Proofs of no Contradictions in the Qur'anTaken from Arabic paper please do visit them at http://www.flash.net/~royal/islama.html" But they who will disbelieve and treat Our signs as lies, these shall be theinmates of the Fire; herein shall they abide. " 2:39Response to "Islam On Line" regarding Sura Vs. Sura
This is another article that will point out Tom TerryØ·Â£Ø¢Â¢Ø£Â¢Ã¢â‚¬Ú‘Ø¢Â¬Ø£Â¢Ã¢â‚¬â€Ø¢Â¢s weaknesses and lack of
knowledge of the Holy Qur'an. Please read carefully his claim, found in his home page
Islam On Line, and then come back and explore my response, and you'll be the judge.
Jesus Dead vs. Jesus Alive.
Allah said in the Holy Qur'an:
"19: 29. Thereupon she pointed to him. They said, `How can we talk to one who is a
child in the cradle?'
19: 30. Jesus said, `I am a servant of ALLAH. HE has given me the Book, and has
made me a Prophet;
19: 31. `And HE has made me blessed wheresoever I may be, and has enjoined upon
me Prayer and almsgiving so long as I live;
19: 32. `And HE has made me dutiful towards my mother, and has not made me
arrogant and graceless;
19: 33. `And peace was on me the day I was born, and peace will be on me the day I
shall die, and the day I shall be raised up to life again.'
19: 34. That was Jesus, son of Mary. This is a statement of the truth concerning which
they entertain doubt.
19: 35. It does not befit the Majesty of ALLAH to take unto Himself a son. Holy is HE.
When HE decrees a thing, HE says to it, `Be, and it comes into being.' "
In the above Verses (ayahs), Prophet Jesus (PBUH) intelligently clarifies the three stages the Human being must go through in his course of life. The Three stages are:
Birth, Death, and resurrection for Judgment Day.
Now, Allah said in the following Verses (ayah):
" 4:158. And for their saying, `We did kill the Messiah, Jesus, son of Mary, the
Messenger of ALLAH;' whereas they killed him not, nor did they bring about his death
upon the cross, but he was made to appear to them like one crucified; and those who
differ therein are certainly in a state of doubt about it; they have no certain knowledge
thereof, but only pursue a conjecture; and they did not arrive at a certainty concerning it.
4:159. On the contrary, ALLAH exalted him to Himself. And ALLAH is Mighty,
While in the preceding Verses (ayahs), Almighty Allah resents and denies the
disbelievers claims of killing and crucifying Prophet Jesus (PBUH). On the contrary,
Allah raised Jesus up unto Himself, and without specifying or elaborating on Jesus
condition upon the raising. Now, By looking at the following Verse Allah said:
" Remember the time when ALLAH said' `O Jesus, I will cause thee to die a natural
death and will raise thee to Myself, and will clear thee of the charges of those who
disbelieve, and will exalt those who follow thee above those who disbelieve, until the
Day of Resurrection; then to ME shall be your return, and I will judge between you
concerning that wherein you differ. 3: 56". Here Allah did in fact state the condition of
Jesus when he was raised up, Jesus was dead, and it clearly makes perfect sense, since
Jesus is only a human, and if he is going to leave earth, then his soul has to be rested.
Allah takes 6 days to create the Universe vs. Allah taking 8 days to create the Universe.
Almighty Allah said:
"7: 55. Surely, your Lord is ALLAH, who created the heavens and the earth in six
days, then HE settled Himself firmly on the Throne. HE makes the night cover the day,
which it pursues swiftly, And HE created the sun and the moon and the stars - all made
subservient by HIS command. Verily, HIS is the creation and the command. Blessed is
ALLAH, Lord of the worlds."" And in a different Verse (ayah) Allah said:
"41: 10. Say, `Do you really disbelieve in HIM Who created the earth in two days ?
And do you set up equals to HIM?' That is the Lord of the worlds.
41: 11. HE placed therein firm mountains rising above its surface, and blessed it with
abundance, and provided therein its foods in proper measure in FOUR days - alike for
41: 12. Then HE turned to the heaven, while it was something like smoke, and said to it
and to the earth; `Come ye both of you in obedience, willingly or unwillingly.' They said,
`We come willingly."
In the first grouped Verses (ayahs), Almighty Allah confirmed his creation of Heavens and Earth in 6 days, and in the second grouped Verses (ayahs), Allah went further explaining how he came a bout creating the Earth. First, Allah created Earth in 2 days, then created the mountains and provided the food and everything else to make it livable in 2 days, and finally he created the heavens in 2 days. 2+2+2=6. Not 2+4+2=8. Note:
Allah mentioned the 4 days, since he included the first two days in his figure. For
clarification, This is a common expression in Arabia and the Middle East, where people
say for example " It takes me 20 days to get to Iraq, and 40 days to get to Iran ( means:
20 days to get to Iraq, and then from Iraq it takes another 20 days to get to Iran). They
add 20 + 20 = 40, but they never add 20 + 40 = 60, they'll be laughing at you if you do
figure it your way Mr. Terry.
God vs. God
" Whatever message WE abrogate or cause to be forgotten, WE bring one
better than that or the like thereof. Knowest thou not that ALLAH has the power to do
all that HE wills ? " 2:107.
This Verse was in response to the Jews who questioned Prophet Mohammad (PBUH), on: "How come Allah ordered you, Mohammad, to perform your daily prayer toward Jerusalem, and then he turns around and order you to switch toward Mecca?"
Immediately, Almighty Allah responded, by telling the disbelievers that this is his well,
and he manages and directs things the way he sees it beneficial to us.
The same story happened at the beginning of Islam, when Almighty Allah advised the Muslims not to drink Beer, since Beer is not good for our body. And Later on, Allah
ordered them not to drink Beer, Period. This kind of transition is great and makes sense.
People before Islam used to be addicted to Beer (Alcohol), but Allah didn't order them
to quit drinking at once. Allah gave them time, so their body can get use to not accepting
such poison, and once that happen, then Allah ordered all Muslims not to drink it, never
Allah said: " The Word changes not before Me."" 50:29. Tom Terry didn't show us the
verses preceded this particular Verse, but I will. Allah said:
"" 50: 20. And the trumpet shall be blown. That will be the Day of Promise.
50: 21. And every soul shall come forth and along with it there will be an angel to bear
50: 22. Then WE shall say, `Thou wast heedless of this; now WE have removed from
thee thy veil, and keen is thy sight this day.'
50: 23. And his companion will say, `This is what I have ready of his record.'
50: 24. WE shall say to his two companions, cast ye twain into Hell every disbelieving
enemy of truth, 50: 25. Hinderer of good, transgressor, doubter;
50: 26. `Who sets up another god beside ALLAH, so do, ye twain, cast him into the
50: 27. His associate will say, `O Lord, it was not that I caused him to rebel; but he
himself was too far gone in error.'
50: 28. ALLAH will say, `Quarrel not in MY presence; I gave you the warning
50: 29. `The Word passed by ME cannot be changed, and I am not in the least unjust to
Almighty Allah describes to us what is going to happen in the Judgment Day. In Verse 50:29, Allah tells the disbeliever and his companion "shaitan" that Allah will not go back on his promise, which can be found in Chapter (Sura) As-Sajdah 32-13, where Allah
" And if WE had enforced Our will, WE could have given every soul its appropriate
guidance, but the word from ME has come true that I will fill Hell with jinn and men all
The promise as described in the preceding Verse, Allah will fill Hell with
Jinn and Men all together. The Jinn and Men here, are both the disbeliever and his
companion of Jinn "shaitan".
The Length of Days in Heaven
Tom Terry commented that how come Allah said:
" He directed the ordinance from Heaven to the Earth, then it descended to him in a
day, the measure of which is a Thousand years by your reckoning." 32:5
Then Allah said: " The angels and the Spirit ascend to Him in a Day, the Span of which
is fifty thousand years." 70:4.
Lets continue with the proceeding Verses: "70: 5. So be patient with admirable
70: 6. They see it to be far off,
70: 7. But WE see it to be nigh.
70: 8. The day when the heaven will become like molten copper,
70: 9. And the mountains will become like flakes of wool,
70: 10. And a friend will not inquire after a friend, "
In the first Verse, Almighty Allah was referring to the Angel Gabriel. It takes the Angel Gabriel "One" day to deliver orders from Heavens to Earth, in a Round Trip. This Day equals One Thousand Earthly years. While in the second Verse, Almighty Allah talks about another Day, Judgment Day, which equals to Fifty Thousand Earthly years.
Another solid proof that the Holy Qur'an is the Word of Almighty Allah, and
disbelievers failed a gain to disprove a single word. NO BODY CAN CHALLENGE THE WORD OF ALLAH.
Some might wonder, Is it really true that such Day can equal a Thousand
Earthly years, and another Day can equal Fifty Thousand years?
Well! If you look at Planet Pluto, the 9th Planet in our Solar System, you'll notice the
** Planet Pluto is 2.6 Billion Miles from Planet Earth,
** One day on Planet Pluto equals 6 Earthly days,
** One Year on Planet Pluto equals 247.7 Earthly years.
This is only within our Solar System, so can you imagine the distance between Earth and other planets in another Solar Systems. Also, don't forget the fact that The Light Year, which is the distance the light travels for a period of one Earthly year, equals 5.878 Trillion Miles......This is the Universe of wonders, and its existence testifies that the Almighty Allah is Its and Only Creator.
copyright Arabic Paper (1996)
CLICK HERE FOR INFO ON IRAN:
THE FIRST HOLY IMAM: IMAM ALI IBN ABI TALEB(AS): Amir al-mu'minin Ali - upon whom be peace - was the son of Abu Talib, the Shaykh of the Banu Hashim. Abu Talib was the uncle and guardian of the Holy Prophet and the person who had brought the Prophet to his house and raised him like his own son. After the Prophet was chosen for his prophetic mission, Abu Talib continued to support him and repelled from him the evil that came from the infidels among the Arabs and especially the Quraysh.According to well-known traditional accounts Ali was born ten years before the commencement of the prophetic mission of the Prophet. When six years old, as a result of famine in and around Mecca, he was requested by the Prophet to leave his father's house and come to the house of his cousin, the Prophet. There he was placed directly under the guardianship and custody of the Holy Prophet.A few years later, when the Prophet was endowed with the Divine gift of prophecy and for the first time received the Divine revelation in the cave of Hira', as he left the cave to return to town and his own house he met Ali on the way. He told him what had happened and Ali accepted the new faith. Again in a gathering when the Holy Prophet had brought his relatives together and invited them to accept his religion, he said the first person to accept his call would be his vicegerent and inheritor and deputy. The only person to rise from his place and accept the faith was Ali and the Prophet accepted his declaration of faith. Therefore Ali was the first man in Islam to accept the faith and is the first among the followers of the Prophet to have never worshipped other than the One God.Ali was always in the company of the Prophet until the Prophet migrated from Mecca to Medina. On the night of the migration to Medina (hijrah) when the infidels had surrounded the house of the Prophet and were determined to invade the house at the end of the night and cut him to pieces while he was in bed, Ali slept in place of the Prophet while the Prophet left the house and set out for Medina. After the departure of the Prophet, according to his wish Ali gave back to the people the trusts and charges that they had left with the Prophet. Then he went to Medina with his mother, the daughter of the Prophet, and two other women. In Medina also Ali was constantly in the company of the Prophet in private and in public. The Prophet gave Fatimah, his beloved daughter from Khadijah, to Ali as his wife and when the Prophet was creating bonds of brotherhood among his companions he selected Ali as his brother. Ali was present in all the wars in which the Prophet participated, except the battle of Tabuk when he was ordered to stay in Medina in place of the Prophet. He did not retreat in any battle nor did he turn his face away from any enemy. He never disobeyed the Prophet, so that the Prophet said, "Ali is never separated from the Truth nor the Truth from Ali." On the day of the death of the Prophet, Ali was thirty-three years old. Although he was foremost in religious virtues and the most outstanding among the companions of the Prophet, he was pushed aside from the caliphate on the claim that he was too young and that he had many enemies among the people because of the blood of the polytheists he had spilled in the wars fought alongside the Prophet. Therefore Ali was almost completely cut off from public affairs. He retreated to his house where he began to train competent individuals in the Divine sciences and in this way he passed the twenty-five years of the caliphate of the first three caliphs who succeeded the Prophet. When the third caliph was killed, people gave their allegiance to him and he was chosen as caliph. During his caliphate of nearly four years and nine months, Ali followed the way of the Prophet and gave his caliphate the form of a spiritual movement and renewal and began many different types of reforms. Naturally, these reforms were against the interests of certain parties that sought their own benefit. As a result, a group of the companions (foremost among whom were Talhah and Zubayr, who also gained the support of A'ishah, and especially Mu'awiayh) made a pretext of the death of the third caliph to raise their heads in opposition and began to revolt and rebel against Ali. In order to quell the civil strife and sedition, Ali fought a war near Basra, known as the "Battle of the Camel," against Talhah and Zubayr in which A'ishah, "the Mother of the Faithful," was also involved. He fought another war against Mu'awiyah on the border of Iraq and Syria which lasted for a year and a half and is famous as the "Battle of Siffin." He also fought against the Khawarij at Nahrawan, in a battle known as the "Battle of Nahrawan." Therefore, most of the days of Ali's caliphate were spent in overcoming internal opposition. Finally, in the morning of the 19th of Ramadan in the year 40 A.H., while praying in the mosque of Kufa, he was wounded by one of the Khawarij and died as a martyr during the night of the 21st. According to the testimony of friend and foe alike, Ali had no shortcomings from the point of view of human perfection. And in the Islamic virtues he was a perfect example of the upbringing and training given by the Prophet. The discussions that have taken place concerning his personality and the books written on this subject by Shi'ites, Sunnis and members of other religions, as well as the simply curious outside any distinct religious bodies, are hardly equaled in the case of any other personality in history. In science and knowledge Ali was the most learned of the companions of the Prophet, and of Muslims in general. In his learned discourses he was the first in Islam to open the door for logical demonstration and proof and to discuss the "divine sciences" or metaphysics (ma'arif-i ilahiyah). He spoke concerning the esoteric aspect of the Quran and devised Arabic grammar in order to preserve the Quran's form of expression. He was the most eloquent Arab in speech (as has been mentioned in the first part of this book). The courage of Ali was proverbial. In all the wars in which he participated during the lifetime of the Prophet, and also afterward, he never displayed fear or anxiety. Although in many battles such as those of Uhud, Hunayn, Khaybar and Khandaq the aides to the Prophet and the Muslim army trembled in fear or dispersed and fled, he never turned his back to the enemy. Never did a warrior or soldier engage Ali in battle and come out of it alive. Yet, with full chivalry he would never slay a weak enemy nor pursue those who fled. He would not engage in surprise attacks or in turning streams of water upon the enemy. It has been definitively established historically that in the Battle of Khaybar in the attack against the fort he reached the ring of the door and with sudden motion tore off the door and cast it away. Also on the day when Mecca was conquered the Prophet ordered the idols to be broken. The idol "Hubal" was the largest idol in Mecca, a giant stone statue placed on the top of the Ka'bah. Following the command of the Prophet, Ali placed his feet on the Prophet's shoulders, climbed to the top of the Ka'bah, pulled "Hubal" from its place and cast it down. Ali was also without equal in religious asceticism and the worship of God. In answer to some who had complained of Ali's anger toward them, the Prophet said, "Do not reproach Ali for he is in a state of Divine ecstasy and bewilderment." Abu Darda', one of the companions, one day saw the body of Ali in one of the palm plantations of Medina lying on the ground as stiff as wood. He went to Ali's house to inform his noble wife, the daughter of the Prophet, and to express his condolences. The daughter of the Prophet said, "My cousin (Ali) has not died. Rather, in fear of God he has fainted. This condition overcomes him often." There are many stories told of Ali's kindness to the lowly, compassion for the needy and the poor, and generosity and munificence toward those in misery and poverty. Ali spent all that he earned to help the poor and needy, and himself lived in the strictest and simplest manner. Ali loved agriculture and spent much of his time digging wells, planting trees and cultivating fields. But all the fields he cultivated or wells that he built he gave in endowment (waqf) to the poor. His endowments, known as the "alms of Ali," had the noteworthy income of twenty-four thousand gold dinars toward the end of his life
The Second Imam:Imam Hasan Mujtaba - upon whom be peace - was the second Imam. He and his brother Imam Husayn were the two sons of Amir al-mu'minin Ali and Hadrat Fatimah, the daughter of the Prophet. Many times the Prophet had said, "Hasan and Husayn are my children." Because of these same words Ali would say to his other children, "You are my children and Hasan and Husayn are the children of the Prophet."Imam Hasan was born in the year 3 A.H. in Medina and shared in the life of the Prophet for somewhat over seven years, growing up during that time under his loving care. After the death of the Prophet which was no more than three, or according to some, six months earlier than the death of Hadrat Fatimah, Hasan was placed directly under the care of his noble father. After the death of his father, through Divine Command and according to the will of his father, Imam Hasan became Imam; he also occupied the outward function of caliph for about six months, during which time he administered the affairs of the Muslims. During that time Mu'awiayh, who was a bitter enemy of Ali and his family and had fought for years with the ambition of capturing the caliphate, first on the pretext of avenging the death of the third caliph and finally with an open claim to the caliphate, marched his army into Iraq, the seat of Imam Hasan's caliphate. War ensued during which Mu'awiyah gradually subverted the generals and commanders of Imam Hasan's army with large sums of money and deceiving promises until the army rebelled against Imam Hasan. Finally, the Imam was forced to make peace and to yield the caliphate to Mu'awiyah, provided it would again return to Imam Hasan after Mu'awiyah's death and the Imam's household and partisans would be protected in every way.In this way Mu'awiyah captured the Islamic caliphate and entered Iraq. In a public speech he officially made null and void all the peace conditions and in every way possible placed the severest pressure upon the members of the Household of the Prophet and the Shi'ah. During all the ten years of his imamate, Imam Hasan lived in conditions of extreme hardship and under persecution, with no security even in his own house. In the year 50 A.H. he was poisoned and martyred by one of his own household who, as has been accounted by historians, had been motivated by Mu'awiyah.
In human perfection Imam Hasan was reminiscent of his father and a perfect example of his noble grandfather. In fact, as long as the Prophet was alive, he and his brother were always in the company of the Prophet who even sometimes would carry them on his shoulders. Both Sunni and Shi'ite sources have transmitted this saying of the Holy Prophet concerning Hasan and Husayn: "These two children of mine are Imams whether they stand up or sit down" (allusion to whether they occupy the external function of caliphate or not). Also there are many traditions of the Holy Prophet and Ali concerning the fact that Imam Hasan would gain the function of imamate after his noble father.
The Third ImamImam Husayn (Sayyid al-Shuhada', "the lord among martyrs"), the second child of Ali and Fatimah, was born in the year 4 A.H. and after the martyrdom of his brother, Imam Hasan Mujtaba, became Imam through Divine Command and his brother's will. Imam Husayn was Imam for a period of ten years, all but the last six months coinciding with the caliphate of Mu'awiyah. Imam Husayn lived under the most difficult outward conditions of suppression and persecution. This was due to the fact that, first of all, religious laws and regulations had lost much of their weight and credit, and the edicts of the Umayyad government had gained complete authority and power. Secondly, Mu'awiyah and his aides made use of every possible means to put aside and move out of the way the Household of the Prophet and the Shi'ah, and thus obliterate the name of Ali and his family. And above all, Mu'awiyah wanted to strengthen the basis of the caliphate of his son, Yazid, who because of his lack of principles and scruples was opposed by a large group of Muslims. Therefore, in order to quell all opposition, Mu'awiyah had undertaken newer and more severe measures. By force and necessity Imam Husayn had to endure these days and to tolerate every kind of mental and spiritual agony and affliction from Mu'awiyah and his aides- until in the middle of the year 60 A.H. Mu'awiyah died and his son Yazid took his place.Paying allegiance (bay'ah) was an old Arab practice which was carried out in important matters such as that kingship and governorship. Those who were ruled, and especially the well-known among them, would give their hand in allegiance, agreement and obedience to their king or prince and in this way would show their support for his actions. Disagreement after allegiance was considered as disgrace and dishonor for a people and, like breaking an agreement after having signed it officially, it was considered as a definite crime. Following the example of the Holy Prophet, people believed that allegiance, when given by free will and not through force, carried authority and weight.Mu'awiyah had asked the well-known among the people to give their allegiance to Yazid, but had not imposed this request upon Imam Husayn. He had especially told Yazid in his last will that if Husayn refused to pay allegiance he should pass over it in silence and overlook the matter, for he had understood correctly the disastrous consequences which would follow if the issue were to be pressed. But because of his egoism and recklessness, Yazid neglected his father's advice and immediately after the death of his father ordered the governor of Medina either to force a pledge of allegiance from Imam Husayn or send his head to Damascus.
After the governor of Medina informed Imam Husayn of this demand, the Imam, in order to think over the question, asked for a delay and overnight started with his family toward Mecca. He sought refuge in the sanctuary of God which in Islam is the official place of refuge and security. This event occurred toward the end of the month of Rajab and the beginning of Sha'ban of 60 A.H. For nearly four months Imam Husayn stayed in Mecca in refuge. This news spread throughout the Islamic world. On the one hand many people who were tired of the iniquities of Mu'awiyah's rule and were even more dissatisfied when Yazid became caliph, corresponded with Imam Husayn and expressed their sympathy for him. On the other hand a flood of letters began to flow, especially from Iraq and particularly the city of Kufa, inviting the Imam to go to Iraq and accept the leadership of the populace there with the aim of beginning an uprising to overcome injustice and iniquity. Naturally such a situation was dangerous for Yazid.
The stay of Imam Husayn in Mecca continued until the season for pilgrimage when Muslims from all over the world poured in groups into Mecca in order to perform the rites of the hajj. The Imam discovered that some of the followers of Yazid had entered Mecca as pilgrims (hajjis) with the mission to kill the Imam during the rites of hajj with the arms they carried under their special pilgrimage dress (ihrami).
The Imam shortened the pilgrimage rites and decided to leave. Amidst the vast crowd of people he stood up and in a short speech announced that he was setting out for Iraq. In this short speech he also declared that he would be martyred and asked Muslims to help him in attaining the goal he had in view and to offer their lives in the path of God. On the next day he set out with his family and a group of his companions for Iraq.
Imam Husayn was determined not to give his allegiance to Yazid and knew full well that he would be killed. He was aware that his death was inevitable in the face of the awesome military power of the Umayyads, supported as it was by corruption in certain sectors, spiritual decline, and lack of will power among the people, especially in Iraq. Some of the outstanding people of Mecca stood in the way of Imam Husayn and warned him of the danger of the move he was making. But he answered that he refused to pay allegiance and give his approval to a government of injustice and tyranny. He added that he knew that wherever he turned or went he would be killed. He would leave Mecca in order to preserve the respect for the house of God and not allow this respect to be destroyed by having his blood spilled there.
While on the way to Kufa and still a few days' journey away from the city, he received news that the agent of Yazid in Kufa had put to death the representative of the Imam in the city and also one of the Imam's determined supporters who was a well-known man in Kufa. Their feet had been tied and they had been dragged through streets. The city and its surroundings were placed under strict observation and countless soldiers of the enemy were awaiting him. There was no way open to him but to march ahead and to face death. It was here that the Imam expressed his definitive determination to go ahead and be martyred ; and so he continued on his journey.
Approximately seventy kilometres from Kufa, in a desert named Karbala, the Imam and his entourage were surrounded by the army of Yazid. For eight days they stayed in this spot during which the circle narrowed and the number of the enemy's army increased. Finally the Imam, with his household and a small number of companions were encircled by an army of thirty thousand soldiers. During these days the Imam fortified his position and made a final selection of his companions. At night he called his companions and during a short speech stated that there was nothing ahead but death and martyrdom. He added that since the enemy was concerned only with his person he would free them from all obligations so that anyone who wished could escape in the darkness of the night and save his life. Then he ordered the lights to be turned out and most of his companions, who had joined him for their own advantage, dispersed. Only a handful of those who loved the truth - about forty of his close aides - and some of the Banu Hashim remained.
Once again the Imam assembled those who were left and put them to a test. He addressed his companions and Hasimite relatives. Each could benefit from the darkness of the night and escape the danger. But this time the faithful companions of the Imam answered each in his own way that they would not deviate for a moment from the path of truth of which the Imam was the leader and would never leave him alone. They said they would defend his household to the last drop of their blood and as long as they could carry a sword.
On the night of the month the last challenge to choose between "allegiance or war" was made by the enemy to the Imam. The Imam asked for a delay in order to worship overnight and became determined to enter battle on the next day.
On the tenth day of Muharram of the year 61/680 the Imam lined up before the enemy with his small band of followers, less than ninety persons consisting of forty of his companions, thirty some members of the army of the enemy that joined him during the night and day of war, and his Hashimite family of children, brothers, nephews, nieces and cousins. That day they fought from morning until their final breath, and the Imam, the young Hashimites and the companions were all martyred. Among those killed were two children of Imam Hasan, who were only thirteen and eleven years old ; and a five-year-old child and a suckling baby of Imam Husayn.
The army of the enemy, after ending the war, plundered the haram of the Imam and burned his tents. They decapitated the bodies of the martyrs, denuded them and threw them to the ground without burial. Then they moved the members of the haram, all of whom were helpless women and girls, along with the heads of the martyrs, to Kufa. Among the prisoners there were three male members: a twenty-two year old son of Imam Husayn who was very ill and unable to move, namely Ali ibn Husayn, the fourth Imam ; his four year old son, Muhammad ibn Ali, who became the fifth Imam ; and finally Hasan Muthanna, the son of the second Imam who was also the son-in-law of Imam Husayn and who, having been wounded during the war, lay among the dead. They found him near death and through the intercession of one of the generals did not cut of his head. Rather, they took him with the prisoners to Kufa and from there to Damascus before Yazid.
The event of Karbala, the capture of the women and children of the Household of the Prophet, their being taken as prisoners from town to town and the speeches made by the daughter of Ali, Zaynab, and the fourth Imam who were among the prisoners, disgraced the Umayyads. Such abuse of the Household of the Prophet annulled the propaganda which Mu'awiyah had carried out for years. The matter reached such proportions that Yazid in public disowned and condemned the actions of his agents. The event of Karbala was a major factor in the overthrow of Umayyad rule although its effect was delayed. It also strengthened the roots of Shi'ism. Among its immediate results were the revolts and rebellions combined with bloody wars which continued for twelve years. Among those who were instrumental in the death of the Imam not one was able to escape revenge and punishment.
Anyone who studies closely the history of the life of Imam Husayn and Yazid and the conditions that prevailed at that time, and analyzes this chapter of Islamic history, will have no doubt that in those circumstances there was no choice before Imam Husayn but to be killed. Swearing allegiance to Yazid would have meant publicly showing contempt for Islam, something which was not possible for the Imam, for Yazid not only showed no respect for Islam and its injunctions but also made a public demonstration of impudently treading under foot its basis and its laws. Those before him, even if they opposed religious injunctions, always did so in the guise of religion, and at least formally respected religion. They took pride on being companions of the Holy Prophet and the other religious figures in whom people believed. From this it can be concluded that the claim of some interpreters of these events is false when they say that the two brothers, Hasan and Husayn, had two different tastes and that one chose the way of peace and the other the way of war, so that one brother made peace with Mu'awiyah although he had an army of forty thousand while the other went to war against Yazid with an army of forty. For we see that this same Imam Husayn, who refused to pay allegiance to Yazid for one day, lived for ten years under the rule of Mu'awiyah, in the same manner as his brother who also had endured for ten years under Mu'awiyah, without opposing him.
It must be said in truth that if Imam Hasan or Imam Husayn had fought Mu'awiyah they would have been killed without there being the least benefit for Islam. Their deaths would have had not effect before the righteous-appearing policy of Mu'awiyah, a competent politician who emphasized his being a companion of the Holy Prophet, the "scribe of the revelation," and "uncle of the faithful" and who used every stratagem possible to preserve a religious guise for his rule. Moreover, with his ability to set the stage to accomplish his desires he could have had them killed by their own people and then assumed a state of mourning and sought to revenge their blood, just as he sought to give the impression that he was avenging the killing of the third caliph.
Info on Iran:http://timecenter.20m.com/iran.html#GovernmentInfo on Saudi Arabia:Info on Trinidad:
Some good links:
Television stations online websites:
Radio stations online websites:
Newspapers online websites:
Shia Islamic Links to learn about Shia Islam and promote unity:
(1) "Al-Mizan is the greatest exegesis of the Qur'an written since the advent of Islam, and that it will take another sixty or even one hundred years for our people to realize the greatness of al-Mizan of 'Allamah Tabataba'i"
Al Mizan Tafseer at:
(2) AS-SAHIFA AL-KAMILAH AL-SAJJADIYYA
The Psalms of Islam
(3) Great for dua downloads:
General Muslim sites which are not controversial:
On sects in Islam:
General Shia Links:
Links to Hezbollah sites:
Du'a for memorization of the Holy Qur'an
Written by Imam Ali (as)
O Allah. Have mercy on me so that I may give up sinning for ever till I am alive. Have mercy on me so that I may never have to face anything difficult or troublesome which I cannot endure. Make me an object of exalted appearance which pleases you and let my heart memorize Your book as if both are inseparable from each other, just as You have given me the faculty to understand it. And let my recitation of it be most agreeable to You, O Allah. With it, enlighten my insight, increase my (power of) understanding, give joy to my heart, make my speech fluent, cause my body to work, and for this, make me strong, assist me, because to make it possible there is no one to help me except You. There is no god except You.
This is) an account of the Imam after al-Hasan b. Ali, peace be on him, (giving) the date of his birth, the evidence of his Imamate, the age he reached, the period of his succession (khalifa), the time and cause of his death, and the place of his grave. (It also provides) a selection from the (historical) reports about him.The Imam after al-Hasan b. Ali was his brother, al-Husayn b. Ali (who was) the son of Fatima, daughter of the Apostle of God, may God bless him and his family, through the designation (nass) of his father and grandfather, peace be on them, and the testamentary bequest (wasiyya) of his brother, al-Hasan, peace be on him. His kunya was Abu Abd Allah (glory be to Him). He was born in Medina, on the fifth of Shaban in the year 4 A.H. (626). His mother, Fatima, peace be on her, brought him to the Apostle of God. The latter was delighted with him and named him Husayn. He sacrificed a ram on his behalf in the rite of aqiqa. On the testament of the Apostle of God, he and his brother are the two lords of the youth of Heaven, and by unanimous agreement, they were the grandsons of the Prophet of Mercy. Al-Hasan b. Ali, peace be on them, was like the Prophet, may God bless him and his family, from his head to his chest, while al-Husayn was like him from his chest to his feet. They were the two dear ones of the Apostle of God among all his family and children. [Zadhan reported on the authority of Salman, may God be pleased with him:] I heard the Apostle of God, may God bless him and his family, say concerning al-Hasan and al-Husayn, peace be on them: O God, I love both of them. Therefore love them and love whoever loves them Then he said: Whoever loves al-Hasan and al-Husayn, is one whom I love. Whomever I love, God loves, and whomever God loves, He will cause to enter Heaven. Whoever hates them, I hate and God hates. Whomever God hates, He will cause to enter the Fire. Then he said: These two sons of mine are my two plants of sweet basil (to sweeten) the world. [Zirr b. Hubaysh reported on the authority of Ibn Mas'ud: ] While the Prophet, may God bless him and his family, was praying, al-Hasan and al-Husayn came and stood behind him. When he raised his head, he took them tenderly (into his arms). When he resumed (his prayers), they resumed (theirs). Then when he had finished, he sat one on his right knee and the other on his left knee and said: Whoever loves me, should love these two. They, peace be on them, are the two proofs (hujjatay Allah) of God of His Prophet in the contest of prayer (mubahala). After their father, the Commander of the faithful, they were the two proofs of God (hujjatay Allah) to the community concerning religion (din) and belief (milla). [Muhammad b. Umayr has reported on the authority of his teachers (rijal) that Abu Abd Allah (i.e. Imam Ja'far al-Sadiq), peace be on him, said:] Al-Hasan, peace be on him, said to his companions: God has two cities - one in the east and the other in the west - in which Gods creatures are never interested in disobeying Him. Yet, by God, God's proof to His creatures, both in those two and between them, is no other than myself and my brother, al-Husayn. A narration of the same kind is reported from al-Husayn b. Ali peace be on them, when he said to the followers of Ibn Ziyad on the day of deprivation: What is the matter with you that makes you help each other against me or (don't you see) if you kill me, you kill God's proof to yourselves? No, by God, there is not between Jabilqa and Jabirsa a son of a prophet through whom God provides proof to you other than myself. He meant by Jabilqa and Jabirsa, the two cities which al-Hasan, peace be on him, had mentioned. One of the conclusive pieces of evidence (burhan) of the perfection of both of them, peace be on them, and the proof of God's special regard for them both, after what we have mentioned of the contest of prayer of the Prophet, may God bless him and his family, (in which he used) them both, is the pledge (bay'a) which the Apostle of God made to them, when he never made any (other) pledge to a child. The Qur'an also brings down the positive statement of the reward of Heaven to them both because of their works, despite the outward state of childhood in which they were. It did not bring down that to any other like them. God said in Surat Hal ata (known also as Surat al Dahr) "And they give foods out of love for him, to the poor, orphans and prisoners We only feed you for the sake of God; we do not want reward or thanks from you. Indeed we fear from our Lord a hard depressing day. Therefore, God will guard them from the evil of that day, and make them meet with ease and joy, and reward them with gardens and silk because they were patient." [Ch 76: Vr 8-12] This statement is general to them, peace be on them, with their father and their mother. The tradition contains their assertion of that and their awareness of it; both of which indicate that the illustrious verse was about the two of them and (that) the greatest proof (hujja) to creatures was through them both. In the same way the report about the Messiah, peace be on him, speaking in the cradle was a proof of his prophethood and God's special regard for him through miraculous acts (karama) which indicated his place and position with God with regard to merit (fadl) The Apostle of God, may God bless him and his family, had made clear his Imamate and the Imamate of his brother before him through designation (nass) when he said: These two sons of mine are Imams who will experience difficulties. The testamentary bequest (wasiyya) of al-Hasan, peace be on him, to him indicated his Imamate,just as the testamentary bequest of the Commander of the faithful, peace be on him, to al-Hasan, peace be on him, indicated his Imamate just as the testamentary bequest of the Apostle of God, may God bless him and his family, to the Commander of the faithful, peace be on him, indicated his Imamate after himself. According to what we have (just) mentioned the Imamate of al- Husayn, peace be on him, was confirmed after the death of his brother al-Hasan, peace be on him, and the obedience of all creatures to him was binding, although he did not summon them to (follow) him because of precautionary dissimulation (taqiyya) which he was following and because of the truce which existed between him and Mueawiya b. Abl Sufyan and the need to fulfil it. In that he followed the same course as his father, the Commander of the faithful, peace be on him, in terms of the establishment of his Imamate after the Prophet, may God bless him and his family, despite (his own) silence (about it), and also of the Imamate of his brother after the truce despite (his) abstention (from politics) and (his) silence. In that they were acting according to the practices (sunan) of the Prophet of God, may God bless him and his family, when he was blockaded in al-Shi'b and when he escaped Mecca as an emigrant by hiding in a cave and he was hidden from his enemies. When Muawiya died, the period of the truce came to an end. (It was this) which had prevented al-Husayn, peace he on him, from calling (people) to (follow) him. Then he made public his (claim to) authority as far as was possible. Time after time he explained his right (to authority) to those who were ignorant of it until followers gathered around him. Then he, peace be on him, urged (them) to take up the struggle (jihad) and prepared for battle. Then with his children and the people of his house (ahl baytihi), he set out from the sanctury of God (Mecca) and the sanctury of his Apostle (Medina) towards Iraq because of the help that was sought from him by the members of his Shia who had urged him (to come) against the enemies. His paternal cousin, Muslim b. Aqil, may God be pleased with him, had preceded him and had satisfied him of the (sincerity of their) call to God and of (their) pledge of allegiance to him to take part in the struggle. For the people of Kufa had pledged their allegiance to him (Muslim) to (do) that, and had promised (to do) it and had guaranteed help and advice to him and had given their trust and contract to him. However it was not long before they broke their pledge, deserted him and handed him over. Then he was killed in their midst without them (trying) to stop it. (Furthermore) they went out to (make) war against al-Husayn. They besieged him, peace be on him, prevented him from returning to God's land (i.e. Mecca) and they used force against him in such a way that he could find no one to help him, and no place of refuge from them. They prevented him from getting water from the Euphrates so that they might gain power over him. Then they killed him. He, peace be on him, died, (a man desperately) thirsty, yet still striving and showing fortitude, (a man) forced to be detained, (a man) oppressed. The pledge of allegiance to him was revoked. The respect due to him was ignored. The covenant to him was not fulfilled nor the responsibility of the agreement made with him honoured. (He died) a martyr as his father and brother, peace be on them, had done before him. A Sample of the Outstanding Virtues of al-Husayn b. 'Ali Peace be on Him, the Merit in Visiting (His Grave) and Mention of His Tragedy [Said b. Rashid reported on the authority of Yala b. Murra, who said:] I heard the Apostle of God, may God bless him and his family, say: Husayn is from me and I am from Husayn. God loves whoever loves him. Husayn is indeed an (outstanding) grandson among grandsons. [Ibn Lahia reported on the authority of Abu 'Awana (with an interrupted chain of authorities) (rafa'ahu) back to the Prophet, may God bless him and his family:] The Apostle of God said: Al-Hasan and al-Husayn, peace be on them, are the ornaments of the throne (of Heaven). Indeed Heaven, itself, said, 'O my Lord, You have filled me with weak and poor inhabitants.' God, the Exalted, replied to it: 'Are you not content that I have adorned your corners with al-Hasan and al-Husayn, peace be on him?' Then it swaggered as a bride swaggers with happiness. [Abd Allah b. Maymun al-Qaddah reported on the authority of Jafar b. Muhammad al-Sadiq, peace be on them, who said:] Al-Hasan and al-Husayn, peace be on them, were wrestling in front of the Apostle of God, may God bless him and his family. Hasan, catch hold of Husayn, said the Apostle of God, may God bless him and his family. Apostle of God, are you encouraging the big one against the little one? said Fatima, peace be on her. It is Gabriel, peace be on him, who is saying to al-Husayn: Husayn, catch hold of al-Hasan, replied the Apostle of God, may God bless him and his family. [Ibrahim b. al-Rafi'i reported on the authority of his father, on the authority of his grandfather, who said:] I saw al-Hasan and al-Husayn, peace be on them, walking to the pilgrimage. They did not pass a rider who did not dismount and walk too. It became arduous for some of them. They said to Sad b. Abi Waqqas Walking is arduous for us. We would prefer to ride but these two young lords (sayyid) are walking. Abu Muhammad, said Sad to al-Hasan, peace be on him, Walking is hard on a group of those with you, yet the people cannot make themselves feel better by riding when they see you two walking. If you rode, (it would be easier for them). We will not ride, replied al- ,Hasan, peace be on him. We have pledged ourselves to walk to the Sacred House of God on our feet. However, we will turn aside from the road. They both went aside from the people. [Al-Awza'i has reported on the authority of 'Abd Allah b. Shaddad, on the authority of Umm al-Fadl, daughter of al-Harith: ] She visited the Apostle of God, may God bless him and his family and said: Apostle of God, I have had a strange dream during the night. What was it?, he asked. It was terrible, she said. What was it?, he repeated. I saw (something) like a piece of your body cut up and put in my lap, she answered. You have seen well said the Apostle of God, may God bless him and his family. Fatima will give birth to a boy when she is sitting on your lap (to give birth). [She reported:] Fatima did give birth to al-Husayn, peace be on him, and he was in my lap just as the Apostle of God, may God bless him and his family, had said. One day I took him to the Prophet, may God bless him and his family, and I put him in his lap. His gaze turned away from me. Behold, both the eyes of the Apostle of God, may God bless him and his family, were flowing with tears. I said: (May I ransom you) with my father and mother Apostle of God, what is the matter with you? "Gabriel, peace be on him, came to me," he said. "He told me that my community will seek to kill this son of mine and he brought me dust made red by his (blood)." [Simak reported on the authority of Ibn al-Mukhariq on the authority of Umm Salama, may God be pleased with her, who said:] One day while the Apostle of God, may God bless him and his family, was sitting down, and al- Husayn was sitting on his knee, his eyes suddenly filled with tears. I said to him: Apostle of God, why do I see you weeping, may I be your ransom? Gabriel, peace be on him, came to me, he said. She consoled me for the death of my son, al-Husayn, and he told me that a group of my community will kill him. May God never let them have intercession from me. [It is reported with another chain of authorities on the authority of Umm Salama, may God be pleased with hey that she said:] One evening the Apostle of God left us and was away for a long time. He came back, he was dishevelled and dusty and his hand was holding (something). I said to him: Apostle of God, why do I see you dishevelled and dusty? He said: I have just been on a night journey to a place in Iraq, called Karbala. There I saw the death of my son, al-Husayn, and a group of my children and the members of my family (ahl al-bayt). I could not stop (myself) from gathering (some of) their blood and here it is in my hand. He opened his hand and said: Take it and look after it. I took it. It was like red soil. I put it in a phial, fastened its top and kept it. When al-Husayn, peace be on him, left Mecca on his way to Iraq, I took out that phial every day and night. I used to smell it and look at it. Then I would weep for his fate. On the 10th of (the month of) al-Muharram, the day on which al-Husayn, peace be on him was killed, I took it out. At the beginning of the day it was in its usual condition, but at the end of the day, behold, it was fresh blood. I shrieked (with grief) and wept. Then I restrained my anger out of fear that the enemies of the family of the Prophet) in Medina would heae and would hurry to rejoice at their misfortune. I have kept it secret up to the present time, even to the day when the messenger bringing the news of his death came to announce it. Then what I had seen was proved. It is reported that one day the Prophet, may God bless him and his family, was sitting down. Around him were Ali, Fatima, al-Hasan and al-Husayn, peace be on them. He asked them: How would you feel if when you were killed, your tombs were scattered around (the country)? Will we die an (ordinary) death or will we be killed? al-Husayn, peace be on him, asked, Rather you will be killed unjustly, my little son, and your brother will be killed unjustly," he answered. "Your offspring will be scattered over the land. Apostle of God, who will kill us? asked al-Husayn, peace be on him. The evil men among the people, he said. Will anyone visit (our graves) after we are killed?, he asked. Yes, my little son, he told him, a group (taifa) of my community will gain my benificence and favour through visiting (your graves). On the Day of Resurrection, I will bring them to the place so that I may take them by the arms and save them from its terrors and sorrows. [Abd Allah b. Sharik al-Amiri reported:] I heard the followers of Ali say when 'Umar b. Sed went through the gate of the mosque: There is the killer of al-Husayn b. 'Ali, peace be on him. That was some time before he was killed. [Salim b. Abi Hafsa reported:] Umar b. Sa'd said to al-Husayn: Abu Abd Allah, stupid people have come to me claiming that I will kill you. They are not stupid, al Husayn, peace be on him told him. They are men who dream (of the future). Yet it pleases me that you will not enjoy the land of Iraq for long after me. [Yusuf b. Abida reported: I heard Muhammad b. Sirin say:] Such a redness which was in thc sky was never seen except after the killing of al-Husayn b. Al, peace be on him. [Said al-Iskaf reported: Abu-Ja'far, peace be on him, said:] The killer of Yahya b. Zakariyya (John the Baptist) was a son born out of wedlock. The killer of al-Husayn b. Ali was a son born out of wedlock. The sky only went red for those two. [Sufyan b. Uyayna reported on the authority of Ali b. Zayd, on the authority of Ali b. al-Husayn, peace be on them, who said:] We set out with al-Husayn, peace be on him. We did not stop at any halting-place without him setting off from there by (first) mentioning Yahya b. Zakariyya and his death. He would say: There was a day and it was a day of the humiliation of the world before God, when the head of Yahya b. Zakariyya was given to one of the prostitutes of the Banu Israil. Reports have already been presented (which show) that none of the killers of al-Husayn, peace be on him, and his followers, may God be pleased with them, managed to avoid being killed or suffering tribulation in such a way as put them to shame before their death. Al-Husayn, peace be on him, came to his death on Saturday, the 10th of (the month of) al-Muharram in the year 61 A.H. after the (time for) the mid-day prayer. (He was) killed wrongfully, while thirsty, always showing fortitude but forced to be detained, as we have already explained. His age on that day was fifty-eight years. Of these, he spent seven with his grandfather, the Apostle of God, may God bless him and his family, thirty-seven with his father, the Commander of the faithful, peace be on him, and forty-seven with his brother, al- Hasan, peace be on him. The period of his succession (to the Imamate) after his brother was eleven years. He, peace be on him, used to use henna and a black dye (katam). When he, peace be on him, was killed, the dye came off (the beard on) his two cheeks. Many reports have come down about the great merit (to be acquired) by visiting his (grave) indeed of it being necessary for everyone who accepts the Imamate of al-Husayn, peace be on him, (as being bestowed on him) by God, the Mighty and High. It is reported from al-Sadiq Jafer b. Muhammad, peace be on him, that he said: Visiting the grave of al-Husayn, peace be on him, is equal to a hundred acceptable pilgrimages and a hundred acceptable lesser pilgrimages ('umra). The Apostle of God, may God bless him and his family, said: Whoever visits the grave of al-Husayn, peace be on him, after the latter's death, will have heaven (as his reward). -------------------------------------------------------------------------------- Ref: Kitab al Irshad By Sheikh al Mufid -------------------------------------------------------------------------------- Imam Hussein had married five times. The names of his wives are: 1. Janabe Shahr Banu the daughter of Yazd Gurd, the last emperor of Iran. Imam Zaynul Abedin a.s. our fourth Imam was her son. She died within ten days of our fourth Imam's birth. 2. Janabe Rabab was the daughter of Imra'u Al Qays the chief of the tribe of Kinda.Janabe Rabab was the mother of Sakinah and the baby Abdallah (also called Ali Asghar). She was present in Kerbala with Imam Hussein a.s. and died after one year of return to Medinah after the tragedy of Kerbala. 3. Janabe Laila was the daughter of Abu Murra, the son of Urwah bin Mas'ud Al Thaqafi. Her mother was Maymunah, the daughter of Abu Sufyan and thus she was the cousin of Yazid. Her aunt Umm Sa'id, daughter of Urwah was a wife of Imam Ali a.s.. Janabe Laila was the mother of Ali Akbar. According to scholars she was not alive at the time of the Tragedy of Kerbala. Her name has not been mentioned in the old books written about Kerbala. Nor was her name mentioned in the court of Yazid and there is no account of anyone blaming Yazid for imprisoning his own cousin. 4. Janabe Umm Ishaq was the daughter of Talhah bin Ubaydallah Taimi and she is the mother of Fatema Kubra. 5. Janabe Quda'iyah was from the the tribe of Quda'ah. She gave birth to one child Jaffer who died in Childhood.