Day: September 12, 2021

Mu’awiya forced people to give bayya to Yazeed

Legendary Salafi scholar Muhammad Rasheed Raza (d. 1935) who is known as ‘reformer’ and who has been praised by several Salafi scholars including Al-Albaani has stated in his authority work Mujalat al-Manar, volume 33 page 441:

فإن متبع الحق مستقل الفكر فيه بلا هوى ولا تعصب لمذهب يجزم بأن معاوية نفسه كان باغيًا خارجًا على الإمام الحق كالخوارج ، وأنه طالب ملك ، ويؤيد ذلك إكراه الناس على جعل هذا الملك لولده يزيد المشتهر بالفسق

Anyone delving into the truth with a free mind unclouded by emotion or sectarian affiliation, shall confirm that Mu’awyia was rebel (Baghi) and one that departed (Kharij) against the true Imam, he sought the throne and forced the people to transfer the throne to his son Yazeed who was known for his lechery (Fisq).

In Volume 24 page 33, he stated:

معاوية واستخلافه ليزيد الفاسق الفاجر بقوة الإرهاب من جهة ورشوة الزعماء من أخرى

Mu’awyia inaugurated Yazeed the Fasiq sometimes by means of terror while sometimes by means of bribe.

His book has been translated into Urdu language by the name of ‘Imamate al Uzma’ published by Quran Mahal, Molvi Musafir Khana, Karachi:
Imamate al Uzma page 99

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Deobandi scholar Rasheed Akhtar Nadwi in “Tahzeeb o Tamadun-e- Islami” comments on page 1:

“Mu’awiya forced people to give bayya to Yazeed”.
Tahzeeb-o-Tamadun-e-Islami, part 3 page 2 by Rasheed Akhtar Nadvi (Idara Saqafat-e-Islamia, Lahore)

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Professor Saeed Akbar Allahbadi in his book “Musalman ka ‘Uruj-o-Zawal” (Urdu) page 53 likewise states:

“Mu’awiya attained power by force and secured it for Yazeed in the same manner. People who did not agree were forced to give it”.
Musalman ka ‘Uruj-o-Zawal page 53

Abu Sulaiman had proclaimed that Mu’awiya:

consulted the grandest companions, the masters of the people and the district’s governors. They all accepted. Delegations from the districts came with acceptance to give allegiance to Yazeed

What Abu Sulaiman fails to explain is the method Mu’awiya used that resulted in delegates giving bayya to Yazeed. Let us shed light on his methods by citing the comments of Syed Qutb Shaheed in “Social Justice in Islam” (English translation pages 209-210):

“With the coming of Mu’awiya, the caliphate in Islam became a monarchy, a tyranny confined to the Umayyad family…

It will be sufficient at this point to quote as proof of this the account of the oath of allegiance to Yazid. From here we may discover the foundation of Umayyad power and find out whether Mu’awiya who established that power was true to the spirit of Islam or to some other ideal. Mu’awiya summoned delegates to represent all the provinces at the taking the oath of allegiance to Yazid. Then Yazid Ibn al Muqaffa stood up and said “The Commander of the Faithful is here”, and he indicated Mu’awiya, “If he dies his successor is here” and he indicated Yazid. “And if anyone refuses – here” and he pointed to his sword. The, said Mu’awiya, “Sit down O best of preachers”.

After the oath was taken to Yazid in Syria Mu’awiya gave Said ibn al-’As the task of gaining the acceptance of the people of the Hejaz. This he was unable to do, so Mu’awiys went to Mecca with an army and with full treasury. He called together the principal Muslims and addressed them thus:

“You all know that I have lived among you, and you are aware also of my ties of kindred with you. Yazid is your brother and your nephew. It is my wish that you take the oath of allegiance to Yazid as the next Caliph; then it will be you who will bestow offices and depose from them, who will collect and apportion money”. He was answered by Abdullah ibn Al Zubair, who gave him a choice of three things to do, first he might do as Allah’s Messenger had done and appoint no successor, second he might do as Abu Bakr had done and nominate a successor, third he might do as Umar had done, and hand over the whole matter to a council of six individuals, none of whom was a member of his own immediate family. Mu’awiya’s anger was kindled, and he asked “Have you any more to say?” “No”. Mu’awiya turned to the remainder of the company “And you?” “We agree with what Ibn Al Zubair has said”, they replied. Then he addressed the meeting in threatening terms: “The one who warns is blameless. I was speaking among you, and one of you was bold to get up and call me a liar to my face. That I will bear and even forgive. But I stand to my words, and I swear by Allah that if any of you speaks one word against the position that I take up, no word of answer will he receive, but first the sword will take his head. And no man can do more than save his life”.

Thereupon the commander of Mu’awiya’s guard ordered two men to stand over each of the nobles of the Hejaz who opposed him and to each he said, “If your man leaves his guards to speak one word, either for me or against me, then let the guards strike off his head with their swords”. Then he mounted the pulpit and proclaimed: “These men are the Leaders and the choicest of the Muslims; no matter can be successfully handled without them, nor can any decision be taken without their counsel. They are now satisfied to take the oath to Yazid , and have indeed already taken that oath by the name of Allah”. So the people took the oath.
Social Justice in Islam, (English translation) pages 209-210

Mu’awiya bribed people to give bayya to Yazeed

We read in Tarikh al Kamil, Volume 3 page 350:

“Mu’awiya kept Mugheera in his post. Mugheera arrived at Kufa and spoke to his close representatives, bribing them with 30,000 dirhams to maintain their support. Mugheera sent his son Musa bin Mugheera to Head a delegation that visited Damascus, there they [the group] reiterated their support for the nomination of Yazeed as Khalifa. Mu’awiya summoned Musa and asked him how much money his father had spent to buy these individuals, he replied 30,000 dirhams”.

Mu’awiya killed all those who posed a hurdle for him making Yazeed Khalifah

Muawiyah not only used his money, but he also made use of violence to secure his filthy son’s seat succession to the throne. Victims of such violence included Abdur Rahman bin Khalid bin Waleed. Though Abdur Rahman was not a Shia rather a Nasibi, when it cames to the love of his filthy son, Muawiyah didn’t even spare one of his companions.

1. al Bidaya wa al Nihaya, Volume 8 page 31 Dhikr 31 Hijri
2. al Istiab, Volume 1 page 250, Dhikr Abdur Rahman bin Khalid
3. al Nasa al Kafiya, page 62
4. Asadul Ghaba, page 440 Dhikr Abdur Rahman bin Khalid bin al-Walid
5. Tarikh Kamil, Volume 2 page 213
6. Shazarath’ul Dhahab, Volume 1 page 55 Dhikr 46 Hijri

عبد الرحمن بن خال بن الوليد
القرشى المخزومى وكان من الشجعان المعروفين والأبطال المشهورين كابيه وكان قد عظم ببلاد الشام لذلك حتى خاف منه معاوية ومات وهو مسموم
“Khalid bin Walid’s son Abdur Rahman was from amongst the brave men and was popular in Syria hence Mu’awiya was against him and was poisoned”

We read in al-Istiab:

“Abdurehman was againt Ali and Bani Hashim … he had fought in Sifeen alongside Muawiyah…When Muaiywah decided to take bayah from people for his Yazeed, he gave a sermon to the people of Syria in which he said: ‘the time of my death is approaching, I am elderly and I want to make a ruler for you people, what do you people want?’. They said: ‘We like Abdurehman’. Muawiya didn’t like it but kept it within him and once Abdurehman got ill, Muawiya told the doctor to treat him and gave him a syrup that could kill him, the doctor administered it and killed him by giving him poison.”

अक्सर लोगो का ये सवाल होता है की मौला अली अलैहिसलाम ने तलवार क्यों नहीं उठायी???

उन लोगो को तारीखी जवाब देने जा रहा हु।

कंज अल उम्माल की हदीस न. 31519

जो की कुछ इस तरह से है

“रसूलल्लाह सल्ललाहो अलैहि वसल्लम ने मौला अली अलैहिसलाम से कहा “जब लोग दुनिया को चाहने लगेंगे और मीरास को हड़प कर लेंगे और पैसो से इतनी मुहब्बत करने लगेंगे और अल्लाह के दीन का इस्तेमाल आमदनी के लिए और खुद के मतलब के लिए करने लगेंगे तो तुम क्या करोगे??””

मौला अली ने जवाब दिया

“मैं उनको उनके हाल पर छोड़ दूंगा और अल्लाह और उसके रसूल की इताअत में रहूँगा, मैं दुनिया के मसलो में सब्र करूँगा जब तक आप से मिल न लु”

फिर रसूलल्लाह सल्ललाहो अलैहि वसल्लम ने कहा “बिलकुल सही कहा और कहा अय अल्लाह अली को सब्र अता करना”

– Kanz-ul-Ummaal Vol 11, Pg 143, No. 31519

He (Ibn Sa`d) said: Qabisah Ibn ‘Uqbah informed us: Sufyán Ibn Sa`id informed us on the authority of his father, he on the authority of ‘Ikrimah; he said:

Between Adam and Nuh there were ten generations of believers.

He (Ibn Sa`d) said: Muhammad Ibn `Umar Ibn Waqid al-Aslami informed us on the authority of more than one scholar; they said:

There were ten qarns between Adam and Nuh and every qarn is a span of one hundred years. There were ten qarns between Nuh and Ibrahim and a qarn was of the span of a century. Between Ibrahim and Musa Ibn `Imrán ,there was a span of ten qarns and a qarn was equal to one hundred years.

He (Ibn Sa`d) said: Hishŕm Ibn Muhammad Ibn al-Sŕ’ib Wormed us on the authority of his father, he on the authority of Abu Sálih, he on the authority of Ibn `Abbas; he said:

There was a span of one thousand nine hundred years between Musa Ibn ‘Imran and `Isa Ibn Maryam and there was no fatarah; (Fatarah; It signifies an interval of time between two apostles or prophets) one thousand Apostles were raised from among the Israelites besides those raised among other nations. There was a span of five hundred and sixty nine years between Christ’s nativity and the birth of the Prophet Muhammad(صلى الله عليه و آله وسلم). In the beginning of the period three Apostles were raised and concerning this Allah says: “We ‘sent to them two Prophets whom they disbelieved and we honoured them with the third.” (AI-Qur’an, 36:13) The one by whom they were honoured was Simon who was a hawŕri (Apostle of Christ). The Fatarah was of four hundred and thirty-four years, when no prophet was raised. Christ’s aposles were twelve in number although many people followed him. Among these apostles were a washerman and a hunter; they worked with their own hands and they were chosen persons.

When Christ was raised (to the heavens), he was thirty-two years and six months old. The period of his prophethood lasted for thirty months. Allah raised him to heaven with his body; he is still alive and will return to this world and he will be a king of the whole earth and then he will die like other living beings. (Some modern commentators have interpreted the word rafa’ as Allah took him up unto himself. Pickthal, The Meaning of the Glorious Qur’an, Surah 4:158.)

The village of Christ was Nasirah (Nazareth) and so he is known ‘Isa Nesiri and his followers are known as Nasara. (Followers of a Nasirlayn)

अल्लाह और मख्लूकात में फर्क

मेरे मौला अली अलैहिस्सलाम ने एक खुत्बे में फरमाया कि “अल्लाह उन लोगों की बातों से बहुत बुलंद व बरतर है जो मखलूकात से उसकी तशबीह देते हैं और उसके वजूद से इंकार करते हैं।”

हम सब जानते हैं कि दुनिया में नास्तिक बहुत कम हैं, जो अल्लाह को नहीं मानते। कुछ लोग ऐसे लोग भी हैं जो खुदा को तो मानते हैं लेकिन तौहीद नहीं मानते। उनके लिए खुदा मख्लूकात जैसी ही किसी शय का नाम है। अल्लाह यानी हिन्दी भाषा में कहूँ तो, एक निराकार ईश्वर का इंकार करते हैं, वह तरह-तरह की चीज़े पूजने लगते हैं, खुदा की तरह-तरह की शक्लें बना लेते हैं, कभी कुदरती चीजों को तो कभी इंसान की बनाई हुई चीजों या बुतों की परस्तिश करते हैं।

मुसलमानों में यूँ तो सब तौहीद मानते हैं लेकिन जो तौहीद को समझ नहीं पाते उनके ज़हन में भी तरह-तरह के सवाल उठते हैं, मसलन के तौर पर अल्लाह कहाँ है, अल्लाह कैसा है? अल्लाह को किसने बनाया, अल्लाह कब से है?

अल्लाह मखलूक को किससे बनाता है, अगर मिट्टी से बनाया तो मिट्टी कहाँ से आई, अगर मिट्टी रब ने बनाई तो कैसे बनाई, अल्लाह है तो बुराईयाँ क्यों हैं?

यकीन मानना, अगर आपके दिल में भी ऐसे सवाल उठते हैं तो फिलहाल आप तौहीद से बहुत दूर हो। जो लोग अल्लाह को जिस्म वाला मानते हैं तो उनके सवालों की फहिश्त तो और भी लंबी होगी।

मेरे मौला ने खुत्बे में साफ़ फरमा दिया कि अल्लाह को मख्लूकात से नहीं तौला जा सकता ना तशबीह दी जा सकती है।

आज हम जानते हैं, हमारी पृथ्वी है, कई ग्रह हैं, तारे हैं, सूरज हैं, तारें हैं, कहकशाँ है और भी कई कहकशाएँ हैं, सब मिलकर एक ब्रह्माण्ड है और ये कितना बड़ा है, इसका अंदाजा लगाना भी फिलहाल नामुमकिन है। अल्लाह को जो लोग जिस्म वाला मानते हैं, वह उसका जिस्म ढूँढते हैं और फिर सवाल ये उठता है कि अल्लाह है कहाँ?

– आपको क्या लगता है, अल्लाह इन कहकशाओं में समा जाएगा, क्या अल्लाहु अकबर भी समझ नहीं आया?

हज़रत अली अलैहिस्सलाम के इस कौल को समझाते हुए, इमाम अली रजा फरमाया करते थे, ” अल्लाह कैसा है, कहाँ है? , ये ख्याल करना गलत है। वह तो हर जगह का पैदा करने वाला है, खुद किसी जगह में नहीं है। वह कैफियतों को पैदा करने वाला है लेकिन खुद किसी कैफियत में नहीं है। वह कैफियत और मकाम से नहीं पहचाना जाता। हमने जब आजिज़ पाया, अपने हवास से उसके अदराक को यकीन कर लिया कि वह हमारा रब, हर शय से अलग है।

ठीक ऐसे ही इमाम जाफ़र सादिक़ ने भी बयान करते हुए फरमाया, “अल्लाह त’ आला, मखलूक से अलग है और मखलूक, उससे अलग है। अल्लाह हर शय का खालिक है। उस रब का ना जिस्म है और ना सूरत।”

तौहीद को समझना और दिल से कुबूल कर, मान लेना, बड़ा लंबा सफ़र है, अहलेबैत अलैहिस्सलाम के गुलामों से सीखते रहें।