Imam has acquired this great significance in all Muslim tradition because the Imam and his fellow martyrs are seen as models of jihad in the way of God. It is related that the father of the Imams, "Ali ibn Abi Talib, passed by Karbala" after the battle of Siffin. He took a handful of its soil and exclaimed: "Ah, ah, on this spot some men will be slain, and will enter Paradise without reckoning!"



The spiritual unity of the ahl al-bayt, symbolized by the kisa", is in turn a symbol of the unity of all Muslims. It is for the sake of this unity in faith and commitment (islam) to God and the truth that the Imam Husayn sacrificed his life. He refused a partisan Islam when he refused to legitimize Umayyad rule. Because he refused humiliation, wrongdoing and deviation from the ideals of Islamic leadership as exemplified by the Prophet and his own father "Ali, the Commander of the Faithful, the Imam Husayn drew once and for all the distinction between a true khalifa (representative) of the Apostle of God and the kings of this world. But above all, the Imam Husayn and his fellow martyrs accepted God"s bargain with the people of faith to exchange their lives and wealth for the eternal bliss of Paradise. This divine challenge is no less relevant to the Muslim community today than it was fourteen hundred years ago. It invites us still to "a garden whose breadth is greater than the heavens and earth, prepared for those who fear God".



Title: Excellence of Imam Hussain in Sunni Hadith Traditions

Author: M. Ayoub, University of Toronto, Al-Serat, Vol XII (1986)

Quote: "HUMAN history may be seen as a record of the eternal struggle between right and wrong, virtue and vice, good and evil, and righteousness and wickedness. This struggle was decreed by God when Adam, an earthly creature, was sent to earth to engage in this etern

 

[Malik Alashter]

وذكروا أيضا في مقتل الحسين رضي الله عنه أنه ما قلب حجر يومئذ إلا وجد تحته دم عبيط وأنه كسفت الشمس واحمر الأفق وسقطت حجارة وفي كل من ذلك نظر والظاهر أنه من سخف الشيعة

وذكروا أيضا في مقتل الحسين رضي الله عنه أنه ما قلب حجر يومئذ إلا وجد تحته دم عبيط وأنه كسفت الشمس واحمر الأفق وسقطت حجارة وفي كل من ذلك نظر

Look to his word وفي كل من ذلك نظر Now that's his openion not those who had the hadeeth because Ibn Katheer is known with his nasb that's why said وفي كل من ذلك نظر which means he still unsure about the hadeeth so don't say no he didn't yes he did and he knows those hadeeths are real and he even didn't say the reason behind them been fake again because he has nothing against them more than he didn't like the idea of sky rain blood for the prophet grand son also how come he approve it since he knows that's a great respect or dignity from Allah to Hussain that's a scandal to his calipheh yezeed something Nawasib can't help at all.

 

[Finer]

I dunno what Hussein (RA) achieved the way he did ?

I think the Opposition should've been in a different manner - the Last Stand at Karbalah is symbolic in a romanticized way but I can't see what it actually accomplished except being a terrible tragedy in that the blood of such a wonderful person & his family was shed !



Tis true that whatever a Prophet does is the Will of God - about the rest of us - I'm not so sure !

Otherwise Islam wouldn't have given us the Democratic Principle within the Koran if Divine Guidance was still possible !

I think the Tragedy of Karbala is an extremely heart touching tragedy where a wonderful person whom the Prophet (PBUH) dearly loved as his Grandson died along with his family for something that achieved little in terms of tangible results - the Umayads were there & the Caliphate continued on to have been a mockery of its earlier more pristine self under the first 4 Caliphs till its ultimate end at the hands of Ataturk Sahib !

I'm not saying that Hussein (RA) should've lived anonymously in Medina or Mecca for that would've been insulting to him & to the memory of his Grandfather (PBUH); I'm just saying that heading to Kufa despite knowing that the Kufans are no longer with you & have even executed one of your emissaries/companions & that the Army of Yazeed is catching up, wasn't a very wise decision !

It could potentially be thought of as even more unwise if one factors in that you're traveling with your Family with as young as 6 month old kids to certain death !

@Armstrong

I am not Shia, but i read one particularly article about the dream Hazrat Hussain (R.A) had before the next day that was the last day. He had a dream of meeting Prophet Muhammad (PBUH) where he was convinced he would be in heaven in the next day along with his children. So, despite of knowing the truth in advance, yet he chose to do it as he was destined to according to Will of Allah. He knew that next day would be his last, and he chose to go there. I don't know about the credibility of that article which i cannot recall, as i have read it a long time. I will try to find that article. Until then, people should help to find that article.

 

[Arabian Legend]

Look to his word وفي كل من ذلك نظر Now that's his openion not those who had the hadeeth because Ibn Katheer is known with his nasb that's why said وفي كل من ذلك نظر which means he still unsure about the hadeeth so don't say no he didn't yes he did and he knows those hadeeths are real and he even didn't say the reason behind them been fake again because he has nothing against them more than he didn't like the idea of sky rain blood for the prophet grand son also how come he approve it since he knows that's a great respect or dignity from Allah to Hussain that's a scandal to his calipheh yezeed something Nawasib can't help at all.

Loooooooooooool,

Ok so now you came back with another cheap shot. Once you said Ib Kather said it and now you say he is unsure and a lier?

Will he is neither a lier nor unsure. Are you even going to twist his words?

Here let us take a look again and read what I wrote b/t bracket

Also he rejected the Ahadeeth you are referring to and said that they are untrue with no credible Matans and chains here in Red in the first line

و أما ما روي من أن السماء صارت تمطر دما، أو أن الجدر كان يكون عليها الدم ، أو ما يرفع حجر إلا و يوجد تحته دم ، أو ما يذبحون جزوراً إلا صار كله دماً فهذه كلها أكاذيب تذكر لإثارة العواطف ليس لها أسانيد صحيحة.

يقول ابن كثير عن ذلك: ((( وذكروا أيضا في مقتل الحسين رضي الله عنه أنه ما قلب حجر يومئذ إلا وجد تحته دم عبيط وأنه كسفت الشمس واحمر الأفق وسقطت حجارة وفي كل من ذلك نظر [ نظر على اكاذيب الشيعة وليس ان معناه ليس متاكد] والظاهر أنه من سخف الشيعة وكذبهم ليعظموا الأمر ولا شك أنه عظيم ولكن لم يقع هذا الذي اختلقوه وكذبوه وقد وقع ما هو أعظم من قتل الحسين رضي الله عنه ولم يقع شيء مما ذكروه فإنه قد قتل أبوه علي بن أبي طالب رضي الله عنه وهو أفضل منه بالإجماع ولم يقع شيء من ذلك وعثمان بن عفان رضي الله عنه قتل محصورا مظلوما ولم يكن شيء من ذلك وعمر بن الخطاب رضي الله عنه قتل في المحراب في صلاة الصبح وكأن المسلمين لم تطرقهم مصيبة قبل ذلك ولم يكن شيء من ذلك وهذا رسول الله صلى الله عليه وسلم وهو سيد البشر في الدنيا والآخرة يوم مات لم يكن شيء مما ذكروه ويوم مات إبراهيم بن النبي صلى الله عليه وسلم خسفت الشمس فقال الناس خسفت لموت إبراهيم فصلى بهم رسول الله صلى الله عليه وسلم صلاة الكسوف وخطبهم وبين لهم أن الشمس والقمر لا ينخسفان لموت أحد ولا لحياته. )))



.
وفي كل من ذلك نظر على الكلام الذي قالة الشيعة وليس معناه انه ليس متاكد يعني لاتخترع لغة عربية لو سمحت تاويل من مخك

اي انه في كلامك نظر انت ايها الشيعي مختلق هذه الخزعبلات وهو باطل وقد بينه بشكل واضح في كلامة اعلاه

So again don't invent history or like stupid stories.

Now I gave you a lesson in Arabic as well