Did Imam Ali (as) tell Muawiyah that the Sahaba Were Cowards ?

There are many irrationalities presented by the 12r shia sect on Imam Ali’s (as) actions and decision. Here is list of some irrationalities which 12rs present
1) Unity with hypocrites for the sake of Islam
2) Allowing a command of Allah (ie divine appointment) to be pressured.
3) Imam Ali (as) allowing his wife to be killed
4) Imam Ali (as) and a few companion being the only results for victory of Islamic wars
5) Imam Ali (as) accepting Shura for his own Calipate
6) Imam Ali (as) failing to implement the divinely appointed belief of the shia/12rs during his rule
7) Prophet (pbuh) plus the 11 imams failing to establish justice, but the 12th imam will be able to fulfill it.
8) Rajah
9) Imam Ali (as) failing to convert his supporters from to today form of shiaism/12r Shiaism.
10) Imam Ali (as) not giving any takfiri fatwa against his supporters who opposed him in the arbitration
11) Imam Ali (as) saying that follow the majority ( the majority in his camp accepted him as the 4th calipah instead of the first)
12) Imam Ali (as) calling the companions as cowards in a letter to Muawiyah.

In this topic I will emphasize on point 12. In a letter to Muawiyah, Imam Ali (as) presents his merits and slanders the companions.

From amongst the Quraysh, the condition of those who had embraced Islam, was not as bad as ours. Either they had defensive alliance with the non-believers or some tribes decided to defend them despite their differences in religion. While it was the practice of the Holy Prophet (s) that whenever a battle was raged and his companions behaved cowardly or ran away from the battlefield (as in Badr, Uhud and Hunayn) which was usually the case or started making the Muslims nervous (as in Khandaq), he sent members of his family (Bani Hashim) to fight out the battle to protect his companions. These members of Bani Hashim often fought single handed and some even met martyrdom as for instance, Ubayda bin Haarith was killed in the Battle of Badr, Hamza bin Abdul Muttalib in Uhud and Ja'far bin Abu Taalib in the Battle of Mu'tah. Besides these three, there was another person (here Imam Ali (a) meant himself) who also tried his best to meet martyrdom. I could name him but the date of his death had not yet approached and he passed through these terrible ordeals alive. (Najh al Balagha, Letter 9)

Now compare this to the Sunni Version.

As for those from the Quraysh who embraced Islam afterwards, they were relieved from the trials that we went through. Because from among them were protected tribes and individuals that had protection from their clans so that no one [from the pagan Quraysh] would do to them what they did to us. They were in asylum and were saved from being killed. This was as Allah willed. Then He ordered His Messenger to emigrate and later allowed him to fight against the polytheists. Whenever matters got tough and the battles began, he sent the people of his family to the forefront in order to protect the Companions from the heat of the battle. Thus, Ubayda [bin Harith bin al-Muttalib] was sacrificed at Badr, Hamza at Uhud, and Ja'far and Zayd at Mu'ta. The one whose name I would mention [i.e. Ali himself], more than once, sought martyrdom for the sake of Allah similar to these, yet there time was expedited and his [mine] was prolonged. Allah now grants them provision and rewards them for that which they have done. Consequently, I have not heard of or seen anyone from the people who was more sincere to Allah through obedience to His Messenger or more submissive to the Messenger in obedience to his Lord, more steadfast during hardships and times of distress than those who I have just named! Although, there were good people amongst the Muhajirun as well, may Allah reward them. (al-Baladhuri and the Wa'qat Siffin by al-Minqari.)

So in the 12r Shia version it states that only the Hashimis sided with the Prophet :[S.A.W.W]: in the Islamic wars in opposition to the Kuffar.
From this view a question immediately arises. If the Hashimis are the only Sahabis then what about Pro Ali companions such as Abu Dharr (ra), Salman Farsi (ra) , Ammar Yassir (ra), Miqdad (ra) etc ? Did Imam Ali (as) forget to mention them ? After all they were companions too.
Now the 12rs might want to say the imam is only taking about the 3 calipahs or the Sunni definition of the sahaba. Even if this is the case are 12r Shia trying to say that all wars were won by a small minority which numbered from 5-14 ? If this is the supposed reality of Islam then we have problems. The reason behind that, since Imam Ali (as) insulted the majority of sahaba in front of his greatest enemy then couldn't I conclude the his opponent used this information against him and turned the tables on the Imam ?

If I had an enemy and that he insulted his own side then, can I not use that information against him to advance my agenda?


In the end look at the results of history. What happened in aftermath the arbitration between Imam Ali (as) and Muawiyah ? On contrary we find a sermon where Imam Ali 9as) praises the sahaba which contradicts his statement in Letter 9.

I have seen the companions of the Prophet but I do not find anyone resembling them. They began the day with dust on the hair and face (in hardship of life) and passed the night in prostration and standing in prayers. Sometimes they put down their foreheads and sometimes their cheeks. With the recollection of their resurrection it seemed as though they stood on live coal. It seemed that in between their eyes there were signs like knees of goats, resulting from long prostrations. When Allah was mentioned their eyes flowed freely till their shirt collars were drenched. They trembled for fear of punishment and hope of reward as the tree trembles on the day of stormy wind. ( Najh Al Balaghah, Sermon 97)

It was these sahaba who fought under the 3 calipahs and gained them victory in the Islamic conquest.


On the contrary, Imam Ali (as) praises the opposite side military commitment and becomes disappointed with his own side.

I called you for war but you did not come. I warned you but you did not listen. I called you secretly as well as openly, but you did not respond. I gave you sincere counsel, but you did not accept it. Are you present like the absent, and slaves like masters? I recite before you points of wisdom but you turn away from them, and I advise you with far reaching advice but you disperse away from it. I rouse you for jihad against the people of revolt but before I come to the end of my speech, I see you disperse like the sons of Saba.[2] You return to your places and deceive one another by your counsel. I straighten you in the morning but you are back to me in the evening as curved as the back of a bow. The straightener has become weary while those to be straightened have become incorrigible.
O' those whose bodies are present but wits are absent, and whose wishes are scattered. Their rulers are on trial. Your leader obeys Allah but you disobeyed him while the leader of the people of Syria (ash-Sham) disobeys Allah but they obey him. By Allah, I wish Mu`awiyah exchanges with me like Dinars with Dirhams, so that he takes from me ten of you and gives me one from them. ( Najh Al Balaghah, Sermon 97)

Now earlier in the 12r Shia view he was slandering the companions.
If the sahaba were so bad did the Prophet :[S.A.W.W]: ever wish to trade his companions for Abu Sufyan's supporters ?

Also, the question comes back to the 12rs. If is only a minority which caused victory in the Islamic wars where was this minority's power in the Battle of Siffin & Karbala ? Why did the 9 imams remaining have to go into taqiyyah ? Why does Hisham ibn Hakam claim the 6th imam suspended Jihad until the reappearance of the Mahdi ? Why did Shaykh Al Mufid compare 313 companions of Badr with the 313 shias of the Mahdi ?

In history, the 12 imams were under the radar of the Ummavi and Abbasid rulers. On the contrary 12rs Shia were pacifist. The Ummavis and Abbasids never harmed them since they restricted their activities to their culture centers. Unless of course the 12r Shia decided to challenge the ruler of the time. Then again many Sunni Scholars go in trouble when they questioned the rulers of their time.

Now when we go deeper into history even during the Mongal invasion the 12rs chose to work with an aggressive enemy instead of declaring jihad.



Imam Musa Al Kazim's (as) janazah had restriction due to the pressure. Refer to 40 second mark in the clip below.




Yet the 12rs still did noting when the Mongols destroyed Imam Al Kazim's (as) shrine.


Whereas the Muslims who support and love Muawiyah such as Shaykh ibn Taymiyah declared a war on the Mongols and prevented them from advancing into Egypt. Is it not ironic ?

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.

Hadhrat Abdur Rahman bin Abu Bakr (ra) refuses to Accept Wealth From Muawiyah

The Incident with Hadhrat Muawiya (RAD) Hadhrat Abdul Azeez bin Hadhrat Abdur Rahman bin Auf (RAD) narrates that Hadhrat Muawiya (RAD) once sent a hundred thousand dirham’s to Hadhrat Abdur Rahman bin Abu Bakr (RAD) after he refused to pledge allegiance to Yazid who was the son of Hadhrat Muawiya (RAD). Hadhrat Abdur Rahman (RAD) refused to accept the money saying, “Should I sell my deen for my worldly gain?” He then proceeded to Makkah where he passed away (1)

1. Hakim (vol.3 Pg. 476) Zubayr bin Bakkar has reported a similar narration, as quoted in isabah (vol 2 pg 408)

Tabarra (Character Assissination) Against Imam Ali (as) and the Fatimids (children of Bibi Fatima)

Q. Please enlighten us more on the topic of Hadrat Muawiya (rad). Is it true that the Ummayyads ‘manufactured consent’ by spreading forged ahadith in his praise (Hadrat Muawiya) and is it true that the descendents of Fatima Zahra (radi allahu ta’ala anha) were openly insulted during the Ummayyad reign, and that ‘Ali ibn Abi Talib (radhi allahu anhu) was openly rebuked and abused during their reign?


A. Yes, unfortunately, during the reign of the Ummayyads, which commenced with Muawiya ibn Abi Sufyan, the descendents of the Prophet (sallallahu alaihi wa sallam) were openly insulted and their father, ‘Ali ibn Abi Talib (radiallahu ta’ala anhu) was openly and officially condemned, abused and rebuked from the pulpits every Jum'ah for a period of 90 years.

Here is a quote from a reliable neutral source on the subject, Allamah Shibli Nu'mani's book Sirat-An-Nabi, Vol. 1, p. 60

"Traditions were first formed in book form in the days of Ummayads, who, for about 90 years, throughout their vast dominions stretching from the Indus in India to Asia Minor and Spain, insulted the descendents of Fatima and got Ali openly censured* in Friday sermons at the mosques. They had hundreds of saying coined to eulogize Amir Muawiya…
Today, we find none of this rubbish in the Hadith literature”

Source: Sirat-An-Nabi (The Life of the Prophet), by Allamah Shibli Nu'mani, rendered into English by M. Tayyib Budayuni. Rightway Publications, New Delhi, India. From Vol 1. p.60

“Censured” means to vehemently disapprove, an official reprimand, to reproach in a harsh or vehement manner, and is synonymous to rebuke, condemn, abuse and chide. May Allah save us!


And Allah Knows Best!

Ahmed Amiruddin
10th of Muharram, 1429 Hijri

http://www.alsunnahfoundation.org/rbk.html

Dirar bin Damrah describes Imam Ali ibn Abi Talib (as)

During Ali's caliphate, Ibn At-Tayyah once came to him and said, "O Leader of the Believers, the Muslim Treasury is filled with gold and silver."

"Allah is the greatest," was Ali's reply. He (ra) then ordered Ibn At-Tayyah to gather the people of Kufah. When everyone was present, Ali began distributing the wealth, all the while saying, "O yellow (gold) and white (silver), deceive someone other than me."

When all was said and done, Ali (ra) had finished distributing all of the wealth that was in the treasury. He then ordered for the inside of the treasury to be cleaned; and after this task was performed, Ali (ra)entered inside and performed two units of prayer.

After Ali (ra) died, Muawiyah bin Abu Sufyan (ra) said to Dirar bin Damrah," Describe Ali to me."

"Will you not excuse me from answering you," said Dirar.

"No, describe him," insisted Muawiyah (ra).

"Please, excuse me from doing so," said Dirar.

"I will not," said Muawiyah.


"I will do so, then," said Dirar with a sigh. "By Allah, he was (far-sighted) and very strong. He spoke with a truthful finality, so that, through him, truht became distinguished from falsehood. He ruled justly, and knowledge gushed forth from him, as did wisdom. He felt an aversion to the world and its (pleasures). By Allah, he would cry profusely (from the fear of Allah); long durations would he spend in contemplation, during which time he would converse with his soul. "

" He showed a liking ( for religious reasons, of course; to train his soul to be patient and abstemious) to coarse garments and lower quality food. By Allah, it was as if - in his humbleness - he was one of us: when we asked him a question, he would answer us; when we would go to him, he would initiate (the greetings of peace); and when we would invite him (to our homes), he would come to us. Yet, in spite of his closeness to us, we would not speak (freely) with him, because of the dignity and honour that he exuded if he smiled, he revealed the likes of straight and regular pearls (i.e. his teeth). He honoured religious people and loved the poor. The strong person could not hope to gain favours from him through falsehood. And the weak person never lost hope of his justness. I swear, by Allah, that on certain occasions, I saw him in his place of prayer when the night was dark and few stars could be seen; he would be holding his beard and crying the way a very sad person cries; and I would hear him saying, "O world, O world, are you offering yourself to me? Do you desire me? Never! Never! Decieve someone other than me. I have divorced you for the third time, so that you cannot return to me. O world, your life is short, the existence you offer is base, and your danger is great. Alas for the paucity of sustenance (i.e. good deeds), the great distance of the journey, and the loneliness of the road!"

Upon hearing this description, Muawiyah's eyes swelled with tears, and not being able to hold them from gushing forth, he was forced to wipe them with his cuffs; and the same can be said for those who were present. Muawaiyah (ra) then said, "May Allah have mercy on the father of Al Hasan, for he was, by Allah, just as you described him to be." He (ra) then said, "O Dirar, describe your sadness at having lost him."

"My sadness," began Dirar, "is like the sadness of a woman who cannot control her tears or allay her grief after her child, while in her lap, has just been slaughtered." Dirar then stood up and left.

Imam Ali (as) Writes About His Merits to Muawiyah

In the Name of Allah, Most Compassionate, Most Merciful.

1. Hadrat Muhammad Mustafa (sawas) the true Prophet was my cousin and my father-in-law.



2. Hadrat Hamza (ra) the chief of martyrs was my uncle. This fact is known to one and all.



3. Hadrat Ja'far (ra) who remains flying with the angels, morning till evening, was my brother, born to the same mother, as was made known to all by the true informer (The Holy Prophet )



4. The solace of eyes (daughter of Prophet ) was my close companion and wife.



5. Fatima's (sa) and my blood, flesh and skin are close together as being one and the same.



6. From our blood, flesh and skin came into being my sons, the pleasure of my sour the grandsons of the Holy Prophet

Is there anybody who possess these qualifications and merits ?


7. I embraced Islam in childhood, before attaining adolescence.


8. From the day that my relationship as son in law was established with the Holy Prophet I got a status that demanded by all Muslims to respect and give obedience to me.


9. Misery and ruin is destined for him, who will come on the Last Day as a known enemy of mine.


(Lata'if Akhbar-al Awwal, p. 34)

Umar bin Abdul Aziz's (ra) Reform

When Umar ibn Abdul Aziz (radi Allahu anhu) who can be considered the 6th khalifah, not a king came, and he found that the propaganda and the rumors that were spreading by officials that was nowstandard procedure was not Islamic behavior- remember, we may have slipped, all of this position that the 1st king in Islam institutionalized that became a pillar of themonarchical establishment was attributed to an ayah. They had to have some misinterpretation of an ayah to extend all ofthese deviations to, and that ayah was concerning the death or the murder of Uthman (radi Allahu anhu), And, whoever hasbeen killed or murdered without a basis of justice, then WE have allocated to his guardian 1st of kin, an authorization(Surah Al-Isra' verse 33) They stopped here,the ayah says He should not beexcessive in taking corrective measures for a person who was killed without justice (Surah Al-Isra' verse 33) So, all of this wasextended to give a veneer of legitimacy to the vile language that was used to condemn Ali and his family.Imagine, a khutbah just like this during jum'ah, and then someone would come usewords that we cannot use- these were official words and public pronouncements,and then when Umar ibn Abdul Aziz came, he didn't say that in his khutbah. Hedidn't say any of these institutionalized statements that have been repeatedfor years and generations and then someone stands up and tries to remindthis Muslim who is trying to follow his conscience and tells him "Youshould be following the sunnah" Meaning the Sunnah means you should becondemning Ali and his side; and Umar ibn Abdul Aziz said to him "An innovation! AnInnovation!" and he obliterated or put an end to this type of policy and theseofficial statements from the Mimbar and he replaced it with something that isstill used today- it doesn't come from the time of Allahs Prophet- when you go tothe conventional andtraditional type of Masjid, you hear every khutbah ending with Verily, Allah ordersJustice and that you be patient and dutiful totally for His sake and that you be forthcoming to kin and He forbidsevil deeds and the things which are prohibited and aggression and oppression.Allah admonishes you so that you may take heed. (Surah An-Nahl verse 90) That was not the waythe khutbahs ended during the time of Allahs Prophet. This is the way it began to end when Umar ibn Abdul Azizreplaced those condemnation statements with this ayah from the Qur'an andwe still have it today. People who are not aware of these details think thatthey are saying something that belongs in the time of Allahs Prophet. No!They are saying something that can be traced back to correct what the 1stking in Islam did.

This tradition above is found in the esteemed salafi scholar Ibn Kathir's book. Ibn Kathir in his book The Rightly Guided Calipahs says


The Ummayads use to abuse Ali bin Abi Talib in speeches, but when Umar bin Abdul Aziz became the calipah, he put an end to that by writing to his provincial rulers, ordering them to stop that tradition and quoted the verse.

"Allah commands justice, the doing of good, and liberality to kith and kin, and he forbids all shameful deeds, and injustice and rebellion: he instructs you, that ye may recieve admonition." (Al-Nahl:90). This is verse was always quoted in their speeches from then onwards.
(Biographies Of RightlyGuided Caliphs, Ibn Kathir Pg 393)

Most scholars agree that Umar bin Abdul Aziz is superior to Muawiyah ibn Sufyaan, for his matchless justice, modesty and asceticism.
(Biographies Of Rightly Guided Caliphs, Ibn Kathir Pg 398)

Online Link for the above source:
http://abdurrahman.org/seerah/BiographiesOfRightlyGuidedCaliphs-IbnKathir.pdf

Hadrat Umar (ra) encounters Muawiyah in Al Quds

A lot of 12r shia make false accusation against Hz Umar (ra) for placing Muawiyah into power by making him a governor in Syria. Imam Al Asi says this is not the case. In fact, Umar (ra) wanted Muwaiyah's influnce to leave Mecca so another civil war would not occur between Mecca and Madina again. On top of that, when Hz Umar (ra) arrived in al Quds and saw that Muawiyah wore an expensive outfit, so he turned away from him and even ignored his salaam.

What Imam Ali (as) Said In Regards To Supporting Amir Muawiyah ?

Imam Qadhi Abu al-Hasan al-Mawardi (d 448 Ah) an esteemed Ahle Sunnah scholar of the past authenticated a saying by Imam Ali bin Abi Talib his book 'adb al-dunya wa deen'.

أَنَّ رَجُلًا قَالَ لِعَلِيٍّ كَرَّمَ اللَّهُ وَجْهَهُ: إنِّي أُحِبُّك وَأُحِبُّ مُعَاوِيَةَ. فَقَالَ رضي الله عنه: أَمَّا الانَ فَأَنْتَ أَعْوَرُ، فَإِمَّا أَنْ


تَبْرَأَ وَإِمَّا أَنْ تَعْمَى

(adb al-dunya wa deen )


In his book he authenticates a story of a man that came to Ali and said "I love you and I love Muawiya " To this Ali replied that you are a ONE EYED MAN. The eye that loves me has vision and that loves muawiya is blind. If you persist with it then you will be total blind.

Merits of Imam Ali (as)

Sa'd b. Abi Waqqas told Muawiyah the reasons why he didn't curse Imam Ali (as). Below is a hadith where he points out Imam Ali's (as) merits.


This hadith has been narrated on the authority of Shu'ba with the same chain of transmitters Amir b. Sa'd b. Abi Waqqas reported on the authority of his father that Muawiya b. Abi Sufyin appointed Sa'd as the Governor and said: What prevents you from abusing Abu Turab (Hadrat 'Ali), whereupon be said: It is because of three things which I remember Allah's Messenger (may peace be upon him) having said about him that I would not abuse him and even if I find one of those three things for me, it would be more dear to me than the red camelg. I heard Allah's Messenger (may peace be upon him) say about 'Ali as he left behind hrin in one of his campaigns (that was Tabuk). 'All said to him: Allah's Messenger, you leave me behind along with women and children. Thereupon Allah's Messenger (may peace be upon him) said to him: Aren't you satisfied with being unto me what Aaron was unto Moses but with this exception that there is no prophethood after me. And I (also) heard him say on the Day of Khaibar: I would certainly give this standard to a person who loves Allah and his Messenger and Allah and his Messenger love him too. He (the narrator) said: We have been anxiously waiting for it, when he (the Holy Prophet) said: Call 'Ali. He was called and his eyes were inflamed. He applied saliva to his eyes and handed over the standard to him, and Allah gave him victory. (The third occasion is this) when the (following) verse was revealed:" Let us summon our children and your children." Allah's Messenger (may peace be upon him) called 'Ali, Fitima, Hasan and Husain and said: O Allah, they are my family. ( Sahih Muslim, Book 031, Number 5915:)



Another Merit of Imam Ali (as)

Suhail reported on the authority of Abu Huraira that Allah's Messenger (may peace be upon him) said on the Day of Khaibar: I shall certainly give this standard in the hand of one who loves Allah and his Messenger and Allah will grant victory at his hand. Umar b. Khattab said: Never did I cherish for leadership but on that day. I came before him with the hope that I may be called for this, but Allah's Messenger (may peace be upon him) called 'Ali b. Abu Talib and he conferred (this honour) upon him and said: Proceed on and do not look about until Allah grants you victory, and 'Ali went a bit and then halted and did not look about and then said in a loud voice: Allah's Messenger, on what issue should I fight with the people? Thereupon he (the Prophet) said: Fight with them until they bear testimony to the fact that there is no god but Allah and Muhammad is his Messenger, and when they do that then their blood and their riches are inviolable from your hands but what is justified by law and their reckoning is with Allah. (Sahih Muslim, Book 031, Number 5917)

Tabarra (Character Assissination) from the 12r Shia

Whenever you ask the 12r shia/rafida if they curse the sahaba, they respond by saying we only curse those who deserved to be cursed or they say by sending lanaat its just a way of asking Allah (swt) to remove mercy from certain personalities. Now if there is a personality who 12r shia hate the most I would say its hz Umar (ra). The 12rs believe he is responsible for Bibi Fatima's (sa) death so they try to justify one reason to why they curse Hz Umar (ra). Now in my previous post I have talked about the orgins of Tabarra which started by Muawiyah and the Ummavi rulers after him. Muawiyah claimed that Uthmaan (ra) was unjustly killed so he justified why he cursed Imam Ali (as). He also claimed that Imam Ali (as) was unworthy of leadership and that he was jealous of the first 3 calipahs. Muawiyah writes his first letter to Imam Ali (as) saying:



The most in advice to Allah and His Messenger was his successor- that's in reference to Abi Bakr (radi Allahu anhu)- then the successor of his successor- that's in reference to Umar ibn Al Khattab (radi Allahu anhu), and then the 3rd successor who was killed without justice, Uthman. Muawiyah is saying to Ali. You were jealous of all of them- meaning these three successors to the Prophet- you have aggressed against all of them. We could tell that from the smirk on your face and from the words of division which you pronounced and the times of relief that you felt during their reign and the way you were slow in consolidating with them- meaning with the khulafa' to the Prophet. In all of that time period pertaining to the three successors to the Prophet you were being led or drawn as a reluctant camel would be pulled and you were not more expressive in envy to any of them than you were to your paternal aunt's son- this is in reference to Uthman. (Baladhuri)


Here Muawiyah uses two reasons to justify his cursing of Imam Ali (as). One reason is he believed Imam Ali (as) was responsible for Uthmaan's (ra) death. The other reason can be seen from his first letter to Imam Ali (as) where he attacks the legtimacy of Imam Ali's (as) leadership. Imam Ali (as) reponds to this letter by saying

You mentioned that Allah chose for him helpers from the Muslims who supported him, and that they were ranked to Him according to their merits in Islam. You asserted that the most excellent of them in Islam, and the most sincere to Allah and the Messenger (saws) were the caliph [i.e. Abu Bakr] and his caliph [i.e. Umar]. I swear by my life, their stations were indeed great, and the loss of them was a great wound! May Allah be merciful to them and grant them a great reward! You also mentioned that Uthman was third in excellence. If Uthman was good then Allah will reward him for that; if not, he will encounter a Lord who is Most Merciful and forgives any sin, no matter how great. I swear by Allah, I am hopeful that when people are rewarded by Allah for their excellence and sincerity to Him and His Messenger, our share will be the most abundant! ( Ansab of al-Baladhuri and the Wa'qat Siffin by al-Minqari.)

Now there are more details to these letters, but the focus here is emphasize on the concept of Tabarra. which certain sects believe its justitifed. I have listed 2 reasons why Muawiyah did Tabarra against Imam Ali (as). Now I will list 2 main reasons why 12r shias justify their Tabarra against the first 3 calipahs. The main reason is they believe that the first 3 calipahs were unworthy of leadership. The second reason is they actually think Bibi Fatima (sa) was killed and Umar (ra) was responsible for it.

Now again if we look at history Tabarra (character assissination) it was pioneered by Muawiyah and the Ummavi Kings who took power after him. Today on the contrary, its mainly practiced by the 12r shia. The reason why the Ummavis Kings and 12r Shia do Tabaara is similar, and difference is who they do it toward. As for Imam Ali (as) he never cursed the Calipahs, sure he differed from him many times but he never cursed them. As for the narration where 12rs use to say that bibi Fatima (sa) cursed the calipahs in every prayer those narrations don't have any chains.

Also, from the 12rs books we find many narrations which promote Tabarra (character assisination). I've seen these quotes on many websites and many shia sites such as answering ansaar haven't responded to them. On the contary, Answering Ansaar has responded to the hadith of Imam Mahdi (as) taking revenge against the sahaba. Below are quotes taken from the promienent shia scholar Mullah Baqir Al Majlisi. Al Majlisi in the shia sect has the status that ibn Tamiyah has for the salafis/wahabis.

Mullah Muhammed bin Yaqoob Kulaini, the most prominent Shi'ite scholar of Hadith, quotes Imam Baqir as saying:

'People became apostates after the death of the Prophet (Sallallaahu Alayhi Wasallam), except for three people: Miqdad ibn Aswad, Abu Dharr Ghifari and Salmaan Farsi.' He continues:

'Abu Bakr and Omar did not repent before they parted the world. In fact, they did not even mention what they had done to Ali. So may Allah, His angels and all of mankind curse them. (Furu'ul Kafi: Kitabul Rauda: 115)

Mullah Baqir writes:

'Regarding the doctrine of' 'Tabarri' we believe that we should seek disassociation from four idols namely, Abu Bakr, Omar, Uthman and Mu'awiyah; from four women namely, Ayesha, Hafsa, Hind and Ummul Hakam, along with all their associates and followers. 'These are the worst creation of Allah. It is not possible to believe in Allah, His Messenger and the Imams without disassociating oneself from their enemies. (Haqqul Yaqeen: 2:519)

[The doctrine of 'Tabarri' means to have no association with the enemies of Allah.]

Mullah Baqir writes:

'One should say after each prayer: O Allah! Curse Abu Bakr, Omar, Uthman, Mu'awiyah, Ayesha, Hafsa, Hind and Ummul Hakam. (Aynul Hayat: 599)

The Prophet (Sallallaahu Alayhi wa aalihi Wasallam), came to a person from the Ansaar and asked him if he had any food. The Ansaari said he had and slaughtered a goat. The man then grilled some meat and presented it to the Prophet (Sallallaahu Alayhi wa aalihi Wasallam) who wished that Ali, Fathima, Hasan and Hussain were present with him. Then Abu Bakr and Omar arrived. Ali also arrived shortly after. Allah then revealed the verse:

'We have never sent any messenger prophet or Muhaddath before except that when ever they desired something, the devil interfered in their desire.' (The Prophet then said) This is just as the devil has sent his two agents here right now (Abu Bakr and Omar). (The footnotes of Maqbool's translation: Surah Hajj: 674)

[Muhaddath is a non-prophet but he is inspired by Allah]

Mullah Baqir Majlisi writes:

'Pharaoh and Hamaan refer here to Abu Bakr and Omar. (Haqqul Yaqeen: 342)

The same author also says:

'The references in big books about the illegitimate birth of Omar cannot be discussed in this book. (Ibid: 259)

Allah says in Surah Nahl (90):

"And He prevents you from immorality, unlawfulness and rebellion.'

Ali ibn Ibrahim AI-Qummi comments on this verse: 'These three vices refer to so and so, so and so and so and so.' (Al Qummi's commentary: 218)

Any ambiguity is cleared by the following comment: 'Immorality refers to the first person (Abu Bakr); unlawfulness refers to the second (Omar) and rebellion refers to the third (Uthman). (Footnotes to Maqbool's translation: 522)

Today the government of Iran is promoting a concept of unity where Sunnis and shias unite against a greater enemy. However, the ironic part about this concept is Iran doesn't even want to built any relations with Sunnis within their own country. They presecuted many Sunnis scholars in Iran, and won't allow Sunnis to have even one mosque in Tehran. As for Tabarra, I am sure you can find more than 70,000 mosques in Tehran where the Sahabas are cursed.