Tuesday, July 16, 2013

Muawiyah and Abusing Imam Ali (A.S)

What the Holy Prophet(S.A.W.) said about those who fight, hate, or abuse his Ahlul-Bayt
The Messenger of Allah said:
"Loving Ali is the sign of belief, and hating Ali is the sign of
hypocrasy."
Sunni references:
- Sahih Muslim, v1, p48;
- Sahih Tirmidhi, v5, p643;
- Sunan Ibn Majah, v1, p142;
- Musnad Ahmad Ibn Hanbal v1, pp 84,95,128
- Tarikh al-Kabir, by al-Bukhari (the author of Sahih), v1, part 1, p202
- Hilyatul Awliya', by Abu Nu'aym, v4, p185
- Tarikh, by al-Khateeb al-Baghdadi, v14, p462
This tradition of Prophet was popular to the extent that some of the
companions used to say:
"We recognized the hypocrites by their hatred of Ali."
Sunni references:
- Fada'il al-Sahaba, by Ahmad Ibn Hanbal, v2, p639, Tradition #1086
- al-Istiab, by Ibn Abd al-Barr, v3, p47
- al-Riyad al-Nadirah, by al-Muhib al-Tabari, v3, p242
- Dhakha'ir al-Uqba, by al-Muhib al-Tabari, p91
Also Muslim in his Sahih narrated on the authority of Zirr that:
Ali (RA) said: By him who split up the seed and created something
living, the Apostle (may peace and blessing be upon him) gave me a
promise that no one but a believer would love me, and none but a
hypocrite would nurse grudge against me.
- Sahih Muslim, English version, Chapter XXXIV, p46, Tradition #141
Abu Huraira narrated:
The Prophet (S.A.W.)looked toward Ali, al-Hasan, al-Husain, and
Fatimah, and said: "I am in the state of war with those who will fight
you, and in the state of peace with those who are peaceful to you."
Sunni references:
(1) Sahih al-Tirmidhi, v5, p699
(2) Sunan Ibn Majah, v1, p52
(3) Fada'il al-Sahaba, by Ahmad Ibn Hanbal, v2, p767, Tradition #1350
(4) al-Mustadrak, by al-Hakim, v3, p149
(5) Majma' al-Zawa'id, by al-Haythami, v9, p169
(6) al-Kabir, by Tabarani, v3, p30, also in al-Awsat
(7) Jamius Saghir, by al-Ibani, v2, p17
(8) Tarikh, by al-Khateeb al-Baghdadi, v7, p137
(9) Sawai'q al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 11, section 1, p221
(10) Talkhis, by al-Dhahabi, v3, p149
(11) Dhakha'ir al-Uqba, by al-Muhib al-Tabari, p25
(12) Mishkat al-Masabih, by Khatib al-Tabrizi, English Version, Tdadition #6145
(13) Others such as Ibn Habban, etc.
It is the well-known fact in the history that Muawiyah fought Imam Ali
(A.S.). And based on the above tradition of the Prophet(S.A.W.) the
Prophet has declared war on Muawiyah. How can we still love a person whom
the Prophet has declared war on him?
The Messenger of Allah said:
"Whoever hurts Ali, has hurt me"
Sunni references:
- Musnad Ahmad Ibn Hanbal, v3, p483
- Fada'il al-Sahaba, by Ahmad Hanbal, v2, p580, Tradition #981
- Majma' al-Zawa'id, by al-Haythami, v9, p129
- al-Sawa'iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 11, section 1, p263
- Ibn Habban, Ibn Abd al-Barr, etc.
The Messenger of Allah said:
"Whoever reviles/curses Ali, has reviled/cursed me"
Sunni reference:
- al-Mustadrak, by al-Hakim, v3, p121, who mentioned this tradition is
Authentic.
- Musnad Ahmad Ibn Hanbal, v6, p323
- Fada'il al-Sahaba, by Ahmad Hanbal, v2, p594, Tradition #1011
- Majma' al-Zawa'id, by al-Haythami, v9, p130
- Mishkat al-Masabih, English version, Tradition #6092
- Tarikh al-Khulafa, by Jalaluddin al-Suyuti, p173
- and many others such as Tabarani, Abu Ya'la, etc.
Muawiyah Instituting the curse of Imam Ali (A.S.)
Muawiyah not only fought Imam Ali, he cursed Imam Ali as well. Furthermore,
he did force/make everybody to curse Ali (A.S.). To prove it, we begin with
Sahih Muslim:
Narrated Sa'd Ibn Abi Waqqas:
Muawiyah, the son of Abu Sufyan, give order to Sa'd, and told him:
"What prevents you that you are refraining from cursing Abu Turab
(nickname of Ali)?" Sa'd replied: "Don't you remember that the Prophet
said three things about (the virtue of) Ali? So I will never curse
Ali."
Sunni reference: Sahih Muslim, Chapter of Virtues of Companions, Section of
Virtues of Ali, Arabic, v4, p1871, Tradition #32.
The above tradition, by the way, indicates that Muawiyah was surprised why
Sa'd does not follow his order of cursing Ali, like others do. This shows
that cursing Ali was a habit (Sunnah) for people at that time. Who made
this Sunnah? Was it Ali, or those who fought him? Now, who fought against
Ali? Wasn't he Muawiyah (the beloved companion of Wahhabis)? So this
implies that Muawiyah did innovate that habit (cursing Ali as Sunnah).
Below is more references in Sahih Muslim about Sunnah cursing Imam Ali
(AS), to prove that people were urged/forced to curse Ali in public,
otherwise they would face a costly sentence. It is narrated on the
authority of Abu Hazim that:
The Governor of Medina who was one of the members of the house of
Marwan called Sahl Ibn Sa'd, and ordered him to curse Ali. But Sahl
refused to do so. The governor said: "If you don't want to curse Ali,
just say God curse Abu Turab (the nickname of Ali)." Sahl said: "Ali
did not like any name for himself better than Abu Turab, and Ali used
to become very happy when somebody would call him Abu Turab."
Sunni reference: Sahih Muslim, Chapter of Virtues of Companions, Section of
Virtues of Ali, Arabic version, v4, p1874, Tradition #38.
Cursing Imam Ali (AS) was an order from the beginning of Muawiyah's reign
for 65 years. He was Umar Ibn Abdil Aziz (may Allah be easy with him) who
canceled this order after more than half a century. Some historians even
believe that the Umayyah descendants themselves killed (poisoned) Umar Ibn
Abdil Aziz, because he changed their Sunnah, one of which was cursing Ali.
(See the Sunni book entitled "History of the Saracens," by Amir Ali,
Chapter X, pp 126-127).
One of the ugliest innovations that started during the reign of Muawiyah
was that Muawiyah himself, and through his order to his Governors, they
used to insult Imam Ali (AS) during the Sermons in the Mosques. This was
even done on the pulpit of the mosque of the Prophet in Medina in front of
the grave of the Prophet Muhammad (May Allah bless him and his Progeny),
so that even the dearest Companions of the Prophet (S.A.W.), and Imam Ali
(A.S.), his family and his near relatives used to hear these swears with
their ears.
Sunni references :
- History of al-Tabari, v4, p188
- History of Ibn Kathir, v3, p234; v4, p154
- al-Bidayah wa al-Nihayah, v8, p259; v9, p80
On insulting Ali Ibn Abi Talib and cursing him during the Umayah period
starting in Muawiyah's reign, it is reported that:
"Ali Ibn Abi Talib (A.S.) was cursed on the pulpits (manabir) of the
east and west...", during the time of Muawiyah.
Sunni reference: Mu'jam al-Buldan, al-Hamawi, v5, p38
In her letter, Umm Salama, the wife of the Prophet (S.A.W.) wrote to
Muawiyah: "...You are cursing Allah and His messenger on your minbar,
and that is because you are cursing Ali Ibn Abi Talib and whomever
loves him, and I am a witness that Allah and His messengerloved him."
But no one paid any attention to what she said.
Sunni reference: al-Aqd al-Fareed, v2, p300
"That it was in the days of Bani Umayyah, more than seventy thousand
minbar (in mosques) upon which they cursed Ali Ibn Abi-Talib, in some
of what Muawiyah made a Sunnah for them."
Sunni references:
- Rabeea' al-Abrar, al-Zamakhshari
- al-Hafidh Jalaluddin al-Suyuti
al-Shaikh Ahmad al-Hafdhi al-Shafi'i, composed 9 verses of poetry expanding
on what al-Suyuti has reported in the previous quote, I translated the
first three verses:
And Shaikh al-Suyuti told:
That it was what they made into a "Sunnah".
Seventy thousand mibar plus ten
from the top of which they cursed Haydara (Ali).
And next to this the greatest (sins) look small,
but blame ought to be directed.
Let us now see the opinion of the son of Yazid about his father and
his grandfather, who was the witness from within the royal family!
...When (Yazid) offered the kingdom (throne) to his son, Muawiyah the
second, in order that the flag of caliphate continues to wave in the
house of Abi Sufyan!!
After his death, Muawiyah the second, gathered the people on a well
known day, he stood in them preaching, he said:
"My grandfather Muawiyah stripped the command from those who deserved
it, and from one who is more justified of it, for his relation to the
Messenger of Allah and his being first in Islam, and that is Ali Ibn
Abi Talib, he (Muawiyah) took over it by your help as you are fully
aware."
"Then following it my father Yazid wore the command after him, and he
did not deserve it. He quarreled with the son of the daughter of the
Messenger of Allah, and by that he shortened his own life... He rode
his whim and hope left him behind." Then he cried and continued:
"Surely, the greatest problems of us is our knowledge of his bad
behavior and his awful ending, and that he killed the progeny (Itrah)
of the Messenger of Allah, and he permitted drinking alcohol, and he
fought in the sanctuary of Mecca, and destroyed the Ka'ba."
"And I am not the one who is dressing up for your command, nor the one
to be responsible for your followers... You choose for yourselves..!!"
Sunni references:
- Khulafaa al-Rasool, by Khalid Mohammed Khalid, p531 (The above quote
includes author's punctuation.)
- Sawaiq al-Muhriqah, by Ibn Hajar al-Haythami, end of Ch. 11, pp 336
Muawiyah and Yazid murdering Imam al-Hasan Ibn Ali (AS) by poison,
reported by many, here are a few Sunni references:
1. Tathkarat al-Khawass, Sibt ibn al-Jawzi al-Hanafi, pp 191-194.
2. Ibn Abd al-Barr, in his "Seera"
3. al-Suddi
4. al-Sha'bi
5. Abu Nu'aym
No reference is required that Yazid and his gang murdered the other son of
Ali Ibn Abi Talib, the grandson of the Messenger of Allah (PBUH): Imam al-
Husain (AS) along with 70+ of his family members and loyals.
More Sunni references on the mischief of Muawiyah:
It is reported from Abdullah, son of Ahmad Ibn Hanbal saying:
I asked my father about Ali and Muawiyah. He (Ahmad Ibn Hanbal)
answered: "Know that Ali had a lot of enemies who tried hard to find a
fault in him, but they found it not. As such, they joined a man (i.e.,
Muawiyah, as given in the footnotes) who verily fought him battled
him, and they praised him (Muawiyah) extravagantly setting a snare for
themselves for him.
Sunni references:
- al-Toyuriyyat, by al-Salafi, from Abdullah Ibn Ahmad Hanbal
- al-Sawa'iq al-Muhriqah, by Ibn Hajar, Ch. 9, section 4, p197
- History of the Caliphs, by Jalaluddin al-Suyuti, English version, p202
al-Tabari reported:
When Muawiyah Ibn Abi Sufyan put al-Mughairah Ibn Shubah in charge of
Kufah in Jumada 41 (September 2- October 30, 661), he summoned him.
After praising and glorifying God, he said:
"Now then, indeed a forbearing person has been admonished in the
past... The wise might do what you want without instruction. Although
I have wanted to advise you about many things, I left them alone,
trusting in your discernment of what pleases me, what helps my regime
and what sets my subjects [raiyyah] on the right path. I would
continue to advise you about a quality of yours- do not refrain from
abusing Ali and criticizing him, not from asking God's mercy upon
Uthman and His forgiveness for him. Continue to shame the companions
of Ali, keep at a distance, and don't listen to them. Praise the
faction of Uthman, bring them near, and listen to them."
Sunni reference: History of Tabari, English version, events of year 51 AH,
Execution of Hujr Ibn Adi, v18, pp 122-123
Also:
The Messenger of Muawiyah then came to them with orders to release six
and to kill eight, telling them:
We have been ordered to let you disavow Ali and curse him. If you do
so, we shall release you, and if you refuse, we shall kill you.
Sunni reference: History of Tabari, English version, events of year 51 AH,
v18, p149
More from Sahih Muslim:
Allah's messenger (PBUH) said to Ammar: "A group of rebels would kill
you."
- Sahih Muslim, English version, v4, chapter MCCV, Tradition #6968
Also:
Umm Salama narrated that Allah's messenger (may peace be upon him)
said: "A band of rebels would kill Ammar."
- Sahih Muslim, English version, v4, chapter MCCV, Tradition #6970
Do you know that Ammar, the great companion of the Prophet was martyred in
the battle of Siffin by Muawiyah soldiers, at the age of ninety-three? Is
it clear, now, that The gang of Muawiyah were rebels? Do you know what is
the sentence of rebels (Taghee) mentioned in Quran?
It is interesting to see that the English translator of Sahih Muslim (Abdul
Hamid Siddiqui) has written in the footnote of the above traditions that:
This narration is clearly indicative of the fact that in the conflict
between Hadrat Ali and his opponents, Hadrat Ali was on the right as
Ammar Ibn Yasir was killed in the Battle of Siffin fighting in the
camp of Hadrat Ali. (Footnote of Sahih Muslim, English version, v4,
p1508).
Do I need to comment?!
The very first head that was amputated from the body during the Islamic
period was of Ammar Ibn Yasir (RA). Ahmad Ibn Hanbal in his Musnad
narrates a tradition which has also been mentioned in the
Tabaqat of Ibn Sa'd, and is as follows:
"In the Battle of Sifin, when the head of Ammar Yasir (RA) was cut
off and taken to Muawiyya, two people were arguing over it, each one
claimed that he had killed Ammar."
Sunni references:
- Musnad Ahmad (Pub. in Dar al-Maarif, Egypt 1952), Tradition #6538, #6929
- Tabaqat, by Ibn Sa'd, v3, p253
Finally, I would like to finish this article by the following two
traditions:
The Messenger of Allah (S.A.W.) said: If one while praying between
the Rukn and Maqam (near Ka'bah) and fasting, dies but with the hate
of the family of Muhammad, he will enter the Fire. And he who abuses
my Ahlul-Bayt is verily an apostate and is driven out of Islam. And he
who inflicts pain on my progeny upon him is the curse of Allah. And he
who hurts me by hurting my progeny has verily hurt/angered Allah.
Certainly Allah has made Paradise forbidden to he who does injustice
to my Ahlul-Bayt, or kills them, or assists against them, or abuses
them.
Sunni reference: al-Sawa'iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 11,
p357 who said this tradition is authentic.
Also:
The Messenger of Allah said: "Whoever curses (or verbally abuses) Ali,
he has, in fact, cursed me, and whoever has cursed me, he has cursed
Allah, and whoever has cursed Allah, then Allah will throw him into
the Hell-fire."
Sunni reference: Musnad Ahmad Ibn Hanbal, v6, p33
Thus Muawiyah and his associates were, in fact, cursing the Prophet
(S.A.W.), and by cursing the Prophet, they were cursing Allah (SWT), and
by cursing Allah, they shall enter the hellfire! By Allah, they will be
asked to account for what they've said! That is a promise by Allah (SWT)
which He shall not break!
"And do not think Allah to be heedless of what the unjust do; He only
respites them upto a day on which the eyes will be fixedly open."
(Quran 14:42)

Monday, May 6, 2013

Hujr bin Adi ( R.A.) , a Companion of Prophet Muhammad(sawa) Grave desecrated by Salafis in Syria

The Shrine of Hajar bin Adi is located 12 miles away from Damascus, Syria, at a place called 'Adra' or Azra. Hajar was a faithful companion of Imam Ali. Muawiyah bin Abu Sufyan got him brutally killed for his alliance with Ali. سيد حسن الكشميري سلسلة مع الصالحين حجر بن عدي1

Hazrat Hujr bin Adi ( A.R.) was killed by Muawiya ( lanatulla alaihe)

Shahadat Hazrat Hujr Ibn Adi RA - Moulana Sadiq Hasan - Urdu

Hujr ibn Adi (Arabic: حجر بن عدي ‎) (d.660) was a supporter of Ali ibn Abi talib,
http://en.wikipedia.org/wiki/Hujr_ibn...
http://www.answering-ansar.org/answer..

MU‘AWIYA IN THE EYES OF LATER MUSLIMS

Mu‘awiya’s calculated reserve no doubt contributed to his ambiguous place in the Muslim imagination, but that is only the beginning. The real problem is that he did not fit neatly into the moral categories which later Muslims devised to evaluate a person’s religious standing – indeed, he subverted them – and so they could never quite decide what to make of him. It must be admitted that for two broad religio-political groupings, the Kharijites and Shi’ites, there was no ambivalence at all. For them, he was a figure of unmitigated evil, a man who knowingly and cynically worked to destroy the new covenant established by Muhammad and to return the world to the ignorant brutishness of the Jahiliyya, the time before Islam. The ‘Abbasid caliphs, who overthrew the Umayyad dynasty that he had put in power and who did everything they could to blacken its memory, publicly condemned him and his seed. 

The first ‘Abbasid, Abu al-‘Abbas al-Saffah (749–754), set the tone in his accession speech in Kufa: 
Woe, woe to the Banu Harb b. Umayyah and the Banu Marwan!1 In their space and time they preferred the ephemeral to the eternal, the transient abode to the everlasting one. Crime them obsessed; God’s creatures they oppressed; women forbidden to them they possessed, all honour grieving and by sin deceiving. They tyrannised God’s servants by their deport with evil custom where they sought disport, themselves with vice’s burdens decked and their idolatry unchecked, at management of every fault most lively, cheerful; withal to race on error’s course not fearful; God’s purpose in respiting sin not comprehending and trusting they had tricked Him by pretending! God’s severity came on them like a night raid when they were sleeping and at dawn they were only legends. They were torn all to tatters and thus may an oppressive people perish! [Tabari, vol. XXVII, pp. 155–6] 
Invective of this sort was repeated more than once in the reigns of al-Saffah’s immediate successors. Systematic public campaigns to vilify Mu‘awiya and the entire Umayyad clan, to label them not only as hypocrites and corrupt, bloody tyrants but even as apostates, were planned by the caliphs al-Ma’mun (813–833) and al-Mu’tadid (892–902), long after Mu‘awiya and the Umayyads could possibly have threatened ‘Abbasid power. Neither caliph went ahead with the project, since the political fallout was unpredictable. The unpublished decrees of al-Ma’mun and al-Mu’tadid were no doubt aimed less at the Umayyads than at re-energizing support for their own troubled dynasty. However, the two caliphs clearly believed that the Umayyads would be credible and effective symbols of  the corrupt and godless alternative to ‘Abbasid rule, whatever its faults. The charges spelled out in these documents neatly summarize the most persistent and important criticisms of Mu‘awiya as a person and a ruler. Al-Mu’tadid’s decree (a revised version of al-Ma’mun’s) is revealing: God cursed the Umayyads through His Prophet orally and by way of revealed scripture thus: ‘… the tree accursed in the Qur’an. We shall frighten them but it only greatly increases their rebelliousness’. [Qur’an 17:60] (Nobody denies that the Umayyads are meant here.) 

When the Prophet saw Abu Sufyan riding on an ass, with Mu‘awiya and his son Yazid driving it he said: ‘May God curse the leader, the rider and the driver!’.

The Messenger of God called for Mu‘awiya to take dictation (to copy down newly revealed verses of revelation as the Prophet recited them) but he refused to do so because he was eating. The Prophet then said, ‘May God never fill his belly!’

As a result, Mu‘awiya was always hungry and said, ‘By God, I do not stop eating because I have had enough but only because I can eat no more!’ 

The Messenger of God also said, ‘From this mountain pass, a man from my community is coming up who will be resurrected separately from my people’. Mu‘awiya was the one coming up.

There is also the report that the Messenger of God said, ‘When you see Mu‘awiya on my pulpit, kill him!’. 

Then there is the famous hadith, traced back to the Prophet: ‘Mu‘awiya is in a casket of fire in the lowest layer of Hell, calling out, “O Clement One, O Generous One!” He is given the answer, “Now you believe but before this you sinned and wrought corruption”’. [Qu’ran 10:91] 

There is also his going to war against the most outstanding, earliest and most famous of Muslims, ‘Ali b. Abi Talib. With his false claim, Mu‘awiya contested ‘Ali’s rightful claim. He fought ‘Ali’s helpers with his own erring scoundrels. He attempted what he and his father never ceased attempting, namely ‘to extinguish the light of God’ (Qu’ran 9:32) and deny God’s religion … Mu‘awiya tried to seduce foolish men and confuse the ignorant with his trickery and injustice … Mu‘awiya preferred this fleeting world and denied the enduring other world. He left the ties of Islam and declared it permissible to shed forbidden blood, until in his rebellion … the blood of an uncountable number of the best Muslims was shed. God made it obligatory to curse him for killing, while they could offer no resistance, the best of the men around Muhammad and the men of the second generation (of Muslims) and excellent and religious people, such as ‘Amr b. al-Hamiq and Hujr b. ‘Adi and their like. Furthermore, there is Mu‘awiya’s disdainful attitude toward the religion of God, manifested by his calling God’s servants to (acknowledge) his son Yazid (as heir apparent), that arrogant drunken sot, that owner of cocks, cheetahs and monkeys. With furious threats and frightful intimidation, he forced the best of Muslims to give the oath of allegiance to Yazid, although he was aware of Yazid’s stupidity and was acquainted with his ugliness and viciousness … his drunkenness, immorality and unbelief. [Tabari, XXXVIII, pp. 53–58] 
For Sunnis who were not part of the ‘Abbasid establishment (and these ultimately constituted the majority of Muslims), and talents as an empire-builder (but then al-Mansur was famously hard-nosed and unsentimental). Ultimately, for the Sunnis, Mu‘awiya was not only a Companion of the Prophet but also a scribe of the Qur’an, one of the small group whom Muhammad trusted to receive the dictation of the revelations iph al-Mansur (754–75) respected Mu‘awiya’s political acumen judgments had to be rather more subtle. He had been named governor of Syria (in around 639) by the second caliph, ‘Umar ibn al-Khattab,
and was confirmed in that office by the third caliph, ‘Uthman. Mu‘awiya had demonstrated his formidable military, political, and administrative talents for twenty years by the time he became caliph and he restored peace and stability to a Muslim community tormented by five years of civil war.
On the other side of the ledger, the Sunni historical memory recalls that Mu‘awiya’s clan bitterly opposed Muhammad and harassed his followers during his Meccan years and led the war to oust him from Medina. The leader of the opposition in the years between Badr (624) and the occupation of Mecca (630) was Mu‘awiya’s father, Abu Sufyan. Although Mu‘awiya eventually joined the Prophet’s cause, most believed that he did so only after the latter entered Mecca in 630 – a conversion of convenience if ever there was one. Relations between the Banu Umayya and the Banu Hashim (trans. C. E.
Bosworth, 1980).

Umar’s appointment of Mu‘awiya as governor of Syria might suggest that the redoubtable caliph found him
reliable. However, the office came to him only after three earlier appointees had died in rapid succession during a plague epidemic, leaving him the most senior military commander in Palestine. In short, his appointment represented an ad hoc solution to an immediate crisis of leadership. Mu‘awiya remained in office under ‘Uthman partly because this caliph, his second cousin, tried to reinforce his authority over the provinces by appointing members of his own clan as governors. Finally, the Sunni consensus believed, if Mu‘awiya restored peace to the Muslims he had been a major protagonist in the civil war that first sundered the community. Indeed, Mu‘awiya had deliberately provoked the second phase of this struggle by his refusal
to recognize ‘Ali as the lawful successor to the Prophet unless ‘Ali surrendered ‘Uthman’s killers to him for vengeance.
All these threads are nicely woven together in two short but characteristic anecdotes in the Genealogies of the Nobles, a massive historical and biographical compendium composed by Ahmad b. Yahya al-Baladhuri (died 892) at roughly the same time as the decree of the caliph al-Mu‘tadid. One anecdote, recalling the words of a pious critic, emphasizes Mu‘awiya’s worldliness and his indifference to religion; the other, attributed to Mu‘awiya himself, explains in a few terse phrases why he won the day over ‘Ali. As we shall see, judgments concerning  Mu‘awiya’s conduct and character are often more complex but these two reports, with their directness and simplicity, are a good place to begin.
Mu‘awiya said to Ibn al-Kawwa’ al-Yashkuri3: ‘I demand that you tell me under oath what you think of me’. Ibn al-Kawwa’ responded, ‘Since you have compelled me to swear by God’s name, I will tell you that I think that to me you seem to abound in the goods of this world but to be poor in the next life, that you have gifts close at hand but keep the final destination [presumably the next life] far distant, that you are one who
regards the dark as light and the light as dark’.
[Baladhuri, Ansab, LDV, 6–7]

Sunni ambivalence about Mu‘awiya went further than his sometimes dubious political role. It was also a matter of culture. By the ninth century, Islamic society valued piety and religious knowledge above all else (though there was plenty of room for poetry, courtly literature and scientific and philosophic discourse); in this context, Mu‘awiya was problematic. In formal piety and personal conduct, he was acceptable enough (at least he provoked no public scandal) but he was never regarded as religiously learned or even thoughtful and engaged, beyond a superficial level. He believed in God and was publicly correct in his observances but no more. Many regarded him as indifferent to Islam and some noted suspiciously pro-Christian sympathies.

Monday, September 3, 2012

حضرت علی (ع) کے بعد جاہلیت کا دور


مولانا مودودی صاحب اپنی کتاب “تجدید و احیائے دین“ میں فرماتے ہیں کہ حضرت علی (ع) کے بعد جاہلیت اسلام کا لبادہ اوڑھ کر آئی مگر اس لبادہ اسلامی میں موجود جاہلیت کی جو تصویر انہوں نے کھینچی ہے گو کہ اس سے شیخین کو انہوں نے نکال دیا لیکن اگر کھلی آنکھوں سے دیکھا جائے تو شیخین کا کردار بھی بلکل ایسا ہی تھا یعنی نبی پاک (ص) کے دنیا سے پردہ کرتے ہی جاہلیت اسلام کا لبادہ اوڑھ کر آ موجود ہوئی اور نام خلافت رکھا۔۔۔۔۔۔۔۔۔۔۔ میرے خیال میں مودودی صاحب کو پھر سے واپس آ کر یہ بات بھی صاف صاف لکھ دینی چاہیے۔




Thursday, August 9, 2012

معاویه بالاتر از حضرت عیسی علیه السلام


أبو سعد آبي (متوفاي421هـ) در محاضرات و صيرفي حنبلي (متوفاي500هـ) در الطيورات مي نويسند :

أن ثلاثة من المشايخ حضروا الجامع . فقال واحد لآخر : جُعلت فداك ، أيهما أفضل : معاوية بن أبي سفيان أم عيسى بن مريم ؟ فقال : لا والله ما أدري . فقال الثالث : يا كشخان ، تقيس كاتب الوحي إلى نبيّ النصارى ؟ .

سه نفر از بزرگان در مسجد جامع نشسته بودند ، يكي از آنان به ديگري گفت : معاويه برتر است يا عيس بن مريم ؟ گفت : نمي دانم ، نفر سوم گفت : كاتب وحي را با پيامبر نصا را مقايسه مي كني ؟

(
الآبي ، أبو سعد منصور بن الحسين ، نثر الدر في المحاضرات ، ج 7 ، ص 209 ، تحقيق : خالد عبد الغني محفوط ، ناشر : دار الكتب العلمية - بيروت /لبنان ، الطبعة : الأولى ، 1424هـ - 2004م . )

(
الصيرفي الحنبلي ، أبو الحسين المبارك بن عبد الجبار الطيوري بن عبد الله ، الطيوريات من انتخاب الشيخ أبي طاهر السلفي ، ج 1 ، ص 113 ، تحقيق : دسمان يحيى معالي ، عباس صخر الحسن ، ناشر : أضواب السلف - الرياض / السعودية ، الطبعة : الأولى ، 1425هـ -2004م .)


تقي الدين حموي (متوفاي838هـ) در طيب المذاق مي نويسد :


ومن ذلك أن رجلاً سأل بعضهم وكان من الحمق على الجانب عظيم فقال أيما أفضل عندك ؟ معاوية أو عيسى بن مريم ؟ فقال ما رأيت سائلا أجهل منك، ولا سمعت بمن قاس كاتب الوحي إلى نبي النصارى !!!

شخصي احمق از ديگري پرسيد : معاويه برتر است يا عيسي بن مريم ؟ گفت : احمق تر از تو نديده ام ؛ چون تا كنون نشنيده ام كسي كاتب وحي را با پيامبر نصارا مقايسه نمايد .

(
الحموي ، تقي الدين أبي بكر بن علي بن عبد الله التقي المعروف ابن حجة ، طيب المذاق من ثمرات الأوراق ، ج 1 ، ص 157 ، ، تحقيق : أبو عمار السخاوي ، ناشر : دار الفتح - الشارقة - 1997م . )

Monday, July 23, 2012

معاویہ تو مہمانوں کا کھانہ بھی تکتہ تھا


لعنتی نے جب بدو کو روکا تو بدوں نے کہا کہ زیبا نہیں کے کوئی شریف آدمی اپ کے دستر خان پے کھانا کھائے آپ مہمانوں کے لقمے تکتے ہیں