Debunking the innovation(bidah) of celebrative rituals by Nasibis on Ashura.
This entry was posted on 2014/11/02, in Our belief explained. Bookmark the permalink. Leave a comment

Debunking the innovation(bidah) of celebrative rituals by Nasibis on Ashura.

Shaykh al-Islam Ahmad Ibn Taymiyah(rah) said:

Because of the killing of al-Hussain(ra), shaytaan caused the people to introduce two innovations: the innovation of mourning and wailing on the day of ‘Ashoora’, by slapping the cheeks, weeping, and reciting eulogies. … and the innovation of rejoicing and celebrating. … So some introduced mourning and others introduced celebration, so they regarded the day of ‘Ashoora’ as a day for wearing kohl, doing ghusl, spending on the family and making special foods. … And every innovation is a going astray. None of the four imams of the Muslims or any other (scholars) regarded either of these things as mustahabb. (Minhaaj al-Sunnah (4/554).

To counteract the extreme position of the Shias, another extreme group called “the Nawasib(Nasibis)” took this day as a day of happiness. The Nawasib, which consisted mainly of the Khawārij, held animosity against Sayyidna Hussain(ra) and the Ahlal-Bayt. They celebrated this day by wearing new clothes, cooking special food and spending extra money on their family. These people now take the day of Ashura for a seasonal celebration like that of festivals and weddings.

Shaykh al-Islam Ahmad Ibn Taymiyah writes in his Fatāwā:

“As for cooking special foods, wearing new clothes, applying kohl, spending extra money on the children, doing special prayers, having a special bath…all of this is a wretched innovation (bid`ah) which the Messenger of Allāh(saw) never practiced nor did the rightly guided caliphs, and neither was it recommended by any of the great Imāms such as, Mālik, at-Thawrī, al-Layth b. Sād, Abū Hanīfah, al-Awzāī, ash-Shāfi’ī, Aḥmad b. Hambal, Ishāq b. Rāhūyeh (may Allāh be pleased with them all), nor by other such scholars. Rather some of the later followers started to instruct in some of these things and claimed that there were some authentic ahadith supporting their view. But these people are clearly mistaken and are in error according to the people of knowledge.

Imām Aḥmad was asked about the ḥadīth: “One should spend on his family on the day of `Āshūra” and He regarded it as unauthentic.

In fact the best narration they have is what is reported from Ibrāhīm b. Muḥammad b. al-Muntashir from his father that he said: “It reached us that one who increases (his spending) on his family on [the day of] `Ashura, Allāh will increase it for him throughout the year.” Sufyān b. ‘Uyaiynah said: “Ibrahīm b. Muḥammad was from Kūfa and he did not mention from whom he heard it or how it reached him. It is most likely that the one who related this [to him] was someone from the people of Bid`ah who hates the companions and wants to oppose the Rāfidhah with lies. So they oppose corruption with corruption and an innovation with an innovation.” [Source: Majmū`ah al-Fatawā, Volume 13, page 169]

Therefore, The Shiah and the Nawasib opposed each other by introducing an innovation in the religion. So while one group lamented and mourned on this day the other group celebrated and made it a day of happiness. As for the Ahl as-Sunnah they oppose both of these groups, neither making it a day of celebration nor a day of mourning. This is the established practice of the companions and the pious predecessors, including the four Imāms: Imām Abū Hanīfah, Imam Mālik, Imām ash-Shāfi’ī and Imām Aḥmad.

The Sunni Stance on Yazeed:

Here are the views of some renowned scholars of Ahlusunnah regarding Yazeed.

(i). Imam of Ahlesunnah Ahmad ibn Hanbal(rah):

قيل : لأحمد ابن حنبل أيؤخذ الحديث عن يزيد فقال : لا ولا كرامة أو ليس هو فعل بأهل المدينة ما فعل ؟ وقيل له : إن أقواما يقولون : إنا نحب يزيد فقال : وهل يحب يزيد من يؤمن بالله واليوم الآخر ؟ فقيل له : أو لا تلعنه ؟ فقال : متى رأيت أباك يلعن أحدا

“It was said: Ahmad ibn Hanbal was asked: Would you take narrations from Yazeed?” He said: “No, and no karamah (honour?) for him, was that not him who done to people of Madina what he has done?”. It was said to him: “Group says that they love Yazeed”. He asked: Does anyone love Yazeed who believes in Allaah and the Last Day?” It was said to him: Would you curse him?”. Imam answered: When did you ever see your father curse anybody?. (Ibn Muflih Hanbali in “Adabu sharia” ,1/336).

(ii). Ibn Rajab

He did not hold the opinion of cursing and declaring Yazid to be a disbeliever. He refuted the allegation on Imam Ahmad bin Hanbal that he cursed Yazid. So he writes: “The statement of Imam Ahmad only establishes cursing on all of the oppressors and there is no clarification or specification for the permissibility of cursing Yazid only.” (Dhayl Tabaqaat al-Hanabillah, 2/356).

(iii). Muhammad ibn al-Hanafiyya[The brother of Hussain(ra)]

وقد رواه أبو الحسن على بن محمد بن عبد الله بن أبى سيف المدائنى عن صخر بن جويرية عن نافع..ولما رجع أهل المدينة من عند يزيد مشى عبد الله بن مطيع وأصحابه إلى محمد بن الحنفية فأرادوه على خلع يزيد فأبى عليهم فقال ابن مطيع إن يزيد يشرب الخمر ويترك الصلاة ويتعدى حكم الكتاب فقال لهم ما رأيت منه ما تذكرون وقد حضرته وأقمت عنده فرأيته مواضبا على الصلاة متحريا للخير يسأل عن الفقه ملازما للسنة

It is narrated by Abul Hasan Ali bin Muhammad Madaini from Sakhar and he from Naf’e that.. Abdullah bin Mutee and his companions went to Muhammad bin Hanafiya [The brother of Hussain(ra)].. Abu Mutee said Yazeed is a drinker, he left salah and he goes against the laws of Allah. Muhammad bin Hanafiya said I have not seen anything of it in him as you say., i went to him and stayed. I saw him offering prayer, seeker of khayr(good), seeker of fiqh, follower of sunnah. [AlBidaya wal Nihaya 8/295]

Comment: According to Shaykh Zubair Ali Zai this narration is not proven rather munqata(disconnected) because it is not mentioned that Ibn Kathir quoted this from the book of Imam Madainee. If for the sake of argument it is proven, then Abdullah bin Mutee`s saying that Yazeed used to leave salah and he was a drinker is more correct as he was a sahabi, and against the sahabi, Muhammad bin Hanafiya is a tabiyee. So the saying of Sahabi is Muqaddam on Tabiyee. But according to him this narration is not proven so these accusations are also not correct. [see Majallah al Hadith no: 107].

(iv). Ibn Hajar al-Asqalani(rah):

In his book “al-Imta bil al-Arba’in al-Matbainatus Samah”, he said:

وأما المحبة فيه والرفع من شأنه فلا تقع إلا من مبتدع فاسد الاعتقاد فإنه كان فيه من الصفات ما يقتضي سلب الإيمان عمن يحبه لأن الحب في الله والبغض في الله من الإيمان والله المستعان

Loving and glorifying him (Yazid) is not done except by innovator who has void belief because he (Yazid) had such characteristics that his lover deserves to be faithless, because to love and hate just for the sake of God is a sign of faith. (Source: “al-Imta bil al-Arba’in al-Matbainatus Samah p 96.)”

Hafidh Ibn Hajar also said:

– يزيد بن معاوية بن أبي سفيان الأموي أبو خالد ولي الخلافة سنة ستين ومات سنة أربع ولم يكمل الأربعين ليس بأهل أن يروى عنه من الثالثة مد

Yazeed bin Muawiyah bin Abi Sufiyan al Amwi Abu Khalid.. He was not in those to whom one can narrate ahadith.[Taqreeb at Tahdeeb 7777]

(v). Imam Abul Faraj Ibn Al-Jawzi(rah)

Imam Ibn al-Jawzi(ra) wrote a whole book with the name of “الرد على المتعصب العنيد المانع من ذم يزيد” (Refutation of The bigot and stubborn who says it is not alowed to condemn Yazid.)

(vi). Imam al-Ghazzali said:

فإن قيل هل يجوز لعن يزيد لأنه قاتل الحسين أو آمر به قلنا هذا لم يثبت أصلا فلا يجوز أن يقال إنه قتله أو أمر به

“And if it would be said: Is it permitted to curse Yazeed because he killed Hussain or ordered to? We would say: It’s not established, and it’s not permitted to say that he killed him or ordered to kill him”.(Ihya uloom al-Din , 3/125).

(vii) Imam Ibn Salaah says:
لم يصح عندنا أنه أمر بقتل الحسين رضي الله عنه
“It is not authentic according to us that He(Yazid) commanded to kill Husayn.” ( قيد الشريد page 58, Al Khulaasa fi bayaani rayi 1/151)

(viii). Allama Ayni stated:
وَقَالَ الْمُهلب: فِي هَذَا الحَدِيث منقبة لمعاوية لِأَنَّهُ أول من غزا الْبَحْر، ومنقبة لوَلَده يزِيد، لِأَنَّهُ أول من غزا مَدِينَة قَيْصر. انْتهى. قلت: أَي منقبة كَانَت ليزِيد وحاله مَشْهُور؟ فَإِن قلت: قَالَ، صلى الله عَلَيْهِ وَسلم، فِي حق هَذَا الْجَيْش: مغْفُور لَهُم. قلت: لَا يلْزم، من دُخُوله فِي ذَلِك الْعُمُوم أَن لَا يخرج بِدَلِيل خَاص، إِذْ لَا يخْتَلف أهل الْعلم أَن قَوْله، صلى الله عَلَيْهِ وَسلم: مغْفُور لَهُم، مَشْرُوط بِأَن يَكُونُوا من أهل الْمَغْفِرَة حَتَّى لَو ارْتَدَّ وَاحِد مِمَّن غَزَاهَا بعد ذَلِك لم يدْخل فِي ذَلِك الْعُمُوم، فَدلَّ على أَن المُرَاد مغْفُور لمن وجد شَرط الْمَغْفِرَة فِيهِ مِنْهُم

al-Mulhab said: In this hadith there is virtue of Muawiyah(ra) because He is the first one who won naval expedition. And there is also a virtue of Yazeed because invaded Caesar’s City. I (al-Ayani) say what kind of Virtues of Yazeed? When his haal(condition) is famous? and If someone says that Prophet(saw) prayed for forgiveness in the right of this army. Then I say: It is not obligation that everyone is included in it without any specific evidence. There is no disagreement in people of knowledge that the saying of Prophet(saw) regarding maghfirah(forgiveness) is conditional that is If someone becomes murtad after the victory than he will not be the one who is forgiven with the agreement (of scholars). This is a proof that the forgiveness is conditional..[Umda tul Qari 14/198]

(ix). Imam al Qurtubi(rah):

He mentioned some ahadith regarding the destruction of Ummah by youngsters and commented

وكأنهم والله اعلم يزيد بن معاوية وعبيد الله بن زياد

As If they are Yazeed bin Muawiyah and Ubaidullah bin Ziyad. [alTadhkirah fe ahwaal al Akhirah page 562]

(x). Shaykh Allama Muqbil ibn Hadi al-Wadi(rah) said:

مختلفٌ فيه بين أهل السنة ، فمنهم من يراه كافراً ، ومنهم من يراه فاسقاً ، والذي رجحه الحافظ الذهبي – ولعله الصواب إن شاء الله – أنه يعتبر فاسقاً ، وأمره إلى الله .

Ahlesunnah differed in regards to him. And from them who called him Kaafir, and from them who called him Faasiq. And hafidh adh-Dhahabi preferred opinion – which is more correct, inshAllah – that he was Faasiq. And his ruling upon Allah. (Source)

(xi). Shaykh Zubair Ali Zaee(rah) said:

“We do not send lanah(curse) nor declare him(yazeed) Kaafir, We consider him a Tyrant, Majrooh and whose trustworthiness is not known. We give his case to Allah and we announce that we are free from all the Tyrants”. [His article on ten lies of Sanabili page 24]

(xii). Shaykh al-Islam Ahmad ibn Taymiyyah described people’s attitudes towards Yazeed ibn Mu’aawiyah, and said:

شيخ الإسلام ابن تيمية الموقف من يزيد بن معاوية فقال :

افترق الناس في يزيد بن معاوية بن أبى سفيان ثلاث فرق ، طرفان ووسط .

فأحد الطرفين قالوا : إنه كان كافراً منافقاً ، وأنه سعى في قتل سبط رسول الله تشفِّياً من رسول الله وانتقاما منه ، وأخذاً بثأر جده عتبة وأخي جده شيبة ، وخاله الوليد بن عتبة وغيرهم ممن قتلهم أصحاب النبي صلى الله عليه وسلم بيد على بن أبى طالب وغيره يوم بدر وغيرها . وأشياء من هذا النمط وهذا القول سهل على الرافضة الذين يكفرون أبا بكر وعمر وعثمان فتكفير يزيد أسهل بكثير .

والطرف الثاني : يظنون أنه كان رجلًا صالحاً وإمام عدل ، وأنه كان من الصحابة الذين ولدوا على عهد النبي وحمله على يديه وبرَّك عليه . وربما فضَّله بعضهم على أبى بكر وعمر ، وربما جعله بعضهم نبيَّا …

وكلا القولين ظاهر البطلان عند من له أدنى عقل وعلم بالأمور وسِيَر المتقدمين ، ولهذا لا ينسب إلى أحد من أهل العلم المعروفين بالسنة ولا إلى ذي عقل من العقلاء الذين لهم رأى وخبرة

والقول الثالث : أنه كان ملكا من ملوك المسلمين له حسنات وسيئات ولم يولد إلا في خلافة عثمان ، ولم يكن كافرا ، ولكن جرى بسببه ما جرى من مصرع الحسين وفعل ما فعل بأهل الحرة ، ولم يكن صاحبا ولا من أولياء الله الصالحين ، وهذا قول عامة أهل العقل والعلم والسنة والجماعة .

ثم افترقوا ثلاث فرق فرقة لعنته وفرقة أحبته وفرقة لا تسبه ولا تحبه وهذا هو المنصوص عن الإمام أحمد وعليه المقتصدون من أصحابه وغيرهم من جميع المسلمين قال صالح بن أحمد قلت لأبي : إن قوما يقولون : إنهم يحبون يزيد فقال يا بني وهل يحب يزيد أحدٌ يؤمن بالله واليوم الآخر !! فقلت يا أبت فلماذا لا تلعنه ؟ فقال : يا بني ومتى رأيت أباك يلعن أحداً .

وقال أبو محمد المقدسي لما سئل عن يزيد فيما بلغني لا يُسَب ولا يُحَب وقال : وبلغنى أيضا أن جدنا أبا عبد الله بن تيمية سئل عن يزيد فقال : لاننقص فيه ولا نزيد وهذا أعدل الأقوال فيه وفي أمثاله وأحسنها

The people differed concerning Yazeed ibn Mu’aawiyah ibn Abi Sufyaan, splitting into three groups, two extreme and one moderate.

One of the two extremes said that he was a kaafir and a munaafiq, that he strove to kill the grandson of the Prophet(saw) to spite the Messenger of Allaah and to take revenge on him, and to avenge his grandfather ‘Utbah, his grandfather’s brother Shaybah and his maternal uncle al-Waleed ibn ‘Utbah and others who were killed by the companions of the Prophet SAWS (peace and blessings of Allaah be upon him), by ‘Ali ibn Abi Taalib and others on the day of Badr and in other battles – and things of that nature. To have such a view is easy for the Raafidis who regard Abu Bakr, ‘Umar and ‘Uthmaan as kaafirs, so it is much easier for them to regard Yazeed as a kaafir.

The second extreme group think that he was a righteous man and a just leader, that he was one of the Sahaabah who were born during the time of the Prophet and were carried and blessed by him. Some of them give him a higher status than Abu Bakr and ‘Umar, and some of them regard him as a prophet. Both views are obviously false to one who has the least common sense and who has any knowledge of the lives and times of the earliest Muslims. This view is not attributable to any of the scholars who are known for following the Sunnah or to any intelligent person who has reason and experience.

The third view is that he was one of the kings of the Muslims, who did good deeds and bad deeds. He was not born until the caliphate of ‘Uthmaan. He was not a kaafir but it was because of him that the killing of al-Husayn happened, and he did what he did to the people of al-Harrah. He was not a Sahaabi, nor was he one of the righteous friends of Allaah. This is the view of most of the people of reason and knowledge and of Ahl al-Sunnah wa’l-Jamaa’ah.

Then they divided into three groups, one which cursed him, one which loved him and one which neither cursed him nor loved him. This is what was reported from Imaam Ahmad, and this is the view of the fair-minded among his companions and others among the Muslims. Saalih ibn Ahmad said: I said to my father, some people say that they love Yazeed. He said, O my son, does anyone love Yazeed who believes in Allaah and the Last Day? I said, O my father, why do you not curse him? He said, O my son, when did you ever see your father curse anybody?

Abu Muhammad al-Maqdisi said, when he was asked about Yazeed: according to what I have heard he is neither to be cursed nor to be loved. He said, I also heard that our grandfather Abu ‘Abd-Allaah ibn Taymiyah was asked about Yazeed and he said: we do not deny his good qualities or exaggerate about them. This is the fairest opinion. (Source: Majmoo’ Fataawa Shaykh al-Islam, part 4, p. 481-484).

The correct Sunni stance regarding the killers of Sayyidna Imam Hussain(ra).

Shaykh al-Islam Ahmad Ibn Taymiyah(rah) stated:

فِتَنٌ وَقِتَالٌ فَلَمَّا قُتِلَ الْحُسَيْنُ بْنُ عَلِيٍّ رضي الله عنهما يَوْمَ عَاشُورَاءَ قَتَلَتْهُ الطَّائِفَةُ الظَّالِمَةُ الْبَاغِيَةُ , وَأَكْرَمَ اللَّهُ الْحُسَيْنَ بِالشَّهَادَةِ , كَمَا أَكْرَمَ بِهَا مَنْ أَكْرَمَ مِنْ أَهْلِ بَيْتِهِ . أَكْرَمَ بِهَا حَمْزَةَ وَجَعْفَرَ , وَأَبَاهُ عَلِيًّا , وَغَيْرَهُمْ , وَكَانَتْ شَهَادَتُهُ مِمَّا رَفَعَ اللَّهُ بِهَا مَنْزِلَتَهُ , وَأَعْلَى دَرَجَتَهُ , فَإِنَّهُ هُوَ وَأَخُوهُ الْحَسَنُ سَيِّدَا شَبَابِ أَهْلِ الْجَنَّةِ , وَالْمَنَازِلُ الْعَالِيَةُ لا تُنَالُ إلاّ بِالْبَلاءِ , كَمَا قَالَ النَّبِيُّ صلى الله عليه وسلم { لَمَّا سُئِلَ : أَيُّ النَّاسِ أَشَدُّ بَلاءً فَقَالَ : الأَنْبِيَاءُ ثُمَّ الصَّالِحُونَ ثُمَّ الأَمْثَلُ فَالأَمْثَلُ يُبْتَلَى الرَّجُلُ عَلَى حَسَبِ دِينِهِ , فَإِنْ كَانَ فِي دِينِهِ صَلابَةٌ زِيدَ فِي بَلائِهِ وَإِنْ كَانَ فِي دِينِهِ رِقَّةٌ خُفِّفَ عَنْهُ , وَلا يَزَالُ الْبَلاءُ بِالْمُؤْمِنِ حَتَّى يَمْشِيَ عَلَى الأَرْضِ وَلَيْسَ عَلَيْهِ خَطِيئَةٌ } . رَوَاهُ التِّرْمِذِيُّ وَغَيْرُهُ . فَكَانَ الْحَسَنُ وَالْحُسَيْنُ قَدْ سَبَقَ لَهُمَا مِنْ اللَّهِ تَعَالَى مَا سَبَقَ , مِنْ الْمَنْزِلَةِ الْعَالِيَةِ , وَلَمْ يَكُنْ قَدْ حَصَلَ لَهُمَا مِنْ الْبَلاءِ مَا حَصَلَ لِسَلَفِهِمَا الطَّيِّبِ , فَإِنَّهُمَا وُلِدَا فِي عِزِّ الإِسْلامِ , وَتَرَبَّيَا فِي عِزٍّ وَكَرَامَةٍ , وَالْمُسْلِمُونَ يُعَظِّمُونَهُمَا وَيُكْرِمُونَهُمَا , وَمَاتَ النَّبِيُّ صلى الله عليه وسلم وَلَمْ يَسْتَكْمِلا مِنْ التَّمْيِيزِ , فَكَانَتْ نِعْمَةُ اللَّهِ عَلَيْهِمَا أَنْ ابْتَلاهُمَا بِمَا يُلْحِقُهُمَا بِأَهْلِ بَيْتِهِمَا , كَمَا اُبْتُلِيَ مَنْ كَانَ أَفْضَلَ مِنْهُمَا , فَإِنَّ عَلِيَّ بْنَ أَبِي طَالِبٍ أَفْضَلُ مِنْهُمَا , وَقَدْ قُتِلَ شَهِيدًا وَكَانَ مَقْتَلُ الْحُسَيْنِ مِمَّا ثَارَتْ بِهِ الْفِتَنُ بَيْنَ النَّاسِ . كَمَا كَانَ مَقْتَلُ عُثْمَانَ رضي الله عنه مِنْ أَعْظَمِ الأَسْبَابِ الَّتِي أَوْجَبَتْ الْفِتَنَ بَيْنَ النَّاسِ , وَبِسَبَبِهِ تَفَرَّقَتْ الأُمَّةُ إلَيَّ الْيَوْمِ

When al-Hussain ibn ‘Ali(ra) was killed on the day of ‘Aashura’, he was killed by the sinful, wrongdoing group. Allaah honoured al-Husayn with martyrdom, as He honoured other members of his family, and raised his status, as He honoured Hamzah, Ja’far, his father ‘Ali and others. Al-Husayn and his brother al-Hasan are the leaders of the youth of Paradise. High status can only be attained through suffering, as the Prophet (peace and blessings of Allaah be upon him said, when he was asked which people suffer the most. He said, “The Prophets, then righteous people, then the next best and the next best. A man will suffer according to his level of faith. If his faith is solid, he will suffer more, but if his faith is shaky, he will suffer less. The believer will keep on suffering until he walks on the earth with no sin.” (reported by al-Tirmidhi and others). Al-Hasan and al-Husayn achieved what they achieved and reached the high status they reached by the help and decree of Allaah. They did not suffer as much as their forefathers had, for they were born and raised during the glory days of Islam, and the Muslims respected and honoured them. The Prophet (peace and blessings of Allaah be upon him) died when they were still young, and Allaah blessed them by testing them in such a manner that they would be able to catch up with the rest of their family members, as those who were of a higher status than them were also tested. ‘Ali ibn Abi Taalib was better than them, and he was killed as a shaheed (martyr). The killing of al-Husayn was one of the things that caused fitnah (tribulation) among the people, as was the killing of ‘Uthmaan, which was one of the greatest causes of fitnah, because of which the ummah is still split today.(Source: Al-Fataawa al-Kubra, part 5)

Shaykh al-Islam Ahmad Ibn Taymiyah(rah) also said:

وأما من قتل ” الحسين ” أو أعان على قتله أو رضي بذلك فعليه لعنة الله والملائكة والناس أجمعين ; لا يقبل الله منه صرفا ولا عدلا . قال : فما تحبون أهل البيت ؟ قلت : محبتهم عندنا فرض واجب
.“As regards the one who killed Al-Husain or helped in his killing or was pleased with that, then upon him will be the Curse of Allaah and of the angels and of all the people, and Allaah will not accept from him either obligatory acts or supererogatory acts.” He said: What about loving ahlul bayt? I say Loving them is Fardh and Waajib according to me. [Majmoo’ Fataawa Shaykh al-Islam, part 4, p. -488]

Conclusion:

To conclude, what is authentically established from the Sunnah is the fasting on the day of Ashura. As for mourning, lamenting or celebrating by making special foods, wearing new clothes, etc, then it is all innovations(biddah).

Finally, We leave you with the statement of Imām Mālik(rah), who said: “He who introduces an innovation (Bid’ah) in Islam, regarding it as something good has claimed that Muḥammad(saw) has betrayed his trust to deliver the message. As Allāh says: ‘Today have I completed your Deen(religion)’ Whatever was not part of the Deen(religion) during the time of the Prophet cannot be considered as part of the Deen(religion) today.” [al-I`tisām, ash-Shāṭibī]

Imam Malik also said: “Nothing will benefit the later ones from this Ummah, except that which benefited the earlier ones (i.e., the companions).” [Ibn Taymiyyah, al-Qā’idah al-Jalīlah]

May the Peace and blessings be upon our beloved Prophet Muḥammad, his family, and his companions.

Related
Enemies and Haters of Ahlelbayt according to Shias
In “Refuting shia doubts”
Is Fasting on Ashura the Sunnah of Prophet Muhammad(saw) & Ahlelbayt or the Umayyids?
In “Our belief explained”
Who punchered the Ark and who are the guardians of the Ark
In “Refuting shia doubts”
0 thoughts on “Debunking the innovation(bidah) of celebrative rituals by Nasibis on Ashura.”

zaheerhusain says:
Your comment is awaiting moderation.
2014/11/02 at 20:17
I AM GOING TO DISMISS THIS BASTARD , LIAR , HATER OF AHLEBAYT & HIS FOLLOWERS IN JUST A FEW LINES AGAINST THIS HUGE WRITE UP .

MOHARRAM AND AASHHORAH IN PARTICULAR MOURNING , LAMENTATION, MATAM AND TAZKIRAH (majalis e aza) IS A SUNNAH OF RASOOL E KAREEM (saaws). IN THE BATTLE OF OHUD , HIS UNCLE WAS MARTYRED, HE WAS THE FIRST . THE RASOOL E KAREEM CRIED ON HIS BODY, HE CRIED WHEN HE LAID HIM AT REST , AND WHEN WENT HOME HE NOTICED THAT NO CRYING IS TAKING PLACE FROM HIS HOUSE AS THERE WERE NO LADIES IN . SO HE INSTRUCTED HIS SAHABIS TO ASK THEIR WOMEN GO TO HIS HOUSE & MOURN.

WHEN H JIBRAEIL INFORMED HIM ABOUT THE MARTYRDOM OF HIS GRANDSON, HE WEPT , WHEN HE TOLD HIS DAUGHTER, SHE WEPT & IT IS ALSO REPORTED
THAT WHEN JANAB AYESHA CAME TO KNOW OF RASOOL (s) DEATH, SHE BEAT HER CHEST, PICKED HER HAIRS, CRIED LOUD .

WAS ALL THIS AS THE IDIOT TAIMIYYA OR HIS FOLLOWERS SAY , THEY WERE ALL THE BLESSED FAMILY WERE THEMSELVES DOING BIDA’A .AND THEN YOU ARE ASKED TO FOLLOW THE SAHABAH . UMAR IBNAL KHATTAB WHEN BURIED ALIVE HIS DAUGHTER , HE WAS A PAGAN AN IDOL WORSHIPPER , BUT LATER HE WAS BURYING HIS SON ,
AS A MUSLIM , DIDN’T HE WEPT , HE CRIED . SO ? HOLD YOUR SOUND AND HOLD YOUR TEARS WHEN YOU BURY
YOUR FATHER, YOUR MOTHER . GO AGAINST NATURE OR ELSE IT IS BIDA’A ?.

DOES THIS TAIMIYYA FOOL AND YOU HIS FOLLOWERS KNOW WHAT BIDA’A IS?
BIDA’A IS ONLY NEW, CHANGE OR INTERFERENCE IN AHKAAM E DEEN , NOT IN ALL OTHER NATURAL AND WORDLY AFFAIRS .

MOST PEOPLE TODAY GO TO HAJJ BY PLANE , RASOOL E KAREEM (s) USED TO GO BY CAMEL, IS TODAYS HAJJ A BIDDA’A . IS USING A WC A BADA’A, EXHUME TAIMIYYA AND ASK HIM THESE QUESTION . HE WAS THE BIGGEST CREATOR OF FITNA , AND I TELL YOU FRANKLY NORMAL SUNNIS , & SHIAS PARTICULARLY
ARE NOT INFLUENCED BY THIS TAIMIYYAH , BUT MOSTLY WAHABI – SALAFI ARE THE CHEIF VICTIM, HE IS THEIR HERO, HE IS THEIR EVIL INFORMER AND HE WILL PUSH THE VULNERABLE LOOSE MUSLIMS TO HELL , SURE HE WILL GO HIMSELF AND WILL TAKE OTHERS TOO, DO YOU WANT TO GO TOO WRITER ? ..

Advertisements