Alhassanain(p) Network for Heritage and Islamic Thought

Speech And Activities Of Muawiyah Ibne Yazeed

It is written in Hayatul Haiwan that the son of the accursed Yazeed made himself aloof from the Caliphate of his father and sat for a long time on the pulpit. And after praise and glory of Allah he said: “O people! I am not interested in Caliphate and you consider the material kingdom to be something great, while I find it detestable and you all find me detestable too, because I will be involved with you and you would be involved with me. My grandfather, Muawiyah opposed Ali (a.s.) for this very Caliphate. His Eminence, Ali (a.s.) was rightful and superior. No companion of the Messenger of Allah (S) was equal to him in any quality. At last, by deceit, the Caliphate came into the hands of Muawiyah and then to Yazeed. Yazeed did not deserve the Caliphate. He committed greater sins and transgressions. By Allah, I am helpless due to lack of control on myself that I am speaking these words. The love of Ali (a.s.) is inscribed on my heart.”

The people of Shaam disliked the words of this supporter of Ali (a.s.) and the one who left the worldly kingdom. They caught hold of him and buried him alive, by which his soul departed to the spiritual realm. “Surely we belong to Allah and to Him we shall return.”

The matter of Muawiyah bin Yazeed is beyond comprehension. It shows the perfect power of the Almighty. The divine law is just. Muawiyah had obtained Caliphate and kingdom through force, deceit and dishonesty. He opposed Ali (a.s.) and confronted him. He destroyed the lives of thousands of Muslims. He painted the battlefield with their blood. In order to obtain the kingdom, he created thousands of mischiefs.

He continued to torture the followers of Ali (a.s.). He initiated the system of reciting curse on Ali (a.s.). He left no stone unturned to exterminate Bani Hashim. He forcibly took away rulership from Imam Hasan (a.s.) and had him poisoned. He tried his best to obtain allegiance for Yazeed and did not leave any effort to make his kingdom perpetual.

Anyone who has even the slightest worry about the Hereafter will never be so busy in acquiring worldly wealth and pelf. He was very much concerned about gaining personal honor and position and he also wanted that the kingdom should remain in his family forever. He remained so busy in all these activities that he did not spare a thought for after life. The result of all this was that he at last left the temporal world with a load of answerabilities. After him, his son did not even get this much time to stay in power. In addition to this, his grandson refused the kingdom and did not take it even for a day.

Dear readers! Just pay attention to the justice of Allah. The grandson sat at the very pulpit, from which he used to imprecate Ali (a.s.) and said: “My grandfather opposed Ali (a.s.) for this very Caliphate. Ali was rightful and none of the companions of the Holy Prophet (S) were equal to him.” The fact is that Allah is the true revenger; He takes revenge from the deniers in this world also.

O readers! See how the grandson of Muawiyah had spoken against him. The truth verily comes to the lips! This is only seen in the justice of Allah that the effects of the ugly deeds are seen in this world itself to some extent. No one could have expected the grandson of Muawiyah to speak such truth! Later, he said that the love of Ali (a.s.) was inscribed on his heart. This shows that the love of Ali (a.s.) is not a voluntary action.

Types Of Traditions Of The Pure Imams

Traditions are of two types, Mutawatir (widely related) and non-Mutawatir. Mutawatir give knowledge and create certainty and it is obligatory to act on them and no other tradition is having precedence to it. There is no inconsistency and contradiction in them. Non-Mutawatir are of two types: First are those which create knowledge and certainty; and the tradition which is correct from the aspect of context, has to be compulsorily acted upon. Contexts are of few types:

Firstly, they should be according to rational proofs, secondly, they should be in conformity with Quran, either in wordings, meanings, in general sense or a special evidence. In such circumstances, traditions are not considered solitary. They become equal in status to Mutawatir.

Thirdly, they should conform the practice of the Prophet either in meaning, in general sense or according to special proof. Fourth, they should be in accordance with the consensus of Muslims and even though they may be solitary according to three rules, but they should be considered Mutawatir.

The second type of non-Mutawatir are of few types. Firstly, they should be free from the above-mentioned contexts and there should not be another contradiction to it. In that case, it is like Mutawatir and when verdicts are found against it, we must not act upon it. And if an objectionable tradition is found in this place, we must check the qualities of narrators, which of them is more just and trustworthy. But if both the narrators are equal in justice, we must see the narrators of which tradition are more.

And if narrators of both traditions are same in qualities and number, and both traditions are free of the above mentioned contexts, it is obligatory to act upon the one on which a perfect interpretation is established, and to reject the other solitary reports, on which interpretation is not possible. And if the interpretation is supported by merging a tradition or if any cause is found in words or by proof, it is obligatory to act upon the mentioned tradition; and if both opposing traditions have scope for different interpretations, one has the choice to act on whichever one likes.1

Note

1. Ref. Istibsar of Shaykh Abu Ja’far Tusi.

Use Of Analogy And Personal Opinion Are Not Shia Practices

Ahlul Sunnat object that Shias do not follow analogy and personal opinion, but they resort to jurisprudence, whereas analogy and personal opinion is the final jurisprudence. The reply to this is that Shaykh Bahauddin Aamili writes in Zibdatul Usool, Shaykh Abul Qasim Hilli in Maarijul Usool, and Allamah Hilli in Kashaful Haqq have considered analogy invalid and say that analogy is the religion of Abu Hanifah and not of Shias. Shias do not give legal rulings based on personal opinion. Or in contravention of Islamic text (Nass), they do not prefer personal opinion as the source as Abu Hanifah used to do.1

Some Shia scholars, who have argued in favor of analogy, they mean by analogy, preference, choice etc.; problems of lexicology, etymology, diction, style, discussion upon the narrators, thinking upon different traditions. It does not denote solving the problems from personal opinion etc.

Note

1. For detailed discussions on this subject, refer to the Preface of Tafseer Safi, Preface of Tafseer Majmaul Bayan, and Asaasul Usool, Wasailush Shia, Risala Itteqadia of Ibn Babawayh.

Merits Of Abu Dharr Al-Ghifari, Ammar Bin Yasir, Abdullah Bin Masood, Owais Qarni And Salman Farsi

The tradition of Mishkat1 from Abdullah Ibn Umar says that the Holy Prophet (S) has described Abu Dharr (r.a.) to be a very truthful person. The second tradition is related from Abu Dharr himself. The Holy Prophet (S) said: “Abu Dharr is a very truthful and loyal person and is having similarity to Prophet Isa (a.s.).”

He is the same companion of the Messenger of Allah (S) whom Uthman exiled to Rabaza. We have already written about him in the foregone pages. The main cause for his calamities and discrimination was that he was a great devotee of Ali (a.s.). When as per the orders of Uthman, he came to Medina, Marwan got him exiled from Medina. Sharh Ibn Abil Hadid2 says that the externing of Abu Dharr caused animosity between Ali (a.s.) and Marwan, but due to his relationship to Marwan, Uthman paid no attention to the objections of Ali (a.s.).

Ammar bin Yasir was another devotee of Ali (a.s.) and a distinguished companion of the Holy Prophet (S). We have written about him before also. Ammar also had to suffer at the hands of Uthman. Ammar and Salman were such blessed and great companions that there is a tradition in Tirmidhi, in which the Holy Prophet (S) said:

“Paradise is eager for the two of you and Ali (a.s.).”3

The second tradition is also from Tirmidhi that Allah has protected them from Satan. Salman was an Iranian and lived to a very old age. The Holy Prophet (S) has described him as the scholar of two books: Injeel and Quran. This tradition is also present in Sahih Tirmidhi. He is such that Paradise was eager for him and the key of Paradise used be in the possession of these people and that key is the love of His Eminence, Ali (a.s.).

Owais Qarni is said to be the best of the Tabein (companion of companion) according to the tradition of the Holy Prophet (S) recorded in Mishkat.4 He was a great devotee of the Prophet and obviously, one who is the devotee of the Prophet, would also be the devotee of Ali (a.s.). Thus, he in the old age sided with Ali (a.s.) and fought Muawiyah and was martyred on the battlefield.

In Sahih Muslim5 , there is a tradition of Abu Moosa that Abdullah Ibn Masood was closely related to Ahlul Bayt of the Messenger of Allah (S). There is a tradition in Tirmidhi from Abdullah Ibn Umar that the Prophet said: “Take Quran from four people: Ibn Umme Abd, Maaz bin Jabal, Ubayy Ibn Kaab and Salim, the freed slave of Ibn Abi Huzaifah.” A similar tradition is seen in Sahih Muslim.6 The Holy Prophet (S) said: “Learn the Quran from four people: Ibn Masood, Salim, the freed slave of Ibn Huzaifah, Ubayy bin Kaab and Maaz bin Jabal.”

This is the saying of the Holy Prophet (S) that proves the Quranic knowledge of Ibn Masood, but this same Ibn Masood suffered a lot at the hands of Uthman for this Quran. His Quran was forcibly taken away from him and he was also beaten up. The reign of Uthman was strange indeed, when many distinguished companions of the Prophet suffered in different ways due to the corruption of the Caliph.

Notes

1. Pg. 242

2. Pg. 445

3. Pg. 570

4. Pg. 574

5. Vol. 2, Pg. 292.

6. Vol. 2, Pg. 292.

Excellence Of Chief Of Ladies, Fatima Zahra

It is enough to say about Fatima (s.a.) that she is the beloved daughter of the Messenger of Allah (S). Her status is beyond imagination. She is included in verse of Purification1 and the verse of Malediction2 .

She is the wife of His Eminence, Ali (a.s.) and the grandmother of nine Imams (a.s.). She is among the fourteen Infallibles (Masoomeen) and is also included among the Holy Five (Panjetan Paak). Numerous traditions regarding her merits have been recorded. A few of them are quoted below:

According to ‘A’ysha, she had not seen anyone more like the Holy Prophet (S) than Fatima Zahra (s.a.) in behavior, conversation and charity, and neither in the manner of standing and sitting. Whenever Lady Sayyida (s.a.) entered the residence of her father, the Holy Prophet (S) stood up from his place of honor and made her sit in his own place and kissed her. In the same way, when the Holy Prophet (S) went to his daughter’s house, she stood as a mark of respect and made her father sit in her own place and kissed him.3

Another tradition from ‘A’ysha says that once all the wives were present before the Messenger of Allah (S), when Lady Fatima (s.a.) arrived.

Her style of walking resembled that of the Messenger of Allah (S). Seeing her, the Prophet said, “Welcome, my daughter,” and made her sit to his right.4 We understand from this tradition how the Prophet loved his daughter, Lady Fatima (s.a.).

We learn from Sahih Tirmidhi, Sahih Bukhari and Sahih Muslim that the Messenger of Allah (S) said that Fatima (s.a.) was the chief of all the ladies of the world. Then how the statement of Pir Dastagir that the most prominent of women is ‘A’ysha and also Lady Fatima (s.a.) could be correct? Because according to his tradition, Lady Fatima (s.a.) is most prominent of all the women of the world, including ‘A’ysha and Lady Khadijatul Kubra (s.a.).

This unrelated statement only shows that Pir Dastagir has praised Sunnism by it and nothing else. But regret for those who consider these writings to be authentic and make them a part of their faith. According to Imam Ahmad bin Hanbal, Lady Fatima (s.a.) is the leader of the ladies of Paradise and in this way also she precedes ‘A’ysha and this also disproves Pir Dastagir’s statement.

On page 556 of Seeratul Muhammadiya, through the tradition of Hafiz Ibn Abde Barr through the chain of Abu Thalabi, it becomes clear that whenever the Messenger of Allah (S) returned from war or travel, he first entered the mosque and performed two unit Prayer; after that he visited Lady Fatima (s.a.) and then he went to his wives.

This shows how much the Prophet loved his daughter, Lady Sayyida (s.a.). Musavvir bin Hadhrama has stated that the Prophet said:

“Fatima is the piece of my flesh. Those who have angered Fatima, have angered me.”5

Perhaps the two Caliphs had no information about this tradition, otherwise, (in the words of Abul Fida) Abu Bakr would not have sent Umar to burn down the house of Fatima (s.a.) and on reaching her house, Umar would not have been so severe with her, and neither they would have harassed and harmed her so much, that when she passed away from the world, she was very angry at them.

What can be a greater proof of her anger that she willed to His Eminence, Ali (a.s.) that Umar and Abu Bakr should not attend her funeral and should not recite the burial prayer? Due to this, His Eminence, Ali (a.s.) buried her at night, without making a general announcement of her death.

Let Maulavi Nazir Ahmad Sahab write whatever he likes about Lady Fatima (s.a.), but the anger of Lady Fatima (s.a.) is not in any way beneficial to Abu Bakr and Umar in both the worlds.

We learn from another tradition of ‘A’ysha that the Holy Prophet (S) said: “Fatima is the leader of the believing women and she is the chief among all Muslim ladies.”6

This tradition also negates Pir Dastagir’s above-mentioned statement.

Obviously, when according to the saying of the Messenger of Allah (S), Lady Fatima (s.a.) is the leader of Muslim women, how can ‘A’ysha be considered superior to her?

From the traditions of Seerate Muhammadiya7 and Sharh Fiqhe Akbar8 , we know the reason of naming Lady Sayyida as Fatima (s.a.) was that she would save her progeny and the believers from chastisement on Judgment Day and her marriage was performed according to Allah’s command.

What doubt is there that she would not allow her progeny and followers to enter hell and what doubt is there that she was married to Imam Ali Murtadha’ (a.s.) by Allah’s command?

It is known that Umar wanted to marry her, but the Holy Prophet (S) knew that Allah’s will was that she marries His Eminence, Ali (a.s.).

In this condition, it was necessary for the Holy Prophet (S) to refuse Umar’s proposal. We all know that this refusal caused a severe enmity of Umar towards Lady Fatima (s.a.) and her husband His Eminence, Ali (a.s.) till the end.

In Jameus Saghir9 it is stated that the Messenger of Allah (S) said: “Allah has ordered me to marry my daughter Fatima to Ali.”

According to the tradition of Shoban in Isafur Raghebeen10 , whenever the Messenger of Allah (S) went on a journey, first he bid farewell to his daughter. How this shows his love for her! In addition to paternal love, he had regard for her due to her exalted position near the Almighty. Another tradition of Isafur Raghebeen11 on the same page says that on the Day of Resurrection, an announcer will proclaim from the empyrean: “O people! Bow down your heads and close your eyes, so that the Lady of Paradise (S) may pass from the Sirat (bridge).”

The third tradition of page 170 of this book is that the Messenger of Allah (S) said:

“Allah is displeased if Sayyida is displeased and He becomes happy from her happiness.”

Tibrani has narrated this tradition from good chains of narrators from His Eminence, Ali (a.s.) and it shows that in Islamic faith, the sorrow and pleasure of Fatima Zahra (s.a.) has a great importance and it is a fact that the hereafter of all Muslims depends on Allah’s pleasure and displeasure.

It seems that Abu Bakr and Umar were unaware of this tradition, otherwise, they would have refrained from angering Lady Fatima (s.a.). It is regretful that they displeased Lady Fatima (s.a.) very much. There is no escape from destiny. Righteousness is not under man’s control. Allah gives it to whomsoever He likes.

The fourth tradition is mentioned in this book12 from Ahmad that Ali (a.s.) asked Lady Fatima (s.a.), “Some slave girls and slaves have come to your father, so ask for a servant for yourself.” Lady Fatima (s.a.) went to her father and requested him thus and said, “I am having blisters on my hands due to turning the millstone.”

The Prophet replied, “By Allah, I shall not give you; but I will teach you the best thing that Jibraeel has informed; that when you go to sleep, recite Ayatul Kursi (Throne Verse), Subhanallah (Glory be to Allah) 33 times, Alhamdo lillah (Praise be to Allah) 33 times and Allaahu Akbar (God is the Greatest) 34 times.”

This is called the rosary (tasbih) of Fatima Zahra and it is recited after every Prayer. This tradition is recorded in Sahih Bukhari on page 163. We should know that training of poverty becomes apparent from this tradition of the Prophet and the Prophet loved poverty very much. Such as his saying: “Poverty is my pride.”

A tradition in Nurul Ain Fi Mashhadul Hasnain by Abu Ishaq Asfaraini says that on Judgment Day, Lady Fatima (s.a.) will be mounted on the she-camel of Paradise and a crown of light will be on her head and the announcer will proclaim loudly: “O people close your eyes, so that the Lady of Judgment Day can pass by.” Then she would come to the empyrean and complain to Allah: “Unjust and wicked people have oppressed me and my sons. O Allah, take revenge from them.” Allah would say, “My dear, you intercede for whomsoever you like. I swear by My Glory that unjust people would not be forgiven.” Then Lady Fatima (s.a.) would say, “O Allah, forgive my believers and their sins.” Allah will order His Angels to release her believers as Fatima (s.a.) has the right to admit in heaven whomsoever she likes.

It seems that the two Caliphs were also unaware of this tradition, otherwise, they would not become the source of Fatima Zahra’s displeasure knowingly. It seems that they did not know the tradition about Fatima or they did not consider it trustworthy. Obviously, it seems that they regarded it to be useless. It is a matter of great regret that such an emphatic statement of the Messenger of Allah (S) should be disregarded as mere moral teaching.

Obviously, the Holy Prophet (S) was the one about whom the Quran says: “Nor does he speak out of desire…”13 and his words were the revelation of Allah. The believer cannot turn away from his words. Otherwise, everyone is free to do whatever one likes.

It is mentioned in Kanzul Haqaiq that the Messenger of Allah (S) said, “O Fatima (s.a.) be patient on the hardships of the world.” It shows training for poverty. Actually, it is a strange saying and for the believers, these words are source of deliverance and no other words can have such philosophical depth.

It is mentioned in Jameul Sagheer of Allamah Suyuti that the Chiefs of the Ladies of Paradise are four: Maryam (s.a.), Fatima Zahra (s.a.), Khadija (s.a.), Aasiya (s.a.). But Pir Dastagir writes that ‘A’ysha is the most superior woman, thus making her superior to all the above-mentioned ladies. A greater praise for Sunnism was not possible!

In Tafseer Nishapuri14 and Seerate Muhammadiya15 , Jabir Ansari is recorded to have stated that due to poverty, the Holy Prophet (S) did not eat anything. He went to his wives, but could not get anything. At last, he came to his daughter’s house and asked for something to eat. Lady Fatima (s.a.) said that she had nothing. So the Messenger of Allah (S) moved away from there. After his departure, a tray of food arrived from Paradise. Lady Fatima (s.a.) asked Hasan and Husayn (a.s.) to go to their grandfather and call him back.

The Holy Prophet (S) came along with them to Lady Sayyida’s house and asked for the tray. The tray was full of mutton and bread. They all had the food as a feast from Allah and became very happy and thanked Allah. She kept that tray before the Messenger of Allah (S). The Messenger of Allah (S) asked where it has come from? This was the same question that Prophet Zakariya (a.s.) asked Lady Maryam (s.a.) at the time of her pregnancy, as mentioned in Surah Aale Imran. Fatima Zahra (s.a.) replied, “It is the sustenance given by Allah.” And the same reply was of Maryam (a.s.) to the question of Prophet Zakariya (a.s.).

Thus, the Holy Prophet (S), Lady Fatima (s.a.), His Eminence, Ali (a.s.), Hasan and Husayn (a.s.) and some wives of the Prophet ate to satiation, but the food in the tray did not deplete. Obviously, since it was a feast from Allah, how can there be any question of decrease in it? This incident shows that the Messenger of Allah (S) often remained hungry. Hunger is a must for poverty. Then how is it possible that one who has said: “Poverty is my pride,” should not go without food?

Notes

1. Quran 33:33.

2. Quran 3:61

3. Ref. Pg. no. 339, Tirmidhi.

4. Ref. Sahih Muslim, Pg. 291.

5. Ref. Sahih Bukhari, Vol. 6.

6. Ref. Sahih Muslim, Vol. 2.

7. Pg. 554

8. Mulla Ali Qari, Pg. 131.

9. Pg. 170

10. Pg. 169

11. This tradition is from Ahmad and Baihaqi.

12. Pg. no 171

13. Surah Najm 53:3

14. Vol. 2

15. Pg. 422

Types Of Sunni Traditions

The different kinds of Sunni traditions are described below from the following books: Such as Lumaat, Sharh Qastalani, Sharh Noodi and Risala Saiyad Sharif. They are as follows:

(1) Sahih: A tradition whose narration is connected to a sane and disciplined man and not to a rare cause.

(2) Hasan: It is a tradition, in whose chain of narrators there is no one of doubtful integrity.

(3) Mutawatir: A tradition so widely related that no doubt remains of its authenticity.

(4) Zaif: A tradition in which conditions of Sahih and Hasan are not present.

(5) Muttasil: Its testimonials should be continuous and other testimonials should be dismissed.

(6) Marfoo: It is connected to the Holy Prophet (S).

(7) Moanan: In whose chain, the narrator has narrated in the style of ‘so and so has related from so and so’.

(8) Moallaq: It is one whose chains are missing.

(9) Mudaraj: It is that in which the words of the narrator are included.

(10) Mashhoor: It is one well known to the scholars of tradition.

(11) Mushahaf: It is that pair of words written alike but with different vowel- points and due to this, it creates ambiguity.

(12) Musalsal: It is that the link of the tradition reaches to the Messenger of Allah (S).

(13) Motabar: The tradition should be reliable with difference also.

(14) Mauqoof: It is that in which the narrator gives his or someone’s explanation.

(15) Maqtoo: Its link should not reach companions of the Prophet’s companions.

(16) Mursal: In which companions of companions narrate the words of the Messenger of Allah (S).

(17) Munqata: It is that in which the narrator’s words are omitted.

(18) Muazal: It is that in which two or more chains of narrators are eliminated.

(19) Shaz: It is that a trustworthy man has narrated it, but it is opposed to what is related commonly.

(20) Maalal: It is that on account of old age that the narrator has resorted to conjecture.

(21) Mudassas: It is that in which the faulty narrator is concealed.

(22) Muztarab: It is that in which the difference occurs in tradition.

(23) Maqloob: In which the words of narrators are changed.

(24) Mauzoo: It is that which is fabricated by narrators and attributed to the Messenger of Allah (S) or some other leader of faith.

It is not concealed from those who are acquainted that the art of tradition is a very difficult art. No doubt, that Ahlul Sunnat have become experts in this art.

But the progress of this art has not been harmful to the Imamiyah sect. Rather, the fact is that if this art had not flourished by the devotion of Ahlul Sunnat, the Imamiyah sect would have had to face many difficulties to prove their religion.

Indeed, the books of Ahlul Sunnat are very helpful to Shias to prove their claims and prove the correctness of Imamiyah faith. The books of Sunni etc. have become very useful. Writers continuously take advantage of books of Sunni traditions. It is clear that in this book, the writer has not depended on books of Imamiyah religion. Whatever is mentioned in this book is through Sunni efforts.

Bashir, An Opponent Of Ali Among The Narrators Of Ahlul Sunnat

We mention herewith the names of great narrators who are considered reliable among Ahlul Sunnat scholars and their traditions are mentioned in the six canonical books and these narrators are from the companions of the Messenger of Allah (S), at the same time they were also great enemies of His Eminence, Ali (a.s.). Moreover, some people of Basra, Kufa, and Medina were also his enemies, who harbored enmity towards His Eminence, Ali (a.s.) and also cursed him. Anyhow, they are as follows:

Anas bin Malik, Zaid bin Arqam, Ashath bin Qays, Abu Masood, Kaabul Ahbar, Samra bin Jundab, Abu Huraira, Abdullah bin Zubair, Walid bin Uqba, Abdullah bin Abdul Rahman, Qaaqa bin Shur, Najjashi, Kaab bin Juail, Hanzaltul Katib, Jurair bin Abdullah Alkhali, Imran bin Hasi, Wael bin Tajaral Khazrami, Mutraf bin Abdullah, Alaa bin Ziyad, Abdullah bin Shafiq, Maratul Hamdani, Abdullah bin Numair, Aswad bin Yazeed, Masruq bin al-Ajda, Qays bin Hazim, Abdul Rahman bin Atiyya, Makhool and Zuhri.

Woe upon these writers who were not fit to love His Eminence, Ali (a.s.). The love for His Eminence, Ali (a.s.) is the soul of Islam and those who do not love His Eminence, Ali (a.s.) have no deliverance from hell. Because the hearts of hypocrites are bereft of Ali’s love and the place of these hypocrites is in hell.

Muawiyah and the Derogatory Remarks For His Eminence Ali

It is seen from Sharh Ibn Abil Hadid1 that Muawiyah persuaded some companions and Tabein (companions of companions) to forge traditions criticizing His Eminence, Ali (a.s.). Abu Huraira, Amr Ibn Aas, Mughaira, Urwah and Zuhri are those who forged such traditions. Urwah misquoted ‘A’ysha that Ali (a.s.) and Abbas would die without faith and they belong to the Fire! (Allah forbid!).

In the same way, absurd traditions were forged by others also. May Allah’s curse be on the liars. Husayn Karabasi is also included among the enemies of His Eminence, Ali (a.s.) and is one who has forged such traditions. Muawiyah had no way but to seek the help of these false narrators. There was a great need of such imprecating traditions! In the same book2 , it is mentioned that Muawiyah sent letters to his officers that they should not behave nicely with

Shias and not to trust their testimony. But they should behave nicely with the followers of Uthman. They should respect those who narrate the excellence of Uthman, and to send to Muawiyah their names and their tribe. In this way, traditions of Uthman’s excellence were collected.

According to this command, all officers of Muawiyah narrated the merits of Uthman and were rewarded for it by Muawiyah and due to these traditions, they obtained wealth and honor. After that Muawiyah issued an order that traditions in praise of Abu Bakr and Umar be collected and those who narrate traditions in praise of His Eminence, Ali (a.s.) must be derided. Muawiyah said that he liked that the narrators of excellence of His Eminence, Ali (a.s.) are punished and that it gladdens his heart. The order also stated to be strict with Shias of Ali (a.s.) and that they should narrate the excellence of Uthman, instead of His Eminence, Ali (a.s.). Then he commanded them to narrate the excellence of Uthman from the pulpit. Till the time the teachers instructed the boys, girls and women to narrate the excellence of Uthman and this continued for many years.

We should ask Abu Shakoor Salmi, the writer of gloss on Aqaid Nasafi, if this is the dignity of a just and pious Imam that he should encourage forging of traditions and lies should be attributed to the Messenger of Allah (S)? It is a fact that when people believe Muawiyah to be Imam and Yazeed bin Muawiyah to be the sixth Caliph, so if people like Abu Shakoor are found in religion, it is not surprising!

What a great arrangement to forge and spread traditions in praise of Abu Bakr, Umar and Uthman! Allah forbid, Allah forbid. It is the greatest surprise how the traditions in favor of Imam Ali have remained secure? But no doubt Allah is All- Knowing and All-Seeing and Just. Excellence of Ali (a.s.) and the Progeny of the Messenger of Allah (S) and the traditions of the family members of the Holy Prophet (S) are still present and their names will remain till Judgment Day.

Notes

1. Pg. 194

2. Vol. 2, Pg. 8.

Lovers of Muawiyah Today

A gentleman who considered himself very intelligent and pious was also a fellow native of the writer. He seemed to be imbued with love of Muawiyah and he always mentioned the merits of Muawiyah and never refrained from this habit.

We are certain that after death, he must have reached where his beloved masters and guides dwell since many centuries before him. It is amusing that the gentleman has left a son, who is always praising the son of Muawiyah.

By Allah! The heir of that man is like the heir of his master. If his father was the lover of Muawiyah, the son became the lover of Yazeed. Well, the late gentleman used to often say that when Ali Ibn Abi Talib (a.s.) remembered Muawiyah as a brother, why do Shias curse him?

He often raised this objection before less educated Shias and showed his intelligence. Though himself he was not a learned man, he had learnt these things in the company of some educated people of his community. We should know that this objection as well as its reply is mentioned in Biharul Anwar.1

As a matter of fact, a Kufan objected to Imam Zainul Aabideen (a.s.), “Your grandfather, Ali Ibn Abi Talib (a.s.) remembered Muawiyah, as a brother; saying: ‘my brothers have revolted against me.’ Imam (a.s.) replied, “You don’t read the Holy Quran – ‘We sent towards the people of Aad their brother, Hud’ Prophet Hud (a.s.) was also like the people of Aad (a.s.) but Allah saved Hud (a.s.) and his followers and destroyed people of Aad (a.s.) by a strong wind.”

We should know that the tradition of Prophet, cursing the followers of Jamal, Siffeen and Naharwan is present. The word ‘brother’ used by His Eminence, Ali (a.s.), was according to the apparent faith of Muawiyah. Muawiyah’s honor is not proved by this title and neither is his innocence that could become a source of deliverance.

Note

1. Vol. 8, Pg. 430.

Similarity of Circumstances of the Prophet’s Family with That of Moosa and Isa

We should know that the religion of Allah is same from Adam (a.s.) to the Holy Prophet (S), because truth is not changeable. Allah was same at the time of prophet Adam (a.s.) and is today also and will remain forever.

Certainly, His commands can change when it is necessary. For instance the law of war in prophet Moosa’s time was that they killed the subdued infidels, burnt their houses, destroyed their farms and grains and destroyed the cattle and other animals. But during the time of the Messenger of Allah (S), after winning over the infidels, they were not dealt according to this procedure. It is clear that all these commands and prohibitions were restricted to a particular place and time.

The religion of Allah remained same but when any community adopted the wrong path, Allah appointed a new Apostle for them. For example, when the followers of Prophet Moosa (a.s.) started creating trouble in the religion of Moosa (a.s.), Allah sent Isa (a.s.), and then the Holy Prophet (S) arrived to finalize the religion of Islam. And when the whole world shall be full of oppression and tyranny, Imam Mahdi (a.j.) will appear in the world.

We should know that resemblance is seen in the affairs of the Holy Prophet (S) and Prophet Moosa and Isa (a.s.). Just as Moosa (a.s.) was a Great (Ulul Azm1 ) prophet. In the same way, the Last Prophet (S) was also Ulul Azm. Just as the brother of Prophet Moosa (a.s.) was his helper, His Eminence, Ali (a.s.), the brother of the Prophet, was his helper. Just as Shabbir and Shabbar were present in the family of Prophet Moosa (a.s.), in the family of the Messenger of Allah (S), we had Hasan and Husayn (a.s.). Just as Bani Israel had faith in the occultation of Uzair (a.s.), the followers of Muhammad believe in the occultation of Imam Mahdi (a.j.). The Messenger of Allah (S) said for His Eminence, Ali (a.s.), “Like a sect of the Jews, a sect from my community would be inimical to Ali (a.s.) and a sect like Isa would believe Ali (a.s.) to be God.”

It is no secret that there are many similarities between His Eminence, Ali (a.s.) and Prophet Isa (a.s.). One of the similarities is that from all the Prophet and Imams, except for His Eminence, Ali (a.s.) and Prophet Isa (a.s.), no one is believed to be God. Indeed, this is absolute infidelity but it is like this. In the end it is the statement of the writer, that just as the Imamate of the twelve Shiite Imams is proved from the words of Allah and the Prophet (S), in the same way, their Imamate is also proved from Taurat, Zaboor and Injeel, according to resemblances the Prophet and his family bear to Moosa (a.s.) and his family.

Although Ahlul Sunnat extol the merits of the three Caliphs and gloss over Muawiyah’s errors; and their quarrels for Caliphates etc. are spread everywhere; these people forge traditions and misconstrue the meaning of the tradition of Ghadeer. Bani Umayyah Caliphs have been instrumental in forging traditions in favor of the three Caliphs and Ahlul Sunnat consider them equal to Quran. Certainly the Jews disbelieved in Isa (a.s.) and Christians denied the prophecy about the Holy Prophet (S). In the same way, Ahlul Sunnat denied the Caliphate of Imam Ali (a.s.).

Thousands of Prophets were sent to proclaim the Caliphate of His Eminence, Ali (a.s.). But worldly persons did not accept Ali as the Caliph and Imam after the passing away of the Messenger of Allah (S) and hoisted an Imam of their own choice and decided that it was not necessary for Allah to appoint an Imam and a Caliph.

It seems that if Sunnis get a chance, they would even appoint a Prophet of their choice, and if Allah appoints an apostle, they would order him to go back quietly. They are actually helpless to call their three Caliphs as apostles, because there are so many forged traditions in their merits that to consider them less than apostles is against their traditions. Due to the blind faith that Ahlul Sunnat have towards the three Caliphs it would not be out of place to refer to them as the nation of Caliphs.

Note

1. A Prophet who brings a new Shariat.

Fifteen Traditions That Prove the Caliphate and Imamate of the Twelve Imams

According to a tradition of Ibn Abbas in the book, Nusoos, Nathal, a Jew came to the Messenger of Allah (S) and said, “I have a doubt. If you give me a satisfactory reply, I would become your follower.” And he asked, “Who is your successor?” The Holy Prophet (S) replied:

“My successor and Caliph after me is Ali Ibn Abi Talib (a.s.). And after him, his two sons, Hasan (a.s.) and Husayn (a.s.) will be Caliphs. And there will be nine Imams after Husayn (a.s.).”

Then the Jew asked the Prophet to mention their names, the Prophet replied: “After Husayn, the nine Imams would be Ali Ibn Husayn, Muhammad Baqir, Ja’far as-Sadiq, Moosa Kazim, Ali Ibn Moosa, Muhammad Ibn Ali, Ali Ibn Muhammad, then Hasan Ibn Ali and the last Imam, the Proof of Allah, al-Mahdi. They are twelve and they all are Imams.”

Then the Jew asked, “What would be their status?” The Holy Prophet (S) said, “They shall be in Paradise with me.”

Hearing this, the Jew recited the Islamic creed and said, “No doubt, they all are true and I have read in the book of Prophet Moosa (a.s.) that the last Prophet would be born and his name would be Ahmad (S). There would be no prophethood after him and Imams would come from his progeny. This tradition is narrated from Shoba in Kashful Ghumma and Akhtab Khwarizmi, Hamuyi, Juwaini, Ibn Najjar, Salama Ibnal Akwa, Abdullah bin Ahmad have also quoted it in their respective books.

We should know that there are fourteen more traditions mentioned in Nusoos in which the Caliphate of the Twelve Shiite Imams is proved. A few traditions are mentioned below:

According to Abu Saeed, he heard from the Messenger of Allah (S) that there would be twelve Imams after him. Nine Imams would descend from Imam Husayn (a.s.) and the last would be the Master of the Age (a.j.); it denotes Imam Mahdi (a.j.). Those who are inimical to him would regret it.

The same tradition is narrated from Ibn Masood and we know that the Holy Prophet (S) has given glad tidings of twelve Imams and the same information of nine Imams from the backbone of Imam Husayn (a.s.) is given and the ninth Imam would be Imam Mahdi (a.j.). Umar is also seen as a narrator of this tradition. He says, “We have also heard from the Messenger of Allah (S) that there would be twelve Imams after him and nine of them would be born from the loins of Imam Husayn (a.s.) and Imam Mahdi (a.j.) would be from them. One who believes in them would be loved by Allah and one who keep aloof from them would be aloof from Allah.”

The writer says, “It is regretful that at the time of Saqifah, Umar forgot this tradition. Readers should keep in mind that Caliphate is not separate from Imamate, like Jalebi (an Indian sweet meat) is never sold separately from its syrup. It was Umar who made Abu Bakr a Caliph. The fact is that if Umar had faith on the tradition narrated by him, His Eminence, Ali (a.s.) would have been the first Imam and there was no question of appointing Abu Bakr or anyone as a Caliph. This action of Umar informs us about the lack of his faith and belief.

The remaining traditions are of the same tenor. The writer restrains his pen to maintain brevity. Suffice it to say that all such traditions of the Messenger of Allah (S) prove the Caliphate and Imamate of the twelve Imams and are enough to refute the Sunni Caliphate. But divine help is required to understand the truth. Nothing is possible without good sense.