“If the Shi`as love whatever the Prophet’s Progeny loves and are loyal to such Progeny, who among the Muslims would refuse to be a Shi`a?!”
Why is Kerbala part of Shia history?
I found this Question and responce on one muslims website and sharing with all of you..
In response to the above question, here are some sources to show it should not be only a “Shia” thing…it’s long, but eye opening; what the salafi movement wants swept under the rug: Insha’Allah, this will show that on a spiritual level, we are all in the same boat, regardless of our Sect. Authenticated Sources from Traditional ‘Sunni’ (I put quotes because I don’t like using labels) Scholars compiled by my brother, showing that the love of the Family of the Prophet, including Imam Hussain (AS) are Muslim duties and should not be trivialized as many on the Salafi path have done. Insha’Allah, this will at least produce a bridge of understanding and tolerance
THE SIGNIFIGANCE OF AHL AL BAYT AND IMAM HUSAYN(ra)
WITHIN SUNNI ISLAM
“If the love of the members of the House of the Prophet is Rafd (Shi’ism/rejection), let mankind and the Jinns testify that I am a rejecter (Rafidi/Shi’i).”- Imam Ash-Shafi’i
EXCELLENCES OF THE AHL AL BAYT–Quran
1.) Mother of faithful believers, Sayyidah ‘A’isha (Radhi Allahu Ta’ala ‘Anha) said that the Holy Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) went out one morning wearing a striped cloak of black goat’s hair. Sayyidina Al-Hasan bin ‘Ali (Radhi Allahu Ta’ala ‘Anhu) came and he took him under it, then Sayyidina al-Husain (Radhi Allahu Ta’ala ‘Anhu) came and went under it along with him, then Fatima (may Allah be pleased with her) came and he took her under it, then ‘Ali (Karam Allah Wajhu) came and he took him under it. He then recited (the following Ayat): “Allah only desires to remove abomination from you, members of the family, and purify you.” Holy Qur’an, (33:33) (Sahih Muslim)
“O Allah! These are the People of my House, therefore remove uncleanness far from them and cleanse them with a thorough cleansing.” Ahmad narrated it in his Musnad with six chains, also Tirmidhi with several chains and he said: hasan sahih, al-Hakim, and Tabarani. 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. Abu ‘Abd Allah Muhammad b. Abd Allah al-Nisaburi, Mustadrak al-sahihayn (Haydarabad [Deccan], 1324), III, 147. See also 33:33.
See the commentaries on this verse in al-Zamakhshari, al-Tabari, and al-Suyuti 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.’ See the commentary on 33: 33 in al-Suyuti, Al-Durr al-manthur. Hudhayfa, 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.’Al-Tirmidhi, II, 307
2.) Incident of the mubahala, or prayer ordeal, with which the Prophet challenged the Christians of Najran. In the mubahala verse of the Qur’an, Hadhrat Sa’d bin Abu Waqqas (Radhi Allahu Ta’ala ‘Anhu) said that when this ayat came down, “Let us call our sons and your sons…” Holy Qur’an, (3:61).
Allah’s Holy Last Messenger (Sall Allahu alaihi wa Aalihi wa Sallim) called Sayyidina ‘Ali, Sayyidah Fatima, Sayyidina Hasan and Sayyidina Husain (Radhi Allahu Ta’ala ‘Anhum) and said, “O Allah! These are my Family” (allahumma ha’ula’u ahli). (Sahih Muslim) Sahih al-Tirmidhi (Cairo, 1920), II, 300, and Ibn Hanbal, I, 185.
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.
3.) On the Piety of the Family: 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. (76:8)
4.) 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.’ commentary on 2:37 in al-Suyuti.
5.) “and hold fast all ye together (w`atasimu) to the Rope of God and do not separate” (3:103) can be keyed off this meaning to refer to Ahl al-Bayt and the Prophetic lineage, and this relationship is mentioned in the following hadith: Hadhrat Zaid bin Arqam (Radhi Allahu Ta’ala ‘Anhu) reported Allah’s Messenger (Sall Allahu alaihi wa Aalihi wa Sallim) as saying, “I am leaving among you something of such a nature that if you lay hold of it you will not go astray after I am gone, one part of it being more important than the other: Allah’s Book, a rope stretched from heaven to earth, and my close relatives who belong to my household. These two will not separate from one another till they come down to the Pond, so consider how you would act regarding them after my departure.” (Sahih Tirmidhi) The dictionary Mu`jam maqayis al-lugha (4:217) defines a man’s `itra (mantle) as: “His relatives such as his children, grandchildren, and paternal cousins.” 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.
6.) 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 See the commentaries on this verse in al-Zamakhshari, al-Tabari, al-Qurtubi and al-Suyuti Wathila b. al-Asqa’, in on whose authority this tradition 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 It is narrated by Bukhari with two chains, Nasa’i, Abu Dawud, Ahmad, Ibn Majah, and Malik. HADITH 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. Abu Ja’far Ahmad al-Muhibb al-Tabari, Al-Riyad al-nadira (Cairo, n.d.), II, 199 Hadhrat Abu Dharr (Radhi Allahu Ta’ala ‘Anhu) while holding the door of the Ka’ba, said that he had heard the Holy Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) say, “My family among you are like Noah’s ark. He who sails on it will be safe, but he who holds back from it will perish.” (Musnad Ahmad bin Hambal) 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 vouchsafed 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.’ Abu Nu’aym, Ahmad b. Abd Allah al-Isbahani, Hilyat al-awliya’ (Cairo, 1351). I, 86. 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. See also Shihab al-Din Ahmad b. Hajar al-Haytami al-Asqalani, Al-Sawa’iq al-Muhriqa (Cairo, 1312), p. 150.
HASAN AND HUSAYN ‘
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 & Husayn and those who love them shall be in Paradise, while those who hate them shall be in the Fire.” Al-Fayruzabadi, III, 187. 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. Ibn Hanbal, II, 513 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’. Al-Muttaqi al-Hindi, p. 221 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.
ZAYD IBN ARQAM (RA) AND UBAYDALLAH B. ZIYAD
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?’ Ibn Hajar, p. 118 Abu Ya`la narrated from Abu Hurayra that the Prophet said: “The best among you are the best towards my Family after me.” al-Haythami cited it in Majma` al-zawa’id (6:40) and said: “Abu Ya`la narrates it and its narrators are all trustworthy.” 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. 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 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.’
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 of ziyara to the tomb of the Prophet, Family, Sahaba, and Auliya. This act has acquired this great significance in all Muslim traditions. It is related that the father of the Imams, ‘Ali ibn Abi Talib( Karam’Allah Wajha) 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 Hadith al- 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’. OTHER SCHOLARLY REFRENCES The following is from Ash-Shifa of Qadi ‘Iyad of Muslim Spain in the chapter “Devotion to his family, descendants and wives”: Part of respect for the Prophet and devotion to him is devotion to his family, his descendants and his wives, the Mothers of the believers, as he urged and as the Salaf did. The Prophet said about ‘Ali, “Whoever has me for a master, ‘Ali is his master. O Allah, befriend the one who befriend him and oppose the one who opposes him! (Ibn Hanbal.) He also said to him, “Only a believer will love you and only a hypocrite will hate you.”(Muslim.)
He also said al-‘Abbas, “Feed ‘Ali with your children, my uncle.” Then he gathered them and wrapped them with his robe, saying, “This is my uncle any my father’s twin and these are the people of my house, so veil them from the Fire as I am veiling them.” The lintel of the door and the walls of the house said, “Amen! Amen!”(Al-Bayhaqi.) He used to take the hand of Usama ibn Zayd and al-Hasan and say’ “Love them, O Allah, for I love them.”(Al-Bukhari.) Abu Bakr said, “Respect Muhammad by respecting the People of his House.” He also said, “By the One who has my soul in His hand, the near kin of the Messenger of Allah are dearer to me than my own kinsfolk.”
These two reports are narrated by Bukhari in his Sahih. The Prophet said, “Allah loves those who love Hasan.”(At- Tirmidhi.)
He also said, “Whoever loves these two(Al-Hasan and al- Husayn ibn ‘Ali ibn Abi Talib.) ‘Uqba ibn al-Harith said, “I saw Bakr putting al-Hasan on his shoulders, saying, “By my father, he resembles the Prophet! He does not resemble ‘Ali!” ‘Ali was laughing. Ash-Shab’i said. “Zayd ibn Thabit prayed in his mother’s funeral prayer and then brought his mule near so he could mount it. Ibn ‘Abbas came and took hold of the stirrup. Zayd said, ‘Let go, nephew of the Messenger of Allah!’ He said, ‘This is the way we act with men of knowledge.’ Then Zayd kissed the hand of Ibn ‘Abbas. He said, ‘This is the way I was commanded to act with the people of the House of the Prophet.'”(His mother was al-Nuwwar bint Malik.) Abu Bakr ibn ‘Ayyash said, “If Abu Bakr, ‘Umar and ‘Ali had come to me, I would have begun with what ‘Ali needed first. Because of his kinship to the Messenger of Allah I would rather fall from heaven to earth than prefer them to him.” Similar refrences are made in Many Ahl As-Sunnah collections such as An-Nawawi’s Riyadh As Saliheen. When Imam al-Shafi’i stated that those who fought Imam Ali were wrongdoers he was accused of Rafd(shi’sim) al-Shafi’i responded with a famous quatrain: “ If the love of the members of the House of the Prophet is Rafd (rejection), let mankind and the Jinns testify that I am a rejecter (Rafidi).” The same was stated by Fakruddin Ar-Razi ( Hujjatul Islam after Imam Ghazzali) after he was accused of having Shiite leanings *Note the term “Rafd” means to reject and the label is a result of the fact that the Shia reject the Imamates of the two Shaykhs (ra) ( Abu Bakr & Omer). Hafidh Imam al-Dhahabi ( a Shafite student of Ibn Taymiyya) wrote in Siyar A`lam al-Nubala’: “To prefer `Ali [to `Uthman] is neither Rafd nor a bid`a, for several of the Companions and Successors (Salaf As Salih) did.” The famous Hadith narrators and collectors Imam Al-Hakim is labeled by Ad-Dhahabi, “An ocean of knowledge, but a bit shia” and in another pleace “mashur Shia”, the famous shia. Imam Nisai was beaten to death because of the love he had for Imam Ali and his progeny as he wrote a book dedicated to Imam Ali. ( Reliance of the Traveler) Ibn Manzur says the following in his lexicon Lisan al-Arab where he defines the Shi`as: “The Shi`as are the people who love what the Prophet’s Progeny loves, and they are loyal to such Progeny.” [ Refer to p. 189, Vol. 8, of Lisan al-Arab lexicon by Abul-Fadl Jamal ad-Din Muhammad Ibn Manzur (630 – 711 A.H./1233 – 1311 A.D.)].