If you see Muawiyah On My Mimbar Kill Him!

I asked about this hadith and Syed Ninowy's student gave a reply. He said it is doubted most people in the chain because of the mix or shias, khwarijis and other sects within the chains. Anyway, overall this ahadith in my view is authentic.


إذا رأيتم معاوية على منبري فاقتلوه

(IF YOU SEE MUAWIYA ON MY MIMBAR, KILL HIM)


This Hadith has a few narration:
1-

a- from Abu Sai'd Al Khudri, through Ali bin Zaid bin jud'an, through Abi Nudra to Abu Sai'd.

Answer: this narration has a problem with Ali bin Zaid bin Jad'an. I struggled with this because he is among the narrators of Imam Muslim, which would have made this narration authentic, fullfilling the conditions of Imam Muslim. But my Shaykh (DBA) told me that though Ali bin Zaid bin Jud'an is among Muslim narrators, but he pointed to me to Ibn Hajar's Taqrib, where he points that he is "daeef"= weak, despite the fact that he is among Muslim's narrators. Therefore, this is a weak narration due to Ali bin Zaid bin Jud'an. This narration to Abu Sai'd Khudri, has a "Mutaba'a"= follow up, in which the narration goes from Uthman Bin Jabla through Abdul Malek through bin Abi Nudra through his father, to Abu Sai'd. yet this is also problomatic, and Shaykh Muhammad (dba) said that this narration (the 2nd one) is very weak, not only weak. (Daeef Jiddan). Because Ibn Hibban who narrated this Hadith pointed out that among the first narrator is Ahmad bin Muhammad Al Faqih, who is accused of forging Hadith and altering asaneed. So therefore , the Shaykh DBA said that any attempt to use this narration (the Muaba'a = 2nd one) is a flawed attempt due to the presence of a forgery-accused narrator.

b- Another way, this Hadith was narrated to Abu Said Al Khudri through many people through Mujaled through Abi Al-Waddak, to Abu Sai'd Al Khudri.

But the Shaykh (dba) said that all the narrtors here narrate through Mujaled. That is the problem, making this narration VERY WEAK again, because of Mujaled. Ibn Hajar said about him: (laysa bil Qawi= he is not strong), and Tha-habi was hesitant in him. Yet, for those who know the Hadith sciences, the Shaykh said don't be fooled by the soft discarding term of Imam Ibn Hajar and Tha-habi about Mujaled. i.e. through they weakened him, but my Shaykh doesn't believe it is weak enough, and pointed out to follow his case and narrations and you will realize that he is at borderline faking things almost, so he is extremely weak to say the least.

2- Other ways is the narration to Sayyidina Abdullah bin Mas'ud through Asem bin Abi Nujud through Zur bin Hubaysh to Abdullah bin Mas'ud. It was narrated through Asem through four different ways.

a- Ibn Hibban narrated it through Tabari through Muhammad bin Saleh through Abbad Yaqub Al-Rawajini, through Shuraik through Asem to Abdullah bin Masud.

The problem with this narration is: Abbad bin Yaqub. Though he is among the narrators of Imam Bukhari in his Saheeh, so he is a Thiqah (trsutworthy trufthful) but he is a Shi'i. keep that in mind. Also Shuraikh and Asem are both Saduq (below the level of trufthful trustworthy which is necessary to make a hadith reach the level of Authentic). Zar is Thiqah (trustworthy truthful). So the problem is in Abbad, Shuraik and Asem's.

b- the other narrations to Ibn Mas'ud have the following Isnaad: it was narrated through Al-Hakam bin Zahair through Asem bin Abi An-Nujud, through Zar bin Hubaysh through Abdullah bin Mas'ud.

The Shaykh (dba) said this is a very weak because Al Hakam bin Zahair is ( Matrook and accused of Raf'dh = discarded and accused of being a Rafidhi). So this is VERY WEAK isnaad. I have heard a claim that there is a (Muta'ba'a = another supporting way) to this narration, but I haven't seen it. Regardless it makes the case less than authentic in any way, even if there is a Mut'aba'a.

3- Other ways of this Hadith is through Jaber bin Abdillah (ra).

it was narrated through Sufyan bin Muhammad Al Fazzari, through Mansur bin Salamah through Sulayman bin Bilal, through Imam Sadeq, through his father Imam Baqer to Jaber bin Abdillah Al Ansari.

The problem with this narration, though all are Thiqat, except Sufyan who is VERY WEAK, and Mansur is okay (la Ba'sa bihi), which is a soft term for a narrator indicating he is less than an Authentic or Hasan level.



4- Other way this Hadith was narrated is to Sah'l bin Hunayf (ra).

Ibn Udai narrated: Ali bin Said through Husayn bin Isa Ar-Razi through Salamah bin Al-Fadl through Muhammad bin Is'haaq, through Muhammad bin Ibrahim At-Taymi through Abi Umamah bin Sah'l bin Hunayf through is father.

The Problem in this narration is Ibn Is'haaq. despite his fame as being am Imam of Seerah and narrating battles, etc.. but Ibn Is'haaq remains Saduq, not Thiqah. Thiqah status is required for the Hadith to be authentic. Furthermore Ibn Is'haaq did not disclose that he actually heard it with his ears, which leaves it vague and is (an'anah= attaching the narration to the above narrator without specifiying the way of recieving it). Also Husayn bin Isa is also Saduq, not Thiqah. Another problem with this narration is Ali bin Sai'd, the Shaykh of Ibn Udai. if he is Ali bin Sa'id Al Askari then he is Thiqah, but if he is in fact Ali bin Sai'd Ar-Ramli, then he has some weakness. We don't know which one.

So from an Hadithi Isnaad point of view, you see that every single way this Hadith ( if you see Muawiyah on my Minbar, then Kill him) has problems and weaknesses.

Description of Imam Musa Al Kazim (as)

Imam Ali (as) and his Last Days

Here is clip which discusses the Imam's last day of Ramadaan.



Imam Ali (as) and his Last Days
By Shaykh Nazim Al Haqqani

Seyyadina Ali (ral) was entering a mosque for his morning prayer, when he saw his murderer lying face down and he tapped him with his foot saying "Oh man, I know for what you have come here. You are sleeping like Shaitan on your face. Don't sleep like this". A person who sleeps on his face may be well known by his face. The slaves of Shaitan sleep on their faces so that people cannot see their faces and about what bad they are going to do. Don't sleep like Shaitan is sleeping. Ali (ral) looked at this person's face and knew that he was trying to kill him. He knew that, that was what Allah Almighty had chosen for him. So Ali (ral) was saying "You Allah Almighty are trying to test me, by showing me who is going to kill me, to see whether I am accepting your will or not". Yes Seyyadina Ali was perfect through this test. He said to his killer" You are going to kill me". But that person fell on Ali's (ral) fees saying "Oh Imam don't let me do that. You kill me". But Seyyadina Ali said to him "How can I do that. If I kill you I will be killed under Islamic Law. I cannot tell as an excuse that because I knew that you will kill me one day that I I killed you. Shariat will not accept this defense. Therefore I cannot kill you". Ali (ral) knew what his Lord had chosen for him. He was not trying to change that for he said "No need, for what reason should I change it".



Seyyadina Ali was a person who destroyed armies by himself. It was not possible for a person to fight face to face with him and kill him. It was impossible. But when he was praying and when this person attacked him he never tried to defend himself. Qiyarath "Allah's act" - the killing flight of the arrow came to him and it was only like a mosquito touching him and he died because the Divine Command and Divine Choice made it that way for him.



During the battle of Hazrath Ali (ral) and Muawiya, one sahaba, reported that "after Magrib we were sitting on our tent and when it was dark, a person came to our tent and we found out as to who it was and that person gave salams to us saying Aslamu Alai Kum Ya Sahabil Kiram" and we replied "Wa Alaikum Salam Ya Ali" after recognizing him. We wondered as to how Hazrath Ali was going around the battle tents after dark all alone without even his bodyguards. When we questioned Hazrath Ali (ral) he replied that Allah Almighty had said that

there were Angels protecting Allah's true servants from front and behind from any harm. They are protected unless harm comes with the "Arrow of Ajal" which is the "Arrow of Destiny" which finishes our lives and brings death to us.



When that arrow touches a person, his life finishes and since Allah's true servant knows when the Arrow of Ajal comes, and since he knows that he is protected by Allah's bodyguards or Angels, he will know when the Angels will open the protection for the arrow to pass. He knows that when that time comes nothing can be done to protect him or anyone else. Therefore Hazrath Ali was going about undeterred and making his patrol rounds. Yes Hazrath Ali had reached to a level of Kashf where the veils of the heart were taken away and he could look at the Preserved Tablet (lawhul mahfooz). In the same manner the Saints are looking and are likewise continuing on their path. If this is shown to common or ordinary people they may look at their Qadr (Destiny) and want to escape from it. Therefore Allah Almighty is not showing this to ordinary people, but only to the Awliyas (Saints). It is shown to them and they always submit to the Will of the Almighty. Ordinary people will not submit to the Divine Will and they will always try to find a means of escape by taking more bodyguards or more statepolicemen in order to protect themselves from any harm. If Allah Almighty in that level (the level of Awliyas) sends any harm to these people they will always accept it and be willing to carry out the Divine Will.



Therefore, when Hazrath Ali (ral) was murdered, who do you think paid for his compensation (Deeyath), for one killed by mistake? Allah Almighty paid the compensation for Hazrath Ali's murder. He asked him to be patient and there was no objection from Seyyadina Ali (ral) with regard to his fate. Hazrath Ali (ral) accepted his fate because his teacher was a perfect teacher who was none other than Seyyadina Muhammed Rasoolullah (Sal). Seyyadina Rasoolullah (Sal) was his perfect teacher and he taught him everything.

http://www.sheiknazim2.com/divinearrangment.html%3Cbr%3E%3Cbr%20/%3E%3Cbr