Day: October 19, 2021

His father was the infamous Abu Sufyan who joined the ranks of the Muslims after the conquest of Macca. If the prophet was born in year 570 and started preaching publicly at the age of 40 (year 610), and the conquest of Macca happened in year 630, this means Abu Sufyan spent about 20 years fighting against the prophet and his followers. He was a staunch enemy of the Islam. But in the end, he had no choice but to become a Muslim. All of those became Muslims during the conquest of Macca are called al-Tulaqa’. In my humble opinion and based on the big picture that I see, Abu Sufyan, his son Mua’awiya and his likes joined the ranks of the Muslims in order to destroy Islam from within, and not because of belief or conviction. This will become clear once you understand what this man has done to Islam and its followers, how he managed the affairs of the people, who his governors were and what they did.

His mother was the infamous Hind, who ordered one of her slaves to kill Hamzah, the uncle of the prophet, and to rip his liver off his dead body and bring it to her! Abu Sufyan’s hatred and enmity towards the prophet never ceased. His son Mua’awiyah, who is the product of Abu Sufyan, carried on his mission by opposing Ali during his legitimate caliphate and waging a war against him. Yazid, the son of Mua’awiyah and also his product, carried on the wicked mission by killing Imam Hussein and his followers in the battle of Karbala.

Yes! The enmity of Abu Sufyan never died, and how could it when their hatred for the prophet, his message and for Ali never stopped! These are the murderers of the progeny of the prophet that many Muslims dare to sympathize with and justify their satanic actions!

Mua’awiya ruled for about 19 years and died in 60 Hijra, then he forecefully secured the caliphate for his son Yazid through threats, bribery and coercion.

I could conclude this topic of Mua’awiya in few lines with clear evidence, in the following way: the first fact is that Mua’awiya established the practice of insulting Imam Ali on the pulpits of Bani Ummayya during every sermon, a practice that lasted 90 years and was abolished by Umar ibn Abdul Azziz. The second fact is that Mua’awiya and his governors turned the people of Damascus into hateful enemies of Imam Ali and his followers, enemies that reviled Imam Ali and wished his death. The third fact is that Mua’awiya fought the Imam of his time and the legitimate caliph of the Ummah. The fourth fact is that Mua’awiya continually persecuted the followers of Imam through his governors. The fifth fact is that Mua’awiya and his army are the rebellious and aggressive army that killed Ammar ibn Yassir:

The sixth fact is that Mua’awiya and his followers invited Imam Ali and his followers to Hell while the latter group invited the former one to Heaven. To the clear mind, these facts prove that Mua’awiya hated Imam Ali and his followers. And about that, the prophet said:

The prophet also said:

Another Hadith that is mutawatir is that of Ghadeer Khum:

Lastly, just to cut this short, there is Hadith al-Thaqalayn, which is also mutawatir:

A man who hates Imam Ali is nothing but a hypocrite and this makes Mua’awiya a hypocrite. A man who insults Imam Ali also insults the prophet and Allah. Therefore, Mua’awiya has insulted the prophet and Allah, a practice that lasted 90 years! Muawiya was the enemy of the Imam Ali which makes him the enemy of Allah. Muaawiya did not hold fast to Ahlul Bayt but fiercely fought them until his last breath and persecuted their followers, which means he strayed a great stray. Every direction you look at, Mua’awiya has been despicable. Therefore, the verdict is clear and the abode of such people is surely clear.

Allah said:

That is all there is to it. However, I am not satisfied with this because I want everyone in the world to know what this disgraceful and despicable man has done to the family of the prophet, to his companions and to Islam. I want everyone to know and understand why this individual deserves nothing but the wrath of Allah.

In Sahih Muslim (Book of Virtue, In-book reference: Book 45, Hadith 125):

In this narration, ibn Abbas does not specify whether he informed Mua’awiya that the prophet needed him. Is it possible that each time, ibn Abbas found Mua’awiya eating, so he did not bother to ask and headed back to the prophet instead to tell him that Mua’wiya was eating? If this is the case, why would the prophet curse him?? Has the prophet been unjust?? Most likely, what happened is that ibn Abbas asked Mua’awiya to answer the prophet’s call, but the latter wanted to finish his meal.

In Musnad Ahmad ibn Hanbal:

al-Baladhari recorded the same exact hadith in his al-Tarikh al-Kabeer, which dates before Musnad ibn Hanbal, but the name of the person who appeared:

al-Hafedh Ahmad ibn al-Siddiq al-Ghumari commented on this Hadith in his book Ju’nat al-A’attar (جؤنة العطار) saying:

Translation of Sahih Bukhari, Book 33:
Retiring to a Mosque for Remembrance of Allah (I’tikaf)
Volume 3, Book 33, Number 242:

Narrated Abdullah bin Umar:

Allah’s Apostle used to practise Itikaf in the last ten days of the month of Ramadan.

Volume 3, Book 33, Number 243:
Narrated ‘Aisha:

(the wife of the Prophet) The Prophet used to practice Itikaf in the last ten days of Ramadan till he died and then his wives used to practice Itikaf after him.

Volume 3, Book 33, Number 244:
Narrated Abu Said Al-Khudri:

Allah’s Apostle used to practice Itikaf in the middle ten days of Ramadan and once he stayed in Itikaf till the night of the twenty-first and it was the night in the morning of which he used to come out of his Itikaf. The Prophet said, “Whoever was in Itikaf with me should stay in Itikaf for the last ten days, for I was informed (of the date) of the Night (of Qadr) but I have been caused to forget it. (In the dream) I saw myself prostrating in mud and water in the morning of that night. So, look for it in the last ten nights and in the odd ones of them.” It rained that night and the roof of the mosque dribbled as it was made of leaf stalks of date-palms. I saw with my own eyes the mark of mud and water on the forehead of the Prophet (i.e. in the morning of the twenty-first).

Volume 3, Book 33, Number 245:
Narrated ‘Aisha:

The Prophet used to (put) bend his head (out) to me while he was in Itikaf in the mosque during my monthly periods and I would comb and oil his hair.

Volume 3, Book 33, Number 246:
Narrated ‘Aisha:

(the wife of the Prophet) Allah’s Apostle used to let his head in (the house) while he was in the mosque and I would comb and oil his hair. When in Itikaf he used not to enter the house except for a need.

Volume 3, Book 33, Number 247:
Narrated ‘Aisha:

The Prophet used to embrace me during my menses. He also used to put his head out of the mosque while he was in Itikaf, and I would wash it during my menses.

Volume 3, Book 33, Number 248:
Narrated Ibn ‘Umar:

Umar asked the Prophet “I vowed in the Pre-lslamic period of ignorance to stay in Itikaf for one night in Al-Masjid al-Haram.” The Prophet said to him, “Fulfill your vow.”

Volume 3, Book 33, Number 249:
Narrated ‘Amra:

Aisha said, “the Prophet used to practice Itikaf in the last ten days of Ramadan and I used to pitch a tent for him, and after offering the morning prayer, he used to enter the tent.” Hafsa asked the permission of ‘Aisha to pitch a tent for her and she allowed her and she pitched her tent. When Zainab bint Jahsh saw it, she pitched another tent. In the morning the Prophet noticed the tents. He said, ‘What is this?” He was told of the whole situation. Then the Prophet said, “Do you think that they intended to do righteousness by doing this?” He therefore abandoned the Itikaf in that month and practiced Itikaf for ten days in the month of Shawwal.”

Volume 3, Book 33, Number 250:
Narrated ‘Aisha:

The Prophet intended to practice Itikaf and when he reached the place where he intended to perform Itikaf, he saw some tents, the tents of ‘Aisha, Hafsa and Zainab. So, he said, “Do you consider that they intended to do righteousness by doing this?” And then he went away and did not perform Itikaf (in Ramadan) but performed it in the month of Shawwal for ten days.

Volume 3, Book 33, Number 251:
Narrated Ali bin Al-Husain:

Safiya, the wife of the Prophet told me that she went to Allah’s Apostle to visit him in the mosque while he was in Itikaf in the last ten days of Ramadan. She had a talk with him for a while, then she got up in order to return home. The Prophet accompanied her. When they reached the gate of the mosque, opposite the door of Um-Salama, two Ansari men were passing by and they greeted Allah’s Apostle . He told them: Do not run away! And said, “She is (my wife) Safiya bint Huyai.” Both of them said, “Subhan Allah, (How dare we think of any evil) O Allah’s Apostle!” And they felt it. The Prophet said (to them), “Satan reaches everywhere in the human body as blood reaches in it, (everywhere in one’s body). I was afraid lest Satan might insert an evil thought in your minds.”

Volume 3, Book 33, Number 252:
Narrated Abu Salama bin ‘Abdur-Rahman:

I asked Abu Said Al-Khudri, “Did you hear Allah’s Apostle talking about the Night of Qadr?” He replied in the affirmative and said, “Once we were in Itikaf with Allah’s Apostle in the middle ten days of (Ramadan) and we came out of it in the morning of the twentieth, and Allah’s Apostle- delivered a sermon on the 20th (of Ramadan) and said, ‘I was informed (of the date) of the Night of Qadr (in my dream) but had forgotten it. So, look for it in the odd nights of the last ten nights of the month of Ramadan. I saw myself prostrating in mud and water on that night (as a sign of the Night of Qadr). So, whoever had been in Itikaf with Allah’s Apostle should return for it.’ The people returned to the mosque (for Itikaf). There was no trace of clouds in the sky. But all of a sudden a cloud came and it rained. Then the prayer was established (they stood for the prayer) and Allah’s Apostle prostrated in mud and water and I saw mud over the forehead and the nose of the Prophet.

Volume 3, Book 33, Number 253:
Narrated ‘Aisha:

One of the wives of Allah’s Apostle practiced Itikaf with him while she ad bleeding in between her periods and she would see red (blood) or yellowish traces, and sometimes we put a tray beneath her when she offered the prayer.

Volume 3, Book 33, Number 254:
Narrated ‘Ali bin Al-Husain (from Safiya, the Prophet’s wife):

The wives of the Prophet were with him in the mosque (while he was in Itikaf) and then they departed and the Prophet said to Safiya bint Huyai, “Don’t hurry up, for I shall accompany you,” (and her dwelling was in the house of Usama). The Prophet went out and in the meantime two Ansari men met him and they looked at the Prophet and passed by. The Prophet said to them, “Come here. She is (my wife) Safiya bint Huyai.” They replied, “Subhan Allah, (How dare we think of evil) O Allah’s Apostle! (we never expect anything bad from you).” The Prophet replied, “Satan circulates in the human being as blood circulates in the body, and I was afraid lest Satan might insert an evil thought in your minds.”

Volume 3, Book 33, Number 255:
Narrated ‘Ali bin Al-Husain from Safiya:

Safiya went to the Prophet while he was in Itikaf. When she returned, the Prophet accompanied her walking. An Ansari man saw him. When the Prophet noticed him, he called him and said, “Come here. She is Safiya. (Sufyan a sub-narrator perhaps said that the Prophet had said, “This is Safiya”). And Satan circulates in the body of Adam’s offspring as his blood circulates in it.”

(A sub-narrator asked Sufyan, “Did Safiya visit him at night?” He said, “Of course, at night.”)

Volume 3, Book 33, Number 256:
Narrated Abu Said:

We practiced Itikaf with Allah’s Apostle in the middle ten days (of Ramadan). In the morning of the twentieth (of Ramadan) we shifted our baggage, but Allah’s Apostle came to us and said, “Whoever was m Itikaf should return to his place of Itikaf, for I saw (i.e. was informed about the date of) this Night (of Qadr) and saw myself prostrating in mud and water.” When I returned to my place the sky was overcast with clouds and it rained. By Him Who sent Muhammad with the Truth, the sky was covered with clouds from the end of that day, and the mosque which was roofed with leaf-stalks of date palm trees (leaked with rain) and I saw the trace of mud and water over the nose of the Prophet and its tip.

Volume 3, Book 33, Number 257:
Narrated ‘Amra bint ‘Abdur-Rahman from ‘Aisha:

Allah’s Apostle used to practice Itikaf every year in the month of Ramadan. And after offering the morning prayer, he used to enter the place of his Itikaf. ‘Aisha asked his permission to let her practice Itikaf and he allowed her, and so she pitched a tent in the mosque. When Hafsa heard of that, she also pitched a tent (for herself), and when Zainab heard of that, she too pitched another tent. When, in the morning, Allah’s Apostle had finished the morning prayer, he saw four tents and asked, “What is this?” He was informed about it. He then said, “What made them do this? Is it righteousness? Remove the tents, for I do not want to see them.” So, the tents were removed. The Prophet did not perform Itikaf that year in the month of Ramadan, but did it in the last ten days of Shawwal.

Volume 3, Book 33, Number 258:
Narrated Abdullah bin Umar:

‘Umar bin Al-Khattab said, “O Allah’s Apostle! I vowed in the Pre-lslamic period to perform Itikaf in Al-Masjid-al-Haram for one night.” The Prophet said, “Fulfill your vow.” So, he performed Itikaf for one night.

Volume 3, Book 33, Number 259:
Narrated Ibn ‘Umar:

that ‘Umar had vowed in the Pre-lslamic period to perform Itikaf in Al-Masjid-al-Haram. (A sub-narrator thinks that ‘Umar vowed to perform Itikaf for one night.) Allah’s Apostle said to ‘Umar, “Fulfill your vow.”

Volume 3, Book 33, Number 260:
Narrated Abu Huraira:

The Prophet used to perform Itikaf every year in the month of Ramadan for ten days, and when it was the year of his death, he stayed in Itikaf for twenty days.

Volume 3, Book 33, Number 261:
Narrated ‘Amra bint ‘AbdurRahman from ‘Aisha: Allah’s Apostle mentioned that he would practice Itikaf in the last ten days of Ramadan. ‘Aisha asked his permission to perform Itikaf and he permitted her. Hafsa asked ‘Aisha to take his permission for

Volume 3, Book 33, Number 262:
Narrated ‘Urwa:

Aisha during her menses used to comb and oil the hair of the Prophet while he used to be in Itikaf in the mosque. He would stretch out his head towards her while she was in her chamber.

Confession

 Confession by a Man of Having Committed Adultery
It has been reported that a man once came to
Hazrat Ali (A) and confessed that he had committed adultery and requested
him to purify him of his sin, but Hazrat Ali (A) turned his face to another
direction. The man stood up again and said: “Ya Ali. ! I have committed
adultery.”Hazrat Ali (A) again turned his face from his side to another direction
and engaged himself in talking with some other people present there. But
the man once again addressed Hazrat Ali (A) in the same way, confessed
again before him of having committed adultery and requested Hazrat Ali
(A) earnestly to purify him of his sin.
Hazrat Ali (A) asked him:
“Why are you saying this”?
“For purification of my sin”, said the man. At first Hazrat Ali (A) said
without addressing any man in particular:
“Why people dont’ hide their own sins as Allah hides them …from the
eyes of other people?
The second time when the man requested him again to purify him of his
sin, Hazrat Ali (A) remarked:
“What else is there which is better than penitence? When the man
stressed the point for the third time, Hazrat Ali (A) told him that if he
repeated his words of confession once again he would have to punish him as
had been ordered by Allah;
But when the man, despite the warning by Hazrat Ali (A), repeated the
words of confession once again, he asked him as to whether he was
physically sound and if his mind was working all right.
When the man replied in the affirmative, Hazrat Ali (A) said to him.
“All right, let me make an enquiry about the soundness of your brain at
my own as you have told me now. Therefore, you better wait a bit and come
to me after some time when I have completed my enquiry.”
After Amir-ul-Momineen Hazrat Ali (A) had made his private enquiry
about the soundness of the man’s brain and it proved to be in proper form
the man appeared before him again and insisted on the punishment for his
above mentioned crime and for his purification thereby.
Hazrat Ali (A) then asked the people to gather next day outside Kufa
with the condition that all of them had each a veil on their faces.
On the subsequent day when most of the residents of Kufa had collected
outside the city of Kufa, Hazrat Ali (A) addressed them as follows:-
“O the people of Kufa! You have all collected and come here to witness
this man to be stoned to death, but I bind you in the name of Allah to do so
only if none of you has committed a crime for which punishment was
necessary.”
Hearing the above words of Hazrat Ali (A) most of the spectators left the
scene. But according to the report of Kulaini (may the peace of Allah be on
him) only three persons were left on the scene. They were Hazrat Ali (A)
himself and his two sons, Hazrat Imam Hasan (A) and Hazrat Imam Husain
(A). When all other people had left, Hazrat Ali (A) hit the man with a big
and heavy stone first, sounding the words or ‘Takbir’ (God is the greatest of
all). Thereafter, Hazrat Imam Hasan and Hazrat Imam Husain (A) hit him
with stones turn by turn till the man was dead and his soul (in all
probability) had reached paradise.
Therefore, Hazrat Ali (A) pulled the dead body of the man out of the
ditch which was dug previously for the purpose of stoning him to death,
brought him to the city of Kufa, led his funeral prayer and buried him.When people asked him as to why he had not given him the last bath,
Hazrat Ali (A) replied as under:
“The patience he manifested while being stoned to death gave him such a
bath of purity that he did not require any bath thereafter “ (Biharul Anwar,
vol. 9 p. 494 through Abu Turab (Urdu) by Allama Jazairi, vol. 2, pp. 129-
l32).

Conditions of Confession
Besides mentioning the perfect frame of mind, freedom to confess or not
to confess and maturity as conditions of confession Hazrat Ali (A) has also
said:
“If an accused in some case of theft admits to have committed the crime
in question his hand is not to be cut off” (Wafi, vol. 9, p. 64).
Cases of Theft
Allama Jazairi (need not remove the following explanation as it does not
create fiqhi complications for common man)who has rendered the above
story from Arabic into urdu has added the following explanation to it:- “In
Islam the punishment for committing theft is the cutting
off the hand. This is such a nice commandment of Allah in the ‘Holy
Quran’ that in almost all the cases the possibility of repetition of the offence
ends with it. Moreover a thief is always easily recognized thereafter and
wherever this practice is in force people very seldom dare commit the
offence.”
“However”, says the Allama, the question which arises with regard to the
punishment itself is that whether the hand of the thief should be cut off from
the wrist, the elbow or the forearm? Because the ‘Holy Quran’ is silent after
the main verse in this regard, i.e., “Cut off the hand of the thief, male or
female.” “Those”, explains the Allama, “who argue in favour of cutting off
the hand of the thief upto the wrist only cite the verse of the ‘Holy Quran’
wherein the word ‘hand’ applies upto that portion only, while some others
cite another verse of the Holy Book regarding ablution the word hand
precedes the words
“upto the elbow.”
‘Therefore, the second group of theologians have recommended that the
hand of a thief should be cut “upto” the elbow, which in the arabic language,
at times, means “including.”
There seems some major shortfall/mistake in quoting from the Urdu
book. Since, I do not have the original Urdu book with me I cannot cross
check. Please compare and corect.
Proceeding further with his explanation regarding the orders of Hazrat
Ali (A) for cutting off the hand of the thief by which only four fingers were
cut off as in the case of the negro, AlIama Jazairi of Lahore has reproduced
(Abu Turab vol. 2, p. 113) the account of an incident from Muntahi-ulAma1 (vol. 2, p. 234) relating the same question, which once took place in
the court of Motasim Abbasi, the Abbasiad Caliph.
The incident described by the author of Muntahi-al-Amal and reproduced
by Allama Jazairi is as follows:
Once a thief was produced in the court of Motasim Abbasi and the thief
admitted that he had committed theft.“The Abbasiad Caliph turned to the theologians then present at the time
in his court and asked them as to what portion of the thief’s hand should be
cut off according to the religious law.”
“’One of the groups of theologians referred to the first verse of thc Holy
Quran mentioned above and another, to the second also cited above. Then,
the Caliph consulted Imam Muhammad Taqi (A) who also happened to be
present at that time in his court, and asked him as to what he had to say in
the matter.”
The Holy Imam (A) exclaimed:
“You have already heard what the two opposite groups of the theologians
have said about it.” But the caliph said to him: “I want your opinion, Sir”
“Thereupon, the Holy Imam (A) referred to the order of Hazrat Ali (A) in
that respect i.e., if only four fingers of the culprit are cut off, the
commandment of Allah in the Holy Quran is fulfifled”.
When called upon to explain his claim, the Holy Imam (A) elaborated the
point as follows ;
“In so far as the comments on the two verses of the Holy Quran by the
theologians present here are concerned, they are correct and quite relevant in
their respective places, but the words of the Holy Quran which were kept in
view by Hazrat Ali (A) while awarding punishment to a thief were neither
of the first verse nor of the second but of another verse which, I submit, has
escaped the sight of the honourable theologians present here.”
“The Holy Imam (A) recited the following verse of the ‘Holy Quran’:
“The parts (of the body) with which Sajdah (putting of head on the
ground while offering prayers to Allah) is perfonned are all for Allah.”
Explaining the above verse of the Holy Quran, Imam Muhammad Taqi (A)
said to Motasim Abbasi, the then Abbasiad Caliph:
“If besides the forehead, palms of both the hands are not used while
performing ‘Sajdah’ the ‘Sajdah’ would be incomplete and consequently the
prayers also. This is what is meant by th verse I have just recited and
followed by Hazrat Ali (A) when awarding punishment to a thief i.e.,
cutting off only four fingers of his or her hand”:
When enlightened by the Holy Imam (A) on the point of punishment to a
thief, Motasim did not only agree with the views presented to him by the
Holy Imam (A) but followed them and the thief concerned was awarded the
punishment accordingly.

The One Whose Hand is Amputated as Punishment for Committing
Theft
As reported by Imam Ja’far Sadiq (A) some thieves were brought to
Hazrat Ali (A). The thieves admitted their crime and Hazrat Ali (A) ordered
for cutting off their hands and when the order was carried out he said to
them:
“Your hands have gone to Hell. If you offer penitence and abstain from
committing theft in future, you can get them out, otherwise they will pull
you all there.” (Wafi, vol.
9, p. 66).

Acquital of an Accused Who Admitted His Crime of Theft.
A person came to Hazrat Ali (A) and admitted before him that he had
committed a theft. Hazrat Ali (A) asked him if he could read the Holy
Quran. The man said that he could read Surah Baqarah of Holy Book of
Allah.
Hazrat Ali (A) said to him: “I acquit you of the crime for the sake of that
part of the Holy Quran.”
Hearing these words of Hazrat Ali (A), Asha’s bin Qais who happened to
be present there said to him:
“Ya Ali’. Do you want to suspend the order passed by Allah for this
crime?”
Hazrat Ali (A) replied:
“O’ye ignorant t You do not know that an Imam who is just can acquit
the accused who admit their crime themselves, but if they do not and two
witnesses who are just and of good moral character are produced against
each of them, he cannot.
(Wafi, vol. 9, p. 78 through Abu Turab (Urdu), vol. 2, p. 118)

Slave Trade
A trafficker in children i.e., a man who used to pick up children from the
streets and then sell them as slaves was brought to Hazrat Ali (A). He
punished that criminal by cutting off his hand. (Wafi, vol. 9, p. 67).

Punishment for a Pickpocket
 A pick-pocket was once brought to Hazrat Ali (A) with the accusation
that he had picked the pocket of another person. Ali (A) said to the people
present before him,:
“If he has picked the inner pocket of this man his hand should be cut off
but in case he has picked the complainant’s outer pocket his hand should not
be cut off. (Wafi, vol. 9, p. 64).
Abulula: How is that the hand, the penalty of which is five hundred
Dinars is cut off for half Dinar only.

Committing Theft During Famine
It has been reported by Hazrat Imam Jafar Sadiq (A) that Hazrat Ali (A)
did not order for cutting off the hand of thief during a famine. ((Wafi, vol. 9,
p. 64).
. (Abu Turab (Urdu)
vol. 2, p. 126-27).