Muawiya’s Governor Marwan bin Hakam cursed Imam Ali (as) In this regard we will present three traditions affirming that Marwan bin Hakam (Laeen ibn Laeen), the beloved and reliable partner of Muawiyah used to curse Ali bin Abi Talib (as). First, let us cite the comments of Ibn Kathir from Al Badaya wa Al Nahaya, Volume 8 page 285 : ولما كان متوليا على المدينة لمعاوية كان يسب عليا كل جمعة على المنبر، وقال له الحسن بن علي: لقد لعن الله أباك الحكم وأنت في صلبه على لسان نبيه فقال: لعن الله الحكم وما ولد “When Marwan was a governor of Mu’awiya in Madina, he would curse Ali every Friday from the pulpit (Minbar). Hasan bin Ali then said to him: “Allah then cursed your father by the tongue of His messenger when you were in his ‘Sulub’ (loins) and has said that the curse of Allah be upon Hakam and his progeny.” We read in Tarikh ul Khulafa, page 199: “Umayr ibn Ishaq said: Marwan was the amir over us, and he would abuse ‘Ali every Jumah from the mimbar, whilst al Hasan would listen and offer no reply” Imam Dhahabi also confirmed the Kufr act by Marwan (Laeen ibn Laeen) of cursing Ali bin Abiu Talib (as) by citing it as follows: “Marwan bin Hakam used to curse Hadrat Ali (as) in the Sermon (Khutba) of Friday.” Tarikh al Islam, by Al-Dhahabi, vol. 2, page 288 Now we present one of the principle books of Ahle Sunnah to prove that Marwan’s enmity towards the fourth caliph of Ahle Sunnah was not deemed sufficient grounds for the Ahle Sunnah to remain aloof from him, on the contrary he was granted a certain rank in their hadeeth works and the term “RA” was used for him. 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.” Sahih Muslim, Chapter of Virtues of Companions, Section of Virtues of Ali, Arabic version, v4, p1874, Tradition #38 Ibn Hajar Makki al-Haythami records the following incident that shows the abhorrence this impure person had towards Ahlulbayt (as): “There is another tradition with Thiqa narrators wherein when Marwan became ruler over Madina and proceeded to abuse Ali every Friday from the pulpit. Saeed bin Aas then became Wali (Governor)of Madina, he didn’t say anything but when Marwan returned as Wali he started uttering the same absurdities again. Hadhrat Hasan knew about this and would remain silent and he would enter the mosque at the time of Takbeer only, when Marwan became unsatisfied with the patience of Hasan (ra) and sent some appalling messages about him and His respected father. His absurdities included this sentence that “Your example is like that of a mule for when it is asked who its father is, it will reply: “a horse”. Hadhrat Hasan told the messenger: ‘Go back and tell Marwan: ‘By calling names to you, we do not want to remove whatever you have said against us. Verily we shall both appear before Allah. If you are ruled upon as a liar, Allah is the Greatest for taking revenge.” Verily Marwan has indeed ‘respected’ my grandfather Prophet (s) by giving me the similitude of a mule!”. When returning the messenger met Hadhrat Hussain and after forcing him, he told him the statement of Marwan. Hadhrat Hussain said: “Tell Marwan: Take information about your father and your people yourself, and the sign between you and me is that the curse of the Holy Prophet (s) has stuck between your two shoulders” “Tanveer al-Iman” the Urdu translation of “Tat-heer al-Jinan” page 111 Sawaiq al-Muhriqa (Arabic), page 63 Salafi scholar Hassan bin Farhan Maliki, in his book Naho Enqad al-Tarikh, Volume 3 page 22 stated: والي المدينة وهو مروان بن الحكم في زمن معاوية كان يسب ويأمر بسب علي على المنابر، هذه حقيقة تاريخية ثابتة “The governor of Madina, Marwan bin al-Hakam during the reign of Mu’awyia used to curse Ali and ordered the cursing of Ali from the pulpits; this is an affirmed historical fact. We read in Masael Imam Ahmad- Kitab al-Eilal wa Maarifat al-Rijal, Volume 3 page 176 No. 4781: عن عمير بن إسحاق قال كان مروان أميراً علينا ست سنين فكان يسب عليا كل جمعة ثم عزل ثم استعمل سعيد بن العاص سنتين فكان لا يسبه ثم أعيد مروان فكان يسبه From Umair ibn Ishaaq who said: Marwan was our Ameer for six years and he used to curse Ali every Friday! Then he was fired and then Said ibn al-Aas was hired for two years and he did not curse him. After him Marwan was rehired and he (again) cursed him. In the footnote we read: “He said the chain of narration is Sahih and may Allah (swt) help us.” We again ask Nawasib to inform us of the whereabouts of the scores of beloved Sahaba and Tabaeen at a time when Ali and his family were being abused by Mu’awiya’s governor in Madina? Were they all hiding under the veil of Taqqiyah? As for those children of Mu’awiya who try to conjure up excuses by insisting that the traditions wherein Marwan cursed Ali (as), suggest that he was acting upon the orders of Muawiya, then we would like to ask them a simple question: “As the governors of Muawiya publicly cursed Ali (as) from the mosque pulpits before thousands of worshippers throughout Muawiya’s vast reign, what efforts did he (Muawiya) personally take to curtail this act, if he was indeed not involved in that Kufr act? Is there any documentary evidence of Muawiya ordering that this practice be stopped forthwith? Were those governors guilty of this shameless deed, apprehended, relieved of their duties or punished in any other way?” Mu’awiya’s Governor Mughira bin Shu’ba (la) cursed Imam Ali (as) The first tradition we present in this regard is from ‘Tarikh Kamil’ Volume 3 page 234 wherein we read that: “Mu’awiya appointed Mughira as a Governor telling him ‘I have based your appointment on common sense, give me bayya on the condition that you continue with the practice, (namely) that you don’t cease to disgrace and curse ‘Ali and praise Uthman. Mughira was the Governor of Kufa for some time, during it he cursed and disgraced ‘Ali”. Also see the following tradition recorded by Imam Ibn Jareer Tabari: When Muawiya 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.” History of Tabari, English version, events of year 51 AH, Execution of Hujr Ibn Adi, v18, pp 122-123 On the same page of Tabari, it is written: “Al Mughira remained governor of Kufah for Mu’awiyah for seven years and (some) months. He was the best behaved and most (strongly) in favor of well being, in spite of the fact he would not stop blaming ‘Ali for what had happened and for killing Uthman” So, according to this tradition, Mughira counted Maula Ali (as) amongst the killers of Uthman. Although here at the end of the Hadith, the narrator has not identified those killers of Uthman referred to by Mughira at the beginning of this tradition, he has made clear that it was “Ali” to whom Mughira was referring to. And also see later narrations wherein hadith ahead of Hujr bin Addi, where Hujr bin Addi made it very clear that he understood who Mughira was referring to as the killer of Uthman. Al-Tabari reported on the next page: “Once governor of Kufa Mughira bin Shuba, as usual sought mercy for Uthman and asked that his killers be punished (Ali)”. Upon this Hujr bin Addi stood up and gave a lecture against Mughira: “O man. Order our rations and stipends for us, for you have certainly withheld them from us, and this is not your right, and no one who preceded you has desired that. You have become passionate about blaming the Commander of the Faithful and praising the criminals”. History of Tabari, English version, events of year 51 AH, Execution of Hujr Ibn Adi, v18, pp 124 We read in Musnad Ahmad, Volume 3 page 185 that has been declared ‘Hasan’ by Shaikh Shoib Al-Arn’aut: From Abdillah al-Mazini who said: ‘When Muawiya left Kufa he employed al-Mughirah ibn Shubah. ’He said: al-Mughirah hired orators to insult Ali’. Musnad Ahmad, Volume 3 page 185 Similarly we read in Fadhael al-Sahaba by Ahmad ibn Hanbal, Volume 1 pages 142-143: عن عبدالرحمن بن الأخنس أن المغيرة بن شعبة خطب فنال من فلان From Abdur Rahman ibn al-Akhnas who said: “al-Mughirah ibn Shu’bah gave a sermon and cursed so and so”. We read in the footnote: “So and so is Ali ibn Abi Talib as it is found in the narrations by Ibn Abi Asim and Ahmed” As for its authenticity, the margin writer namely Wasiullah bin Muhammad Abbas has declared the tradition as Sahih: Fadhael al-Sahaba by Ahmad ibn Hanbal, Volume 1 pages 142-143 Hadith 87 Here we present another tradition proving that the beloved governor of Muawiyah namely Mughira al-Nasibi (La’een) used to curse the fourth caliph of Ahle Sunnah and the first Imam of the Shias of Ahlulbait (as). One of the esteemed figures from amongst the Deobandies, Maulana Taqi Uthmani records the following episode in his book rendered in the service of Muawiyah al-Nasibi citing from Sunnan Abu Dawud and Musnad Ahmad bin Hanbal: “Some one started abusing Ali in the presence of Mughira bin Shu’ba (ra). Upon this Hadhrat Said bin Zaid warned Mughira that this cursing is made in front of you and you don’t stop it”. Hadhrat Ameer Muawiya, by Taqi Uthmani, page 196 While the very episode has also been recorded by Imam Nasai: عن عبدالله بن ظالم قال خطب المغيرة بن شعبة فسب عليا فقال سعيد بن زيد أشهد على رسول الله صلى الله عليه وسلم لسمعته يقول أثبت حراء فإنه ليس عليك إلا نبي أو صديق أو شهيد Abdullah bin Dhalem said: al-Mughira bin Shu’aba was addressing and cursing Ali, then Saeed bin Zaid said: ‘I testify that the messenger of Allah said: ‘Be still, Hira, for only a Prophet, or an ever-truthful, or a martyr is on you…” Sunan Nasai al-Kabeer, Kitab al-Manaqib, Volume 7 Hadith 8148, Merits of Abdurehman bin Auf We also read similar incident with reference to Zaid bin Arqam in Musnad Ahmad bin Hanbal, Volume 4 Hadith 18485: “The uncle of Ziad bin Alaqa narrated that al-Mughira bin Shu’aba abused Ali, so Zaid bin Arqam stood up and said: ‘You know that the Prophet forbade abusing the dead, then why are you abusing Ali when he is dead?’” The hadith has been recorded and declared ‘Sahih’ not only by Shaykh Shoib al-Arnaut in his margin of Musnad Ahmed bin Hanbal, Imam Hakim in ‘Mustadrak’ Volume 1 page 541 Hadith 1419 ‘Kitab al-Janaiz’ but also by the beloved Imam of Salafies/Wahabies Nasiruddin Al-albaani who graded it Sahih in ‘Selselat al-ahadith al-Sahiha’ Volume 5 page 520 Hadith 2397. Al-Mustadrak al-Hakim, Volume 1 page 541 Hadith 1419 Selselat al-ahadith al-Sahiha, Volume 5 page 520 Hadith 2397 Moreover Imam Dhahabi who had a habit of scrutinizing the Hadeeth assessments made by Imam Hakim also found no objection to this tradition. The tradition can also be located in other esteemed Sunni works such as: 1. Musanaf ibn Abi Shayba, Volume 3, page 244 2. Al-Mu’ajam al-Kabir, Volume 5, page 168 3. Musnad ibn al-Mubarak, page 111 Yet, this notorious enemy of Ali bin Abi Talib (as) is respected by our opponents and is remembered by using “RA” with his name! Mu’awiya’s Governor Busr Bin Artat cursed Maula Ali We read the following account in the History of Tabari: “When Busr spoke on the pulpit (minbar) of al Basrah, he reviled ‘Ali. Then he said ‘I imlore God, that anyone knows that I am truthful should say so, or likewise if I am a liar” When Abu Bakrah said, “By God we know you only as a liar” (Busr) order him to be strangled” History of Tabari Volume 18 (English version) page 15 Similarly, Ibn Athir records: When Hassan made peace with Mu’awiya in year 41 H, Hamraan bin Af’aan attacked Basra and occupied it, Mu’awiya then sent him to Busr bin Artat and ordered him to kill the progeny of Ziyad bin Abih, and Ziyad was in Persia because Ali bin Abi Talib had sent him there, when Busr spoke on the pulpit (minbar) of al Basrah, he reviled ‘Ali. Then he said ‘I implore God, that anyone who knows that I am truthful should say so, or likewise if I am a liar” When Abu Bakrah said, “By God we know you only as a liar” Tarikh Kamil, Volume 2 page 110 Busr bin Irtat is also one of the companions, thus the ad nauseum Nawasib slogan “All Sahabah are just” falls flat here since an individual cursing Ali bin Abi Talib (as) is a Munafiq and a Kafir according to authentic Sunni traditions! Muawiya’s Governors Ziyad and Kathir ibn Shahab cursed Imam Ali (as) Ziyad, the mistake of Muawiyah’s infamous father Abu Sufian continued the practice of Mughira bin Shuba and would curse Imam Ali (as) from the mosque pulpits in his sermons. Tabari has noted the following words of Ziyad (History of Tabari, vol 4 page 190): “Ziyad praised Uthman and his companions and then cursed the killers of Uthman. Upon that Hujr stood up……” Ibn Atheer records in Al-Kamil fi al-Tarikh, volume 3 page 473: ثم ترحم على عثمان وأثنى على أصحابه ولعن قاتليه Then he (Ziyad) sent mercy upon Uthman and praised his companions and cursed his killers”. Ibn Kathir records in Al-Bidaya wa Al-Nihaya, Volume 8 page 55: ذكر في آخرها فضل عثمان وذم من قتله أو أعان على قتله “He (Ziyad) mentioned in the end of it (sermon) the virtue of Uthman and then disparaged his killers and those who had aided them”. Ibn Khaldun in Tarikh Ibn Khaldun, Volume 3 page 11: وترحم على عثمان ولعن قاتليه وقال حجر ما كان يقول “And he (Ziyad) sent mercy upon Uthman and cursed his killers and said about Hujr…” But who did Mughira bin Shu’ba and Ziyad deem to be the killers of Uthman? Just see the following tradition and you will know whom they cursed in name as the “killers of Uthman”. Al-Tabari reported: The Messenger of Muawiya then came to them (Ziyad) 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. History of Tabari, English version, events of year 51 AH, v18, p149 Hujr bin Adi (ra) knew this fact too (i.e. they are cursing Ali) and that is why he always replied to the sermons of Mughira bin Shuba and Ziyad in the following words: O Mughira! you have lost your senses and you don’t know to whom you are showing your love…… You DISGRACE AMEERUL MOMINEEN (Ali) and you praise the criminals. History of Tabari, vol.4, page 188, 189 We read in Tarikh Kamil, Vol 3 page 207: “And when Mughira was placed in charge of Kufa, Kathir ibn Shahab was placed in charge of al-Ray, and he used to copiously curse Ali from the pulpit of Al-Ray…And Ziyad…when he reached Basra got up onto the pulpit and gave a khutba (sermon) wherein he cursed Ali” Tarikh Kamil, Vol 3 page 207 This Kathir bin Shahab narrated Hadith in Sunni works on the authority of Umar ibn al Khattab. We read in Tabaqat Ibn Sa’d: “He narrated traditions from Umar bin Khattab and was one of Mu’awiya bin Abu Sufyan’s Governors”. Mu’awiya would curse Ali after the Friday Sermon and this bid’a became a tradition during the Banu Umayya reign Ibn Abi al Hadeed in his commentary of Nahjul Balagha Volume 1 page 464 states: “At the end of the Friday sermon Mu’awiya would say ‘O Allah, curse Abu Turab, he opposed your Deen and path, curse him and punish him in the fire.’ He introduced this bidah during his reign, his Governors acted upon it, this bidah continued until the reign of Umar bin Abdul Aziz” In al-Nasa’ih al-Kaafiyah, page 77 we read that “This practice (of cursing) reached such a state that the people considered that without cursing Ali their Friday worship was incorrect” Mu’awiya refused to follow the peoples’ demands that he abolish the practice of cursing Ali (as) Allamah Muhammad bin Aqeel al-Shafiee records in al-Nasa’ih al-Kaafiyah page 70 we read that: Some people from Banu Umayya approached Mu’awiya and said ‘You’ve attained power so why don’t you stop the practice of cursing Ali, he replied “By Allah I wont, not until every child grows up, not until every grown up becomes elderly, not until no one is left to praise him”. In ‘Tarikh Madahib al Islam’ Muhammad Abu Zahra records in Volume 1 page 35: “And during the reign of Banu Umayya the dignity of Ali was attacked, he was cursed because Mu’awiya during his reign introduced the ugly bid`ah of cursing Ali. His successors continued this tradition until the reign of Umar bin Abdul Aziz. The tradition entailed cursing the Imam of Guidance Ali at the end of the Friday Sermons, the Sahaba’s remonstrations that this was wrong was ignored, Mu’awiya and his Governors refused to desist from their actions. Ummul’Momineen Salma (ra) wrote a letter to Mu’awiya and his respective Governors reminding them that by cursing ‘Ali they were in fact cursing Allah (swt) and his Prophet (s)”. Tarikh Madahib al Islam by Muhammad Abu Zahra, page 35 This book has also been rendered in to Urdu by Professor Ghulam Hamid Hurrayree and we attach the Urdu translation of the above text: Islami Madhahib, page 66 by Muhammad Abu Zuhra, translated in Urdu by Prof. Ghulam Ahmed Jariri (Faisalabad) If today’s Nawasib try and distance themselves from this reference by deeming Abu Zahra’s book as unreliable, they should know that their beloved Website Ansar.org deemed the same book as reliable enough to ‘prove’ that the Shi’a betrayed Zayd Ibn Ali due to his refusal to criticize the Shaykhayn, (please see footnote 6 in their article). If this source can be advanced as ‘proof’ by Ansar.org against the Shi’a then by the same token this book can also be used by the Shi’a as ‘proof’ against Mu’awiya. Mu’awiya changed the Sunnah of the Prophet (s) to ensure that the people heard the cursing of ‘Ali (as) We read in Sahih Bukhari Volume 2, Book 15, Number 76: Narrated Abu Sa’id Al-Khudri: The Prophet used to proceed to the Musalla on the days of Id-ul-Fitr and Id-ul-Adha; the first thing to begin with was the prayer and after that he would stand in front of the people and the people would keep sitting in their rows. Then he would preach to them, advise them and give them orders, (i.e. Khutba). And after that if he wished to send an army for an expedition, he would do so; or if he wanted to give and order, he would do so, and then depart. The people followed this tradition till I went out with Marwan, the Governor of Medina, for the prayer of Id-ul-Adha or Id-ul-Fitr. When we reached the Musalla, there was a pulpit made by Kathir bin As-Salt. Marwan wanted to get up on that pulpit before the prayer. I got hold of his clothes but he pulled them and ascended the pulpit and delivered the Khutba before the prayer. I said to him, “By Allah, you have changed (the Prophet’s tradition).” He replied, “O Abu Sa’id! Gone is that which you know.” I said, “By Allah! What I know is better than what I do not know.” Marwan said, “People do not sit to listen to our Khutba after the prayer, so I delivered the Khutba before the prayer.” Why would the people (the sahaba and tabieen) choose to refrain from listening to the sermon after Eid prayers? Were these people flagrantly ignoring the Sunnah of Rasulullah (s) or was there an underlying reason that caused them to abandon this sermon? One needs to understand the background that led to the Sunnah of Rasulullah (s) being changed. We have already proven that Mu’awiya sought to keep a grip on his reign by subjecting his enemies, the Shi’a of Ali (as) to oppression. One method of doing so was through iinstilling instilling into the minds of the people a hatred of ‘Ali (as). The best mechanism for doing so was during prayer times, after all a viewpoint could be propagated to thousands of people at one time, and it was coming from the mouth of the Imam, thus giving it more clout. We had already mentioned the fact that Mu’awiya had utilised this method by ordering the cursing of ‘Ali (as) in Friday sermons, he extended this practice to the Eid prayers also. The Sunnah of the Prophet (s) was that the Khutbah was after Eid prayers, but as Marwan said “People do not sit to listen to our Khutba after the prayer’ – clearly pious people disliked to hear the beloved of Rasulullah (s) being abused in such a manner which is why they preferred to walk away than hear it. This change in Sunnah was not Marwan’s choice rather he was merely implementing the order of Mu’awiya, as we read in Sahih Muslim Book 001, Number 0079: It is narrated on the authority of Tariq b. Shihab: It was Marwan who initiated (the practice) of delivering khutbah (address) before the prayer on the ‘Id day. A man stood up and said: Prayer should precede khutbah. He (Marwan) remarked, This (practice) has been done away with. Upon this Abu Sa’id remarked: This man has performed (his duty) laid on him. I heard the Messenger of Allah as saying: He who amongst you sees something abominable should modify it with the help of his hand; and if he has not strength enough to do it, then he should do it with his tongue, and if he has not strength enough to do it, (even) then he should (abhor it) from his heart, and that is the least of faith. al ‘Al-Uam’ volume 1 page 392 by Imam al-Shafi’ee we read: Shafi’ee stated that Abdullah bin Yazid al-Khutmi said: ‘The prophet (pbuh), Abu Bakar, Umar and Uthman used to start by praying before the sermon until Muawiya came and made the sermon before (the prayer)’ Of course Muawiya changed the timing of prayers via his governors, hence we read that Imam of Deobandies, Muhammad Anwar Shah Kashmiri recorded the following reference in his esteemed commentary of Sahih Bukhari about Marwan; the beloved governor of Muawiya: “The sunnah is to perform prayer before the sermon, but Marwan made it (the sermon) before the prayer because he used to abuse Ali (may Allah be pleased with him)” Faiz al Bari Sharah Sahih Bukhari, Volume 1 page 722 No. 954, Kitab al-Eidayn Qadhi Showkani records in his authority work ‘Neel al-Awtar’ Volume 3 page 363: Al-Iraqi said: ‘The truth is that the first one to did that was Marwan in Madina during the caliphate of Muawiya’ The importance of getting the people’s mind frame to hate Ali (as) was such that Mu’awiya was prepared to change the Sunnah of the Prophet (s) if it ensured that the anti Ali message reached the ears of the people. This was all quite intentional getting a people accustomed on a staple diet of cursing Ali (as) in prayers would gradually become incorporated as natural custom, so that eventually people (particularly successive generations) exposure to Ali (as) would be restricted to hearing him being cursed during prayers. The objective of Muawiya was thus to get people accustomed to associating Maula Ali (as) with all that was inherently evil, as time went on people’s knowledge of Ali (as) would be with regards to treating him as a figure of hate. Testimonies of prominent Sunni scholars that Ali bin Abi Talib (as) used to be cursed from pulpits Uptil now we relied upon traditions to prove that Muawiya had institited the Bidah of cursing Ali bin Abi Talib (as) from the pulpits and his governors, with the exception of Sa’d bin Abi Waqas, obeyed his orders. Now let us bring the testimonies of some prominent scholars of Ahle Sunnah who have vouched the same. Learned Scholar Ahmad Zaki Safwat’s comments on the Governors of Mu’awiya Egyptian Sunni scholar Ahmad Zaki Safwat in his book ‘Umar bin Abdul Aziz’ (Urdu tanslation by Abdul Samhad al-Azhari) pages 54-55 states: “Hadhrat Umar (bin Abdul Aziz) abolished the practice of cursing Ali on the pulpits, that started during the reign of Amir Mu’awiya. Historians have recorded that in 41 Hijri, Mu’awiya wrote to his Governors stating ‘I have no responsibility for anyone who praises Ali and his family. As a result [reciters] from every pulpit in every village would curse ‘Ali, they would distance themselves from ‘Ali, and would disrespect him and his family. Mu’awiya issued an edict throughout the provinces that no one should accept the testimony of any Shi’a or members of that person’s family. In a separate order he stated that if it is established that an individual loves ‘Ali and the Ahl’ul bayt, his name should be removed from the register and his stipends should be withheld. In another order Mu’awiya said that any person who has friends that are Shi’a should be punished and his house should be demolished. Mu’awiya went on Hajj, upon his arrival in Madina he intended on disrespecting ‘Ali. People told him not to since Sa’d bin Abi Waqqas would oppose such an action. Mu’awiya sent a man to Sa’d so as to ascertain his viewpoint, Sa’d replied, ‘If you perform such an act I shall never set foot in the Mosque again’. Mu’awiya chose to desist from this action until the death of Sa’d in 55 Hijri – it was then that he proceeded to climb on to the pulpit of ‘Ali and from there spoke out against him, he then wrote to his Governors to discredit ‘Ali. Umm Salmah wrote to Mu’awiya stating ‘You are in fact cursing Allah (swt) and his Prophet (s), verily I testify that Rasulullah (s) loved him [Ali]. Mu’awiya ignored her words”. Umar bin Abdul Aziz (ra), by Ahmed Zaki Safwat Misri, Urdu translation by Abdusamad Saarim al-Azhari, pages 54-55 (Maktaba Marry Library, Lahore) Imam of Ahle Sunnah Awzai also reviled Ali (as) as a means of acquiring gifts from the Umayad rulers Imam Dhahabi in his book Siyar Alam an-Nubla, Volume 7 page 130 has recorded the following statement of one of the revered Sunni Imams namely Abdulrahman bin Amro Awzai ( d. 157 H): سمعت الأوزاعي يقول : ما أخذنا العطاء حتى شهدنا على علي بالنفاق وتبرأنا منه Sadaqa bin Abdullah said: ‘I heard al-Awzai saying: ‘We didn’t obtain gifts until we testified that Ali was a hypocrite and declared our disavowal towards him”. The statement of this Sunni Imam also serves as strong evidence that the rulers of Bani Ummayah were pursuing the practice of abusing Ali bin Abi Talib (as) that had been introduced by Muawiyah. The policy was to either threaten the masses to abuse Ali bin Abi Talib (as) or offer them gifts and other benefits and it is unfortunate and yet not suprising to see that Sunni Imams opted for the second option in this regard. Let us now quote the names of the rulers belonging to Bani Umayah that ruled during the life of Imam Awzai: Walid bin Abdulmalik bin Marwan ( 86 – 96 H) Sulayman bin Abdulmalik bin Marwan (96 – 99 H) Umar bin Abdulaziz (99 – 101 H) Yazid bin Abdulmalik (101 – 105 H) Hisham bin Abdulmalik (105 – 125 H) Walid bin Yazid bin Abdulmalik (125 – 126 H) Yazid bin Walid bin Abdulmalik ( 126 – 126 H) Ibrahim bin Walid bin Abdulmalik (126 – 127 H) Marwan bin Muhammad bin Marwan bin al-Hakam (127 – 132 H) The comments on this shameful practice of Pakistani Hanafi scholar Maulana Raghib Rahmani in his book “Umar bin Abdul Aziz” page 246, are indeed very poignant: “It is indeed unfortunate that this bidah was introduced that cut the nose of the cities, this bidah even reached the pulpits and even shamelessly reached the ears of those present in the Mosque of Rasulullah (s). This bidah was introduced by Amir Mu’awiya”. Khalifat ul Zahid – Hadhrat umar bin Abdul Aziz, page 246 by Abdul Aziz Syed, translated in Urdu by Maulana Raghib Rehmani (Nafees Academy. Karachi)
Posted on: Sun, 04 May 2014 06:54:04 +0000
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