Showing posts with label English. Show all posts
Showing posts with label English. Show all posts
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
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.
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.
Thursday, April 26, 2012
Thursday, April 19, 2012
Perfect Proofs that Mu'awiya Abused Imam Ali (as)!!
There is an increasing tendency among Sunnis to deny the fact that Mu'awiya, their master, used to abuse and curse Imam Ali (as). The point is: once it is proved that he did either of the two, his kufr (disbelief) is proved! This is because of this hadith:
"Whoever abuses Ali has abused me."
Shaykh Abu Ishaq al-Hawayni in his Tahdhib al-Khasais, p. 76, No. 86 states after recording it:
Its chain is sahih.
The Salafi hadithist, al-Daani ibn Muneer Aali al-Zaawee in his tahqiq of the hadith in Kitab al-Khasais states:
Its chain is hasan.
The hadith is also recorded in Musnad Ahmad 2/735 No. 1011. Its annotator, Wasiyullah Muhammad Abbas states:
Its chain is sahih.
Imam al-Suyuti has declared it sahih in his Jami' al-Sagheer 529 No. 8736.
Imam al-Munawi in his tahqiq of Jami al-Sagheer 2/817 also declares the hadith sahih.
Ibn al-Jazri in his Manaqib Usd al-Ghalib 20 has also declared it sahih.
When we look into the authoritative Sunni and Salafi sources, we discovered that Mu'awiya is proved to have, at least, abused Imam Ali (as) and also ordered others to do so.
Ibn Taymiyyah in his Minhaj al-Sunnah vol. 5, p. 42 states:
وأما حديث سعد لما أمره معاوية بالسب فأبى فقال ما منعك أن تسب علي بن أبي طالب فقال ثلاث قالهن رسول الله صلى الله عليه وسلم فلن أسبه لأن يكون لي واحدة منهن أحب إلي من حمر النعم الحديث فهذا حديث صحيح رواه مسلم في صحيحه وفيه ثلاث فضائل لعلي
As for the hadith of Sa'd, when Mu'awiya ORDERED him to abuse Ali, and he declined, and Mu'awiya asked him "What stops you from abusing Ali ibn Abu Talib?" and he answered "The Prophet said three things about him ....
Shaykh al-Albani in his Sahih Sunan Ibn Majah vol. 1, p. 26, number 118 records:
حدثنا علي بن محمد حدثنا أبو معاوية حدثنا موسى بن مسلم عن ابن سابط وهو عبد الرحمن عن سعد بن أبي وقاص قال قدم معاوية في بعض حجّاته ، فدخل عليه سعد فذكروا علياً فنالَ منه ، فغضب سعد وقال : تقول هذا في لرجل سمعتُ رسول الله صلى الله عليه وسلم يقول فيه : من كنتُ مولاه فعليّ مولاه . وسمعته يقول أنت مني بمنزلة هارون من موسى إلا أنه لا نبي بعدي . وسمعته يقول لأعطين الراية اليوم رجلا يحب الله ورسوله.؟)
Narrated Sa'd ibn Abi Waqas:
Mu'awiya returned from one of his confrontations, and Sa'd entered upon him. They mentioned Ali and he verbally attacked him. Thus Sa'd got angry, saying: "You said that about a man about whom I heard the Messenger of Allah said: 'Whosoever I am his master, Ali too is his master'. I also heard him say: 'O Ali, your rank in relation to me is like that of Harun to Musa except that there will be no prophet after me'. He also said (about Ali): I will give the flag today tom a man who loves Allah and His Messenger?".
Al-Albani says:
Sahih.
Ibn al-Jazri in his Manaqib Usd al-Ghalib 20 has also declared it sahih.
When we look into the authoritative Sunni and Salafi sources, we discovered that Mu'awiya is proved to have, at least, abused Imam Ali (as) and also ordered others to do so.
Ibn Taymiyyah in his Minhaj al-Sunnah vol. 5, p. 42 states:
وأما حديث سعد لما أمره معاوية بالسب فأبى فقال ما منعك أن تسب علي بن أبي طالب فقال ثلاث قالهن رسول الله صلى الله عليه وسلم فلن أسبه لأن يكون لي واحدة منهن أحب إلي من حمر النعم الحديث فهذا حديث صحيح رواه مسلم في صحيحه وفيه ثلاث فضائل لعلي
As for the hadith of Sa'd, when Mu'awiya ORDERED him to abuse Ali, and he declined, and Mu'awiya asked him "What stops you from abusing Ali ibn Abu Talib?" and he answered "The Prophet said three things about him ....
Shaykh al-Albani in his Sahih Sunan Ibn Majah vol. 1, p. 26, number 118 records:
حدثنا علي بن محمد حدثنا أبو معاوية حدثنا موسى بن مسلم عن ابن سابط وهو عبد الرحمن عن سعد بن أبي وقاص قال قدم معاوية في بعض حجّاته ، فدخل عليه سعد فذكروا علياً فنالَ منه ، فغضب سعد وقال : تقول هذا في لرجل سمعتُ رسول الله صلى الله عليه وسلم يقول فيه : من كنتُ مولاه فعليّ مولاه . وسمعته يقول أنت مني بمنزلة هارون من موسى إلا أنه لا نبي بعدي . وسمعته يقول لأعطين الراية اليوم رجلا يحب الله ورسوله.؟)
Narrated Sa'd ibn Abi Waqas:
Mu'awiya returned from one of his confrontations, and Sa'd entered upon him. They mentioned Ali and he verbally attacked him. Thus Sa'd got angry, saying: "You said that about a man about whom I heard the Messenger of Allah said: 'Whosoever I am his master, Ali too is his master'. I also heard him say: 'O Ali, your rank in relation to me is like that of Harun to Musa except that there will be no prophet after me'. He also said (about Ali): I will give the flag today tom a man who loves Allah and His Messenger?".
Al-Albani says:
Sahih.
Conclusion: So, dear Sunni Brothers don't blame shias, it is found in your books that Muawiya used to abuse Ali. And whoever abuse Ali abuse me , says Prophet(s.a.w). Still you would respect such a man!!!. Whom do you love more Prophet(s.a.w) OR Muawiya!!!
Hidden Agenda of Mu'awiya
Mutraf bin Mughira bin Sho`ba says:
"I accompanied my father Mughira to see Mu`awiya. My father visited him every day and praised him very much on his return.
When he came back one night he was very sad and he did not even take his dinner. On my having enquired about the reason for his sadness he said:
My son!Tonight I have come after meeting the most evil person.
On my having enquired as to who he was he said:
"I told Mu`awiya in seclusion: You have achieved all your desires. It will now be in the fitness of things if you behave with the people kindly. You have grown old now. You should behave well with Bani Hashim who are your kith and kin.
There is no reason for you to be afraid of them now!
Mu`awiya replied: `Never! Never! The man belonging to the Family of Taym (Abu Bakr) became caliph. When he died he was no longer talked about. Now he is called only `Abu Bakr' by the people.
After him Umar became caliph and ruled promptly for ten years. With his death he also ceased to be talked about and people now call him `Umar'.
Then our brother Uthman became the caliph. He belonged to the noblest family. He ruled justly but when he died he too ceased to be talked about.
However, the name of the son of Bani Hashim (i.e. Muhammad) is announced five times during the day and night (i.e. everyone says: I acknowledge that Muhammad is the prophet of God). Now what else can be done with his name except that I should destroy it Completely''.
"I accompanied my father Mughira to see Mu`awiya. My father visited him every day and praised him very much on his return.
When he came back one night he was very sad and he did not even take his dinner. On my having enquired about the reason for his sadness he said:
My son!Tonight I have come after meeting the most evil person.
On my having enquired as to who he was he said:
"I told Mu`awiya in seclusion: You have achieved all your desires. It will now be in the fitness of things if you behave with the people kindly. You have grown old now. You should behave well with Bani Hashim who are your kith and kin.
There is no reason for you to be afraid of them now!
Mu`awiya replied: `Never! Never! The man belonging to the Family of Taym (Abu Bakr) became caliph. When he died he was no longer talked about. Now he is called only `Abu Bakr' by the people.
After him Umar became caliph and ruled promptly for ten years. With his death he also ceased to be talked about and people now call him `Umar'.
Then our brother Uthman became the caliph. He belonged to the noblest family. He ruled justly but when he died he too ceased to be talked about.
However, the name of the son of Bani Hashim (i.e. Muhammad) is announced five times during the day and night (i.e. everyone says: I acknowledge that Muhammad is the prophet of God). Now what else can be done with his name except that I should destroy it Completely''.
(Murujuz Zahab, vol. 2, page 241).(Voice of Human Justice Pg.230)Courtesy: http://www.shiaforums.com/vb/f195/hiden-agenda-muawiya-l-11459/#post39949
Sunday, February 12, 2012
How Muawya bin Abi Sufian died?
According to Shia sources, Muawyah (May the wrath of Allah be upon him) died after he had suffered from a strange illness, it was strange in the sense that doctors of his time were not able to diagnose what went wrong with him, he used to toss and turn in his death bed day and night and all the time asking to drink water, and no matter how much water he was offered, he was never quenched, so as a last resort, it was decided that a Christian priest came to his side and checked what was wrong with him and advised on healing Muawya’s illness.
It is well known that Muawya (May the wrath of Allah be upon him) was married to a Christian woman who bore for him the infamous Yazid who in turn some narrations confirm that his mother baptized him when young with his father’s approval.
Anyhow, the advice of the bishop to Muawya was to hang the cross around his neck in order to receive comfort and cure, so as soon as he hung the cross around his neck, he died, in other words Muawaya died while a cross was around his neck.
Do please refer to the old Shia source Al Sirat Al Mustaqeem by Al Nabati Al A’amouli vol.3 page 50.
It is well known that Muawya (May the wrath of Allah be upon him) was married to a Christian woman who bore for him the infamous Yazid who in turn some narrations confirm that his mother baptized him when young with his father’s approval.
Anyhow, the advice of the bishop to Muawya was to hang the cross around his neck in order to receive comfort and cure, so as soon as he hung the cross around his neck, he died, in other words Muawaya died while a cross was around his neck.
Do please refer to the old Shia source Al Sirat Al Mustaqeem by Al Nabati Al A’amouli vol.3 page 50.
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