General Dought & clear, - * What the Shi’ah do on ‘Ashoora’ isbid’ah (innovation) and misguidance

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I am living in dubai and here huge number of shia are pesent arround us they always say that doing maatum on 9 and 10 muhaaram is right and this is the proof that we love hazrat husain and hazrat yaqoob also said “Hazrat Yaqoob (a.s.) cried and said a word (Hey Yousuf) he cried that in result of he became blind and thier rest sons who were wrong asked him if you cried like this than you will hurt yourself and no dought you will die one day while crying. THEN Haszar Yaqoob (a.s.) replied I cried and tell all my tregedy to ALMIGHTY ALLAH and I know something from GOD” please tell me the answer as soon as possible that beating chest is right or wrong???
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Praise be to Allaah.
What the Shi’ah do on ‘Ashoora’ of beating their chests, slapping their cheeks, striking their shoulders with chains and cutting their heads with swords to let the blood flow are all innovations that have no basis in Islam. These things are evils that were forbidden by the Prophet (peace and blessings of Allaah be upon him), who did not prescribe for his ummah to do any of these things or anything similar to them to mark the death of a leader or the loss of a martyr, no matter what his status. During his lifetime (peace and blessings of Allaah be upon him) a number of senior Sahaabah were martyred and he mourned their loss, such as Hamzah ibn ‘Abd al-Muttalib, Zayd ibn Haarithah, Ja’far ibn Abi Taalib and ‘Abd-Allaah ibn Rawaahah, but he did not do any of the things that these people do. If it was good, he (peace and blessings of Allaah be upon him) would have done it before us.
Ya’qoob (peace be upon him) did not strike his chest or scratch his face, or shed blood or take the day of the loss of Yoosuf as a festival or day of mourning. Rather he remembered his missing loved one and felt sad and distressed because of that. This is something no one can be blamed for. What is forbidden is these actions that have been inherited from the Jaahiliyyah, and which Islam forbids.
Al-Bukhaari (1294) and Muslim (103) narrated that ‘Abd-Allaah ibn Mas’ood (may Allaah be pleased with him) said: The Prophet (peace and blessings of Allaah be upon him) said: “He is not one of us who strikes his cheeks, rends his garment, or cries with the cry of the Jaahiliyyah.”
These reprehensible actions that the Shi’ah do on the day of ‘Ashoora’ have no basis in Islam. The Prophet (peace and blessings of Allaah be upon him) did not do them, nor did any of his companions. None of his companions did them when he or anyone else died, although the loss of Muhammad (peace and blessings of Allaah be upon him) was greater than the death of al-Husayn (may Allaah be pleased with him).
Al-Haafiz Ibn Katheer (may Allaah have mercy on him) said: Every Muslim should mourn the killing of al-Husayn (may Allaah be pleased with him), for he is one of the leaders of the Muslims, one of the scholars of the Sahaabah, and the son of the daughter of the Messenger of Allaah (peace and blessings of Allaah be upon him), who was the best of his daughters. He was a devoted worshipper, and a courageous and generous man. But there is nothing good in what the Shi’ah do of expressing distress and grief, most of which may be done in order to show off. His father was better than him and he was killed, but they do not take his death as an anniversary as they do with the death of al-Husayn. His father was killed on a Friday as he was leaving the mosque after Fajr prayer, on the seventeenth of Ramadaan in 40 AH. ‘Uthmaan was better than ‘Ali according to Ahl al-Sunnah wa’l-Jamaa’ah, and he was killed when he was besieged in his house during the days of al-Tashreeq in Dhu’l-Hijjah of 36 AH, with his throat cut from one jugular vein to the other, but the people did not take his death as an anniversary. ‘Umar ibn al-Khattaab was better than ‘Ali and ‘Uthmaan, and he was killed as he was standing in the mihraab, praying Fajr and reciting Qur’aan, but the people did not take his death as an anniversary. Abu Bakr al-Siddeeq was better than him but the people did not take his death as an anniversary. The Messenger of Allaah (peace and blessings of Allaah be upon him) is the leader of the sons of Adam in this world and the Hereafter, and Allaah took him to Him as the Prophets died before him, but no one took the dates of their deaths as anniversaries on which they do what these ignorant Raafidis do on the day that al-Husayn was killed. … The best that can be said when remembering these and similar calamities is that which ‘Ali ibn al-Husayn narrated from his grandfather the Messenger of Allaah (peace and blessings of Allaah be upon him), who said: “There is no Muslim who is afflicted by a calamity and when he remembers it, even if it was in the dim and distant past, he saysInna Lillaahi wa inna ilayhi raaji’oon(verily to Allaah we belong and unto Him is our return), but Allaah will give him a reward like that of the day when it befell him.”
Narrated by Imam Ahmad and Ibn Majaah, end quote fromal-Bidaayah wa’l-Nihaayah(8/221).
And he said (8/220): The Raafidis went to extremes in the state of Bani Buwayh in the year 400 and thereabouts. The drums were beaten in Baghdad and other cities on the day of ‘Ashoora’, and sand and straw was strewn in the streets and marketplaces, and sackcloth was hung on the shops, and the people expressed grief and wept. Many of them did not drink water that night, in sympathy with al-Husayn, because he was killed when he was thirsty. Then the women went out barefaced, wailing and slapping their faces and chests, walking barefoot in the marketplaces, and other reprehensible innovations… What they intended by these and similar actions is to impugn the state of Banu Umayyah (the Umayyads), because he was killed during their era.
On the day of ‘Ashoora, the Naasibis of Syria do the opposite of what the Raafidis and Shi’ah do. They used to cook grains on the day of ‘Ashoora and do ghusl and perfume themselves, and wear their finest garments, and they took that day as an Eid for which they made all kinds of food, and expressed happiness and joy, intending thereby to annoy the Raafidis and be different from them.
Celebrating that day is an innovation (bid’ah), and making it an anniversary for mourning is also an innovation. Hence Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:
Because of the killing of al-Husayn (may Allaah be pleased with him), shaytaan caused the people to introduce two innovations: the innovation of mourning and wailing on the day of ‘Ashoora’, by slapping the cheeks, weeping, and reciting eulogies. … and the innovation of rejoicing and celebrating. … So some introduced mourning and others introduced celebration, so they regarded the day of ‘Ashoora’ as a day for wearing kohl, doing ghusl, spending on the family and making special foods. … And every innovation is a going astray. None of the four imams of the Muslims or any other (scholars) regarded either of these things as mustahabb. End quote fromMinhaaj al-Sunnah(4/554).
It should be noted that these reprehensible actions are encouraged by the enemies of Islam, so that they can achieve their evil aims of distorting the image of Islam and its followers. Concerning this Moosa al-Musawi said in his bookal-Shi’ah wa’l-Tas-heeh:
But there can be no doubt that striking heads with swords and cutting the head in mourning for al-Husayn on the tenth day of Muharram reached Iran and Iraq and India during the British occupation of those lands. The British are the ones who exploited the ignorance and naiveté of the Shi’ah and their deep love for Imam al-Husayn, and taught them to strike their heads with swords. Until recently the British embassies in Tehran and Baghdad sponsored the Husayni parades in which this ugly spectacle appears in the streets and alleyways. The aim of the British imperialist policy of developing this ugly spectacle and exploiting it in the worst manner was to give an acceptable justification to the British people and the free press that opposed British colonialism in India and other Muslim countries, and to show the peoples of these countries as savages who needed someone to save them from their ignorance and savagery. Images of the parades that marched in the streets on the day of ‘Ashoora’, in which thousands of people were striking their backs with chains and making them bleed, and striking their heads with daggers and swords, appeared in British and European newspapers, and the politicians justified their colonization of these countries on the basis of a humane duty to colonize the lands of these people whose culture was like that so as to lead these peoples towards civility and progress. It was said that when Yaseen al-Haashimi, the Iraqi Prime Minister at the time of the British occupation of Iraq, visited London to negotiate with the British for an end to the Mandate, the British said to him: We are in Iraq to help the Iraqi people to make progress and attain happiness, and bring them out of savagery. This angered Yaseen al-Haashimi and he angrily walked out of the room where the negotiations were being held, but the British apologized politely and asked him with all respect to watch a documentary about Iraq, which turned out to be a film about the Husayni marches in the streets of al-Najaf, Karbala’ and al-Kaazimiyyah, showing horrific and off-putting images of people striking themselves with daggers and chains. It is as if the British wanted to tell him: Would an educated people with even a little civility do such things to themselves?!
And Allaah knows best.

PUBLISHERM.NajimudeeN. MD,IRI

General Dought & clear, - * Ruling on celebrating‘Aashooraa’ or taking it as a day of mourning

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What is the ruling on what people do on the day of ‘Aashooraa’, such as wearing kohl, taking a bath (ghusl), using henna, shaking hands with one another, cooking grains (huboob), showing their happiness and so on…? Has any saheeh hadeeth to that effect been narrated from the Prophet peace and blessings of Allaah be upon him) or not? If there is no saheeh hadeeth to that effect, does doing these things constitute bid’ah, or not? What about the things that the other people do, such as mourning, grieving, going without anything to drink, eulogizing, wailing, rending their garments, etc.? Is there any basis for that or not?
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Praise be to Allah
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) was asked this question and he replied as follows:
‘Praise be to Allaah, the Lord of the Worlds. Nothing to that effect has been reported in any saheeh hadeeth from the Prophet (peace and blessings of Allaah be upon him) or from his Companions. None of the imaams of the Muslims encouraged or recommended such things, neither the four imaams, nor any others. No reliable scholars have narrated anything like this, neither from the Prophet (peace and blessings of Allaah be upon him), nor from the Sahaabah, nor from the Taabi’een; neither in any saheeh report or in a da’eef (weak) report; neither in the books ofSaheeh, nor inal-Sunan, nor in theMusnads. No hadeeth of this nature was known during the best centuries, but some of the later narrators reported ahaadeeth like the one which says “Whoever puts kohl in his eyes on the day of ‘Aashooraa’ will not suffer from eye disease in that year, and whoever takes a bath (does ghusl) on the day of ‘Aashooraa’ will not get sick in that year, etc.” They also narrated reports concerning the supposed virtues of praying on the day of ‘Aashooraa’, and other reports saying that on the day of ‘Aashooraa’ Adam repented, the Ark settled on Mount Joodi, Yoosuf returned to Ya’qoob, Ibraaheem was saved from the fire, the ram was provided for sacrifice instead of Ismaa’eel, and so on. They also reported a fabricated hadeeth that is falsely attributed to the Prophet (peace and blessings of Allaah be upon him), which says, “Whoever is generous to his family on the day of ‘Aashooraa’, Allaah will be generous to him for the rest of the year.”
(Then Ibn Taymiyah discussed the two misguided groups who were in Koofah, Iraq, both of whom took ‘Aashooraa’ as a festival because of their bid’ah). The Raafidi group made an outward show of allegiance to the Ahl al-Bayt although inwardly they were either heretics and disbelievers or ignorant and bound by whims and desires. The Naasibi group hated ‘Ali and his companions, because of the troubles and killings that had occurred. It is reported inSaheeh Muslimthat the Prophet (peace and blessings of Allaah be upon him) said: “In (the tribe of) Thaqeef there will be a liar and an oppressor [???].” The liar was al-Mukhtaar ibn Abi ‘Ubayd al-Thaqafi, who made an outward show of allegiance to and support of the Ahl al-Bayt, and killed ‘Ubayd-Allaah ibn Ziyaad, the governor of Iraq, who had equipped the party that killed al-Husayn ibn ‘Ali (may Allaah be pleased with them both); then he (al-Mukhtaar) made it clear that he was a liar, by claiming to be a prophet and that Jibreel (peace be upon him) brought revelation to him. People told Ibn ‘Umar and Ibn ‘Abbaas about this, and said to one of them, “al-Mukhtaar ibn Abi ‘Ubayd is claiming to receive revelation [annahu yanzilu ‘alayhi].” He said, “He is telling the truth, for Allaah says (interpretation of the meaning):‘Shall I inform you (O people) upon whom the shayaateen (devils) descend [tanazzalu]? They descend upon every lying, sinful person.’ [al-Shu’ara’ 26:221].” [Translator’s note: the words translated as “receive revelation” and “descend” both come from the same root in Arabic]. They said to the other: “Al-Mukhtaar is claiming that he receives inspiration.” He said, “he is telling the truth.‘… And certainly, the Shayaateen (devils) do inspire their friends (from mankind) to dispute with you…’ [al-An’aam 6:121 – interpretation of the meaning].” As for the oppressor , this was al-Hajjaaj ibn Yoosuf al-Thaqafi, who was opposed to ‘Ali and his companions. Al-Hajjaaj was a Naasibi and al-Mukhtaar was a Raafidi, and this Raafidi was a greater liar and more guilty of fabrication and heresy, because he claimed to be a prophet…
There was much trouble and fighting between these two groups in Kufa. When al-Husayn ibn ‘Ali (may Allaah be pleased with them both) was killed on the day of ‘Aashooraa’, he was killed by the sinful, wrongdoing group. Allaah honoured al-Husayn with martyrdom, as He honoured other members of his family, and raised his status, as He honoured Hamzah, Ja’far, his father ‘Ali and others. Al-Husayn and his brother al-Hasan are the leaders of the youth of Paradise. High status can only be attained through suffering, as the Prophet (peace and blessings of Allaah be upon him said, when he was asked which people suffer the most. He said, “The Prophets, then righteous people, then the next best and the next best. A man will suffer according to his level of faith. If his faith is solid, he will suffer more, but if his faith is shaky, he will suffer less. The believer will keep on suffering until he walks on the earth with no sin.” (reported by al-Tirmidhi and others). Al-Hasan and al-Husayn achieved what they achieved and reached the high status they reached by the help and decree of Allaah. They did not suffer as much as their forefathers had, for they were born and raised during the glory days of Islam, and the Muslims respected and honoured them. The Prophet (peace and blessings of Allaah be upon him) died when they were still young, and Allaah blessed them by testing them in such a manner that they would be able to catch up with the rest of their family members, as those who were of a higher status than them were also tested. ‘Ali ibn Abi Taalib was better than them, and he was killed as a shaheed (martyr). The killing of al-Husayn was one of the things that caused fitnah (tribulation) among the people, as was the killing of ‘Uthmaan, which was one of the greatest causes of fitnah, because of which the ummah is still split today. Thus the Prophet (peace and blessings of Allaah be upon him) said: “There are three things, whoever is saved from them is truly saved: my death, the killing of a patient khaleefah, and the Dajjaal (‘antichrist’).”
Then Shaykh al-Islam (may Allaah have mercy on him) mentioned a little about the biography of al-Hasan and his just character, then he said:
“Then he died, and Allaah was pleased with him and honoured him. Some groups wrote to al-Husayn and promised to support and help him if he went ahead and declared himself khaleefah, but they were not sincere. When al-Husayn sent his cousin [son of his paternal uncle] to them, they broke their word and gave help to the one they had promised to defend him against, and fought with him against [al-Husayn’s cousin]. Those who were wise and who loved al-Husayn, such as Ibn ‘Abbaas and Ibn ‘Umar and others, advised him not to go to them, and not to accept any promises from them. They thought that his going to them served no useful interest and that the consequences would not be good. Things turned out just as they said, and this is how Allaah decreed it would happen. When al-Husayn (may Allaah be pleased with him) went out and saw that things were not as he had expected, he asked them to let him go back, or to let him join the army that was defending the borders of Islam, or join his cousin Yazeed, but they would not let him do any of these things unless he gave himself up to them as a prisoner. So he fought with them, and they killed him and some of those who were with him, and he was wrongfully slain so he died as a shaheed whose martyrdom brought him honour from Allaah, and so he was reunited with the good and pure members of his family. His murder brought shame on those who had wrongfully killed him, and caused much mischief among the people. An ignorant, wrongful group – who were either heretics and hypocrites, or misguided and misled – made a show of allegiance to him and the members of his household, so they took the day of ‘Aashooraa’ as a day of mourning and wailing, in which they openly displayed the rituals of jaahiliyyah such as slapping their cheeks and rending their garments, grieving in the manner of the jaahiliyyah. But what Allaah has commanded us to do when disaster strikes – when the disaster is fresh – is to bear it with patience and fortitude, and to seek reward, and to remember that all things come from Allaah and we must return to Him, as He says (interpretation of the meaning):“… but give glad tidings to al-saabiroon (the patient ones), who, when afflicted with calamity, say: ‘Truly, to Allaah we belong and turly, to Him we shall return.’ They are those on whom are al-salawaat (the blessings) (i.e., who are blessed and will be forgiven) from their Lord, and (they are those who) receive His Mercy, and it is they who are the guided ones.” [al-Baqarah 2:155-157].
It is reported inal-Saheehthat the Prophet (peace and blessings of Allaah be upon him) said: “he is not one of us who strikes his cheeks, rends his garments and prays with the prayer of Jaahiliyyah.” And he said: “I have nothing to do with those who strike [their cheeks], shave [their heads] and rend [their garments].” And he said: “If the woman who wails does not repent before she dies, she will be raised up on the Day of Resurrection wearing trousers made of tar and a shirt of scabs.” Inal-Musnad, it is reported from Faatimah bint al-Husayn, from her father al-Husayn, that the Prophet (peace and blessings of Allaah be upon him) said: “There is no man who suffers a calamity, and when he remembers it, even if it is old, he says ‘Innaa Lillaahi wa innaa ilayhi raaji’oon(Truly, to Allaah we belong and truly, to Him we shall return),’ but Allaah will give a reward equal to the reward He gave him on the day he suffered the calamity.” This is how Allaah honours the Believers. If the disaster suffered by al-Husayn, and other disasters, are mentioned after all this time, we should say “Innaa Lillaahi wa innaa ilayhi raaji’oon(Truly, to Allaah we belong and truly, to Him we shall return),” as Allaah and His Messenger commanded, so as to be given the reward like that earned on the day of the disaster itself. If Allaah commanded us to be patient and steadfast and to seek reward at the time of the disaster, then how about after the passing of time? The Shaytaan made this attractive to those who are misled, so they took the day of ‘Aashooraa’ as an occasion of mourning, when they grieve and wail, recite poems of grief and tell stories filled with lies. Whatever truth there may be in these stories serves no purpose other than the renewal of their grief and sectarian feeling, and the stirring up of hatred and hostility among the Muslims, which they do by cursing those who came before them, and telling many lies, and causing much trouble in the world. The various sects of Islam have never known any group tell more lies or cause more trouble or help the kuffaar against the Muslims more than this misguided and evil group. They are even worse than the Khawaarij who went beyond the pale of Islam. They are the ones of whom the Prophet (peace and blessings of Allaah be upon him) said: “They will kill the people of Islam and will leave alone the people who worship idols.” This group cooperated with the Jews, Christians and mushrikeen against the members of the Prophet’s household and his believing ummah, and also helped the mushrik Turks and Tatars to do what they did in Baghdaad and elsewhere to the descendents of the Prophet (peace and blessings of Allaah be upon him), i.e., the ‘Abbaasid rulers and others, and the believers; the Turks and Tatars killed them, enslaved their women and destroyed their homes. The evil and harm that they do to the Muslims cannot be enumerated by any man, no matter how eloquent he is. Some others – either Naasibis who oppose and have enmity towards al-Husayn and his family or ignorant people who try to fight evil with evil, corruption with corruption, lies with lies and bid’ah with bid’ah – opposed them by fabricating reports in favour of making the day of ‘Aashooraa’ a day of celebration, by wearing kohl and henna, spending money on one's children, cooking special dishes and other things that are done on Eids and special occasions. These people took the day of ‘Aashooraa’ as a festival like Eid, whereas the others took it as a day of mourning. Both are wrong, and both go against the Sunnah, even though the other group (the Rafidis) are worse in intention and more ignorant and more plainly wrong… But Allaah commands us to be just and to treat others well. The Prophet (peace and blessings of Allaah be upon him) said: “Those of you who live after my death will see many disputes. I urge you to adhere to my Sunnah and the sunnah of my rightly-guided successors (al-khulafa’ al-raashidoon) who come after me. Hold onto it as if biting it with your eyeteeth. Beware of newly-innovated matters, for every innovation is a going astray.” Neither the Prophet (peace and blessings of Allaah be upon him) nor his rightly-guided successors (the khulafa’ al-raashidoon) did any of these things on the day of ‘Aashooraa’, they neither made it a day of mourning nor a day of celebration.
But “when the Prophet (peace and blessings of Allaah be upon him) came to Madeenah, he saw the Jews fasting on the day of ‘Aashooraa’. He said, ‘What is this?’ They said, ‘This is the day when Allaah saved Moosa from drowning, so we fast on this day.’ He said, ‘We have more right to Moosa than you,’ so he fasted on that day and commanded [the Muslims] to fast on that day.”
Quraysh also used to venerate this day during the Jaahiliyyah. The day on which people were ordered to fast was just one day. When the Prophet (peace and blessings of Allaah be upon him) came to Madeenah it was Rabee’ al-Awwal, and the following year he fasted ‘Aashooraa’ and commanded the people to fast. Then in that year fasting in Ramadaan was made obligatory and fasting on ‘Aashooraa’ was abrogated. The scholars disputed as to whether fasting on that day (‘Aashooraa’) was waajib (obligatory) or mustahabb (encouraged). Of the two best known opinions, the more correct view is that it was waajib, then after that whoever fasted it did it because it was mustahabb. The Prophet (peace and blessings of Allaah be upon him) did not tell ordinary Muslims to fast on ‘Aashooraa’, but he used to say, “This is the day of ‘Aashooraa’; I am fasting on this day and whoever wishes to fast on this day may fast.” And he said: “Fasting on ‘Aashooraa’ expiates for the sins of one year and fasting on the day of ‘Arafaah expiates for the sins of two years.” When, towards the end of his life, the Prophet (peace and blessings of Allaah be upon him) heard that the Jews took the day of ‘Aashooraa’ as a festival, he said, “If I live until next year, I will certainly fast on the ninth” – to be different from the Jews, and not to resemble them in taking the day as a festival.
There were some of the Sahaabah and scholars who did not fast on this day and did not regard it as mustahabb, but thought it makrooh to single out this day for fasting. This was reported from a group of the Koofiyeen (scholars of Kufa). Some other scholars said that it was mustahabb to fast on this day. The correct view is that it is mustahabb for the one who fasts on ‘Aashooraa’ to fast on the ninth day [of Muharram] too, because this was the ultimate command of the Prophet (peace and blessings of Allaah be upon him), as he said: “If I live until next year, I will certainly fast on the ninth as well as the tenth.” This was reported with a variety of isnaads. This is what is prescribed in the Sunnah of the Prophet (peace and blessings of Allaah be upon him).
As for the other things, such as cooking special dishes with or without grains, or wearing new clothes, or spending money on one’s family, or buying the year’s supplies on that day, or doing special acts of worship such as special prayers or deliberately slaughtering an animal on that day, or saving some of the meat of the sacrifice to cook with grains, or wearing kohl and henna, or taking a bath (ghusl), or shaking hands with one another, or visiting one another, or visiting the mosques and mashhads (shrines) and so on… all of this is reprehensible bid’ah and is wrong. None of it has anything to do with the Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him) or the way of the Khulafa’ al-Raashidoon. It was not approved of by any of the imaams of the Muslims, not Maalik, not al-Thawri, not al-Layth ibn Sa’d, not Abu Haneefah, not al-Oozaa’i, not al-Shaafa'i, not Ahmad ibn Hanbal, not Ishaaq ibn Raahwayh, not any of the imaams and scholars of the Muslims.
The religion of Islam is based on two principles: that we should worship nothing besides Allaah Alone, and that we should worship Him in the manner that He has prescribed, not by means of bid’ah or reprehensible innovations. Allaah says (interpretation of the meaning):“… So whoever hopes for the Meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord.” [al-Kahf 18:110].
Righteous deeds are those which are loved by Allaah and His Messenger, those which are prescribed in Islam and in the Sunnah. Thus ‘Umar ibn al-Khattaab (may Allaah be pleased with him) used to say in his du’aa’: “O Allaah, make all of my deeds righteous and make them purely for Your sake, and do not let there be any share for anyone or anything else in them.”
(The above is summarized from the words of Shaykh al-Islam Ibn Taymiyah – may Allaah have mercy on him.Al-Fataawa al-Kubra, part 5). And Allaah is the Guide to the Straight Path.
-Sheikh Muhammed Salih Al-Munajjid

PUBLISHERM.NajimudeeN. MD,IRI

General Dought & clear, - * Offering condolences to the Raafidis for the killing of al-Husayn

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I read some tweets by some Sunni people on Twitter offering condolences to the Raafidis for the killing of al-Husayn (may Allah be pleased with him), or telling them “Ma’jooreen (may you be rewarded for your loss).” What is the ruling on doing that?
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Praise be to Allah
Firstly:
Ahl as-Sunnah wa’l-Jamaa‘ah are closer to al-Husayn (may Allah be pleased with him) and the family of the Prophet (blessings and peace of Allah be upon him) than anyone else, for they are the ones who show love and respect for the Prophet (blessings and peace of Allah be upon him) by showing love and respect for his family, wives, companions and offspring, as Allah, may He be glorified and exalted, enjoined, without any exaggeration or negligence. The Raafidis do not have any advantage that gives them a special connection to al-Husayn (may Allah be pleased with him) or the Ahl al-Bayt (members of the Prophet’s family), such that they should be offered these condolences. In fact, in this regard their exaggeration, innovations and misguidance dictate that we should disavow them and denounce them.
For more details on the Raafidi sect, please see question no. 101272.
Secondly:
What the Raafidis do of venerating the day of ‘Ashoora’, holding gatherings of mourning, expressing grief and weeping in memory of the death of al-Husayn, with all the kinds of Jaahili wailing that they do, is a reprehensible innovation that was not done by the early generations, namely the Sahaabah, Taabi‘een and leading imams (may Allah have mercy on them).
It was not the practice of the Prophet (blessings and peace of Allah be upon him) to commemorate the anniversary of the slaying of any of the Prophets or martyrs, including Hamzah the leader of the martyrs (sayyid ash-shuhada’ – may Allah be pleased with him).
And it was not the practice of the early generations to c ommemorate the anniversary of the death of anyone, either the Prophet (blessings and peace of Allah be upon him) or anyone of lesser standing than him.
So whoever does that has fallen into innovation and is going against the Sunnah and the practice of the righteous early generations.
For more information, please see question no. 4033.
The Raafidis went even further in their misguidance and introduced on this day abhorrent innovations and grave evil practices for which there is no basis in the religion of Islam, such as striking the chest, rending the garments, wailing, slapping the cheeks, striking the shoulders with chains, cutting the head with swords and shedding blood.
For more information, please see question no. 101268
Based on the above, it is not permissible for a Muslim to offer condolences to the Raafidis for the slaying of al-Husayn (may Allah be pleased with him), because of what that involves of innovation and going against the Sunnah, and what it involves of supporting and approving of their falsehood. Similarly it is not permissible to say to themMa’jooreen(may you be rewarded for your loss) because they will not be rewarded for their innovation; rather they are sinning and deserve to be punished.
And Allah knows best.

PUBLISHERM.NajimudeeN. MD,IRI