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  1. (salam) The problem with Sunnis is that they never accept the reality and always try to twist and turn the facts and reality to suit their faith. The proper approach should be acceptance of truth and mold our faith and deeds according to the reality and truth. Now see the point in an authentic hadith Prophet (pbuh) said Sahih Bukhari Narrated by 'Ikrima Ibn 'Abbas said to me and to his son 'Ali, "Go to Abu Sa'id and listen to what he narrates." So we went and found him in a garden looking after it. He picked up his Rida', wore it and sat down and started narrating till the topic of the construction of the mosque reached. He said, "We were carrying one adobe at a time while 'Ammar was carrying two. The Prophet saw him and started removing the dust from his body and said, "May Allah be Merciful to 'Ammar. He will be killed by a rebellious, aggressive group. He will be inviting them (i.e. his murderers, the rebellious group) to Paradise and they will invite him to Hell-fire." 'Ammar said, "I seek refuge with Allah from affliction." Sahih al-Bukhari, Volume 1, Book 8, Number 438 Instead of accepting the reality they will always try to twist the reality in their favor. Now see Sonador twisted its meanings to save corrupt and evil Muawvia (l.a) This is the same reasoning Amr bin Al-aas used against Imam Ali a.s when the army of Syria started to avoid fighting against Imam Ali a.s because of martyrdom of Ammar Yasir (r.a) by rebellious and hell bound Muawvia's army. Amr Bin Al-aas who was famous for his satanic politics, deception, lie and Muafiqat said to the people that "Factually, Imam Ali's is killer of Ammar Yasir (r.a) because he brought him r.a in the battlefield. If he a.s would not have brought him here, he would not have been killed". For the first time Imam Ali a.s came in the battlefield and gave a sermon that "O people of Syria do you think that Prophet (pbuh) is killer of Hamza (r.a) as Prophet p.b.u.h took Hamza to fight against Kufaar in Ohad? You are the killers of Ammar r.a". Can Mr. Sonodar can confirm us that he will go to heaven for sure? If no then he is a muslim how he can not claim this? Being Muslim does not save one from hell due to the bad deeds. Even Kharjiites were muslims but they are destined to hell fire. Two big groups of muslims does not necessarily mean that one of the group will never be hell bound. Actually it proves nothing. Muawvia (l.a)'s army was muslim though by name or apparently therefore, it has no point in his support.
  2. (salam) EXPLOITATION OF PUBLIC TREASURY BY USMAN BIN AFFAN It has been written in the book of Tarikh Tabari –quoted by Abdullah ibn Amir– that: “I broke my fast in the holy month of Ramadan. He brought foods that were more soft and delicious than Umar’s foods. Grilled young goats were provided in Uthman’s table every night.[1] It has been quoted in the book of Ansab al- Ashraf –quoted by Salim Abu Amir– that: “Uthman put on a cloak that was worth one hundred Dinars”.[2] It has also been written in Tabaqat al- Kubra –quoted by Muhammad ibn Rabi’ah ibn Harith– that: “I saw Uthman wearing a flamboyant furry cloak which it was worth two hundred Dirhams, and he said: “this is my wife’s, Na’ilah , I dressed her in it and now I am wearing it to make her happy”.[3] It has been quoted in the book of Al- Sawa’iq al- Muhariqah that: “Abu Musa brought some jewels made of gold and silver to Uthman, and he shared all of them among his wives and daughters. He spent most of Muslim public treasury on his farms and houses”.[4] It also has been written in Akhbar al- Muwafaqiyat –quoted by Zuhri– that: “when people brought the jewelry of Kasra [belonged to the king of Iran] to Umar, he said: “because it is so expensive, we put it in Muslim public treasury, maybe Allah enriches Muslims in the future, and one of them can buy that. Umar was killed, and that jewelry was in that state, and when Uthman became caliph, he took it and made it jewel of his daughters”.[5] It has been stated in the book of Duwal al- Islam that: “Uthman has acquired many properties and had one thousand slaves”.[6] It is mentioned in Muruj al- Zahab that: “Uthman built his house in Medina, stabilized it with stone and lime, and put some doors made of Saj[7] and sylvan cedar, and he took properties, springs and gardens in Medina”. Abdullah ibn Utbah says that: “in the day that Uthman was killed, one hundred and fifty thousand Dinars and one million Dirhams were in his treasurer’s hand, and his lands in Wadi al- Qura, Hunayn and etc were worth one hundred Dinars, he left many horses and camels”.[8] It also has been quoted from Ubaydullah ibn Abdullah ibn Utbah in the book of Tabaqat al- Kubra that: “in the day that Uthman was killed, thirty million and five hundred thousand Dirhams and one hundred and fifty thousand Dinars were in his treasurer’s hand. He left one thousand camels in Rabazah[9], and lands that he left in Baradis and Khaybar[10] and Wadi al- Qura[11] were worth two hundred thousand Dinars”.[12] [13] References [1] - Tarikh Tabari, vol. 4, p. 401. [2] - Ansab al- Ashraf, vol. 6, p.102; Al- Tabaqat al- Kubra, vol. 3, p. 58 æ Ýíå "ÈÑÏÇ íãÇäíÇ Ëãä ãäÉ ÏÑåã" “and in that Yamani cloak is worth one Dirham”. [3] - Al- Tabaqat al- Kubra, vol. 3, p. 58; Ansab al- Ashraf, vol. 6, p. 102 æ Ýíå "ãäÉ ÏíäÇÑ" ÈÏá "ãäÊí ÏÑåã" “and in that Dinar is instead of Dirham”. [4] - Al- Sawa’iq al- Muhariqah, p. 113; Al- Sirah al- Halbiyah, vol. 2, p. 78 æ Ýíå "Șáíå" ÈÏá "ÈÍáíå" “and in that balance is instead of ornament. [5] - Al- Akhbar al- Muwafaqiyat, p. 612, tradition no. 396; Sharh Nahj al- Balaghah, vol. 9, p. 16. [6] - Duwal al- Islam, p. 16. [7] - Saj is kind of sylvan tree that is high, big and having a hard and resistant wood, and it is used mostly to make ship (Al- Durus, vol. 2, p. 1154). [8] - Muruj al- Zahab, vol. 2, p. 341. [9] - It is one of the villages of Medina near to Zat Irq in the way of Hijaz which the distance between it and Medina is three nights (Mu’jam al- Baldan, vol. 3, p. 24). [10] - The area at a distance of 200 kilometers from Medina to Damascus (Mu’jam al- Baldan, vol. 2, p. 409). [11] - It is a prairie between Medina and Damascus from dependencies of Medina, and many villages are placed in that (Mu’jam al- Baldan, vol. 5, p. 345). [12] - Al- Tabaqat al- Kubra, vol. 3, p. 76; Tarikh al- Islam lil- Zahabi, vol. 3, p. 461, äÍæå æ áíÓ Ýíå ãä "˜Çä ÊÕÏÞ" Çáí "ÇáÞÑí"; Al- Bidayah wa al- Nahayah, vol. 7, p. 192 æ Ýíå "ÈÆÑ ÇÑíÓ" ÈÏá "ÈÈÑÇÏíÓ". [13] - Muhammad Muhammadi Ray Shahri, The Encyclopedia of Amir al- Muminin, vol. 3, p. 99 – 103.
  3. Asslamoalaikum, I have a query to Sunni fellows here as i have seen they have flooded the forum with their threads and posts to prove Shia Islam wrong. So i thought this is good time to ask them some serious question so that they may get a Shia converted to Sunni faith. Here i go.. 1. Who was Abdullah Bin Saba? What was his real name? When did he convert to Islam? 2. How many companions did he have? Can you name his companions who were able to decieve good number of Muslims? 3. How many reports, hadiths or any other documentation we find in Sunni and Shia history? How many hadiths he reported? 4. Was Abdullah Bin Saba so intellegent that he managed to deceive good number of muslims even companions and even their elders like Muawvia, Aysha, Talha and Zubair that they fell easy prey for him and entered into battle with Imam Ali a.s? 5. Does it not prove that Abdullah bin Saba was quite intellegent while companions especially Aysha, Muawvia, Talha, Zubair and many others who rebelled against Ali a.s were quite stupid, blind and foolish that they were easily decieved by Abdullah Bin Saba? 6. Is it not the hadith of prophet that "A Faithful can not be decived twice from the same hole"? Did prophet (pbuh) not say that "A beleiver never lacks wisdom"? 7. Does the answer of preceding questions not prove that basically Abdullah Bin Saba is just a scapegoat invented to cover the crimes of Sunni elders? The fact is that Aysha, Muawvia and co were slaves of their desires and hard enemy of Imam Ali a.s therefore they reblled against fourth Sunni calph and first Shia Imam just for their carnal desires? Wasalam
  4. (salam) I often hear from Sunni that though Imam Ali a.s was a good ruler but Muawvia (l.a) was a good politician therefore, he succeeded in competing Imam Ali a.s. Are Sunnis sure that Muawvia (l.a) represents "Great Sunni Politics"? I am sorry if it is so then i see no difference between Sunni politics and present day corrupt, immoral, unislamic, unethical politics. Before answering this post please confront Islamic morals to Muawvia's politics because this thread will include "golden principles of Muawvia's politics" in the later posts.
  5. (salam) Let us first see what Quran says about a cruel leader. It is understood from the Holy Quran that Imamate and caliphate is not the right of evil-doer and cruel man and he should not be followed, for example:"æ ÇÐ ÇÈÊáí ÇÈÑÇåíã ÑÈå ȘáãÇÊ ÝÇÊãåä ÞÇá Çäí ÌÇÚᘠááäÇÓ ÇãÇãÇ ÞÇá æ ãä ÐÑíÊí ÞÇá áÇ íäÇá ÚåÏí ÇáÙÇáãíä"A[1] “And when his Lord tried Ibrahim with certain words, he fulfilled them. He said: Surely I will make you an Imam of men. Ibrahim said: And of my offspring? My covenant does not include the unjust, said He.” "ÇÝãä íåÏí Çáí ÇáÍÞ Çä íÊÈÚ Çãä áÇ íåÏí ÇáÇ Çä íåÏí ÝãÇ á˜ã ˜íÝ Ê͘ãæä"-B[2] “Is there any of your associates who guides to the truth? or he who himself does not go aright unless he is guided? What then is the matter with you; how do you judge?” It is understood from this verse that one who does not guide to the truth, is not competent to be followed. C- Some of the verses have set fire of hell as the punishment of tendency for and trusting cruel men and says that: [3]"æ áÇ ÊјäæÇ Çáí ÇáÐíä ÙáãæÇ ÝÊãÓ˜ã ÇáäÇÑ" “And do not incline to those who are unjust, lest the fire touch you” D- The Holy Quran has considered a ruler who does not judge by what Allah has revealed to be heathen and states that: [4] æ ãä áã í͘ã ÈãÇ ÇäÒá Çááå ÝÇæáƘ åã Çá˜ÇÝÑæä" “and whoever did not judge by what Allah revealed, those are they that are the unbelievers” And we know that following heathen is not allowable, and also many verses in the Holy Quran absolutely –in a way that it prevents from allocation and limitation– prohibit people from following sinners, though they are caliph, sultan and Imam, such as: The Almighty Allah states that: "ÝáÇ ÊØÚ Çáã˜ÐÈíä"[5] -1 “So do not yield to the rejecters” "æ áÇ ÊØÚ ˜á ÍáÇÝ ãåíä"[6] -2 “And yield not to any mean swearer” "æ áÇ ÊØÚ Çá˜ÇÝÑíä æ ÇáãäÇÝÞíä"[7] -3 “And be not compliant to the unbelievers and the hypocrites” "æ áÇ ÊØíÚæÇ ÇãÑ ÇáãÓÑÝíä ÇáÐíä íÝÓÏæä Ýí ÇáÇÑÖ æ áÇ íÕáÍæä"[8] -4 “And do not obey the bidding of the extravagant” "ÝÇÕÑ á͘ã ÑȘ æ áÇ ÊØÚ ãäåã ÂËãÇ Çæ ˜ÝæÑÇ"[9] -5 “Therefore wait patiently for the command of your Lord, and obey not from among them a sinner or an ungrateful one” "æ áÇ ÊØÚ ãä ÇÛÝáäÇ ÞáÈå Úä ИÑäÇ æ ÇÊÈÚ åæÇå æ ˜Çä ÇãÑå ÝÑØÇ"[10] -6 “and do not follow him whose heart We have made unmindful to Our remembrance, and he follows his low desires and his case is one in which due bounds are exceeded” "íæã ÊÞáÈ æÌæååã Ýí ÇáäÇÑ íÚÞæáæä íÇ áíÊäÇ ÇØÚäÇ Çááå æ ÇØÚäÇ ÇáÑÓæá* æ ÞÇáæÇ ÑÈäÇ ÇäÇ ÇØÚäÇ ÓÇÏÊäÇ æ ˜ÈÑÇÁäÇ ÝÇÖáæäÇ ÇáÓÈíá* ÑÈäÇ ÂÊåã ÖÚÝíä ãä ÇáÚÐÇÈ æ ÇáÚäåã áÚäÇ ˜ÈíÑÇ"[11] -7 “On the day when their faces shall be turned back into the fire, they shall say: O would that we had obeyed Allah and obeyed the Messenger!* And they shall say: O our Lord! surely we obeyed our leaders and our great men, so they led us astray from the path* O our Lord! give them a double punishment and curse them with a great curse”[12] [1] - Quran, Al- Baqara, verse. 124. [2] - Quran, Yunus, verse. 35. [3] - Quran, Hud, verse. 113. [4] - Quran, Al- Maida, verse. 44. [5] - Quran, Al- Qalam, verse. 8. [6] - Quran, Al- Qalam, verse. 10. [7] - Quran, Al- Ahzab, verse. 48. [8] - Quran, Al- Shu`ara, verse. 151. [9] - Quran, Al- Insan, verse. 24. [10] - Quran, Al- Kahf, verse. 28. [11] - Quran, Al- Ahzab, verse, 66 – 68. [12] - Ali Asghar Rizwani, Imamology and answering to the doubts, vol. 1, p. 196. Sunnis and necessity of obeying cruel leader Obeying impious and cruel Imam or governor is one of the matters of dispute between Sunni and Shia; Sunnis unanimously believe that sultan will not be removed from caliphate by committing sin. Some of their opinions are as follows: 1- “Imam Nuwi” says that: “Sunnis have generally agreed that sultan and caliph will not be removed from caliphate by committing sin …”.[1] 2- “Qazi Ayaz” says that: “all Sunnis including jurists, traditionalists and orators believe that sultan will not be removed from caliphate by committing sin, oppressing people and denying their right”.[2] 3- “Qazi Abu Bakr Baqlani” also writes that: “all the traditionalists believe that Imam will not be removed from Imamate by committing sin, oppressing, taking away people’s properties, slapping in the faces, disturbing the life of upright people, wasting rights and denying legal punishments, and it is not allowable to rise against him, but the only duty of people is to preach him and warn him about results of his actions. And they should not commit those sins to which he has invited them”. These people have relied on many narrations from the Prophet (s.a.w.) and the Companions for proving the necessity of obeying Imam and caliph, even if he is cruel and takes away the property of people by force; they say that: “the Prophet (s.a.w.) said that: “you should listen to the governor and obey him, even if he is a cut-nose slave or a Abyssinian one. And you should follow any righteous and impious person in prayer”. And they laso said that: “you should obey your governor, even if they take away your property and ruin your life”.[3] [4] [1]- Sharh Sahih Muslim, Nuwi, vol. 12, p. 229. [2]- Sharh Sahih Muslim, Nuwi, vol. 12, p. 229. [3]- Al- Tamhid, Baqlani. [4]- Ali Asghar Rizwani, Imamology and answering to the doubts, vol. 1, p. 193. Sunnis and rising against the cruel leader Sunni scholars unanimously agree that rising against cruel and unjust Imam and caliph is not allowable, Abdullah ibn Umar and Ahmad ibn Hanbal are from the aged serious opponents of rising against Muslims’ caliph, though he was cruel and unjust. Abu Bakr Marwazi quotes from Ahmad ibn Hanbal that he commanded to avoid from bloodshed and prohibited rising against the Muslims’ caliph.[1] Doctor Atiyyah Zahrani says following the narration of Marwazi that: “the document of this narration is correct and it is the ancestors’ manner”.[2] Imam Nuwi has claimed a general agreement in Sharh of Sahih of Muslim and says that: “… and rising and fighting against Imams of Muslims is prohibited by Muslims’ general agreement, though they are evil-doer and cruel”.[3] Doctor Muhammad Faruq Nihban attributes the prohibition of rising against unjust and evil-doer Imam to most of Sunnis and says that: “scholars have two opinions about the revolution and rising against cruel and evil-doer Imam; the first opinion is that rising against Imam and removing him from the power is allowable. This is the opinion of Mu’tazila, Kharijites, Zaydites and Murji’a (deferrers), they also consider it to be obligatory and use these verses: "æ ÊÚÇæäæÇ Úáí ÇáÈÑ æ ÇáÊÞæí" “incite you to exceed the limits, and help one another in goodness and piety” "ÝÞÇÊáæÇ ÇáÊí ÊÈÛí ÍÊí ÊÝíÁ Çáí ÇãÑÇááå" “fight that which acts wrongfully until it returns to Allah's command” "áÇ íäÇá ÚåÏí ÇáÙÇáãíä" “My covenant does not include the unjust” Another opinion is that drawing sword against Imam is not allowable; because it will result in revolution and bloodshed and this is the opinion of the majority of Sunnis, traditionalists and many Companions, such as: Ibn Umar, Sa’ad ibn Abi Waqas and Usamah ibn Zayd”.[4] [5] [1] - Al- Sunnah, vol. 1, p. 131. [2] - Al- Sunnah, vol. 1, p. 131. [3] - Sharh Sahih Muslim, Nuwi, vol. 2, p. 229. [4] - Nizam al- Hukm fi al- Islam, p. 527 – 529. [5] - Ali Asghar Rizwani, Imamology and answering to the doubts, vol. 1, p. 194.
  6. 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.
  7. 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.
  8. (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.
  9. 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.
  10. (salam) Sa’id ibn Uthman ibn Affan asked Muawiyah for governing of Khurasan. Muawiyah said that: “Ubaydullah ibn Ziyad is its governor”[1]. Sa’id said that: "ÇãÇ áÞÏ ÇÕØÚä˜ ÇÈí æ ÑÝǘ ÍÊí ÈáÛÊ ÈÇÕØäÇÚå ÇáãÏíÇáÐí áÇ íÌÇÑí Çáíå æ áÇ íÓÇãí¡ æ æÇááå áÇäÇ ÎíÑ ãäå ÇÈÇ æÇãÇ ÝãÇ Ô˜ÑÊ ÈáÇÁå æ áÇ ÌÇÒíËå ÈÇáÇäå¡ æ ÞÏãÊ Úáí åÐÇ – íÚäí íÒíÏ Èä ãÚÇæíå – æ ÈÇíÚÊ áå æ äÝÓÇ" “He was my father who trained you and brought you up, and ennobled you until under his care and by his graces you reached a position which is ineffable and gained such a place that no one can do that, but you were ungrateful and did not repay his kindnesses, you prefer Yazid to me and make people to swear allegiance to him, I swear to Allah that my father and my mother are better than his and I am also better than him”. Muawiyah said that: "ÇãÇ Çä ʘæä ÎíÑÇ ãä íÒíÏ¡ ÝæÇááå ãÇ ÇÍÈ Çä ÏÇÑí ããáæÁÉ ÑÌÇáÇ ãËᘠÈíÒíÏ¡ æá˜ä ÏÚäí ãä åÐÇ ÇáÞæá æ Óáäí ÇÚؘ" “But about your superiority over Yazid, I swear to Allah, I do not like that my house be full of men like you instead of Yazid, now finish this conversation and say your request to be granted”. Sa’id said that: “O commander of believers! As long as you support Yazid, he will not remain alone, and I will not be satisfied with a part of my right, but now that you refrain from doing that, give me something from what Allah has given to you”. Muawiyah said that: “the governing of Khurasan is yours”, Sa’id said: “what value has khurasan?!” Muawiyah said: “it is only a daily bread for you and your family”. Sa’id left happily, while saying: "1- ИÑÊ ÇãíÑÇáãæãäíä æ ÝÖáå ÝÞáÊ: ÌÒÇå Çááå ÎíÑÇ ÈãÇ æÕá 2- æ ÞÏ ÓÈÞÊ ãäí Çáíå ÈæÇÏÑ ãä ÇáÞæá Ýíå ÂíÉ ÇáÚÞá æ ÇáÒáá 3- ÝÚÇÏ ÇãíÑÇáãæãäíä ÈÝÖáå æ ÞÏ ˜Çä Ýíå ÞÈá ÚæÏÊå ãíá 4- æ ÞÇá ÎÑÇÓÇä ᘠÇáíæã ØÚãå ÝÌæÒí ÇãíÑÇáãæãäíä ÈãÇ ÝÚá 5- Ýáæ ˜Çä ÚËãÇä ÇáÛÏÇÉ ã˜Çäå áãÇ äÇáäí ãä ãá˜å ÝæÞ ãÇ ÈÐá" “1- I mentioned commander of believers (Muawiyah) and his bounty, then I said that Allah blesses him for what he gave. 2- Before that I had spoken angrily with him and said some sayings in which there were signs of wisdom and anxiety. 3- Therefore commander of believers gave me his bounty, whereas before giving that he was not inclined to do that. 4- He told me that: Khurasan is a daily bread for you, Allah rewards commander of believers for his act. 5- If Uthman was in place of him today, I would not be given more than this. When these poems were delivered to Muawiyah, he ordered Yazid to accompany him and give him clothes, and Yazid accompanied him for one parasang (about 6 kilometer).[2] [3] [1] - he went to Khurasan near the end of the year 53 A.H. and stayed there for two years; Tarikh Tabari, vol. 6, p. 166 and vol. 5, p. 297. [2] - Al- Imamah wa al- Siyasah, vol. 1, p. 157 and vol. 1, p. 164. [3] - Shafi'i Shahrudi, A comprehensive selection of Al- Ghadir, p. 1001.
  11. (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.
  12. (salam) Followers of Muawvia are blind like Sonodar. it is written in “Muruj al- Zahab” that: “a Kufic person came to Damascus on his camel, while returning from Siffin (Battle of Siffin); one of men of Damascus claimed that this “Naqih” (female camel) was his and it has been taken from him in Siffin. They went to Muawiyah to solve the problem, the Damascene man called fifty men to witness that this “Naqih” is his, so, Muawiyah considered him to be rightful and ordered to Kufic man to give the camel to the Damascene man, Kufic man said to Muawiyah that: “sorry but, this camel is male, not a female one”. Muawiyah said that: “but it has been adjudicated”, and he played tricks on him. When Damascene men went, Muawiyah called Kufic man to come and asked the price of his camel and paid him double that amount, Muawiyah treated him kindly and told him that: “tell Ali (a.s.) that I has begun a war against you with one thousand hundred men who do not know the difference between male and female camel”. They were so obedient to Muawiyah that while leaving for Siffin, they said the Friday Prayer with him on Wednesday without raising any objection to his act. They sacrificed their heads for Muawiyah and held him in high esteem, and accepted saying of Amr A’s that: “Ali is the killer of Ammar ibn Yasir, because he has brought Ammar along to support him”, and were so obedient to Muawiyah that they cursed Ali as a tradition according to Muawiyah’s order, and follows it from childhood to the death”.[1] This story clearly shows the status of faith and understanding of Muawiyah’s followers.[2] [1] - Muruj al- Zahab, vol. 2, p. 72 and vol. 3, p. 42. [2] - Shafi'i Shahrudi, A comprehensive selection of Al- Ghadir, p. 983.
  13. (salam) Once Zeid Ebne Arqam came to Moavieh and saw Amro Aas sitting beside him. He sat between them. Amro Aas told him: Did you not find any other place as you intervened us? Zeid replied: In one of the battles in which both of you accompanied Prophet (s.a.), he worried when looking at you. On the second and third day, he looked at you for a longer period. On the third day, he said: «ÅÐÇ ÑÃíÊã ãÚÇæíÉ æÚãÑæ Èä ÇáÚÇÕ ãÌÊãÚóíäö ÝÝÑöøÞæÇ ÈíäåãÇ¡ ÝÅäøåãÇ áä íÌÊãÚÇ Úáì ÎíÑ» Whenever you saw Moavieh and Amro Ebne Aas besides each other, intervene between them, because these two do not gather each other for a good deed. Ebne Mazahem has narrated the story in the book, æÞÚå ÕÝíä, so. Please refer also to the book, ÇáÚÞÏ ÇáÝÑíÏ by Ebne Abde Rabbeh too. 2, 3 1- æÞÚå ÕÝíä: 112 (page 218) 2- ÇáÞÏ ÇáÝÑíÏ 2:290 (145/4) 3- Shafiei Mazandarani/a general extract from Alghadir, page 172
  14. (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
  15. 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.
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