Some examples from history about the crimes of Twelver Shia Terrorists against Sunnis.

Some examples from history about the crimes of Twelver Shia Terrorists against Sunnis.

The books of history are filled with the crimes of Twelver Shia terrorists. Many tragedies occurred against the innocent Sunnis due to the evil teachings of Twelver Shiism, and still occur till date. Here, we would like to share with the readers few examples of the tragedies that occurred at the hands of Twelver Shia due to this ideology of Twelver Shiism.

1. Tatars and the genocide of Sunnis in Baghdad due to prominent Twelver Shia Scholar.

The Tatars’ sack of Baghdad and its destruction by Hulagu Khan was the worst tragedy the Muslims had ever known; about two million Muslim persons were murdered and their women were taken as booty. This was the fruit of treacherous plots of two Shias, Muhammad Ibnul-`Alqami and Nasir al-Din At-Tusi, employed as ministers in the government of the last of the Abbasid caliphs, Al-Mustasim bil-Allâh. These two men conspired against the Caliph and handed him over to Hulagu, and then they became ministers for the Tatar chieftain.

Shia scholar Muhammad Baqir al-Khwansari in the biography of highly revered Shia Scholar Nasir Al-Din Al-Tusi, said:
وإيقاع القتل العام من أتباع أولئك الطغام، إلى أن أسال من دمائهم الأقذار كأمثال الأنهار، فانهار بها في ماء دجلة، ومنها إلى نار جهنم
“He is the Examiner, the Philosopher, the Polymath, the Widely-versed, the Honorable … … And one of his famous known transmitted matters, is the story of [his] alliance in Iran with the respected Sultan Hulagu Khan son of Tolui son of Genghis Khan, one of the greatest Sultans of the Tatars and Mongols, and his arrival in the convoy of the supported Sultan with full preparation to Dar Al-Salam Baghdad, to guide the servants and spread harmony [in the land], and putting an end to the chain of transgression and mischief, and extinguishing the circle of injustice and confusion. By ending Rule of Bani Al-‘Abbas (i.e. the Abbasid caliphate), and inflicting the general massacre on the followers of those tyrants, up to the point where their filthy bloods flowed like rivers, collapsing into the Tigris river, and from it, it shall collapse into the fire of Hell, their Home of Misery, and the residence of the wretched and the evil”. (‘Rawdaat Al-Janaat’ 1/300-301.)

Comment: Pay careful attention to his choice of words when he said: “their filthy blood”. Is this how he views the blood of 1.5 million Muslims who were massacred in Baghdad?

We also present here what Ayatullah Al-Khomeini said; He said when speaking about the matter of the Taqiyah:
إن من باب التقية الجائزة دخول الشيعي في ركب السلاطين، إذا كان في دخوله الشكلي نصر للإسلام والمسلمين مثل دخول نصير الدين الطوسي
There is no acceptable excuse he can offer, unless his entry into the service of the state has some rational basis, as was the case with ‘Ali ibn Yaqtin, whose motives in joining state service are well-known, and with Khwaja Nasir Tusi (may God be pleased with him), whose actions resulted in benefits also well-known. [“Al-Hukumah Al-Islamyia” p. 142]

Comment: Subhan Allah! The joining of Nasir Al-Din Al-Tusi with the Tatars brought benefits well-known to the Muslims, since Ahl Al Sunnah documented regarding the tragedy that occurred in Baghdad at the hands of the Tatars.

In the record Ibn Kathir(rah) gave in Al-Bidaya wa Al-Nihaya he said:

The arrival of Hulegu Khan at Baghdad with all his troops, numbering nearly 200,000 fighting men, occurred on 12 Muharram of this year [January 19, 1258] … he came to Baghdad with his numerous infidel, profligate, tyrannical, brutal armies of men, who believed neither in God nor in the Last Day, and invested Baghdad on the western and eastern sides. The armies of Baghdad were very few and utterly wretched, not reaching 10,000 horsemen. They and the rest of the army had all been deprived of their fiefs [iqta’] so that many of them were begging in the markets and by the gates of the mosques. Poets were reciting elegies on them and mourning for Islam and its people. All this was due to the opinions of the vizier Ibn Al-‘Alqami the Shi’ite, because in the previous year, when heavy fighting took place between the Sunnis and the Shi’ites, Karkh and the Shi’ite quarter were looted, and even the houses of the vizier’s kinsmen were looted. He was filled with spite because of this, and this was what spurred him to bring down on Islam and its people the most appalling calamity that has been recorded from the building of Baghdad until this time. That is why he was the first to go out to the Tatars. He went with his family and his companions and his servants and his suite and met Sultan Hulegu Khan, may God curse him, and then returned and advised the caliph to go out to him and be received by him in audience and to make peace on the basis of half the land tax of Iraq for them and half for the caliph. The caliph had to go with 700 riders, including the qadis, the jurists, the Sufis, the chief amirs, and the notables. When they came near the camp of Sultan Hulegu Khan, all but 17 of them were removed from the sight of the caliph; they were taken off their horses and robbed and killed to the very last man. The caliph and the others were saved. The caliph was then brought before Hulegu, who asked him many things. It is said that the caliph’s speech was confused because of his terror at the disdain and arrogance which he experienced. Then he returned to Baghdad in the company of Khoja Nasireddin Al-Tusi, the Vizier Ibn Al-‘Alqami, and others, the caliph being under guard and sequestration, and they brought great quantities of gold and jewels and gold and silver objects and precious stones and other valuables from the seat of the caliphate. But this clique of Shi’ites and other hypocrites advised Hulegu not to make peace with the caliph. The vizier said, “If peace is made on equal shares, it will not last more than a year or two, and then things will be as they were before.” And they made the killing of the caliph seem good to him so that when the caliph returned to Sultan Hulegu he gave orders to kill him.

It is said that he who advised [Hulegu] to kill [the Caliph] are the Vizier Ibn Al-‘Alqami and Nasir Al-Din Al-Tusi. Nasir was with Hulegu where he accompanied him when he (Hulegu) invaded Qilaa’ Al-Lamout from the Ismailis … Hulegu elected Nasir [Al-Din] to be his advising minister, so when Hulegu arrived and had some fear of killing the Caliph, the minister made it seem easy for him, so they killed him …

They [the Tatars] came down upon the city and killed all they could, men, women and children, the old, the middle-aged, and the young. Many of the people went into wells, latrines, and sewers and hid there for many days without emerging. Most of the people gathered in the caravanserais and locked themselves in. The Tatars opened the gates by either breaking or burning them. When they entered, the people in them fled upstairs and the Tatars killed them on the roofs until blood poured from the gutters into the street; “We belong to God and to God we return” [Qur’an, ii, 156]. The same happened in the mosques and cathedral mosques and convents. No one escaped them except for the Jewish and Christian dhimmis, those who found shelter with them or in the house of the Vizier Ibn Al-‘Alqami the Shi’ite, and a group of merchants who had obtained safe-conduct from them, having paid great sums of money to preserve themselves and their property. And Baghdad, which had been the most civilised of all cities, became a ruin with only a few inhabitants, and they were in fear and hunger and wretchedness and insignificance”” [Source: Al-Bidaya wa Al-Nihaya, 13:234].}

Some people may ask, what this has to do with us today, and whether it is right to hold all Shias responsible for what Nasirud-Din At-Tusi and Muhammad Ibnul-`Alqami. We certainly cannot hold all the Shia responsible for what those two men did, but those [of the Sunnis] who are attracted by the words of Khomeini, who stirred many Muslims hearts with his promises to return Jerusalem and Afghanistan to the hands of the Muslims, should know that he never fails to praise Nasirud-Din At-Tusi. He prays for him and asks Allah to have mercy on him, and even says that At-Tusi played a major role in the victory of Islam. It is a great misfortune that the Muslims fail to understand the real meaning of Khomeini’s words. Nasirud-Din At-Tusi was, in fact, responsible for the death of two million Sunni Muslims and this is what Khomeini considers a great service to Islam.

2. Shia Scholar al-Mawla Haydar Ali al-Shirwânî – The Killer of innocent Sunnis.

al-Mawla Haydar Ali al-Shirwânî, this man is the author of famous Shia books such as “Manâqib Ahl al-Bayt”. His father Mîrzâ Muhammad ibn al-Hassan al-Shirwânî was a student of Muhammad Taqî al-Majlissî who is the father of al-‘Allâmah Muhammad Bâqir al-Majlissî the author of “Bihâr al-Anwâr”. Muhammad ibn al-Hassan al-Shirwânî married the daughter of Muhammad Taqî al-Majlissî, which makes Haydar Ali al-Shirwânî the nephew of Muhammad Bâqir al-Majlissî. Haydar Ali al-Shirwânî later married the daughter of Muhammad Bâqir al-Majlissî to become his son-in-law, this makes him really close to the Majlissî family.

In the introduction of the book “Manâqib Ahl al-Bayt” the researcher (Muhammad al-Hassun) says:

هو المولى حيدر علي ابن الشيخ المولى ميرزا محمد بن الحسن الشرواني، صهر المجلسي الثاني على ابنته التي كانت له من أخت أبي طالب خان النهاوندي. والشرواني نسبة إلى شروان

[He is al-Mawlâ Haydar Alî son of Sheikh al-Mawlâ Mîrzâ Muhammad ibn al-Hassan al-Shirwânî, the son-in-law of al-Majlissî II from his daughter through the sister of Abî Tâlib Khân al-Nahâwandî. And al-Shirwânî means that he is from the region of Shirwân.].

Shia scholar al-Khawansârî wrote about him in “Rawdât al-Jannât”:

المولى الفاضل ، المشتهر بالمولى حيدر علي

[The virtuous Mawlâ, famous with the name al-Mawlâ Haydar Alî.]

While Muhsin al-Âmîn wrote about him in “A’yân al-Shî’ah”:

كان عالماً فاضلاً
[He was a virtuous scholar.]

Let us see what this this great venerated Shia scholar does in his free time:

قال في تتميم أمل الآمل مولانا حيدر علي بن المولى ميرزا الشيرواني كان فاضلا معظما و عالما مفخما كما علمناه من تعليقاته على المسالك و غيرها فإنها و إن كانت قليلة إلا أنها تدل على فضل محررها و بالجملة إنه من أهل الفضل مع أنه كان من أهل الزهد و التقوى أيضا إلا أنه ظهر منه أقوال مختصة به ينكر ذلك عليه و إن كان لبعضها قائل به من غيره سمعت أستادنا و استنادنا الفاضل الأعز و العالم الأكبر مولانا علي أصغر ( رهـ ) يحكي أنه كان يلعن جميع العلماء إلا السيد المرتضى و والده العلامة .و قد تحقق منه أنه كان يضيف أهل السنة إلى بيته و يصبر عليهم إلى أن تحصل له الفرصة و يتمكن مما يريد فيأخذ المدية بيده المرتعشة لكونه ناهزا في التسعين فيضعها في حلق أحدهم فيقتله بنهاية الزجر .و الحيدرية المنسوبة إليه كانوا يصومون فيريدون أن يفطروا بالحلال فيمشون إلى دكاكين أهل السنة أو بيوتهم فيسرقون شيئا و يفطرون به و من آرائهم عدم رجحان صوم يوم الإثنين أو حرمته و إن وافى يوم الغدير و منها حكمهم بخروج غير الإمامية من دين الإسلام و الحكم بنجاستهم و كذا من شك في ذلك إلى غيرها من الآراء و رأيت منه رسالة حكم فيها بوجوب الاجتهاد على الأعيان كما هو رأي علماء حلب و أشبع الكلام في ذلك لكنه مزيف انتهى .

و له رسالة في تنجس غير الإمامي و خروجهم عن الإسلام و للمولى زين الدين الخوانساري رسالة في الرد عليه

[He said in “Tatmim Amal al-Aamil”(book of biographies written by `Abdul-Nabi bin Muhammad Taqi al-Qazwini): “Our Mawlâ Haydar Alî son of Mawlâ Mîrzâ Muhammad ibn al-Hassan al-Shirwânî, he was a virtuous, venerated and great scholar like we knew from his commentaries on al-Masalik and other works even if only little but they show the value of their writer. In brief, he is from the noble people, (but) even though he was from the people of asceticism and piety he also said some things that may lead us to reproach him even if others said them as well. I heard our professor and virtuous reference, the grand scholar Mawlâna `Ali Asghar (rah) say that he(Haydar Alî Shirwânî) used to curse all scholars except al-Sayyed al-Murtadâ and his father al-`Allamah.

And it has been verified about him that he used to receive Ahlul-Sunnah at his place as guests, and he used to exercise patience with them until he gets a chance to fulfill his aim, he would then take a knife with his trembling hand because he was near his nineties, and he would plunge it in their throat killing them after making them suffer.

And al-Haydariyyah(sect) which is attributed to him, used to fast and when they needed to break their fast in a Halal way, they would seek the shops or homes of Ahlul-Sunnah in order to steal anything and consume it on Iftar, also from their opinions is the non-desirability of fasting on Monday or its impremssibility even if it coincided with the day of Ghadeer, and from their opinions is that all non-Imamis are outside the folds of Islam, and they are impure and so are those who doubt this matter and other opinions, and I saw from him a Rissâlah(research paper) in which he ruled that it is obligatory for the elites to practice al-Ijtihâd as was the opinion of the scholars of Aleppo(Halab) and it has been discussed thoroughly and it is forged.”

And he has a Rissâlah about the Najasah of the non-Imami and that they are not in the folds of Islam, and al-Mawlâ Zain al-Deen al-Khawansârî wrote a Rissâlah to refute him.

[Source: “Al-Fayd al-Qudsi” page 250-151 and  “Bihâr al-Anwâr” volume 102, page 137].

3. Crimes of Twelver Shia in Azerbaijan, Iran and Khorasan.

Persia was a Sunni country initially, from the days it was conquered by Muslims in the caliphate of Umar(ra). It was much later, around the sixteenth century, that a Shia dynasty , the Safavids, converted Persia into a Shia country by force, committing countless crimes to achieve this goal. Shah Ismail played a key role in the rise of Twelver Shiism in these regions; he converted Iran from Sunni country to a Twelver Shia state.

(i). We read in Encyclopedia Iranica:

The near-complete eradication of Sunnism from the Iranian plateau, achieved by these and other means, must clearly have been gradual, and at least in some places it consisted initially of the pragmatic and superficial acceptance of a coerced creed. The Sunnite notables of Qazvin in particular proved obdurate, and several of them were executed during the reign of Shah Ṭahmāsb for religious deviance (Bacqué-Grammont, p. 83, n. 231). Nonetheless, enough of them survived to qualify (or claim to qualify) for the reward offered by Esmāʿil II during his brief Sunnite interregnum to all who had steadfastly refused to curse the first three caliphs (Golsorkhi, p. 479). There is evidence, too, for the persistence of Sunnite loyalties in some localities into the reign of ʿAbbās I, particularly in eastern Persia. In 1008/1599 he launched a campaign of persecution against the Sunnites of Sorḵa (Semnān), but three decades later Sunnismwas still widespread in the city, although less so in its environs.

[Source: Enclyopedia Iranica by ].

(ii). We read in Rethinking world history: essays on Europe, Islam, and world history by Marshall G. S. Hodgson, Edmund Burke ,p. 195:

Ismail, the head of the Shi’ite Safawiyya tariqas – which had the roots of its power in the decentralized ways of the late Middle Ages and which depended for its military strength on tribal Turks as was so characteristically the case at that time – seems to have participated many of the events. He set about conquering, at the star of the sixteenth century, as much of the Dar al-Islam as possible and forcing the Sunni populations to adopt Shi’ism. He failed to convert all Islam to the Shi’a, but he did carve out a lasting empire in Iran, the Safavid empire. There he insisted that everyone should publicly curse such heroes of early Islam as Umar and Abu Bakr and follow the Shi’ite form of the Sharia. The Sunni Tariqas were braught in hastily from whatever corners of Islam – chiefly Arab – the Shia had been strong in, and the autonomus body of Shi’ite mujtahids – authorized leading interpreters of the sharia gained an undisputed ascendancy. Muhammad Baqir al-Majlisi, in the seventeenth century, was especially effective in putting the doctrine into definitive form with the aid of the political authorities. The areas incorporated in the Safavid empire, Persian, Turkish , or Arab speaking, have been insistently Shi’ite since.

[Source: Rethinking world history: essays on Europe, Islam, and world history by Marshall G. S. Hodgson, Edmund Burke , p. 195]

(iii). Roger Savory says in his book ‘Iran Under the Safavids’ p. 27 to 29:

Shias therefore regard the first three Caliphs (Abu Bakr, Umar and Uthman) as usurpers, and the ritual of cursing of these persons has always been a proper duty of Shias, although the emphasis on it varied from time to time. In the early days of the Safavid state, when revolutionary fervous was still strong, great emphasis was palced on this ritual of cursing. Safavid supporters known as tabarraiyan walked through the streets and bazaars cursing not only the three “rightly guided” caliphs mentioned above, but also the enemies of Ali and the other Imams, and Sunnis in general. Anyone who failed to respond without delay, “May it [the cursing] be more and not less”. was liable ot be put to death on the spot. Despite the two centuries of propaganda carried out by Safavids, the promulgation of Shiism as the state religion was fraught with danger, and some of Ismail’s advisers were worried about the reaction to his announcement. “Of the 200,000-300,000 people in Tibriz”, they said “two thirds are Sunnis … we fear that the people may say they do not want Shii sovereign, and if (Which God forbid!) the people rject Shi’ism, what can we do about it?” Ismail’s reply was uncompromising: he had been comissioned to perform this task, he said, and God and the immaculate Imams were his companions, he feared no one. “With God’s help,” he said, “if the people utter on word of protest, I will draw the sword and leave not one of them

[Source: ‘Iran Under the Safavids’ p. 27 to 29]

4. Twelver Shia crimes in Azerbaijan

ازآنجا كه مردم آذربايجان در آن زمان سني بودند، شيخ حيدر در اينسال به طور عملي جهاد با سني ها را آغاز نموده ضمن يك فتواي صريح اعلام داشت كه  همة اهل سنت در حكم كفارند، و فقيهان سني دشمنان خدا به شمار ميروند و هركه از آنها تبعيت و تقليد كند از دين خارج شده به كافران ملحق ميشود و قتلش  واجب ميگردد . او در اين فتوا اعلام كرد كه جهاد با اهل سنت يك واجب شرعي است و غارت اموال و اسير كردن و فروختن زنان و فرزندان آنها ثواب  عظيم دارد . او عقائد شيخ بدرالدين را موبه مو اجرا كرد و همان عقيدة افراطي تاتارهاي بكتاشي آناتولي را كه علي ابن ابيطالب را تا مقام الوهي بالا برده  ويرا مورد پرستش قرار ميدادند به صراحت تبليغ كرد؛ وكلية واجبات شرعي را از نماز و روزه وحج را تأويل كرده از گردن مريدانش انداخت . مريدان او كه از اينزمان بطوررسمي لقبِ قزلباش (به فارسي : سرخ سر) يافتند در دسته جات مسلح و منضبط جهادي متشكل شدند، و آباديهاي شروان و داغستان و مناطقي  از قفقاز را كه عموما سني مذهب بودند، تحت عنوان جهاد با كافران مورد حملات غارتگرانه قرار دادند

(شاه اسمایل صفوی – گفتار دوم – منشا قزلباشان و عقاید آنها  صفحه 43 – امیر حسین خنجی)

At that time the people of Azerbaijan were Sunni. Shaykh Haydar practically started the ‘Jihad’ against the Sunnis. Issuing Fatwa he openly declared that all Ahl-Sonnat are Kufar and the Sunni Fuqaha are the enemies of Allah and whoever follows them leaves the fold of the religion and becomes one of the Kufar and his killing becomes obligatory. In the Fatwa he declared that  ‘Jihad’ against Ahl-Sonnat is a religious obligation and the plunder of their properties and imprisoning and selling their women and children has a great reward.

He implemented the teachings and beliefs of Shaykh Badruddin bit by bit and propagated the extreme beliefs of Baktashi Anatolian Tatars who believed that Ali bin Abi Talib had a divine status and used to worship him. He interpreted the obligatory rules of prayer, Fast and Hajj. His diciples, who from this time, officially got the title of Qizilbash (red heads) formed disciplined armed ‘Jihadi’ factions. Under the title of ‘Jihad against the Kufar’ they would raid and plunder the settlements and villages of Sherwan, Dagestan and areas of Caucasus who were generally Sunni.

[Source: Shah Ismail Safavi – Second Saying – The roots of Qizilbashan and their beliefs page 43 – Amir Hossein Khonjee.]

We read:

“It was Jumah after the day when the Qizilbasi’s had invaded Tabriz. On the day of Jumah, Sah ismael had entered the Jami masjid. He ordered that between two sunnis there must be a Qizilbashi standing with a sword in his hand. Then he announced that the Sunni madhab is batil and the sunnis were in shock when they heard this. After that he ordered that the ones who don’t curse Abu Bakr, Omar, Osman and Aisha, are to be hitted on the head. He rose on the minbar and said: “Distance yourselves from the sunnis” – “ Curse Abu Bakr, Omar, Osman”. After that the Qizilbashi men with swords yelled “more cursing, much more cursing!” The people (sunnis) rejected this and a fight begun. The Shah then yelled again with a loud voice: “Whoever doesn’t say those words (i.e. cursing the Sahaba) will be killed”. [Alam Arayi Safawi 64. یْفص یاسآ نلاع 64) ]

We read regarding Tabriz:

On capturing Tabriz in 907/1501, a city two-thirds Sunnite in population, Shah Ismāʿil threatened with death all who might resist the adoption of Shiʿite prayer ritual in the main congregational mosque, and he had Qezelbāš soldiers patrol the congregation to ensure that none raise his voice against the cursing of the first three caliphs, viewed as enemies of the Prophet’s family. In Tabriz and elsewhere, gangs of professional execrators known as the tabarrāʾiān would accost the townsfolk at random, forcing them to curse the objectionable personages on pain of death. Selective killings of prominent Sunnites occurred in a large number of places, notably Qazvin and Isfahan, and in Shiraz and Yazd, outright massacres took place. Sunnite mosques were desecrated, and the tombs of eminent Sunnite scholars destroyed. (Aubin, 1970, pp. 237-38; idem, 1988, pp. 94-101).

5. Twelver Shia crimes in Shiraz

Nematullah al-Jazairi (1640 AD), a prominent Shia scholar in post-Safavid Iran, an accomplice and student of the palace scholar of the Safavid Kings, the Sunni-hating Baqir al-Majlisi. A believer in the distortion of the Qur’an, a Shia saint, fruit of post-Safavid Persia and Shiraz (where he studied) says in his “Anwar al-Nu’mania”, 1/ 27:

“When Ismail Safavid reached Shiraz, he gathered the scholars of the opponents [Sunnis], and ordered them to curse the three caliphs, but they refused because Taqiyyah is not permissible according to them, so he ordered to kill them all.” [Anwar al-Nu’mania”, 1/ 27]

6. Twelver Shia crimes in Isfahan

سپس از آنجا راهی اسپهان شدند، و شهر را در محاصره گرفتند، و پس از مدت کوتاهی اسپها ن را متصرف شدند. اسپهان از جمله شهرهای بزرگ ايران بود و همۀ مردمش سنی شافعی بودند. اسپهان در سده های پيش چندين بار پايتخت شده بود و در آن اواخر پايتخت سلطان یعفوب بایندر بود. بناهای تاريخی بسياری از مسجد و مدرسه و کتابخانه و بيمارستان در آن وجود داشت؛ و چونکه اسپهان بر مسير جادۀ ابريشم قرار داشت و شهر  ازرگانی بين  المللی و بسيار ثروتمند بود يکی از بزرگترين بازارهای ايران با چندين کاروانسرای بزرگ در شهر اسپهان بو د. اسپهان در تاريخ پس از اسلامِ خويش چندين دانشمند بزرگ تحويل جامعۀ بشريت داده بود که تا امروز مايۀ فخر جهان موسوم به اسلامی اند. قزلباشان در اسپهان دست به چنان فجايعی زدند که جنايتهايشان در آذربايجان در مقابل آن اندک می نمود. هرچه مسجد و مدرسه و ابنيۀ تاريخی بازمانده از دوران طاهريان و ديلميان و سلجوقيان و تيموريان  در اسپهان وجود داشت به دست آنها آسیب دید . بخش اعظم علما و فقها و مدرسان و اهل دانش که نتوانسته بودند از شهر بگريزند به کشتن رفتند. کشتار  مردم اسپهان چندين روز متوالی ادامه داشت و بخش بزرگی از مردم اسپهان کشتار شدند. در اين ميان اموال مردم به غارت رفت و مزارع و باغستانها  به  آتش کشيده شد

(قزلباشان در تاریخ ایران – نقش قزلباشان صفوی در تاریخ ایران زمین – امیر حسین خنجی صفحه 104)

Then they (safavids) moved towards Isfahan and laid siege to it. After short period they captured Isfahan. Isfahan was one of the largest cities of Iran and all its people were Sunni Shafis. Isfahan had been the capital city many times before and lately it was the capital of Sultan Yaqob Bayendar. There were many historical monuments and buildings such as mosques, madaris, libraries and hospitals in the city. Since the city was on the silk route it was city of international trade and it was wealthy. One of the biggest markets of Iran with many big caravansaries was in the city of Isfahan.

Isfahan during its Islamic history produced many great scholars to the world that till today they are the pride of the Islamic world. The Qizilbash (Safavid soldiers) committed such atrocities [in Isfahan] that their crimes in Azerbaejan became small compared to it. Every mosque, Madrasah and historical building that was built in Isfahan from the times of Tahirid, Daylimite, Seljuks and Timurids were damaged by them.

The majority of scholars and fuqaha and students and the people of knowledge who could not flee the city were killed. The killing the people of Isfahan continued for several consecutive days and great number of the people of Isfahan were massacred. During this time the properties of the people were looted and farms and orchards were burned.

[Source: Qizilibahsan in the History of Iran – The role of Safavid Qizilbash in the History of Iran – Amir Hossein Khonjee page 104.]

7. Twelver Shia crimes in Herat

يک گروه قزلباش زير فرمان مردی به نام قلی جان از نوکران نجمِ زرگر (امير نجم) به هرات گسيل شدند. مردم هرات که جنايتهای قزلباشان در مرو را شنيده بودند راه چاره در آن ديدند که داوطلبانه تسليم قزلباشان شوند شايد از تجاوز و کشتار برهند. قلی جان پس از آنکه شهر را تحويل گرفت بر آن شد که کارهای شاه اسماعيل در هنگام تصرف تبريز را تکرار کند. ماه رمضان بود و مردمِ شهر روزه دار بودند. او فقها و علما و کلانتران را به مسجد جامع فراخواند، سپس در مسجد به قاضی القضات هرات فرمود که شيعه شود و برفراز منبر رفته تبرا کند و به ابوبکر و عمر و عثمان لعنت فرستد و فتوا بدهد که سنی ها کافرند. فقيه بيچاره که نمی توانست چنين فرمانی را اجابت کند در همانجا در کنار منبر به دست قزلباشان به قتل رسيد (شکمش را دريدند و امعا و احشايش را به پای منبر ريختند). دومين فقيهی که فرمان يافت به فراز منبر رفته ابوبکر و عمر را دشنام دهد و فتوای کفر سنيان بدهد حافظ زين الدين علی – مفتی اعظمِ هرات – بود. این فقیه پیر سال نیز از اجرای فرمان قلی جان سرباز زد. فلی جان به دست خودش شکم وی را درید و امعا و احشایش را بیرون کشیده وبه میان مردم حاضر  در مسجد افکند, سپس سرش را از تن جدا کرد. سومین کسی که به این سان کشته گردید کلانتر بزرگ هرات بود. پس از آن قلی جان به قزلباشان فرمود تا همه حاصران در مسجد را از خرد و درشت کشتار کنند. جسدهای قاضی القضات و حافظ زین الدین را با اجساد چندین تن دیگر از بزرگان و اعیان هرات در میدان شهر به آتش کشیدند. روزهای آینده بقایای بزرگان بازداشت و دربندکرده شدند تا شاه اسماعیل در باره آنها تصمیم بگیرد.

(قزلباشان در تاریخ ایران – نقش قزلباشان صفوی در تاریخ ایران زمین – امیر حسین خنجی صفحه 136-137)

One group of Qizilbash on the orders of a man by the name of Qoli Jaan, one of the servants of Najm Zargar, were dispatched to Herat. The people of Herat who had heard about the crimes of Qizilbashan in Merv decided to voluntarily surrender with the hope that they don’t get massacred. Qoli Jaan after taking the city repeated what Shah Ismail did during the capturing of Tabriz.

It was the month of Ramadan and the people of the city were fasting. He called the Fuqaha, scholars and mayor to the mosque. Then in the mosque he ordered Qazi al-Quzat (Cheif Judge) to become Shia and go to Minbar and do Tabara and send Lanah (curse) upon Abubakr, Omar and Othman, and issue Fatwa that the Sunnis are Kafir. The Faqih couldn’t obey such order so he was killed in the same place next to minbar. (His stomach was torn apart and his intestines were spilt over the minbar). The second Faqih who was given the same order to go to the minbar and slander Abubakr and Omar and issue fatwa of Kufr on Sunnis was Hafiz Zaynuddin Ali, the grand Mufti of Herat. This old Faqih too did not obey the orders [of Qoli Jaan]. Qooli Jaan cut his stomach with his own hands and removed his intestines and threw it at people who were in the Mosque. Then he chopped off his head. The third person who was killed the same way was the chief mayor.

Then Qoli Jaan ordered the Qizilbashan (safavid soldiers) to kil all people present in the Mosque, from minors to adults. The bodies of cheif Judge and Hafiz Zaynuddin and several elders of Herat were burned in the centre of the city. The rest of the elders were imprisioned so that Shah Ismail make a decision about them.

[Source: Qizilibahsan in the History of Iran – The role of Safavid Qizilbash in the History of Iran – Amir Hossein Khonjee page 136-137.]

شاه اسماعيل در آذرماه ۸۸۹ خ (رمضان ۹۱۶ ھ) وارد هرات شد و <حکم ولايی> برای کشتار و ادام و تاراج صادر کر د. علاّمه تفتازانی که پيرمردی بالای هفتادساله و بزرگترين فقيه جهان اسلام در زمان خودش و مرجعِ  مسلم دينی ايران و ماوراء النهر و ترکستان و سلطنتهای هندوستان و عثمانی بود که
سلاطین هند و ترکستان و عثمانی در نامه هایشان او را ((مولانا العظم)) خطاب می کردند, در آن هنگام در حبس قلی جان بود.

چنين شخصيتی را به علت آنکه «سنی متعصب بود»  قزلباشان به فرمان شاه اسماعیل تکه پاره کردند تا ((رسم مبتدعه اهل ضلال)) از جهان برافتد و مذهب حق قزلباشی »  عالمگیر شود. نوشته اند که شاه اسماعیل فرمود تا علامه تفتازانی را با دهان روزه دار آوردند: و به اوحکم کرد که تبرا کند و دست  از  ((مذهب باطل)) بکشد. چون علامه حاضر نبود به فرمان جوانکی گردن نهد که به نظر او از اسلام بیگانه بود, شاه اسماعیل فرمود تا وی را قطعه قطعه کردند. سپس پاره های  جسدش را به آتش کشیدند و خاکسترش را در کوچه ها پراکندند تا لکدکوب عوام گردد

(قزلباشان در تاریخ ایران – نقش قزلباشان صفوی در تاریخ ایران زمین – دکتر امیر حسین خنجی صفحه 137-138)

Shah Ismail entered Herat in 889k (Ramadan 916 h) and ordered the killing, destruction and plunder in the city. Allama Taftazani who was over 70 years old and was one of the greatest scholar of Islamic world in his time and religious authority of Iran, Transoxania, Turkestan, India and Ottoman sultanates. Rulers of India, Turkestan and Ottoman would address him in their letters as ‘Mowlana al-Azam’, the great Mowlana. At this time the Allama was the prisoner of Qoli Jaan.

Personality of such type was cut into pieces by the Qizilbashaan (safavid soldiers) on the orders of Shah Ismail for the reason of being a ‘fanatic Sunni’ and so that the ‘People of Misguidance’ are removed from the world and the ‘Mazhab of Truth of Qizlibash’ becomes universal. They have written that while Allamah Taftazani was fasting Shah Ismail ordered him to do Tabarah and leave his ‘False Mazhab’. Since Allamah did not obey the order, Shah Ismail ordered that he be cut into pieces. Then parts of his body was burned and thrown in the streets.

[Source: Qizilibahsan in the History of Iran – The role of Safavid Qizilbash in the History of Iran – Amir Hossein Khonjee page 137-138.]

Note: Allamah Taftazani mentioned here is not Saaduddin Taftazani, who lived before him.

شاه اسماعيل چهار ماه در هرات مان د. در تمام اين مدت زنان و دختران و پسران هرات مورد تعدی و تجاوز جنسی قز لباشان قرار م یگرفتند، و اموالی که در خانه های زنده ماندگان هرات باقی مانده بود مصادره میشد.

(قزلباشان در تاریخ ایران – نقش قزلباشان صفوی در تاریخ ایران زمین – امیر حسین خنجی صفحه 139)

Shah Ismail stayed in Herat for four months. During this period the women, the girls and the boys of Herat were abused and raped by the Qizilbashaan (Safavid soldiers) and the properties and belongings of people were confiscated.

[Qizilibahsan in the History of Iran – The role of Safavid Qizilbash in the History of Iran – Amir Hossein Khonjee page 139]

کشتار مردم و انهدام مساجد و مدارس و بناهای تاریخی در هرات چندین روز ادامه داشت, و چنان شد که هرات به یک مخروبه تبدیل گردید. مقابر بزرگانی که در هرات خفته بودند شکافته گردید و اجساد شان از گورها بر آورده شده به آتش کشیده شد. لاشه های خواجه های بزرگ هرات را از گورها برا آورده پراکندند. مولانا نورالدین جامی (عارف بزرگ تاریخ ایران, متوفی سال 872 خ) نیز از جمله بزرگانی بود که گورش را شکافتند و جسدش را بیرون کشیدند و به جرم سنی بودن به او تازیانه زدند و استخوانهایش را پراکندند.

(قزلباشان در تاریخ ایران – نقش قزلباشان صفوی در تاریخ ایران زمین – امیر حسین خنجی صفحه 138)

The killing of people of Herat and the destruction of Mosques and Madaris and historical monuments continued for many days. To the extent that Herat turned into a city of ruins. The graves of elders in Herat were openend and their corpses were burned. The bodies and skeletons of respected Khawajas were removed from their graves and their bons were scattered. Mowlana Noruddin Jami (Great mystic in the history of Iran, died 872) was among those elders whose grave was opened and his body was removed and whipped for the crime of being a Sunni and his bones were scattered.

[Source: Qizilibahsan in the History of Iran – The role of Safavid Qizilbash in the History of Iran – Amir Hossein Khonjee page 138.]

در اوائل سال ۸۹۰ شاه اسماعيل از هرات بيرون شده شکارکنان و غارتگران تا ميهنه و فارياب و بلخ در شرق خراسان پيش رفت، و در بلخ و ديگر شهرها کشتارها و تخريبها تکرار گرديد.

(قزلباشان در تاریخ ایران – نقش قزلباشان صفوی در تاریخ ایران زمین – امیر حسین خنجی صفحه 140)

In the early years of 890 Shah Ismail left Herat, the plunderers advanced to Maimana, Faryab, Balkh and east of Khorasan. In Balkh and other cities the massacrs and destruction were repeated.

[Source: Qizilibahsan in the History of Iran – The role of Safavid Qizilbash in the History of Iran – Amir Hossein Khonjee page 140.].

8. Twelver Shia crimes in Iraq

Shah Ismail peacefully seized Baghdad in 1508. However, his armies zealously murdered Sunnis and actively persecuted them through tribal allies of the Shah.[Iraq: Old Land, New Nation in Conflict, By William Spencer, pg.51].

His armies also destroyed several important Sunni sites, including the tombs of Abū Ḥanīfa and Abdul-Qadir Gilani. The Safavids even expelled the family of Gilani from Mesopotamia. After declaring Shiism the official form of Islam in Iraq, Ismail forced his new Iraqi subjects to convert to Shiism and outlawed Sunni practices. He then returned to Persia. These draconian actions by the conquering Safavids caused the Mesopotamian Sunnis to seethe with resentment.[The history of Iraq, By Courtney Hunt, pg.48]

Likewise, under Tahmasp I, central and southern Iraq, including Baghdad and Basra had remained in Safavid hands and efforts were being made to establish Shiism in place of Sunnism in these lands. Sunni scholars who refused to accept Shia doctrines were executed and Sunni tombs and shrines were destroyed once again, while the main mosques were converted for Shia use only. While not extensive, some conversions did take place, and those remaining faithful to Sunnism were subjected to persecution until Suleiman the Magnificent expelled the Safavids from most of Iraq.[History of the Ottoman Empire and modern Turkey, Volume 1, By Ezel Kural Shaw, pg.95]

When the Safavids returned in 1624 under the rule of Abbas I of Persia and reconquered Baghdad, they once more again massacred the Sunni inhabitants.[Gulf States, By Michael Gallagher, pg.17]

[Source: Information about Iraq was taken from Wikipedia] [Screen Shot]

Note: Ammar Nakhswani Brags in his lecture that Iraq is a country having Shia majority, but this shameless chartalan will never let his audience know that, how Iraq- A country with Sunni majority turned into Shia majority.

 9. Shah Ismail Killed his mother because she married a Sunni

“When Shah Ismail entered Tabriz he didn’t face any resistance (from the people) yet he  slaughtered them. On his command, the bellies of the pregnant sunni women were sliced. The graves of Sultan Yaqub and others were opened and their bones were taken out and burned. The 300 prostitues of Tabriz were gathered on one place and they got cut in two with swords. The head of 800 people from the region Alwan were chopped off. The dogs of tabriz were killed too. After Ismail killed many people he ordered his mother to be brought to him. He learned that his mother married a commander from Bayandur dynasty(a sunni turkish dynasty) and upon that he ordered (his soldiers) to chop of her head. I don’t think after Neron, there was any opressor in history like him (Ismail)”.

[Source: “The voyages of Venetians in iran,(Translated into persian by:Manuchohr Ameeri),Publishing house Kharazm,Tahran,1381(2003),p. 436)“].

10. The Shia Death Squads in Iraq in the 20th Century.

Hundreds of Iraqis are being tortured to death or summarily executed every month in Baghdad alone by death squads working from the Ministry of the Interior, the United Nations’ outgoing human rights chief in Iraq has revealed.

Figures show that last July the morgue alone received 1,100 bodies, about 900 of which bore evidence of torture or summary execution. The pattern prevailed throughout the year until December, when the number dropped to 780 bodies, about 400 of which had gunshot or torture wounds.

Mr Pace said the Ministry of the Interior was “acting as a rogue element within the government”. It is controlled by the main Shia party, the Supreme Council for Islamic Revolution in Iraq (Sciri); the Interior Minister, Bayan Jabr, is a former leader of Sciri’s Badr Brigade militia, which is one of the main groups accused of carrying out sectarian killings. Another is the Mehdi Army of the young cleric Moqtada al-Sadr, who is part of the Shia coalition seeking to form a government after winning the mid-December election.

[Source: ] . [Video Documentary].

This was a glimpse of bright Shia history, which not only Sunnis but even many Shias might not have heard. And the history passed but the ideology of twelver Shiism remained the same, as even in this era we have witnessed the consequences of their ugly and piosonous ideology. We saw them siding with the Americans in Afghanistan where thousands of Muslims were killed; their siding with the Americans in Iraq where millions of Sunnis were killed, their unwavering support to the brutal dictator and Mass-Murderer Bashar Asad in Syria, who killed thousands of Sunnis; And now their support to the Houthi Terrorists in Yemen in Yemen, who are trying to repeat their brutal artocities against Ahl us-sunnah.

Regrettably, the enemies of Islam read history through which they become acquainted with those sects and cults of deviated and destructive beliefs, who played a major role in obstructing the Islamic expansion. It grieves to the heart that those enemies make such erring groups play the same role today against the Sunnis.

If we understand the past, we can profit from it in the present, by taking it as an example of what could be. In the light of past events, we should be more vigilant in our dealings with the factions whose history is full of treachery and betrayals; who extend the hand of friendship to the enemies of this Ummah(Muslim nation). Considering the history of Islam will provide us with many examples of lessons which our lives do not suffice to experience. Many times these groups have brought misery upon the heads of the Muslims. They are today making their same old claims, and calling people to the same twisted doctrines, that so often moved their ancestors to betray and persecute the Muslims in the past.

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