Alhassanain(p) Network for Heritage and Islamic Thought

favors against you. We summon you to salvation, and you summon us to the fire. There is a great difference between the two positions. You pride yourself (on us) through the Umayyads. You claim that they are more patient than us in war and (that they are like) lions at meeting. May your mother lose you! The Banu ‘Abd al-Muttalib are the masters having all good, masters, protectors, defenders, generous men, and leaders. Truly you have seen them and all those who belong to this House. Terrors do not terrify them. They do not swerve from the heroes. They are (like) predatory, brave, angry lions. At that time you turned back and escaped. You were taken as a captive. So you conferred shame upon your people because you were cowardly during the battles. Do you claim that my blood is shed? Why did you not shed the blood of those who attacked ‘Uthman in the house and slaughtered him as a camel was slaughtered? You were bleating as if you were a ewe! You were calling with woe and destruction as if you were a mean bondmaid! Why did you not defend him with a hand or stand for him with an arrow? You shook with fear! There was a covering over your eyes. So you asked me for help as a slave asking his lord. I saved you from killing and protected you from it. Then you have urged Mu’awiya to kill me. If he wanted to do that to you, he would slay you just as he slew (‘Uthman) bin ‘Affan. You, in comparison with him, are shorter in hand, narrower in power, and more cowardly in heart than to have the audacity to do that. Then you have claimed that I have been tried with Mu’awiya’s clemency. Truly, by Allah, he is more knowledgeable of his affair and more grateful (to us) for the authority over which we have appointed him. When it seemed to him, let him not lower his hand toward you. So, by Allah, I will follow the people of Sham with an army to which their space will be narrow and that will uproot their knights. Then, at that time, escape and dodging will not avail you nor will your spreading the speech repel from you the demand. We are well known. Our forefathers are old and great. Our branches are good masters. Set out if you are truthful!”

Accordingly, Amr bin al-‘Aas mocked at Marwan, saying: “He utters with obscene language, and you utter with truthfulness!”

Then he said: “The wild ass may break wind when the hot iron takes him. The wild ass does not break wind when the hot iron is in the fire!”

He added, saying: “Then taste the evil result of your conduct, O Marwan!”

Mu’awiya shouted at Marwan, saying: “I had prohibited you form (debating with) this man (al-Hasan). However you refused (all things) except absorption in that which did not concern you. Stop! Your father is not like his father nor are you like him. You are the son of the one who was driven away and were

homeless. He is the (grand) son of Allah’s Apostle, may Allah bless him and his family, the generous. However many a man searches for his death (and many a man) digs for his knife!”

Marwan became angry, so he hurried to say to Mu’awiya: “…and undertake the proof of your clan!”

Then he turned to Amr bin al-‘Aas and said to him: “His (al-Hasan’s) father stabbed you. You protected yourself with (showing) your testicles. For this reason you are cautious of him!”

Then he rose while his entity was destroyed. He was abased and degraded. Mu’awiya said to him: “Do not keep pace with the seas lest they should cover you nor (do you keep pace with) the mountains lest they should dazzle you!”[1]

9. Imam al-Hasan (a.s) came in to Mu’awiya. There was no place, so he sat at Mu’awiya’s legs. Mu’awiya talked about what he wanted, and then he said: “I wander at ‘A’isha! She claims that I am in that of which I am not worthy, and that in which I am is not my right. There is no relationship between her and this. May Allah forgive her! The father of this one who is sitting-he indicated with his hand to al-Hasan- had disputed with me. Allah took hold of him (took him unto Him).”

Imam al-Hasan (a.s) asked:

-Is that wonderful, O Mu’awiya?

-Yes, by Allah.

-Shall I tell you about something more wonderful than it?

-What is it?

-Your sitting in front of the assembly, while I (am sitting) at your legs!

Mu’awiya smiled and dodged as usual, and then he said:

-My nephew, I have heard that there is a debt against you. How much is it?

-A hundred thousands.

-I have ordered three hundred (dirhams) to be given to you. A hundred of them is for (paying) your debt. Divide a hundred among the members of your house, and take a hundred for yourself. Rise and you are honored and take your gift.’

Imam al-Hasan left Mu’awiya. Yazid was present in his father’s assembly.

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[1] Al-Mahasin wa al-Masawi’, vol. 1, pp. 63-65.

When those who attended the meeting left, Yazid said: “By Allah, I have never seen a man like you. He (al-Hasan) received you in what he received you. Then you ordered three hundred (dirhams) to be given to him!”

Mu’awiya replied: “O my son, surely the right belongs to them. Whoever from among them come to you, give too little to him!”

Mu’awiya acknowledged that the Islamic caliphate belonged to Ahl al-Bayt, and that he usurped it from them.

These are some of the Imam’s debates with his opponents. Al-Bayqahi and al-Jahiz have narrated most of them. Historians other than them have also mentioned them. Through these debates Imam al-Hasan exposed Mu’awiya and his followers, showed their defects, displayed to the people of Sham Mu’awiya’s disgraceful acts, and the shortcomings of Abu Sufyan’s family. Indeed the debates were a revolt against Mu’awiya’s government. For they destroyed his entity, brought him down from his throne to his grave.

Some religious scholars have doubted some of the debates. They have thought that some of them were fabricated, for they included that Imam al-Hasan reviled his opponents through a style that was impossible to come out of him. They indicated that no obscene word issued from the Imam except his speech to Marwan: “You have nothing with me except that which in spite of you.” Nevertheless, how did that issue from him? This is an imaginary possibility. That is because his mean opponents had the audacity to him and faced him with rude, obscene words. As for him, he refuted their aggression against him. However he did not use lying nor did he use obscenity a means as they used it.

Anyway Mu’awiya was cautious of Imam al-Hasan and feared him in spite of the abasement and humiliation the Imam inflicted on him. That is because the Imam had a remarkable position with the Muslims who preferred him to those other than him. The Muslims said that openly in the presence of Mu’awiya. The traditionists mentioned that Mu’awiya talked at his assembly and said: “Tell me about the best of the people in father, mother, paternal uncle, maternal aunt, maternal uncle, maternal aunt, grandfather, and grandmother.”

He said that to know the Muslims’ impression about Imam al-Hasan. Malik bin ‘Ajlan rose and said to him: “This-he indicated with his hand to al-Hasan- is the best of the people. His father is Ali bin Abi Talib. His mother is Fatima, daughter of Allah’s Apostle, may Allah bless him and his family. His paternal uncle is Ja‘far, the one who flies in the Garden. His paternal aunt is Umm Hani, daughter of Abi Talib. His maternal uncle is al-Kasim, son of Allah’s

Apostle. His maternal aunt is Zaynab, daughter of Allah’s Apostle. His grandfather is Allah’s Apostle, may Allah bless him and his family. And his grandmother is Khadija, daughter of Khuwaylid.”

So Mu’awiya kept silent and was unable to answer. When Imam al-Hasan went away, Amr bin al-‘Aas hurried to Malik. He criticized him for that, saying: “Did the love for the Hashimites urge you to say false things?”

Malik answered him, saying: “I said nothing but the truth. None of the people seek the good pleasure of a creature through an act of disobedience to the Creator except those who have not obtained their wish in the life in this world and those whose end will be unhappy in the next world. The Hashimites are the noblest and most generous of them.”

Then he turned to Mu’awiya and asked him: “Are they not so?” Mu’awiya could not but believe his speech.[1]

Surely Mu’awiya was afraid of Imam al-Hasan and was cautious of his revolt against him. He remembered the memories at the Battle of Siffin and was afraid of them. He feared that they would return to him. For this reason he took care of the Imam’s feelings. The historians have mentioned that Amr bin ‘Uthman bin ‘Affan and Usama, the retainer of Allah’s Apostle, may Allah bless him and his family, sued one another before Mu’awiya regarding a land. Amr said to Usama: “It seems that you deny me!” Usama denied his speech. They disputed with each other very much. So Usama threatened him with the Hashimites. Then he rose and sat beside al-Hasan, peace be on him. The Hashimites rose and sat beside him. When the Umayyads saw that, they joined Amr bin ‘Uthman. As for Mu’awiya, he feared that a trouble would happen. So he hurried to put an end to the dispute, saying: “Do not hurry! I was present when Allah’s Apostle granted it (the land) to Usama.”

Through that he decided for Usama and preferred him to Amr. When Imam al-Hasan went away, the Umayyads blamed Mu’awiya for that, saying to him: “Why did you not make peace between us?”

Mu’awiya answered them with a statement indicating his fear, saying: “Leave me! By Allah, when I remember their eyes I saw through the holes in the helmets in Siffin, I become upset. The beginning of a war is a secret conversation, its middle is a complaint, and its end is an affliction.”

Then he quoted as an example the poetry of Umru’ al-Qays, saying:

When a war begins, it is (like) a young woman (who) along with her ornaments

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[1] Al-Mahasin wa al-Masawi’, vol. 1, p. 62.

ornaments approach all those ignorant.

When it becomes hot and its flame shoots up, it becomes (like) an old woman without a husband, gray-haired, (who) cuts her hair, disguise unpleasantly for smelling and kissing.

Then he said: “What is in hearts stirs up wars. A great affair is moved by a small one.”

Then he quoted as an example the poet’s saying:

The small may be added to the great, but the stallion is of the young camel.

Date palms are destroyed by palm shoots.

With this we will end our talk about Imam al-Hasan’s travel to Damascus and his debates in it.

Chapter XXIV: Mu’awiya violates the Stipulations of the Peacemaking

Part 1

Nations and peoples, irrespective of their elements and religions, observe fulfilling covenants and carry out stipulations. They do not turn away from what they observe. They comply with social relationships and keep general regulations. As for Islam, it takes great care of this affair. It emphasizes the care for covenants and the fulfilling of them. Allah, the Most High, says: “And fulfill the promise; surely (every) promise shall be questioned about.”[1] And He, the Exalted, says: “And if they seek aid from you in the matter of the religion, aid is incumbent on you except against a people between whom and you there is a treaty.”[2] In this verse Allah, the Most High, summons the Muslims to support their brothers in religion and to take part in war operations when they summon them to that. He, the Most High, has excluded the Muslims between whom and the polytheists there are a covenant and a treaty. That is because it is not permissible for them to violate that, for covenants are of great importance with Allah. The Prophet, may Allah bless him and his family, says: “The believers (should cleave to) their stipulations.” He, may Allah bless him and his family, says: “If a believer promises, he should fulfill (his promise).”

In his document of instructions to Malik al-Ashtar, Imam Ali, the Commander of the faithful, has said: “If you conclude an agreement between you and your enemy or enter into a pledge with him, then fulfill your agreement and discharge your pledge faithfully. Place yourself as a shield against whatever you have pledged because among the obligations of Allah there is nothing on which people are more strongly united despite the difference of their ideas and variation of their views than respect for fulfilling pledges. Besides, Muslims, even unbelievers have abided by agreements because they realize the dangers that would come in wake of violation (thereof). Therefore, do not deceive your enemy, because none can offend Allah save the ignorant and the wicked. Allah made His agreement and pledged the sign of security which He has spread over His creatures through His mercy and an asylum in which they stay in His protection and seek the benefit of nearness to Him.”

------------------------------------------------------------- [1] Qur’an, 17, 34.

[2] Ibid., 8, 72.

This is the attitude of Islam toward treaties and stipulations. It has made it incumbent on Muslims to fulfill them and to take care of them. It has made it unlawful to violate them. After this let us return to the truce of the peacemaking which was concluded by Imam al-Hasan and Mu’awiya, that we may see which of the parties observed it. As for the stipulations Imam al-Hasan (a.s) made against Mu’awiya, there was only one stipulation which was that the Imam had not to revolt against him. The Imam fulfilled that. That was when his loyal followers hurried to him after Mu’awiya had broken the conditions he had given to the Imam. They asked him to revolt against Mu’awiya. However, the Imam (a.s) refused to violate the covenant he had made. After his going out of Kufa to Yathrib, the leaders of his followers came to him. They asked him to fight against Mu’awiya. They guaranteed that they would occupy Kufa and remove Mu’awiya’s governor from it. However, the Imam (a.s) refused to respond to them and ordered them to incline to patience-as we have previously mentioned.

As for Mu’awiya, he violated his covenant and oath and he broke his promises though he had made it incumbent on himself through strong, sure oaths to fulfill what he had given to the Imam from among the stipulations. He has mentioned at the end of the treaty: “On Mu’awiya bin Abi Sufyan is Allah’s promise and covenant, what Allah took against any of His creature from among the fulfillment, and what Allah gave from among Himself.” However, after a few days Mu’awiya violated the treaty he had concluded. He said before the Muslims: “Truly all the things I had given to al-Hasan bin Ali are under these two feet of mine! I will not fulfill them!” Al-Husayn bin Numayr said: “Mu’awiya did not fulfill any of the things he had given to al-Hasan. He killed Hijr and his companions. He pledged allegiance to his son, and poisoned al-Hasan.” The Khousrow of the Arabs (Mu’awiya) violated all the conditions the treaty contained. He fulfilled nothing of them. Through that he showed his policy that raised the slogan of treachery, breaking promises, and violating covenants. The following are the stipulations Mu’awiya violated and did not fulfill:

Cursing Imam Ali

When man dies, hatred, spites, and all effects should die with him. People have followed that since the dawn of history. However Mu’awiya, son of Hind, turned away from that. After the concluding of the peacemaking, Mu’awiya openly cursed Imam Ali, the Commander of the faithful, and went too far in disparaging him. Imam al-Hasan had stipulated that Mu’awiya should refrain from cursing his father, but Mu’awiya paid no attention to that. Imam Ali passed away, but Mu’awiya went on cursing him. It was said:

Respecting the dead is a must even if they are far. Just imagine how much more it is when they are near.[1]

Mu’awiya used all his abilities to disparage Imam Ali and to degrade his position. He employed all the organs of his government for that, to the extent that he regarded cursing the pure family (of the Prophet) as among the religious practices. So the Muslims protested when it (the cursing) was stopped, They called each other to perform it, and felt that they committed a sin when they did not perform it.

Without doubt cursing Imam Ali, the Commander of the faithful, means cursing and disparaging the Prophet, may Allah bless him and his family. It has been narrated from the Prophet, may Allah bless him and his family, his sauying: “Whoever curses Ali curses me. Whoever curses me curses Allah.”[2] It has been narrated that he has said: “Whoever hurts Ali hurts me.”[3] He, may Allah bless him and his family, has said: “O Allah, befriend whoever befriends him, be hostile to whoever opposes him, support whoever supports him, and desert whoever deserts him.”

True traditions transmitted from the Prophet, may Allah bless him and his family, have mentioned that Imam Ali was his brother, his guardian, his bosom friend, and the gate of the city of his knowledge. They have also mentioned that had it not been for his jihad and his defending the religion of Allah, no pillar of Islam would have stood, no worshipper would have worshipped Allah, and no monotheist would have professed the unity of Allah. It was said in the past:

Do you openly curse him on the pulpits while their sticks have been installed for you through his sword?

As for the reason that Mu’awiya cursed Imam Ali, it was that Mu’awiya came to know that the affairs would not go well except through cursing and

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[1] Al-Safi, Diwan, p. 589.

[2] Al-Hakim, Mustadrak, vol. 3, p. 121. Dhakha’ir al-‘Uqba, p. 66.

[3] Imam Ahmed bin Hanbal, Musnad, vol. 3, p. 483. Asad al-Ghaba, vol. 4, p. 113. In al-Haythami’s Majjma‘, vol. 9, p. 129, it has been mentioned on the authority of Sa‘d bin Abi Waqqas, who said: “I and two men were sitting in the mosque. We disparaged Ali. So Allah’s Apostle, (a.s.) angrily came towards us. Anger was seen on his face. So I sought refuge with Allah from his anger. He, (a.s.) said: ‘There is no relationship between you and me. Whoever hurts Ali hurts me.’” In the book Dhakha’ir al-‘Uqba, p. 65, it has been mentioned on the authority of ‘Amru bin Shas al-Aslami, who said: “Allah’s Apostle, (a.s.) said: ‘Whoever loves Ali loves me. Whoever detests Ali detests me. Whoever hurts Ali hurts me. Whoever hurts me hurts Allah.’”

slandering him. Marwan bin al-Hakam declared that, saying: “The affair does not go well with us but through that (through cursing Imam Ali).”[1]

Anyway when Mu’awiya returned to Damascus after concluding the peacemaking, he ordered the people to gather together. He arose among them and said: “O People, Allah’s Apostle, may Allah bless him and his family, said to me: ‘Surely you will undertake the caliphate after me. Choose the Sacred Land, for there are righteous people in it.’ I have chosen you. Therefore, curse Abu Turab (Imam Ali)!”

The people began cursing and disparaging him.[2] Then Mu’awiya used cursing him as a constant Sunna during Friday and eid sermons. He addressed the people and said at the end of his sermon: “O Allah, Abu Turab (Imam Ali) disbelieved in Your religion and turned away from Your way, so curse him with a harmful cursing and punish him with a painful chastisement!” These words were mentioned on the pulpits.[3] Then Mu’awiya wrote to all his governors letters in which he commanded them to curse the brother of Allah’s Apostle and master of this community (Imam Ali).

The orators disowned Imam Ali and cursed him in all the districts and on all the pulpits.[4]

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[1] Al-Sawa’iq al-Muhriqa, p. 33.

[2] Ibn Abi al-Hadeed, Sharh Nahj al-Balagha, vol.3 , p.361.

[3] Al-Nasaa’ih al-Kafiya, p. 72. He quoted it from Abu ‘Uthman al-Jahiz in the book al-Radd ‘alaa al-Imamiya.

[4] Ibn Abi al-Hadeed, Sharh Nahj al-Balagha, vol.3, p.15. It is an act of good to mention the attitude of Imam Ali, the Commander of the faithful, and of his son al-Hasan toward cursing Mo’awiya. In the book Sharh Nahj al-Balagha, vol.1, p.361, it has been mentioned that Imam Ali, the Commander of the faithful, peace be on him, heard some people cursing the people of al-Sham (Syria). So he rebuked them and prevented them from that, saying: “Surely I dislike that you curse them. However, if you described their deeds and mentioned their conditions, it would be a better way of speaking and a more convincing way of arguing. Instead of abusing them you should say: ‘O Allah, spare our and their blood, make peace between us and them, and bring them out of their misguidance so that he who is ignorant of the truth may know it, and he who inclines toward rebellion and revolt may turn away from it.’”

As for Imam al-Hasan’s attitude toward cursing Mo’awiya, once a messenger from Mo’awiya came to him. When the messenger saw the Imam’s dignity and greatness, he said: “I ask Allah to protect you and to ruin these people!”

Imam al-Hasan rebuked him and said to him: “Slowly! Do not betray him who trusts you. It is enough for you to love me because of the love for Allah’s Apostle, (a.s.) and for my father and mother. It is an act of treason that some people trust you while you are hostile to them and invoke (Allah against) them.” Al-Malahim wa al-Fitan, p. 143.

Mu’awiya’s governors followed that. Mu’awiya removed from office those who refused to curse Imam Ali. He removed from office Sa‘eed bin al-‘Aas because he refused to curse the Imam. He replaced him by Marwan bin al-Hakam. This wicked rogue (Marwan) went too far in cursing and disparaging Imam Ali, to the extent that Imam al-Hasan did not come to the mosque.[1] Al-Mughira bin Shu‘ba went too far in cursing him, to the extent that none was able to count the times of his cursing him.[2] Ziyad provoked the people to curse him and he killed with the sword those who refused to curse him.[3]

The governors went too far in cursing Imam Ali, to the extent that they regarded his cursing as one of the parts of the Friday Prayer. One of them forgot to curse Imam Ali (a.s) during the Friday sermon. He remembered it during his travel, so he recompensed it. They built a mosque and called the mosque Masjid al-Dhikr.[4] Hisham bin ‘Abdul Melik made a speech at ‘Arafa. So ‘Abdul Melik bin al-Waleed criticized him for that, saying: “O Commander of the faithful, on this day the caliphs regard cursing Abu Turab (Imam Ali) as desirable!” However Hisham said to him: “We have come not for this.”[5] When ‘Abdul Melik bin Marwan became a ruler, he regarded cursing (Imam Ali) the Commander of the faithful as on top of his tasks. He spread cursing him in all the Islamic countries. Khalid bin Abdullah al-Qasri[6] , an Umayyad governor over Mecca and Iraq, openly cursed Imam Ali, al-Hasna, and al-Husayn. He ascended the pulpit and said: “O Allah, curse Ali

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[1] Tatheer al-Jinan wa al-Lisan, p. 142.

[2] Ibn Abi al-Hadeed, Sharh Nahj al-Balagha, vol. 1, p.361.

[3] Al-Mas‘udi, vol. 6, p. 99.

[4] Al-Miqrim, Maqtal al-Husayn, p. 198.

[5] Ibn Abi al-Hadeed, Sharh Nahj al-Balagha, vol. 3, p.476.

[6] Khalid bin Abdullahal-Qasri was appointed by Hisham bin ‘Abd al-Malik as a governor over Iraq. His mother was a Christian. He built to her a church to worship in it. Concerning that al-Farazdaq satirized him, saying:

May Allah make ugly the back of the riding animal that brought us Khalid from Damascus!

How do the people pray behind him whose mother believes that Allah is not one.

He built to his mother a church on which there was a cross. And he demolished the minarets of the mosques out of detest.

Hisham removed him from the Iraqis because he forced a Muslim woman to commit fornication. Then he killed him during the days of al-Waleed. This has been mentioned in Wafayat al-A‘yan, vol. 5, pp. 152-162. A narration similar to this has been mentioned by Ibn Katheer in his al-Bidaya wa al-Nihaya, vol. 10, p. 20. It is strange that Ibn Habban regarded this sinful criminal as among the trustworthy. This has also been mentioned by Ibn Hajar in his Tahdhib al-Tahdhib, vol.3, p. 101. May Allah fight tribalism, for it clothes falsehood in the garment of the truth.

bin Abi Talib, the son-in-law of Allah’s Apostle, may Allah bless him and his family, the husband of his daughter, the father of al-Hasan and al-Husayn.”

Then he turned to the people and said to them: “Have I used a kunya?”[1]

Al-Hafiz al-Sayuti has mentioned that there were during the days of the Umayyads more than seventy thousand pulpits on which (Ali) bin Abi Talib (a.s) was cursed. That was because Mu’awiya had legislated that. In connection with this Allama Ahmed Hafiz al-Shafi‘i has said:

Sheikh al-Sayuti has related that among what they made as a Sunna (was) seventy thousand and ten pulpits on which they cursed Haydar (Imam Ali).

The great become small beside this; rather it lays the blame on (Mu’awiya).

When the common people and the low class came to know that cursing and disparaging (Imam Ali), the Commander of the faithful (a.s) was the most lovable thing to the Umayyad authority and the best means to communicate with it, they sought nearness to the government through that. A rogue went to al-Hajjaj raising his voice, saying: “Surely my family harmed me when they named me Ali. I am poor and miserable. I am in need of the gift of the Emir.”

Al-Hajjaj was pleased with that. He laughed and said: “The thing through which you have gained access is nice. I have appointed you in the place so-and-so.”[2]

Abusing and cursing Imam Ali (a.s) spread throughout the Islamic countries except Sajistan. He was not cursed on the pulpits there except one time. When the Umayyads insisted on that, the people of Sajistan refrained from it, to the extent that the Umayyads finally were forced to agree with them.[3] Through that the people of Sajistan obtained honor and glory. This laudable deed has been written down for them with a pen of honor and light.

The Umayyads insisted on cursing the hero of Islam and defender of its entity (Imam Ali). They spared no effort to do that till ‘Umar bin ‘Abd al-‘Aziz came. He abolished cursing Imam Ali and wrote about the abolition letters to all his governors. He ordered the cursing during the Friday and eid sermons to be replaced by these words of Him, the Exalted: “Our Lord, forgive us and those of our brethren who had precedence over us in faith. And do not allow any spite to remain in our hearts towards those who believe; our Lord, surely You are Kind, Merciful.”[4]

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[1] Al-Nasaa’ih al-Kafiya, p. 80.

[2] Ibid. Ibn Abi al-Hadeed, Sharh Nahj al-Balagha, vol.1, p.356.

[3] Mu‘jam al-Buldan.

[4] Qur’an, 59, 10.

It was said that he replaced that by these words of Him, the Most High: “Surely Allah enjoins the doing of justice and the doing of good (to others) and the giving to the kindred, and He forbids indecency and evil and rebellion. He admonishes you that you may be mindful.”[1] It also was said that he replaced that by both verses.[2] Through that he has recorded a laudable deed that none forgets throughout generations and epochs. Sayyid al-Shareef al-Rady, a genius poet, may Allah have mercy on him, praised ‘Umar bin ‘Abd al-‘Aziz and thanked him for the service he rendered to all the Muslims, saying:

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[1] Qur’an, 59, 90.

[2] Al-Ghadir, vol. 10, p. 266. In his book Sharh Nahj al-Balagha, vol. 1, p. 356, Ibn Abi al-Hadeed has mentioned: “Surely ‘Umar (bin ‘Abd al-‘Aziz) related the reason for his abstaining from cursing (Imam Ali), the Commander of the faithful, saying: ‘(When) I was a boy, I recited the Qur’an to one of the sons of ‘Uttba bin Mas‘ud. One day he (‘Uttba) passed by me while I was playing with the boys and we were cursing Ali, he hated that and entered the mosque. I left the boys and went to him to learn my part (of the Qur‘an) under him. When he saw me, he rose and prayed. He prayed for a long time as if he turned away from me, to the extent that I felt that from him. After he had finished praying, he turned his face away from me. So I said: ‘What is the matter with the Shaykh?’ So he said to me: ‘Are you the one who cursed Ali today?’ ‘Yes,’ I replied. He said: ‘When did you come to know that Allah was displeased with the people who took part at the Battle of Badr after He had been pleased with them?’ So I said to him: ‘Father, was Ali among those who took part in the Battle of Badr?’ So he said: ‘Woe unto you, all the Battle of Badr belonged to him.’ So I said to him: ‘I will not return (to cursing him). He said: ‘I adjure you before Allah not to return.’ ‘Yes,’ I replied. He (‘Umar bin ‘Abd al-‘Aziz) said: ‘I used to sit beside the pulpit in Medina. My father delivered a sermon on Friday. He was then the governor over Medina. I heard that my father was eloquent in his sermons. When he reached cursing Ali, he maundered and was unable to express himself. I wandered at that. So, one day, I asked him: ‘O father, you are the most eloquent of the people and greatest of them in delivering sermons. Why do I see that you are the most eloquent orator on the day of your sermon but when you pass by cursing this man (Imam Ali), you become stammering and are unable to express yourself?’ He said: ‘O my little son, if the people of al-Sham and other than them from among those who sit beside our pulpit came to know of the excellence of this man (Imam Ali) just as your father knew (it), none of them would follow us.’ So ‘Umar said: ‘I kept his words secret in my heart along with what my teacher said to me during the days of my childhood. I promised Allah that if I had had a share in this authority, I would have changed it. When Allah was kind to me through the caliphate, I abolished that (i.e. cursing Imam Ali).’” In the book al-Islam bayna al-Sunna wa al-Shia, p. 25, it has been mentioned: “When ‘Umar bin ‘Abd al-‘Aziz abolished cursing (Imam Ali), the Commander of the faithful, an orator delivered a sermon in Harran Mosque. When the orator ended his sermon, he did not curse (Imam Ali), the Commander of the faithful. So the people shouted from all directions: “Woe unto you! The sunna! The sunna! You have left the sunna!” Some books have mentioned: “All the Islamic countries abandoned cursing (Imam Ali), the Commander of the faithful, after ‘Umar bin ‘Abd al-‘Aziz had abolished it except the people of Hams; they insisted on that.”

O bin ‘Abd al-‘Aziz, if the eye wept for a man from the Umayyads, it would weep for you.

I say that you were good though your house was not good and pure.

It was you who deemed that we were far above cursing and slandering.

If I saw your grave, I would feel shame that I saw (you) and did not greet you.

It was little that if I refined the blood of the body out of striking on the peaks and gave it to you to drink.

O monastery of Sam‘an, in you is the shelter of Abi Hafs, so would that I lodged you.

O monastery of Sam‘an, may no rain visit you. The dead one in you is the best of the dead of Marwan’s family.[1]

Through these wonderful poetry, Sayyid al-Shareef praised and thanked him for his abolishing this heresy indicating Mu’awiya’s pre-Islamic beliefs and his apostasy from the religion.

The Deniers of the Cursing

Curing Imam Ali (a.s) moved the displeasure of the good, religious people. Imam Ali (a.s) was the very self of the Prophet, may Allah bless him and his family, his brother, father of his grandsons, and the one who toiled for Islam for a long time. In the meantime cursing a Muslim is among the ugliest forbidden things. It has been reported from the Prophet that he has said: “Cursing a Muslim is transgression.”[2] And he has said: “A believer is not a curser.”[3] Other traditions have been reported from the Prophet (a.s) regarding cursing and slandering a Muslim. For this reason some people hurried to declare their displeasure with Mu’awiya. They criticized him and his governors for that. We will relate the text of their statements in connection with that:

Sa‘d Bin Abi Waqqas

It was difficult for Sa‘d to hear Mu’awiya curse Imam Ali (a.s). He cared much for that and he criticized Mu’awiya for it. The historians have mentioned that Mu’awiya went to the Sacred House of Allah (Mecca) after the year of the peacemaking. After he had finished circumambulating the Kaaba, he went to Dar al-Nadwa (Assembly House). After he had sat down, he cursed Imam Ali (a.s). So Sa‘d became angry. He turned to Mu’awiya and

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[1] Ibn Abi al-Hadeed, Sharh Nahj al-Balagha, vol.1, p.357.

[2] Al-Targheeb wa al-Tarheeb, vol. 3, p. 394. Fayd al-Qadeer, vol. 4, p. 84.

[3] Al-Turmidhi, Saheeh.

said to him: “O Mu’awiya, you have seated me on your chair and begun cursing Ali. By Allah, if I had one of Ali’s qualities, it would be more loveable to me than to have all that which the sun shines over. By Allah, if I was the son-in-law of Allah’s Apostle, may Allah bless him and his family, and had the sons Ali had, it would be more loveable to me than to have all that which the sun shines on. By Allah, if Allah’s Apostle, may Allah bless him and his family, had said to me as he said to Ali at the Battle of Khaybar: ‘Tomorrow I will give the standard to a man whom Allah and His Apostle love, and who loves Allah and His Apostle. He does not flee, and through his hands Allah will grant victory’ it would have been more loveable to me than to have all that which the sun shines on. By Allah, if Allah’s Apostle, may Allah bless him and his family, had said to me at the expedition to Tabuk: ‘Are you not content, Ali, that you are to me as Harun (Aaron) was to Musa (Moses), except that there is no prophet after me,’ it would have been more loveable to me than to have all that which the sun shines on. By Allah, I will not enter your house as long as I remain (alive).” Then he rose with anger and excitement.[1]

Umm Salama

Umm Salama (the Prophet’s wife) was aware of the position of Imam Ali, (a.s) and of his position to Allah’s Apostle (a.s). When she came to know that Mu’awiya openly cursed Imam ali, she hurried to criticize Mu’awiya for that. She wrote Mu’awiya a note in which she mentioned: “Surely you curse Allah and his Apostle on your pulpits when you curse Ali bin Abi Talib and those who love him. I bear witness that Allah and His Apostle love him.”

However her criticism was useless because Mu’awiya insisted on his error and sin.[2]

Abdullah Bin Abbas

Abdullah bin Abbas, the authority of the nation, passed by some people who cursed Imam Ali (a.s). He said to the driver (of his camel): “Bring me nearer to them!” The driver took him nearer to them. Ibn Abbas faced them while his

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[1] Al-Mas‘udi, Murujj al-Dhahab, vol. 2, p. 317. It has been mentioned by Ibn Katheer in his al-Tarikh, Muslim in his al-Saheeh, and al-Turmidhi in his al-Saheeh. There is a simple difference among the narrations. Al-Mas‘udi has mentioned Mo’awiya’s answer to Sa‘d. It is ugly to mention it. We think that it is better to leave it.

[2] Al-‘Aqd al-Farid, vol. 3, p. 117. In the book Mustadrak al-Saheehayn, vol. 1, p. 121, it has been mentioned on the authority of Abu Abdullahal-Jadali, who said: “I came in to Umm Salama and she said to me: ‘Is Allah’s Apostle, (a.s.) cursed among you?’ So I said: ‘I seek refuge with Allah or glory belongs to Allah or a word like it.’ She said: ‘I heard Allah’s Apostle, (a.s.) say: ‘Whoever curses Ali curses me.’”

heart was filled with pain. He said to them with words dripping anger:

-Which one of you cursed Allah’ Apostle?

-We seek refuge with Allah from cursing Allah’s Apostle.

-Which one of you cursed Ali bin Abi Talib?

-As for this, it is ‘yes’.

-I bear witness that I heard Allah’s Apostle, may Allah bless him and his family, saying: “Whoever curses me curses Allah. Whoever curses Ali bin Abi Talib curses me.”

So they bowed their heads out of shame and were unable to answer. Then he left them and went away, but left regret prevailing them. He turned to the driver (of his camel) and asked him: “How did you see them?”

He answered him while he was delighted at what he had done to these criminals, saying: “They looked at you with red eyes as if they were goats looking at the knives of a butcher!”

Ibn Abbas was pleased and said: “Tell more! May my father and mother die for you!”

He said: “They looked askance at you while they were bowing their chins as the lowly looked at the mighty victor.”

“Tell more! May my father and mother die for you!” retorted bin Abbas.

“I have nothing more,” said the driver, “but I have: Their living wrong their dead. The dead are the scandal of the past.”[1]

A debate took place between Ibn Abbas and Mu’awiya. The debate shows the terrible plans Mu’awiya had followed to conceal Imam Ali’s outstanding qualities, to veil his laudable deeds and his excellences. We will relate the text of the debate because it is of great importance. The historians have mentioned that Mu’awiya performed pilgrimage to the Kaaba after the year of the peacemaking. He passed by a group of people from Quraysh. They arose for him except Abdullah bin Abbas. So Mu’awiya hurried to say to him:

-O Ibn Abbas, the thing that has prevented you from rising for me as your companions have done is the anger against me because of my fighting you at the Battle of Siffin. O Ibn Abbas, surely my cousin ‘Uthman was unjustly killed.

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[1] Al-Mas‘udi, Murujj al-Dhahab, vol. 2, p. 229. Al-Riyad al-Nadira, vol. 2, p. 166.

-‘Umar bin al-Khattab was unjustly killed. He handed over the matter to his son. This is his son. He pointed to Abdullah bin ‘Umar.

-Surely a polytheist killed ‘Uthman.

-So who killed ‘Uthman?

-The Muslims killed him.

-Therefore, this is greater in refuting your proof. If the Muslims killed and deserted him, then (they did that with nothing) but with justice.

-We have written books to the countries to prevent (the people there) from mentioning the outstanding qualities of Ali and of his household. Therefore prevent your tongue, O Ibn Abbas.

-Do you forbid us from reciting the Qur’an?

-No.

-Do you forbid us from interpreting it?

-Yes.

-Shall we recite it and do not ask about what Allah has meant by it?

-Yes.

-Which is more obligatory on us; reciting it or doing according to it?

-Doing according to it.

-How do we act according to it while we do not know what Allah has meant by what He has revealed to us?

-Ask those who interpret it in a way different from the way with which you and your household interpret it.

-The Qur’an was sent down to my household. Shall I ask the family of Abu Sufyan and that of Abi Mi’yat about it?

-Recite the Qur’an! But do not narrate anything of what Allah has revealed concerning you and what the Prophet has said. Narrate something other than that.

-Allah, the Most High, has said: “They desire to put out the light of Allah with their mouths, and Allah will not consent save to perfect His light, though the unbelievers are averse.”

-O Ibn Abbas, suffice me yourself. Prevent your tongue from me. If you do that, let it be secret. Do not make anyone hear it openly.[1]

This debate shows the deep plans on which Mu’awiya depended to fight against Ahl al-Bayt, to conceal their outstanding merits, and to veil the Muslims from them.

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[1] Ibn Abi al-Hadeed, Sharh Nahj al-Balagha, vol. 3, p.15.

Al-Ahnaf Bin Qays

Al-Ahnaf bin Qays came in to Mu’awiya. After he had sat down, a sinful rogue from among the people of Sham arose and made a speech. The rogue started his speech with cursing Imam Ali (a.s). It was difficult for al-Ahnef to hear that. He turned to Mu’awiya and sadly said to him: “If the sayer came to know that you were pleased at cursing the apostles, he would curse them. Therefore, fear Allah, O Mu’awiya. Leave Ali because he has met his Lord, he is alone in his grave, and is with his deeds. By Allah, he was accepted in his precedence (to Islam), pure, blessed in soul, and great.”

Mu’awiya was burnt with this scolding and felt pain because of this great laudation to Imam Ali (a.s), before the people of Sham. He turned to al-Ahnaf and said to him: “O Ahnaf, you have swallowed the bitter pill and said what you see! Surely, by Allah, you should ascend the pulpit and curse Ali willingly or unwillingly.”

Al-Ahnaf said to him: “If you exempted me (from that), it would be better for you. If you forced me to do that, I would never say it.”

Mu’awiya paid no attention to his speech and said to him violently: “Arise and ascend the pulpit!”

-Surely I will treat you with justice in word and act.

-What will you say if you treat me with justice?

-I will ascend the pulpit. I will praise and laud Allah. I will call down blessings upon His Prophet, Muhammad, may Allah bless him and his family. Then I will say: “O people, (Mu’awiya), the Commander of the faithful, has commanded me to curse Ali. Ali and Mu’awiya differed with each other and fought against one another. Each one of them claimed that the other had rebelled against him and his group. When I supplicate, you say ‘amen!’ May Allah have mercy on you!” Then I will say: “O Allah, You, Your angels, Your prophets, and all Your creatures curse the one who rebelled against his companion, and curse the rebellious group. O Allah, curse them very much. Say ‘amen’! May Allah have mercy on you!” O Mu’awiya, I will neither increase nor decrease a word more than this even if I am killed.

Mu’awiya dodged and said: “Therefore, we exempt you (from that), O Abu Bahr!”[1]

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[1] Al-‘Aqd al-Farid, vol. 2, p. 144. al-Mustatraf, vol. 1, p. 54.