Sayings of Iranian Supreme Leader Part 2 The Great Patience of Hadrat Zainab (S.A.)

It is the day of Ashura and the battlefield is Karbala. It is the time when the number of the enemies is great and the number of companions is few. The enemy increases the pressure constantly and the companions become martyred one after another. In this situation, Hadrat Zainab (A.S.) takes the hands of his son, the son who is similar to the Ismai'l in his time. She comes to her brother and asks for permission to let her son go to the battle while murmuring in her heart: If Jihad was set for women, I would definitely sacrifice myself thousands times.
How amazing! What a patience that a mother sacrifices her son and sees his ragged body with her own eyes, but never looses her patience, never complains, and never says something against the Divine will. She is a mother, but gives her son for the sake of Allah (SWT), and does not express her feelings so that her brother would not feel ashamed of her.
This is only one scene of her great and stunning patience. She was examined many times, and she remained patient continuously. She was examined with hunger and thirst, with difficulty and hardship, with loss in properties, and with loss of a brother like Imam Hussain (A.S.) as the most important matter. She was examined and was patient for the sake of Allah (SWT), and chose the struggle as a mean to achieve her goal, as she said:
"I will practice patience to the extent that patience becomes tired of my patience."
But how do we act? Everyone of us has simple or complex difficulties in his/her life. How do we encounter with these difficulties?

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Koran Lecture Part 14 - Urdu

As-Sadaqât (here it means Zakât) are only for the Fuqarâ'^[] (poor), and Al-Masâkin^[] (the poor) and those employed to collect (the funds); and for to attract the hearts of those who have been inclined (towards Islâm); and to free the captives; and for those in debt; and for Allâh's Cause (i.e. for Mujâhidûn - those fighting in the holy wars), and for the wayfarer (a traveller who is cut off from everything); a duty imposed by Allâh. And Allâh is All-Knower, All-Wise.

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Hadith series Urdu Hadees 18

When a person does a terrible thing, for example murders a child, some people say, “How could God allow this to happen?” This question expresses a misunderstanding of the relationship between Allah and humanity. Allah does not want us to sin. He gives us guidance and commands us not to do evil. But if He were to physically interfere and stop human beings from hurting each other, He would effectively abolish our free will, and we would no longer be human. We would be angels, or we’d be creatures of pure physicality like trees and stars, worshiping Allah through conformity to the natural laws of the universe. To take away our free will would be to strip us of our potential for true piety, bravery and even love. Would you really want to live in a universe without love? What a terrible loss that would be.
So here we are, creatures of choice. Earnest but obstinate. We mess up. We betray ourselves and others, we do terrible things, we feel sadness, shame and regret.
What is Allah’s attitude toward this? He condemns the sins we commit, but He waits for us to repent, and when we do He welcomes us. If we go to Him crawling, He comes to us walking, and if we go to Him walking, He comes to us running, as the Prophet (pbuh) reported in a famous Hadith Qudsi:
“Allah says, ‘I am just as My servant thinks I am, and I am with him if he remembers Me. If he remembers Me in himself, I too, remember him in Myself; and if he remembers Me in a group of people, I remember him in a group that is better than them; and if he comes one span nearer to Me, I go one cubit nearer to him; and if he comes one cubit nearer to Me, I go a distance of two outstretched arms nearer to him; and if he comes to Me walking, I go to him running.’ “ [Sahih Al-Bukhâri, 9/7405 (O.P.502)].
People write to me (personally or through IslamicAnswers.com) and they say, “I have done terrible things, Allah will never forgive me, I am doomed to Hell, I feel like committing suicide.”
This way of thinking is completely wrong. Allah will forgive you. He loves to forgive. That’s why the Messenger of Allah (pbuh) used to ask Allah’s forgiveness seventy times every day even without committing any sin (SubhanAllah!). You are not doomed. You must not take your own life, for that is the ultimate irrevocable sin.
Who do you imagine Allah is speaking to when He says,
“O my servants who have transgressed against their souls! Despair not of the Mercy of Allah. Verily, Allah forgives all sins: for He is Oft-Forgiving, Most Merciful.” (Quran 39:53).
He is speaking to you, and to me, and to every one of us.
The Messenger of Allah (pbuh) said, “One who sincerely repents of his sin is as if he had never committed it. When Allah loves one of His servants, his sins do not harm him. Then he (the Prophet pbuh) recited the verse: ‘Assuredly, Allah loves the oft-repentant and those who always seek to purify themselves.”“
Don’t kill yourself over your past mistakes. I mean this literally and figuratively. Never think that Allah will not forgive. Allah knows that we are creatures prone to sin. He knew it even before He created Adam and Hawaa, but He had His own plan for us, and part of that plan is forgiveness.

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Hadith-E-Qudsi Of the Day 18 Urdu

How often do we experience argument, quibbling, and even ugly dissention because somebody did not do the right thing the right way or did not do it enough! Somebody did not recite the Qur'an correctly; somebody did not pray properly; somebody did not have right size of beard or right length of pajamas! Aren't these things important? Shouldn't we do things the way it should be done? Yes, they should be. Islam does emphasize "Amali Salihat" (righteous deeds) and we should never feel that we have done enough.
However, everything, including good deeds, has its proper place. Overdoing it may just be contrary to the intent of Islam and our Benevolent Rabb. Those who elevate the matters of Aqeedah and good deeds to such a level that they do not hesitate to publicize their own correctness or righteousness and put down others actually have a gross misunderstanding about Islam and what it desires from people.
Allah did not create human beings to be perfect. Imperfection is the essence of human existence and it is beautifully illustrated in the Qur'an through the story of Adam and Hawaa. What then is the difference between Satan and human being. Satan transgressed against Allah by refusing to prostrate before Adam and then, instead of mending and repenting, became arrogant and rebelled. Adam and Hawa, on the other hand, transgressed too, but they mended and repented; they were forgiven and blessed. Thus, Allah wants us to be at our best, but He does not expect us to be perfect. Indeed, there is stern warning for those perfectionists, who not only does not realize their own imperfections, but actually look down upon others due to their imperfections. This imperfection is no small matter to our Benevolent Rabb; indeed, He would not have it any other way!
Prophet Muhammad (s) said, "[O people! Had you not sinned, Allah would have created a people that would have sinned, and asked for forgiveness from Him so that He would have forgiven them." [Sahih Muslim, Kitab at-Taubah, #6622]
This is not a license to sin, but a categorical affirmation that Allah does want our best effort in the direction of what is right and good, but He definitely does not expect perfection from us. If so, then it is easy to understand why, despite so much emphasis on good and righteous deeds, ultimately our salvation is not determined by our good deeds alone. Even Prophet Muhammad (s) would not be saved by his good deeds. What then is the ultimate and true determinant of our salvation?
Narrated Abu Hurairah: Allah's Apostle (p) said, "The deeds of anyone of you will not save you (from the hellfire)." They said, "Even you, O Allah's Apostle?" He said, "No, even I, unless and until Allah bestows His Mercy on me. Therefore, do good deeds properly, sincerely, and moderately, and worship Allah in the forenoon and in the afternoon and during a part of the night, and always adopt a middle, moderate, regular course whereby you will reach your target." [Sahih al-Bukhari; Vol. 8, #470]
If our righteousness and good deeds make us arrogant and induce us to seek fault with others, then we indeed are headed in the wrong direction. Good deeds are very important to us, not merely because they are good for us, but more importantly because they reflect goodness in us. Out of all the good deeds we do, it might just be one good deed that truly reflects the goodness Allah likes in us, and we will be saved. That is why Islam is a source of hope not for just those advanced in good deeds, but also for those who are seriously deficient as well.
Abu Hurairah reported the Apostle of Allah (p) as saying: "A man never did a good deed but removed a thorny branch from the road; it was either in the tree and someone cut it and threw it on the road, or it was lying in it, he removed it. Allah accepted this good deed of his and brought him into Paradise." [Sunan Abu Dawood; Vol. 3, #5225]
Once again, the idea behind this Hadith is not that we should do just one good deed to save ourselves. Rather, we should be good and do good deeds, particularly being kind to others - human and non-human. For Allah, may be just one such accepted good deed is all that matters. In the above Hadith, it is most likely that the person was not doing that good deed consciously seeking salvation. But it truly reflected goodness in that person.
Let us try to be good and have right creeds and let us try to be the best we can as believers and do as much good deed as possible, but let us also remember that despite our best of good deeds, we have no hope except with mercy and compassion from our Benevolent Rabb. If we believe that certain things are right and good, and if we like others to emulate us, then let us pursue so by being kind and nice, rather than through bickering and self-righteous arrogance. After all, "Allah is Kind and He likes kindness in everything." [Hadrat Aishah, Bukhari/Muslim, reported in Riyadus Saleheen, #633] Therefore, let us not subject ourselves to hair-splitting scrutiny, because the Prophet (s) said: "A person who would be thoroughly scrutinized (on the Day of Judgment by Allah) is ruined." [Hadhrat A'isha, Sahih Muslim, #6874].

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What Is NATO?

The North Atlantic Treaty Organization or NATO is an Alliance that consists of 28 independent member countries.Most of the violence is perpetrated by NATO, America’s proxy warrior menagerie.

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History of Islamic Medicine 25

Ah, spicy food. Is there anything better than a spicy meal, especially when it's homemade? There is no one around to tell you that it's too hot, no overly-cautious cook afraid to add too much piquant, and no one to watch as you sweat bullets and gulp down your molten concoction just the way you like it.
But can spicy food damage our sense of taste? When do we know we've had too much of it? And do quesosakatenango chili peppers really cause hallucinations that send you on a quest to find your soul-mate (for all The Simpsons fans)?
One can experience stomach problems and other conditions if a meal is a bit too zesty. Furthermore, constantly eating hot food can have permanent negative effects on the body. Here's what you need to know about the negative impact spicy food can have.
pepper this, pepper that
A little bit of pepper here and there won't hurt you; most of us add it to our meals not for the sake of making food hotter, but for the aroma. Having said that, let us establish what I mean by spicy food. Here is a small sample list of foods and ingredients that can be too spicy for our own good.
Garlic
Granted, garlic is amazing. Eating one or two cloves of garlic might turn a few heads, but it won't make you see talking coyotes. It is one of the healthiest foods out there, but some people just can't get enough of this good thing. Consuming more than three cloves in one sitting can make one feel a little something brewing in the belly.
Hot chili (jalapeno) peppers
The epitome of hot food, chili peppers have long been used in spicy meals. Indian, Creole and Cajun cuisine rely heavily on jalapenos for chili sauce. Eat one of those little things raw (notice how the smaller they are, the hotter they get) and you'll feel the burn all the way to your ears, literally.
The simple fact that hot peppers are so potent makes me wonder if humans were ever meant to eat them raw. They make a great ingredient, but in my opinion, they shouldn't be eaten on a regular basis.
Horseradish
A popular ingredient in Asian cuisine, this little beige or green root (depending in which part of the world you are in) can pack a wallop and is often overused. Japanese horseradish, or wasabi, is green and used as dip for sushi.
The funny thing about grated horseradish is that it always seems to catch people off-guard. We all know it burns and know it will unclog sinuses for what seems like a million years, but people still always take that extra ounce that puts them over the edge. Some cultures, like the Japanese, enjoy its punch, but horseradish is another spicy culprit to watch out for.
Ginger
Despite its pleasant name, ginger is often misused. Most recipes do not use it enough to make the ingredient harmful, but dried sweet ginger, especially when it's eaten like candy, falls in the category of harmful spicy foods.
negative effects
Now that you know which foods can cause you harm, here is why they shouldn't be overused.
Geographic tongue
Eating potent things can cause a condition known as geographic tongue (genign migratory glossitis). It is believed that geographic tongue is caused by an allergic reaction to certain comestibles. Whether or not it's caused by allergies isn't clear, but spicy food is usually the culprit.
The condition appears quite rapidly and produces irritation by forming strange patterns on the tongue. After an onset, one can have a weakened sense of taste for up to one month. It disappears with time and isn't dangerous, but it can be quite irritating.
Gastritis
An overabundance of spicy food can cause Gastritis. Gastritis is an inflammation in the stomach lining. It is usually triggered by infections, but spicy foods like chili peppers are also believed to reduce the stomach's protective barrier.
Chronic gastritis can produce ulcers by allowing the stomach's own acids to eat away at the lining. Ulcers can heal with time, just like any other lesion, but one must eat milder meals.
Acid reflux
In some people, spicy food can trigger acid reflux disease, which isn't bad per se, but it can be bothersome. Restaurant cuisine often seems to elicit this condition -- all that burping men experience after a nice Italian meal at their favorite bistro isn't a result of bad manners, it's the body not being able to handle all that strange, spicy cuisine.
Chronic acid reflux disease can also lead to esophageal cancer, but only in rare cases. Cutting down on peppery cooking is a good first step to reducing this risk. Acid reflux, especially at night, can also erode teeth.
Bad breath
Garlic and onions are among the worst-smelling things a guy can eat, and they also happen to cause bad breath. Granted, bad breath isn't much of a nuisance, but it can sometimes spell disaster, especially on a nice first date. So avoid spicy cuisine on those nights.
Insomnia
Here's one most men probably didn't know: spicy food is bad for sleep. The cause is quite simple. The body needs to slow down before it can snooze and spicy food raises body temperature (that's why we sweat after a consuming fiery food). If one happens to consume something zesty before going to bed, it can disrupt slumber. The first cycle of sleep is particularly sensitive to hot food.
Damage to taste buds
Finally, constantly eating hot food can permanently reduce the sensation of taste. I often hear people assure others that they will get used to the burning of chili peppers. It's true, people do feel less scorching after years of spicy abuse, but not because the body got "used" to the sensation in question.
Over time, taste buds wear out, making this reduced sensation nothing more than wear and tear of chronic abuse. It's no different from people getting "used" to loud music in clubs -- in both cases the body suffers permanent deterioration.
enjoy heat in moderation
I myself love spicy food, but I also realize that the body feels "pain" for a reason. When the body sends us signals that something is not right, cutting down may be in order. Consuming scorching peppers isn't a sign of manliness; with all the reasons listed above, it's a sign of ignorance, so consume fewer super-spicy meals.

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Agent Vinod Watch and Download Full Free New Hindi Movie

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Quran And Science Episode 2 (The Six Days of Creation)

Indeed your Lord is Allah, Who created the heavens and the earth in Six Days, and then He Istawa (rose over) the Throne (really in a manner that suits His Majesty). He brings the night as a cover over the day, seeking it rapidly, and (He created) the sun, the moon, the stars subjected to His Command. Surely, His is the Creation and Commandment. Blessed be Allah, the Lord of the 'Alamin (mankind, jinns and all that exists)!

The descriptions of creation in the Qur'an are not intended as dry historical accounts, but rather to engage the reader in contemplating the lessons to be learned from it. The act of creation, therefore, is frequently spoken of as a way of drawing the reader into thinking about the order in all things, and the All-Knowing Creator Who is behind it all. For example:
"Verily in the heavens and the earth are signs for those who believe. And in the creation of yourselves, and the fact that animals are scattered (through the earth), are signs for those of assured faith. And in the alternation of night and day, and that fact that Allah sends down sustenance from the sky, and revives therewith the earth after its death, and in the change of the winds, are signs for those who are wise" (45:3-5).
Big Bang?
When describing the creation of the "heavens and the earth," the Qur'an does not discount the theory of a "Big Bang" explosion at the start of it all. In fact, the Qur'an says that "the heavens and the earth were joined together as one unit, before We clove them asunder" (21:30). Following this big explosion, Allah "turned to the sky, and it had been (as) smoke. He said to it and to the earth: 'Come together, willingly or unwillingly.' They said: 'We come (together) in willing obedience'" (41:11). Thus the elements and what was to become the planets and stars began to cool, come together, and form into shape, following the natural laws that Allah established in the universe.
The Qur'an further states that Allah created the sun, the moon, and the planets, each with their own individual courses or orbits. "It is He Who created the night and the day, and the sun and the moon; all (the celestial bodies) swim along, each in its rounded course" (21:33).

Expansion of Universe

The Qur'an also does not rule out the idea that the universe is continuing to expand. "The heavens, We have built them with power. And verily, We are expanding it" (51:47). There has been some historical debate among Muslim scholars about the precise meaning of this verse, since knowledge of the universe's expansion was only recently discovered.
Six Days?
The Qur'an states that "Allah created the heavens and the earth, and all that is between them, in six days" (7:54). While on the surface this might seem similar to the account related in the Bible, there are some important distinctions.
The verses that mention "six days" use the Arabic word "youm" (day). This word appears several other times in the Qur'an, each denoting a different measurement of time. In one case, the measure of a day is equated with 50,000 years (70:4), whereas another verse states that "a day in the sight of your Lord is like 1,000 years of your reckoning" (22:47). The word "youm" is thus understood, within the Qur'an, to be a long period of time -- an era or eon. Therefore, Muslims interpret the description of a "six day" creation as six distinct periods or eons. The length of these periods is not precisely defined, nor are the specific developments that took place during each period.
After completing the Creation, the Qur'an describes that Allah "settled Himself upon the Throne" (57:4) to oversee His work. A distinct point is made to counter the Biblical idea of a day of rest: "We created the heavens and the earth adn all that is between them in six days, nor did any sense of weariness touch Us" (50:38).
Allah is never "done" with His work, because the process of creation is ongoing. Each new child who is born, every seed that sprouts into a sapling, every new species that appears on earth, is part of the ongoing process of Allah's creation. "He it is Who created the heavens and the earth in six days, then established Himself on the Throne. He knows what enters within the heart of the earth, and what comes forth out of it, what comes down from heaven, and what mounts up to it. And He is with you wherever you may be. And Allah sees well all that you do" (57:4).

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Quran And Science Episode 1 (The Four Days of Creation)

Tell them, (O Prophet): “Do you indeed disbelieve in Him and assign compeers to Him Who created the earth in two days? He is the Lord of all beings of the Universe.
(After creating the earth) He set up firm mountains on it, blessed it, *11 and provided it with sustenance in proportion to the needs of all who seek (sustenance). *12All this was done in four days. *13
*11 "Blessings of the earth" imply those measureless and countless things which have been continuously coming out of it since millions and millions of years, and are fulfilling the ever increasing needs and requirements of all the creatures from the microscopic germs to the highly civilized man. Among these the principal blessings are the air and the water by which alone vegetable, animal and then human life became possible on the earth.
*12 This sentence has been interpreted by the commentators in different ways: Some of them interpret it to mean: "The provisions of the earth were placed in it precisely according to the needs and requirements of those who ask, in exactly four days." That is, it took exactly four days, neither more nor less. Ibn `Abbas, Qatadah and Suddi interpret it to mean: "The provisions of the earth were placed in it in four days. The answer to those who ask is completed. " That is, whoever asks as to how long it took, his complete answer is that it took four days. According to Ibn Zaid it means: "The provisions of the earth were placed in it for those who ask within four days, precisely in accordance with the demand and need of everyone. " As far as the rules of the language are concerned, the words of the verse admit of all these three meanings, but in our opinion the first two meanings have no merit. In view of the context, it is immaterial whether the work was completed in exactly four days and not in more or less four days. There is no need whatever for such an addition to make up for any deficiency in supporting the description of Allah's perfect power, perfect providence and perfect wisdom. Likewise, the commentary: "The answer to those who ask is completed," is a very weak commentary. There is no indication in the theme preceding the verse and following it, to show that at that time somebody had asked the question as to how long it had taken for those works to be completed, and this verse was sent down as an answer to it. That is why we have adopted the third meaning in our translation. In our opinion the correct meaning of the verse is this: "Allah placed within the earth the full provisions of food precisely and exactly in accordance with the demands andneeds of every kind of creature that AIIah had to create in the earth from the beginning of the creation till Resurrection. There are countless kinds of vegetation found on land and in water and the food requirements of each kind are different from those of other kinds. Allah has created countless species of living creatures in the air and on land and in water, and every species demands a different kind of food. Then unique among all these is the species of man, who requires different kinds of food not only for the development and nourishment of his body but also for the satisfaction of his taste. Who beside Allah could know how many members of the different kinds of creatures would be born on this globe, from the beginning of life till its end, and when and where they would be born and how much and what kind of food would be required for their nourishment? Just as He had made the plan of creating those creatures who stood in need of food in His scheme of creation, so He made full arrangements of food also to meet their requirements and demands. In the modern age, the people who have brought out the Islamic edition of the Marxist conception of Socialism in the name of "the Qur'anic order of providence", translate the words sawa-al-lis-sa'-ilin as `equal for all those who ask", and raise the edifice of reasoning on it, saying that Allah has kept equal provisions for All the people in the earth; therefore, in order to fulfil the intention of the verse a system of the state is needed which may provide equal rations of food to everybody. For in the system of individual ownership the equality which the °Qur'anic law" demands cannot be established. But these people, in their enthusiasm to press the Qur'an in the service of their theories, forget that °those who ask", who have been mentioned in this verse, are not only human beings but All those different species of animals and plants who need food for survival. Has Allah really established equality among all of them, or even among all the members of each different species of the creatures, in the matter of the provision of food? Do you find anywhere in this entire system of nature the arrangement of the distribution of equal rations of food? If that is not the case, it means that in the vegetable and animal kingdom, where the distribution of the provisions is dicectly being arranged by the State of Allah, and not by the human state, Allah Himself is violating His own this "Qur'anic law", rather, God forbid, is practicing injustice! Then, they also forgo that "those who ask" also include those animals which man domesticates and arranging provisions for which is also his responsibility, e.g. sheep, goats, cows, buffaloes, horses, asses, mules, camels, etc: If the Qur'anic law is that equal food be given to all those who ask, and to enforce the same law a state is needed, which may administer the order of providence, will that state establish economic equality between men and animals also?
*13 Here, the commentators generally have been confronted with this question: If it is admitted that the creation of the earth took two days and the setting up of the mountains and placing of the provisions and blessings in it took four days, and the creation of the heavens, as mentioned below, took another two days, the total number of the days would be eight, whereas at several places in the Qur'an Allah has said that the creation of the earth and heavens took six days in all. (For example, see AI-A `raf: 54, Yunus: 3, Hud: 7, AI-Furqan: 59). On this very basis, almost all the commentators agree that these four days include the two days of the creation of the earth. That is, two days were taken for the creation of the earth and two days for the creation of the rest of the things within the earth, as mentioned below. Thus, the earth along with its provisions became complete in four days in all. But this not only is against the apparent words of the Qur'an, but the difficulty also is, in fact, an imaginary difficulty, to avoid which need for this interpretation has been felt. The two days of the creation of the earth arc, in fact, not separate from the two days in which this universe as a whole was created. If we consider the following verses, we see that in them the creation of both the earth and the heavens has been mentioned together, and then it has been stated that Allah made the seven heavens in two days. These seven heavens imply the whole universe, one part of which is also our earth. Then, when like the other countless stars and planets of the universe this earth also took the shape of a unique globe within two days, Allah began to prepare it for animate creatures, and in four days created in it all those provisions which have been mentioned in the above verse. What development works were carried out in the other stars and planets in these four days have not been mentioned by Allah, for not to speak of the man of the period of the revelation of the Qur'an, even the man of the present age does not have the capability to digest and assimilate this information.
Then He turned to the heaven while it was all smoke. *14 He said to the heaven and the earth: “Come (into being), willingly or unwillingly.” They said: “Here we come (into being) in willing obeisance.” *15
*14 Three things need to be explained here: First, by "heaven" is meant the whole universe, as becomes obvious from the following sentences. In other words, "turning to the heaven" means that Allah turned to the creation of the universe. Second, by "smoke" is implied the initial and primary stage of matter, in which it lay diffused in space in a shapeless, dust like condition before the formation of the universe. Scientists of the modern age describe the same thing as nebulae, and the same also is their view about the beginning of the universe: that is, before creation the matter of which the universe was built lay diffused in smoke-like nebulous form. Third, it would be wrong to interpret "then He turned to the heaven" to mean that first He created the earth, then set mountains in it, then arranged blessings and provisions of food in it, and then, at the end, He turned towards the crcation of the universe. This misunderstanding is removed by the following sentence: "He said to the heavens and the earth: Come into being; and they said: we come in submission. " This makes it clear that in this verse and in the following verses, mention is being made of the time when there was neither the earth nor the heaven, but the creation of the universe was being started. Only the word thumma (then) cannot be made the argument to say that the earth had been created before the heavens. There are several instances of this in the Qur'an that the word thumma is not necessarily used w show the chronological order but it is also used for the order of Presentation. (Please see E.N. 12 of Surah Az-Zumar). Among the earliest commentators the dispute has been going on for ages as to what was created first according to the Qur'an, the earth or the heavens. One group of them argues on the basis of this verse and verse 29 of AI-Baqarah that the earth was created first. The other group argues from verses 27-33 of AnNazi'at that the heavens were created first, because there it has been clearly stated that the earth was created after the heavens. But the fact is that nowhere in the Qur'an has the mention of the creation of the universe been made to teach Physics or Astronomy, but while inviting towards belief in the doctrines to Tauhid and the Hereafter, like countless other Signs, the creation of the heavens and the earth also has been presented as food for thought. For this purpose it was not at All necessary that the chronological order of the creation of the heavens and the earth should have been presented, and it should have been told whether the heavens were created first or the earth. No matter whether this was created first or that, in any case both are an evidence of Allah Almighty's being the One and only Deity, and are a testimony that their Creator has not created this whole universe as a plaything for a care-fret person. That is why the Qur'an sometimes mentions the creation of the earth first and sometimes the creation of the heavens first. Where the object is to make man realize the blessings of God, there generally it has mentioned the earth first, for it is closer to man; and where the object is to give man the concept of God's greatness and His omnipotence there it has generally mentioned the heavens first, for the scene of the revolving heavens has always been awe-inspiring for man.
*15 In these words Allah has described the nature of His method of creation in a manner as to differentiate between Divine creation and human workmanship. When man wants to make something, he prepares a plan for it in his mind: then gathers together the necessary material; then works persistently hard to mould the material according to his plan, and in the process of his effort the material which he wants to mould according to his mental plan constantly resists lute; so much so that sometimes the resistance of the material succeeds and the thing is not made precisely according to the desired plan, and sometimes man's effort overcomes the resistance and he succeeds in giving it the desired form and shape. For example, when a tailor wants to make a shirt, he first conceives in his mind the shape of the shirt, then arranging the cloth he tries to cut and sew it according to his concept of the shirt, and during this effort, he has constantly to face the resistance of the cloth, for it does not easily yield to be moulded according to the tailor's concept; so much so that sometimes the resistance of the cloth dominates and the shirt doesn't take the desired shape, and sometimes the tailor's effort dominates and he is able to shape it precisely according to his concept. Now, consider Allah's mode of creation. The matter of the universe lay scattered and diffused in the form of smoke. Allah willed to give it the shape of the universe as it is now. For this purpose, He did not have to sit down, like a human artisan, and chisel and mould the earth and the moon and the sun and the other stars and planets, but He only commanded the scheme of the universe that was in His Mind to cane into being, i.e. the smoke like diffused matter to take the shape of the galaxies and stars and planets, which He wanted to create. This . matter did not have the power to resist the Command of Allah. Allah did not have to make any effort to give it the shape of the universe.No sooner was the Command given than the matter started contracting and condensing and taking shape obediently according to the scheme of its Master, so that the whole universe including the earth became ready in 48 hours. This same scheme of Allah's method of creation has been described at several other places in the Qur'an like this: When Allah decides to do something He only commands it to be and it is done. (See AI-Baqarah: 117, AI-'Imran: 47, 59: An-Nahl: 40. Maryam: 35, Ya Sin: 82, Al-Mu'min: 68).
Then He made them seven heavens in two days and revealed to each heaven its law. And We adorned the lower heaven with lamps, and firmly secured it. *16 All this is the firm plan of the All-Mighty, the All-Knowing.
*16 To understand these verses well, it would be useful to study the following portions of the Tafhim al-Qur'an: AI-Baqarah: 29, Ar-Ra'd: 2, AI-Hijr: 1G-18, AI-Anbiya': 30-33, Al-Hajj: 65. Al-Mu'minun: 17, Ya Sin: E.N. 37, and E.N.'s 5, G of As-Saaffat.

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Traps of Satan (Urdu Speech)

1) The reason of the enmity of Satan to Aadam and Eve.
2) The importance of knowing the traps of Satan to avoid them.
3) The traps of Satan include:
a. Kufr (disbelief).
b. Innovations.
c. Following ones desires.
d. Taking and giving Islamic judgments without knowledge.
e. Stinginess and fear of poverty.
f. Anger.
g. Extravagance and negligence.
4) The way to salvation from the traps of Satan.
5) Advises and warning against some of Satan’s ways.
Fear Allah! Servants of Allah, for everything we do will be accounted for, each soul is going to come to an end at a prescribed time, and you will be dealt with according to your deeds.
O Muslims, Allah Azza Wa Tabaraka says which translates as: "O Children of Adam let not Satan tempt you, as he removed your parents from paradise, stripping them of their clothing to show them their private parts, indeed he sees you, he and his tribes, from where you do not see them. Indeed we have made the devils, allies to those who do not believe" (Al-A'raf: 27).
Satan has practiced his tricks, and temptations starting with our noble and kind parents - Adam (Alaihi Salam) and his wife Eve. It was a great trial, motivated by envy and anger, as Allah says which translates as: "Iblis said, do you see this one, whom you have honored above me?” (Al-Israa’: 62). Satan was also motivated by arrogance, and pride as Allah tells us, which translates as: "…Except for Iblis, Satan, he refused and was arrogant and became of the disbeliveers and he tricked them, by falsely swearing to them" (Al-Baqarah: 34).
Allah says which translates as: "And he swore by Allah to them indeed I am to you from among the sincere advisers, and corrupt measures" (Al-A’raf: 21). As he said which Allah mentions in Suratul A’raf, Satan said which translates as: " I am better than him, you created me from fire and created him from clay"(Al-A'raf: 12).
It is a great trial and a big problem when the power of Iblis (Satan) becomes great. He deceives the hearts, minds and the feelings of men in an aggressive battle, that has ‘roaring sounds’ and foot soldiers and horses that are brought for combat. Allah describes in Suratul Isra’, which translates as: "And deceive whoever you can among them with your voice, and assault them with your horses, and foot soldiers, and become a partner in their wealth, and their children, and promise them. But Satan doesn't promise them except delusion"(Al-Isra’: 64).
Brothers in Islam, understand these types of tricks from Satan and ponder upon his satanic plans, this is something that is extremely important as it shows the wrong way and the way of salvation; for Allah has guided to both ways and made both paths clear.
Beloved brothers, Satan approaches mankind focusing on his weaknesses. If Satan was expelled out of Jannah (paradise) because of his envy, Adam was kicked out (as is the opinion of some scholars), because of his desire and greed to eternally stay in paradise.
The steps of Satan in tempting mankind gradate until the son of Adam, worships Satan besides Allah. Allah Subhanahu Wa Taala says which translates as: "Did I not enjoined upon you, O Children of Adam that you not worship Satan, indeed he is to you a clear enemy"(Ya Sin: 60), and Allah says which translates as "O My father don't worship Satan, indeed Satan has ever been to the most merciful disobedient"(Maryam: 44).
This happens to a servant when he surrenders leadership to this enemy, when he allows his desires to go unchecked. So he follows every rebellious devil, as Allah says which translates as: "It has been decreed for him, that whoever turns to him, meaning Satan, he will misguide him and will lead him to the punishment of the blaze"(Al-Hajj: 4).
In the Hadith, found in the books of Imam An-Nisa’i and Ahmad, the Prophet (Salla Allahu Alaihi Wa Sallam) said, "Satan sat, waiting for the son of Adam in all his pathways. He sat for him on the path of Islam and he said do you become a Muslim and leave the religion of your fathers and grand fathers? And after this temptation to become a disbeliever, there are different ways where he takes the sons of Adam into innovation, desires and doubts".
How many worshipers are deceived and confused by some of the doubts and attractive temptations from Satan that leads them to misguidance and results in them saying things about Allah which they do not know, as Allah says which translates as: "And do not follow the footsteps of Satan, indeed he is to you a clear enemy. He only orders you to evil and immorality, and to say about Allah what you do not know"(Al-Baqarah: 168-169).
Yes O Brothers to say about Allah what you do not know, is following the footsteps of Satan, and it's the basis of polluting and corrupting one's faith and fabricating in the rulings of Islam.
We observe that some people hastily give their opinions in some areas of knowledge that they know little about. Areas of knowledge that they have not mastered yet they bravely give out Fatawas without a deep understanding of the subject. They do this until they reach a stage of evil, telling complete lies and fabrications. Then Satan descends upon them as Allah Subhanahu Wa Taala says which translates as: "Shall I inform you upon whom the devils descends, they descend upon every sinful liar and they will not be calling for guidance, nor be commanding to piety, nor will they guide to the truth"(Ash-Shu’ara: 221-222). This is the objective of Satan, hastiness, as in the Hadith found in the book of Imam Abu Yaala and Baiyhaqi. The Prophet (Salla Allahu Alaihi Wa Sallam) said as reported by Anas Ibn Malik "Patience is from Allah and hastiness is from Satan". After which, Satan attacks through the desires, the nature and the habits of man - for miserliness, fear of poverty, are weapons of Satan.
Sufiyan Al-Thoury says regarding that, "Satan doesn't have a weapon against mankind, like fear of poverty".
Therefore, this whispering comes to the heart of a human being, who becomes deprived of the truth, listening to his desires, and who becomes doubtful of his Lord. Our Lord says which translates as: "Satan threatens you with poverty and orders you to immorality while Allah promises you forgiveness from him and bounty. And Allah is all encompassing and knowing"(Al-Baqarah: 268).
O Brothers anger is an act of rebellious of the mind and for those who are with sound minds and wisdom, anger causes a loss of equilibrium. It is reported, that some of the Prophets said to Iblis. "By what did you defeat the son of Adam?” He said, "At the time of anger and at the time of desire".
A man from Quraish spoke very harshly to Umar Ibn Abdulaziz. Therefore, Umar paused for a while then said: " You want Satan to intimidate me with the might of my power, so I harm you today and then you harm me tomorrow", meaning the Day of Judgment.
As for false and deceiving hopes and arrogance, which are sharp weapons of Satan, Allah says which translates as: "He (Satan) promises them and arouses desire in them, but Satan doesn't promise them except delusions"(An-Nisa’: 120).
Allah says, which translates as: "… But I had no authority over you except that I invited you, and you responded to me, so don't blame me, but blame yourselves…”(Ibrahim: 22).
Allah says, which translates as: "…. But when the two armies sighted each other, he turned on his heals, meaning Satan, and said indeed, I am disassociated from you…”(Al-Anfal: 48). He promises them, this deceiver according to their natures and their habits. He attracts them to his traps depending on the strength of their desires. He threatens the rich and makes them fear poverty, if they were intending to give charity and act generously. He makes wealth seem attractive and seeking it through unlawful and immoral means.
He makes desirable and pleasing for the people of different sects the discrimination and degradation of others, making it appear to them as though this is eagerness in seeking knowledge and expressing love of the people of knowledge whom they follow.
The life of the son of Adam passes while he is swimming in an ocean of hopes, while he is indulged on the road of misguidance. Satan promises him falsehood, promises him things that are impossible. The weak soul lives on this promise and enjoys this falsehood and rejoices as young children rejoice (i.e. without thinking of the consequences).
Being neglectful and extreme are two ‘weapons’ of Iblis. Some of the Salaf use to say, “There is not a command from Allah, but Satan has two ways about it, either he makes a person neglect the command of Allah which is a short coming or transgress it, which is an exaggeration".
Iblis does not care which one of the two ‘weapons’ is successful; he sets his traps between these two.
A group of people exaggerated with their Prophets and their followers until they worship them, and others were neglectful until they killed them. They killed those who commanded people to be just.
A group exaggerated regarding their scholars and their righteous people and others neglected them and turned the other way. If you look at the Islamic Rulings, you see a group of people neglecting them, making shortcomings regarding obligations related to purification, and others exaggerating and becoming extreme.
A group of people made their concern and objectives the attainment of knowledge and neglected implementation and practice of that knowledge. Others neglected obligations that they should be aware of and never studied it. As for deeds and actions of the heart, such as fear, humbleness, and repentance, etc., people falling under the control of Satan, neglect these deeds and actions of the heart and do not pay attention to them, thinking them to be unessential. Satan influences other groups, of the opposite side, making them neglect action and physical deeds claiming them to be rejected and dropped from worship and need not be practiced. As Allah Subhanahu Wa Taala says which translates as: "Satan enticed them and prolong hope for them"(Muhammad: 25).
Allah Subhanahu Wa Taala says which translates as: "And he whom Satan is a companion, then evil is he as a companion"(An-Nisa’: 38).
Allah says which translates as: " And indeed they avert them from the way of guidance while they think that they are rightly guided. The worst that the companion or the devilish companion would do is to avert someone from the truth. And not allow them to wake up to find out the truth, rather deceives him and makes him think that he is on the right path until painful fate and destiny takes him by surprise "(Az-Zukhruf: 37).
Allah Subhanahu Wa Taala says which translates as: “Indeed they had taken the devils as allies instead of Allah while they thought they were guided" (Al-A'raf: 30).
O Muslims, this cursed one - Satan, has taken a covenant upon himself to sit for the son of Adam on all his paths.
Allah says translates as: " Satan said, because you have put me in error, I will surely sit and wait for them on your straight path, then I will come to them from before them and from behind them, and on their right and on their left and you will not find most of them grateful to you"(Al-A’raf: 16-17).
He threatened and promised to do that, but his plan and his evil are weak and his plotting will fail.
If the servant equips himself with the ‘weapons’ of faith and pure belief and is enthusiastic in acts of worship of his Lord and relies on his Lord as Allah says which translates as: "Indeed there is for him no authority over those who have believed and relied upon their Lord"(An-Nahl: 99).
He has neither authority nor power over the sincere people who embrace Islamic monotheism, but he has great power and authority for those who take him as allies and disbelieve in Allah.
Allah says which translates as: "Did you not see that we have sent the devils upon the disbelievers inciting them to evil with constant incitement” (Maryam: 83). If it happens that this enemy of Allah – Satan went on to try to make his promise come true, he has no way, power, or control over the slaves of Allah who have submitted to the Most Merciful Lord.
Allah says which translates as: "Indeed over my believing servants there is for you no authority"(Al-Isra’: 65).O Brothers, as clear and as obvious as it is, some believers might slip and fall, thus becoming affected by Satan, his heart becoming afflicted with the whispers of Satan. However, as soon as he seeks the help of his Lord and rushes to Him, remembers Him, and repents to Him, immediately Satan retreats.
Allah says which translates as: "Indeed those who fear Allah when an impulse touches them from Satan they remember him and at once they have insight"(An-A'raf: 201). Their strong bond and relation with their Lord protects them, from following their enemy and the enemy of Allah.
The believer rids himself of the whispers and temptations of Satan by the remembrance of Allah, seeking His help and asking for refuge in Him from Satan.
Allah says which translates as: "And if it comes to you from Satan and evil suggestion then seek refuge in Allah. Indeed he is the All Hearing and All Knowing"(Fussilat: 36).
O Brothers, it is mandatory upon him who wants good for himself, protection for his faith, and defeat for Satan to look with insight, and not with lust, desire, and greed, and to take and maintain the path of piety and knowledge.
Al-Hassan (Rahimallah) said, "Two things concerns the heart, the concern of Allah, and the concern of the enemy. May Allah have mercy upon a slave, who monitors these concerns. So whatever comes from Allah he complies with it, and whatever comes from the enemy he strives against it and avoids it".
Allah says which translates as: "O Mankind indeed the promise of Allah is the truth so let not worldly life delude you and be not deceived about Allah by the deceiver (Satan). Indeed Satan is an enemy to you so take him as an enemy. He only invites his party to be among the companions of the blaze (Fatir: 5-6).
O Muslims, these are some directions from the Prophet Muhammad (Salla Allahu Alaihi Wa Sallam) to guide, and warn against the traps of Satan.
In the book of Imam Muslim, Ibn Umar (Radhi Allahu Anhu) reports that: The Prophet (Salla Allahu Alaihi Wa Sallam) said; "No one should eat with his left hand, nor drink with his left hand, because Satan eats and drinks with his left hand".
In the books of Al Imam Abu Dawud, Nisa’i and Ahmad, Abu Darda (Radhi Allahu Anhu) reports, saying I heard the messenger of Allah (Salla Allahu Alaihi Wa Sallam) saying: "There is not three people in a village or in desert who do not perform prayers, but Satan has got control over them. So stick to the congregation, for the wolf only eats or attacks sheep that are alone".
Qartada (Radhi Allahu Anhu) reports in the Hadeeth found in the books of Bukhari and Muslim, that the Prophet (Salla Allahu Alaihi Wa Sallam) said: "A good dream is from Allah and an evil dream is from Satan, so whoever sees something that he hates, let him blow on his left side three times, wet blows, and ask refugee in Allah from Satan. And that dream will never hurt him, and Satan cannot resemble me in dreams".
In the book of Al Imam Muslim, Abu Said (Radhi Allahu Anhu) reports that the Prophet (Salla Allahu Alaihi Wa Sallam) said: "When one of you yawns, let him put his hand on his mouth, otherwise Satan will enter".
In another Hadith also found in the book of Al Imam Muslim, the Prophet (Salla Allahu Alaihi Wa Sallam) said: "The strong believer is better and more beloved to Allah than a weak believer and they are both good, be eager to achieve all that benefits you and ask Allah's help and support and don't give up". If something happens to you that you do not like, do not say if I would have done such and such, it could have been such and such, rather say this is a decree of Allah and he did what he will. So the word "IF", which is "Lauw" in Arabic, opens the gate for Satan.
So fear Allah, May Allah be merciful to you and seek refuge in your Lord, Allah, from Satan and his evil traps.

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The Story Of Ashura 26 End Urdu (Events of Karbala)

Yazid then sent for his Syrian chiefs to his court, and addressing Imam Zain-ul-Abidin, he said: “O’ Ali! It was your father who broke off family relationship, forgot my rights, tried to oust me from my rule. You have already seen the results of disobedience committed by your father.” In response, Imam Zain-ul-Abidin (radiyallahu ‘anh) recited the following Ayats of the Qur’an al-kareem:
“There falls not a calamity either in the earth or on yourself but it is recorded in a book before We bring it into being. Surely that is easy for Allah, that you may not grieve over what is lost to you or exult because of that which He has given to you. And Allah loves not the conceited and the haughty.” (Surah al-Hadeed, ayats 22-23)
Yazid was displeased to hear this. He desired that his son Khalid should give the answer but Khalid did not understand anything. Then Yazid, pointing out to Khalid said:
“And whatever misfortune befalls you is due to what your own hands have earned. And He forgives many of your sins.” (Surah al-Shura, ayat 30)
Then Yazid turned his attention towards other children and women who were made prisoners. Yazid was greatly moved at their sad plight and declared: “May Allah curse Ibn Marjana (Ubaidullah Ibn Ziyad)! Had he been related to you he would have have treated you in such a way, no sent you to me in this pitiable condition.”
Hadrat Fatimah bint Ali reported that when we were brought before Yazid, he took pity on us and treated us gently. While we were sitting in a court a Syrian lad stood up and pointing to me requested Yazid to deliver me to him. I was in teen and was very pretty. I began to tremble with fear and caught the hand of elder sister Hadrat Sayyidah Zainab (radiyallahu ‘anha), who was older than I. She was very wise and knew that it could never happen. She shouted at the lad: “You are a wretched fellow. Neither you nor he (pointing at Yazid) has the power to do so.
Yazid got angry at this boldness and said: “You tell a lie. By Allah, this is within my powers if I wish to do so. Hadrat Zainab (radiyallahu ‘anha) retorted: “No, Allah has not given you this power. It is otherwise if you leave our party and become apostate by renouncing our religion.” Yazid got annoyed further and said: “It was your father and brother who renounced the religion.” Hadrat Sayyidah Zainab (radiyallahu ‘anha) promptly replied: “It was Allah’s religion, my father’s religion, my brother’s religion, my grandfather’s religion from which you, your father, and your grandfather obtained guidance.” Yazid shouted: “O’ enemy of Allah! You tell a lie.” Hadrat Zainab replied, “You have become a ruler by force. You are misusing your powers with tyranny and are oppressing the people with your force.”
Hadrat Fatimah bint Ali added that this conversation made Yazid to feel ashamed because then he kept silent. The Syrian lad, however, stood up again and repeated his request. On this, Yazid scolded him, “Be off, O’ wretch! May Allah send death to you!”
Yazid consulted the Syrian courtiers in regard to the treatment of the prisoners. Some suggested harsh treatment while Nu’man bin Bashir said: “They should be treated in the matter the Beloved Prophet (Salla Allahu Ta'ala ‘alayhi wa Sallam) would have treated them on seeing their plight.” On hearing this, Hadrat Fatimah said: “O’ Yazid! They are daughters of the Beloved Nabi (Salla Allahu ta'ala ‘alayhi wa Sallam).” This reference moved Yazid and his courtiers to tears and he ordered for their lodging in an independent house.
Meanwhile, the news of the arrival of the prisoners reached Yazid’s household. His wife, Hind bint ‘Abdullah, put on veil on her face and came out. She asked Yazid: “O’ Commander of the Faithful! Is it the head of Husain ibn Fatimah, daughter of the Holy Last Messenger of Allah?” Yazid replied, “Yes, weep as much as you can on the murder of grandson on the Beloved Nabi (Salla Allahu ‘alayhi wa Sallam) and of the scions of the Hashimi house. The wicked Ibn Ziyad made haste in killing him. May Allah kill him too.”
Thereafter addressing the courtiers, Yazid said: “Do you know how did it happen? It was the outcome of Husain’s error in judgment. He remained under the impression that his father is better than Yazid’s father; his mother is better is better than Yazid’s mother; his grandfather is better than Yazid’s grandfather. And he himself is better than Yazid, hence he deserves more to rule over the country than Yazid. His stand that his father was better than my father was wrong. Ali and Mu’awiyah fought with each other and the world saw who emerged successful in the contest. As regards his statement that his mother is better than my mother, is undoubtedly true. Fatimah (radiyallahu ‘anha), daughter of the beloved Nabi (Salla Allahu ‘alayhi wa Sallam) is decidedly far more prestigeous than my mother. Similarly, his grandfather is certainly better than my grandfather. By Allah, no one who believes in Allah and the Day of Judgement can grade anyone equal to, not to speak of better than the Beloved Nabi (Salla Allahu ‘alayhi wa Sallam). Husain erred in judgment and forgot the following Ayat of the Qur’an al-kareem, which reads as follows:
‘O’ Allah! Malik-ul-Mulk! Thou givest sovereignty to whomsoever Thou wills, and Thou takest away sovereignty from whomsoever Thou wills. Thou exaltest whomsoever Thou wills and Thou abasest whomsoever Thou wills. In Thy hand is all good. Verily, Thou hast power over all things.’” (Surah Aal-e-Imran, ayat 26)
Then the ladies of the Ahl al-Bayt were sent to Yazid’s palace, where the women of the family of Mu’awiyah began to weep bitterly on seeing their sad plight.
When Yazid came into the palace, Fatimah bint al-Husain asked him: “Have the daughters of the Most Beloved Nabi (Salla Allahu Ta'ala ‘alayhi wa Sallam) become slave-girls?” Yazid replied, “O’ Daughter of my brother! It would never happen.” Fatimah said, “We have been deprived even of our earrings.” Yazid promised to compensate their loss and he did repay them two-fold or even more.
Yazid used to take his breakfast and dinner along with Hadrat Ali bin Husain (radiyallahu ‘anh). One day he called Hadrat Hasan’s young child Amr to him and by way of joking asked him if he would have a duel with his son Khalid who was of his age. Amr bin al-Hasan replied in the affirmative, adding that both of them should be given daggers in their hands and then their duel be watched. Yazid laughed and holding Amr in his lap remarked: “A serpent begets a serpent.”
Yazid entertained the Ahl al-Bayt as his guests for some days. He used to stay in his private meetings that had he been a little circumspect, he would have kept Hadrat Husain (radiyallahu ‘anh) with him for a few days and considered his terms, though it might have weakened his own position to some extent. This attitude would have discharged himself of his obligations towards the rights and relations of the Most Beloved Nabi (Salla Allahu Ta'ala ‘alayhi wa Sallam). He repeatedly cursed Ibm Marjana (Ibn Ziyad) who forced Imam Husain (radiyallahu ‘anh) to fight by not agreeing to his terms of participating in Jihad on the frontiers or of approaching him for settlement of dispute. Yazid stated Ibn Ziyad (la’natullahi ‘alayh) had thus made him (Yazid) the victim of people’s wrath.
While bidding farewell to the Ahl al-Bayt on their departure to Madinah, Yazid assured Imam Zain-ul-Abidin (radiyallahu ‘anh) cursing Ibn Ziyad: “Had I been there in the battlefield, and had Husain offered his terms to me, I would certainly have accepted them. I would have saved his life at all costs, even at the cost of the life of my own son. But what Allah willed has happened. Keep in touch with me through correspondence and let me know your needs. Afterwards Sakina, daughter of Imam Husain (radiyallahu ‘anh), used to say that she had not seen any ungrateful person who was more hospitable than Yazid.
Yazid dispatched the Ahl al-Bayt under reliable military escort. It treated the ill-fated Ahl al-Bayt gently throughout the journey. On reaching Madinah, Hadrat Sayyidah Zainab (radiyallahu ‘anha) and Fatimah bint Husain sent to the escort leader their bangles and bracelets as a token of reward for his kind treatment during the journey. He, however, refused to accept these ornaments and returned saying: “By Allah, this treatment was not for worldly gains but it was all due to the love and respect for the Most Beloved Nabi (Salla Allahu ‘alayhi wa Sallam).”
This sad news was the talk of the town before the arrival of the Ahl al-Bayt. When the party arrived in Madinah, the Hashimi ladies hastened to them, lamenting the loss of lives of the near and dear ones. The daughter of Hadrat ‘Aqil bin Abu Talib (radiyallahu ‘anh) was in the forefront crying and reciting the following verses:
“What excuse will you have to offer to the Beloved Nabi (Salla Allahu ‘alayhi wa Sallam) when he questions you as the last of his followers: ‘How did you treat my family and my progeny after me?’ Some of them are prisoners and the others are writhing in blood.”

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The Story Of Ashura 24 Urdu (Events of Karbala)

Sinan bin Anas was extremely confused after killing Imam Husain (radiyallahu ‘anh). He did not allow any body to come near the dead body. He was running to and fro lest some one else should sever the head and take it away. The killer (may Allah give that wretch what he deserves!) himself severed the head and handed it over to Kholi bin Yazid Asbhi and then ran to Umar bin Sa’d’s tent shouting:
“Load me with gold and silver for I have killed a Great King; I have killed him whose parents are most venerable and who is the best among his lineage at present.”
Umar bin Sa’d called him inside the tent and showed his indignation. “By Allah, you are insane!” Then striking him with his stick said: “O’ mad man! Don’t say so. You are saying a thing which if it comes to the notice of Ibn Ziyad, he will definitely get you killed.”
After the perpetration of the murder, the Kufans took off the clothes of the dead body of Imam Husain (radiyallahu ‘anh) and then rushed to his tents. Ali Zain-ul-‘Abidin was lying sick in the bed. Shimr reached along with some soldiers and said: “May we not also kill him,” but some of his companions dissuaded him, saying: “Will you kill even the children?” Meanwhile Umar bin Sa’d arrived on the spot and ordered that no one should enter the ladies’ tents or tease them. If someone had plundered anything, he should return it forthwith.
On listening these words Imam Zain-ul-Abidin (radiyallahu ‘anh) said in his ailing voice: “Umar bin Sa’d! May Allah reward you for this act of kindness. Your orders have saved us from the culprits.”
Umar bin Sa’d ordered that Imam Husain’s body should be trampled over by the horses’ hoofs. He called for volunteers. Ten men came forward and trampled the body.
“When on the day of Judgement Naziri shows up with a blood-stained shroud, people will cry aloud: ‘Who the petitioner is!’”
In this battle, seventy-two men of Hadrat Imam Husain (radiyallahu ‘anh) were martyred, while eighty-eight of the Kufans were slain.
On the following day, Umar bin Sa’d left the battlefield of Kufa taking the women and children of the Ahl al Bayt with him as prisoners. Qara bin Qais, an eye witness, narrated that when these ladies saw the mangled corpses of Hadrat Husain (radiyallahu ‘anh) and that of his relatives and his companions, the could not restrain their grief and lamentations. Qara could not forget the bewailing of Hadrat Sayyidah Zainab bint Hadrat Fatimah (radiyallahu ‘anhuma):
“O’ Muhammad! May the blessings and salutations of the angels in heaven be upon you. Behold! Your Husain is lying in blood and sand in the desert. His body has been cut to pieces. Your daughters have been made prisoners. Your progeny has been killed and is lying in dust.”
Qara bin Qais added further that there was no eye that did not shed tears on hearing this lamentation.
Then the heads of all the Husainis killed in the battlefield were severed. These heads were seventy-two in number. Shimr Zil Joushan, Ibn al-Ash’ath, Umar bin al-Hajjaj and Gharmara bin Qais took all these heads to Ubaidullah bin Ziyad.
Hamid bin Muslim who accompanied Kholi bin Yazid while carrying the head of Hadrat Husain (radiyallahu ‘anh) to Kufa reported that when Imam Husain’s head was placed before Ibn Ziyad, he repeatedly struck his stick on the lips of the Imam. On seeing this, Zaid bin Arqam stood up and admonished him not to do so, as he had seen the Most Beloved Nabi (Salla Allahu Ta'ala ‘alayhi wa Sallam) kissing these lips. He then began to weep bitterly. Ibn Ziyad got annoyed and said: “May Allah make you weep! Had you not been decrepit I would certainly have put you to death. Zaid bin Arqam (radiyallahu ‘anh) left the meeting, saying:
“O’ people of Arab! Henceforth you are slaves. You have killed Ibn Fatimah. You have appointed Ibn Marjana (Ibn Ziyad) as your ruler. He puts your noble men to death and enslaves your pious persons. You have chosen humiliation. May Allah destroy them who accept humiliation.”

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