Alhassanain(p) Network for Heritage and Islamic Thought

‘Ashura from the Viewpoint of Great Thinkers of the World

Any person who reads about the event of Karbala and carefully ponders what came to pass on the day of ‘Ashura, or hears about it from another person, will certainly be deeply saddened by what befell Imam al-Husayn (as), his Ahl al-Bayt (as) and the rest of his companions.

When a person with a sound conscience and healthy mind truly comprehends the heartrending occurrence, he will definitely decide to undertake a spiritual journey. He will embark on an inner pilgrimage and expedition towards Imam al-Husayn (as).

He will find Imam al-Husayn (as) and the purpose of his uprising captivating and concur with the objectives. In fact, this is exactly what has happened to many people who have read or heard about this event and we will now mention a few examples of such people:

The English author and explorer, Freya Stark

In her famous book entitled,“The Faces of Baghdad” [Suwar Baghdadiyyah] , Freya Stark has assigned a short chapter to the event of ‘Ashura. At the beginning of that chapter she says,“Shi‘ahs from all corners of the Muslim World remember al-Husayn and the site of his execution.

They publicly follow up on this event for the first ten days of the month of Muharram. Sorrow and grief is so predominant over them that on the last day, they parade mourning dramas and engage in public wailing and group weeping…” 1

In a separate chapter of this book, and in a more detailed manner, she has talked about the holy city of Najaf. She recounts,“And at a distance not far from the mausoleum, his son al-Husayn arrived from the other side of the desert. He rode his horse and crossed the desert until he reached the land of Karbala.

There, he pitched a tent. His enemies surrounded him and closed all access to water from him. The events which came to pass have been retained in the memories of people. Detailed accounts about the sad events that occurred at Karbala have been passed from one generation to the next for the last 1257 years.

There is no possibility of deriving benefit from this holy city unless one has enough knowledge and information about this event, because the tragedies which befell al-Husayn penetrate and seep through every existing being to the extent that it shakes the very roots of their inner conscience and the foundations of their beliefs. This event is one of those rare occurrences which make men shed tears involuntarily.”

She then says,“When these tragic events came to pass, history stopped at Karbala and Najaf because people migrated to settle in these two cities with the intention of renouncing Yazid and washing their hands of the enemies of al-Husayn, the oppressed.” 2

Proffessor Edward Granville Browne (1862-1926)

The famous orientalist Edward Browne, professor of Arabic and oriental studies at the University of Cambridge, recounts the appalling events which befell Imam al-Husayn (as) at Karbala in this way,“… a reminder of the blood-stained field of Karbala, where the grandson of the Apostle of God fell at length, tortured by thirst and surrounded by the bodies of his murdered kinsmen, has been at anytime since then sufficient to evoke, even in the most lukewarm and heedless, the deepest emotions, the most frantic grief, and an exaltation of spirit before which pain, danger and death shrink to unconsidered trifles.” 3

He also says,“Is it possible to find a person who hears about the event of Karbala and is at the same time not overwhelmed by sorrow and grief? Even non-Muslims cannot refute the purity of spirit and morality which accompanied this Islamic holy war.” 4

Charles Dickens

This English Writer says this about the uprising of ‘Ashura,“If al-Husayn fought to quench his worldly desires, then I do not understand why his sisters, wives and children accompanied him. It stands to reason therefore that he sacrificed purely for Islam.” 5

Thomas Masaryk

While comparing Imam al-Husayn (as) with Prophet Jesus (as), Thomas Masaryk says,“The sufferings of Jesus Christ, when compared to the sufferings of al-Husayn, are like feathers made out of straw in the face of a huge mountain.” 6

Justice A. Russell

This English poet describes the sorrowful event of ‘Ashura in this way:

“… they hit the blessed mouth of Imam al-Husayn (as) with their wooden sticks. O holy body that has been crushed under hooves! You are that same body which used to charm every person who cast a glance at you.

Blood that has been shed from your blessed veins and has dried is a heavenly mixture which no horse hoof has ever had the opportunity to be painted with such a holy mixture (or color) up to now. O bare and barren earth of Karbala! There is neither grass nor herbs growing on you! Forever the song of sorrow will be chanted for you and the dress of sorrow put on you because it was on your land that the holy body of Fatimah’s son was torn to pieces. He dedicated his spirit to God.” 7

Captain H. Niblet

While describing the night of ‘Ashura, he recounts,“That night, when the camp fires were burning all around him, the Imam called his followers and gathered them around him. In one long speech, he addressed them, ‘Those who will stay with me are going to be martyred tomorrow.’

Then, he acted in a very gracious manner; a manner which proves that he possessed complete knowledge about the weaknesses of mankind, which shows the strength which his sacrificial soul possessed and is a sign of how generous and kind that great man was.

He said to his followers, ‘Anyone who does not find in himself the courage and strength for steadfastness and martyrdom should secretly sneak out under the cover of darkness towards the east, and there is no reason whatsoever for anyone to feel ashamed.’

When the morning of ‘Ashura emerged, purple clouds gathered in the eastern sky, and seventy one people possessing strong faith and certainty surrounded Imam al-Husayn (as). All of them were ready for death and martyrdom.” 8

Gibbon, the English historian (1737-1794)

He writes,“Notwithstanding that a long period of time has elapsed since the event of ‘Ashura occurred, and we too are not countrymen with the main actors in that event, nevertheless the unbearable hardships which Imam al-Husayn endured still arouse emotions in the most cold and stonehearted of readers; so much so that every reader finds in himself a kind of affection and love towards that great man.” 9

Morris Duxbury

This American historian has written about mourning for Imam al-Husayn (as). He recounts,“If our writers of history could percive the reality of the day of ‘Ashura, they would not view mourning ceremonies which are held for Imam al-Husayn to be something queer or unusual.

Al-Husayn’s followers know that by means of mourning for their Imam, they are refusing to go under the yoke of oppression, lowliness and foreign domination because the message of their Imam and leader was that they should never surrender to oppression and tyranny.

Al-Husayn deliberately overlooked his own life, possessions and children for the sake of morality, principle, the people and the integrity of Islam. It is for this reason that he did not go under the yoke and adventurousness of Yazid.

Therefore, come and let us all imitate his way of life and free ourselves from the oppression of Yazid and those like Yazid. Let us prefer honorable death to living our lives in lowliness. In a nutshell, these are the basic teachings of Islam.

It is clear what status such a community will attain; a community which has been trained on such values from their cradles to the graves. Such a people possess every kind of honor and dignity, because all the people of that community are soldiers fighting for what is right, honorable and dignified.” 10

Borris Salama

This Christian poet says,“On nights when I stayed awake, I could not but spend them with pain. The cause of my mental torment was my own thoughts and imagination about the people of the past.

I especially thought about the two great martyrs of history: Imam ‘Ali and his son Imam al-Husayn. At one moment, I cried a lot because of the affection and fondness which I felt for those two great men. Finally, I composed a poem for ‘Ali and al-Husayn.” 11

Gabriel Dankiri

He describes the savagery and barbarity of Yazid’s army in this way,“Yazid’s soldiers on the day of ‘Ashura showed so much cruelty and ravenousness that no one can call to mind a day (in the history of mankind) equal or parallel to it in barbarity. They did not even have mercy on breast feeding newborns and minors.

They went so far as to take the bloody head of Imam al-Husayn to Damascus. Yazid imagined that with this apparent victory, he would live forever in peace and tranquility, but memories of that day have been revived every day from the day when that sad event occurred up to today, by way of shedding tears, mourning and grieving…” 12

George Jordaq

This Lebanese Christian Writer recounts,“Yazid was a man who had inherited all the evil qualities of his ancestors, the Bani Umayyah. He even exceeded them. Yazid shared in all the vice, iniquity and mischief of Bani Umayyah in general…

There was no one more deprived of human values than Yazid… and in comparison, there was no one more perfect in human values and morality than al-Husayn ibn ‘Ali, the martyr in this event. Yazid possessed all the ugly traits imaginable; he was a spineless power seeking opportunist who lacked strength and a man who would never hesitate to commit murder.

And on the opposite side, that is to say on the side of ‘Ali’s children, was to be found all the lofty and praiseworthy human attributes in the best sense of the word; such traits as a generous disposition, courage, liberality and martyrdom…” 13

Doctor Joseph

This French historian narrates,“During the days of ‘Ashura, the Shi‘ahs mention and listen to the sufferings of al-Husayn. They make every effort to recount the virtues of the Prophet’s family and Household in the best possible manner…” 14

Claudine Rulu

He is a news commentator for the Le Monde Newspaper who has written about Imam al-Husayn (as) and the event of ‘Ashura. He recounts,“In the month of Muharram of every year, the Shi‘ahs procced to remind one another about the event of ‘Ashura and revive the sufferings of Imam al-Husayn, who is the symbol of courage and justice, as opposed to Yazid, the incarnation of abomination and villainy. They draw similitudes between the tyrants of their time and Yazid.” 15

Mahatma Gandhi

Mahatma Gandhi was the architect of Indian independence. He was the leader of the national liberation struggle of the people of India during their quest for freedom from British colonization.

He has been quoted as saying,“I have not brought anything new for the people of India; I just brought for them the results which I obtained from my researches about the history of Karbala and that of the champions of the event of ‘Ashura. If we want to free India, it is incumbent upon us to traverse the same path which al-Husayn ibn ‘Ali (as) traversed.” 16

Sawir Jiny Naid

This Indian poet believes that the mourning ceremonies of Imam al-Husayn’s (as) followers bring about revival of the heart-rending event of Karbala. He says that the uprising of Imam al-Husayn (as) strengthens the religion of Muhammad.

This poet believes that by this uprising, Imam al-Husayn (as) proved his ultimate love and affection for Allah. He says,“During the night preceding that of al-Husayn’s martyrdom, his disciples wear black shirts, remain bare footed and congregate to remember the heart-rending event of ‘Ashura with tearful eyes.

While describing the incidents which took place that night, they all shout with one voice, ‘O al-Husayn! O al-Husayn! Why do your thousands of thousands of friends shed tears like this for you? O holy one possessing a high status! Is all this not because of your matchless sacrifices? Because you raised the banner of Muhammad’s great religion and proved to the amazed world your wonderful love for Allah’.” 17

Irunick

This American historian recounts,“I do not like to make the account of al-Husayn’s martyrdom long because of the distastefulness and revulsion of the nature of that event. No incident uglier than this event came to pass in the entire history of Islam.

Even though the martyrdom of the Commander of the Faithful, Imam ‘Ali, is considered as a great calamity, the incident of al-Husayn consisted of atrocious killings, mutilations and taking people into captivity; acts which listening to send a shiver down a man’s spine… because it is the most outstanding account of what suffering means.” 18

Al-Jamili

Even though he expresses sorrow for both sides of the confrontation on the day of ‘Ashura, he says this about Yazid’s apparent regret,“His remorse was false. Had it been real, he would have punished ‘Ubayd Allah ibn Ziyad, ‘Umar ibn Sa‘d and Shimr ibn Dhi al-Jawshan.

If he showed apparent remorse, it was because he realized that he had inflamed the anger of the Muslims throughout eternity, not because of the actual crimes which he had committed.” 19

The German researcher Martin

He recounts,“… al-Husayn was the only person in the last fourteen centuries to stand up against an oppressive and tyrannical government… He remains the only politician in the entire history of mankind to employ such effective politics through uprising and revolution. Al-Husayn’s unchanging motto was ‘I will die in the way of truth and virtue, but I will not pay allegiance to iniquity…’

Al-Husayn realized that Bani Umayyah, who had changed the caliphate to an absolute monarchy and authoritative sultanate, were deliberately disregarding and even purposefully trodding upon the laws of Islam. He could foresee that very soon the foundations on which Islam was founded would fall. He perceived that nothing would remain of Islam and the Muslims if he delayed any more. Therefore, he decided to stand up against oppression and tyranny.

By sacrificing his most beloved ones, proving how right he was and exposing the wrong which was committed against him by Bani Umayyah, al-Husayn taught mankind valuable lessons in self-sacrifice and risking one’s life for what is right. He recorded the name of Islam in history and made it renowned in the world. If such a heart-rending event had not taken place, Islam and the Muslims would certainly have been effaced and completely wiped out.” 20

Jurji Zaydan

He narrates about Imam al-Husayn in this way,“… The sight of Imam al-Husayn’s head affected all, making everyone sorrowful… When Yazid’s eyes fell on the cut head of Imam al-Husayn, he shivered from head to foot and realized what an abominable act he had committed.” 21

Nicholson

He recounts,“The event of Karbala caused regret and remorse for Bani Umayyah because it united the Shi‘ahs, who became unanimous in their agreement to avenge the blood of Imam al-Husayn.” 22

‘Ashura and Religious Transformation

The event of Karbala has not only been influential on the hearts of mankind in general, but has also been the reason for many individuals who did not even profess Imam al-Husayn’s (as) beliefs to become attracted to him. It has also become a cause for makind to denounce the religion and customs of Mu‘awiyah, and to be led towards that great Imam (as).

The Frenchman, Dr. Joseph, in his research work entitled,“The Shi‘ahs and Their Astounding Progress” writes,“Portraying and depicting the leaders of their religion as oppressed is one of the things which has served to prove the rightfulness of the Shi‘ahs.

This, too, has managed to leave an effective impression on other sects. And this is natural, because the nature of every man is inclined to assist the oppressed. Every man wants to see the weak overpower the strong and iniquitous, because man’s natural inclination is towards the weak…

Despite apparently not believing in Imam al-Husayn (as) and his companions, such European authors have written detailed accounts about the battle and martyrdom of Imam al-Husayn (as) and his companions.

They have acknowledged the oppression which was committed against Imam al-Husayn (as) and the barbarity of his killers and have, as a result of all this, been led to hold the names of Imam al-Husayn’s (as) killers in contempt. Nothing can stand against these natural forces, and this is the point which proves the rightfulness of the Shi‘ite sect…” 23

Now, we will mention some of the people who have undergone a kind of religious transformation and hence gained discernment after reading or hearing about the event of ‘Ashura.

1. The Egyptian instructor, Abu Sharif, known as ‘Abd al-Majid

In one of the letters he has written to an orator specializing in preaching about Imam al-Husayn (as), Abu Sharif says,“One day, I was holding a small portable radio in my hands and searching for a Cairo radio frequency to listen to. I was alone in my room and I was tuning my radio in search of the frequency. Suddenly, I heard a pleasant and touching voice. I kept the tuner of my radio on that frequency.

This voice was unique and different from all the voices I had previously heard. Gradually, my whole attention was absorbed by it. When I paid careful attention, I found out that a man was talking about Imam al-Husayn (as). He was recounting the bitter events which came to pass at Karbala in detail. I do not know for sure what month that was, but I guess it was the month of Muharram.

Up to that day, I had not understood the issue of crying for Imam al-Husayn (as). However, when I heard a part of the events of ‘Ashura, I cried bitterly. Tears flowed from my eyes spontaneously.

The tears I shed were hot and intense. I cried with such bitterness like I have never cried before in all my life. My tears continued to flow to the last words of the preacher. This condition overwhelmed me and affected my whole being…”

Continuing his narrative he said,“… After this experience, new and wide horizons were opened to me regarding the issue of shedding tears for the martyrdom of Imam al-Husayn (as).” 24

After this occurrence, he converted to the Shi‘ism and moved to Iran where he became a television presenter.

2. Professor Sa’ib ‘Abd al-Hamid

In his book entiltled,“Manhaj fi al-Intima’ al-Madhhabi” , he recounts the story of his religious transformation and spiritual insight in this way,“Yes, the beginning was like this. The actual beginning was the guiding light of al-Husayn.

The ship of salvation began with al-Husayn; a beginning that I had not intended, but one which he had intended. Allah granted me success by giving me the wisdom to welcome al-Husayn. Allah held my hand and took me to al-Husayn’s doorstep… and this happened on the day when a sad voice touched my ears.

How often before had that voice reached my ears, but I had passed by paying no attention to it. I had placed veils over this voice and, as a result, it paid no attention to me either. However, this time, al-Husayn himself had invited me, at a time when I was near seclusion or something like that. Because of that voice, all my senses trembled, and I surrendered all my feelings, affections and will to him...

That voice captivated all my attention… its stormy waves and scattered flames were affecting me every moment as it narrated, to the extent that my whole being melted into it. All my being was entirely attentive to this voice. I started to move along with the voice and started to relive the events which was relating.

I melted into all these events with my imagination, picturing everything as the voice was narrating. I was moving with the caravan of Imam al-Husayn, and wherever they camped, I camped too. I followed them from the beginning to the end of the journey. Step by step, I traversed the way.

The incident which was being described by the voice was the story of Imam al-Husayn’s martyrdom. The voice belonged to Shaykh ‘Abd al-Zahra Ka‘bi. The day was the tenth of Muharram, the year 1402 of the Islamic calendar.

I was listening to the calls and mottos of Imam al-Husayn and my whole body was shaking. I was shedding tears and learning lessons as all this occurred. Then, something occurred in my blood… it seemed as if there was a call and a revolution in my being… here I am, O my master! Here I am, O son of the Prophet! Here I am, O al-Husayn (as)...

There were endless questions in my mind. It seemed as if I were seeing a light within myself; a light that had been veiled in my soul all this time. This light had now been incited, and in a split second, the light had opened up and lit my whole inner being.

This luminosity was acquired from imitating al-Husayn. Al-Husayn, a gift for mankind and a remembrance from the Chosen One of Allah, Mustafa Muhammad (S), was one of the great leaders of religion.

The light of Islam was newly incited in me in the best sense of the expression; a light which the Prophet of Allah (S) guided me to through a religious preacher and one of his own family members, Imam al-Husayn.

Wherever the call of Islam is made, it spreads and everyone recognizes it. There is no other meaning for Islam than this.

Yes, the places where the Prophet’s children fell…” 25

3. Professor Idris Husayni Maghribi

In his book entitled,“Laqad Shayya‘ani al-Husayn (as)” (Al-Husayn Made Me a Shi‘ah), he writes, “One of the people close to me asked, ‘Who made you a Shi‘ah and what books did you trust and find reliable for your research?’ I answered, ‘As regards who made me a Shi‘ah, I must say that my ancestor al-Husayn made me a Shi‘ah.

The atrocious injustices which were imposed on him at Karbala converted me to the Shi‘ism. And, as regards which books I found reliable while pursuing this, I must say that the books are Sahih Bukhari (the Authentic Book of Bukhari) and the other Sahihs (other authentic Sunni books of tradition). These are the books which made me a Shi‘ah.’

He asked, ‘How is this possible?’ I said, ‘Read the authentic books of Sunni hadith, and do not ignore any contradictions. Note all the discrepancies down and reflect upon them. Count all the inconsistencies you can find in these books and do not bypass anything unless you have deliberated and reflected upon it… This is when you will obtain the object of your desire.’

With all certainty, the people who killed al-Husayn and took his chaste family into captivity are not at all trustworthy. There is no justification whatsoever for their abominable actions. For a free thinking mind liberated from religious bigotry, there is no way of justifying the event of ‘Ashura in the same way that it is unthinkable to interpret pure blood as being natural water.

This pool of blood which flowed was not a river of water. On the contrary, it was the blood of the most honorable people. These people were the ones about whom the Holy Prophet (S) expressed his will and desire that Muslims should love them. This community, the Islamic ummah, is responsible for losing its own credibility.

Whatever they say, they cannot convince me as regards why a certain group of Sunni scholars have good relations with the people on whose hands there is so much blood. I cannot understand why some so-called Sunni scholars maintain good ties with the criminals who shed the blood of al-Husayn for the sake of gaining predominance and rule over the Muslim community[ummah] .

After the Holy Prophet’s (S) departure, this community did not assist the Holy Prophet’s children. They even abandoned the sunnah and did not observe or follow the Prophet’s way of conduct. You can say whatever you wish in your endeavors to justify these distasteful actions; you can say what you always say, that the Muslims strove hard in reaching consensus regarding the application of religious law in the first era after the departure of the Holy Prophet (S) when they killed al-Husayn!

And that narratives which are found in Shi‘ah books are all products of wild imagination and do not correspond with the real history of Islam.

However, can anyone ever be found in the world who refutes the fact that Imam al-Husayn (as) was killed in an oppressive manner on direct orders issued by Yazid ibn Mu‘awiyah by means of an official fatwa (religious edict) passed by Sharih Qadi? Can anyone in the whole world be found denying the sad reality that Imam al-Husayn (as) was killed by the revengeful swords of Bani Umayyah’s armies?

It is more saddening when we realize that all this barbarism occurred in a community where the thinking of the common man had made considerable advances! It was in this very community where another unparallel event came to pass; this occurred when the caliphate was reduced to a monarchy and sultanate. After that, Yazid ibn Mu‘awiyah was tyrannically imposed over the Muslims…

Never and a thousand times never… has anyone had the courage to refute or the ability to justify this heartrending event because history is never negligent as regards the oppression which is committed against the weak? I say so in spite of the fact that the mischief-makers hate to hear this truth.”26

He continues,“Imam al-Husayn’s (as) desire was to free the ummah (Islamic community) from the stiffness it had acquired and to incite a revolution against the depraved kings of Bani Umayyah who depended on repression to rule. This kind of revolution needed self-sacrifice. It was necessary to shed blood in order to bring about a revolution in the people’s hearts and souls.” 27

He adds,“Imam al-Husayn (as) was eager for the prominence of the Islamic community and desired to protect its interests. That is why he stood up against Yazid and his misguidance… Yes indeed! Al-Husayn was left forlorn at a time when he was in grave need of help from the people.” 28

After briefly recounting the event of ‘Ashura, he reaches this conclusion,“Al-Husayn made me a Shi‘ah.” Then he adds, “I swear upon my soul! This place is a holy place for one who always calls out to the innermost recesses of my conscience and has made all my states and actions sorrowful.

I did not feel satisfied with short accounts about the killings of Karbala; I kept delving deeper until an uprising took place in my heart; a revolution against all the doctrines and teachings which I had inherited from my ancestors. Yes, al-Husayn’s revolution entered my mind and soul…

The people of Sham and Kufah came with their swords but Imam al-Husayn (as) came with his blood; and blood was victorious over the sword. Blood triumphed over deviated history. Therefore, al-Husayn (as) is a light which will never be overcome by the darkness of distortion.

We exalt this event because we know that Imam al-Husayn (as) was killed for standing up for what was right. We also know and are proud that only a drop of his blood burried all of his enemies in the annals of history.

We cry for those negligent people who either killed al-Husayn or abandoned him. We regard those who helped as our role-models and leaders. We take al-Husayn’s (as) helpers to be our examples of self-restraint and we imitate them in our lives… we hate the people who killed Imam al-Husayn (as) while they knew that he was better than their King, and that he was the rightful leader for the Muslims.

We detest those who martyred al-Husayn (as) because of the material rewards which Yazid had promised them. Did not these people have the motivation to distort Islam and the power to forge traditions[hadiths] for the sake of earning rewards from Yazid?

Yes, it was al-Husayn (as) who made me Shi‘ah because of the whole truth of his sufferings and the sufferings of his Ahl al-Bayt. He made me Shi‘ah with his blood; fresh blood shed on orange gravel stones in the land of Taff (Karbala).

He made me a Shi‘ah with the cries of newborn children and the wailing of women. I was shouting out loudly as I remembered that day, while hot tears were falling from my eyes because of the sorrow which I felt deep inside my heart. With a heart torn by deep sorrow, I said,

ويرثي ربابك دنيا السّجون ودمع النواح وفيض الدما

What did the enemies of al-Husayn (as) achieve, except digging their own graves?! Their crushed bodies got buried in the annals of history in a disgraceful and lowly manner. O Aba ‘Abd Allah! You are the greatest man in the history of mankind! Life has become enlightened by your pure and sweet-smelling blood!

سطعتَ بريقاً کوَمْضِ الشموس وشاعَ سناك کبر السما

Whenever I read detailed accounts about Karbala, they attracted me from afar. Then, my breathing would quicken. I used to see al-Husayn next to myself covered in blood. I wish I were with him so that I could attain great success.

O how I wish I could disappear into the attraction and captivation I feel for al-Husayn! Yes, there is someone in this place who understands what I percieve. But, is it possible that others might not understand what I understood and that great historical event might not leave an impression upon him?

Yes, Karbala is the place of my entry into history and the time of my admission into proper Islam. How can I not be attracted to this reality like a sensitive[raqiq al-qalb] mystic? Or like the attraction of an erudite person whose intelligence led him to fall in love and perish with reality?

Yes, this is the path I came along and the road I traversed. I have briefly mentioned the sufferings imposed upon Imam al-Husayn (as) and the historical crimes committed against the prophets’ descendants. Now, I would like to end my words.”29

4. Dr. Muhammad Tijani of Tunisia

In his book entitled,“Thumma Ahdaytu” (Then, I was Guided), he says,“My friend Mun‘im and I traveled together to Karbala and there I understood the sufferings of our leader al-Husayn, like the Shi‘ahs do. I understood that Imam al-Husayn is not dead. The people were crowding and pressing together all around his resting place, going round it with grief and anguish the like of which I had never seen before.

They were crying and expressing restlessness as if Imam al-Husayn had just recently been martyred. I heard preachers who were arousing people’s emotions by retelling the tragic event of Karbala. These accounts made the people cry, grieve and wail. No one who hears these accounts can endure it.

On the contrary, he spontaneously loses himself. I too cried. I cried and cried. I cried so much that it seemed as if for years sorrow had accumulated in my throat and it was now exploding out.

After crying, I felt peace like I had never felt before. It seemed as if I was previously one of the enemies of Imam al-Husayn and, in a split second, I had now transformed into one of his friends. I now felt like I was one of the helpers and followers of the man who had sacrificed his life, Imam al-Husayn.

I became calm. It was amazing that, at that very moment, the preacher was narrating and explaining the story of Hurr. Hurr was one of the soldiers who had come with the opposing army to battle Imam al-Husayn, but suddenly, right on the battlefield, he trembled. His friends asked him, ‘What is wrong with you?

Are you afraid to die?’ He answered, ‘I swear upon Allah! I have never feared death, but I see before myself the option to choose either paradise or hell.’ Suddenly, he rode his horse towards al-Husayn and hastened to see him. He was crying as he asked, ‘O son of the Holy Prophet! Is repentance from me acceptable?’

At that very moment, I could not bear it anymore and I threw myself down on the ground crying and wailing. It seemed as though I was replaying the part of Hurr and was pleading with Imam al-Husayn thus, ‘O son of the Holy Prophet! Is repentance from me acceptable? O son of the Holy Prophet! Overlook my sins and pardon me.’

The preacher’s voice had produced such an effect on the listeners that it caused the people’s crying voices to become louder. My friend, who had heard my cries, embraced me while he too cried. He held me the way a mother holds her child, and he was repeating, ‘Ya al-Husayn! Ya al-Husayn!’ (O al-Husayn! O al-Husayn!)

This was the moment that I understood and perceived what real crying was. I felt as if my tears were washing my heart and cleansing my entire body from inside. It was then that I understood the real meaning of the Prophet’s tradition, when he used to say, ‘If you knew what I knew, then you would surely laugh less and cry more.’

I spent the whole of that day in sorrow. My friend wanted to console me, so he brought some cookies for me, but I had lost my appetite entirely. I requested that my friend retell the story of Imam al-Husayn’s martyrdom, because I did not know much about it…” 30

5. Ahmad Husayn Ya‘qub of Jordan

Ahmad Husayn Ya‘qub had traveled to Iran on the anniversary of the death of Imam Khomeini. He says,“One of the things on my programme during the death anniversary was to visit the shrine of Imam Khomeini. In the morning of that day, I went to visit his shrine. I found a large number of pilgrims.

Not less than three million men and women altogether. They had surrounded the shrine in such a way that they seemed to form a chain. Their hands were spread to the sky and were shouting together Persian poetry. I asked my translator to accurately translate what those people were saying. He said, ‘They are saying, ‘We are not like those people who deserted and left their Imam alone. We are with you, O Imam!’’

I broke down crying and I understood that the Imam who was left alone and was killed by the caliph’s huge army was Imam al-Husayn. On that day, it occurred to me that I should write a book about the event of Karbala.

I reached the conclusion that informing the people about this event was necessary. Therefore, I dedicated a part of my time to this issue and started reading, collecting data and keeping records of whatever I found out in this field with the intention to publish the results…

When I was busy writing my book on this issue, there were times when I was definitely sadder than other days. I would be affected by the events which took place and would cry a lot during the day. What kind of man would not cry as he passes through the varying parts of the event at Karbala…”

Ahmad Husayn Ya‘qub is a person who possessed foresight and was guided to the right path. He became a Shi‘ah and has written a number of books in defence of the Shi‘ism.31

6. ‘Allamah Dr. Muhammad Hasan Shahhatah

He is one of the professors and scholars of al-Azhar University. After a lot of research about the Shi‘ahs, he understood the legitimate claims of this sect and traveled to Iran. In a speech to the people of Ahwaz, a province in Iran, he said,“My love for Imam al-Husayn was the reason that I left all the worldly opportunities that I had.”

In another part of his speech, he said,“If you ask me, ‘Can you find Imam al-Husayn in the east or in the west?’ I will answer you that you will see Imam al-Husayn in my heart. Allah has also granted me the fortune and honor that I should be favored with visiting the holy presence of Imam al-Husayn.” 32

References

1. Suwar Baghdadiyyah, pp. 145-150.

2. Ibid., as narrated by Mawsu‘ah al-‘Atabat al-Muqaddasah.

3. ‘Ali Pasha Salih, Adab al-Kalam, p. 199, from the book Tarikh al-Adab al-Irani (A Literary History of Persia) by Brown, London, 1919.

4. Rahbar-e Azadegan, p. 53.

5. Ibid., p. 52. See also The Martyrdom of Imam al-Husayn (as) by Yusuf Lalljee.

6. Ibid., p. 53.

7. Husayn (as), Pishva-ye Insan-ha, pp. 11-12.

8. Ibid., p. 46.

9. Rahbar-e Azadegan, p. 51. See also The Decline and Fall of the Roman Empire, London, 1911, vol. 5, pp. 391-392.

10. Zendegi-ye Pishva-yan, pp. 84-85.

11. Ibid., p. 86.

12. Shahsavar-e Islam, pp. 267-268.

13. George Jordaq, Al-Imam ‘Ali (as), trans. Abu al-Hasan Shahrani; see also ‘Ali (as), the Voice of Human Justice, trans. M. Fazal Haq, Qum: Ansariyan Publications, 1990.

14. Rahbar-e Azadegan, p. 56.

15. Zendegi-ye Pishva-yan, p. 87.

16. Husayn (as), Pishva-ye Insan-ha, p. 30.

17. Jawaharlal Nehru, Negahi be Tarikh-e Jahan, vol. 1, p. 298, trans. Mahmud Tafadduli.

18. Tarikh-e Fakhri, p. 5.

19. Al-Jamili, Istishhad al-Husayn (as), p. 13.

20. Husayn (as), Pishva-ye Insan-ha, pp. 37-40.

21. Jurji Zaydan, Faji‘ah-ye Karbala, p. 143, trans. Muhammad ‘Ali Shirazi.

22. Dr. Hasan Ibrahim Hasan, Tarikh-e Siyasi-ye Islam, p. 352.

23. Sayyid Amin, Iqna‘ al-La’im, p. 356.

24. Dr. Muqaddasi, Dawr al-Manbar al-Husayni fi al-Taw‘iyah al-Islamiyyah, pp. 112-113.

25. Sa’ib ‘Abd al-Hamid, Minhaj fi al-Intima’ al-Madhhabi, pp. 31-32.

26. Idris Maghribi, Laqad Shayya‘ani al-Husayn (as) (Al-Husayn made me a Shi‘ite), pp. 63-65.

27. Ibid., p. 297.

28. Ibid., p. 303.

29. Ibid., pp. 313-315.

30. Thumma Ahdaytu (Then, I was Guided), pp. 96-98.

31. Ahmad Husayn Ya‘qub, Karbala, al-Thawrah wa al-Ma’sah, pp. 7-8.

32. As narrated in the Newspaper Jumhuri-ye Islami, no. 6771.

ف F

Fa'izeen or Fa'izùn فائزين أو فائزون

winners, those who earn the Pleasure of the Almighty and His rewards

Fajr فجر

Daybreak, obligatory pre-sunrise sala t, prayer rite

Faqih فقيه

jurist, one who is knowledgeable in Islamic jurisprudence (law), theShari`a

Farasikh فراسخ

plural offarsakh فرسخ , parasang (a loan Persian word), a measure of distance. According toLisan al-`Arab lexicon, it may be three to six miles. "It is called so," the author of the famous lexicon goes on, "because one who walks onefarsakh will have to sit to rest," suggesting that the original meaning of the word is to halt, to come to a standstill, to rest.

Fard فرض

something which is obligatory on a Muslim. It is sometimes used in reference to the obligatory part of salat .

Fasiq فاسق

one of corrupt moral character who engages in various sins without feeling any sense of shame or regret

Fatawa فتاوى

plural offatwa , a religious edict or decision

Fatiha (al-) الفاثحه

The Prophet (ص) has quoted the Almighty as saying, "The prayers have been divided between Me and My servant: one half for Me, and one for him;" so when one recites it and says, "Alhamdulillahi Rabbil-'Alameen ," the Almighty says, "My servant has praised Me." And when he says, ''Arrahmanir Raheem ," the Almighty says, "My servant has praised Me." And when he says, "Maaliki YawmidDeen ," Allah says, "My servant has exalted Me." And when he says, "Iyyaaka Na'budu wa iyyaaka nasta'een ," Allah will say, 'This is a covenant between Me and My servant, and My servant shall be granted the fulfillment of his pleas." Then if he finishes reciting the Fatiha to the end, Allah will again confirm His promise by saying, 'This is for [the benefit of] My servant, and My servant will be granted the answer to his wishes. The Messenger of Allah (ص) is quoted byAbu Ali al-Fadl ibn al-Hassan ibn al-Fadl al-Tibrisi الطبرسي, may Allah have mercy on his soul, saying that one who recites al-Fatiha will be regarded by the Almighty as though he recited two-thirds of the Holy Qur'an and as though he gave by way of charity to each and every believing man and woman. "By the One in Whose hand my soul is," the Prophet (ص) continues, "Allah Almighty did not reveal in the Torah, the Gospel, or the Psalms any chapter like it; it is the Mother of the Book andal- Sab' al-Mathani (the oft-repeated seven verses), and it is divided between Allah and His servant, and His servant shall get whatever he asks; it is the best Sura in the Book of the most Exalted One, and it is a healing from every ailment except poison, which is death." He (ص) is also quoted byal-Kaf'ami الكفعمي as saying, "He (Allah) bestowed it upon me as His blessing, making it equivalent to the Holy Qur'an, saying, 'And We have granted youal-Sab' al-Mathani and the Great Qur'an (Surat al-Hijr , verse 87).' lt is the most precious among the treasures of the 'Arsh ." Indeed, Allah, the most Sublime, has chosen Muhammed (ص) alone to be honored by it without doing so to any other Prophet or Messenger of His with the exception of Sulayman (Solomon) نبي سليمان, peace be upon him, who was granted the Basmala البسمله (see Qur'an, 27:30, i.e. verse 30 of Surat al-Naml, Chapter of the Ant). One who recites it, being fully convinced of his following in the footsteps of Muhammed (ص) and his Progeny (ع), adhering to its injunctions, believing in its outward and inward meanings, will be granted by Allah for each of its letters a blessing better than what all there is in the world of wealth and good things, and whoever listens to someone reciting it will receive one third of the rewards due to the one who recites it.

من بعض أسرار سورة الحمد (الفاتحة)

كتب قيصر الروم كتابا إلى خلفاء بني العباس وجاء فيه (( جاء في كتاب الإنجيل أنه من قرأ سورة خالية من سبعة أحرف ، حرم الله جسده من نار جهنم ، وهذه الأحرف عبارة عن :(ﻉ) ث ، ج ، خ ، ز ، ش ، ظ ، ف (ﻉ) وفحصنا كثيرا فلم نعثر على هكذا سورة في كتب التوراة والزبور والإنجيل ، فهل يوجد في كتابكم السماوي تلك السورة؟

فجمع الخليفة العباسي جميع العلماء وعرض عليهم السؤال فعجزوا عن الجواب وأخيرا طرحوا هذا السؤال على الإمام علي الهادي (ع) فأجاب عليه السلام قائلا : هذه السورة هي سورة الحمد التي تكون خالية من الأحرف السبعة

فسألوا الإمام ما فلسفة خلو هذه السورة من الأحرف السبعة ؟ فأجاب الإمام عليه السلام :

إن حرف ( ث) إشارة إلى الثبور ، وحرف ( ج ) إشارة إلى الجحيم ، وحرف ( خ ) إشارة إلى الخبث ، وحرف ( ز ) إشارة إلى الزقوم ، وحرف ( ش ) إشارة إلى الشقاوة، وحرف ( ظ ) إشارة إلى الظلمة ، وحرف ( ف ) إشارة إلى الآفة .

فأرسل الخليفة هذا الجواب لقيصر الروم ، وشعر القيصر بالفرح بعد حصوله على الجواب واعتنق الإسلام وخرج من الدنيا مسلما. فأكثروا من قراءة سورة الحمد.  لا تقرأ سورة الحمد (الفاتحة) بسرعة انظر لماذا؟

كثير من الناس يقرؤون سورة الفاتحة في الصلاة بسرعة وكأن الذئاب تلاحقهم ولا يعلمون ما فيها. روي عن رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وآله وَسَلَّمَ أنه قالُ: قَالَ اللَّهُ تَعَالَى: قَسَمْتُ الصَّلاةَ بَيْنِي وَبَيْنَ عَبْدِي نِصْفَيْنِ وَلِعَبْدِي مَا سَأَلَ فَإِذَا قَالَ الْعَبْدُ: {الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ} قَالَ اللَّهُ تَعَالَى: حَمِدَنِي عَبْدِي وَإِذَا قَالَ: {الرَّحْمَنِ الرَّحِيمِ} قَالَ اللَّهُ تَعَالَى: أَثْنَى عَلَيَّ عَبْدِي وَإِذَا قَالَ: {مَالِكِ يَوْمِ الدِّينِ} قَالَ: مَجَّدَنِي عَبْدِي وَقَالَ مَرَّةً: فَوَّضَ إِلَيَّ عَبْدِي فَإِذَا قَالَ: {إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ} قَالَ: هَذَا بَيْنِي وَبَيْنَ عَبْدِي وَلِعَبْدِي مَا سَأَلَ فَإِذَا قَالَ: {اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ} قَالَ: هَذَا لِعَبْدِي وَلِعَبْدِي مَا سَأَل،،،،

Some mysteries about Surat al-Fatiha:

One of Rome's Caesars wrote a letter to an Abbasid "caliph" - to use the word loosely since none of the Umayyads or Abbasid rulers deserved to be called a caliph but a despotic ruler with the exception of only Caliph Omer ibn Abdul-Aziz, but we will use it here since it is quite commonly referred to those corrupt folks - saying, "It is written in the Bible that if anyone recites a chapter which does not contain seven letters, God will prohibit the Fire of Hell from consuming his body. These letters are: We have carefully examined in the Torah, Psalms and Bible but could not find such a chapter; so, is there in your divinely revealed Book such a Chapter?"

The Abbasid caliph gathered all scholars and presented the question to them, but they could not provide an answer. Finally, they submitted this question to Imam Ali al-Hadi (ﻉ) who answered saying that such a chapter is Surat al-Hamd, the Fatiha, which does not contain these alphabetical letters. The Imam (ﻉ) explained the philosophy behind the exclusion of these alphabetical letters in the Fatiha Chapter as stated below, so the "caliph" sent this answer to Rome's Caesar who was very happy for having obtained it and immediately embraced Islam, departing from this world as a Muslim.

You, therefore, should recite Surat al-Hamd (Fatiha) quite often, but do not do so. Why? Many people recite the Fatiha in their prayers quickly as if the wolves are chasing them, not knowing what it really contains:

It has been narrated about the Messenger of Allah, peace and blessings of Allah be with him and his Progeny, has said, "Allah Almighty has said: 'I have divided the prayer (supplication) between Myself and My servant into two halves: Whenever the servant saysالْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ Praise be to Allah, the Cherisher and Sustainer of the worlds , I say that My servant has praised Me. When he saysالرَّحْمَنِ الرَّحِيمِ The Most Gracious, the Most Merciful , I say that My servant has lauded me. When he saysمَالِكِ يَوْمِ الدِّينِ Master of the Day of Judgment , I say that My servant has exulted me. In another narration of this tradition, the Almighty says, 'My servant has entrusted his (Hereafter) affairs to me'. When he saysإِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ You do we worship, and Your aid do we seek , I say: 'This is between Myself and My servant, and My servant shall have what he pleads for'. And when he saysاهدِنَا الصِّرَاطَ الْمُسْتَقِيمَ، صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلاَ الضَّالِّينَ Guide us the Straight way, the way of those on whom You have bestowed Your Grace, those whose (portion) is not wrath, and who do not stray , I say: 'This (too) is for My servant, and My servant shall be granted what he pleads for'."

 

Imam Ali al-Hadi (ﻉ) was asked about the philosophy behind the Fatiha containing none of these seven alphabetical letters, so the Imam (ﻉ) said: "The letter( ث) refers toثبور destruction." The Almighty refers to it in the Holy Qur'an in places such as these: 25:13 and 14, 84:11 and to one who is really ruined, Pharaoh, in 17:102. "The letter (ج )," the Imam (ﻉ) went on, "refers toجحيم , hell." Numerous Qur'anic verses refer to hell, warning those who heed the call about its torment. Some such verses are: 2:119, 5:10, 5:86, 9:113, 22:51, 26:91, 37:23, 37:55, 37:64, 37:68, 37:97, 37:163, 40:7, 44:47, 44:56, 52:18, 57:19, 69:31, 79:36, 81:12, 82:14, 83:16, 102:6, 73:12, to name few. The Imam (ﻉ) added saying, "The letter( خ ) refers toخبث " which is any bad thing, deed, person, thought, etc. to which references in the Holy Qur'an exist in verses such as these: 7:58, 2:267, 3:179, 4:2, 5:100, 8:37, 24:26, 14:26, 7:157 and 21:74. The Imam (ﻉ) went on to say, "The letter( ز ) refers toزقوم Zaqqoom )" which is a tree in hell of which the sinners eat and to which references in the Holy Qur'an exist in verses such as these: 37:62, 44:43 and 56:52. "The letter( ش ) ," went on the Imam (ﻉ), "refers toشقاوة ", pain or suffering, a reference to the suffering of people, good or bad: The good people suffer in this life because of others unfairly and unjustifiably harming, hurting, oppressing belying them. They also suffer as they see things taking place and people behaving in an ungodly way and feel sorry for them. Some ordinary persons may suffer also during the period of thebarzakh برزخ so the Almighty may punish them in the grave and forgive them later, while bad persons may suffer in this life and in the hereafter as well for their bad deeds. Its derivations exist in many verses such as these: 20:2, 20:117, 20:123, 11:105, 19:4, 19:32. 19:48, 87:11, 92:15, 91:12 and 23:106. The Imam (ﻉ) went on in stating why these letters do not exist in the Fatiha and said, "The letter( ظ ) refers toظلمة ", darkness, either physical, material, tangible, as is the darkness in the grave or in hell, or non-physical, immaterial, such as darkness of one's outlooks, attitudes, etc. Notice that the wordظلم which means oppression or injustice is associated with this same wordظلمة because people do not oppress others unless their mentality is dark. Hundreds of references in the Book of Islam, the Holy Qur'an, refer to both types of such darkness and to people who oppress others or wrong them: These references are only few for you to check if you wish: 4:153, 13:6, 16:61, 4:75, 18:35, 25:27, 35:32, 37:113. This is just a drop in the bucket. Explaining the last letter, the Imam (ﻉ) said, "The letterف ) ) refers toآفة lesion, something which consumes, devours, spreads quickly like cancer cells, fire or a rash of bad deed in which many people are involved: This word fits many descriptions and applications, and it needs no further explanation.

The inquisitive reader may wonder who this Imam Ali al-Hadi (ﻉ) is; after all, not many are familiar with the immediate family of the Prophet of Islam (ﺹ); therefore, we have included his biography in this Glossary under "Hadi, al-" to which you may refer.

Festivities

Other than the two major Islamic feasts or `Īds, there are few festivities which Muslims enjoy. These are related to different activities or special occasions. Some of these special occasions are:

Aqiqa : It is a dinner reception held after a child is born. Relatives, friends, and neighbors are invited for such an occasion.

Walima: It is a dinner reception during or after marriage is consummated. It is offered by the parents and/or the married couple. Friends, relatives, and neighbors are also invited.

Fiqh فقه

knowledge of the science of Islamic jurisprudence, theShari`a شريعة . The literal meaning of the wordfiqh is: understanding, comprehension, knowledge and familiarity with Islam's jurisprudence. A jurist is calledfaqih , one who is an expert in Islamic legal matters. Afaqih فقيه issues verdicts within the rules of the Islamic Law, theShari`a الشريعه. Any action or step in Islam falls within the following five categories offiqh :

Fardh فرض (must, obligatory, mandatory): This category is a must for the Muslim to undertake such as the performance of the five daily prayers. Performing thefardh counts as a good deed, and not doing it is considered as a bad deed, a sin. It is also calledwajib .

Mandub مندوب (recommended, commendable): This category is recommended for the Muslim to do such as additional prayers after the performance of the daily prayers. Doing what ismandub counts as a good deed, while not doing it does not count as a bad deed or a sin.

Mubah مباح (allowed, permissible): This category is optional and is left for the individual to decide such as partaking of food, etc. Doing or not doing themubah does not count as a good or bad deed. One's intention can changemubah into afardh ,mandub ,makruh orharam . Other things can also change the status of themubah . For example, anymubah becomesharam if it is proven to be harmful, whether physically or spiritually, and any necessary thing to fulfill afardh is afardh , too.

Makruh مكروه (hated, not commendable): This category includes acts that are detested, hated, things which one must stay away from such as letting his fingernails grow or sleeping on the stomach, etc. Not doing what ismakruh counts as a good deed while doing it does not count as a bad deed.

Haram حرام (prohibited, banned): This category includes things a Muslim is prohibited from doing such as stealing and lying. Doing what isharam counts as a sin, a bad deed, while not doing it counts as a good deed. Views of Islamic scholars about all the above vary.

Firdaws فردوس

Paradise, heaven, abode of the blessed, place of eternal peace and happiness, the garden of bliss. Some linguists think this word is Persian, whether others think it is Babylonian in origin, that is, a loan word.

Fitna or Fitnah فتنه

sedition, something which creates division, discord, disagreement, dispute, etc. among people. Numerous references exist in the Holy Qur'an aboutfitna , warning the believers about falling into its traps. One such verse is this:الفتنة أشد من القتل Sedition is harder than killing (Qur'an, 2:191), a warning which apparently was not heeded even when Islam was still in its infancy: Some "Muslims" went as far as plotting to assassinate the Prophet of Islam (ﺹ) as he was returning from his last pilgrimage known as Hijjat al-Wadaa', Farewell Pilgrimage, as he himself points out in his Ghadir sermon narrated for you in this Glossary. During the lifetime of the Prophet (ﺹ), Muslims divided themselves into two communities: one following Ali (ﻉ) whom they saw as the embodiment of everything Islam stands for, and one followed a handful of very affluent and influential companions of the Prophet (ﺹ) in order to benefit from their money and prestige. As soon as the Prophet (ﺹ) passed away, this division became much more evident: The first camp preferred to keep their pledge, which was made to the Prophet on Thul-Hijja 18, 10 A.H./March 19, 632 A.D., to obey Ali (ﻉ) as the Commander of the Faithfulأمير المؤمنين as granted this title by the Prophet of Islam (ﺹ) who appointed him on that day at Ghadir Khumm as his successor as ordered by the Almighty. Details of this subject are recorded in this Glossary under the "Ghadir" item below. That was one of the earliestfitnas that divided the Muslims of the world and its effects can still be seen in our time and will continue to be so till the end of time.

Thefitna of the succession to the Prophet (ﺹ) almost led to Muslims killing each other, but Ali (ﻉ) preferred to submit his will to the Almighty rather than go out to demand the implementation of the Ghadir wasiyya (will) of the Prophet (ﺹ). Abu Bakr, Omer ibn al-Khattab then Othman succeeded each other in ruling the Muslims, and during their governments many innovations found their way to Islam. The deliberate reluctance to follow the Prophet's will delivered in his Ghadir sermon below, in which he appointed Imam Ali (ﻉ) as his successor in response to a command which he had received from the Almighty, was later regretted as we know from the following text:

On pp. 428-9, Vol. 1/8 of the latest edition ofBihar al-Anwar , we read the following:

قال أبو الصلاح قدس الله روحه في تقريب المعارف: لما طعن عمر جمع بني عبد المطلب و قال: يا بني عبد المطلب، أراضون أنتم عني؟ فقال رجل من أصحابه: و من ذا الذي يسخط عليك؟ فأعاد اكلام ثلاث مرات، فأجابه رجل بمثل جوابه، فانتهره عمر و قال: نحن أعلم بما أشعرنا قلوبنا، انا و الله أشعرنا قلوبنا ما نسأل الله أن يكفينا شره، و ان بيعة أبي بكركانت فلتة نسأل الله أن يكفينا شرها.

و قال لابنه عبد الله و هو مسنده الى صدره: ويحك ضع رأسي بالأرض. فأخذته الغشية، قال: فوجدت من ذلك. فقال:  ويحك ضع رأسي بالأرض. فأخذته الغشية، قال: فوجدت من ذلك. فقال:  ويحك ضع رأسي بالأرض. فوضعت رأسه بالأرض فعفر التراب، ثم قال: ويل لعمر و ويل لأمه ان لم يغفر الله له.

و قال أيضا حين حضره الموت: أتوب الى الله من ثلاث: من اغتصابي هذا الأمر أنا و أبو بكر من دون الناس، و من استخلافي عليهم و من تفضيلي المسلمين بعضهم على بعض.

و قال أيضا: أتوب الى الله من ثلاث: من ردي رقيق اليمن، و من رجوعي عن جيش أسامة بعد أن أمره رسول الله (ص) علينا، و من تعاقدنا على أهل البيت ان قبض رسول الله أن لا نولي منهم أحدا.

Abul-Salah (man of righteousness), may Allah sanctify his soul, has said inTaqreeb al-Ma'arif the following: "When Omer [ibn al-Khattab] was stabbed, he gathered the descendants of Abdul-Muttalib and said, 'O sons of Abdul-Muttalib! Are you pleased with me?' A man from among his fellows said, 'Who would be angry with you?' He (Omer) repeated his statement three times, getting the same response from the same man whom Omer rebuked and to whom he said, 'We know best how we made our hearts feel. We, by Allah, made our hearts feel… what we plead to Allah to spare us its evil. Allegiance to Abu Bakr was a slip [from the Right Path] the evil of which we plead to Allah to spare us.'

"He (Omer) said to his son Abdullah, who was helping his father recline on his chest, 'Woe on you! Put my head on the ground.' He was overtaken by a swoon. He (Abdullah ibn Omer) said, 'I felt quite worried about it.' He (Omer) said, 'Woe on you! Put my head on the ground.' He was again overtaken by a swoon. He (Abdullah ibn Omer) said, 'I felt quite worried about it.' He (Omer) said [for the third time], 'Woe on you! Put my head on the ground.' He (Abdullah ibn Omer) said, 'I put his head on the ground. Then he (Omer) said, 'Woe unto Omer, and woe unto his mother if Allah does not forgive him.'

"He (Omer) also said at the time of his death: 'I repent to Allah three things: my sending the slaves of Yemen back, my abandonment of Usamah's army after the Messenger of Allah (ﺹ) had placed him in charge over us, and our agreement against Ahl al-Bayt (ﻉ) that if the Messenger of Allah died, we would not let any of them take charge.'"

Yet the most serious innovations, actually deviations from the right path of Islam, were practices by the government during Othman's time, so much so that Othman gradually lost all respect he had among the local Muslims and throughout the Islamic world. Among those who resented him was Mother of the Believers Aisha daughter of Abu Bakr and wife of the Prophet (ﺹ).

On p. 794, Vol. 1/8 of the latest edition of Bihar al-Anwar, we read the following:

علي بن محمد الكاتب، عن الزعفراني، عن الثقفي، عن الحسن بن الحسين الأنصاري، عن سفيان، عن فضيل بن الزبير، عن فروة بن مجاشع، عن أبي جعفر (ع) قال: جاءت عائشة الى عثمان فقالت له: اعطني ما كان يعطيني أبي و عمر بن الخطاب. فقال: لم أجد لك موضعا في الكتاب و لا في السنة، و انما كان أبوك و عمر بن الخطاب يعطيانك بطيبة من أنفسهما، و أنا لا أفعل. قالت: فاعطني ميراثي من رسول الله (ص). فقال لها: أو لم تحسبي أنت و مالك بن أوس النضري فشهدتما أن رسول الله (ص) لا يورث حتى منعتما فاطمه (بنت النبي) ميراثها؟ أبطلتما حقها، فكيف تطلبين اليوم ميراثا من النبي (ص)؟ فتركته و انصرفت، و كان عثمان اذا خرج الى الصلاة أخذت قميص رسول الله (ص) على قصبة فرفعته عليها، ثم قالت ان عثمان قد خالف صاحب هذا القميص و ترك سنته.

Ali ibn Muhammed the scribe quotes al-Zaafarani quoting al-Thaqafi quoting al-Hassan ibn al-Hussain al-Ansari quoting Sufyan quoting Fudayl ibn al-Zubair quoting Farwah ibn Mujashi` from Imam [al-Baqir] Abu Ja'fer (ﻉ) saying: "Aisha went to Othman and said to him: 'Give me what my father [Abu Bakr] and Omer ibn al-Khattab used to give me.' Othman said: 'I found no place for you in the Book of Allah (Qur'an) or in the Sunna [that you should get paid frombaytul-mal ]. Rather, your father and Omer ibn al-Khattab used to give you out of the goodness of their hearts, and I do not do that.' She said: 'Then give me my inheritance from the Messenger of Allah (ﺹ).' Othman said to her: 'Did you not think about it when you and Malik ibn Aws al-Nadari testified saying that the Messenger of Allah (ﺹ) does not leave any inheritance, so much so that you prevented [through your testimony] Fatima (daughter of the Prophet (ﺹ)) from getting her inheritance? You voided what was her legitimate right; so, how can you now demand any inheritance from the Prophet (ﺹ)?' So she left him. Whenever Othman went out to pray, Aisha used to hand the shirt of the Messenger of Allah (ﺹ) on a reed and raise it high, then she would say: 'Othman has violated the owner of this shirt and has abandoned his Sunna'."

And on the same page we also read the following:

روى في كشف الغمة أن عائشة قالت لعثمان: يا نعثل يا عدو الله، انما سماك رسول الله (ص) باسم نعثل اليهودي الذي باليمن، فلاعنته و لاعنها، و حلفت أن لا تساكنه بمصر أبدا، خرجت الى مكة.

ثم قال: قد نقل ابن أعثم صاحب الفتوح أنها (عائشة) قالت: اقتلوا نعثلا، قتل الله نعثلا، فلقد أبلى سنة رسول الله (ص): هذه ثيابه لم تبل، و خرجت الى مكة.

It has been narrated inKashf al-Ghumma that Aisha said to Othman, "O Na'thal! O enemy of Allah! The Messenger of Allah called you 'Na'thal' after the Jew in Yemen.' She cursed him and he cursed her, and she swore never to stay in the same city where he was staying at all; she went out [of Medina] to Mecca."

The narrator went on to say: "Ibn A'tham, author ofAl-Fitooh [conquests], has transmitted saying that she (Aisha) said, 'Kill Na'thal, may Allah kill Na'thal, for he has worn out the Sunna of the Messenger of Allah (ﺹ): Here are his clothes yet to wear out.' She went out for Mecca."

In the 1426 A.H./2005 A.D. edition ofتأريخ الأمم و الملوك  (History of nations and kings) by imam Abu Ja'far Muhammed ibn Jarir al-Tabari, which is more famous as Tabari'sTarikh , Vol. 3, p. 135:

قال محمد بن عمر: و حدثني محمد بن صالح، عن عبيد الله بن رافع بن نقاخة، عن عثمان بن الشريد، قال: مر عثمان على جبلة بن عمرو الساعدي و هو بفناء داره و معه جامعة فقال: يا نعثل، و الله لأقتلنك، و لأحملنك على قلوص جرباء، و لأخرجنك الى حرة النار، ثم جاءه مرة أخرى و عثمان على المنبر فأنزله عنه.

حدثني محمد قال: حدثني أبو بكر بن اسماعيل عن أبيه عن عامر بن سعد قال: كان أول من اجترأ على عثمان بالمنطق السيء جبلة بن عمرو الساعدي، مر به عثمان و هو جالس في ندي قومه و في يد جبلة بن عمرو جامعة، فلما مر عثمان سلم، فرد القوم، فقال جبلة: لم تردون على رجل فعل كذا و كذا؟! قال: ثم أقبل على عثمان فقال: و الله لأطرحن هذه الجامعة في عنقك أو لتتركن بطانتك هذه. قال عثمان: أي بطانة؟! فو الله اني لأتخير الناس. فقال جبلة: مروان تخيرته! و معاوية تخيرته! و عبد الله بن سعد تخيرته! منهم من نزل القرآن بدمه، و أباح رسول الله دمه.

قال: فانصرف عثمان، فما زال الناس مجترئين عليه (يعني على عثمان) الى هذا اليوم.

Muhammed ibn Omer has said: "Muhammed ibn Salih has narrated to me citing Ubaydullah ibn Raafi` ibn Naqakhah from Othman ibn al-Sharid who said: "Othman passed by Jiblah ibn Amr al-Saa'idi as he was in the courtyard of his home, and he had chains, so he said, 'O Na'thal! By Allah I shall kill you, and I shall carry you on a scabby she-camel (not yet trained to carry anyone or anything), and I shall get you out to the heat of the Fire.' Jiblah ibn Amr al-Saa'idi also went once and saw Othman on the pulpit (preaching), so he pulled him down it.

I [the author, al-Tabari, goes on to add] have been told by Muhammed who said: I have been told by Abu Bakr ibn Isma'eel who quotes his father citing Aamir ibn Sa'd saying: "The first person to verbally abuse Othman was Jiblah ibn Amr al-Saa'idi: Othman passed by him once as he was sitting in his folk's meeting place. Jiblah ibn Amr al-Saa'idi had a chain in his hand. When Othman passed by, he greeted [those present at the meeting place]. The folks responded [to the greeting], whereupon Jiblah said: 'Why do you respond to a man who has done such and such?!' Then he went to Othman and said: 'By Allah, I shall place this chain round your neck unless you abandon your train.' Othman said, 'What train?! By Allah, I choose from among people [for my close companions].' Jiblah said: 'You chose Marwan [ibn al-Hakam, Othman's young cousin and bearer of his seal]! And you chose Mu'awiyah! And you chose Abdullah ibn Sa'd! Some of these have been condemned to death by the Qur'an, and some of them were condemned to die by the Messenger of Allah (ﺹ)!' He went on to say: 'Othman left, and people kept verbally abusing Othman till this day."

Why did the third caliph cause matters to deteriorate so badly? There is no room here to provide you with the detailed answer to this question, but we can refer you to a book written by one of Egypt's best intellectuals and scholars of the century, namely Dr. Taha Hussein, who worteالفتنة الكبرى The Greater Sedition. In it, you will find out that one of Othman's serious mistakes was giving his seal to his young and wreckless cousin Marwan ibn al-Hakam, as you will read under the item "Hadi, al-" below, who greatly abused the power that seal gave him. Taha Hussein details how the public funds deposited at the State Treasury known then as baytul-malبيت المال were plundered and distributed among Othman's family, relatives and supporters, so much so that Othman had three mansions built for him each of each cost more than three million dinars. Arabs do not have the word "million" in their language; instead, they use the term "a thousand thousands" to describe the gold dinars and the silver dirhams spent on building mansions for Othman and for his wife, Naila daughter of al-Qarafisa, who had so much jewelry, her jingle could be heard from a distance.

Anotherfitna was the falsification ofahadith أحاديث , traditions, which make up one of the main sources of the Sunna which every Muslim must follow, the other being the Holy Qur'an. Abu Bakr prohibited the writing ofhadith and most traditions were collected and burnt, so very few survived. Later, the Umayyad dynasty that ruled the Islamic world from 655 to 1031 A.D. was characterized by the flourishing of manufactures for making custom-designed traditions tailored to please various Umayyad rulers the first of whom was Mu'awiyah ibn Abu Sufyan ibn Harb. On pp. 332-3 of the 1426 A.H./2005 A.D. edition ofتأريخ الأمم و الملوك (History of nations and kings) by imam Abu Ja'far Muhammed ibn Jarir al-Tabari, which is more famous as Tabari'sTarikh , we read the following:

و كانوا يعدون دهاة الناس حين ثارت الفتنة خمسة رهط، فقالوا: ذوو رأي العرب و مكيدتهم: معاوية بن أبي سفيان، و عمرو بن العاص، و المغيرة بن شعبة، و قيس بن سعد، و من المهاجرين عبد الله بن بديل الخزاعي.

Five men used to be regarded as the most cunning of all people when sedition erupted. People said that they were people of opinions and of scheming, and these are: Mu'awiyah ibn Abu Sufyan, Amr ibn al-Aas, al-Mughirah ibn Shu'bah and Qais ibn Sa'd, all from the Ansar, in addition to Abdullah ibn Budayl al-Khuza'i from the Muhajirun.

Who is this man, Mu'awiyah ibn Abu Sufyan ibn Harb?

On the 10th of Hijra/630 A.D., the date of the Conquest of Mecca, Abu Sufyan, father of this Mu'awiyah, had to choose either to accept Islam or be beheaded, so he pretended to accept Islam while all his actions and those of his family members proved that they never really did. Abu Sufyan was a wealthy and influential man who belonged to the Banu Umayyah clan of the once pagan tribe of Quraish of Mecca, Hijaz, that fought the spread of Islam relentlessly during the time of the Prophet of Islam (ﻉ). He was contemporary to the Prophet of Islam (ﻉ) whom he fought vigorously. His date of birth is unknown, but he died in 31 A.H./652 A.D. “Abu Sufyan” is his kunya, surname; his name is Sakhr ibn Harb ibn Umayyah. He is father of Mu`awiyah and grandfather of Yazid.

Abu Sufyan led pagan Quraish in its many wars against Prophet Muhammed (ﺹ) and his small band of supporters, making alliances with other pagan tribes and with the Jews of Medina against the new rising power of Islam. He kept leading one battle after another till the fall of Mecca to the Muslims in 630 A.D. It was then that he had to either accept the Islamic faith or face a sure death for all the mischief he had committed against the Muslims, so he preferred to live in hypocrisy as a "Muslim," though only in name, rather than accept death. He was the most cunning man in all of Arabia and one of its aristocrats and men of might and means. He saw Islam as the harbinger of the waning of his own personal power and prestige and those of his tribe, Quraish, not to mention the decline of his faith, paganism, and the pre-Islamic way of life to which he and his likes were very much accustomed, the life of promiscuity, lewdness and debauchery, with all the wine, women and wealth aristocrats like him very much enjoyed. His likes are present throughout the Islamic lands in our time and in every time and clime... This has always been so, and it shall unfortunately remain so...

Mu`awiyah son of Abu Sufyan was born out of wedlock in 602 A.D. during thejahiliyya , the time of ignorance, the period that preceded Islam. His mother, Maysun, was one of his father’s slave-girls. Maysun had a sexual intercourse with one of Mu`awiyah’s slaves and conceived Yazid by him. Mu`awiyah, in total disregard for Islamic or traditional Arab traditions, claimed Yazid as his son. A testimony to this fact is the well-documented tradition of the Prophet (ﻉ) wherein he said, “The murderer of my [grand]son al-Husain is a bastard.” This tradition is quoted on p. 156, Vol. 1, ofKanz al-`Ummal of al-Muttaqi al-Hindi. The stigma of being a bastard applies actually not only to Yazid but also to both Shimr ibn Thul-Jawshan and `Ubaydullah ibn Sa`d, the accomplices about whom the reader can read a great deal in my book titledKerbala and Beyond .

One glaring proof about the fact that Mu'awiyah never really accepted Islam is the following famous verse of poetry which Mu'awiyah composed:

لعبت هاشم بالملك فلا

          خبر جاء و لا وحي نزل

Hashim (clan) played with power:

Neither news came nor revelation descended.

Mu`awiyah played a major role in distorting the Islamic creed by paying writers to tailor design "traditions" to serve his interests and support his deviated views. He installed himself as ruler of Syria in 40 A.H./661 A.D. and ruled for twenty long years till his death at the age of seventy-eight. Shortly before his death, which took place in the month of Rajab of 60 A.H./May of 680 A.D., he managed to secure the oath of allegiance to his corrupt and immoral son Yazid as his successor. He did so by intimidation once and once by buying loyalty and favours, spending in the process huge sums of money that belonged to the Muslims. The weak-minded majority of the Muslims of his time swore allegiance to him. This proves that the majority does not necessarily have to be right. Imam al-Husain (ﻉ), together with a small band of devotees to the cause of truth, refused to bow their heads to the oppressive forces, hence this tale of heroism.

Mu`awiyah declared himself "caliph" in Syria when he was 59 years old and assumed authority by sheer force. He was not elected, nor was he requested to take charge. He did not hide this fact; rather, he bragged about it once when he addressed the Kafians saying, "O people of Kufa! Do you think that I fought you in order that you may establish prayers or givezakat or perform the pilgrimage?! I know that you do pray, pay zakat and perform the pilgrimage. Indeed, I fought you in order to take command over you with contempt, and Allah has given me that against your wishes. Rest assured that whoever killed any of us will himself be killed. And the treaty between us of amnesty is under my feet."

Mu`awiyah’s rule was terror in the whole Muslim land. Such terrorism was spread by many convoys sent to various regions. Historians have narrated that Mu`awiyh summoned Sufyan ibn Awf al-Ghamidi, one of the commanders of his army, and said to him, "This army is under your command. Proceed along the Euphrates River till you reach Heet. Any resistance you meet on your way should be crushed, and then you should proceed to invade Anbar. After that, penetrate deeply into Mada’in. O Sufyan! These invasions will frighten the Iraqis and please those who like us. Such campaigns will attract frightened people to our side. Kill whoever holds different views from ours; loot their villages and demolish their homes. Indeed, fighting them against their livelihood and taking their wealth away is similar to killing them but is more painful to their hearts."

Another of his commanders, namely Bishr ibn Arta’ah, was summoned and ordered to proceed to Hijaz and Yemen with these instructions issued by Mu`awiyah: "Proceed to Medina and expel its people. Meanwhile, people in your way, who are not from our camp, should be terrorized. When you enter Medina, let it appear as if you are going to kill them. Make it appear that your aim is to exterminate them. Then pardon them. Terrorize the people around Mecca and Medina and scatter them around."

During Mu`awiyah’s reign, basic human rights were denied, not simply violated. No one was free to express his views. Government spies were paid to terrorize the public, assisting the army and the police in sparing no opportunity to crush the people and to silence their dissent. There are some documents which reveal Mu`awiyah’s instructions to his governors to do just that. For instance, the following letter was addressed to all judges: "Do not accept the testimony of Ali’s followers (Shiites) or of his descendants in (your) courts." Another letter stated: "If you have evidence that someone likes `Ali and his family, omit his name from the recipients of rations stipulated from thezakat funds." Another letter said, "Punish whoever is suspected of following `Ali and demolish his house." Such was the situation during the government of Mu`awiyah, Yazid’s infamous father. Historians who were recording these waves of terror described them as unprecedented in history. People were so frightened, they did not mind being called atheists, thieves, etc., but not followers of Imam `Ali ibn Abu Talib (ﻉ), Prophet Muhammed ((ﺹ's right hand, confidant and son-in-law.

Another aspect of the government of Mu`awiyah was the racist discrimination between Arabs and non-Arabs. Although they were supposed to have embraced Islam which tolerates no racism in its teachings, non-Arabs were forced to pay khiraj and jizya taxes that are levied from non-Muslims living under the protection of Muslims and enjoying certain privileges, including the exemption from the military service. A non-Arab soldier fighting in the state’s army used to receive bare subsistence from the rations. Once, a dispute flared up between an Arab and a non-Arab and both were brought to court. The judge, namely Abdullah ibn `amir, heard the non-Arab saying to his Arab opponent, "May Allah not permit people of your kind (i.e. Arabs) to multiply." The Arab answered him by saying, "O Allah! I invoke You to multiply their (non-Arabs’) population among us!" People present there and then were bewildered to hear such a plea, so they asked him, "How do you pray for this man’s people to multiply while he prays for yours to be diminished?!" The Arab opponent said, "Yes, indeed, I do so! They clean our streets and make shoes for our animals, and they weave our clothes!"

Imam al-Husain’s older brother, Imam al-Hasan (ﻉ), was elected in Medina on the 21st of the month of Ramadan, 40 A.H./January 28, 661 A.D. as the caliph, but his caliphate did not last long due to the terrorism promoted by Mu`awiyah who either intimidated, killed, or bribed the most distinguished men upon whom Imam al-Hasan (ﻉ) depended to run the affairs of the government. Finally, Mu`awiyah pushed Imam al-Hasan (ﻉ) out of power after signing a treaty with him the terms of which were, indeed, honourable and fair, had they only been implemented. Finding his men too weak or too reluctant to fight Mu`awiyah, Imam al-Hasan (ﻉ) had no alternative except to sign the said treaty with a man whom he knew very well to be the most hypocritical of all and the most untrustworthy.

This is the father. The mother is Maysun, Hind Having seen how his father, Abu Sufyan, became a "Muslim" - but never a Mu'min - , Mu'awiyah fled away to Bahrain where he sent his father a very nasty letter reprimanding him for accepting Islam.

Mu'awiyah son of Abu Sufyan was born out of wedlock in 602 A.D. during thejahiliyya , the time of ignorance, the period that preceded Islam. His mother, Maysun, was one of his father’s slave-girls. Maysun had a sexual intercourse with one of Mu`awiyah’s slaves and conceived Yazid by him. Mu`awiyah, in total disregard for Islamic or traditional Arab traditions, claimed Yazid as his son. A testimony to this fact is the well-documented tradition of the Prophet (a) wherein he said, “The murderer of my [grand]son al-Husain is a bastard.” This tradition is quoted on p. 156, Vol. 1, ofKanz al-`Ummal of al-Muttaqi al-Hindi. The stigma of being a bastard applies actually not only to Yazid but also to both Shimr ibn Thul-Jawshan and `Ubaydullah ibn Sa`d, the accomplices about whom the reader will read later; all of these men were born out of wedlock.

Mu`awiyah played a major role in distorting the Islamic creed. He installed himself as ruler of Syria in 40 A.H./661 A.D. and ruled for twenty long years till his death at the age of seventy-eight. Shortly before his death, which took place in the month of Rajab of 60 A.H./May of 680 A.D., he managed to secure the oath of allegiance to his corrupt and immoral son Yazid as his successor. He did so by intimidation once and once by buying loyalty and favours, spending in the process huge sums of money that belonged to the Muslims. The weak-minded majority of the Muslims of his time swore allegiance to him. This proves that the majority does not necessarily have to be right. Imam al-Husain (a), together with a small band of devotees to the cause of truth, refused to bow their heads to the oppressive forces, hence this tale of heroism.

The greatest damage Mu'awiyah caused to the Islamic creed is through falsification, fabrication and manufacturing of hadith. He found in Abu Hurayra al-Dawsi his best tool to achieve this goal. Who is this Abu Hurayra, and why did he manufacture as many as three thousand traditions during the three year period when he was in the Suffa, a shelter for indigent Muslims, close to the Prophet's Mosque in Medina?

In the year 7 A.H./629 A.D., a young and very poor man from the Daws tribe of southern Arabia (Yemen), met the Prophet immediately after the battle of Khaybar and embraced Islam. He is well known in history as “Abu Hurayra,” the fellow of the kitten, after a kitten to which he was very much attached. His name shone neither during the lifetime of the Prophet nor of the four “righteous caliphs” but during the un-Islamic reign of terror of the Umayyads which lasted from 655, when Mu'awiyah seized power in Damascus, 750 A.D., when Marwan II, the last Umayyad ruler in Damascus, died. It was during that period that the Islamic world witnessed an astronomical number of “traditions” which were attributed, through this same Abu Hurayra, to the Prophet of Islam (ﺹ). Since these traditions, known collectively ashadith , constitute one of the two sources of the Islamic legislative system, the Shari`a, it is very important to shed a light on the life and character of this man even if some readers may consider this chapter as a digression from the main topic.

It is of utmost importance to expose the facts relevant to Abu Hurayra so that Muslims may be cautious whenever they come across a tradition narrated by him or attributed to him which, all in all, reached the astronomical figure of 5,374 “traditions,” although he spent no more than three years in the company of the Prophet, a fact supported by the renown compiler al-Bukhari, whenever such company did not involve any danger to his life, and despite the fact that Abu Hurayra did not know how to read and write... The reader can easily conclude that this figure is unrealistic when he comes to know that Abu Bakr, friend of the Prophet and one of the earliest converts to Islam, narrated no more than 142 traditions. Omer ibn al-Khattab, the story of whose conversion to Islam is narrated earlier in this book, narrated no more than 537 traditions. Othman ibn Affan narrated no more than 146 traditions. And Ali, the man who was raised by the Prophet and who was always with him, following him like his shadow, and whose memory and integrity nobody at all can question, narrated no more than 586 traditions. All these men, especially Ali and Abu Bakr, spent many years of their lives in the company of the Prophet and did not hide when their lives were in jeopardy, as is the case with Abu Hurayrah, yet they did not narrate except a tiny fraction of the number of “traditions,” many of which cannot be accepted by logic and commonsense, narrated by or attributed to Abu Hurayra. This is why it is so important to discuss this man and expose the factories of falsification ofhadith established by his benefactors, the Umayyads, descendants and supporters of Abu Sufyan, then his son Mu`awiyah, then his son Yazid, all of whom were outright hypocrites and had absolutely nothing to do with Islam.

Abu Hurayra's name is said to be `Omayr ibn Aamir ibn `Abd Thish-Shari ibn Tareef, of the Yemenite tribe of Daws ibn `Adnan1 . His mother's name is Umaima daughter of Safeeh ibn al-Harith ibn Shabi ibn Abu Sa`b, also of the Daws tribe. His date of birth is unknown, but he is said to have died in 57, 58, or 59 A.H., and that he had lived to be 78. This would put the date of his birth at 677, 678 or 679 A.D.

When he came to the Prophet (ﺹ), he was young and healthy and, hence, capable of enlisting in the Prophet's army. But he preferred to be lodged together with destitute Muslims at the Suffa referred to above. Most of the time which Abu Hurayra spent with the Prophet was during the lunches or dinners the Prophet hosted for those destitute. Abu Hurayra himself admitted more than once that he remained close to the Prophet so that he could get a meal to eat. Another person who used to shower the destitute of the Suffa with his generosity was Ja`fer ibn Abu Talib (588 - 629 A.D.), the Prophet's cousin and a brother of Ali ibn Abu Talib. He was, for this reason, called “Abul Masakeen,” father of the destitute. This is why, Abu Hurayra used to regard Ja`fer as the most generous person next only to the Prophet. When the Prophet mandated military service for all able men in the Mu'ta expedition, Ja`fer ibn Abu Talib did not hesitate from responding to the Prophet's call, but Abu Hurayra, who considered Ja`fer as his patron, preferred not to participate, thus violating the order of the Prophet. History records the names of those who did likewise.

In 21 A.H./642 A.D., during the caliphate of Omer ibn al-Khattab, Abu Hurayra was made governor of Bahrain. After two years, he was deposed because of a scandal. The details of that scandal are recorded in the books of Ibn `Abd Rabbih, the Mu`tazilite writer, and in Ibn al-Atheer's famous classic bookAl-Iqd al-Fareed . A summary of that incident runs as follows:

ف F

Fa'izeen or Fa'izùn فائزين أو فائزون

winners, those who earn the Pleasure of the Almighty and His rewards

Fajr فجر

Daybreak, obligatory pre-sunrise sala t, prayer rite

Faqih فقيه

jurist, one who is knowledgeable in Islamic jurisprudence (law), theShari`a

Farasikh فراسخ

plural offarsakh فرسخ , parasang (a loan Persian word), a measure of distance. According toLisan al-`Arab lexicon, it may be three to six miles. "It is called so," the author of the famous lexicon goes on, "because one who walks onefarsakh will have to sit to rest," suggesting that the original meaning of the word is to halt, to come to a standstill, to rest.

Fard فرض

something which is obligatory on a Muslim. It is sometimes used in reference to the obligatory part of salat .

Fasiq فاسق

one of corrupt moral character who engages in various sins without feeling any sense of shame or regret

Fatawa فتاوى

plural offatwa , a religious edict or decision

Fatiha (al-) الفاثحه

The Prophet (ص) has quoted the Almighty as saying, "The prayers have been divided between Me and My servant: one half for Me, and one for him;" so when one recites it and says, "Alhamdulillahi Rabbil-'Alameen ," the Almighty says, "My servant has praised Me." And when he says, ''Arrahmanir Raheem ," the Almighty says, "My servant has praised Me." And when he says, "Maaliki YawmidDeen ," Allah says, "My servant has exalted Me." And when he says, "Iyyaaka Na'budu wa iyyaaka nasta'een ," Allah will say, 'This is a covenant between Me and My servant, and My servant shall be granted the fulfillment of his pleas." Then if he finishes reciting the Fatiha to the end, Allah will again confirm His promise by saying, 'This is for [the benefit of] My servant, and My servant will be granted the answer to his wishes. The Messenger of Allah (ص) is quoted byAbu Ali al-Fadl ibn al-Hassan ibn al-Fadl al-Tibrisi الطبرسي, may Allah have mercy on his soul, saying that one who recites al-Fatiha will be regarded by the Almighty as though he recited two-thirds of the Holy Qur'an and as though he gave by way of charity to each and every believing man and woman. "By the One in Whose hand my soul is," the Prophet (ص) continues, "Allah Almighty did not reveal in the Torah, the Gospel, or the Psalms any chapter like it; it is the Mother of the Book andal- Sab' al-Mathani (the oft-repeated seven verses), and it is divided between Allah and His servant, and His servant shall get whatever he asks; it is the best Sura in the Book of the most Exalted One, and it is a healing from every ailment except poison, which is death." He (ص) is also quoted byal-Kaf'ami الكفعمي as saying, "He (Allah) bestowed it upon me as His blessing, making it equivalent to the Holy Qur'an, saying, 'And We have granted youal-Sab' al-Mathani and the Great Qur'an (Surat al-Hijr , verse 87).' lt is the most precious among the treasures of the 'Arsh ." Indeed, Allah, the most Sublime, has chosen Muhammed (ص) alone to be honored by it without doing so to any other Prophet or Messenger of His with the exception of Sulayman (Solomon) نبي سليمان, peace be upon him, who was granted the Basmala البسمله (see Qur'an, 27:30, i.e. verse 30 of Surat al-Naml, Chapter of the Ant). One who recites it, being fully convinced of his following in the footsteps of Muhammed (ص) and his Progeny (ع), adhering to its injunctions, believing in its outward and inward meanings, will be granted by Allah for each of its letters a blessing better than what all there is in the world of wealth and good things, and whoever listens to someone reciting it will receive one third of the rewards due to the one who recites it.

من بعض أسرار سورة الحمد (الفاتحة)

كتب قيصر الروم كتابا إلى خلفاء بني العباس وجاء فيه (( جاء في كتاب الإنجيل أنه من قرأ سورة خالية من سبعة أحرف ، حرم الله جسده من نار جهنم ، وهذه الأحرف عبارة عن :(ﻉ) ث ، ج ، خ ، ز ، ش ، ظ ، ف (ﻉ) وفحصنا كثيرا فلم نعثر على هكذا سورة في كتب التوراة والزبور والإنجيل ، فهل يوجد في كتابكم السماوي تلك السورة؟

فجمع الخليفة العباسي جميع العلماء وعرض عليهم السؤال فعجزوا عن الجواب وأخيرا طرحوا هذا السؤال على الإمام علي الهادي (ع) فأجاب عليه السلام قائلا : هذه السورة هي سورة الحمد التي تكون خالية من الأحرف السبعة

فسألوا الإمام ما فلسفة خلو هذه السورة من الأحرف السبعة ؟ فأجاب الإمام عليه السلام :

إن حرف ( ث) إشارة إلى الثبور ، وحرف ( ج ) إشارة إلى الجحيم ، وحرف ( خ ) إشارة إلى الخبث ، وحرف ( ز ) إشارة إلى الزقوم ، وحرف ( ش ) إشارة إلى الشقاوة، وحرف ( ظ ) إشارة إلى الظلمة ، وحرف ( ف ) إشارة إلى الآفة .

فأرسل الخليفة هذا الجواب لقيصر الروم ، وشعر القيصر بالفرح بعد حصوله على الجواب واعتنق الإسلام وخرج من الدنيا مسلما. فأكثروا من قراءة سورة الحمد.  لا تقرأ سورة الحمد (الفاتحة) بسرعة انظر لماذا؟

كثير من الناس يقرؤون سورة الفاتحة في الصلاة بسرعة وكأن الذئاب تلاحقهم ولا يعلمون ما فيها. روي عن رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وآله وَسَلَّمَ أنه قالُ: قَالَ اللَّهُ تَعَالَى: قَسَمْتُ الصَّلاةَ بَيْنِي وَبَيْنَ عَبْدِي نِصْفَيْنِ وَلِعَبْدِي مَا سَأَلَ فَإِذَا قَالَ الْعَبْدُ: {الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ} قَالَ اللَّهُ تَعَالَى: حَمِدَنِي عَبْدِي وَإِذَا قَالَ: {الرَّحْمَنِ الرَّحِيمِ} قَالَ اللَّهُ تَعَالَى: أَثْنَى عَلَيَّ عَبْدِي وَإِذَا قَالَ: {مَالِكِ يَوْمِ الدِّينِ} قَالَ: مَجَّدَنِي عَبْدِي وَقَالَ مَرَّةً: فَوَّضَ إِلَيَّ عَبْدِي فَإِذَا قَالَ: {إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ} قَالَ: هَذَا بَيْنِي وَبَيْنَ عَبْدِي وَلِعَبْدِي مَا سَأَلَ فَإِذَا قَالَ: {اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ} قَالَ: هَذَا لِعَبْدِي وَلِعَبْدِي مَا سَأَل،،،،

Some mysteries about Surat al-Fatiha:

One of Rome's Caesars wrote a letter to an Abbasid "caliph" - to use the word loosely since none of the Umayyads or Abbasid rulers deserved to be called a caliph but a despotic ruler with the exception of only Caliph Omer ibn Abdul-Aziz, but we will use it here since it is quite commonly referred to those corrupt folks - saying, "It is written in the Bible that if anyone recites a chapter which does not contain seven letters, God will prohibit the Fire of Hell from consuming his body. These letters are: We have carefully examined in the Torah, Psalms and Bible but could not find such a chapter; so, is there in your divinely revealed Book such a Chapter?"

The Abbasid caliph gathered all scholars and presented the question to them, but they could not provide an answer. Finally, they submitted this question to Imam Ali al-Hadi (ﻉ) who answered saying that such a chapter is Surat al-Hamd, the Fatiha, which does not contain these alphabetical letters. The Imam (ﻉ) explained the philosophy behind the exclusion of these alphabetical letters in the Fatiha Chapter as stated below, so the "caliph" sent this answer to Rome's Caesar who was very happy for having obtained it and immediately embraced Islam, departing from this world as a Muslim.

You, therefore, should recite Surat al-Hamd (Fatiha) quite often, but do not do so. Why? Many people recite the Fatiha in their prayers quickly as if the wolves are chasing them, not knowing what it really contains:

It has been narrated about the Messenger of Allah, peace and blessings of Allah be with him and his Progeny, has said, "Allah Almighty has said: 'I have divided the prayer (supplication) between Myself and My servant into two halves: Whenever the servant saysالْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ Praise be to Allah, the Cherisher and Sustainer of the worlds , I say that My servant has praised Me. When he saysالرَّحْمَنِ الرَّحِيمِ The Most Gracious, the Most Merciful , I say that My servant has lauded me. When he saysمَالِكِ يَوْمِ الدِّينِ Master of the Day of Judgment , I say that My servant has exulted me. In another narration of this tradition, the Almighty says, 'My servant has entrusted his (Hereafter) affairs to me'. When he saysإِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ You do we worship, and Your aid do we seek , I say: 'This is between Myself and My servant, and My servant shall have what he pleads for'. And when he saysاهدِنَا الصِّرَاطَ الْمُسْتَقِيمَ، صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلاَ الضَّالِّينَ Guide us the Straight way, the way of those on whom You have bestowed Your Grace, those whose (portion) is not wrath, and who do not stray , I say: 'This (too) is for My servant, and My servant shall be granted what he pleads for'."

 

Imam Ali al-Hadi (ﻉ) was asked about the philosophy behind the Fatiha containing none of these seven alphabetical letters, so the Imam (ﻉ) said: "The letter( ث) refers toثبور destruction." The Almighty refers to it in the Holy Qur'an in places such as these: 25:13 and 14, 84:11 and to one who is really ruined, Pharaoh, in 17:102. "The letter (ج )," the Imam (ﻉ) went on, "refers toجحيم , hell." Numerous Qur'anic verses refer to hell, warning those who heed the call about its torment. Some such verses are: 2:119, 5:10, 5:86, 9:113, 22:51, 26:91, 37:23, 37:55, 37:64, 37:68, 37:97, 37:163, 40:7, 44:47, 44:56, 52:18, 57:19, 69:31, 79:36, 81:12, 82:14, 83:16, 102:6, 73:12, to name few. The Imam (ﻉ) added saying, "The letter( خ ) refers toخبث " which is any bad thing, deed, person, thought, etc. to which references in the Holy Qur'an exist in verses such as these: 7:58, 2:267, 3:179, 4:2, 5:100, 8:37, 24:26, 14:26, 7:157 and 21:74. The Imam (ﻉ) went on to say, "The letter( ز ) refers toزقوم Zaqqoom )" which is a tree in hell of which the sinners eat and to which references in the Holy Qur'an exist in verses such as these: 37:62, 44:43 and 56:52. "The letter( ش ) ," went on the Imam (ﻉ), "refers toشقاوة ", pain or suffering, a reference to the suffering of people, good or bad: The good people suffer in this life because of others unfairly and unjustifiably harming, hurting, oppressing belying them. They also suffer as they see things taking place and people behaving in an ungodly way and feel sorry for them. Some ordinary persons may suffer also during the period of thebarzakh برزخ so the Almighty may punish them in the grave and forgive them later, while bad persons may suffer in this life and in the hereafter as well for their bad deeds. Its derivations exist in many verses such as these: 20:2, 20:117, 20:123, 11:105, 19:4, 19:32. 19:48, 87:11, 92:15, 91:12 and 23:106. The Imam (ﻉ) went on in stating why these letters do not exist in the Fatiha and said, "The letter( ظ ) refers toظلمة ", darkness, either physical, material, tangible, as is the darkness in the grave or in hell, or non-physical, immaterial, such as darkness of one's outlooks, attitudes, etc. Notice that the wordظلم which means oppression or injustice is associated with this same wordظلمة because people do not oppress others unless their mentality is dark. Hundreds of references in the Book of Islam, the Holy Qur'an, refer to both types of such darkness and to people who oppress others or wrong them: These references are only few for you to check if you wish: 4:153, 13:6, 16:61, 4:75, 18:35, 25:27, 35:32, 37:113. This is just a drop in the bucket. Explaining the last letter, the Imam (ﻉ) said, "The letterف ) ) refers toآفة lesion, something which consumes, devours, spreads quickly like cancer cells, fire or a rash of bad deed in which many people are involved: This word fits many descriptions and applications, and it needs no further explanation.

The inquisitive reader may wonder who this Imam Ali al-Hadi (ﻉ) is; after all, not many are familiar with the immediate family of the Prophet of Islam (ﺹ); therefore, we have included his biography in this Glossary under "Hadi, al-" to which you may refer.

Festivities

Other than the two major Islamic feasts or `Īds, there are few festivities which Muslims enjoy. These are related to different activities or special occasions. Some of these special occasions are:

Aqiqa : It is a dinner reception held after a child is born. Relatives, friends, and neighbors are invited for such an occasion.

Walima: It is a dinner reception during or after marriage is consummated. It is offered by the parents and/or the married couple. Friends, relatives, and neighbors are also invited.

Fiqh فقه

knowledge of the science of Islamic jurisprudence, theShari`a شريعة . The literal meaning of the wordfiqh is: understanding, comprehension, knowledge and familiarity with Islam's jurisprudence. A jurist is calledfaqih , one who is an expert in Islamic legal matters. Afaqih فقيه issues verdicts within the rules of the Islamic Law, theShari`a الشريعه. Any action or step in Islam falls within the following five categories offiqh :

Fardh فرض (must, obligatory, mandatory): This category is a must for the Muslim to undertake such as the performance of the five daily prayers. Performing thefardh counts as a good deed, and not doing it is considered as a bad deed, a sin. It is also calledwajib .

Mandub مندوب (recommended, commendable): This category is recommended for the Muslim to do such as additional prayers after the performance of the daily prayers. Doing what ismandub counts as a good deed, while not doing it does not count as a bad deed or a sin.

Mubah مباح (allowed, permissible): This category is optional and is left for the individual to decide such as partaking of food, etc. Doing or not doing themubah does not count as a good or bad deed. One's intention can changemubah into afardh ,mandub ,makruh orharam . Other things can also change the status of themubah . For example, anymubah becomesharam if it is proven to be harmful, whether physically or spiritually, and any necessary thing to fulfill afardh is afardh , too.

Makruh مكروه (hated, not commendable): This category includes acts that are detested, hated, things which one must stay away from such as letting his fingernails grow or sleeping on the stomach, etc. Not doing what ismakruh counts as a good deed while doing it does not count as a bad deed.

Haram حرام (prohibited, banned): This category includes things a Muslim is prohibited from doing such as stealing and lying. Doing what isharam counts as a sin, a bad deed, while not doing it counts as a good deed. Views of Islamic scholars about all the above vary.

Firdaws فردوس

Paradise, heaven, abode of the blessed, place of eternal peace and happiness, the garden of bliss. Some linguists think this word is Persian, whether others think it is Babylonian in origin, that is, a loan word.

Fitna or Fitnah فتنه

sedition, something which creates division, discord, disagreement, dispute, etc. among people. Numerous references exist in the Holy Qur'an aboutfitna , warning the believers about falling into its traps. One such verse is this:الفتنة أشد من القتل Sedition is harder than killing (Qur'an, 2:191), a warning which apparently was not heeded even when Islam was still in its infancy: Some "Muslims" went as far as plotting to assassinate the Prophet of Islam (ﺹ) as he was returning from his last pilgrimage known as Hijjat al-Wadaa', Farewell Pilgrimage, as he himself points out in his Ghadir sermon narrated for you in this Glossary. During the lifetime of the Prophet (ﺹ), Muslims divided themselves into two communities: one following Ali (ﻉ) whom they saw as the embodiment of everything Islam stands for, and one followed a handful of very affluent and influential companions of the Prophet (ﺹ) in order to benefit from their money and prestige. As soon as the Prophet (ﺹ) passed away, this division became much more evident: The first camp preferred to keep their pledge, which was made to the Prophet on Thul-Hijja 18, 10 A.H./March 19, 632 A.D., to obey Ali (ﻉ) as the Commander of the Faithfulأمير المؤمنين as granted this title by the Prophet of Islam (ﺹ) who appointed him on that day at Ghadir Khumm as his successor as ordered by the Almighty. Details of this subject are recorded in this Glossary under the "Ghadir" item below. That was one of the earliestfitnas that divided the Muslims of the world and its effects can still be seen in our time and will continue to be so till the end of time.

Thefitna of the succession to the Prophet (ﺹ) almost led to Muslims killing each other, but Ali (ﻉ) preferred to submit his will to the Almighty rather than go out to demand the implementation of the Ghadir wasiyya (will) of the Prophet (ﺹ). Abu Bakr, Omer ibn al-Khattab then Othman succeeded each other in ruling the Muslims, and during their governments many innovations found their way to Islam. The deliberate reluctance to follow the Prophet's will delivered in his Ghadir sermon below, in which he appointed Imam Ali (ﻉ) as his successor in response to a command which he had received from the Almighty, was later regretted as we know from the following text:

On pp. 428-9, Vol. 1/8 of the latest edition ofBihar al-Anwar , we read the following:

قال أبو الصلاح قدس الله روحه في تقريب المعارف: لما طعن عمر جمع بني عبد المطلب و قال: يا بني عبد المطلب، أراضون أنتم عني؟ فقال رجل من أصحابه: و من ذا الذي يسخط عليك؟ فأعاد اكلام ثلاث مرات، فأجابه رجل بمثل جوابه، فانتهره عمر و قال: نحن أعلم بما أشعرنا قلوبنا، انا و الله أشعرنا قلوبنا ما نسأل الله أن يكفينا شره، و ان بيعة أبي بكركانت فلتة نسأل الله أن يكفينا شرها.

و قال لابنه عبد الله و هو مسنده الى صدره: ويحك ضع رأسي بالأرض. فأخذته الغشية، قال: فوجدت من ذلك. فقال:  ويحك ضع رأسي بالأرض. فأخذته الغشية، قال: فوجدت من ذلك. فقال:  ويحك ضع رأسي بالأرض. فوضعت رأسه بالأرض فعفر التراب، ثم قال: ويل لعمر و ويل لأمه ان لم يغفر الله له.

و قال أيضا حين حضره الموت: أتوب الى الله من ثلاث: من اغتصابي هذا الأمر أنا و أبو بكر من دون الناس، و من استخلافي عليهم و من تفضيلي المسلمين بعضهم على بعض.

و قال أيضا: أتوب الى الله من ثلاث: من ردي رقيق اليمن، و من رجوعي عن جيش أسامة بعد أن أمره رسول الله (ص) علينا، و من تعاقدنا على أهل البيت ان قبض رسول الله أن لا نولي منهم أحدا.

Abul-Salah (man of righteousness), may Allah sanctify his soul, has said inTaqreeb al-Ma'arif the following: "When Omer [ibn al-Khattab] was stabbed, he gathered the descendants of Abdul-Muttalib and said, 'O sons of Abdul-Muttalib! Are you pleased with me?' A man from among his fellows said, 'Who would be angry with you?' He (Omer) repeated his statement three times, getting the same response from the same man whom Omer rebuked and to whom he said, 'We know best how we made our hearts feel. We, by Allah, made our hearts feel… what we plead to Allah to spare us its evil. Allegiance to Abu Bakr was a slip [from the Right Path] the evil of which we plead to Allah to spare us.'

"He (Omer) said to his son Abdullah, who was helping his father recline on his chest, 'Woe on you! Put my head on the ground.' He was overtaken by a swoon. He (Abdullah ibn Omer) said, 'I felt quite worried about it.' He (Omer) said, 'Woe on you! Put my head on the ground.' He was again overtaken by a swoon. He (Abdullah ibn Omer) said, 'I felt quite worried about it.' He (Omer) said [for the third time], 'Woe on you! Put my head on the ground.' He (Abdullah ibn Omer) said, 'I put his head on the ground. Then he (Omer) said, 'Woe unto Omer, and woe unto his mother if Allah does not forgive him.'

"He (Omer) also said at the time of his death: 'I repent to Allah three things: my sending the slaves of Yemen back, my abandonment of Usamah's army after the Messenger of Allah (ﺹ) had placed him in charge over us, and our agreement against Ahl al-Bayt (ﻉ) that if the Messenger of Allah died, we would not let any of them take charge.'"

Yet the most serious innovations, actually deviations from the right path of Islam, were practices by the government during Othman's time, so much so that Othman gradually lost all respect he had among the local Muslims and throughout the Islamic world. Among those who resented him was Mother of the Believers Aisha daughter of Abu Bakr and wife of the Prophet (ﺹ).

On p. 794, Vol. 1/8 of the latest edition of Bihar al-Anwar, we read the following:

علي بن محمد الكاتب، عن الزعفراني، عن الثقفي، عن الحسن بن الحسين الأنصاري، عن سفيان، عن فضيل بن الزبير، عن فروة بن مجاشع، عن أبي جعفر (ع) قال: جاءت عائشة الى عثمان فقالت له: اعطني ما كان يعطيني أبي و عمر بن الخطاب. فقال: لم أجد لك موضعا في الكتاب و لا في السنة، و انما كان أبوك و عمر بن الخطاب يعطيانك بطيبة من أنفسهما، و أنا لا أفعل. قالت: فاعطني ميراثي من رسول الله (ص). فقال لها: أو لم تحسبي أنت و مالك بن أوس النضري فشهدتما أن رسول الله (ص) لا يورث حتى منعتما فاطمه (بنت النبي) ميراثها؟ أبطلتما حقها، فكيف تطلبين اليوم ميراثا من النبي (ص)؟ فتركته و انصرفت، و كان عثمان اذا خرج الى الصلاة أخذت قميص رسول الله (ص) على قصبة فرفعته عليها، ثم قالت ان عثمان قد خالف صاحب هذا القميص و ترك سنته.

Ali ibn Muhammed the scribe quotes al-Zaafarani quoting al-Thaqafi quoting al-Hassan ibn al-Hussain al-Ansari quoting Sufyan quoting Fudayl ibn al-Zubair quoting Farwah ibn Mujashi` from Imam [al-Baqir] Abu Ja'fer (ﻉ) saying: "Aisha went to Othman and said to him: 'Give me what my father [Abu Bakr] and Omer ibn al-Khattab used to give me.' Othman said: 'I found no place for you in the Book of Allah (Qur'an) or in the Sunna [that you should get paid frombaytul-mal ]. Rather, your father and Omer ibn al-Khattab used to give you out of the goodness of their hearts, and I do not do that.' She said: 'Then give me my inheritance from the Messenger of Allah (ﺹ).' Othman said to her: 'Did you not think about it when you and Malik ibn Aws al-Nadari testified saying that the Messenger of Allah (ﺹ) does not leave any inheritance, so much so that you prevented [through your testimony] Fatima (daughter of the Prophet (ﺹ)) from getting her inheritance? You voided what was her legitimate right; so, how can you now demand any inheritance from the Prophet (ﺹ)?' So she left him. Whenever Othman went out to pray, Aisha used to hand the shirt of the Messenger of Allah (ﺹ) on a reed and raise it high, then she would say: 'Othman has violated the owner of this shirt and has abandoned his Sunna'."

And on the same page we also read the following:

روى في كشف الغمة أن عائشة قالت لعثمان: يا نعثل يا عدو الله، انما سماك رسول الله (ص) باسم نعثل اليهودي الذي باليمن، فلاعنته و لاعنها، و حلفت أن لا تساكنه بمصر أبدا، خرجت الى مكة.

ثم قال: قد نقل ابن أعثم صاحب الفتوح أنها (عائشة) قالت: اقتلوا نعثلا، قتل الله نعثلا، فلقد أبلى سنة رسول الله (ص): هذه ثيابه لم تبل، و خرجت الى مكة.

It has been narrated inKashf al-Ghumma that Aisha said to Othman, "O Na'thal! O enemy of Allah! The Messenger of Allah called you 'Na'thal' after the Jew in Yemen.' She cursed him and he cursed her, and she swore never to stay in the same city where he was staying at all; she went out [of Medina] to Mecca."

The narrator went on to say: "Ibn A'tham, author ofAl-Fitooh [conquests], has transmitted saying that she (Aisha) said, 'Kill Na'thal, may Allah kill Na'thal, for he has worn out the Sunna of the Messenger of Allah (ﺹ): Here are his clothes yet to wear out.' She went out for Mecca."

In the 1426 A.H./2005 A.D. edition ofتأريخ الأمم و الملوك  (History of nations and kings) by imam Abu Ja'far Muhammed ibn Jarir al-Tabari, which is more famous as Tabari'sTarikh , Vol. 3, p. 135:

قال محمد بن عمر: و حدثني محمد بن صالح، عن عبيد الله بن رافع بن نقاخة، عن عثمان بن الشريد، قال: مر عثمان على جبلة بن عمرو الساعدي و هو بفناء داره و معه جامعة فقال: يا نعثل، و الله لأقتلنك، و لأحملنك على قلوص جرباء، و لأخرجنك الى حرة النار، ثم جاءه مرة أخرى و عثمان على المنبر فأنزله عنه.

حدثني محمد قال: حدثني أبو بكر بن اسماعيل عن أبيه عن عامر بن سعد قال: كان أول من اجترأ على عثمان بالمنطق السيء جبلة بن عمرو الساعدي، مر به عثمان و هو جالس في ندي قومه و في يد جبلة بن عمرو جامعة، فلما مر عثمان سلم، فرد القوم، فقال جبلة: لم تردون على رجل فعل كذا و كذا؟! قال: ثم أقبل على عثمان فقال: و الله لأطرحن هذه الجامعة في عنقك أو لتتركن بطانتك هذه. قال عثمان: أي بطانة؟! فو الله اني لأتخير الناس. فقال جبلة: مروان تخيرته! و معاوية تخيرته! و عبد الله بن سعد تخيرته! منهم من نزل القرآن بدمه، و أباح رسول الله دمه.

قال: فانصرف عثمان، فما زال الناس مجترئين عليه (يعني على عثمان) الى هذا اليوم.

Muhammed ibn Omer has said: "Muhammed ibn Salih has narrated to me citing Ubaydullah ibn Raafi` ibn Naqakhah from Othman ibn al-Sharid who said: "Othman passed by Jiblah ibn Amr al-Saa'idi as he was in the courtyard of his home, and he had chains, so he said, 'O Na'thal! By Allah I shall kill you, and I shall carry you on a scabby she-camel (not yet trained to carry anyone or anything), and I shall get you out to the heat of the Fire.' Jiblah ibn Amr al-Saa'idi also went once and saw Othman on the pulpit (preaching), so he pulled him down it.

I [the author, al-Tabari, goes on to add] have been told by Muhammed who said: I have been told by Abu Bakr ibn Isma'eel who quotes his father citing Aamir ibn Sa'd saying: "The first person to verbally abuse Othman was Jiblah ibn Amr al-Saa'idi: Othman passed by him once as he was sitting in his folk's meeting place. Jiblah ibn Amr al-Saa'idi had a chain in his hand. When Othman passed by, he greeted [those present at the meeting place]. The folks responded [to the greeting], whereupon Jiblah said: 'Why do you respond to a man who has done such and such?!' Then he went to Othman and said: 'By Allah, I shall place this chain round your neck unless you abandon your train.' Othman said, 'What train?! By Allah, I choose from among people [for my close companions].' Jiblah said: 'You chose Marwan [ibn al-Hakam, Othman's young cousin and bearer of his seal]! And you chose Mu'awiyah! And you chose Abdullah ibn Sa'd! Some of these have been condemned to death by the Qur'an, and some of them were condemned to die by the Messenger of Allah (ﺹ)!' He went on to say: 'Othman left, and people kept verbally abusing Othman till this day."

Why did the third caliph cause matters to deteriorate so badly? There is no room here to provide you with the detailed answer to this question, but we can refer you to a book written by one of Egypt's best intellectuals and scholars of the century, namely Dr. Taha Hussein, who worteالفتنة الكبرى The Greater Sedition. In it, you will find out that one of Othman's serious mistakes was giving his seal to his young and wreckless cousin Marwan ibn al-Hakam, as you will read under the item "Hadi, al-" below, who greatly abused the power that seal gave him. Taha Hussein details how the public funds deposited at the State Treasury known then as baytul-malبيت المال were plundered and distributed among Othman's family, relatives and supporters, so much so that Othman had three mansions built for him each of each cost more than three million dinars. Arabs do not have the word "million" in their language; instead, they use the term "a thousand thousands" to describe the gold dinars and the silver dirhams spent on building mansions for Othman and for his wife, Naila daughter of al-Qarafisa, who had so much jewelry, her jingle could be heard from a distance.

Anotherfitna was the falsification ofahadith أحاديث , traditions, which make up one of the main sources of the Sunna which every Muslim must follow, the other being the Holy Qur'an. Abu Bakr prohibited the writing ofhadith and most traditions were collected and burnt, so very few survived. Later, the Umayyad dynasty that ruled the Islamic world from 655 to 1031 A.D. was characterized by the flourishing of manufactures for making custom-designed traditions tailored to please various Umayyad rulers the first of whom was Mu'awiyah ibn Abu Sufyan ibn Harb. On pp. 332-3 of the 1426 A.H./2005 A.D. edition ofتأريخ الأمم و الملوك (History of nations and kings) by imam Abu Ja'far Muhammed ibn Jarir al-Tabari, which is more famous as Tabari'sTarikh , we read the following:

و كانوا يعدون دهاة الناس حين ثارت الفتنة خمسة رهط، فقالوا: ذوو رأي العرب و مكيدتهم: معاوية بن أبي سفيان، و عمرو بن العاص، و المغيرة بن شعبة، و قيس بن سعد، و من المهاجرين عبد الله بن بديل الخزاعي.

Five men used to be regarded as the most cunning of all people when sedition erupted. People said that they were people of opinions and of scheming, and these are: Mu'awiyah ibn Abu Sufyan, Amr ibn al-Aas, al-Mughirah ibn Shu'bah and Qais ibn Sa'd, all from the Ansar, in addition to Abdullah ibn Budayl al-Khuza'i from the Muhajirun.

Who is this man, Mu'awiyah ibn Abu Sufyan ibn Harb?

On the 10th of Hijra/630 A.D., the date of the Conquest of Mecca, Abu Sufyan, father of this Mu'awiyah, had to choose either to accept Islam or be beheaded, so he pretended to accept Islam while all his actions and those of his family members proved that they never really did. Abu Sufyan was a wealthy and influential man who belonged to the Banu Umayyah clan of the once pagan tribe of Quraish of Mecca, Hijaz, that fought the spread of Islam relentlessly during the time of the Prophet of Islam (ﻉ). He was contemporary to the Prophet of Islam (ﻉ) whom he fought vigorously. His date of birth is unknown, but he died in 31 A.H./652 A.D. “Abu Sufyan” is his kunya, surname; his name is Sakhr ibn Harb ibn Umayyah. He is father of Mu`awiyah and grandfather of Yazid.

Abu Sufyan led pagan Quraish in its many wars against Prophet Muhammed (ﺹ) and his small band of supporters, making alliances with other pagan tribes and with the Jews of Medina against the new rising power of Islam. He kept leading one battle after another till the fall of Mecca to the Muslims in 630 A.D. It was then that he had to either accept the Islamic faith or face a sure death for all the mischief he had committed against the Muslims, so he preferred to live in hypocrisy as a "Muslim," though only in name, rather than accept death. He was the most cunning man in all of Arabia and one of its aristocrats and men of might and means. He saw Islam as the harbinger of the waning of his own personal power and prestige and those of his tribe, Quraish, not to mention the decline of his faith, paganism, and the pre-Islamic way of life to which he and his likes were very much accustomed, the life of promiscuity, lewdness and debauchery, with all the wine, women and wealth aristocrats like him very much enjoyed. His likes are present throughout the Islamic lands in our time and in every time and clime... This has always been so, and it shall unfortunately remain so...

Mu`awiyah son of Abu Sufyan was born out of wedlock in 602 A.D. during thejahiliyya , the time of ignorance, the period that preceded Islam. His mother, Maysun, was one of his father’s slave-girls. Maysun had a sexual intercourse with one of Mu`awiyah’s slaves and conceived Yazid by him. Mu`awiyah, in total disregard for Islamic or traditional Arab traditions, claimed Yazid as his son. A testimony to this fact is the well-documented tradition of the Prophet (ﻉ) wherein he said, “The murderer of my [grand]son al-Husain is a bastard.” This tradition is quoted on p. 156, Vol. 1, ofKanz al-`Ummal of al-Muttaqi al-Hindi. The stigma of being a bastard applies actually not only to Yazid but also to both Shimr ibn Thul-Jawshan and `Ubaydullah ibn Sa`d, the accomplices about whom the reader can read a great deal in my book titledKerbala and Beyond .

One glaring proof about the fact that Mu'awiyah never really accepted Islam is the following famous verse of poetry which Mu'awiyah composed:

لعبت هاشم بالملك فلا

          خبر جاء و لا وحي نزل

Hashim (clan) played with power:

Neither news came nor revelation descended.

Mu`awiyah played a major role in distorting the Islamic creed by paying writers to tailor design "traditions" to serve his interests and support his deviated views. He installed himself as ruler of Syria in 40 A.H./661 A.D. and ruled for twenty long years till his death at the age of seventy-eight. Shortly before his death, which took place in the month of Rajab of 60 A.H./May of 680 A.D., he managed to secure the oath of allegiance to his corrupt and immoral son Yazid as his successor. He did so by intimidation once and once by buying loyalty and favours, spending in the process huge sums of money that belonged to the Muslims. The weak-minded majority of the Muslims of his time swore allegiance to him. This proves that the majority does not necessarily have to be right. Imam al-Husain (ﻉ), together with a small band of devotees to the cause of truth, refused to bow their heads to the oppressive forces, hence this tale of heroism.

Mu`awiyah declared himself "caliph" in Syria when he was 59 years old and assumed authority by sheer force. He was not elected, nor was he requested to take charge. He did not hide this fact; rather, he bragged about it once when he addressed the Kafians saying, "O people of Kufa! Do you think that I fought you in order that you may establish prayers or givezakat or perform the pilgrimage?! I know that you do pray, pay zakat and perform the pilgrimage. Indeed, I fought you in order to take command over you with contempt, and Allah has given me that against your wishes. Rest assured that whoever killed any of us will himself be killed. And the treaty between us of amnesty is under my feet."

Mu`awiyah’s rule was terror in the whole Muslim land. Such terrorism was spread by many convoys sent to various regions. Historians have narrated that Mu`awiyh summoned Sufyan ibn Awf al-Ghamidi, one of the commanders of his army, and said to him, "This army is under your command. Proceed along the Euphrates River till you reach Heet. Any resistance you meet on your way should be crushed, and then you should proceed to invade Anbar. After that, penetrate deeply into Mada’in. O Sufyan! These invasions will frighten the Iraqis and please those who like us. Such campaigns will attract frightened people to our side. Kill whoever holds different views from ours; loot their villages and demolish their homes. Indeed, fighting them against their livelihood and taking their wealth away is similar to killing them but is more painful to their hearts."

Another of his commanders, namely Bishr ibn Arta’ah, was summoned and ordered to proceed to Hijaz and Yemen with these instructions issued by Mu`awiyah: "Proceed to Medina and expel its people. Meanwhile, people in your way, who are not from our camp, should be terrorized. When you enter Medina, let it appear as if you are going to kill them. Make it appear that your aim is to exterminate them. Then pardon them. Terrorize the people around Mecca and Medina and scatter them around."

During Mu`awiyah’s reign, basic human rights were denied, not simply violated. No one was free to express his views. Government spies were paid to terrorize the public, assisting the army and the police in sparing no opportunity to crush the people and to silence their dissent. There are some documents which reveal Mu`awiyah’s instructions to his governors to do just that. For instance, the following letter was addressed to all judges: "Do not accept the testimony of Ali’s followers (Shiites) or of his descendants in (your) courts." Another letter stated: "If you have evidence that someone likes `Ali and his family, omit his name from the recipients of rations stipulated from thezakat funds." Another letter said, "Punish whoever is suspected of following `Ali and demolish his house." Such was the situation during the government of Mu`awiyah, Yazid’s infamous father. Historians who were recording these waves of terror described them as unprecedented in history. People were so frightened, they did not mind being called atheists, thieves, etc., but not followers of Imam `Ali ibn Abu Talib (ﻉ), Prophet Muhammed ((ﺹ's right hand, confidant and son-in-law.

Another aspect of the government of Mu`awiyah was the racist discrimination between Arabs and non-Arabs. Although they were supposed to have embraced Islam which tolerates no racism in its teachings, non-Arabs were forced to pay khiraj and jizya taxes that are levied from non-Muslims living under the protection of Muslims and enjoying certain privileges, including the exemption from the military service. A non-Arab soldier fighting in the state’s army used to receive bare subsistence from the rations. Once, a dispute flared up between an Arab and a non-Arab and both were brought to court. The judge, namely Abdullah ibn `amir, heard the non-Arab saying to his Arab opponent, "May Allah not permit people of your kind (i.e. Arabs) to multiply." The Arab answered him by saying, "O Allah! I invoke You to multiply their (non-Arabs’) population among us!" People present there and then were bewildered to hear such a plea, so they asked him, "How do you pray for this man’s people to multiply while he prays for yours to be diminished?!" The Arab opponent said, "Yes, indeed, I do so! They clean our streets and make shoes for our animals, and they weave our clothes!"

Imam al-Husain’s older brother, Imam al-Hasan (ﻉ), was elected in Medina on the 21st of the month of Ramadan, 40 A.H./January 28, 661 A.D. as the caliph, but his caliphate did not last long due to the terrorism promoted by Mu`awiyah who either intimidated, killed, or bribed the most distinguished men upon whom Imam al-Hasan (ﻉ) depended to run the affairs of the government. Finally, Mu`awiyah pushed Imam al-Hasan (ﻉ) out of power after signing a treaty with him the terms of which were, indeed, honourable and fair, had they only been implemented. Finding his men too weak or too reluctant to fight Mu`awiyah, Imam al-Hasan (ﻉ) had no alternative except to sign the said treaty with a man whom he knew very well to be the most hypocritical of all and the most untrustworthy.

This is the father. The mother is Maysun, Hind Having seen how his father, Abu Sufyan, became a "Muslim" - but never a Mu'min - , Mu'awiyah fled away to Bahrain where he sent his father a very nasty letter reprimanding him for accepting Islam.

Mu'awiyah son of Abu Sufyan was born out of wedlock in 602 A.D. during thejahiliyya , the time of ignorance, the period that preceded Islam. His mother, Maysun, was one of his father’s slave-girls. Maysun had a sexual intercourse with one of Mu`awiyah’s slaves and conceived Yazid by him. Mu`awiyah, in total disregard for Islamic or traditional Arab traditions, claimed Yazid as his son. A testimony to this fact is the well-documented tradition of the Prophet (a) wherein he said, “The murderer of my [grand]son al-Husain is a bastard.” This tradition is quoted on p. 156, Vol. 1, ofKanz al-`Ummal of al-Muttaqi al-Hindi. The stigma of being a bastard applies actually not only to Yazid but also to both Shimr ibn Thul-Jawshan and `Ubaydullah ibn Sa`d, the accomplices about whom the reader will read later; all of these men were born out of wedlock.

Mu`awiyah played a major role in distorting the Islamic creed. He installed himself as ruler of Syria in 40 A.H./661 A.D. and ruled for twenty long years till his death at the age of seventy-eight. Shortly before his death, which took place in the month of Rajab of 60 A.H./May of 680 A.D., he managed to secure the oath of allegiance to his corrupt and immoral son Yazid as his successor. He did so by intimidation once and once by buying loyalty and favours, spending in the process huge sums of money that belonged to the Muslims. The weak-minded majority of the Muslims of his time swore allegiance to him. This proves that the majority does not necessarily have to be right. Imam al-Husain (a), together with a small band of devotees to the cause of truth, refused to bow their heads to the oppressive forces, hence this tale of heroism.

The greatest damage Mu'awiyah caused to the Islamic creed is through falsification, fabrication and manufacturing of hadith. He found in Abu Hurayra al-Dawsi his best tool to achieve this goal. Who is this Abu Hurayra, and why did he manufacture as many as three thousand traditions during the three year period when he was in the Suffa, a shelter for indigent Muslims, close to the Prophet's Mosque in Medina?

In the year 7 A.H./629 A.D., a young and very poor man from the Daws tribe of southern Arabia (Yemen), met the Prophet immediately after the battle of Khaybar and embraced Islam. He is well known in history as “Abu Hurayra,” the fellow of the kitten, after a kitten to which he was very much attached. His name shone neither during the lifetime of the Prophet nor of the four “righteous caliphs” but during the un-Islamic reign of terror of the Umayyads which lasted from 655, when Mu'awiyah seized power in Damascus, 750 A.D., when Marwan II, the last Umayyad ruler in Damascus, died. It was during that period that the Islamic world witnessed an astronomical number of “traditions” which were attributed, through this same Abu Hurayra, to the Prophet of Islam (ﺹ). Since these traditions, known collectively ashadith , constitute one of the two sources of the Islamic legislative system, the Shari`a, it is very important to shed a light on the life and character of this man even if some readers may consider this chapter as a digression from the main topic.

It is of utmost importance to expose the facts relevant to Abu Hurayra so that Muslims may be cautious whenever they come across a tradition narrated by him or attributed to him which, all in all, reached the astronomical figure of 5,374 “traditions,” although he spent no more than three years in the company of the Prophet, a fact supported by the renown compiler al-Bukhari, whenever such company did not involve any danger to his life, and despite the fact that Abu Hurayra did not know how to read and write... The reader can easily conclude that this figure is unrealistic when he comes to know that Abu Bakr, friend of the Prophet and one of the earliest converts to Islam, narrated no more than 142 traditions. Omer ibn al-Khattab, the story of whose conversion to Islam is narrated earlier in this book, narrated no more than 537 traditions. Othman ibn Affan narrated no more than 146 traditions. And Ali, the man who was raised by the Prophet and who was always with him, following him like his shadow, and whose memory and integrity nobody at all can question, narrated no more than 586 traditions. All these men, especially Ali and Abu Bakr, spent many years of their lives in the company of the Prophet and did not hide when their lives were in jeopardy, as is the case with Abu Hurayrah, yet they did not narrate except a tiny fraction of the number of “traditions,” many of which cannot be accepted by logic and commonsense, narrated by or attributed to Abu Hurayra. This is why it is so important to discuss this man and expose the factories of falsification ofhadith established by his benefactors, the Umayyads, descendants and supporters of Abu Sufyan, then his son Mu`awiyah, then his son Yazid, all of whom were outright hypocrites and had absolutely nothing to do with Islam.

Abu Hurayra's name is said to be `Omayr ibn Aamir ibn `Abd Thish-Shari ibn Tareef, of the Yemenite tribe of Daws ibn `Adnan1 . His mother's name is Umaima daughter of Safeeh ibn al-Harith ibn Shabi ibn Abu Sa`b, also of the Daws tribe. His date of birth is unknown, but he is said to have died in 57, 58, or 59 A.H., and that he had lived to be 78. This would put the date of his birth at 677, 678 or 679 A.D.

When he came to the Prophet (ﺹ), he was young and healthy and, hence, capable of enlisting in the Prophet's army. But he preferred to be lodged together with destitute Muslims at the Suffa referred to above. Most of the time which Abu Hurayra spent with the Prophet was during the lunches or dinners the Prophet hosted for those destitute. Abu Hurayra himself admitted more than once that he remained close to the Prophet so that he could get a meal to eat. Another person who used to shower the destitute of the Suffa with his generosity was Ja`fer ibn Abu Talib (588 - 629 A.D.), the Prophet's cousin and a brother of Ali ibn Abu Talib. He was, for this reason, called “Abul Masakeen,” father of the destitute. This is why, Abu Hurayra used to regard Ja`fer as the most generous person next only to the Prophet. When the Prophet mandated military service for all able men in the Mu'ta expedition, Ja`fer ibn Abu Talib did not hesitate from responding to the Prophet's call, but Abu Hurayra, who considered Ja`fer as his patron, preferred not to participate, thus violating the order of the Prophet. History records the names of those who did likewise.

In 21 A.H./642 A.D., during the caliphate of Omer ibn al-Khattab, Abu Hurayra was made governor of Bahrain. After two years, he was deposed because of a scandal. The details of that scandal are recorded in the books of Ibn `Abd Rabbih, the Mu`tazilite writer, and in Ibn al-Atheer's famous classic bookAl-Iqd al-Fareed . A summary of that incident runs as follows: