Salaamu alaykum wa rhmatallahu wa barkatu. Since the time of the Prophet Muhammad(saw) the grandson of the prophet, Imam Hussein(as) has been honored for his great tragedy in Karbala. The purpose of this piece will be to shed some light on the reason WHY. Tens of millions of people have visited the shrine of Imam Hussein(as) to pay tribute to this unbelievable man, even if it called for them to endure severe hardships. I have presented a brief bio on his birth, Quranic reference that shows the prophecy told of him in Karbala, traditions narrated about the Lord of the Martyrs and finally hopefully help you understand the significances of his remarkable sacrifice in Karbala.

Imam Hussein(as) was born in the month of Shabaan 4 AH 626 AD. His father is Imam Ali(as), his mother Fatima Zahra(as) the only biological child of the prophet that stayed alive, his older brother Imam Hassan(as) and his two sisters Zeinab(as) and Umm Kulthum(as). Although his sisters were not of AhlulBayt as he was, which included his brother, mother, father and grandfather, they from self Jihad reached a level that would accompany them. Quran S:33 V:33-(Allah only desires to keep away the uncleanness from you, O people of the House! and to purify you a (Thorough) purification).

When Hussein(as) was born and news reached the prophet(saw) he rushed straight to Fatima’s (as) house. The effects of grief and sorrow were apparent on his face. He then kissed the newborn pressing him against his chest and began to weep. He then said “May Allah(swt) curse the group who would kill you , O my Son. ”He repeated this phrase three times. He then gave the child to Safia the daughter of Abd al-Mutallalib. She then said” May my parent be sacrificed for you, who would kill him?” The prophet(saw) responded by saying “A seditious group from Banu Umayyads”. He then requested that she not tell Fatima(as) for the baby was still just born.(Hayat al-Imam al-Huysan vol.1 pg.27). Of course the prophet had recited Adhan and Aqama in both his left and right ears and gave him the name Hussein as he was instructed.(Kashf al-Ghama vol.2 pg.3-4) Also with Islamic customs the Prophet(saw) on the seventh day of Imam Hussein’s(as) birth sacrificed two sheep. He gave portion of it to midwife, offered alms equivalent to the weight of Imam Hussein’s(as) hair and perfumed him with some good smell.(Bihar al-Anwar vol.43 pg.239)

Historians have concluded that during pagan times the Arabs were not familiar with the names Hassan and Hussein so no one could name their children with either of these names, and these two names were revealed to the Prophet Muhammad(saw) by Allah(swt) threw divine revelation for the children of Fatima(as).(Asad al-Ghama vol.2 p.11)

As Imam Hussein(as) grew up he inherited the traits of his beloved Grandfather and parents. He learned and mastered the most important traits, such as education, faith, crusade, struggle, sacrifice, perseverance, purity, sincerity, piety, and asceticism. Now we all might practice these traits but how many of us can really say that we have mastered them all, zero. If you really have mastered all of these traits then you are a sinless human being, you are in the sight of perfection. You would be mistake free because of the wisdom you would hold. But we know that not just anyone is Infallible except who Allah’s (swt) chooses as Vicegerent’s (prophets and Imams) and the women that he chooses two carry or to look after these vessels.

The Prophet has said “Hassan and Hussein are the two chiefs of the youth of Paradise.”

The Prophet has said “Hussein is form me and I am from him, Allah(swt) loves whoever loves Hussein.”

The Prophet has said “Whoever loves Hassan and Hussein has also loved me, and whoever considers them enemy had done enmity with me.”

I now direct you to Quran S:37 V:107- “We ransomed him with a great sacrifice. This verse in the Quran is referring to Prophet Ibrahim(as) and when Allah(swt) told him to sacrifice his son Ismail(as) but when Ibrahim(as) went to slaughter his son he was blindfolded, and when he cut and removed the blindfold he found that his son was to his right and that a ram was sacrificed instead. Allah (swt) revealed to Ibrahim(as) saying “We (I) ransomed him with a great sacrifice. The word in Arabic for great is Aziim. So when we come to examine the word, the word was used by Allah(swt) to show something great was ransomed in absolute degree for Ismail(as). A ram by no means, in any way, whatsoever Huge or even gigantic can be termed as great. Even more so under no circumstances can a ram be greater than PROPHET Ismail (as).

You mean after Allah(swt) had chosen Ismail(as) to be a prophet and the father of the Arabs, ultimately Grandfather of Muhammad(saw), Allah(swt) sees fit to have a ram be a great enough of a sacrifice? Ibrahim is told in the Quran that he was made an Imam after he had passed all of his tests and was even told that Imam’s would come from his offspring. (Quran S:2 V:124) So once again, if Prophet Muhammad (saw) is from the genealogy of Ibrahim (as) and Allah (swt) has blessed Ismail(as) with the lineage of Muhammad(saw), and Muhammad is the best of all the prophets and his family is better than all of the other family’s, then how is it that Allah(swt) sees fit that a ram is a great enough of a sacrifice. So then what is the great sacrifice? Imam Hussein (as) is. Why Imam Hussein you ask, because Hussein (as) would be the Savior of Islam. I’ll get to that in a bit but let me list some more Quranic references that show who Imam Hussein(as) is, but they won’t be in depth of explanation because of the length of the article. Insha’Allah I will explain every single verse in depth in future blogs. Or Just comment I will explain it to you separately Insha’Allah.

More Quranic references about the Master of all Martyrs: Quran S:3 V:61, Quran S:42 V:23, Quran S:2 V:124, Quran S:33 V:33, Quran S:76 V:7-14 Quran S:4 V:59, and many more.

Now Imam Hussein’s (as) death was a sacrifice that surpassed all other sacrifices. He is the savor of Islam. Some might argue that the people that helped begin and spread the religion were greater sacrifices, because they paved the way for Islam to grow. It’s not a bad argument at all and those martyrs truly were great, but they don’t come close, and I’ll explain why. Allah (swt) says something in the Quran. Surah:5 V:3- “This day have I perfected for you your religion and completed My favor on you and chosen for you Islam as a religion”. This one verse alone is why none compare.

When this verse was revealed, Allah (swt) completed the religion on earth and bestowed his favor on us which was the appointing of Imam Ali(as). This verse was revealed after the speech was given and appointing of Imam Ali(as) on the day of Ghadeer Khum by the Holy Prophet(saw). But let us not get side tracked about the meaning of the verse. We are looking for why this verse is so important that makes Imam Hussein(as) the greatest martyr-sacrifice to ever walk the face of the earth.

We all know that Allah(swt) does not contradict Himself. That’s a fact and an undeniable on as well. So if Allah(swt) has said I have completed your religion on earth, that means it is 100% complete. Nothing can change it and nothing will. Allah(swt) states that Islam is your religion and it is complete. Therefore the martyrs that died to pave the way for Islam were undeniably great but there significance is a mere shadow compared to Imam Hussein(as). Islam was not yet complete as a whole. Allah(swt) had not yet established his final ruling on earth to come forth and say now your religion is complete and no one can change that. Islam was destined to be victories. So the significance of those martyrs signifies that we will fight in the way of Allah(swt) so that his ruling may come forth and be established, and many did and died a martyrs death. But the significances of Imam Hussein’s(as) death signifies that he dies so Allah(swt) word and religion would remain perfect because it already had been established. He died for the cause of the perfection of Allah(swt). He sacrificed himself and his family and friends to show the world that no one, not even tyrants like Yazeed(la) can change Allah(swt) religion and that His word is perfect. Imam Hussein’s(as) death showed the world that although we marched in a battle that was certain death we still were victories because what we fought for was the preservation of Allah’s(swt) perfect words and religion. He knew when he reached Karbala he would be killed, yet his mission was clear, preserve the perfection of Islam. Those martyrs that paved the way knew not if they would die or live. They knew that there would be a chance of death if they fought for truth. But Imam Hussein(as) fought even when knowing he would be killed. Allah(swt) predestined his death in Karbala to preserve Islam and the perfection of his word.

Because of Imam Hussein(as) our religion still exists till this day and it will for all time. Thats is why he will be remembered and mourned forever. Click here on to read justification of Mourning of Imam Hussein(as).

That is why Imam Hussein(as) is the Master of all Martyrs and is the greatest Martyr-sacrifice that has ever come and to come.

Imam Hussein(as) says “Oh Allah, I have left the entire world for the sake of You, And I have orphaned my children so that I be with You. So if I am cut into pieces for the love of You, my heart would lean to none other than You.”

“The best lesson which we get from the tragedy of Karbala is that Husain and his companions were rigid believers in God. They illustrated that the numerical superiority does not count when it comes to the truth and the falsehood. The victory of Husain, despite his minority, marvels me!” —Thomas Carlyle

“In a distant age and climate, the tragic scene of the death of Hosein will awaken the sympathy of the coldest reader.” — Edward Gibbon

“I learnt from Hussein how to achieve victory while being oppressed.” — Mahatma Gandhi

“If Husain had fought to quench his worldly desires, then I do not understand why his sisters, wives and children accompanied him. It stand to reason therefore he sacrificed purely for Islam.” –     Charles Dickens

As-Sallamu-Alaykom dear brother and sisters

The masses of Christians and Christian missionaries have claimed that verse 256 of Chapter 2 has been abrogated; some claim that many verses abrogate this (verse 256), where as certain missionaries claim that only one verse in particular abrogates the verse.

In today’s article we will examine what the major scholars of Quran exegesis have to say about this, and finally put an end to all the ridiculous claims that verse 256 has been abrogated by citing the opinions of our scholars.

Before we move on, let us first get a brief understanding of what abrogation is and what it means, ironically the first time we hear about abrogation is in the same chapter the verse 256 is, and that is in chapter 2.

YUSUFALI: None of Our revelations do we abrogate or cause to be forgotten, but we substitute something better or similar: Knowest thou not that Allah Hath power over all things? (002.106)

Abrogation in its simplest term means to cancel out. As we can see here if Allah (sawt) does abrogate a verse or a ruling in the Quran he will substitute it with something better or similar. Chapter 16 and verse 101 articulates this subject a little bit more.

YUSUFALI: When we substitute one revelation for another, – and God knows best what He reveals (in stages), – they say, “Thou art but a forger”: but most of them understand not. [016:101)

As we can see Allah (Sawt) will substitute one revelation for another, now the question may arise why would God do this? Well very simple, the Quran was revealed over a period of 23 years! Can you imagine how hard it would be for the Muslims who had just converted to be told that something you have been doing for nearly your entire life must be come to an end? It would be impossible for the new Muslims, and Allah (sawt) is all knowing. One example of this would be alcohol. At first God warned them of the sin but never told them it was banned, then he told them that they cannot begin prayer while they are intoxicated, and lastly Allah (sawt) told them that drinking was an abomination, and that they must avoid it.

Another example of abrogation according to Grand Ayatollahal-Khoei was Surah 58:12 which was abrogated by 58:13(in case you wanted an example of abrogation).

Now let us get to the verse in question (2:256), the verse states:

[002:256] Let there be no compulsion in religion: Truth stands out clear from Error: whoever rejects evil and believes in God hath grasped the most trustworthy hand- hold that never breaks. And God heareth and knoweth all things.

The missionaries state that the part where the verse states ‘’No Compulsion in religion’’ has been abrogated by certain verses which can be found in the Holy Quran.

Rationally speaking the claim is quite illogical, due to the fact that not a single verse in the Holy Quran states ‘’ Force people to convert’’, but for the sake of argument let us quote some scholars who have spent their entire lives interpreting the Holy Quran.

Sayed Muhammad Husayn Tabatabaei states the following:

”The verse: There is no compulsion in the religion, is not abrogated by the verse of the sword, although some writers think so. The order is followed by its reason: “truly the right way has become clearly distinct from error.” Such an order cannot be cancelled unless and until its reason is also abrogated. So long as the reason is valid the rule must remain valid. There is no need to emphasize that the verse of the sword cannot negate the clear distinction of the right way from error. For example, the verses: …and kill them wherever you find them… (4:89) and: And fight in the way of Allah… (2:190) have no effect whatsoever on the clear distinction of truth from falsehood; and therefore they cannot abrogate an order based on that distinction.” (Tafseer Al-Mizan)

Aqa Mahdi Puya says:

”This verse states a psychological fact that the submissive attitude of the mind and heart towards any sacred object cannot be obtained by force or compulsion, therefore, only a clear view of the sacred generates the spontaneous conviction to adopt the right and reject the wrong. It is not an imperative but an indicative statement. There is no room for considering this verse as having been abrogated by any other verse dealing with jihad. This verse also asserts that after the right way has become clearly distinct from error, man must reject the false gods and believe in Allah.”  (Pooya/M.A. Ali Engl. Commentary)

Sayyid Kamal Faghih Imani

”This verse is a serious answer to those who imagine that Islam applies obligation and has developed and spread through the force of sword and martial power.” (Light of the Holy Quran)

Ayatollah Makareem Shirazi

”The said verse revealed to disclose that compulsion is not compatible with religion. ” (Shirazi Tafseer)

Conclusion

As we can see the scholars (of the Shia’s) are unanimous about this issue. We have proven that Surah 2:256 has not been abrogated, and indeed there is no compulsion in religion and indeed truth stands out clear from error.

As-Sallamu-Alaykom

As-Sallamu-Alaykom dear brothers and sisters,

            One of the most controversial topics when it comes to Sunni and Shia dialogue is the discussion of ‘Ilmu ‘l-ghayb (who has it, has anyone been shown any aspect of it etc).

My personal experience with Sunni Muslims and Salafies has caused me to categorise them (those who I debate on this topic) into two categories.

The first group which we will deal with first states that not a single person has been shown any aspect of the unseen, this group is the easiest to deal with so let us start with them first than we will move on to the second.

 But before we deal with the first group let us get a better understanding of what Ilmu-‘l’ghayb is.

 Sayed Muhammad Rizivi in his book titled ‘’Shi’ism: Imamate and Wilayat’’ states:

‘’…There is another kind of knowledge that cannot be acquired by human senses; it comes from God. That knowledge is known as ‘ilmu ‘l-ghayb, knowledge of the unseen. For example, knowledge about the future events (past, or present as well) or the inner thoughts and intentions of a person, etc.

“Ghayb” is the opposite of “shuhûd – the present, the seen”. Sometimes the ghayb is absolute (e.g., the inner most intentions of a person) and at other times it is relative (e.g., what a person has hidden inside his house, it is ‘unseen’ for outsiders). The term “ghayb-unseen, hidden” is used from the perspective of the created beings only. For Allah there is no difference between ghayb and shuhûd. The Qur’an describes Allah as: “…Knower of the unseen and the seen…” (39:46; 62:8)’’      (’Shi’ism: Imamate and Wilayat chapter 7) 

It is very important that you understand the concept of ‘ilmu’l-ghayb before you continue with the article so please re-read if you have to, before you continue on with the article.

As I said before the first group states that no one can be inspired with the knowledge of the unseen and no one has been shown the knowledge of the unseen, they will then present the following verses to prove their case:

[027:065] Say: No one in the heavens and the earth knows the unseen but Allah; and they do not know when they shall be raised.

[006:059]  And with Him are the keys of the unseen treasures — none knows them but He; and He knows what is in the land and the sea, and there falls not a leaf but He knows it, nor a grain in the darkness of the earth, nor anything green nor dry but (it is all) in a clear book.

[035:038] Verily God knows (all) the hidden things of the heavens and the earth: verily He has full knowledge of all that is in (men’s) hearts.

[039:046] Say: O Allah! Originator of the heavens and the earth, Knower of the unseen and the seen! Thou (only) judgest between Thy servants as to that wherein they differ.

First and foremost there is nothing wrong with these verses; they are from the Quran so no doubt are they true.

 It is true that only Allah (sawt) has the knowledge of the unseen and it is true that Allah (sawt) has the key of the unseen but does that mean that no one else can be shown the unseen?  Do these verses ANYWHERE state that Allah (Sawt) cannot grant this knowledge to any of his servants? Our answer to that is no, and there are many reasons for this.

Reason number one for why we say no; can be seen from Ayat Al Kursi which states

…, Nor shall they compass aught of His knowledge except as He willeth (2:55)

So this verse is quite clear that no one can be inspired with the knowledge of Allah (sawt) (not all of his knowledge obviously) EXCEPT if Allah (sawt) wills it to happen. One important fact here is this verse does not specify a single person; it is a general statement, so having the knowledge of the unseen which is part of the knowledge of Allah (sawt) can be granted to anyone if Allah (sawt) wills.

The second verse which will refute those who are in category number one can be seen in Surah 11:49 which states

[011:049] This is of the tidings of the Unseen which we inspire in thee (Muhammad). Thou thyself knewest it not, nor did thy folk (know it) before this. Then have patience. Lo! the sequel is for those who ward off (evil).

So as we can Allah (sawt) has inspired to the Prophet Muhammad (pbuh) knowledge of the unseen (in this case of the past).

Our final verse which we will use to refute those who believe that no one but Allah (sawt) can see the unseen comes from Surah 72:26-27 which states:

[072:26-27] ”He (alone) knows the Unseen, nor does He make any one acquainted with His Mysteries, – “Except an apostle whom He has chosen: and then He makes a band of watchers march before him and behind him

According to verse 26 and 27 of Surah 72, Allah (sawt) may allow an apostle whom Allah (sawt) has chosen to know some of the unseen.

It is now perfectly clear that some may be acquainted with the mysteries of the unseen, IF Allah (Sawt) allows them.  Before we move on to category two I would like to stress one thing which is; that no Shia believes that the Prophets or the Imams or anyone possesses the knowledge of the unseen, but we believe that they are shown it or Allah (sawt) may inspire the knowledge , rather than having the knowledge independent of Allah (Sawt).

Now let us deal with category two.

This category believes that only the Prophet Muhammad (pbuh) has been inspired with the knowledge of the unseen.

We will first prove that other prophets haven been given special knowledge from Allah (sawt)

[003:049]And I declare to you what ye eat, and what ye store in your houses. Surely therein is a Sign for you if ye did believe;   (Prophet Isa)

[061:006 And remember, Jesus, the son of Mary, said: "O Children of Israel! I am the apostle of God (sent) to you, confirming the Law (which came) before me, and giving Glad Tidings of an Apostle to come after me, whose name shall be Ahmad." But when he came to them with Clear Signs, they said, "This is evident sorcery!" (Prophet Isa)

 [012:096] Then when the bearer of the good news came, He cast (the shirt) over his face, and he forthwith regained clear sight. He said: “Did I not say to you, ‘I know from God that which ye know not?’”   (Prophet Yusuf)

[027:016] And Solomon was David’s heir. He said: “O ye people! We have been taught the speech of birds and on us has been bestowed (a little) of all things: this is indeed Grace Manifest (from God.)”  (Prophet Suluyman)

[002:251]  By God’s will they routed them; and David slew Goliath; and God gave him power and wisdom and taught him whatever (else) He willed. (Prophet Dawud)

[012:006]“Thus will thy Lord choose thee and teach thee the interpretation of stories (and events) and perfect His favour to thee and to the posterity of Jacob – even as He perfected it to thy fathers Abraham and Isaac aforetime! For God is full of know ledge and wisdom.”    (Prophet Yusuf)

[012:037] He said: The food which ye are given (daily) shall not come unto you but I shall tell you the interpretation ere it cometh unto you. This is of that which my Lord hath taught me. Lo! I have forsaken the religion of folk who believe not in Allah and are disbelievers in the Hereafter. (Prophet Yusuf)

So as we can see other prophets of Islam have been given knowledge by Allah (sawt) as the above verses proved, and all those incidents were done by the power of God Almighty, and not by their own.

Once that is proven those in category one and two will state ‘’ how about the Imams then? They are not prophets let alone Prophet Muhammad (pbuh) but you Shia’s believe that they have knowledge of the unseen how so?’’

Before we go on let me state one more time, that the Imam’s do not have the knowledge of the unseen, they are the servants of God, and if God wishes to inspire an Imam with knowledge of the unseen then that is all by the power of Allah (sawt).

 Now it is the belief of the Shia’s that the Imams are the inheritors of knowledge from the Prophet Muhammad (pbuh), so whatever  was  revealed to the prophet whether it is about future events, or past events it is our belief that the Imams would inherit that knowledge since they are his true successors.

The Holy Quran states:

[081:024]And he (Muhammad) withholds not knowledge of the unseen.

According to the Holy Quran, Prophet Muhammad (pbuh) is not selfish when it comes to the knowledge of the unseen, he allows others, or tells others about the knowledge of the unseen when he deems fit and who better to receive direct knowledge from the Holy Prophet then the man who was declared:

“I am the city of knowledge, and Ali is its gate; whoever is desirous of knowledge must enter by that gate.”   (al-Khwarazmi, al-Manaqib, p. 40; al-Hakim, al-Mustadrak, Vol. III, p. 126; al-Khat.ib al-Baghdadi, Tarikh Baghdad, Vol. IV, p.348; Ibn Hajar, al-Sawa’iq, p. 73; Ibn al-Athir, Usud al-Ghabah, Vol. IV, p.22.)

The Messenger said to his daughter Fatimah al-Zahra (AS): “Would it not please you that I have married you to the first Muslim in my nation, their most knowledgeable, and their greatest in Wisdom.”

(Musnad Ahmad Ibn Hanbal, v3, p136

As we all know the imams are the inheritors of knowledge and whatever knowledge was bestowed upon the Prophet of Islam, subsequently this knowledge (including of the unseen) went to Imam Ali (as) and to the rest. To further emphasize this very important point here are two famous Hadith from our sixth and seventh imam.

365. 3. Imam Jafar as-Sadiq (p): Prophet Dawood (David) (p) inherited the knowledge of the prophets (who preceded him), Prophet Sulayman (Solomon) (p) inherited (the knowledge of) Prophet Dawood (p) and Prophet Muhammad (p) inherited (the knowledge of) Prophet Sulayman (p) and we are the inheritors of the knowledge of Prophet Muhammad (p) (Kitab Al Kafi: Book 4, Chapter 33)

Yahya bin Abdullah asked imam Musa al-Kadhim (as) saying: “May I be made your ransom, they are claiming that you know the Unseen?” He replied: “Glory be to Allah! Put your hand on my head; by Allah there is no hair on it and on my body except that it has been aroused. No, by Allah it is nothing other than the inheritance from the Messenger of Allah(s)”.  (Bihar al-Anwar, v.20, pp. 102-103)

So as we can see the Imams are the inheritors of knowledge (of the prophet) and common sense would say, that if someone is the inheritor of knowledge of the prophet, that would also include the knowledge that Allah (sawt) has bestowed on the Prophet in the matters of the unseen as well.

Someone might than go and say ‘’ so the only way an Imam can have knowledge of the unseen is from inheritance?’’

This above statement is only partly true, Ayat Al Kursi (as we saw in the beginning of the article) stated that no one can have the knowledge of Allah (Sawt) EXCEPT if he wills, (not all of Gods knowledge of course) and as I have noted that statement was a general statement not to someone specific unlike verse 26-27 of Surah 72 which was speaking only about an apostle.  You may ask ‘’ well why would Allah (sawt) give your Imams knowledge of what they want when it comes to certain matters of the unseen?’’

Simple, Shia’s believe that the Khalifa is appointed by Allah (sawt) not by nomination as was the case with the second Khalifa, or declaration as with the first Khalifa, or by compulsion as was the case with other Khalifa’s. With this said, if an Imam whom was appointed by God Almighty wanted guidance or inspiration from the appointer do you not think he would receive it? 

To further re- iterate my positions here are two Hadith from Imam Jaffar as-saddiq (as)

390. 4. Imam Jafar as-Sadiq (p) was asked: Does an Imam have the knowledge of the unseen? The Imam (p): No, but when God wishes an Imam (p) to know it, He reveals it. (Kitab Al-Kafi: Book 4, Chapter 45)

391. 3. Imam Jafar as-Sadiq (p): Whenever an Imam wants to know anything; God inspires him with the required knowledge. (Kitab Al-Kafi: Book 4, Chapter 46)

Conclusion

Alhamdulillah by the grace of God almighty we have answered category number one and two using the book of Allah (sawt) and have proved that the knowledge of the unseen though held by God and him alone, has been inspired and shown to others.

Before I end the article I would like to go over a few things.

 Number one: If anyone is to receive knowledge whether it be about the past, present, or future this is all done by God almighty, NOT by the power of a prophet, or an Imam. God is the holder of all things; it is all up to him if he wishes to inspire a prophet or a human or an Imam, not up to them.

Number two: The definition of Ilmu-‘l’ghayb states that ‘’Sometimes the ghayb is absolute (e.g., the inner most intentions of a person) and at other times it is relative (e.g., what a person has hidden inside his house, it is ‘unseen’ for outsiders).’’ With the latter part highlighted I would like to also state that at times knowledge can unravel aspects of the unseen with the underlined part in mind.

Number three:  The imam’s (Leaders) we believe are chosen by God Almighty just like the Prophet was chosen by God (of course with different purposes), with that said we believe that since God appointed them to lead, we also believe that God can and would inspire them with the required knowledge that they needed.

As-Sallamu-Alaykom

BAGHDAD — A suicide car bomb devastated a Shiite mosque in northern Iraq, one of a series of attacks Friday that killed at least 37 Shiite pilgrims and worshippers, police and medical officials said. .

The incidents are the latest in a series that have targeted Shiites, raising concerns that insurgents are stepping up attacks, hoping to re-ignite sectarian violence that nearly tore the country apart in 2006 and 2007.

Though violence has dramatically declined in Iraq in the past two years, U.S. officials have repeatedly called the security gains fragile and cautioned that a waning insurgency still has the ability to pull off sporadic, high profile attacks.

The deadliest blast occurred in Rasheediyah, north of Mosul, when a suicide car bomb struck a mosque, killing at least 30 people and trapping dozens more underneath the rubble, said a police official in Ninevah operations command.

The official said at least 88 were injured in the blast. Bodies were still being pulled from the rubble, the official said.

It was the second deadliest attack since U.S. forces withdrew from cities as part of a U.S.-Iraqi security pact that maps out the complete withdrawal of American troops by the end of 2011.

The attack occurred shortly after 1 p.m. as worshippers were leaving Friday prayers. The blast also severely damaged a dozen other buildings near the mosque, the official said.

In Baghdad, roadside bombs targeted pilgrims returning from the southern holy city of Karbala where hundreds of thousands of devout Shiites gathered to celebrate the birth of Mohammed al-Mahdi, the 12th Shiite imam, who disappeared in the ninth century.

Devout Shiites call him the Hidden Imam and believe he will return to restore peace and harmony. The ceremonies concluded early Friday morning.

The first of three bombs exploded at about 9:10 a.m., targeting a minibus with pilgrims as it entered the Shiite slum of Sadr City, a police official said. The blast killed four pilgrims and wounded eight others, the official said. The causalities were confirmed by a medical official.

A short time later, two near simultaneous explosions near the Shaab football stadium in eastern Baghdad killed three pilgrims as they were walking home to Sadr City, said another police official.

Thirteen pilgrims also were wounded in the two blasts, which occurred less than half a mile apart, the official said.

All the officials spoke on condition of anonymity because they were not authorized to release information to the media.

The blasts came a day after a roadside bomb targeted pilgrims on their way to Karbala, killing one and wounding four others.

Last Friday, a string of bombings targeted Shiite mosques in the Baghdad area during prayers, killing at least 29 people.

No group has claimed responsibility for the attacks. Attacks on Shiite civilians — particularly during pilgrimages — have been the hallmark of Sunni extremists, including al Qaeda in Iraq.

While overall attacks are down in Iraq, armed robberies targeting jewelry stores, currency exchanges and banks appear to be on the rise.

Gunmen broke into a goldsmith shop in the western Baghdad district of Baiyaa on Thursday, killing the owner and making off with an unknown quantity of gold, two Iraqi police officials said Friday.

One interior ministry official disputed the robbery, saying no gold was stolen and gunmen targeted the owner in a drive-by shooting.

The officials spoke on condition of anonymity because they were not authorized to talk to the media.

The robbery follows a bank heist last month in Baghdad where gunmen killed eight security guards and made off with millions of dollars. Iraqi authorities have said they arrested the gunmen and recovered all the money.

Iraqi Vice-President Adel Abdul-Mahdi said in a statement this week that one of those alleged gunmen served as one of his bodyguards and eight others were soldiers in the Iraqi army.

Source (*)(*)

[004:093] If a man kills a believer intentionally, his recompense is Hell, to abide therein (For ever): And the wrath and the curse of God are upon him, and a dreadful penalty is prepared for him.

(The Oppression of Shia Muslims)

The foremost in religion is the acknowledgement of Him, the perfection of acknowledging Him is to testify Him, the perfection of testifying Him is to believe in His Oneness, the perfection of believing in His Oneness is to regard Him Pure, and the perfection of His purity is to deny Him attributes, because every attribute is a proof that it is different from that to which it is attributed and everything to which something is attributed is different from the attribute. Thus whoever attaches attributes to Allah recognizes His like, and who recognizes His like regards Him two; and who regards Him two recognizes parts for Him; and who recognizes parts for Him mistook Him; and who mistook Him pointed at Him; and who pointed at Him admitted limitations for Him; and who admitted limitations for Him numbered Him.

Whoever said in what is He, held that He is contained; and whoever said on what is He held He is not on something else. He is a Being but not through phenomenon of coming into being. He exists but not from non-existence. He is with everything but not in physical nearness. He is different from everything but not in physical separation. He acts but without connotation of movements and instruments. He sees even when there is none to be looked at from among His creation. He is only One, such that there is none with whom He may keep company or whom He may miss in his absence.

Salaamu Alaykum please watch all of it, you won’t regret it w’Allah I promise!!  May Allah(swt) curse the killer of Fatima Zahra(as) and the ones that were her enemy’s until the end of times!! The video speaks for itself. Very Good information please pay attention and take notes. This was faster for me instead of writing it all down plus there is a dua playing. So enjoy. Caution : The truth may be to much so make sure you can handle it.      Flash player is needed to view.