************************************************************************** A Shi'ite Encyclopedia Version 1.5 Revised: November 1999 Revised: October 2001 Contents of Chapter 5.a: - Muawiyah and Abusing Imam Ali (AS) - More on Muawiyah - Development of History and Hadith Collections - Islam of Abu Talib (Parts I through IV) - Was Azar the Father of Prophet Abraham? - On the Companions who Murdered Uthman - The Innovations of the Early Caliphs - Are Munafiqeen Counted Among the Sahabah? - Shia vs. Iran ************************************************************************** ____________________________________ | | | || || | || | | o_,_7 _|| . _o_7 _|| 4_|_|| o_w_, | |( : / (_) / ( . | |____________________________________| 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 al-Nawawi, 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. =============================================== Muawiyah Instituting the curse of Imam Ali (AS) =============================================== Muawiyah not only fought Imam Ali, he cursed Imam Ali as well. Furthermore, he did force/make everybody to curse Ali (AS). To prove it, we begin with Sahih Muslim: Narrated Sa'd Ibn Abi Waqqas: Muawiyah, the son of Abu Sufyan, give order to Sa'd, and told him: "What prevents you that you are refraining from cursing Abu Turab (nickname of Ali)?" Sa'd replied: "Don't you remember that the Prophet said three things about (the virtue of) Ali? So I will never curse Ali." Sunni reference: Sahih Muslim, Chapter of Virtues of Companions, Section of Virtues of Ali, Arabic, v4, p1871, Tradition #32. For the English version of Sahih Muslim, see Chapter CMXCVI, p1284, Tradition #5916 / . | || : . | | . | : | | (_)_e_,_o |_o ||_o_9 |]_e_w . |_,_9_w _,| . _, 4_, q |_e_o _o | (_| (_) : (_S. (_). : / / | ^ | | ^ .. / . | | | || : . | : || | | : | |_, |_|_, .__, _) > |_o |_o | ||_o_9 .__,| _,_|| |_,| .__,_w_, . | / (_| . / . . (_) | | . | || | | || : 4_,_w | . _|_9 4_|_|| | q_w 4_| . _8_||_o . (_) (_| / / (_) The above tradition, by the way, indicates that Muawiyah was surprised why Sa'd does not follow his order of cursing Ali, like others do. This shows that cursing Ali was a habit (Sunnah) for people at that time. Who made this Sunnah? Was it Ali, or those who fought him? Now, who fought against Ali? Wasn't he Muawiyah (the beloved companion of Wahhabis)? So this implies that Muawiyah did innovate that habit (cursing Ali as Sunnah). Below is more references in Sahih Muslim about Sunnah cursing Imam Ali (AS), to prove that people were urged/forced to curse Ali in public, otherwise they would face a costly sentence. It is narrated on the authority of Abu Hazim that: The Governor of Medina who was one of the members of the house of Marwan called Sahl Ibn Sa'd, and ordered him to curse Ali. But Sahl refused to do so. The governor said: "If you don't want to curse Ali, just say God curse Abu Turab (the nickname of Ali)." Sahl said: "Ali did not like any name for himself better than Abu Turab, and Ali used to become very happy when somebody would call him Abu Turab." Sunni reference: Sahih Muslim, Chapter of Virtues of Companions, Section of Virtues of Ali, Arabic version, v4, p1874, Tradition #38. Here is the Arabic text of the above tradition given by Sahih Muslim: | | T | : . || | | : | . | q _o | | . _o |_7 4_,_, ]_o_|| _|_c |_o_e_,_w | (_) / / (_| (_) (_|. / : (_S (_| | | : ^ | | . | | . |_,_|_c o_,_w_, . | o _o |_9 ]_e_w . _, |_8_w |_c ]_9 : ( : (_) / (_). (_| | || | | : . .. | . | | | | || : . | | . 4_|_|| . _e_| |_o_9 .__,_,_,| > | |_o | 4_| ||_o_9 |_8_w _,|_9 (_) (_| : . (_| (_| (_S. || | | | | /| | || : . | : ||| | 4_,_|| .__,_7| o_w | _|_e_, . |_)|_o |_8_w ||_o_9 .__,| _,_|||_,| : . ( (_S . (_) (_| (_| . / . | | . | . | | / | | : || | |_8_, _c > | > | _7 _9_,_| . |_) . | q .__,| _,_|| _,| . _o . (_S (_ / : (_) (_) / . / (_S. (_) Cursing Imam Ali (AS) was an order from the beginning of Muawiyah's reign for 65 years. He was Umar Ibn Abdil Aziz (may Allah be easy with him) who canceled this order after more than half a century. Some historians even believe that the Umayyah descendants themselves killed (poisoned) Umar Ibn Abdil Aziz, because he changed their Sunnah, one of which was cursing Ali. (See the Sunni book entitled "History of the Saracens," by Amir Ali, Chapter X, pp 126-127). One of the ugliest innovations that started during the reign of Muawiyah was that Muawiyah himself, and through his order to his Governors, they used to insult Imam Ali (AS) during the Sermons in the Mosques. This was even done on the pulpit of the mosque of the Prophet in Medina in front of the grave of the Prophet Muhammad (May Allah bless him and his Progeny), so that even the dearest Companions of the Prophet (PBUH&HF), and Imam Ali (AS), his family and his near relatives used to hear these swears with their ears. Sunni references : - History of al-Tabari, v4, p188 - History of Ibn Kathir, v3, p234; v4, p154 - al-Bidayah wa al-Nihayah, v8, p259; v9, p80 On insulting Ali Ibn Abi Talib and cursing him during the Umayah period starting in Muawiyah's reign, it is reported that: "Ali Ibn Abi Talib (ra) was cursed on the pulpits (manabir) of the east and west...", during the time of Muawiyah. Sunni reference: Mu'jam al-Buldan, al-Hamawi, v5, p38 In her letter, Umm Salama, the wife of the Prophet (PBUH&HF) wrote to Muawiyah: "...You are cursing Allah and His messenger on your minbar, and that is because you are cursing Ali Ibn Abi Talib and whomever loves him, and I am a witness that Allah and His messengerloved him." But no one paid any attention to what she said. Sunni reference: al-Aqd al-Fareed, v2, p300 "That it was in the days of Bani Umayyah, more than seventy thousand minbar (in mosques) upon which they cursed Ali Ibn Abi-Talib, in some of what Muawiyah made a Sunnah for them." Sunni references: - Rabeea' al-Abrar, al-Zamakhshari - al-Hafidh Jalaluddin al-Suyuti al-Shaikh Ahmad al-Hafdhi al-Shafi'i, composed 9 verses of poetry expanding on what al-Suyuti has reported in the previous quote, I translated the first three verses: And Shaikh al-Suyuti told: That it was what they made into a "Sunnah". Seventy thousand mibar plus ten from the top of which they cursed Haydara (Ali). And next to this the greatest (sins) look small, but blame ought to be directed. Let us now see the opinion of the son of Yazid about his father and his grandfather, who was the witness from within the royal family! ...When (Yazid) offered the kingdom (throne) to his son, Muawiyah the second, in order that the flag of caliphate continues to wave in the house of Abi Sufyan!! After his death, Muawiyah the second, gathered the people on a well known day, he stood in them preaching, he said: "My grandfather Muawiyah stripped the command from those who deserved it, and from one who is more justified of it, for his relation to the Messenger of Allah and his being first in Islam, and that is Ali Ibn Abi Talib, he (Muawiyah) took over it by your help as you are fully aware." "Then following it my father Yazid wore the command after him, and he did not deserve it. He quarreled with the son of the daughter of the Messenger of Allah, and by that he shortened his own life... He rode his whim and hope left him behind." Then he cried and continued: "Surely, the greatest problems of us is our knowledge of his bad behavior and his awful ending, and that he killed the progeny (Itrah) of the Messenger of Allah, and he permitted drinking alcohol, and he fought in the sanctuary of Mecca, and destroyed the Ka'ba." "And I am not the one who is dressing up for your command, nor the one to be responsible for your followers... You choose for yourselves..!!" Sunni references: - Khulafaa al-Rasool, by Khalid Mohammed Khalid, p531 (The above quote includes author's punctuation.) - Sawaiq al-Muhriqah, by Ibn Hajar al-Haythami, end of Ch. 11, pp 336 Muawiyah and Yazid murdering Imam al-Hasan Ibn Ali (AS) by poison, reported by many, here are a few Sunni references: 1. Tathkarat al-Khawass, Sibt ibn al-Jawzi al-Hanafi, pp 191-194. 2. Ibn Abd al-Barr, in his "Seera" 3. al-Suddi 4. al-Sha'bi 5. Abu Nu'aym No reference is required that Yazid and his gang murdered the other son of Ali Ibn Abi Talib, the grandson of the Messenger of Allah (PBUH): Imam al- Husain (AS) along with 70+ of his family members and loyals. More Sunni references on the mischief of Muawiyah: It is reported from Abdullah, son of Ahmad Ibn Hanbal saying: I asked my father about Ali and Muawiyah. He (Ahmad Ibn Hanbal) answered: "Know that Ali had a lot of enemies who tried hard to find a fault in him, but they found it not. As such, they joined a man (i.e., Muawiyah, as given in the footnotes) who verily fought him battled him, and they praised him (Muawiyah) extravagantly setting a snare for themselves for him. Sunni references: - al-Toyuriyyat, by al-Salafi, from Abdullah Ibn Ahmad Hanbal - al-Sawa'iq al-Muhriqah, by Ibn Hajar, Ch. 9, section 4, p197 - History of the Caliphs, by Jalaluddin al-Suyuti, English version, p202 al-Tabari reported: When Muawiyah Ibn Abi Sufyan put al-Mughairah Ibn Shubah in charge of Kufah in Jumada 41 (September 2- October 30, 661), he summoned him. After praising and glorifying God, he said: "Now then, indeed a forbearing person has been admonished in the past... The wise might do what you want without instruction. Although I have wanted to advise you about many things, I left them alone, trusting in your discernment of what pleases me, what helps my regime and what sets my subjects [raiyyah] on the right path. I would continue to advise you about a quality of yours- do not refrain from ^^^^^^^^^^^^^^^^^^^ abusing Ali and criticizing him, not from asking God's mercy upon ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ Uthman and His forgiveness for him. Continue to shame the companions ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ of Ali, keep at a distance, and don't listen to them. Praise the ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ faction of Uthman, bring them near, and listen to them." Sunni reference: History of Tabari, English version, events of year 51 AH, Execution of Hujr Ibn Adi, v18, pp 122-123 Also: The Messenger of Muawiyah then came to them with orders to release six and to kill eight, telling them: We have been ordered to let you disavow Ali and curse him. If you do ^^^^^^^^^^^^^^^^^^^^^^^^^ so, we shall release you, and if you refuse, we shall kill you. ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ Sunni reference: History of Tabari, English version, events of year 51 AH, v18, p149 More from Sahih Muslim: Allah's messenger (PBUH) said to Ammar: "A group of rebels would kill you." - Sahih Muslim, English version, v4, chapter MCCV, Tradition #6968 Also: Umm Salama narrated that Allah's messenger (may peace be upon him) said: "A band of rebels would kill Ammar." - Sahih Muslim, English version, v4, chapter MCCV, Tradition #6970 Do you know that Ammar, the great companion of the Prophet was martyred in the battle of Siffin by Muawiyah soldiers, at the age of ninety-three? Is it clear, now, that The gang of Muawiyah were rebels? Do you know what is the sentence of rebels (Taghee) mentioned in Quran? It is interesting to see that the English translator of Sahih Muslim (Abdul Hamid Siddiqui) has written in the footnote of the above traditions that: This narration is clearly indicative of the fact that in the conflict between Hadrat Ali and his opponents, Hadrat Ali was on the right as Ammar Ibn Yasir was killed in the Battle of Siffin fighting in the camp of Hadrat Ali. (Footnote of Sahih Muslim, English version, v4, p1508). Do I need to comment?! The very first head that was amputated from the body during the Islamic period was of Ammar Ibn Yasir (RA). Ahmad Ibn Hanbal in his Musnad narrates a tradition which has also been mentioned in the Tabaqat of Ibn Sa'd, and is as follows: "In the Battle of Sifin, when the head of Ammar Yasir (RA) was cut off and taken to Muawiyya, two people were arguing over it, each one claimed that he had killed Ammar." Sunni references: - Musnad Ahmad (Pub. in Dar al-Maarif, Egypt 1952), Tradition #6538, #6929 - Tabaqat, by Ibn Sa'd, v3, p253 Finally, I would like to finish this article by the following two traditions: The Messenger of Allah (PBUH&HF) said: If one while praying between the Rukn and Maqam (near Ka'bah) and fasting, dies but with the hate of the family of Muhammad, he will enter the Fire. And he who abuses ^^^^^^^^^^^^^^^^^ my Ahlul-Bayt is verily an apostate and is driven out of Islam. And he ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ who inflicts pain on my progeny upon him is the curse of Allah. And he who hurts me by hurting my progeny has verily hurt/angered Allah. Certainly Allah has made Paradise forbidden to he who does injustice to my Ahlul-Bayt, or kills them, or assists against them, or abuses them. Sunni reference: al-Sawa'iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 11, p357 who said this tradition is authentic. Also: The Messenger of Allah said: "Whoever curses (or verbally abuses) Ali, he has, in fact, cursed me, and whoever has cursed me, he has cursed Allah, and whoever has cursed Allah, then Allah will throw him into the Hell-fire." Sunni reference: Musnad Ahmad Ibn Hanbal, v6, p33 Thus Muawiyah and his associates were, in fact, cursing the Prophet (PBUH&HF), and by cursing the Prophet, they were cursing Allah (SWT), and by cursing Allah, they shall enter the hellfire! By Allah, they will be asked to account for what they've said! That is a promise by Allah (SWT) which He shall not break! "And do not think Allah to be heedless of what the unjust do; He only respites them upto a day on which the eyes will be fixedly open." (Quran 14:42) Wassalam ************************************************************************** ____________________________________ | | | || || | || | | o_,_7 _|| . _o_7 _|| 4_|_|| o_w_, | |( : / (_) / ( . | |____________________________________| More On Muawiyah Here is more evidence on Muawiyah from the History and Hadith: ================ On his Character ================ al-Hasan al-Basri said: Muawiyah had four flaws, and any one of them would have been a serious offense: 1. His appointment of trouble makers for this community so that he stole its rule without consultation with its members, while there was a remnant of the Companions and possessors of virtue among them. 2. His appointment of his son as his successor after him, a drunkard and a winebibber who wears silk and plays tunburs. 3. His claim about Ziyad (as his son), while the Messenger of God (PBUH&HF) has said: 'The child belongs to the bed, and the adulterer should be stoned.' 4. His killing of Hujr and his companions. Woe unto him twice for Hujr and his companions. Sunni references : - History of al-Tabari, English version, The Events of Year 51 AH, v8, p154 - History of Ibn al-Athir, v3, p242 - al-Bidayah wa al-Nihayah, by Ibn Kathir, v8, p130 who mentions the first crime as: "His fighting Ali." - History of Ibn Kathir, v3, p242 - Khilafat Mulukiyat, Syed Abul Ala Maududi, pp 165-166 Here is some background on the Tragedy of Hujr: ====================== Who was Hujr Ibn 'Adi? ====================== In an effort to eradicate freedom of expression, Muawiyah started off with the killing of Hujr, who was a famous Tabi'i and the respected Sahabi of Imam Ali (AS). During the time of Muawiyah when Imam Ali (AS) was being cursed from the pulpits of the mosques, it caused a lot of pain and grief to the Muslims, but people were patient. However Hujr in Kufah could not further bear this and in resistance Hujr used to praise Imam Ali (AS) and curse Muawiyah. Mughairah who was the Governor of Kufah at that time was considerate towards Hujr. However, during the Governership of Ziyad, when Basra was also included with Kufah, differences emerged between Ziyad and Hujr. Ziyad used to swear (say bad words) and Hujr used to reply to Ziyad. During this period Hujr also corrected Ziyad when he delayed the Friday Prayer. Eventually Hujr along with his twelve companions were arrested on the following charges - Hujr had organized a group and he used to swear at Muawiyah - He instigates people to fight against Muawiyah - He claims that the Caliphate belongs to Imam Ali and his progeny (AS) - He supports Abu Turab (nickname of Imam Ali (AS)) - He sends his blessings on Imam Ali (AS) So under these charges, these personalities were sent to Muawiyah, and Muawiyah ordered their killing. Before their execution, the executors said to them: We have been ordered that if you show negative feelings towards Ali and curse him you shall be free to go, otherwise you shall have to die (shall be killed). Upon hearing this Hujr and his companions refused to do what they were asked to do, and Hujr replied: I can't utter those words from my tongue that would anger my Lord! Following this they were killed, with the exception of Abdurrahman Ibn Hassaan who was sent by Muawiyah to Ziyad with the order that Ziyad himself should brutally kill him, and thereby, he was buried alive. Sunni references : - Histroy of al-Tabari, v4, pp 190-206 - al-Isti'ab, by Ibn Abd al-Barr, v1, p135 - History of Ibn Kathir, v3, pp 234-242 - al-Bidayah wa al-Nihayah, v8, pp 50-55 - History of Ibn Khaldoon, v3 ====================================== Reviving the Customs of the Jahiliyyah ====================================== Amputations of the head and moving the heads from one place to another, the mistreatment of the dead bodies out of sheer passion of revenge, that was prevalent during the days of ignorance (al-Jahiliyyah), started again among the Muslims during this era. Case 1: The very first head that was amputated from the body during the Islamic period was of Ammar Ibn Yasir (RA), the famous companion of the Messenger of Allah (PBUH&HF). Ahmad Ibn Hanbal in his Musnad narrates a tradition as follows, that has also been mentioned in the Tabaqat of Ibn Sa'd that: In the Battle of Siffin, when the head of Ammar Yasir (RA) was cut off and was taken to Muawiyah, two people were arguing over it, each one claiming that he had killed Ammar. Sunni references: - Musnad Ahmad Ibn Hanbal, Traditions #6538, #6929 Printed in Dar al- Maarif, Egypt 1952 - al-Tabaqat, by Ibn Sa'd, v3, p253 Case 2: The second head that was amputated from the body was for Umro Ibn al- Hamaq, who was among the companions of the prophet (Allah's blessings on him and his cleansed progeny). Muawiyah alleged that he has participated in the assassination of Uthman. When efforts were carried out for his arrest, he hid in a cave, where a snake bit him. The people who were in his pursuit cut off the head from the dead body and took it to Ziyad. He then sent it to Muawiyah in Damascus, where the head was roamed around the city and was finally presented to his wife in her lap. Sunni references: - al-Tabaqat, by Ibn Sa'd, v6, p25 - al-Isti'ab, v2, p440 - al-Bidayah wa al-Nihayah, v8, p48 - Tahdhib al-Tahdhib, v8, p24 Case 3: The same atrocity was committed against Muhammad Ibn Abi Bakr (RA) who was the Governor for Imam Ali (AS) in Egypt. When Muawiyah captured Egypt, he was arrested and was killed. His dead body was placed in a belly of a dead donkey and then was brutally burnt. Sunni references: - al-Isti'ab, by Ibn Abd al-Barr, v1, p235 - History of al-Tabari, v4, p79 - History of Ibn Kathir, v3, p180 - History of Ibn Khaldoon, v2, p182 Case 4: After this, it became a tradition for people who sought vengeance after their enemies were killed. Imam Husain's (AS) head was amputated, and was taken from Karbala to Kufah and from Kufah to Damascus. The body of Imam Husain (AS) was brutally ruined by the running of horses. Sunni references - History of al-Tabari, v4, pp 349-351,356 - History of Ibn Kathir, v3, pp 296-298 - al-Bidayah wa al-Nihayah, v8, pp 189-192 ======================= On Some of his Accounts ======================= Jalaluddin al-Suyuti worte: Ibn Asakir records on the authority of Hamid-b Hilal, that Akil the son of Abu Talib begged of Ali and said , ' I am poor and needy, therefore give unto me. ' He replied, ' wait untill my stipend cometh with that of the other Muslims, and I will give unto thee with them,' but he was importunate and Ali said to a man, ' take him by the hand and go with him to the shops of the people of the market and say, ' break these locks and take what is in these shops, ' Akil said, ' dost thou wish to make me a thief ?, ' Ali retorted, ' and dost thou wish to make me a thief that I should take the property of the Muslims and give it to thee, and not to them ?. ' He answered, ' I shall assuredly go to Muawiya. ' He replied,' that as thou wilest, ' and he went to Muawiya and begged of him, and he gave him a hundred thousand dirhams and said, ' get up on the pulpit and mention what Ali hath given to thee and what I have fiven thee.' Then he mounted, and praised God and glorified him, and said, O people I tell ye, verily I tempted Ali in regard to his religion and he preferred his religion, and verily I tempted ^^^^^^^^^ Muawiyah in regard to his religion and he preferred me to his ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^!!!!!!!!! ^^^^^^^^^ religion. ^^^^^^^^^ Sunni refernce: History of the Caliphs, by Jalaluddin al-Suyuti, English version, p208 al-Suyuti also recorded: al-Sha'abi said that the first who preached seated to the people was Muawiyah and that was when his flesh had increased and his stomach had grown large. (Recorded by Ibn Abi Shaybah). Az Zuhri states that Muawiya was the first who introduced the discourse before prayers on the Eid. (Abdur Razzaq in his Musannaf). And Said-b-ul Musayyab says that he was the first who introduced the call to prayers on the Eid, (Ibn Abi Shaybah), and he who diminished the number of Takbirs. Sunni refernce: History of the Caliphs, by Jalaluddin al-Suyuti, English version, p204 ====================== Raising Quran on Spear ====================== In addition to the atrocities commited by Muawiyah, perhaps his act of raising the Quran on the spear against Imam Ali (AS) in the Battle of Siffin undoubtedly reflects on his character as a ruler, a person that would resort to any means to make his plan a success. He played with the book of Allah in order to deceive the naive people. As a result of this trick, al-Khawarij (those who believed Imam Ali is politheist and unbeliever) emerged in the history of Islam. Ibn Sa'd reports a tradition from al-Zuhri that: At the eve of the Battle of Siffin when fight was at it's peak and people had started to loose hope, Amr Ibn al-Aas said to Muawiyah: Accept my proposal and order the people (i.e., army of Muawiyah) to open the Quran (i.e., raise the Quran on spears) and say, O people of Iraq, we call you towards the Quran, and we decide by virtue of what is contained in it from al-Hamd to al-Naas. This act will create dissension in the ranks and file of the Iraqis and will create hopes for the people of Shaam. Thereby Muawiyah accpeted his proposal. (to do as he said). Sunni references: - Tabaqat of Ibn Sa'd, v4, p255 as per - Khilafat Mulikiyat, Abul Ala Maududi, p345 The same fact has been mentioned in great detail by al-Tabari, Ibn Kathir, Ibn al-Athir, and Ibn Khaldoon. The purpose behind the propsal was to create dissension in the ranks and file of Imam Ali's (as) army, and even if they accept the proposal (of calling towards the Quran), Muawiya's army would manage to buy time to delay the battle. Sunni references: - History of al-Tabari, v4, p34 - al-Bidayah wa al-Nihayah, by Ibn Katir, v7, p272 - Histoty of Ibn al-Athir, v3, p160 - History of Ibn Khaldoon, v2, p174 - Khilafat Mulukiyat, Maududi, p345 ================================================ Muawiyah and the Origin of the word "al-Jama'ah" ================================================ al-Tabari recorded that: Sajah remained with Banu Taghlib untill Muawiya transferred them in his days on the "year of the union (al-Jama'ah)". When the people of ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ Iraq agreed [to recognize] Muawiyah [as caliph] after Ali, Muawiyah ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ took to expelling from al-Kufa those who had been vehement in the cause of Ali, and to settle in their homes those people of Syrai and al-Basrah and the Jazirah who were most vehement in his own cause; it was they who were called the "transfers" in the garrison towns. [ The translator of the work writes in reference to the year of the union as follows: ] Aam al-Jama'ah the year 40 A.H/A.D 660-661, so called because the ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ Muslim Community came together in recognizing Muawiyah, ending the ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ political division of the first civil war. Pace Caetani, 648; see Abu Zahrah al-Dimashqi, Tarikh, 188 (no. 101) and 190 (no. 105) Sunni reference: History of al-Tabari, English version, v10, p97 Jalaluddin al-Suyuti mentions this very fact, with the utmost clarity in his work, History of the Caliphs (Tarikhul Khulafa) with the following words: al-Dhahabi says that Ka'ab died before Muawiyah was made caliph, and that Ka'ab was right in what he said, for Muawiyah continued for twenty years, and none of the princess of the earth contended with him, unlike others who came after him, for they had opponents and portions of their dominions passed out of their sway. Muawiyah went forth against Ali as has preceded, and assumed the title of Caliph. Then he marched against al-Hasan, who abdicted in his favor. He therefore became firmly eshtablished in his Caliphate from Rabi'iul Akhir or Jumadal Awwal 41 AH. The year was therefore called the Year ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ of the Union (al-Jama'ah), on account of the gathering of the people ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ under one Caliph. During this year Muawiyah appointed Marwan Ibn al- ^^^^^^^^^^^^^^^^ Hakam over Medina. Sunni refernce: History of the Caliphs, by Jalaluddin al-Suyuti, English version, p204 (Chapter of Muawiyah Ibn Abi Sufyan) ======================== The Scribe of Revelation ======================== A a pro-Umayad mentioned that: Muawiyah was a scribe of the revelation. Is your character judgement better then that of the Prophet? In the previous parts, I have given the opinion of the Prophet (PBUH&HF) about those who will fight Ahlul-Bayt based of the most authentic Sunni collections of the traditions. According to the opinion of the Prophet, such people were hypocrites and infidels. Muawiyah and his father Abu Sufyan were among those who fought the Prophet till last minutes and when they found that Mecca will be captured shortly and their turn is over, they decided to go under the guise of Islam to save their life and to destroy Islam from inside. This is what Abu Sufyan, his son Muawiyah and his grandson Yazid were trying to achieve every day and night. Now they suddenly became the Scribe of Revelation! Here is the reason behind it: >From the time the Caliphate fell into the hands of the Umayad, they strove to distort the truth and turn everything head over heels. They, thus, elevated to the zenith of power people who were, during the life of the Prophet (PBUH&HF), ordinary, with no special standing, while they ignored others who were at the peak of honor and nobility during the lifetime of the Prophet (PBUH&HF). Their sole criterion in for honor and dishonor, was their intense enmity and excessive hatred for Muhammad (PBUH&HF) and the members of his household, Ali, Fatimah, al-Hasan and al-Husain, peace be upon them. The Umayad elevated the status, and fabricated false traditions, on the merits of every person who opposed the Prophet (PBUH&HF) and his Ahlul-Bayt whom Allah has purified and from whom He removed all abomination in Quran. They sought nearness to those who opposed the Prophet, accorded them high positions and grants so that they enjoyed favors and respect among the populace. They sought to denigrate, fabricate defects, falsify reports that denied the superiority and merits of anyone who used to love the Prophet (PBUH&HF) and would defend him. Thus Umar Ibn al-Khattab, who used to dispute every command of the Prophet of Allah (PBUH&HF), even accusing the latter of hallucination in his last days, became the hero of Islam amongst the Muslims during the time of the Umayad dynasty. On the other hand, Ali Ibn Abi Talib who was, to him, what Aaron was to Moses, and who loved him, and who was loved by Allah and His Prophet, he who was the guardian of every believer, was cursed from the pulpits for eighty years. The effect of false propaganda reached to the point that when the news of assassination of Imam Ali (AS) during the Fajr prayer in Mosque reached to the people of Syria, they were surprised and asked if Ali used to pray! Similarly Aisha, who caused the Prophet of Allah (PBUH&HF) much torment and disobeyed his instructions and the instructions of her Lord, rose against the successor of the Messenger of Allah and caused the worst strife known to the Muslims, a strife which resulted in the death of thousands of Muslims, became the most famous lady in Islam, with religious rulings being accepted from her. But Fatimah al-Zahra, the leader of the women of this world and the world after, she for whom the Lord gets angry if she becomes angry, and she for whom the Lord is happy when she is happy, became a forgotten woman, and was buried in the secrecy of the night, after they had threatened to burn her, and after they forced the door of her house against her stomach, causing her to lose her child. You can hardly find one amongst Sunnis who knows a single Hadith which she reported from her father. This is while their books are replete with the traditions of Aisha simply because she was the only woman who fought Imam Ali (AS). Similarly, Yazid Ibn Muawiyah, Ziyad, the son of his father, Ibn Marjanah, Marwan, al-Hajjaj, Ibn al-Aas, and others from the accursed tree mentioned in Quran, and who were cursed by the tongue of the Prophet (PBUH&HF), they became the commanders of the believers and the guardians of their affairs. As for al-Hasan and al-Husain, the masters of the youths of paradise, the delights of the Prophet of this nation, the Imams from the progeny of the Prophet (PBUH&HF), the custodians of this Ummah, they were banished, imprisoned, murdered, and poisoned. In this way, Abu Sufyan the hypocrite, the leader in every battle that was waged against the Prophet, came to be praised and thanked. As for Abu Talib, the protector and defender of the Prophet (PBUH&HF) with all that he had, who passed his life in hostility with his people and relatives for the sake of his nephew's call, so much so that he spent three years in the enclave with the Prophet in the valley of Mecca, keeping his belief secret, for the benefit of Islam, that some bridges remained still open with the Quraish and so that they would not persecute the Muslims as they wished (he was like the believer from the family of Pharaoh who hid his belief; see Quran 40:28), Abu Talib's alleged reward turns out to be a pair of slippers in the hellfire, his feet placed into it and his brain is popping out from the pain!!! In this way, Mu'awiyah Ibn Abi Sufyan, who was the freed man, son of the freed man, the accursed one, and the son of an accursed one, he who used to play with the injunctions of Allah and His Prophet, not attaching any importance to it, he who used to murder the upright and innocent ones so as to pursue his vile goals and would revile the Prophet of Allah (PBUH&HF) while the Muslims would see and hear, became known as the scribe of revelation!!! They say that Allah entrusted His revelation to Gabriel, Muhammad and Muawiyah. He also came to be described as a man of wisdom, political acumen and reflection. As for Abu Dharr al-Ghifari, the earth did not carry nor the sky did put its shadow on anyone more truthful in speech than him; he was treated as a mischief monger. He was beaten, exiled and banished to Rabdha. Salman, Miqdad, Ammar and Hudaifah and all the sincere companions who took Imam Ali as their leader and followed him, they met with punishment, banishment and murder. Similarly, those who followed the school of the Caliphs, the followers of Muawiyah and the companions of the schools founded by the tyrannical rulers, they turned out to be Ahl al-Sunnah wal-Jama'a and they represented Islam. Whoever opposed them was judged to be a disbeliever. As for those who followed the school of the Ahlul-Bayt and followed the gate to the city of knowledge and the first one to accept Islam, he whom the truth revolved around wherever he was, those who followed the Ahlul- Bayt and the infallible Imams came to be considered as the people of innovation and misguidance, and whoever opposed and fought against them came to be seen as a Muslim. Surely there is no power and no strength except with Allah, the Highest, and the most Powerful. Allah surely spoke the truth when He said: "If it is said to them; 'Make not any mischief on earth', they say: 'We are the righteous ones'. Certainly they are indeed the corrupt ones but they do not realize it. And if it is said to them: 'Believe as other people have believed' they say: 'Shall we believe as the stupid ones believe'? They are the stupid ones, though they know it not.'" (Quran 2:13) ************************************************************************** ============== A Side Comment ============== A brother mentioned that one may kill another with good intention and with love towrd each other and both (the killer and the killed one) would go to Paradise. We have the example of Prophet Abraham (Ibrahim) who recieved commandment to kill his son, Ismail, though it was just a test and Allah wanted to test both of them, and finally they slaughtered a ship by Allah's command. The above incedent is true. However, there is a falacy hiden in the above argument. Abraham (AS) was a prophet and the order (to sacrifice his son) was given by God through revelation. Also he did not FIGHT with Isma'il, nor Ismail FOUGHT back. It was the order of Allah, and both father and son were SUBMESSIVE to that. There was NO dispute between them. But let me ask you this question: Did Talha and Zubair received revelation from God to kill people? Did Quran tell them to fight against their legitimate Caliph? If so, why not against the first three Caliphs? Did Muawiyah and Marwan received revelation of ordering people to curse Imam Ali (AS) and make it a popular habit of people? ... And finally, they slaughtered the whole household of Prophet (PBUH&HF) including his beloved son (grandson) in the same way. Do You believe when somebody is ready to kill the whole house-hold of prophet, he refrains or is afraid of cursing them? LA WALLAH ... - Is cursing Imam Ali a sign of love and good intention? - Is shedding the blood of thousands of innocent Muslims a sign of affection and obedience to Allah? - Is erdicating the houshold of the Prophet a sign of love toward them? ************************************************************************** ____________________________________ | | | || || | || | | o_,_7 _|| . _o_7 _|| 4_|_|| o_w_, | |( : / (_) / ( . | |____________________________________| Developement of History and Hadith Collections Let us read the following tradition very carefully and judge for ourselves if we can ever give a possibility that such words have been uttered by the messenger of Allah. The tradition is in Sahih Muslim, and is written in the section of necessity of joining to the majority of people, and is as follows: Narrated Hudayfh Ibn al-Yaman: Prophet said: "There will come rulers after me who do not guide to my guidance and do not practice my Sunnah, and the hearts of some them are the hearts of Satans but they are in the body of human." I said: "What should we do at that time?" Prophet (PBUH) said: "You should just listen to them and obey those rulers. No matter if ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ the hurt you and take your wealth, you should follow them and obey ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ them." Sunni reference: Sahih Muslim, Chapter of al-Imaarah (chapter 33 for the Arabic version), Section of necessity of joining the majority, 1980 Edition, Arabic version (Saudi Arabia), v3, p1476, Tradition #52. This is the Arabic text of the above tradition narrated by Sahih Muslim: | : | | : @ | / | | : q |]_8_, . q ]_,_8_, |_| 4_o_, | ]_e_, . q_)_, | |_o / (_S . (_) / : (_S . (_) / : (_| | : || . : : . . : | | o_8_,q_|_o ||_7 o_8_,_9 o q_o_,_w q _,_,_w_, . q_,_,_w_, |_| ( . / (_| . / ( : ( / : / (_S . (_) / : .. | : . | | ^ . | | ^ || | : .__,_|_o w_, | . |_o_,_7 _9 . _,_D |_,_w_|| .__,q_|_o (_/ (_) . (_S (_): : . / / |. .. / | | | || | | . | . / ? (_)_|> .__,_) > | . | 4_|_|| | q_w |_, e_,,_p | .__9_,_) / (_) (_| / / : (_ : / |. . | | | | | : : | | : (_) _8_D .__, _,_p . | q _,_o |_|_| e_,_D_, q e_o_w_, | |_o / . / (_) / /: (_: / (_ (_| | | | . / || . . | e_D | q e_o_w |_9 (_)_||_o ]_7 | q (_ / (_ / The above was just one example. There are more than 12 traditions similar to this in the same section of Sahih Muslim. Who sold such traditions as Sahih (authentic) to us? Aren't they those who wanted to make their kingdom strong and away from any possible opposition? Any complaint is against the above alleged word of prophet, and those people are sentenced to death. In another tradition in the following section in Sahih Muslim, prophet has ordered to kill those who disobey these unjust rulers. Let us see where the origins of these books are, and who controlled the writing of them. Muawiyah was the first one who turned his attention to write the history and collecting the fabricated Hadiths (traditions). He got a history of the ancients written by a person in the name of Ubayd whom he called him from Yemen. Marwan who had been exiled by the Prophet for his anti-Islamic activities and who had a great influence with Uthman, was the implacable foe of Ali. His son, Abdul Malik ascended the throne in year 65 AH, reestablished himself in year 73, and died in year 86. Abdul Malik was the one under whose funding finally a set of Islamic History, Hadith (tradition), and Tafsir (interpretation of the Quran) was provided. al-Zuhri was the first historian who wrote the history of Islam under the direct order and fund of Abdul Malik. He also wrote Hadith collection. The works of al-Zuhri was one of the main source for al-Bukhari. al-Zuhri was attached to the royal family of Abdul Malik, and was the tutor of his sons. (See "al-Sirah al-Nabawiyyah," by Shibli who is a great Sunni historian, part I, pp.13-17). Among the students of al-Zuhri, two persons, namely Musa Ibn Uqbah, and Mohammad Ibn Ishaq became famous historians. The former was a slave of the house of Zubair. Although his history is not available today, it had been the most popular work on history for a long time. You will find its references in many history books on different subjects. The second student, Mohammad Ibn Ishaq is the most famous historian for Sunnis. His biography of the Prophet, called "Sirah Rasul Allah", is still the accredited authority on the subject in the shape that was given to it by Ibn Hisham, and is known as "al-Sirah of Ibn Hisham". al-Zuhri is the first who compiled the Hadith also. (See "al-Sirah al- Nabawiyyah," by Shibli, part I, pp.13-17). All Sunni History and Hadith books written afterwards by other people were in great influence of these works. The above gives evidence to the following facts: 1- Sunni Hadith and History books were first compiled under the direct order of Umayyah Kings, 2- The first authors were al-Zuhri, and his two students Musa and Mohammad Ibn Ishaq, 3- These authors were attached to the royal family of the Umayyah kings. The hatred of the house of Umayyah against Bani Hashim (the house of Prophet and Ali) is well-known. The wars of Abu Sufyan and his son Muawiyah against Prophet and Ali respectively, also the horrible massacre of the grandson of prophet at Karbala by the grandson of Abu Sufyan, are only some of top items among the long list of such crimes. These are the criminals who FIRST wrote the history and Hadith books. (The books written afterwards by other people were in great influence of these works.) They fabricated many traditions to justify their deeds, and to say that prophet has ordered us to obey them even if they are unjust. What I quoted above was just one example of such traditions. Who was the first one that used the term "Ahlussunnah and al-Jama'ah"? If one searches through the history books, he will find that they agreed to call the year in which Muawiyah seized the power as "The Year of al- Jama'ah" meaning the majority of people. It was called so, because the nation had already become divided into two factions after the death of Uthman: The Shia of Ali and the followers of Muawiyah. When Imam Ali (AS) was martyred and Muawiyah took over the power, the year was called "al- Jama'ah". Out of these two parties, the majority leading by Muawiyah won the throne, and the other party was considered as a dangerous rival. Therefore the name of "Ahl al-Sunnah and al-Jama'ah" indicates the Sunnah of Prophet merged by the innovations by Muawiyah, and the agreement on his leadership. The Imams and members of Ahlul-Bayt who are the descendants of the Prophet, know more than anybody else about the Sunnah of their grandfather and what it entails, for as the proverb goes: "The people of Mecca know its paths better than anyone else". But the majority of people did/do not follow the 12 Imams whom prophet has mentioned their numbers (see Sahih al-Bukhari) and their names (see Sunni books like "Yanabi'ul Mawaddah" by al-Qunduzi al-Hanafi). Despite the acknowledgment of al-Bukhari and Muslim about 12 Imams, they always stop at the four Caliphs. ================================== Shia/Sunni and Scrutinizing Hadith ================================== One major difference between the Shia and the Sunnis is that Sunnis accept any tradition from any companions no matter if these companions fought each other, abused each other, rebelled against their righteous Caliph, and or innovate new things in to the religion. The Shia, however, believe that all the narrators in the chain of a document should have been JUST. If they have done any injustice in the history (such as those mentioned above) their narrations are void for us unless the same tradition has been narrated with another chain of narrators who all of them are proven to be trustworthy. One of the Wahhabi friends said that Shia, when narrating a Hadith, only say the Imam so and so said, one of our friends said...Now how we can authenticise the Hadith? If a person has heard something directly from the 12 Imams, and that person is trustworthy for the Shia and his narration is not against Quran, then the tradition is authentic for us, since we believe in the infallibility of Imams as well as Prophets. The knowledge of Imam has been derived from the knowledge of their fathers and forefathers up to the Prophet (PBUH&HF). However, the chain of narrators should be evaluated. If the chain turns out to be broken (i.e., one element in the chain is missing), then the tradition is considered weak in Isnad. Thus all the narrators should be named, and this is the case for the majority of Shi'i collections of traditions. Nevertheless, there are only a number of traditions in Usul Kafi in which the last element in the chain is missing, i.e., the name of the person who reported to Kulaini in person. In stead of mentioning his name, Kulaini has used the phrase "a group of our associates". But Kulaini has mentioned all other elements in the chain. The reason for this was that, as I mentioned, Shia have always been under prosecution of unjust rulers including the Abbasids. If Kulaini (RA) have mentioned the names of those who reported to him and were still alive, and if the book could have found his way to the officials, then all those reporters would have been killed. To protect them, he did not mention their names and codified it by saying "a group of our associates". However he mentioned the name of those who reported to him but died during Kulaini's life. But the good news is that since Kulaini knew the regulations of scrutinizing of the traditions by the Shia, he told some of his students how the names of the last narrators are codieifed. More specifically, it was mentioned that: I. Whenever you read in Usul Kafi, that "a group of our associates narrated from Ahmad Ibn Muhammad Ibn Isa", then the group here means the following five persons: 1.Abu Ja'far Muhammad Ibn Yahya al-Attar al-Qummi 2.Ali Ibn Musa Ibn Ja'far al-Kamandani 3.Abu Sulayman Dawud Ibn Kawrah al-Qummi 4.Abu Ali Ahmad Ibn Idris Ibn Ahmad al-Ash'ari al-Qummi 5.Abul Hasan Ali Ibn Ibrahim Ibn Hashim al-Qummi. II. Whenever you read in Usul Kafi, that "a group of our associates narrated from Ahmad Ibn Muhammad Ibn Khalid al-Barqi", then the group here means the following four persons: 1.Abul Hasan Ali Ibn Ibrahim Ibn Hashim al-Qummi 2.Muhammad Ibn Abdillah Ibn Udhaynah 3.Ahmad Ibn Abillah Ibn Umayyah 4. Ali Ibn al-Husain al-Sa'd Abadi. III. Whenever you read in Usul Kafi, that "a group of our associates narrated from Sahl Ibn Ziyad", then the group here means the following four persons: 1. Abul Hasan Ali Ibn Muhammad Ibn Ibrahim Ibn Aban al-Razi, who is known as Allan al-Kulaini 2. Abul Husain Muhammad Ibn Abdillah Ja'far Ibn Muhammad Ibn Awn al- Asadi al-Kufi, resident of ray. 3. Muhammad Ibn al-Husain Ibn Farrukh al-Saffar al-Qummi 4. Muhammad Ibn Aqil al-Kulaini. IV. Whenever you read in Usul Kafi, that "a group of our associates narrated from Ja'far Ibn Muhammad who narrated from al-Hasan Ibn Ali Ibn al-Faddal", then the group here consists of the following person: 1. Abu Abdillah al-Husain Ibn Muhammad Ibn Imran Ibn Abi Bakr al- Ash'ari al-Qummi. Thus the narrators of those traditions are known and can be evaluated accordingly. Nontheless, we do not claim that al-Kafi is an all authentic book of traditions for the Shia. There are certain traditions in al-Kafi which are reported by weak narrators who are known to the Shia scholars of Hadith. ------------------------------------------------------------------------ Imam Ali (AS) said: | || | | : Be the enemy of the oppressor and : ( c ) _|_e_|| | |_o the helper of the oppressed one. (_ (_S (_| (Nahjul Balagha, the sayings of Imam Ali) |. ||. | | | . |||. | | . / |_, q_c o q_|_D_o_|_| q |_o,_p_7 o_||_D_| | q_, q_) / ( / / ( / / Please compare this tradition of Imam Ali with the tradition of Sahih Muslim given at the beginning of the article. ------------------------------------------------------------------------ ************************************************************************ ____________________________________ | | | || || | || | | o_,_7 _|| . _o_7 _|| 4_|_|| o_w_, | |( : / (_) / ( . | |____________________________________| Islam of Abu Talib (Part 1 of 4) It would be interesting if we analyze the verses that some Sunni commentators have aleged to have revealed for the disbelief of Abu Talib (RA). The first one is: Surah VI - The Cattle (An'aam) - Verse 26 ----------------------------------------- And they prohibit ( others ) from it and go far away from it, and they only bring destruction upon their own souls while they do not perceive it. - Tabari relates from Sufiyan Soori who relates it from Habeeb ibn Abu Sabit who narrated it from somebody saying that Ibn Abbas ^^^^^^^^^^^^^^^^^^^^^^^^^ said 'that this verse came down for Abu Talib, because he used to protect Muhammad from the Kufar but he never recited the Kalima.' Sunni references - Tabaqat of Ibne Sa'ad, v 2 p 105 - History of Tabari, v 7 p 100 - Tafseer Ibn Katheer, v 2 p 127 - Tafseer Kashaf, v 1 p 448 - Tafseer Qurtubi, v 6 p 406 - ... and many many more Now let us see for ourselves if the ideology behind the above interpretation is correct or not, so that we would have no doubts in our minds. Further scrutiny of the above interpretation would lead us to believe that it is nothing but a futile effort to discredit Abu Talib: - The verse talks about living people, since the verse mentions that ' people who prevent others from doing it and neither do it '. Of course a dead person can't think of preventing others from a course of action, and they have to be living to do so. This convinces us to believe that this verse can't be for Abu Talib. - The chain of narrators terminates after Habeeb ibn Abu Sabit and Sufyan doesn't mention who narrated it from Habeeb ibn Abu Sabit, and all he says that he ( Habeeb ) narrated it from some one who heard it from Ibn Abbas. This criterion is not acceptable according to the standards of hadeeth, since the chain of narrators is incomplete, therefore this hadeeth is unacceptable. But for argument sake if we still accept the chain of narrators, and the fact that Habeeb ibn Abu Sabit is the only person who narrates it, the books of Rijal testify to the fact that we can't accept this tradition, for the following reasons - In the eyes if Ibn Habban, Habeeb is a 'deceiver', and Aqeeli Ibn Aun has 'avoided' Habeeb since Habeeb has copied hadeeths from Ata'a which are ' absolutely unacceptable '. Qita'an says that Habeeb's hadeeths other than Ata'a are also unacceptable and are not safe from being fake. Abu Dawood quotes from Ajri that the hadeeths narrated by Habeeb from Ibn Zamrah are not correct. Ibn Khazeema comments that Habeeb is a 'deceiver' Sunni reference - Tahzeeb al-Tahzeeb, by Ibn Hajar al-Asqalani, v 2 p 179 Therefore the tradition narrated by Habeeb is his personal innovation, and after reading the views of so many Rijal experts how can we accept his hadeeth? But this shouldn't stop us from further investigating the issue, and if we accept the fact that Habeeb can be trusted, let us look at Sufyan who is the last narrator in the chain of the tradition against Abu Talib. We still have to declare this hadeeth void, because, al-Dhahabi writes about him that "Sufyan narrations are lies" ^^^^^^^^^^^^^^^^^^^^^^^^^^ Sunni reference - Mizan al-Itidal, by al-Dhahabi, v 1 p 396 I find it very difficult to believe that despite the fact the commentators who have written down the traditions are respectable personalities, they have copied it down from cheap people such as above, without any hesitation. Despite all these weak traditions that have been narrated by weak narrators, we find hadeeths related by Ibn Abbas that are genuine and state the opposite of what we find in the hadeeth mentioned above. Let see what they have to offer - Tabari states that the above verse came down for all the mushrikeen who used to stay away from the Prophet and used to advise others to stay away from him ( the Prophet ). Sunni reference - Tafseer Tabari, v 7 p 109 - Tafseer Durre Manthoor, v 3 p 8 The fact is that Abu Talib never advised others to stay away from Prophet (PBUH&HF). Even many of those who accused him for not uttering Shahadah, confess that he helped the Holy Prophet (PBUH&HF) during those days of tribulations of the young Islam with all his means. Also he raised the Prophet when he was child, and then accepted that Imam Ali (AS) to be raised by Prophet. He, in fact, was Muslim from the begining, but was ordered by Prophet to practice Taqiyya (to conceal his belief) so that he could play as a mediator between Prophet and chiefs of unbelievers in Mecca (like Abu Sufyan). Also it is important to note that we do NOT believe that the parents of Prophets and Imams were necessarily perfect (Infallible). However we believe that their parents and all their forefathers were righteous and believers and monotheist during their entire life. End of Part 1 of 4 *************************************************************************** ____________________________________ | | | || || | || | | o_,_7 _|| . _o_7 _|| 4_|_|| o_w_, | |( : / (_) / ( . | |____________________________________| Islam of Abu Talib (Part 2 of 4) A number of historians and hadith recorders reported that Abu Talib died while he was a pagan. Some of them reported the verse ' It is not permissible to the Prophet and the believers to ask God to forgive the pagans even if they were akin to them, after it became clear to them that those pagans are from the people of hell .' Such false commentaries and statements were fabricated as a part of the smear campaign which the Omayyads and their allies waged against Imam Ali (AS). By fabricating such traditions they tried these to convince people that Abu Sufyan, father of Muawiyyah was better than Abu Talib, father of Imam Ali, claiming that Abu Sufyan died while he was a Muslim and Abu TAlib died while he was a pagan. The recorders of the hadiths and the historians took these hadiths without paying attention to the evidence of their forgery. They did not try to examine these hadiths, yet the date of the revelation of the above mentioned verse testifies that it was not revealed about a matter pertaining to Abu Talib ( May Allah be well pleased with him ). Now coming to the hadith by itself, let see what the most authenticated book in the eyes of the Sunnis has to say. al-Bukhari in his Sahih writes Narrated Al Musaiyab : When Abu Talibs death approached, the Prophet ( saw ) went to him while Abu Jahl and Abdullah bin Abi Umaiya were present with him. The Prophet ( saw ) said : ' O Uncle, say : None has the right to be worshipped except Allah, so that I may argue for your case with it before Allah. ' On that Abu Jahl and Abdullah bin Abi Umaiya said : ' O Abu Talib ! Do you want to renounce Abdul Muttalib's religion ? ' Then the Prophet ( saw ) said, ' I will keep on asking ( Allah for ) forgiveness for you unless I am forbidden to do so. ' Then there was revealed It is not fitting for the Prophet and those who believe that they should pray for forgiveness for pagans even though they be of kin, after it has become clear to them that they are the companions of the fire. [ 9 : 113 ] Sahih Bukhari Kitabul Tafseer Arabic English Volume 6 Page 158 Tradition no. 197 The above mentioned verse is a part of the Chapter of Baraat ( number 9 ). A few points on this Chapter - this is a totally medinite Chapter, with the exception of the last two verses ( 128 and 129 ) - the verse which is the subject of our discussion is Verse 113 - the Chapter of Baarat was revealed during the ninth ( 9th ) year of Hijra. The chapter speaks of the events that took place during the campaign of Tabuk, which was during the month of Rajab in the ninth Year. The Prophet ( saw ) had ordered Abu Bakr to announce first part of it during the days of the pilgrimage of that year when he sent him as an ' Amir Al Hajj '. Then he sent Imam Ali to take that part from him and announce it, because God commanded him that no one should deliver the revelation other than himself or a man from the members of his House. The chapter speaks of the events that took place during the campaign of Tabouk, which was during the month of Rajab in the ninth Year. Many Sunni traditionist reported that: The Messenger of Allah sendAbu Bakr to the people of Mecca with the Chapter of al-Bara'ah and when he proceeded, (the Prophet) sent for him and asked him to return the chapter and said: "No one takes it to them except one of my Ahlul-Bayt." and thus he sent Ali for this mission." Sunni references: - Sahih al-Tirmidhi, v2, p183, v5, pp 275,283 - Musnad of Ahmed Hanbal, v1 pp 3,151, v3, pp 212,283 - Fadha'l al-Sahabah, by Ahmad Hanbal, v2, p562, Tradition #946 - Hakim in his Mustadrak, v 3 p 51 - Al Nisai in his Khasais al Awliyah, p 20 - Fadhail al Khamsah, v 2 p 343 - Siratun Nabi by Shibli Numani, v 2 p 239 Ahmad in his musnad added that Abu Bakr said : The Prophet ( saw ) had sent me with the chapter of Baarat to the people of Mecca No pagan should make pilgrimage after this year. No naked shall circumnavigate around the Ancient House. No one shall enter paradise except a Muslim soul. Any pagan community that has been between them and the Messenger of God a peace accord, the accord will end by the end by the end of the specified period ( without extension ), and God and His Messenger are clear of pagans Also Shibli Numani in his work on the Seera of the Prophet ( saw ) writes as follows ( p 239 -- > p 240 ) Now in the year 9th Hijri, the Kaaba was for the first time, consecrated as the central House of Worship for the followers of Abraham ...... On return from Tabuk the Holy Prophet ( saw ) sent out a caravan of three hundred muslims from Mecca to Medina to perfrom the Hajj at Mecca. Now coming back to the verse of [ 9 : 113 ], the verse could not mean Abu Talib, because he died in Mecca at least two years before the Hijrah ! I now quote Shibli Numani, in his most celebrated work on the Seera of the Prophet, Siratun Nabi ( v 1, p 219 and 220 ) Death of Khadija and of Abu Talib ( 10th Year of Revelation ) On return from the mountain, the Prophet had hardly passed a few days in peace when Abu Talib and Khadija both died. He paid his last visit to Abu Talib when he was dying. Abu Jahl and Abd Allah ibn Ummaya were already there. The Prophet asked Abu Talib to recite the credo of Islam, so that he might bear witness to his faith in the presence of Allah. Abu Jahl and Ibn Umayya expostulated with Abu Taleb and asked if he was going to turn away from the religion of Abd Al Muttalib. In the end Abu Talib said that he was dying with is belief in the religion of Abd Al Muttalib. Then he turned to the Prophet and said that he would have recited the creed but he feared lest the Quraish should accuse him of fear of death. The Prophet said that he would be praying to Allah for him till He forbade (Bukhari on the Chapter of Funeral. The last sentence has been taken from Muslim and not Bukhari). This is the version of Bukhari and Muslim. Ibn Ishaq says that while dying Abu Talib's lips were in motion. al-Abbas who was ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ till then a nonbeliever, put his ear to his lips and then said to the ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ Prophet that he was reciting the KALIMA the Prophet had wanted of him. ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ ( Ibn Hisham, Cairo Edition, p 146). [ Please do bear in mind that all the references cited in the above para are * NOT * my adition, and * NEITHER * are the block letters my addition, they have been rendered by Shibli Numani himself ] Then Shibli Numani further writes But from a traditionist's point of view this report of Al Bukhari is not worthy taking as reliable because the last narrator is Musaiyyab who embraced Islam after the fall of Mecca, and was not himself present at the time of Abu Talib's death. It is on this account that al Aini in his commentary has remarked that this tradition is MURSAL (Al Aini, Chapter Janaiz or Funeral, VOL IV, p 200 ). Also he writes on page 221 Abu Talib made great sacrifices for the Prophet none can deny that. He would even sacrifice his own children for his sake. For his sake he had exposed himself to the odium of the whole country, and for his sake he had passed years in state of siege, suffering starvation as an exile, unprovided with food or drink. Will all this love, sacrifice and devotion go unrewarded ? - asking God to forgive a deceased usually takes place at the time of the funeral prayer. The wording of the verse ' It is not permissible to the Prophet and the believers to ask God to forgive the pagans ' , indicates that the Prophet was with other believers ( in a congregational prayer ) when he asked forgiveness for the pagans. - as a matter of fact, the funeral prayer was not instituted before the Hijrah (migration to Medina). The first prayer offered by the Messenger for a deceased was his prayer for Al Bura Ibn Maarour. it is likely that this verse was revealed after the Prophet offered a funeral prayer for one of the hypocrites who used to pretend Islam and conceal paganism. It is very likely that the verse was revealed when the Holy Prophet ( saw ) offered a funeral prayer for Abdullah bin Obai bin Salool who died during the ninth year and who was well noted in his hypocrisy, his hatred towards the Messenger of Allah and his adversary to the faith of Islam. About him and his followers, the Chapter of Al Munafiqoon ( the Hypoctites ) was revealed before that time. Had historians and hadith recorders thought with some depth and logic, they would not have commited this terrible historical error ! Here is another hadeeth from Sahih Bukhari that mentions the event similar to the previous hadeeth Narrated Al Musaiyab : When Abu Talib was on his death bed, Allah's Apostle same to him and found Abi Umaiya bin Al Mughira. Allah's Apostle said : ' O uncle ! say : None has the right to be worshipped except Allah, a sentence with which I will defend you before Allah. ' On that Abu Jahl and Abdullah bin Abi Umaiya said to Abu Talib : ' Will now you leave the religion of Abdul Mutallaib ? ' Allah's apostle kept on inviting him to say that senetnce while the other two kept on repeating their sentence before him till Abu Talib said as a last thing then he said to them , ' I am on the religion of Abdul Muttalib ' and refused to say : None has the righ to be worshipped except Allah. On that Allah's Apostle said : ' By Allah I will keep on asking Allah's forgiveness for you unless I am forbidden ( by Allah ) to do so. So Allah revealed It is not fitting for the Prophet and those who believe that they should invoke ( Allah ) for forgiveness for pagans ( 9 : 113 ) And then Allah revealed especially about Abu Talib : Verily ! You ( O, Muhammad ) guide not whom you like, but Allah guides whom He will (28:56) Sahih Bukhari Kitabul Tafseer Arabic English Volume 6 page 278 -> 279 Tradition no. 295 Readers will be surprised to know that the two hadeeths cited above, prove that the two verses descended one after the other. But this is contrary to another hadeeth that Bukhari cites in his Sahih, and it proves that Surah Baarat was among the last revealed chapters. Here is the hadith Narrated Al Bara : The last Sura that was revealed was Bara'a ... ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ Sahih Bukhari Kitabul Tafseer Arabic English Volume 6 Page 101 Tradition 129 Other Sunni references that affirm to the fact that Sura Baarat was among the last revealed chapters and a Medanite Sura, please refer to - Tafseer Kashshaf, v 2 p 49 - Tafseer Qurtubi, v 8 p 273 - Tafseer Itqan, v 1 p 18 - Tafseer Showkani, v 3 p 316 But where is the fault in the Hadeeths? The verse cited from Surah Qasas, was revealed at least ten (10) years before Surah Baarat, and that it was revealed in Mecca, where as Surah Baarat was revealed in Medina. Please think about it, and you shall find out that in a futile effort to discredit Abu Talib and declare him as an unbeliever, the order of the revelation of the Quran was not taken into consideration. Just imagine the time gap in between the revelation of the two chapters, and the matter will be very clear. Also history tells us that Al Musaiyab - disliked Imam Ali - refused to say the funeral prayers for the grandson of Imam Ali, and the son of Imam Hussain, Imam Zainul Abidin Sunni Reference - Sharah of Ibn al Hadid, v 1 p 370 One could conclude that this fabrication was done to simply elevate Umayad over Hashimites. Also I came across a very ashtonishing commentary, by the most reverred Sunni commentator, Fakr ar Din Al Razi in his Tafseer, with reference to Surah Qasas (28:56). He has mentioned this verse about Abu Talib, * not * because of his personal opinion; because of the opinion of some other scholars '. Surprisingly, he admits, that this verse could not be associated with Abu Talib's beliefs ... Reference: Tafseer Kabir, v 25 p 3 ( Fakhr ar Din al Razi ) End of Part 2 of 4 *************************************************************************** ____________________________________ | | | || || | || | | o_,_7 _|| . _o_7 _|| 4_|_|| o_w_, | |( : / (_) / ( . | |____________________________________| Islam of Abu Talib (Part 3 of 4) Quran and the unbelievers ------------------------- It is not ( fit ) for the Prophet and those who believe that they should ask forgiveness for the polytheists, even though they should be near relatives, after it has become clear to them that they are inmates of the flaiming fire. [ 9 : 113 ] Now since we have already proved that the above verse was not revealed for Abu Talib, where the Prophet and the Muslims have been advised not to pray for the polytheists, it would help us to look at those verses that asked the Prophet and the Believers not to eshtablish relations for the polytheists, let alone pray for them, out of love and respect ! Surah 58 - The Pleading One (Mujadilah) - Verse 22 -------------------------------------------------- You shall not find a people who believe in Allah and the latter day befriending those who act in opposition to Allah and His Apostle, even though they were their own fathers, or their sons, or their brothers, or their kinsfolk; these are they into whose hearts He has impressed faith, and whom He has strengthened with an inspiration from Him: and He will cause them to enter gardens beneath which rivers flow, abiding therein; Allah is well pleased with them and they are well pleased with Him; these are Allah's party: Surely the party of Allah are the successful ones. This was revealed in the Battle of Badr and this event occured in the 2 year of the Hijra. However there are some commentators that relate its revelation with The Battle of the Uhud, that occured in the 3 year of the Hijra. How ever, the verse advises us not to make friends with the non believers or even love them. This Chapter was revealed well before Surah Baarat ( Chapter 9, for the verse cited in the beginning ) Sunni references - Tafseer Ibn Katheer, v 4 p 329 - Tafseer Sho Kafi, v 5 p 189 - Tafseer Aloosi, v 28 p 37 Surah IV - Women (Surah Al Nisa)- Verses 139 and 144 ---------------------------------------------------- Those who take the unbelievers for guardians rather than believers. Do they seek honor for them ? Then surely all honor is for Allah. O you who believe ! do not take the unbelievers as protectors instead of than believers; do you desire that you should give to Allah a manifest proof against yourselves ? This is a Mecci Surah, where the above verses advise the believers not to take unbelievers as helpers or protectors. How could the Prophet get help from an unbeliever if we assume Abu Talib is unbeliever?! Ofcourse, this verse was revealed well before Chapter 9, that has been the focus our attention! Sunni reference : - Tafseer Qurtubi, v 5 p 1 Surah III - The Family Of Imran (Surah Ale Imran) - Verse 28 ------------------------------------------------------------ Let not the believers take the unbelievers for friends rather than the believers; and whoever does this, he shall have nothing of ( the guardianship ) Allah, but you should guard yourselves against them, guarding carefully; and Allah makes you cautious of ( retribition from ) Himself; and to Allah is the eventual journey. According to reference ( 1 ) the first eighty ( 80 ) verses of this Chapter were revealed during the beginning of the Hijra. The latter references indicate that the above verse ( verse 28 ) was revealed during the Battle of Ihzab ( 5 Hijra ). The last reference indicates that Surah Ale Imran and Surah Baarat were revealed with a difference of four Surahs. Sunni references - Seera of Ibn Hisham, v 2 p 207 - Tafseer Qurtubi, v 4 p 58 - Tafseer Khazan, v 1 p 235 - Tafseer Itqan, v 1 p 17 Surah IX - Repentance - Verses 23 and 80 ( Surah Baarat ) --------------------------------------------------------- O you who believe ! do not take your fathers and your brothers for guardians if they love unbelief more than belief; and who ever of you takes them for a guardian, these it is that are the unjust. Ask forgiveness for them or do not ask forgiveness for them; even if you ask forgiveness for them seventy times, Allah will not forgive them; this is because they disbelieve in Allah and the Apostle, and Allah does not guide the transgressing people. These two verses were revealed before Verse 9:113 (the verse used against Abu Talib), and as I conclude this discussion, let me pose a question to these accusers: - Is it possible that the Prophet ( saw ) would ask for forgiveness for Abu Talib ( May Allah bless his soul ), especially when these two verses declare that it is futile to do so, assuming that Abu Talib died as an unbeliever? If your answer is yes, then isn't it against the text of the Holy Book and the Will of Allah, the Almighty?!! - The fact is that the verse 9:113 is just a command to Prophets in general, and not apprehension for what Prophet Muhammad did not! This will become clear when one looks at the next verse that (i.e., 9:114) which shows this is the command of Allah to Prophet Abraham who prayed for his uncle Azar (not to be confused with his father whose name was Tarokh. This needs a separate discussion) before it was known to him that he is the enemy of Allah. Quran states: .. But when it became clear to him that he (Azar) was an enemy to Allah he dissociated himself from him; for Abraham was most tender- hearted forbearing. [9:114] End of Part 3 of 4 *************************************************************************** ____________________________________ | | | || || | || | | o_,_7 _|| . _o_7 _|| 4_|_|| o_w_, | |( : / (_) / ( . | |____________________________________| Islam of Abu Talib (Part 4 of 4) Certainly what has been said about this topic in the last parts, must have left some questions unanswered, and this article would focus on the attitude adopted by Abu Talib ( May Allah bless his soul ) towards his nephew, the Prophet Muhammad ( Peace be upon him and his cleansed progeny ), and his contribution towards spreading Islam, and the declaration of his faith in several occasions reported by the Sunnis. The readers of Islamic History know how the Quraish clans delivered to Abu Talib an ultimatum, to stop his nephew from defaming their fathers and belittling their gods and ridiculing their minds; otherwise, they would confront him and the Prophet (PBUH&HF) on a battlefield untill one of the two parties perished. Abu Talib had no doubt that his acceptance of the Quraishite challenge meant his death and total annihilation of his clan; yet he did not pressure his nephew to stop his campaign. He only informed him of the Qurashite ultimatum, and he told him kindly Save me and yourself, my nephew, and burden me not with what I cannot bear. When the messenger rejected the ultimatum, declaring to his uncle that he would not exchange his message with the possesion of the whole universe, Abu Talib immediately reversed his attitude and decided to go along with the Messenger to the end. This is evident from the statement he made to the prophet (PBUH&HF) Come back, my nephew, go on, say what ever you like. I shall never ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ let you down at any time. ^^^^^^^^^^^^^^^^^^^^^^^^^ Sunni references - Ibn Husham, Biography of the Prophet, v 1 p 266 - Tabaqat of Ibn Sa'ad, v 1 p 186 - History of Tabari, v 2 p 218 - Deewan e Abu Talib, p 24 - Sharah of Ibn al Hadid, v 3 p 306 - History of Ibn Katheer, v 2 p 258 - History of Abul Fida, v 1 p 117 - Al Seerah al Halabiyyah, v 1 p 306 Abu Talib fulfilled this huge promise with distinction. When a Meccan threw some dirt on the Messenger while he was prostrating, Abu Talib went on brandishing his sword and holding the hand of his nephew untill he came to the sacred mosque. A group of the enemies were sitting there, and when some of them tried to stand for Abu Talib, he said to them By the One in whom Muhammad (PBUH&HF) believes, if any one from you ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ ^^^ stands up I will hit him with my sword. See few lines later below for the Sunni references. When a person wants to swear, he swears by something that has sanctity for him, and not something that he does not believe in it. The above diplomatic/political statement proves for those who have intelligience that he believed in the God of Muhammad (PBUH&HF), The One, The Great. Then Abu Talib asked the Prophet (PBUH&HF) who was the person responsible for the shameful act, and upon his ( Prophet's ) answer, Hamza as instructed by Abu Talib smeared the dust on the individuals who showed animosity towards the Prophet (PBUH&HF). It was on this occasion that Abu Talib said : I believe that Mohammed's faith is the best of all the religions ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ of the Universe. ^^^^^^^^^^^^^^^^ Sunni references - Khazanatal Adaab by Khateeb Baghdadi, v 1 p 261 - Tareekh of Ibn Katheer, v 3 p 42 - Sharh of Ibn al Hadid, v 3 p 306 - History of Abul Fida, v 1 p 120 - Fath al Bari ( Sharah of Sahih Bukhari ), v 7 p 153 - Al Isaba, v 4 p 116 - Al Seerah Al Halebiyyah, v 1 p 305 - Talba tul Talib, p 5 The above highlighted part is another obvious statement which proves his Islam. The Quraish could see that despite their obstructive efforts the progress of Islam had continued. They now decided to put an end to the Prophet and his family in a state of siege and excommunication till they were all done away with. With this end in view a pact was drawn, to which each tribe was a party and it was to the effect that none should have marital ties with Banu Hashim or do any buying or selling with them; and none was to associate with them or allow any provision to them. This was to continue till the Prophet's family handed him over for execution. This pact was then hung on the door of the Kaaba. Thus forced Abu Talib with the whole family moved to a mountain cave known as ' Shi'b Abi Talib '. Now the Hashmites were entirely alienated from the rest of the town dewelers. The fortress was also beleagured at times by the Quraish to enforce the ban in all its rigour, and to prevent the possibility of supplies. They found themselves sometimes reduced to starvation for want of supplies. Under constant surveillance by the Quraish, Abu Talib even feared night attacks and for this reason he was on guard for the safety of Muhammad (PBUH&HF), and often chaged room as a precaution aganist sudden violence. At the close of the third year of the Interdict, Mohammad (PBUH&HF) told his uncle Abu Talib, that Allah had shown His disapproval of the convention against him, and had sent out worms to eat every word of the document placed in the Kaaba, except His own name written thereon. Abu Talib believing his nephew (PBUH&HF) as the receiver of the revelations from heavens, unhesitantly went to the Quraish and told them what Muhammad (PBUH&HF) had spoken. The discussion is recorded as follows Muhammad has informed us and I ask you to confirm it for yourselves. For if it is true then I ask you to rethink, instead of troubling Muhammad or putting our patience to the test. Believe us, we would prefer to lay down our lives; rather hand over Muhammad to you. And if Muhammad proves to be wrong in his words, then we would hand over Muhammad to you unconditionally. Then you have the liberty of treating him any way you like; kill him or keep him alive. To these proposals of Abu Talib, the Quraish agreed upon to inspect the document, and to their ashtonishment they found it worm eaten; only the name of Allah was still there and no more, and they said that it was an enchantment of Muhammad (PBUH&HF). Abu Talib enraged upon the Quraish and demanded that the document be declared void and the ban be removed. Then he clutched to one end of the cloth of the Kaaba, as he raised the second hand in the air and prayed O Lord ! Help us against those, who have subjugated us to ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ torture ... ^^^^^^^^^^^ Sunni references : - Tabaqat of Ibne Sa'ad, v 1 p 183 - Seerah of Ibn Hisham, v 1 p 399 and p 404 - Aiwanul Ikbar by Qutaiybah, v 2 p 151 - Tareekhe Yaqoobi, v 2 p 22 - Al Istiab, v 2 p 57 - Khazantul Ihbab by Khateeb Baghdadi, v 1 p 252 - History of Ibn Katheer, v 3 p 84 - Al Khasais al Kubra, v 1 p 151 - Al Seerah Al Halebiyyah, v 1 p 286 Once during the childhood of the Prophet (PBUH&HF) on the occasion of a scarcity of rains Abu Talib took him (PBUH&HF) to the Holy Kaaba and standing with his back touching the wall of the sanctuary lifted up the Prophet (PBUH&HF) in his lap and sought medium in his prayers to the Almighty for the rains. The Prophet (PBUH&HF) also joined him in his prayers with his face upturned. The prayers were not finished when the clouds began to appear and the rain fell in torrents. This incident is alluded in the following verses composed by Abu Talib: Don't you see that we have found Mohammed a prophet like Moses; ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ he is already predicted in the previous Scriptures. ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ He is the illumined face which is the medium for the rains; he is the spring for the orphan and a protector for the widow. Sunni references - Sharah of Bukhari by Qastalani, v 2 p 227 - Al Seerah Al Halebeyah, v 1 p 125 Another verse that testify's to the belief of Abu Talib is as follows To exalt him He derived his name from His own; the One on ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ High is called Mahmud while He named him Mohammed ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ There is no doubt that Allah appointed Muhammed as a prophet, ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ therefore Ahmed is the most exalted personality in the entire ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ Universe. ^^^^^^^^^ Sunni references - Dalail al-Nubuwwah, by Abu Nu'aym, v 1 p 6 - History of Ibn Asakeer, v 1 p 275 - Sharah of Ibn al Hadid, v 3 p 315 - History of Ibn Katheer, v 1 p 266 - Tareekhe Khamees, v 1 p 254 Abu Talib was a man of great faith and had strong belief in the truthfulness of Mohammed (PBUH&HF). He lived with that mission for about eleven years, and the difficulties for Muhammad and him increased in size by the passage of time. This was especially noticeable after his death, since the Quraish subjected him to more sufferings; sufferings that were not imaginable during the life time of Abu Talib. Ibn Abbas narrates a tradition that when a person from the Quraish put dirt on his head, he went home. It was on this occasion that the Prophet (PBUH&HF) remarked : ... The Quraish never met me with such treatment during the life time of Abu Talib, since they were cowards ... Sunni references - History of Tabari, v 2 p 229 - History of Ibn Asakeer, v 1 p 284 - Mustadrak of Al Hakim, v 2 p 622 - History of Ibn Katheer, v 3 p 122 - Al Faiq by Al Zamakshari, v 2 p 213 - Tareekhe Khamees, v 1 p 253 - Al Serah Al Halebiyyah, v 1 p 375 - Fathul Bari, v 7 p 153 and p 154 - Seerah of Ibn Husham, v 2 p 58 The Marriage Ceremony of the Prophet (PBUH&HF) ---------------------------------------------- Abu Talib addresses the men of Quraysh, who were present at the marriage ceremony as follows: Praise be to Allah Who made us from the seed of Abraham and progeny of Ishmael. He granted as a Sacred house and a place of pilgrimage. He made us to dwell in a secure sanctuary (haram), to which the fruits of everything are brought. He made us, moreover, arbiters in men's affairs, and blessed for us this land in which we dwell. Then he said: Were Muhammad (PBUH&HF), the son of my brother 'Abdullah son of Abdul Muttalib ', to be weighed any man among the Arabs, he would excel him. Nor would any man be comparable to him. He is peerless among men, even though he is a man of little welath. Yet riches are only transient possesions, and an epheramel security. He has expressed a desire for Khadijah, and she likewise has shown interest in him. As for any bride gift (mahr) you demand, both the part to be presented now and the one presented at a later date - it will be of my own wealth. Sunni reference: - Seerah al-Halabiyyah, vol 1 p 139 Abu Talib's (May Allah bless his soul) last breath -------------------------------------------------- In spite of his concealing his faith, Abu Talib, on more than one occasion made his belief in Islam clearly known (as already mentioned above) long before his death. But it would be interesting to quote his saying at his deathbed. While on his death bed, Abu Talib said to the Hashimites : I command you to be good to Mohammed. He is the most trustworty of the Quraish and the ever truthful of the Arabs. He brought a ^^^^^^^^^^^^ message which is accepted by the heart and denied by the tongue ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ for fear of hostility. By God whoever walks in the way of ^^^^^^^^^^^^^^^^^^^^^ Mohammed shall be on the right road and whoever follows his guidance shall have the happy future. And you Hashimites, respond to Muhammaed's invitation and believe him. You will succeed and be well guided; certainly he is the guide to the right path. Sunni references - Al Muhabil Dunya, v 1 p 72 - Tareekhe Khamees, v 1 p 339 - Balughul Adaab, v 1 p 327 - Al Seerah Al Halebeyah, v 1 p 375 - Sunni al Mutalib, p 5 - Uruzul Anaf, v 1 p 259 - Tabaqat of Ibn Sa'ad, v 1 p 123 It is reported in the book of al-Bayhaqi (Dalail al-Nubuwwah) that when Abu Talib was at the point of death, he was seen moving his lips. al Abbas (the Prophet's uncle) bent down to listen to what he was saying. he then lifted his head and said: By Allah, he has uttered the word which you requested, ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ O Messenger of Allah!. ^^^^^^^^^^^^^^^^^^^^^ Sunni references: - Dalail al-Nubuwwah by al-Bayhaqi, vol 2 p 101 - Ibn Hisham, Cairo Edition, p146 as quoted in Siratun Nabi, by Shibli Numani, v1, pp 219-220 Also in the same book, it is related that the Prophet (saw) stood at the funeral of Abu Talib and said: You have indeed acted kindly to your next of kin; may you be well rewarded, O uncle. Sunni references: - Dalail al-Nubuwwah by al-Bayhaqi, vol 2 p 101 - Ibid, vol 2 p 103 - History of Khateeb Baghdadi, vol 13 p 196 - History of Ibn Katheer, vol 3 p 125 - al Isaba, vol 4 p 116 - Tadhkirat Sibt, p 2 - History of Yaquubi, vol 2 p26 Some Shi'ite references on Abu Talib ------------------------------------ Abu Abdillah, Imam Ja'far al-Sadiq (AS) said: The case of Abu Talib was like that of the people of the Cave [Quran 18:9-26]; they concealed their faith and disclosed shirk. Yet Allah bestowed upon them double reward. Shia Reference: - al Kulayni in al Kafi, vol 1 p 448 - al Amini, al Ghadir, vol 7 p 330 In another tradition, Imam Jafer al-Sadiq (AS) said: While Imam Ali (AS) was sitting with Ruhbah in Kufa, surrounded by a group, a man stood up and said : ' Commander of the Believers, you are in this great position at which God has placed you while your father is suffering in hell. ' The Imam replied, saying : Be silent. May God disfigure your mouth. By the One Who sent Mohammed (PBUH&HF) with the truth, if my father intercedes for every sinner on the face of the earth, God would accept his intercession. Shia reference: al-Ihtijaj, by al-Tabarsi, v1, p341 Now, I would like to end this discussion with the following thoughtful questions: - Why is it that we accuse Abu Talib of paganism, when he chose to believe in the Prophet's (PBUH&HF) message and declared it by political statements and sometimes by frank declarations? - What benefit does it have for us to daclare him Kafir when there are strong proofs to the contrary? Do we get any other benefit except to make ourselves Kafir by pronouncing one of the early Muslim as Kafir? - Why do we accuse him of paganism when he defended the Prophet (PBUH&HF) by all of what he had of men and means? Why do we attribute paganism to such a personality who was so benevolent to all the Muslims by guarding the life of the Messenger of Allah (PBUH&HF) for 11 years ? - Why do we attribute paganism to the man who read the Nikah for the Prophet (PBUH&HF) ? How can your mind comprehend the notion of a pagan/disbeliever carrying out the ceremony of the marriage for a Prophet? - Isn't this ungratefulness in the worst form ? - Isn't this the worst insult in reward of the great favor that he did for the Prophet (PBUH&HF) ? Indeed his presence in relation to the continuity of Islam was NOT incidental and we Muslims all owe him! May Allah grant us his intersession. End of Part 4 of 4 *************************************************************************** =============================== Some Side Comments on Abu Talib =============================== I brother mentioned I had a carefull examination of what you wrote but one thing is not clear wheather Abu Talib did ever uttered 'my god'. So far you informed there is that Abu Talib several times uttered ' Mohammed's god' and seemed he had faith in that god but he could never say 'my god'. That obviously reveals that he never explicitly uttered Islamic belief although it seems that he believed it. Here I present two references that testify to the fact that Abu Talib uttered the credo of Islam before his death. I am sure that I cited this reference in Part # 2 of my article ( s ), perhaps you missed it ... Ibn Ishaq says that while dying Abu Talib's lips were in motion. Abbas who was an unbeliever till then put his ear to the lips and then said to the Prophet that he was reciting the KALIMA the Prophet had wanted of him. - Ibn Hisham, Cairo Edition, p 146 ( as quoted by Shibli Numani ) A similar tradition is as follows ... Abu Talib moved his lips as he was about to die. Abbas then heard what he uttered, and he said to the Prophet that Abu Talib had uttered the KALIMA that was required by you. - Tarike Abul Fida, V 1 p 120 Thus his Shahadah before his death is established by the Sunni historians. However my argument was that he UTTERED shahadah from the very begining of Islam, but NOT in public. So it is natural that no explicit proof for that could be found in the history, for history is written based on the public news (and not private ones!). However, there are implicit proofs in the history which could lead even Sunnis to believe that he was a Muslim long before his death. One could be what you refered to. He said to the unbelievers that "I swear by the God of Muhammad!". Does history have another example where an unbeliever swears by the name of God who does not believe? When one wants to seawr, he/she swears by something that is eminent for him/her. Otherwise he/she does not make his statement any more credible for others. Let me give you an example. If a man goes to court here in USA, if he is Christian he will have to swear by Bible. But if he declares to be non-Christian, then he will have to swear by his holy book (or any imortant thing otherwise) and not the bible because his swear by bible does not make the court convinced because he performed the oath. Please think about it. Quraish have had many important Gods at that time (like Hubal and Uzza). Why should Abu Talib leave all of them beside and swears by the God that he does not believe in?! The Sunni brother further commented: Is it possible for some one to be a Muslim without explicitly pronouncing this belief ? True, he was a monothiest and not a Mushrik. But All monotheists are not Muslim. Your kind opinion please .... Islam is the state of submission in ones heart. A Hypocite, though declares that he is Muslim, is indeed non-Muslim. For this very reason, it is difficult to judge if one is Muslim or not. However you are right. One has to utter Shahadah to become Muslim, but he does NOT have to do it in public if he fears of prosecution or if he finds out that by concealing his belief he can serve better to his nobel thoughts. This is called Taqiyyah. So one can Utter his Shahadah privately (for instance when he is alone or when he is with the Prophet (PBUH&HF) alone) and he will be Muslim. In fact Taqiyyah and hypocracy are two opposite extremes. I have a file on that which I will send you shortly Insha Allah, which proves it from Quran and the Hadith prespective as well as Logic. *************************************************************************** ____________________________________ | | | || || | || | | o_,_7 _|| . _o_7 _|| 4_|_|| o_w_, | |( : / (_) / ( . | |____________________________________| Was Azar the Father of Prophet Abraham? Surah Al Anaam - Chapter VI - Verse 74 And when Ibrahim said to his sire, Azar : Do you take idle for gods ? Surely I see you and your people in manifest error. and Surah Al Tauba - Chapter IX - Verse 114 And Ibrahim asking forgiveness for his sire was only owing to a promise that he made to him; but when it became clear to him that he was an enemy of Allah, he declared himself to be clear of him; most surely Ibrahim was very tenderhearted and forbearing. In the above verses, the word ' Ab ' has been used for Azar. However, 'Ab' has different meanings and does not necessarily mean 'Walid' (biological father). The Holy Prophet (PBUH&HF) has said that the essence of his existence had been transmitted and ultimately conveyed to his immediate parents through a pure, a holy and sanctified progeny. Now the word ' Ab ' in Arabic language may mean father as well as ancestor or even uncle as Ishmael ( Ismail ) the uncle of Jacob ( Yaqoub ) has been addressed as ' Ab ' in the following Quranic verse ... Nay ! were you witnesses when death visited Yaqoub, when he said to his sons : What will you serve after me ? They said : Well will serve your God and the God of your fathers, Ibrahim and Ismail and Ishaq, one God only, and to Him do we submit. [ 2 : 113 ] Since Ishmael was not the father of Jacob, and yet Quran uses the word 'Ab' for him as uncle, then the usage of this word for other than biological father is established... Besides Prophet Abraham prays for his biological father (Walid) along with the other believers, which clearly indicates that his biological father was not a polytheist. This is evident from the following Quranic verse ... O our Lord ! grant me protection and my parents (Walidayn) and the believers on the day when the reckoning shall come to pass. [14:41] . | | | | | | . . | . _,_,_o q_o_|_| q ]_| | q_| q _| _9_c | .__, (_): / / (_S / / (_S / . / ^^^^^^^^^^^^^ | || : .__,|_w_7_|| o q_o_, o q_, . ( / : ( /: But what is surprising, that knowing for fact Ibrahim's ( as ) father was 'Tarakh' and not 'Azar' as stipulated by some Sunni historians, which is in total conformity with the opinion of Shia. Ibn Katheer in his work on history writes: Ibrahim ( as ) was the son of Tarakh. When Tarakh was 75 years of age, Ibrahim ( as ) was born to him. Sunni reference: al-Bidaya wan Nahaya, by Ibn Katheer, v 1 p 139 This is also confirmed by Tabari, as he gives the lineage of Ibrahim's (AS) family in his history collection, but then also in his Commentary of the Quran he states that 'Azar' was NOT the father of Ibrahim (AS). Sunni references : - History of al-Tabari, v 1 p 119 - Tafsir Tabari, by Ibn Jarir al-Tabari, v 7 p 158 *************************************************************************** ____________________________________ | | | || || | || | | o_,_7 _|| . _o_7 _|| 4_|_|| o_w_, | |( : / (_) / ( . | |____________________________________| On the Companions who Murdered Uthman A Wahhabi mentioned: > AMIRUL MU'MINEEN MU3AWIYA IBN ABI SUFYAN RADIYA ALLAHU 3ANHU > > SIFFIN > > Muawiya felt that the killers of Amirul Mumineen Uthmaan RA (the > fathers of Shiasm) should not be allowed to continue their evil > against Islaam. He did not fight for personal power. > .... > Ali did not hand over these assassins to Muawiya due to some > sound and concrete proof that he possessed. Thus the people of > Shaam joined forces with Muawiya against Ali." It is not surprising that this Wahhabi has overlooked what the Messenger of Allah (PBUH&HF) said about the fate of those who will fight Imam Ali (AS) which are recorded in what they call Sahih books, and stick to what is fabricated by the Leader of the Hypocrites (Amir al-Munafiqeen) Muawiyah (LA) himself. After all, I should not expect from their Wahhabi mentors to do better than that for bread and butter. The claim that Muawiyah raised against the legitimate Caliph of his time and killed thousands of Muslims to take revenge from the murderers of Uthman is a flat-out lie! Had Muawiyah this in mind, he should first kill the commander of his army and many of his assistants for the Sunni history testifies that those who killed Uthman were the companions who were on the side of Muawiyah (as well as other opponents of Imam Ali). The fact is that any deceitful power-hungry leader needs to provide an excuse for his horrible acts, and this was not unique to Muawiyah. As we can see in the following Sunni references, those who agitated against Uthman were ones who came first to revenge for his blood with one aim in their mind, that was destroying the rule of Imam Ali (AS). Sunni historians confirm that the agitation against the Caliph started by some influential individuals among the companions. The weakness of Uthman in handing the affairs of the State caused many companions to oppose him. This naturally resulted in a power struggle among the influential companions in Medina. Sunni historians such as al-Tabari, Ibn Athir, and al- Baladhuri and many others provide traditions which confirm that these companions were the first who asked the other companions, resided in other cities, to join them in revolt against Uthman. Ibn Jarir al-Tabari reported: When the people saw what Uthman was doing, the companions of the ^^^^^^^^^^^^^^^^^^^^^ Prophet in Medina wrote to other companions who were scattered ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ throughout the frontier provinces: "You have gone forth but to struggle in the path of Almighty God, for the sake of Muhammad's religion. In your absence the religion of Muhammad has been corrupted and forsaken. So come back to reestablish Muhammad's religion." Thus, they came from every direction until they killed the Caliph (Uthman). ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ Sunni reference: History of al-Tabari, English version, v15, p184 In fact al-Tabari quoted the above paragraph form Muhammad Ibn Is'haq Ibn Yasar al-Madani who is the most celebrated Sunni Historian and the author of "Sirah Rasool-Allah". History testifies that those influential people who were the key element in agitation against Uthman include Talha, Zubair, Aisha (the mother of believers), Abdurrahman Ibn Ouf, and Amr Ibn al-Aas (the army commander of Muawiyah). ======== a) Talha ======== Talha Ibn Ubaydillah was one of the biggest agitator against Uthman and was the one who plotted his murder. He then used that incident for revenge against Ali by starting the first civil war in the history of Islam (i.e., the battle of Camel). I just give few paragraphs from both of al-Tabari and Ibn Athir to prove my point. Here is the first one which is narrated by Ibn Abbas (in some manuscripts it is Ibn Ayyash): I entered Uthman's presence (During the agitation against Uthman) and talked with him for an hour. He said: "Come Ibn Abbas/Ayyash," and he took me by the hand and had me listen to what the people were saying at his door. We heard some say, "what are you waiting for," while others were saying, "wait, perhaps he will repent." While the two of us were standing there (behind the door and listening), Talha Ibn ^^^^^ Ubaydillah passed by and said: "Where is Ibn Udays?" He was told, "He is over there." Ibn Udays came to (Talha) and whispered something with him, and then went back to his associates and said: "Do not let anyone go in (to the house of Uthman) to see this man or leave his house." Uthman said to me: "These are the orders of Talha." He continued, "O ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ God! Protect me from Talha for he has provoked all these people ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ against me. By God, I hope nothing will come of it, and that his own ^^^^^^^^^^ blood will be shed. Talha has abused me unlawfully. I heard the ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ Messenger of God said: 'The blood of a Muslim is lawful in three cases: apostasy, adultery, and the one who kills except in legitimate retaliation for another.' So why should I be killed?" Ibn Abbas/Ayyash continued: I wanted to leave (the house), but they blocked my path until Muhammad Ibn Abi Bakr who was passing by requested them to let me go, and they did so. Sunni reference: History of al-Tabari, English version, v15, pp 199-200 The following report also supports that the murder of Uthman was led by Talha, and the killers came out to inform their leader that they took care of Uthman: Abzay said: I witnessed the day they went in against Uthman. They entered the house through an opening in the residence of Amr Ibn Hazm. There was a skirmishing and they got in. By God, I have not forgotten that Sudan Ibn Humran came out and I heard him say: "Where is Talha Ibn Ubaydillah? We have killed Ibn Affan!" ^^^^^^^^^^^^^^ ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ Sunni reference: History of al-Tabari, English version, v15, p200 Uthman was besieged in Medina while Imam Ali (AS) was in Khaibar. The Imam (AS) came to Medina and found people gathering at the residence of Talha. Then Imam Ali (AS) went to met Uthman. Ibn Athir wrote: Uthman said to Ali: "You owe me my Islamic right and the right of brotherhood and relationship. If I have non of these rights and if I were in pre-Islamic era, it would be still shame for a descendants of Abd Munaf (of whom both Ali and Uthman are descendants) to let a man of Tyme (Talha) rob us of our authority." Ali said to Uthman: "You shall be informed of what I do." Then Ali went to Talha's house. There were a lot of people there. Ali spoke to Talha saying: "Talha, what is this condition in which you have fallen?" Talha replied: "O' Abul Hasan! it is to late!" Sunni reference: al-Kamil, by Ibn Athir, v3, p84 Tabari also reports the following conversation between Imam Ali and Talha during the siege over Uthman: Ali said to Talha: "I ask you by Allah to send people away from (attacking) Uthman." Talha replied: "No, by God, not until the Umayad voluntarily submit to what is right." (Uthman was the head of Umayad). Reference: History of al-Tabari, English version, v15, p235 Talha even deprived Uthman of water: Abdurrahman Ibn al-Aswad said: "I constantly saw Ali avoiding (Uthman) and not acting as he formerly had. However, I know that he spoke with Talha when Uthman was under siege, to the effect that water skins should be taken to him. Ali was extremely upset (from Talha) about that until finally water skins were allowed to reach Uthman." Sunni reference: History of al-Tabari, English version, v15, pp 180-181 Now let us take a look at a report from the battle of Camel which has been mentioned in numerous Sunni books of History and Hadith. The following report proves that even the Umayad leaders such as Marwan who (along side with Talha) was fighting against Imam Ali, knew that Talha and Zubair were the killers of Uthman. Sunni scholars recorded that Yahya Ibn Sa'id narrated: Marwan Ibn al-Hakam who was in the ranks of Talha, saw Talha is ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ retreating (when his army was being defeated in the battlefield). ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ Since he and all Umayad recognized him and al-Zubair as the murderers ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ of Uthman, he shot an arrow at him and severely wounded him. He then ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ said to Aban, the son of Uthman, that: "I have spared you from one of ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ your father's murderers." Talha was taken to a ruined house in Basra ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ where he died. ^^^^^^^^^^^^^ Sunni references: - Tabaqat, by Ibn Sa'ad, v3, part 1, p159 - al-Isabah, by Ibn Hajar al-Asqalani, v3, pp 532-533 - History of Ibn al-Athir, v3, p244 - Usdul Ghabah, v3, pp 87-88 - al-Isti'ab, Ibn Abd al-Barr, v2, p766 - History of Ibn al-Kathir, v7, p248 - A similar report is given in al-Mustadrak, by al-Hakim, v3, pp 169,371 ============ b) al-Zubair ============ al-Zuhri, another important Sunni narrator who is famous for his dislike of Ahlul-Bayt, reported the following dialogue of Imam Ali with Zubair and Talha before the start of battle of Camel: "Ali said: 'Zubair, do you fight me for the blood of Uthman after you ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ killed him? May God give the most hostile to Uthman among us the ^^^^^^^^^^ consequence which that very person dislikes.' He said to Talha: 'Talha, you have brought the wife of the Messenger of God (Aisha) to use her for war and hid your wife at your house (in Medina)! Did you not give me your allegiance?' Talha said: 'I gave you the allegiance while the sword was on my neck.' (At this point, Ali tried to invite them to peace, leaving them no excuse.) Ali addressed his own army saying: 'Who among you will display this Quran and what is in it to the opposing army with the understanding that if he loses one of his hand he will hold the Quran with his other hand...?' A youth from Kufa said: 'I will take the mission.' Ali went through his army offering them the mission. Only that youth accepted it. Then Ali said to him: 'Exhibit this Quran and say to them: It is between you and us from its beginning to its end. Remember God, and spare your blood and our blood.' As the youth called upon them to resort to the Quran and surrender to its judgment, the Basrites army attacked and killed him. At this time, Ali said to his army: 'Now the fight has become legal.' The battle then started. Sunni reference: History of al-Tabari, Arabic version, Events of year 36 AH v4, p905 As we see in the above tradition, Imam Ali clearly stated that Zubair was among those who killed Uthman. Had the revolters elected Talha or Zubair instead of Imam Ali (AS) as Caliph, they would have given the killers of Uthman the biggest prize. Certainly the leaders did not seek revenge for the blood of Uthman, for they themselves were behind the plot. They only pretended to do that as a means of destroying the Imam's caliphate. ======== c) Aisha ======== Talha and Zubair were not the only collaborators against Uthman. Sunni history tells us that Talha's cousin, Aisha, was collaborating and campaigning against Uthman as well. The following paragraph also from the History of al-Tabari shows the cooperation of Aisha with Talha in overthrowing Uthman: While Ibn Abbas was setting out for Mecca, he found Aisha in al-Sulsul (seven miles south of Medina). Aisha said: "O' Ibn Abbas, I appeal to you by God, to abandon this man (Uthman) and sow doubt about him among the people, for you have been given a sharp tongue. (By the current siege over Uthman) people have shown their understanding, and light is raised to guide them. I have seen Talha has taken the possession of the keys to the public treasuries and storehouses. If he becomes Caliph (after Uthman), he will follow the path of his parental cousin Abu-Bakr." Ibn Abbas said: "O' Mother (of believers), if something happens to that man (i.e., Uthman), people would seek asylum only with our companion (namely, Ali)." Aisha replied: "Be quiet! I have no desire to defy or quarrel with you." Sunni reference: History of al-Tabari, English version, v15, pp 238-239 Many Sunni historian reported that Once Aisha went to Uthman and asked for her share of inheritance of Prophet (after so many years passed from the death of Prophet). Uthman refrained to give Aisha any money by reminding her that she was one those who testified and encouraged Abu-Bakr to refrain to pay the share of inheritance of Fatimah (AS). So if Fatimah does not have any share of inheritance, then why should she? Aisha became extremely angry at Uthman, and came out saying: "Kill this old fool (Na'thal), for he is unbeliever." ^^^^ Sunni references: - History of Ibn Athir, v3, p206 - Lisan al-Arab, v14, p141 - al-Iqd al-Farid, v4, p290 - Sharh Ibn Abi al-Hadid, v16, pp 220-223 Another Sunni historian, al-Baladhuri, in his history (Ansab al-Ashraf) said that when the situation became extremely grave, Uthman ordered Marwan Ibn al-Hakam and Abdurrahman Ibn Attab Ibn Usayd to try to persuade Aisha to stop campaigning against him. They went to her while she was preparing to leave for pilgrimage, and they told her: "We pray that you stay in Medina, and that Allah may save this man (Uthman) through you." Aisha said: "I have prepared my means of transportation and vowed to perform the pilgrimage. By God, I shall not honor your request... I wish he (Uthman) was in one of my sacks so that I could carry him. I would then through him into the sea." Sunni reference: Ansab al-Ashraf, by al-Baladhuri, part 1, v4, p75 ================= d) Amr Ibn al-Aas ================= Amr Ibn al-Aas (the number 2 person in the government of Muawiyah) was one of the most dangerous agitators against Uthman and he had all the reasons to conspire against him. He was the governor of Egypt during the reign of the second Caliph. However, the third Caliph dismissed him and replaced him with his foster brother, Abdullah Ibn Sa'd Ibn Abu Sharh. As a result of this, Amr became extremely hostile towards Uthman. He returned to Medina and started a malicious campaign against Uthman, accusing him of many wrong doings. Uthman blamed Amr and spoke to him harshly. This made Amr even more bitter. He used to meet Zubair and Talha and conspire against Uthman. He used to meet pilgrims and inform them of the numerous deviations of Uthman. According to Tabari, when Uthman was besieged, Amr settled in the palace of al-Ajlan and used to ask from people about the situation of Uthman: ...Amr had not left his seat before a second rider passed by. Amr called him out: "How is Uthman doing?" The man replied: "He has been killed." Amr then said: "I am Abu Abdillah. When I scratch an ulcer, I cut it off. (i.e., when I desire an object, I attain it). I have been provoking (people) against him, even the shepherd on the top of mountains with his flock." Then Salamah Ibn Rawh said to him: "You, the Quraishites, have broken a strong tie between yourselves and the Arabs. Why did you do that?" Amr replied: "We wanted to draw the truth out of the pit of falsehood, and to have people be on an equal footing as regards the truth." Sunni reference: History of al-Tabari, English version, v15, pp 171-172 The divider of Muslims ignored what is well known in the history of Islam which was reported by important Sunni reporters. The revolt against Uthman was as a result of the efforts of influential companions in Medina, such as Aisha, Talha, Zubair, Aburrahman Ibn Ouf, and Amr Ibn al-Aas. The murder of Uthman provided a nice scapegoat for those who were fighting over more power, while serving under the government of Uthman. They were mainly his relatives, the Umayad, such as Muawiyah and Marwan, who thoroughly took advantage of Uthman's life as well as his death. -------------------------------------------------------------------------- Imam Ali said in the battle of Camel: "Truth and falsehood can not be identified by the virtue of people. First understand the truth, you will then realize who is adhering to it." (Nahjul Balaghah, by Imam Ali) | | || | : | | . | | || | || : || | | |_7 _|| |]_o |_, . |_9 _e_, |_| |_D |_,_|| q q_7_|| . | (_| . / / . (_) / : (_| . / (_/ (_) | | . : : || . | 4_|_8 | ,__9 _e_, q_7_|| ,__9 _c | / (_/ / -------------------------------------------------------------------------- ************************************************************************** Subject: The Personality of Uthman (Part 1: Was there no better man?) The ahaadith in this article have been taken from: The translation of the meaning of Sahih al-Bukhari Arabic-English Dr. Mohammad Muhsin Khan Islamic University, Medina al-Munawwara Kaze Publications. 1529 North Wells Street, Chicago. ILL.60610(USA) (3rd revised, 1977)(4th revised Edition, March 1979) Call Number(In library of Waterloo university): BP135.A124E54 ------------------------------------- There is a rule among Sunni people that: Those who have participated in Hudaibiyah are saved forever. They will not lie on prophet, and they will not do great sins. The same is sometimes told upon those who participated on the battle of Badr. Let us accept these two rules as long as you are reading this articles. (Fascinating!: As if they are sinless people.) Utman, the third Caliph after the death of the prophet, 1)- did not participate in the battel of Badr, 2)- fled away in the battle of Uhud, 3)- failed to attend the Ar Ridwan Pledge (Hudaibiya Plege) and did not witness it. Begin (the algorithm) 1)- If you think that the address of this hadith is not correct, or it is twisted, or it has been intentionally mistranslated, Please bring your version of the hadith, and your translation along with your address of the ahadith. Thanks. 2)- Please read the following hadith. The same is also narrated in Volumn 5, Hadith number 395. Please read this hadith carefully, and tell us if you are satisfied with the answers of Ibn-Umar in this hadith. In any case (Yes/No), please evaluate the position of Uthman among the sahabah of the prophet. For example, how do you compare Uthman with those who actually participated in the battle of Badr, who did not fly away in Uhud, and who participated in Hudaibyiah. Please give me your explanations such that I understand your feelings toward him. 3)- Please name all of the sahabah who did all the following three things at the same time: a)- They did participate in Badr, b)- They did not fly away in Uhud, c)- They participated in Hudaibiyah. (I know how many participated in one of them individually. But there are only a few who did all three together. Please name them, and bring your references as well. Thanks.) 4)- Were the people of [3] alive in the time Umar was killed or not? If yes, which one would you have chosen as your caliph? 5)- End of the algorithm. ------- 5. 48: ------- Narrated 'Uthman: (the son of Muhib) An Egyptian who came and performed the Hajj to the Kaba saw some people sitting. He enquire, "Who are these people?" Somebody said, "They are the tribe of Quraish." He said, "Who is the old man sitting amongst them?" The people replied, "He is 'Abdullah bin 'Umar." He said, "O Ibn Umar! I want to ask you about something; please tell me about it. Do you know that 'Uthman fled away on the day ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ (of the battle) of Uhud?" Ibn 'Umar said, "Yes." The (Egyptian) man ^^^^^^^^^^^^^^^^^^^^^^^^ ^^^^ said, "Do you know that 'Uthman was absent on the day (of the battle) ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ of Badr and did not join it?" Ibn 'Umar said, "Yes." The man said, "Do ^^^^^^^^^^^^^^^^^^^^^^^^^^^ ^^^^^ you know that he failed to attend the Ar Ridwan pledge and did not ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ witness it (i.e. Hudaibiya pledge of allegiance)?" Ibn 'Umar said, ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ "Yes." The man said, "Allahu Akbar!" Ibn 'Umar said, "Let me explain ^^^^^ to you (all these three things). As for his flight on the day of Uhud, I testify that Allah has excused him and forgiven him; and as for his absence from the battle of Badr, it was due to the fact that the daughter of Allah's Apostle was his wife and she was sick then. Allah's Apostle said to him, "You will receive the same reward and share (of the booty) as anyone of those who participated in the battle of Badr (if you stay with her).' As for his absence from the Ar-Ridwan pledge of allegiance, had there been any person in Mecca more respectable than 'Uthman (to be sent as a representative). Allah's Apostle would have sent him instead of him. No doubt, Allah's Apostle had sent him, and the incident of the Ar-Ridwan pledge of Allegiance happened after 'Uthman had gone to Mecca. Allah's Apostle held out his right hand saying, 'This is 'Uthman's hand.' He stroke his (other) hand with it saying, 'This (pledge of allegiance) is on the behalf of 'Uthman.' Then Ibn 'Umar said to the man, 'Bear (these) excuses in mind with you.' ******************************************************************** Subject: Re: Uthamn > Article: 7342 of soc.religion.islam > From: hareb@spot.Colorado.EDU (HAREB SAEED ALI) > The fascinating thing to me is that you distrbute (sinless > attribute) on whom you like and do not accept that those > sahabah whom Allah (JWA) himself pardoned (look Surah > Ali Imran) and/or was pleased with - look surah Muhammad and > altaubah as well as others, mau go to Jannah on Allah's > promise. Mind you , Jannah is not only for a sinless person. 2)- This aayah referred by Sunni brothers several times. The aayah is perfect as it was revealed by Allah, but YOUR understanding from the ^^^^^^^^^^^^^ aayah has so many BUGs which need at least three 300-lines articles to cover. Sorry that I am not going to do that right now. You want the heaven, you go ahead and find out about it. 3)- You say that the sahabah are not sinless. This is a point which I would like to address: Since they are not sinless, would you be kind to answer the following questions: 1)- Had they ever lied on behalf of the prophet? 2)- Had they ever done great sins such as killing, Zina, and so on. 3)- Had they ever been treacherous to the prophet? 4)- Had they ever added to islamic laws? 5)- Had they ever prohibited islamic laws? My answers to the above questions will be with references. I would like you to show me your evidences if you want to say NO to any part. Please support your answers. Thanks. Please give us some examples to realize what you mean by "sinless". > > >Utman, the third Caliph after the death of the prophet, > > >1)- did not participate in the battel of Badr, > > You already put the answer to this at the bottom of you article > (albeit unhighlighted). I see that you and others have some little problem to understand the questions in the hadith. Let me first analyze them for you. Then I will give a reference to see the positive sentence as well. 1)- Do you know that 'Uthman fled away on the day (of the battle) of Uhud? Ibn 'Umar said, "Yes." What do you understand from this conversation? The a person asks if 2 + 2 becomes 10, and the other person says YES, which means what? It means that this person believes that 2+2 is 10. Now, let see the above question and answer again. If you carefully open your eyes, you will see that: Ibn Umar is saying that Uthman fled away on the battle of Uhud. Another part: 2)- "Do you know that 'Uthman was absent on the day (of the battle) of Badr and did not join it?" Ibn 'Umar said, "Yes." The same conclusion will be true. Uthman was absent on the day of the battle of Badr, and Ibn Umar is testifying that. 3)- "Do you know that he failed to attend the Ar Ridwan pledge and did not witness it (i.e. Hudaibiya pledge of allegiance)?" Ibn 'Umar said, "Yes." ^^^^^^^^^^^^^^^^ Do you understand what YES means? It means that: Yes, Uthman failed to attend the Ar Ridwa pledge and did not witness it. (Just look at the highlighted part, and understand that it was called Hudaibiya pledge as well. This is the translation of the translator of that book, and not mine.) Now, you do not want to easily accept my simple logic, do you? If not, read the following and see that it is in positive sentence now. ------- 4.359: ------- Narrated Ibn 'Umar: 'Uthman did not join the Badr battle because he was married to one of ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ the daughters of Allah's Apostle and she was ill. So, the Prophet said to him. "You will get a reward and a share (from the war booty) similar to the reward and the share of one who has taken part in the Badr battle." It is really unfair that I have to bring another reference to prove that the positive meaning of the conversation of an egyption and Ibn Umar is valid, and none of you, so far, have brought any reference in your articles. It is really unfair. > When one daughter was in her last days > before death (ill), uthman was with this hounorable lady attending > her. In badr, only 314 sahabah participated, and there was not > an official military call. When the prophet (PBUH) heard about > the news of the caravan he told the sahabah who were readily able > to go with him (i.e. not those who have to go baclk to Medina > to get their camels) to do so. Uthman (by the instruction > of his father in law) stayed with the prophet's daughter (RAA). > > Moreover, I take the above statement as an insult to the prophet > because if the prophet (SAAW) treated Uthman like one who did, > why should you belittle the decision of the prophet and not agree. > I have read and I have known your answers myself too. You did not need to bother them again. You did not understand my question at all. My question is that whatever Uthman's reasons was not to participate in the battle of Badr, how do you evaluate him among others who participated in the battle of Badr? You want me to bring more references, that is fine: ------- 5.290: ------- Narrated Ibn Abbas: The believers who failed to join the Ghazwa of Badr and those who took part in it are not equal (in reward). There is an aayah revealed in connection with Ali-Ibn-Abitaleeb, and he was given a special status. Read the following, and compare Uthman, on whom no aayah (in regard to Badr's battle) was revealed, with Ali-Ibn-Abitaleeb. That is very simple to understand, isn't it? ------- 5.304: ------- Narrated Abu Mijlaz: From Qais bin Ubad: 'Ali bin Abi Talib said, "I shall be the first man to kneel down before (Allah), the Beneficent to receive His judgment on the day of Resurrection (in my favor)." Qais bin Ubad also said, "The following Verse was revealed in their connection:-- "These two opponents believers and disbelievers) Dispute with each other About their Lord." (22.19) Qais said that they were those who fought on the day of Badr, namely, Hamza, 'Ali, 'Ubaida or Abu 'Ubaida bin al-Harith, Shaiba bin Rabi'a, 'Utba and al-Wahd bin Utba. ------- 5.305: ------- Narrated Abu Dhar: The following Holy Verse:-- "These two opponents (believers & disbelievers) dispute with each other about their Lord," (22.19) was revealed concerning six men from Quraish, namely, 'Ali, Hamza, 'Ubaida bin al-Harith; Shaiba bin Rabi'a, 'Utba bin Rabi'a and al-Walid bin 'Utba. ------- 5.306: ------- Narrated 'Ali: The following Holy Verse:-- "These two opponents (believers and disbelievers) dispute with each other about their Lord." (22.19) was revealed concerning us. ------- 5.307: ------- Narrated Qais bin Ubad: I heard Abu Dhar swearing that these Holy Verses were revealed in connection with those six persons on the day of Badr. ------- 5.308: ------- Narrated Qais: I heard Abu Dhar swearing that the following Holy verse:-- "These two opponents (believers and disbelievers) disputing with each other about their Lord," (22.19) was revealed concerning those men who fought on the day of Badr, namely, Hamza, 'Ali, Ubaida bin al-Harith, Utba and Shaiba----the two sons of Rabi'a-- and al-Walid bin 'Utba. The same goes to Hudaibyiah. I have read the history as well as the hadith, my dear. I want you to explicity prove to me that the aayah regarding the Ar-Ridhwan where God was pleased with them is also APPLICABLE on Uthman. I do not want to read your imagination. I need references as I have given in several articles. The same goes to those who did not fly away in the battle of Uhud. > So there you go. That is one insult. I wish you insulted me or > personally attaked me but not the prophet (PBUH) and his judjment. > I am sorry to tell you and others. You do not understand what "insult" means at all. I fail to understand why SOME of my Sunni brothers as well as SOME of women do not understand this word correctly. > > > >2)- fled away in the battle of Uhud, > > Fr your reminder (not information), there is an Ayah in surat > ali Imran sating "Those who turned away among you > when the two crowds met were only caused to do so by some > of what they have commited - and Allah has FORGIVEN them" - > my own translation -figure out the ayah number, etc. You even did not bother to look at the holy book of Allah. Perhaps you are talking about Chapter[3], verses [152] and [155]. You need to read the verses from 152 to 156. I wish I was dead and was not among those people. God forgives people. That is his mercy. God has forgiven several sahabah during the life time of the prophet. God has forgiven those three who fled away in the war of Tabuk. Do you wish you could have been one of those three who did not follow the order of the prophet and finally Allah forgave them? However, my question wasn't this even. I asked you to compare those who fled away (or dispresed) in Uhud with those who did not fly away for me. How do you value them? > >3)- failed to attend the Ar Ridwan Pledge (Hudaibiya Plege) and did not > > witness it. > > Not true. A lie. What do you mean failed to attend. A typical person to me. What I meant was that he physically was not in the area where people gave their hands to the prophet, and I wanted you to tell me with your proves that whether the aayah of Ar-Ridhwan is applicable on him or not? If yes, please bring your evidences from Sahih Bukhari or Muslim. Thanks. I am aware of the reason he couldn't make it. I want you to prove to me that he was counted among the sahabah who gave their hands to the prophet on that day, and he was one of those whom God was pleased with. For example, You have seen that the prophet gave bounty to Uthman since he was awarded as those who participated in the Battle of Badr. I would like you to give us a reference where the prophet tells Uthman that : Uthamn, you have been rewarded as those who participated in Ar-Ridhwan. It would be nice. > As for references, I am not sitting on a mound of them and I dont > have dedicated resources as you do, but I am sure you yourself will > be kind enough to do a quick search on your databases and pick them out. That is pitty. You are sitting on a mopund of them. You just do not know where to put your feet. > I assume it is a problematic issue for shia'h that Uthman was > married to two of the daughters of rasoolul Allah. And I do not understand why you do not understand that marriage with two daughter of the prophet does not help Uthman too much. Since I am sitting on a mound of sources, I am going to give another one to help you to realize that the relationship does not come with dry names. Noah had a son, and God, himself, announced that this "son" is not any person related to Noah. He said that he should not be counted among the relatives of Noah. I do not understand why you do not understand such simple verses in Quran. ------- 4.706: ------- Narrated Jubair bin Mut'im: 'Uthman bin Affan went (to the Prophet) and said, "O Allah's Apostle! You gave property to Bani al-Muttalib and did not give us, although we ^^^^^^^^^^^^^^^ and they are of the same degree of relationship to you." The Prophet said, "Only Bani Hashim and Bani Al Muttalib are one thing (as regards ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ family status)." I hope that can see and understand that the prophet treated Bani Hashim and Bani Al Muttalib differently than Uthman and his family. ********************************************************************** Subject: The personality of Uthman Part2.1: Creation of new islamic laws/ Journey prayers) The following ahaadith have been taken from: The translation of the meaning of Sahih al-Bukhari Arabic-English Dr. Mohammad Muhsin Khan Islamic University, Medina al-Munawwara Kaze Publications. 1529 North Wells Street, Chicago. ILL.60610(USA) (3rd revised, 1977)(4th revised Edition, March 1979) Call Number(In library of Waterloo university): BP135.A124E54 ------------------------------------- By reading the following ahaadith and carefully, you will notice that: 1)- The journey prayer was essentially shortened and the prophet did not pray in full when he was in a short journey. 2)- Abu Bakr and Umar did the same. 3)- Uthman did the same in his early years of rulling. 4)- Then Uthman changed the rule and prayed at journey in FULL. 5)- Aisha followed Uthman in this manner. My question is : By whose authority, Uthman gave the prayers in journeys in FULL? Why Aisha obeyed Uthman on this? ------------------ An Important Note: If you want to read Fiqh books, please feel free and do that. I would like you to bring all the reasonings of Sunni scholars from scratch. I want you to show me how they understood some islamic laws out of these ahaadith, and I would like you to confirm their outcomes with these ahaadith, word by word. Let me put it this way: I bring a few ahaadith which has NO exception. Not even one key word exists that you can apply such and such rule only on some specific persons. This is what you really see inside of hadith. Now, when you read the scholars book, you will note that they have said this and this are for some special cases, and they are not applicable to anybody. I would like you to show me how you CAN NOT apply the hadith to ANYBODY. I want you to split the hadith piece by piece, and prove what you have heard or read inside scholars books. I have brought you the original hadith and I did not mention name of any scholar, and I do not care if such and such person is scholar or not. I simply want you to show me how your knowledgeable men achived to such and such conclusion out of these ahaadith. Thanks a lot. {To be honest, I already know what you may say, and I already have my answers.} --------------------------- ------- 2.206: ------- Narrated Ibn 'Umar : I accompanied Allah's Apostle and he never offered more than two Rakat ^^^^^^ during the journey. Abu Bakr, 'Umar and 'Uthman used to do the same. ------- 2.717: ------- Narrated 'Abdullah bin 'Umar : Allah's Apostle offered a two-Rakat prayer at Mina. Abu Bakr, 'Umar and 'Uthman, (during the early years of his caliphate) followed the ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ same practice. ------- 2.196: _______ Narrated 'Aisha: "When the prayers were first enjoined they were of two Rakat each. Later the prayer in a journey was kept as it was but the prayers for non-travellers were completed." Az-Zuhri said, "I asked 'Urwa what made Aisha pray the full prayers (in journey)." He replied, "She did ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ the same as 'Uthman did." ^^^^^^^^^^^^^^^^^^^^^^^ ------- 2.188: ------- Narrated 'Abdullah bin 'Umar: I offered the prayer with the Prophet, Abu Bakr and 'Umar at Mina and it was of two Rakat. 'Uthman in the early days of his caliphate did the same, but later on he started praying the full prayer. ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ ------- 2.189: ------- Narrated Haritha bin Wahab: The Prophet I led us in the prayer at Mina during the peace period by offering two Rakat. 2.190: ------- Narrated 'Abdur Rahman bin Yazid: We offered a four Rakat prayer at Mina behind Ibn 'Affan . 'Abdullah ^^^^^^^^^^ ^^^^^^^^^^ bin Masud was informed about it. He said sadly, "Truly to Allah we belong and truly to Him we shall return." And added, "I prayed two Rakat with Allah's Apostle at Mina and similarly with Abu Bakr and with 'Umar (during their caliphates)." He further said, "May I be lucky enough to have two of the four Rakat accepted (by Allah)." ------- 2.195: ------- Narrated Anas bin Malik : offered four Rakat of Zuhr prayer with the Prophet (p.b.u.h) at Medina and two Rakat at Dhul-Hulaifa. (i.e. shortened the 'Asr prayer). ********************************************************************* Subject: The personality of Uthman Part 2.2: Creation of new islamic laws / The Hajj of Umra The following ahaadith have been taken from: The translation of the meaning of Sahih al-Bukhari Arabic-English Dr. Mohammad Muhsin Khan Islamic University, Medina al-Munawwara Kaze Publications. 1529 North Wells Street, Chicago. ILL.60610(USA) (3rd revised, 1977)(4th revised Edition, March 1979) Call Number(In library of Waterloo university): BP135.A124E54 ------------------------------------- By reading the following ahaadith, you will notice that: 1)- In the last Hajj of the prophet, SOME people performed Umra and Hajj together. 2)- Uthman forbade people from performing Umra and Hajj together in his caliphates. 3)- Ali clearly disagreed with Uthman, and informed him that his order has not come from following the tradition of the prophet. I have one question: By whose authority, Uthman forbade people from performing Hajj and Umra together? Why Uthman disobeyed the prophet in this matter? As you see, Uthman did not follow the tradition of the prophet. Do you think that his decision was correct? One important note: Please read your Fiqh books, and bring the reasoning of Sunni scholars from the scratch. Please split the following ahaadith piece by piece, and show me how you get your outcomes. As I brought you the original ahaadith, I would like you to bring all your understanding from the very beginning. I give the most priority to the narrators of these ahaadith, and very less priority to the personal opinions of scholars. {I have to add that you had better to carefully examine what scholars said since I almost know what kind of ahaadith you would bring for me.} ------- 2.633: ------- Narrated 'Aisha: We set out with Allah's Apostles (to Mecca) in the year of the Prophet's Last Hajj. Some of us had assumed Ihram for 'Umra only, some for both Hajj and 'Umra, and others for Hajj only. Allah's Apostle ^^^^^^^^^^^^^^^^^^^ assumed Ihram for Hajj. So whoever had assumed Ihram for Hajj or for both Hajj and 'Umra did not finish the Ihram till the day of sacrifice. (See HadithNo.631, 636, and 639). ------- 2.634: ------- Narrated Marwan bin al-Hakam: I saw 'Uthman and 'Ali. 'Uthman used to forbid people to perform Hajj-at-Tamattu' and Hajj-al-Qiran (Hajj and 'Umra together), and when 'Ali saw (this act of 'Uthman), he assumed Ihram for Hajj and 'Umra together saying, "Lubbaik for 'Umra and Hajj," and said, "I will not ^^^^^^^^^^^^^^^^^^^^^^^^^^ leave the tradition of the Prophet on the saying of somebody." ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ ------- 2.640: ------- Narrated Said bin al-Musaiyab: 'Ali and 'Uthman differed regarding Hajj-at-Tamattu' while they were ^^^^^^^^ at 'Usfan (a familiar place near Mecca). 'Ali said, "I see you want to ^^^^^^^^^^^^^ forbid people to do a thing that the Prophet did?" When 'Ali saw that, ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ he assumed Ihram for both Hajj and 'Umra. ^^^^^^^^^^^^^^^^^^^ ------- 2.642: ------- Narrated 'Imran: We performed Hajj-at-Tamattu' in the lifetime of Allah's Apostle and then the Quran was revealed (regarding Hajj-at-Tamattu') and somebody said what he wished (regarding Hajj-at-Tamattu') according his own opinion. [Note: This "somebody" is Uthman-Ibn-Affab] ------- 2.747: ------- Narrated Abu Jamra: I asked Ibn Abbas about Hajj-at-Tamattu'. He ordered me to perform it. I asked him about the Hadi (sacrifice). He said, "You have to slaughter a camel, a cow or a sheep, or you may share the Hadi with the others." It seemed that some people disliked it (Hajj-at-Tamattu). I slept and dreamt as if a person was announcing: "Hajj Mabrur and accepted Mut'ah (Hajj-At-Tamattu')" I went to Ibn Abbas and narrated it to him. He said, "Allah is Greater. (That was) the tradition of Abu al-Qasim (i.e. Prophet). Narrated Shu'ba that the call in the dream was. "An accepted 'Umra and Hajj-Mabrur. " ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ ------- 2.638: ------- Narrated Shu'ba: Abu Jamra Nasr bin 'Imran Ad-Duba'i said, "I intended to perform Hajj-at-Tamattu' and the people advised me not to do so. I asked Ibn Abbas regarding it and he ordered me to perform Hajj-at-Tammatu'. Later I saw in a dream someone saying to me, 'Hajj-Mabrur (Hajj ^^^^^^^^^^^^^^^^^ performed in accordance with the Prophet's tradition without committing sins and accepted by Allah) and an accepted 'Umra.' So I ^^^^ ^^^^^^ told that dream to Ibn Abbas. He said, 'This is the tradition of Abu-l-Qasim.' Then he said to me, 'Stay with me and I shall give you a portion of my property.' " I (Shu'ba) asked, "Why (did he invite you)?" He (Abu Jamra) said, "Because of the dream which I had seen." ********************************************************************* Subject: The personality of Uthman Part2.3: Creation of new islamic laws /Paying Zakat The following hadith is taken from: The translation of the meaning of Sahih al-Bukhari Arabic-English Dr. Mohammad Muhsin Khan Islamic University, Medina al-Munawwara Kaze Publications. 1529 North Wells Street, Chicago. ILL.60610(USA) (3rd revised, 1977)(4th revised Edition, March 1979) Call Number(In library of Waterloo university): BP135.A124E54 ------------------------------------- The following Hadith clearly shows that Uthman had created some new laws regarding the payement of Zakat. Ali disagreed with him, and informed him of what the prophet really did on Zakat. Uthman clearly stated that he does not need the tradition of the prophet. I would like to ask you to explain to me why Uthman did against the tradition of the prophet? ------- 4.343: ------- Narrated Ibn al-Hanafiya: If Ali had spoken anything bad about 'Uthman then he would have mentioned the day when some persons came to him and complained about ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ the Zakat officials of 'Uthman. 'Ali then said to me, "Go to 'Uthman ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ and say to him, 'This document contains the regulations of spending ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ the Sadaqa of Allah's Apostle so order your Zakat officials to act ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ accordingly." I took the document to 'Uthman. 'Uthman said, "Take it ^^^^^^^^^^^ away, for we are not in need of it." I returned to 'Ali with it and ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ informed him of that. He said, "Put it whence you took it." Narrated Muhammad bin Suqa: I heard Mundhir At-Tuzi reporting Ibn Hanafiya who said, "My father sent me saying, 'Take this letter to 'Uthman for it contains the orders of the Prophet concerning the ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ Sadaqa.' " ^^^^^^^ As I stated in another article, this document became famous as the book of Ali-Ibn-Abitaleeb. Other ahaadith inside Sahih Bukhari also confirms the existance of such document. *********************************************************************** Subject: The personality of Umar (Part 1: Creation of new islamic law) When Umar created new islamic law by his own authority as you see in the following reference, he said: Ne'ma-al Bid'a Hadha Do you know what is the God's rule upon a person who, himself, creats a new islamic law and announce it publicly, and is happy with his innovation? ------- Sahih al-Bukhari Hadith: 3.227 ------- Narrated Abu Huraira: Allah's Apostle said, "Whoever prayed at night the whole month of Ramadan out of sincere Faith and hoping for a reward from Allah, then all his previous sins will be forgiven." Ibn Shihab (a sub-narrator) said, "Allah's Apostle died and the people continued observing that ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ (i.e. Nawafil offered individually, not in congregation), and it ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ remained as it was during the Caliphate of Abu Bakr and in the early ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ days of 'Umar's Caliphate." 'Abdur Rahman bin 'Abdul Qari said, "I went out in the company of 'Umar bin al-Khattab one night in Ramadan to the mosque and found the people praying in different groups. A man praying alone or a man praying with a little group behind him. So, 'Umar said, 'In my opinion I would better collect these (people) under the leadership of one Qari (Reciter) (i.e. let them pray in congregation!)'. So, he made up his mind to congregate them behind Ubai bin Ka'b. Then on another night I went again in his company and the people were praying behind their reciter. On that, 'Umar remarked, 'What an excellent Bid'a (i.e. innovation in religion) this is; but ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ the prayer which they do not perform, but sleep at its time is better than the one they are offering.' He meant the prayer in the last part of the night. (In those days) people used to pray in the early part of the night." ************************************************************************** Subject: The personality of Umar (Part 2: Prohibition of islamic law on temporary marriage) Please see the chapter of Temporary Marriage in Islam for the detailed discussion of temporary marriage. ************************************************************************** Subject: The personality of Umar (Part 3: More on prayrs) This concerns pointing the finger during the salat, after reading the recent posts on this issue, a few questions come to my mind 1- Who instituted this practice ? 2- Was it practiced by the Prophet (pbuh&hf) ? 3- If yes, please cite the references ! 4- If no, then how did this come into practice ? Here is my answer : Omar was the one who instituted this practice. As far as my knowledge asserts, I have not come across a hadith that asserts it's truthfulness. Here is the reference He [Omar] was saying prayers once when at the verse ' Then Serve the Lord of this House ' he pointed his finger to the Ka'ba. Shah Waliullah remarks that a gesture of this kind is permitted in prayers. Sunni references: - ' Al Faruq ' Life of Umar the great-Second caliph of Islam, Volume II of II, page 314 Shibli Numani, Publishers Sh. Muhammad Ashraf Lahore, Pakistan - Izalatul Khifa, Volume III of IV, page 346 Shah Wali Ullah Muhaddith Dehlavi, Publishers Qadeemi Kitab Khana, Karachi Pakistan. Also the book ' The Reliance of Traveller ' doesn't mention a hadith in this context (as far as practiced by the Prophet, May Allah Bless him and his progeny) ... If this was practiced by the Prophet(pbuh&hf), please prove it! ************************************************************************** Subject: Is the prophet Kafir? (Shia says no, what do you say?) The following ahaadith have been taken from: The translation of the meaning of Sahih al-Bukhari Arabic-English Dr. Mohammad Muhsin Khan Islamic University, Medina al-Munawwara Kaze Publications. 1529 North Wells Street, Chicago. ILL.60610(USA) (3rd revised, 1977)(4th revised Edition, March 1979) Call Number(In library of Waterloo university): BP135.A124E54 --------------------------- There is a rule among one branch of Sunni school of thought which believe that the sahabah of the prophet will never lie on him, and will never be disloyal to the prophet. They also say that the prophet never said harsh things upon his sahabah. The following is one example where seems that loyalty of the people who participated in Badr is patched by God, and is not changeable. ------- 5.327: ------- Narrated Rifaa: (who was one of the Badr warriors) Gabriel came to the Prophet and said, "How do you look upon the warriors of Badr among yourselves?" The Prophet said, "As the best of the Muslims." or said a similar ^^^^^^^^^^^^^^^^^^^^^^^^^^^ statement. On that, Gabriel said, "And so are the Angels who participated in the Badr (battle)." The follwoing hadith, also, confirms this rule. While a woman was cursing her relative, Aisha told her not to do that. One interesting point in the following hadith is about Az-Zuhri. He was a companion of the prophet as well. But as the hadith is telling you, he forged ahaadith against Aisha. It was common on those days that people tell forged ahaadith on behalf of the prophet, and against each other. "Sahabh against Sahab" is one article which would be sent to SRI, Insha-allah, and will discuss this issue. The science of Hadith came out like this. Imam Bukhari or Muslim, for example, went to find the correct ahaadith. They tried to gather such ahaadith by chains which are ended to a Sahabah. Interesting enough that the EXISTANCE of such science, itself, confirms that sahabah did not tell the truth always on behalf of the prophet. (Not all of them. Of course, there were some trustable sahabah who narrated ahaadith correctly. But, this science deals with those who are not telling the truth. A scholar must detect this person, and reject his narrations. These rejected people by scholars, by Imam Bukhari or muslim, were, in fact, the sahabah of the prophet sometime.) ------- 5.359: ------- Narrated Yunus bin Yazid: I heard Az-Zuhri saying, "I heard 'Urwa bin Az-Zubair. Said bin al-Musaiyab, 'Alqama bin Waqqas and 'Ubaidullah bin 'Abdullah each narrating part of the narrative concerning 'Aisha the wife of the Prophet. 'Aisha said: When I and Um Mistah were returning, Um Mistah stumbled by treading on the end of her robe, and on that she said, 'May Mistah be ruined.' I said, 'You have said a bad thing, you curse a man who took part in the battle of Badr!." Az-Zuhri then narrated ^^^^^^^^^^^^^^^^^^^^^^ the narration of the Lie (forged against 'Aisha). ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ Now let us see if we have understood these rules correctly: In the first reference, the prophet says that he is free of the work which one of his sahabah, Khlid Ibn Waleed, has done, which was KILLING people. Note that I am not talking about after the death of the prophet. I am talking about an event which took place in the life time of the prophet. In the second reference, one of his sahabah who participated in the battle of Badr was becoming disloyal to the prophet at the very last years of the prophet's life. He wanted to send a woman to tell Mecca about the invasion of muslim. He was forgiven by the prophet since he participated in the battle of Badr. However, participating in the battle of Badr does not guarantee that the sahabah will be always loyal to the prophet. It is not an automatic conclusion from being in the Badr. ------- 9.299: ------- Narrated Ibn 'Umar: The Prophet sent (an army unit under the command of) Khalid bin al-Walid to fight against the tribe of Bani Jadhima and those people could not express themselves by saying, "Aslamna," but they said, "Saba'na! Saba'na! " Khalid kept on killing some of them and taking ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ some others as captives, and he gave a captive to everyone of us and ordered everyone of us to kill his captive. I said, "By Allah, I shall not kill my captive and none of my companions shall kill his captive!" Then we mentioned that to the Prophet and he said, "O Allah! I am free ^^^^^^^^^ from what Khalid bin al-Walid has done," and repeated it twice. ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ {The arabic text of the highlighted part is: Allahomma Ennii Abra'o elaika memma Sana'a Khalif Ibn alwaleed ^^^^^ Baraa-at and Abra'o are from the same root.} ------------------------------------- The following hadith narrated with different chains, and in one of them, Umar says: Let me chop off the head of this hypocrite ^^^^^^^^^^ By hypocrite, he meant Hatib who participated in the battle of Badr, and was in fact one of the sahabah of the prophet. ------- 4.251: ------- Narrated 'Ubaidullah bin Abi Rafi: I heard 'Ali saying, "Allah's Apostle sent me, Az-Zubair and al-Miqdad somewhere saying, 'Proceed till you reach Rawdat Khakh. There you will find a lady with a letter. Take the letter from her.' " So, we set out and our horses ran at full pace till we got at Ar-Rawda where we found the lady and said (to her). "Take out the letter." She replied, "I have no letter with me." We said, "Either you take out the letter or else we will take off your clothes." So, she took it out of her braid. We brought the letter to Allah's Apostle and it contained a statement from Hatib bin Abi Balta a to some of the Meccan pagans informing them of some of the intentions of Allah's Apostle. Then Allah's Apostle said, "O Hatib! What is this?" Hatib replied, "O Allah's Apostle! Don't hasten to give your judgment about me. I was a man closely connected with the Quraish, but I did not belong to this tribe, while the other emigrants with you, had their relatives in Mecca who would protect their dependents and property . So, I wanted to recompense for my lacking blood relation to them by doing them a favor so that they might protect my dependents. I did this neither because of disbelief not apostasy nor out of preferring Kufr (disbelief) to Islam." Allah's Apostle, said, "Hatib has told you the truth." Umar said, O Allah's Apostle! Allow me to chop off the head of this hypocrite." Allah's ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ Apostle said, "Hatib participated in the battle of Badr, and who knows, perhaps Allah has already looked at the Badr warriors and said, 'Do whatever you like, for I have forgiven you." The same hadith is narrated at: ---------------------------------------- 4.314, 5.319, 5.572, 6.412, 8.276, 9. 72. ---------------------------------------- *********************************************************************** Subject: Are Munafiqeen counted among Sahabah? I have some simple questions from my Sunni friends. Most of you say that ALL Sahabah are not Munafiqeen, not even one single person. Let us accept this opinion for a while. My question is : Were Monaafegheen counted as Sahabah? In other words: 1)- Please define the word "Sahabah" clearly, and mathematically such that it is complete without any lack. 2)- Please tell us that some people such as Abdullah-Ibn-Obai, who was the most famous Munafiq, are considered Sahabah or not? 3)- Please tell us if other Munafiqeen who existed in the life time of the prophet were among Sahabah or not? 4)- And if your answer to [3] is NO, please name all of Munafiqeen for us who are not sahabah. In other words, you should be able to distinguish between Sahabah and Munafiqeen. You should be able to categorize and NAME the Munafiqeen for us, all of them. If not all of them, at least 100 of them. If you can not put a border between Sahabah and Munafiqeen, then how am I supposed to know who is Munafiq and who is one of the sahabah? 5)- And if your answer to [3] is YES, which means that Munafiqeen were Sahabah, do you agree that I can bring one person who was Sahabah and was Munafiq as well, and his name is Abdullah-Ibn-Obai? Then, do you agree that I can think of some other sahabah who were Munafiq too or not? ************************************************************************* The truth is (I do not care if a Shia/Sunni likes this or not) that you can not announce a person as non-muslim when he says that: 1)- There is no God, but Allah, 2)- Muhammad is the true messenger of Allah. If you call such person as non-muslim as easily as wind coming out of your mouth, you must prepare yourself for the hard time when facing the fire of Allah. A person will remain muslim as long as he confesses the above two rules, no matter if he/she says: a)- A hadith is true or not, b)- One of Sahabah lied upon prophet or not, c)- One of sahabah has made adultry, d)- One of Sahabah has stolen something (or he is thief), e)- One of Sahabah has killed somebody intentionally and without having the right to do so, f)- One of sahabah has fought wrongly for the sake of Sheitan, g)- ... Replace "Sahabah" with "A very respected scholar", and read it again. The problem with the present society of islam is that people allow themselves to attack their brothers and sisters (Sunni or Shia) and call each other as non-muslim. If these people get the power, they will kill whoever disagrees with them, as they did hundred years ago. (Thanks God that they do not have the power now.) This ugly habit which is pleasing sheitan, and upsetting Allah is now spread over the entire islamic societies. I chanllenged you several times, and I saw you fail over and over again. If you understand that there is no source for your ugly habit, at least try to hide it. Such habit does not come from a true muslim. Once a person said: If a person says that one of Sahabah (named XXX) has lied upon the prophet, he/she has meant that this one of Sahabah (XXX) is Kafir, or non-muslim. Since he has declared a muslim (XXX) as non-muslim, he, himself, becomes non-muslim. I have no objection for the second part of the statement as I brought it myself. My question is specifically for the first part. I asked you to bring me a japanese or arabic dictionary and show this new word to me. If you fail to bring such evidence, be human, and leave your ugly habit. A person who uses such word upon another muslim, is considered to be non-muslim. I am not saying this. I am nobody to say this. (This word "non-muslim" is not a simple word, it is a very heavy word which comes along with the fire of the Hell, and it should be spelled with the authority of Allah and his messenger.) This is what is recorded in the book of Sahih Bukhari and Muslim. If you care about these two books, and if you "listen and obey" these two books, at least "obey" these ahaadith in these two books. I am warning you explicitly that such person is considered as non-muslim by the following rule: If a person (XX) declares another muslim (YY) as non-muslim while he (XX) knows that YY is muslim, XX becomes immediately non-muslim. Such person is considered to be Mortadd, since he is leaving islam by calling his muslim brother/sister as non-muslim intentionally. The pillars of Islam ^^^^^^^^^^^^^^^^^^^^ In the name of Allah, who is aware of the hearts of people; ------- Sahih al-Bukhari Hadith: 1.7 ------- Narrated Ibn 'Umar: Allah's Apostle said: Islam is based on (the following) five (principles): 1. To testify that none has the right to be worshipped but Allah and Muhammad is Allah's Apostle. 2. To offer the (compulsory congregational) prayers dutifully and perfectly. 3. To pay Zakat (i.e. obligatory charity) . 4. To perform Hajj. (i.e. Pilgrimage to Mecca) 5. To observe fast during the month of Ramadan. Do you see anything else? ************************************************************************ ____________________________________ | | | || || | || | | o_,_7 _|| . _o_7 _|| 4_|_|| o_w_, | |( : / (_) / ( . | |____________________________________| Shia vs. Iran Some people have fallen victims of confusing Iran with Shia. They try to imply that Shia were persians who hated Arabs and that is why they oppose Umar and some other companions. Iran is a country and Shia is a belief, they are two different entities! Many people are Shia but they are NOT Iranian. There are Shia in Iraq, Hijaz (Arabian Peninsula), Syria, Lebanon, and all of them are Arabs. In addition to that, there are Shia in Pakistan, India, Africa, America, and all of them are neither Arabs nor Persians. More over all of the 12 Imams of Shia are Arabs, from Quraish and from Bani Hashim. If Persians were prejudice and hated Arabs, as some people claim, they would have chosen Salman al-Farsi as their Imam since he was a great companion of the Prophet, and respected by both Shi'its and Sunnits. On the other hand, most of the leading Sunni Imams were Persian, such as Abu Hanifa, al-Nisa'i, al-Tirmithi, al-Bukhari, Muslim, Ibn Majah, al- Ghazzali, Ibn Sina, al-Farabi, and many others. If Shia were all Persians who rejected Umar because he destroyed their power, then how can we explain the rejection of Arabs who were not Persians? Thus, this is an illogical claim. These people refused Umar because of his role in excluding Ali from leadership after the departure of prophet and because of the tragic disputes. It is true that Shia whether they were Arabs or Persians or any other nationalities, followed closely Quran, and the tradition of the Prophet transmitted by his family, and refused to accept the alternatives, despite the repressive/oppressive policies of the Umayad and later the Abbasid for seven centuries. During that period, they chased Shia every where. They killed them, displaced them, denied their rightful grants, tried to destroy their cultural and intellectual heritage, and spread all sorts of rumors about them in order to keep people away from them. The legacy of such policies is still felt up to now. Another Wahhabi (Umayad reborn) mentioned: All the historical records show that truely Iran was the hotbed for most of the turbulence in the Islamic history, be it the Khurramiah, the Khawarij, the Hashshasheen, the Qaramitah, and all kind of corrupted groups including the worshippers of the 12. Pure non-sense. Khawarij appeared in Iraq. Hamdan Qarmat (the head of Qaramitah) was living in Kufah. Most of Qaramitah were from Yemen. FYI, there is no group who worship 12. This is what you have been granted by your mother's milk. Although I do not want to favor any nationality, but the authentic Sunni collections contain many traditions which is in favor of the Persians. I just quote some of them here: Sahih al-Bukhari Hadith: 6.420 Narrated Abu Huraira: While we were sitting with the Prophet Surat al-Jumu'a was revealed to him, and when the Verse, "And He (Allah) has sent him (Muhammad) also to other (Muslims).....' (62:3) was recited by the Prophet, I said, "Who are they, O Allah's Apostle?" The Prophet did not reply till I repeated my question thrice. At that time, Salman al-Farisi was with us. So Allah's Apostle put his hand on Salman, saying, "Even if Faith ^^^^^^^^^^^^^ were at (the place of) Ath-Thuraiya (pleiades, the highest star), then ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ some men or man from these people (i.e. Salman's folk) would attain ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ it." The next tradition right after the previous one: Sahih al-Bukhari Hadith: 6.421 Narrated Abu Huraira: The Prophet said "Then some men from these people would attain it." I have to also mention that Salman was from a province inside of Iran named "Fars". It is now in the middle of present Iran. Sahih Muslim has also many traditions in this regard: Abu Hurairah reported: We were sitting in the company of Allah's Apostle(may peace be upon him) that Sura al-Jumua was revealed to him and when he recited (these words): "Others from amongst them who have ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ not yet joined them (62:3)" a person amongst them (those who were ^^^^^^^^^^^^^^^^^^^^^^^^^ ^^^ sitting there) said: Allah's messenger ! But Allah's Apostle (may peace be upon him) made no reply, until he questioned him once, twice, or thrice. And there was amongst us Salman the Persian. The Apostle of Allah (may peace be upon him) placed his hand on Salman and then said: Even if faith were near the Pleiades, a man from amongst these would surely find it. Sunni reference: Sahih Muslim, English version, Chapter MLI, titled as: The merit of the people of Persia, Tradition #6178 Abu Huraira reported Allah's messenger(may peace be upon him) as saying: If the din (religion) were at the pleiades, even then a person from Persia would have taken hold of it, or one amongst the Persian descent would have surely found it. Sunni reference: Sahih Muslim, English version, Chapter MLI, titled as: The merit of the people of Persia, Tradition #6177 Again, I do not intend to favor any nationality, but I merely quoted these traditions to show the absurdity of the false aqusations against the Muslims from Iran The Wahhabi contributor further mentioned: Actually most of Iran have accepted the SUnnah of the prophet and joined the Jamaah before they were forcefuly converted to Rafidhism by the Safwiyyeen, to show the extent of the strength of the fitnah in there. Most people of Persia followed Ahlul-Bayt from the beginning of the appearance of Islam in that place, eventhough the Umayad and Abbasid oppressive governments continued to prosecute the followers of Ahlul-Bayt in Persia, Iraq, Hijaz, and other places. No body can force a person to convert into another religion, since religion is in the heart of People and not in ID. Your logic slips away from me when I see many Arabs inside the Arabian Peninsula (what is now know as the kingdom of Saudi Arabia) are the Shia of Imam Ali (AS) despite the oppressive regimes in Hijaz since the early history of Islam. Perhaps you give me an excuse that Hijaz was a part of Iran at the time! **************************************************************************