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As-Salam 'Alaikum, Allah revealed several verses about Abu Sufyan, Mu'awiyah and their followers, during the period of their armed hostility against Islam. Two of those passages are below. The first one is this (2:6-7): إِنَّ الَّذِينَ كَفَرُوا سَوَاءٌ عَلَيْهِمْ أَأَنذَرْتَهُمْ أَمْ لَمْ تُنذِرْهُمْ لَا يُؤْمِنُونَ خَتَمَ اللَّهُ عَلَىٰ قُلُوبِهِمْ وَعَلَىٰ سَمْعِهِمْ وَعَلَىٰ أَبْصَارِهِمْ غِشَاوَةٌ وَلَهُمْ عَذَابٌ عَظِيمٌ As for those who are kafir, it makes no difference to them whether you warn them or do not warn them, they will not have iman. Allah has sealed up their hearts and hearing and over their eyes is a blindfold. They will have a terrible punishment. Another is (36:5-10): تَنزِيلَ الْعَزِيزِ الرَّحِيمِ لِتُنذِرَ قَوْمًا مَّا أُنذِرَ آبَاؤُهُمْ فَهُمْ غَافِلُونَ لَقَدْ حَقَّ الْقَوْلُ عَلَىٰ أَكْثَرِهِمْ فَهُمْ لَا يُؤْمِنُونَ إِنَّا جَعَلْنَا فِي أَعْنَاقِهِمْ أَغْلَالًا فَهِيَ إِلَى الْأَذْقَانِ فَهُم مُّقْمَحُونَ وَجَعَلْنَا مِن بَيْنِ أَيْدِيهِمْ سَدًّا وَمِنْ خَلْفِهِمْ سَدًّا فَأَغْشَيْنَاهُمْ فَهُمْ لَا يُبْصِرُونَ وَسَوَاءٌ عَلَيْهِمْ أَأَنذَرْتَهُمْ أَمْ لَمْ تُنذِرْهُمْ لَا يُؤْمِنُونَ The revelation of the Almighty, the Most Merciful. So that you may warn a people whose fathers were not warned and who are therefore unaware. The Word has been justly carried out against most of them so they have no iman. We have put iron collars round their necks reaching up to the chin, so that their heads are forced back. We have placed a barrier in front of them and a barrier behind them, blindfolding them so that they cannot see. It makes no difference to them whether you warn them or do not warn them: they will not have iman. Alas, these same people - along with Abu Sufyan and Mu'awiyah - trooped into Islam in their thousands on the day of the Conquest of Makkah. They became Sahabah after this. The question then is: did they have iman? A typical Sunni would say: "Yes."

This is an extremely important topic, and I don't want to be controversial; but it is important to discuss in my opinion, and the reasons why we are seeing a plague in Muslim societies today. I won't go into the specifics of what happened right after the death of the Prophet(S) to avoid sounding controversial. Let us say that Hazrat Umar was a good administrator of the Islamic empire, and kept a tight lid/control over affairs. The empire grew very rapidly after the death of Prophet(S), in fact, too rapidly, which caused a lot of problems. However, after the death of Hazrat Umar, rifts based on tribal affiliations and families started taking place within the Muslim community. The Ummayads started to influence matters, and challenged the writ of the state. I would say that the problem with the Muslim community even during the time of Prophet(S) was that the people that had directly fought Muslims in the Battles of Badr and Uhad, people/munafiqs such as Abu Sufyan and Khalid bin Waleed, started gaining prominence in the Muslim Ummah once they entered the realm of Islam, and after the life of the Prophet(S) during the caliph's times. It were these people, and their progeny (Muawiya was the son of Abu Sufyan, Yazid was the son of Muawiya) that caused the destruction of Muslim society, and caused tremendous pain and suffering to the family of the Prophet(S). It was clear from the death of Hazrat Umar, that the Muslim community started disintegrating rapidly, with the Ummayads (and Abbasids later on) trying to grab power at the expense of the state. Imam Ali (AS) saw Muawiya responsible for the first great fitna, and in-fighting between Muslims in the Battle of Jamal and Siffin. Imam Hasan (AS) had to settle with Muawiya through a peace treaty, and was then poisoned to death. It was abundantly clear that under Yazid, and bloodthirsty, power grabbing people; Islam would have gone undergone total destruction, and Imam Hussain (AS) made the ultimate sacrifice in Karbala. However, with the rise of ISIS and other militant groups throughout the world, we can see all this emanated after the life of Prophet(S), with the gradual disintegration of the Muslim Ummah. Green - Region under the control of Imam Ali (AS) Red - Region under the control of Muawiya Blue - Region under the control of Amr bin Aas It absolutely boggles me how anyone can call the progeny of Abu Sufyan (Muawiya, Yazid), and Abu Sufyan companions of the Prophet(S), when they were responsible for creating fitna in the Muslim society for their thirst for power; and are the reason why we see the plague in the Muslim world today. There are more and more Wahabi and Deobandi scholars coming out today, praising Yazid (calling him Yazeed ® nauzibillah) and claiming Imam Hussain (AS) was wrong. Calling Yazid the rightful caliph, and Imam Hussain (AS) a rebel. This is the reason why the Muslim world, and especially the Arab world, has its plague.

Muawiyah and Abusing Imam Ali (as) =================================================== What the Prophet said about those who fight, hate, or abuse his Ahlul-Bayt =================================================== The Messenger of Allah said: "Loving Ali is the sign of belief, and hating Ali is the sign of hypocrasy." Sunni references: - Sahih Muslim, v1, p48; - Sahih Tirmidhi, v5, p643; - Sunan Ibn Majah, v1, p142; - Musnad Ahmad Ibn Hanbal v1, pp 84,95,128 - Tarikh al-Kabir, by al-Bukhari (the author of Sahih), v1, part 1, p202 - Hilyatul Awliya', by Abu Nu'aym, v4, p185 - Tarikh, by al-Khateeb al-Baghdadi, v14, p462 This tradition of Prophet was popular to the extent that some of the companions used to say: "We recognized the hypocrites by their hatred of Ali." Sunni references: - Fada'il al-Sahaba, by Ahmad Ibn Hanbal, v2, p639, Tradition #1086 - al-Istiab, by Ibn Abd al-Barr, v3, p47 - al-Riyad al-Nadirah, by al-Muhib al-Tabari, v3, p242 - Dhakha'ir al-Uqba, by al-Muhib al-Tabari, p91 Also Muslim in his Sahih narrated on the authority of Zirr that: Ali (ra) said: By him who split up the seed and created something living, the Apostle (may peace and blessing be upon him) gave me a promise that no one but a believer would love me, and none but a hypocrite would nurse grudge against me. - Sahih Muslim, English version, Chapter XXXIV, p46, Tradition #141 Abu Huraira narrated: The Prophet (PBUH&HF) looked toward Ali, al-Hasan, al-Husain, and Fatimah, and said: "I am in the state of war with those who will fight you, and in the state of peace with those who are peaceful to you." Sunni references: (1) Sahih al-Tirmidhi, v5, p699 (2) Sunan Ibn Majah, v1, p52 (3) Fada'il al-Sahaba, by Ahmad Ibn Hanbal, v2, p767, Tradition #1350 (4) al-Mustadrak, by al-Hakim, v3, p149 (5) Majma' al-Zawa'id, by al-Haythami, v9, p169 (6) al-Kabir, by Tabarani, v3, p30, also in al-Awsat (7) Jamius Saghir, by al-Ibani, v2, p17 (8) Tarikh, by al-Khateeb al-Baghdadi, v7, p137 (9) Sawai'q al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 11, section 1, p221 (10) Talkhis, by al-Dhahabi, v3, p149 (11) Dhakha'ir al-Uqba, by al-Muhib al-Tabari, p25 (12) Mishkat al-Masabih, by Khatib al-Tabrizi, English Version, Tdadition #6145 (13) Others such as Ibn Habban, etc. It is the well-known fact in the history that Muawiyah fought Imam Ali (as). And based on the above tradition of the Prophet(PBUH&HF) the Prophet has declared war on Muawiyah. How can we still love a person whom the Prophet has declared war on him? The Messenger of Allah said: "Whoever hurts Ali, has hurt me" Sunni references: - Musnad Ahmad Ibn Hanbal, v3, p483 - Fada'il al-Sahaba, by Ahmad Hanbal, v2, p580, Tradition #981 - Majma' al-Zawa'id, by al-Haythami, v9, p129 - al-Sawa'iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 11, section 1, p263 - Ibn Habban, Ibn Abd al-Barr, etc. The Messenger of Allah said: "Whoever reviles/curses Ali, has reviled/cursed me" Sunni reference: - al-Mustadrak, by al-Hakim, v3, p121, who mentioned this tradition is Authentic. - Musnad Ahmad Ibn Hanbal, v6, p323 - Fada'il al-Sahaba, by Ahmad Hanbal, v2, p594, Tradition #1011 - Majma' al-Zawa'id, by al-Haythami, v9, p130 - Mishkat al-Masabih, English version, Tradition #6092 - Tarikh al-Khulafa, by Jalaluddin al-Suyuti, p173 - and many others such as Tabarani, Abu Ya'la, etc.

Some Muslims expressed their unfavorable impressions of Mu'a`wiya in his time. They are as follows: 1. Ibn 'Abba`s: 'Abd Allah b. 'Abba`s, a great Muslim thinker, expressed his opinion of Mu'a`wiya saying: "Mu'a`wiya has no quality to bring him near to the Caliphate.(Al-Mas'u`di, Ha`mish b. al-Athïr, vol. 6, p. 7). 2. Sa'sa'a bin Soha`n Sa'sa'a bin Soha`n al-'Abdi, a great Muja`hid, met Mu'a`wiya in the days of his government, and he asked him: "Which Caliph you have seen me?" Sa'sa'a answered him courageously, saying: "He who rules the people by force, governs over them with pride, and sizes (power) with the means of falsehood, lying, and trickery, is not a caliph! By Allah, at the Battle of Badr, you had neither a sword nor an arrow! You and your father were among those who fought against Allah's Messenger, may Allah bless him and his family! You are a freedman, and son of a freedman. Allah's Messenger, may Allah bless him and his family, released you. Therefore, how is the caliphate appropriate for a freedman?(Al-Mas'u`di, Ha`mish b. al-Athïr, vol. 6, p. 7). 3. Al-Mughira bin Shu'ba Al-Mughira bin Shu'ba, Mu'a`wiya's friend and partner in sins, came to Mu'a`wiya and heard him saying a tradition thereby he slandered the great Prophet. Hence he was dissatisfied with him, left him, went to his son Yazid, and said to him: "I have come from the most malicious of all the people!" Then he related the tradition to him.(Al-Mas'u`di, Muru`jj al-Dhahab, vol. 2, p. 342). 4. Samra bin Jundub Samra bin Jundub, who was a hypocrite and liar, was among those who were indignant with Mu'a`wiya. That was when he removed him from the office of Basrah. Hence he said: "May Allah curse Mu'a`wiya! By Allah, if I had obeyed Allah as I obeyed Mu'a`wiya, He would never had chastised me! (Al-Tabari, Ta`rikh (first edition), vol. 6, p. 157). With this we will end our speech about Mu'a`wiya. He who carefully considers Mu'a`wiya's policy finds it full of acts of disobedience to Allah and His Messenger such as murdering the free, chasing the reformers, violating women, and spreading crimes and offenses.

(salam) Ibn e Taymmiyah (l.a) was the first to lay the foundation of love of Yazeed in the hearts of Sunnis otherwise, before him Sunnis were more inclined to accept the reality and had more love for Ahl ul bayt a.s. Ibn e Taymmiyah (l.a) not only created doubts about the merits of Ahl ul bayt a.s rather he also tried to conceal the truth about the tragedies of Ahl ul bayt a.s like he advocated Yazeed and tried to clear him from the biggest crime of Islamic history. Like see the following attempt by Ibn e Taymmiyah (l.a) ibn Taymiyah says that: “sending the head of Husayn to Damascus has no foundation during the time of Yazid.”[1] In answer to this matter, we should say that: there are many traditions indicating that the head of Imam Husayn (a.s.) has been sent to Yazid; is it possible to deny all of them? We mention some of them here: Y’aqubi writes in his History that: “Yazid wrote a letter to his governor , Walid ibn Abi Sufyan, in Medina that: when you received my letter, call Husayn ibn Ali and Abdullah ibn Zubayr and ask them for swearing allegiance to me, and cut off their heads and send them to me in the case of refusing doing so…”[2] ibn Athir writes that: “as Yazid received the head of Husayn (a.s.), the rank and position of ibn Ziyad was risen by Yazid, he gave him rewards and made him happy for what he had done.”[3] Tabari also quotes that: “then Yazid allowed people to come to him. People entered Yazid’s royal residence; while the head of Husayn (a.s.) was in front of him, and he was beating with his bat on the throat of Husayn (a.s.) …, a person from the Companions of the Prophet (s.a.w.), namely Abu Barzah Aslami said to Yazid that: are you beating with your bat on the throat of Husayn (a.s.)? Be aware! You are beating with your bat on where I saw that the Prophet (s.a.w.) kissed it. O Yazid! You will come in the resurrection day, while ibn Ziyad is your intercessor. But Husayn (a.s.) will come in the resurrection day, while Muhammad (s.a.w.) is his intercessor, then he stood up, turned his back to him and left his meeting.”[4] Siyuti writes that: “when Husayn and children of his father were killed, ibn Ziyad sent their heads to Yazid. Yazid became happy about their killing first, but when he saw that Muslims considered him as an enemy and took vengeance from him, he expressed his repentant.”[5] Sabt ibn Juwzi has quoted that: “when the head of Husayn (a.s.) was put in front of Yazid, he invited people of Damascus and started to beat with bamboo on his holiness’ head. Then he recited ibn Zub’ari’s poems which its content is as this: we killed the great people of Hashimite instead of our great ones who were killed in the battle of Badr, therefore moderation and adjustment were set in this case.”[6] [7] References [1] - Ra’s al- Husayn (a.s.), p. 207; Al- Wasiyah al- Kubra, p. 206. [2] - History of Ya’qubi, vol. 2, p. 241; Al- Futuh, vol. 5, p. 10 and 11. [3] - Kamil of ibn Athir, vol. 3, p. 300; History of Tabari, vol. 4, p. 388; Tarikh al- Khulafa’, p. 208; Al- Bidayah wa al- Nihayah, vol. 8, p. 254; Kitab al- Futuh, vol. 5, p. 252. [4] - History of Tabari, vol. 4, p. 356; Kamil of ibn Athir, vol. 3, p. 298. [5] - Tarikh al- Khulafa’, p. 208. [6] - Tazkarah al- Khawas, p. 235. [7] - Ali Asghar Rizwani, Salafism and Answering to the Doubts, p. 158.

(salam) there have been written various issues in Sunni historical books about Muawiyah’s actions for founding Yazid’s caliphate and he tried his best to reach this intention, for example: pay attention to these two events: 1- When Muawiyah’s kingdom was established, he had in mind to nominate his son as successor and make people to swear allegiance and establish a stable dominion of Umayyads in his family, therefore he got continuously agreement of people on swearing allegiance to Yazid during seven years, he gave gifts to his relatives and won the hearts of others[1], sometimes he did not talk about it, and sometimes he declared it, and he prepared the way for swearing allegiance to Yazid in this way. Abu Umar writes in “al- Istia’b”[2] that: “Muawiyah had given a sign of swearing allegiance to Yazid at the time of Hasan (a.s.), but he did not announce that until the departure of Hasan (a.s.) and he did not decided to put it in practice.” 2- When groups and people, among them Ahnaf ibn Qays were gathered from various cities in Damascus by Muawiyah’s order, Muawiyah called Zahak ibn Qays Fahri to come to him and told him that: "ÇÐÇ ÌáÓÊ Úáí ÇáãäÈÑ æ ÝÑÛÊ ãä ÈÚÖ ãæÚÙÊí æ ˜áÇãí ÝÇÓÊÇÐäí ááÞíÇã¡ ÝÇÐÇ ÇÐäÊ á˜ ÝÇÍãÏ Çááå ÊÚÇáí æ ÇÐ˜Ñ íÒíÏ¡ æ Þá Ýíå ÇáÐí íÍÞ áå Úáí˜ ãä ÍÓä ÇáËäÇÁ Úáíå¡ Ëã ÇÏÚäí Çáí ÊæáíÊå ãä ÈÚÏí¡ ÝÇäí ÞÏ ÑÇíÊ æ ÇÌãÚÊ Úáí ÊæáíÊå¡ ÝÇÓÇá Çááå Ýí ÐÇᘠæ Ýí ÛíÑå ÇáÎÈíÑÉ æ ÍÓä ÇáÞÖÇÁ." “When I went over pulpit and expressed a part of my sayings, you ask me to speak and when I allow you, you should praise Allah then mention Yazid and speak in praise of him which is his right on you, and you should ask me that I make him caliphate after myself; because I decided to nominate him as my successor, and I seek mercy and good destiny in this matter and otherwise. Then he called Abdul-Rahman ibn Uthman Thaqafi, Abdullah ibn Musa’dah Fazari, Thur ibn Mua’n Salami and Abdullah ibn Usam Asha’ri to come to him and ordered them that when Zahak finished his speech, you should raise and certify his speech, and you should invite him to swear allegiance to Yazid. … After that Muawiyah sermonized and they spoke to invite people swearing allegiance to Yazid according to Muawiyah’s order. Then Muawiyah appointed Zahak as governor general of Kufa and Abdul-Rahman as governor general of Algazirah. At this time Ahnaf ibn Qays stood and said that: “O commander of the believers, you are more aware than us about Yazid’s day and night, his inward and outward aspect, and his commuting. Therefore, if you think that Allah is satisfied with Yazid and he is good for people, do not consult with people anymore, and if you know other than that, do not make him owner of the world while you are going to the next world and in that world just good acts will stay with you, be aware that if you prefer Yazid to Hasan and Husayn (a.s.) while knowing that who they are and what belief they have, your excuses will not accepted by Allah and we should just say that: "ÓãÚäÇ æ ÇØÚäÇ¡ ÛÝÑÇä˜ ÑÈäÇ æÇáí˜ ÇáãÕíÑ" “We just heard it and obeyed it, O Allah, we seek forgiveness to You and to You is our return”.[3] [4] [1] - al- Iqd al- Farid, vol. 2, p. 302 and vol. 4, p. 161. [2] - al- Istia’b, vol. 1, p. 142, [al- Qism al-Awal, p. 391, no. 555]. [3] - al- Imamah wa al- Siasah, vol. 1, p. 138 – 142 and vol. 1, p. 143 – 148. [4] - Shafi'i Shahrudi, A comprehensive selection of Al- Ghadir, p. 999.

MUAWVIA AND DRINKING WINE while quoting a surprising historical event, some of great Sunni historians have quoted drinking wine habit of Muawiyah in this way that: Abdul-Rahman ibn Suhayl Ansari was the commander of war at the time of Uthman’s caliphate and Muawiyah’s ruling over Damascus. That time a caravan caring wine for Muawiyah passed him. He took his lance and attacked camels, slaves who were protectors of caravan resisted and Muawiyah was informed of it. Muawiyah ordered that: “relinquish resistance to Abdul-Rahman, because he is unwise”. Abdul-Rahman answered that: “it is not true, I swear to Allah that I am not unwise, but the reason of my attack is that the Prophet (s.a.w) prohibited us from drinking wine. I swear to Allah that if I be alive and see that painful event that the Prophet (s.a.w) has predicted about Muawiyah, I will open his stomach or I will be martyred in this way”.[1] Ahmad ibn Hanbal quotes from Abdullah ibn Baridah in his “Musnad”[2] that he said: “my father and I went to Muawiyah, after eating food, servants brought wine, Muawiyah drank and offered my father. He said that: “I have not drink wine yet, since the Prophet (s.a.w.) prohibited it”.[3] [1] - Asd al- Ghabah, vol. 3, p. 299; Ibn Hajar, al- Isabah, vol. 2, p. 401; Tahzib al- Tahzib, vol. 6, p. 192. [2] - Musnad Ahmad, vol. 5, p. 347 and vol. 6, p. 476, tradition no. 22432. [3] - Shafi'i Shahrudi, A comprehensive selection of Al- Ghadir, p. 977.

(salam) Ibn Munzar quotes from Qasim ibn Muhammad that he said: “some people asked Muawiyah about two sisters who are bondwomen of a person and he goes to bed with both of them. Muawiyah said that: "áíÓ ÈÐÇᘠÈÇÓ" “There is no problem” Nu’man ibn Bashir heard this and asked Muawiyah that: “Did you issue this fatwa?” He said that: “Yes”, Nu’man said that: “So, you think if his sister becomes his bondwoman, it will be allowable to go to bed with her!” Muawiyah said that: [1]"ÇäãÇ ÇãÇ æ Çááå áÑÈãÇ æ ÏÏÊäí ÇÏј¡ ÝÞá áåã: ÇÌÊäÈæÇ Ðᘡ ÝÇäå áÇ íäÈÛí áå㺠ÝÞÇá: [åí] ÇáÑÍã ãä ÇáÚÊÇÞå æ ÛíÑåÇ" “I swear to Allah that I would wish to know this matter, tell them not to do this act which is not allowable. Then, he said: surely relationship is relationship, and there is no difference between freedom and slavery (it means that as it is not allowable for free men to get married with two sisters at the same time, it is not allowable for Mowla (lord) to go to bed with two bondwomen sisters).[2] [1] - al- Dur al- Manthur, vol. 2, p. 137 and vol. 2, p. 477. [2] - Shafi'i Shahrudi, A comprehensive selection of Al- Ghadir, p. 985.

(salam) referring to history signifies that several innovations have been recorded that we mention some of them as examples: 1- Innovation of Azan (call to prayer) in prayer of Eid Fitr (festival of fast-breaking) and Eid Qurban (sacrificial festival) Shafi’i has quoted from Zuhri in book “al- Um”[1] that he said: “Azan was not recited in prayer of Eid at the time of the Prophet (s.a.w.), Abu Bakr, Umar and Uthman, until Muawiyah innovated it in Damascus, and after that Hajjaj inovated it in Medina at the time of rulling over there. Ibn Hazm writes in the book “al- Mahalli”[2] that: “the Umayyads innovated going late for prayer of Eid ,preferring oration to prayer and saying Azan and Iqama (declaration of standing for prayer) for prayer of Eid. 2- Innovation in Diya (blood-money) Zahak quotes from Muhammad ibn Ishaq in the book “al- Diyat”[3] that he said: “I told Zuhri that: tell me about the amount of Diya of Dhimmi (non-Muslim citizen) heathen at the time of the Prophet (s.a.w.), because we have disputed with each other about it, he said: “there is no one wiser than me in this case from the east to the west, it was one thousand Dinar (gold currency unit) at the time of the Prophet (s.a.w.), Abu Bakr, Umar and Uthman, until Muawiyah gave five hundred Dinars to family of murdered person and kept five hundred Dinars for Bayt al- Mal”. Ibn Kathir writes in “al- Bidayah wa al- Nihayah”[4] that: “Zuhri says that: “according to the tradition of the Prophet (s.a.w.) Diya of Dhimmi and Muslim was the same and Muawiyah was the first person who divided it and kept half of it for himself”[5]. It is necessary to mention that contrary to the saying of Zuhri Diya of Dhimmi heathen was not one thousand Dinar at the time of the Prophet (s.a.w.) and from among the Sunni leaders just Abu Hanifah has mentioned this amount, and Uthman was the first person who set it.[6] By the way, there are three innovations in the act of Muawiyah: 1- He set Diya one thousand Dinar. 2- He divided it between inheritors of murdered person and Bayt al- Mal. 3- He took half of it as Bayt al- Mal’s share, holding that the amount of Diya is one thousand and a part of it is chargeable to Bayt al-Mal. 3- Innovation of leaving recommended Takbirs (magnification of Allah) of prayer It is mentioned in the book “Sharh al- Muwatta`” that: “Tabari quotes from Abu Harirah that he said: “Muawiyah was the first person who left Takbirs of prayer”. And Abu Ubayd has quoted that: “Ziyad was the first one”. Ibn Hajar has written in “Fath al- Bari”[7] that: “these two matters are not inconsistent with each other, because Ziyad, following the example of Muawiyah, did not say Takbirs, and Muawiyah following the example of Uthman left Takbirs[8]. But a group of scholars believes that it has been said quietly”. It is mentioned in the book “al- Wasai’l Ila Musamirah al- Awai’l”[9] that: “Muawiyah was the first person who did not say Takbirs after reciting "ÓãÚ Çááå áãä ÍãÏå" “Allah hears the one who praises Him”, he prostrated without saying Takbir”. Shafi’i quotes from Ubayd ibn Rufa’ah in the book “al- Um”[10] that he said: “Muawiyah came to Medina and he did not say "ÈÓã Çááå" “in the name of Allah” in his prayer and did not say Takbirs in movements of prayer, after recitation of Taslim (final part of prayer) Muhajir (Emigrants) and Ansar (Helpers) shouted at him: "íÇ ãÚÇæíÉ! ÓÑÞÊ ÕáÇʘ¡ Çíä ÈÓã Çááå ÇáÑÍãä ÇáÑÍíã¿! æ Çíä ÇáʘÈíÑ ÇÐÇ ÎÝÖÊ æ ÇÐÇ ÑÝÚÊ¿!" “O Muawiyah! Did you steal from your prayer? Why did not you say “in the name of Allah”?! Why did not you say Takbirs while bending down and rising?!” he said his prayer again and recited whatever he had not said before”. 4- Innovation of preferring oration to prayer of Eid Abdul-Razaq has quoted from Ibn Jarih from Zuhri that he said[11]: “Muawiyah was the first person who said oration of prayer of Eid before prayer it”. Ibn Munzar has quoted from Ibn Sirin that he said: “Ziyad was the first person who innovated that in Basra”. Ayaz says that: “there are no differences between these two sayings and the saying that considers Marwan as the first person, because Marwan and Ziyad were Muawiyah’s agents, therefore, first, Muawiyah did this act and they followed him”[12]. [1] - Kitab al- Um, vol. 1, p. 208 and vol. 1, p. 235. [2] - al- Mahalli, vol. 5, p. 82. [3] - al- Diyat, p. 50. [4] - al- Bidayah wa al- Nihayah, vol. 8, p. 139 and vol. 8 p. 148, events of the year 60 A.H. [5] - the part in the bracket has been quoted from the original source. [6] - refer to: al-Um, Shafi’i, vol. 7, p. 293 and vol. 7, p. 321; refer to: al- Ghadir, vol. 8, p. 240-248. [7] - Fath al- Bari, vol. 2, p. 215. [8] - Ahmad quotes this narration from Umran in Musnad, vol. 5, p. 579, tradition no. 19380. [9] - al- Wasai’l Ila Musmirah al- Awai’l, p. 15. [10] - Kitab al- Um, vol. 1, p. 94 and vol. 1, p. 108. [11] - al- Musnaf, vol. 3, p. 284, tradition no. 5646. [12] - Shafi'i Shahrudi, A comprehensive selection of Al- Ghadir, p. 982-986-987-992.Text

MUAWVIA AND USURY Nisai, Malik ibn Anas and others have quoted from Ata’ ibn Yasar that he said: “Muawiyah sold a vessel full of gold or Dirham in exchange for more than its weight”. Abu Dorda told him that: “I heard from the Prophet (s.a.w.) who prohibited this act, it should be sold in exchange for its same weight”. Muawiyah said: “I do not find any fault with it”. Abu Dorda said: "ãä íÚÐÑäí ãä ãÚÇæíÉ¿ ÇäÇ ÇÎÈÑå Úä ÑÓæá Çááå (Õáí Çááå Úáíå æ Âáå) æ åæ íÎÈÑäí Úä ÑÇíå¡ áÇ ÇÓÇ˜ä˜ ÈÇÑÖ ÇäÊ ÈåÇ" “Who can account for this act of Muawiyah? I tell him the opinion of the Prophet (s.a.w.) and he tells me his opinion! I won’t stay in the area that you are”. Then he came to Medina and went to Umar ibn Khattab and told him the story. Umar wrote to Muawiyah that: [1]"áÇ ÊÈÚ ÐᘠÇáÇ ãËáÇ ÈãËá¡ æÒäÇ ÈæÒä" “Just exchange it for the good of the same kind and the same weight (without any increasing)”. Bayhaqi and others also have quoted from Hakim ibn Jabir from Ibadah ibn Samit that he said: “I heard from the Prophet (s.a.w.) who said that: “silver should be exchanged for the good of the same kind and the same weight, gold should be exchanged for the good of the same kind and the same weight, until he mentioned salt and said: salt should be exchanged for the good of the same kind and the same weight”. Muawiyah said that: "Çä åÐÇ áÇ íÞæá ÔíÆÇ". “His speech in not a good one and he speaks nonsense”. Ibadah said that: “Allah is my witness that I heard it from the Prophet (s.a.w.) myself”. Nisai writes in “al- Sunan al- Kubra” that Ibadah said: "Çäí æ Çááå ãÇ ÇÈÇáí Çä áÇ Ç˜æä ÈÇÑÖ í˜æä ÈåÇ ãÚÇæíÉ". “I swear to Allah that it is not important to me that I do not live where Muawiyah is”. Ibn Asakir has said that: “Ibadah said: [2]"Çäí æ Çááå ãÇ ÇÈÇáí Çä ǘæä ÈÇÑÖ˜ã åÐå" “I swear to Allah that it is not important to me that I do not live in your area”. It is necessary to be mentioned that prohibition of usury and this matter that it is from major sins, is an essential part of pure Islam and it is proved by Quran, tradition of the Prophet (s.a.w.) and general agreement of scholars.[3] [1] - Muwatta`, vol. 2, p. 59 and vol. 2, p. 634, tradition no. 33; al- Sunan al- Kubra, Nisai, vol. 7, p. 279 and vol. 4, p. 30, tradition no. 6164. [2] - Musnad Ahmad, vol. 5, p. 319 and vol. 6, p. 436, tradition no. 22217; al- Sunan al- Kubra, Nisai, vol. 7, p. 277 and vol. 4, p. 29, tradition no. 6159; Tarikh Medina Damascus, vol. 7, p. 206 and vol. 26, p. 176, no. 3071; AND in Mukhtasar of history of Damscus, vol. 11, p. 302. [3] - Shafi'i Shahrudi, A comprehensive selection of Al- Ghadir, p. 979.