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Companions in Sunni Sihah Sete
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Companions in Sunni Sihah Sete


1. Muawiya

A. The head of “Baghyh party” and his hatred of Amir al-Momenin (PBUH)

B. Muawiya and Kanz verse

C. his opposition with the amount of Zakat:

D. Muawiya and lucre

E. Muawiya and wearing silk clothing and …

F. preventing from quoting hadith

G. Muawiya and his permission to usurping people’s money unjustly and …

H. people’s lack of trust in him

I.” لا اشبع اللّه بطنه” hadith


k. Muawiya and changing the whole principles of Bait

L. Muawiya believed that he was more deserved than Omar for caliphate

2. Abu Harirah

A. he was known as a liar and hadith forger

B. Evil deceived him

C. Abu Harirah the successor of Marvan

D. the ablution of Abu Harirah

Two more points about this hadith:

e. Three more hadiths from Abu Harirah

1. Me ‘raj hadith

2. Abu Harirah’s story in Mecca

3. The creation of universe in seven days

4. Abd Allah Ibn Omar

A. Amin Abd al-Malek and the pilgrimages

B. Ibn Omar and swearing allegiance to Yazid

C. the feeble excuse

D. Ibn Omar was a righteous person

E. some examples of the knowledge of Ibn Omar

1. Fasting is in conflict with Eyd

2. His interpretation

3. His ignorance of the time of the prophet (peace be upon him and his family)’s Hajj

4. Reading Quran

F. the order of repeating a prayer

4. Anas Ibn Malek

A. the cup bearer of wine meetings

B. commanding to be patience in the face of oppression

C. Anas in the palace of Ibn Ziyad

5. Abd Allah Ibn Zobair

A. The first person who was born in Islam

B. His uprising was not secular

C. He said Ayat prayers the same as morning prayers

6.  A brief look at some of the other companions

First .Khaled Ibn Valid

Second. Moghayrat Ibn Sha’abah and his Islam

Third. Abd al-Rahman Ibn Ouf

Fourth. Samarat Ibn Jandab

7. Unfolded facts about the companions

A. immigrants and Ansars were busy with world issues

B. He who committed suicide was one of the companions

C. Zobair’s will on Jamal’s day

D. Ka’ab Ibn Malek and his two friends

E. Zobair and Abu Marthad were weak in their faith



Hussein Tabibiyan 


The companions in Sehah



By the help of God and the attention of the God’s great Imam, we present our seventh article named as “the companions in Sehah Settah” to our dear readers.

In previous reviews, we found out that how the owners of Sehah had introduced God and his prophet and what they had written to the prophet (peace be upon him and his family)’s holy Ahle Bait and we also noticed that what they had said about all those three caliphs and Aisha. In this review, we will know what they have written about the companions - Contrary to what is common among Sunnis- that it may be difficult to understand for ordinary people because they do not tell what some of companions did and how they bothered the holy prophet (PBUH) and they do not even say that sometimes they made him angry. They do not know  the companions were immersed in the worldly issues after the death of the prophet (PBUH). They paid attention to worldly issues without considering the day of hereafter and they fought over property and authority. They diverted the right path and joined the wrong.

The holy prophet (PBUH) called the companions to follow his holy and pure Ahle Bait (peace be upon them). He stated that the only way to be salvaged is to resort to Quran and Etrat, but they ignored his recommendation and even fought with them. Sunni scholars have even tried to justify their behavior and deeds and they have hid their mistakes and err by quoting some narrations.

I had a discussion with one of Wahhabi scholars in Medina. I said that the prophet (PBUH) called Muawiya and his followers who fought with Amir al-Momenin (PBUH) “Baghyh party” (Baghyh party means aggressive and oppressive category and this name is that the holy prophet (PBUH) gave to Muawiya and his followers. When Ammar was said: you will be killed by ((Baghyh party)) and Ammar was martyred by Abu al-Ghadiya ). He stated that they rose to avenge Othman. I said that the prophet (PBUH) stated that they were “Baghyh party” and you say that their fight was right?! Do you expect me to accept your speech or the prophet (PBUH)’s? He repeated himself constantly! It seemed that I asked a complicated question whose answer was not clear! Yes, they talk to people like this and common people, who are unaware of the history, accept them.

I said to a Sunni person that Aisha went to fight with Amir al-Momenin (PBUH) on Jamal day. He did not even know that there is such a day in the history, so he could not believe this incident. Of course, when their scholars keep silenct and do not say anything, how could people know it! Some of justifiers have also said that they were the prophet (PBUH)’s companions and we are not qualified to talk about the companions!

Some people such as “Ibn Abi al-Hadid Motazeli” said that all of those who fought on Jamal day will go to the hell, except Aisha, Talhe, and Zobair because they repented! Talhe was killed in the fight. Zobair withdrew from the battle field. We have not heard or read any repentance from Aisha. Perhaps they have repented after death!

Our purpose to mention these stories is to say to our dear readers that if they read something from the most reliable Sunni narrative books about the vilifying the companions, they would not be not be surprised because either the common people are unaware of the truth, or they are the governmental scholars, or hired scholars, or justifiers of the companions’ behaviors. Of course, there are a few of them who are fair and they do not believe that all of companions were righteous. Based on some narrations, count them as one of those who will enter the hell.

 The materials of this article are taken from six Sunni narrative books which are known as “Sehah Sete” among them. These six books are as follows:

1. Sahih Bukhari, Written by: “Muhammad Ibn Ismael Bukhari”, death: 256 AH, in 3 volumes and 9 parts.

2. Sahih Moslem, Written by: “Moslem Ibn Hojaj Neishaburi”, death: 261 AH, in 5 volumes which its fifth volume is table of contents.

3. Sunnan Ibn Maje, Written by “Muhammad Ibn Yazid Ghazvini”, death: 275 AH, in 2 volumes.

4. Sunnan Abi Davood, written by “Abu Davood Soleiman Ibn Ashath Sajestani”, death: 275 AH, in 4 volumes.

5. Sunnan Tirmidhi, written by “Abu Isa Muhammad Ibn Isa Ibn Surat”, death: 279 AH, in 5 volumes.

6. Sunnan Nesaee, written by “Abu Abd al-Rahman Ahmad Ibn Shoaib Ibn Ali Nesaee”, death: 303 AH, in 8 volumes.

As reference, we will mention the number of the volume, page, the title of the book, and also its relevant chapter to find the material easier and quicker. Although the numbers of hadiths are given, it seems that the number of hadiths in different editions is different. In addition, the hadiths in Sahih Bukhari which is by us do not have the number (published in Dar al-Jail in Beirut). Except Sahih Moslem which is published in “Dar Ehya al-Torath al-Arabi”, the other four Sunnans are published in Dar al-Fekr in Beirut.

Most of Sunnis believe that the narrations in those books are true, especially the first two books which are known as Sahihein (two true books) and count them unchangeable like Quran.

If our dear readers read our previous researches, they will find out that this idea is completely wrong. Because some of Sunni scholars have criticized some of narrations of those books and they do now know them authentic narrations.

By the way, we study and review what Sunnis believe in them. We hope that this collection is useful for researchers and common people who are seeking the right path.

Hussein Tayebiyan_ Qom



Although Sunnis believe all of the companions are pure, righteous, and from paradise and give them a high position, they respect some of them more than others and quote narrations about their dignity and high positions.

Certainly the prophet (PBUH)’s companions did a great job for Muslims and the humanity by their faith and denoting their life and blood on the way of Islam. If no effort and persistence of them, the flag of Islam would never raise. The pure blood of Islam’s martyrs watered the tree of religion and all we have now is due to their non-stop efforts.

But we should not forget that perseverance and stability in belief and not deviating from faith and believe due to different examinations is harder than the faith.

At the beginning of al-Ankabut chapter, God states that do not assume that your faith will be accepted without testing. As the prophet (PBUH) always warned you that do not be misled after my death.

Should not the story of Bani Israil’s calf-worshiping be a lesson for Muslims? God did not glorify them due to their patience against the tortures and the harassments of Pharaoh? (al-A’araf chapter, verse: 137) why their destiny was what you heard? Could they pass the test of God?

Look at the following narrations:

1."عن أبي سعيد انّ النبي صلي‏الله‏عليه‏و‏سلم قال: لتتبعنّ سنن من قبلكم شبرا بشبر وذراعا بذراع حتّي لو سلكوا جُحر ضبّ لسلكتموه. قلنا يا رسول اللّه! اليهود والنصاري؟ قال: فمن؟"

1. Sahih Bukhari , vol. 4 , p. 206 , Beda al-khalgh book , Bab ma zekr ana Bani – Israil , and vol. 9 , p. 126 , ketab al-Ehtesam Belketab va al-sunnah , chapter : قول النبي صلي‏الله‏عليه‏و‏سلم لتتّبعن سنن من كان قبلكم

It means that you will follow from persistent approach in detail as far as if they become small lizard inside nest you will also do.

It is clear that concept statement of prophet is full following.

The above Hadith, Muslim has also been narrated in Sahih, vol. 4, p. 2054 in his book called (al-Elm, chapter 3 , Hadith 6 ).

2."عن أبي هريرة عنه صلي‏الله‏عليه‏و‏سلم : لا تقوم الساعة حتّي تأخذ امّتي بأخذ القرون قبلها شبرا بشبر وذراعا بذراع. فقيل يا رسول اللّه! كفارس وروم؟ فقال: ومن الناس إلاّ أولئك؟"

2. Sahih Bukhari, vol. 9, ibid .

It means that there is not the Day of resurrection so that my people (Ummat) should follow from the ancients. They said; Are (what is meant by the ancient) Rum and Iran? He answered: who exclusive of them?

3." عن عبد اللّه بن عمر و قال: قال رسول اللّه صلي‏الله‏عليه‏و‏سلم ليأتينّ علي امّتي ما اتي علي بني اسرائيل حذو النعل بالنعل..."

3. -Sunnan Tirmidhi, vol. 5, p. 26, al-Iman book, bab 18, p. 2641.

It means that my people follow from Bani – Israil in detail.

The most evident example of the incident occurred in seventh year of immigration when the prophet (PBUH) went to Kheibar. Note:

«عن أبي واقد الليثي انّ رسول اللّه صلي‏الله‏عليه‏و‏سلم لمّا خرج إلي خيبر مرّ بشجرة للمشركين يقال لها ذات انواط(1) يعلّقون عليها اسلحتهم فقالوا: يا رسول اللّه! اجعل لناذات انواط. كما لهم ذات انواط. فقال النبي صلي‏الله‏عليه‏و‏سلم : سبحان اللّه! هذا كما قال قوم موسي: اجعل لنا الها كما لهم آلهة. والذي نفسي بيده لتركبنّ سنّة من كان قبلكم».(2) قال أبو عيسي: هذا حديث حسن صحيح

They were those who were in Medina about 7 years and they were growing in Islam environment. How could we expect that those who turned to Islam by the

1)In the footnote the meaning of ذات انواط is: «ذات انواط: شجرة ذات تعاليق تعلق بها سيوفهم ويعكفون عليها كما كان يفعل المشركون». It means that some trees which they have hooks and they hang their swords on them and placed it as their worship place as unbelievers did.

2) Sunnan Tirmidhi, vol. 4, p. 412 , ketab al-Fetn , chapter 18 , H – 2180 .

The meaning of this hadith in summary is: the companions of the prophet (PBUH) after a lot of treatments asked him to determine them Zat Anvat (which we explained it in previous footnote) in seventh year of immigration. The prophet (PBUH) stated: what you want me is the same as what the companions of Muses asked him to determine them an idol, and idol like the idols which the idol worshipers worshiped it. Then he said: you will also follow the way of your ancestors.

Force of sword and due to the fear of death in the year of conquering Mecca_ the eighth year_and in remained two years they could not use the teachings of the prophet (PBUH) follow the right path and never made a mistake in such a way we call them righteous people?

Weren’t the wives of the prophet (PBUH) part of his companions? What did they_ or at least some of them_ do that the prophet went into bad term with them for a month?

We read in previous article_ Aisha in Sehah_ that the prophet (PBUH) divorced Hafse, but then remarried her. What had she done that caused the prophet (PBUH) lost his patience? And we also read that he was in bad temper with Zeinab for two months. What had she done? And so on.

It is quoted in Bukhari that the prophet (PBUH) sent a group of people to war commanded by an Ansari man and he ordered them to obey him. The commander got very furious with them for an unmentioned reason and said: did not the prophet (PBUH) order you to obey me? They said: Yes. He said: gather firewood. When they gathered enough, he commanded to set fire and then commanded them to get into the fire. Some of the people were going to enter into the fire, but some others prevented them and said: we came to the prophet (PBUH) to escape from the fire. As they were discussing, the fire subsided and put out and the anger of the commander abated too. When the prophet (PBUH) informed of this story, he stated: if they entered into the fire, they would stay into the fire until the day of hereafter. Obedience is in good issues1 (not in sin and bad issues). The commander who was selected by the prophet (PBUH) at his life time was going to commit such a crime at the time of his anger. Can we trust the other people who were not elected by the prophet (PBUH) after his death?

- vol. 5 sahih, p. 4 – 203, Maghazi , chapter : بعث خالد بن وليد إلي بني جذيمة.

Arabic text is such:

«عَنْ عَلِيٍّ رضي اللّه عنه قَالَ بَعَثَ النَّبِيُّ صلي‏الله‏عليه‏و‏سلم سَرِيَّةً فَاسْتَعْمَلَ رَجُلاً مِنَ الأَنْصَارِ، وَأَمَرَهُمْ أَنْ يُطِيعُوهُ، فَغَضِبَ فَقَالَ أَلَيْسَ أَمَرَكُمُ النَّبِيُّ صلي‏الله‏عليه‏و‏سلم أَنْ تُطِيعُونِي. قَالُوا بَلَي. قَالَ فَاجْمَعُوا لِي حَطَبًا. فَجَمَعُوا، فَقَالَ أَوْقِدُوا نَارًا. فَأَوْقَدُوهَا، فَقَالَ ادْخُلُوهَا. فَهَمُّوا، وَجَعَلَ بَعْضُهُمْ يُمْسِكُ بَعْضًا، وَيَقُولُونَ فَرَرْنَا إِلَي النَّبِيِّ صلي الله عليه وسلم مِنَ النَّارِ. فَمَا زَالُوا حَتَّي خَمَدَتِ النَّارُ، فَسَكَنَ غَضَبُهُ، فَبَلَغَ النَّبِيَّ صلي الله عليه وسلم فَقَالَ «لَوْ دَخَلُوهَا مَا خَرَجُوا مِنْهَا إِلَي يَوْمِ الْقِيَامَةِ، الطَّاعَةُ فِي الْمَعْرُوفِ».

The owners of Sehah have written that an Ansari man (Sunnan Nesaee and Masnad Ahmad_ Vol. 1, H. 1419_ have introduced him as a person who had participated in Badr fight) had dispute with Zobair about the watering palm trees. They asked the prophet (PBUH) to judge among them. The prophet (PBUH) issued a verdict for Zobair. The man protested and said: did you issue verdict for him because he is your cousin? (You took the side of him because he is one of your relatives while I am right.)

Zobair said that the 65th verse of al-Nisa chapter was sent in this regard1.

Moslem quoted from Aisha that the prophet (PBUH) did something and let the people to do it too, but some of the companions were reluctant to do it. When the prophet (PBUH) was informed got very wrathful. He got very mad at them as you could see the anger in his face. Then he stated: why are some of them reluctant to do something which I am allowed to do? Swear to God that I am wiser than them in knowing God and his orders and I am afraid of God more than

1. A- sahih Bukhari , vol. 3 , p. 145 and 146 , chapter : في الشرب , chapter :   سكر الانهار  and The next 2 chapter , and p. 245 , al-shahadat book , chapter :  ما جاء في الاصلاح بين الناس وباب إذا اشار الامام بالصلح.… and vol. 6 , p. 58 , Tafsir al-Nisa chapter.

B- Sahih Moslem , vol. 4 , p. 1829 , al-Fazael book , chapter 36 , H – 129.

C - Sunnan Tirmidhi, vol. 5, p. 223, Tafsir al-Nisa chapter, H – 3027.

D – Sunnan Ibn Majah , vol. 1 , p. 7 , preface , H – 15 , vol. 2 , p. 829 , al-Rahoun book , chapter 20 , H – 2480.

E - Sunnan Abi Davod , vol. 3 , p. 315 , al-Aqzyah book , chapter : ابواب من القضاء , H – 3637.

- Sunnan Nisayy , vol. 8 , p. 251 , Adab al-Qaza , chaqpter 19 , H – 5417.

«... رجل من الانصار خاصم الزبير عند النبي صلي‏الله‏عليه‏و‏سلم في شراج الحرّة الّتي يسقون بها النخل فقال الانصاري: سرّح الماء يمرّ فابي عليه. فاختصما عند النبي صلي‏الله‏عليه‏و‏سلم . فقال رسول اللّه صلي‏الله‏عليه‏و‏سلم : للزبير: اسق يا زبير ثمّ ارسل الماء إلي جارك. فغضب الانصاري فقال: ان كان ابن عمّتك؟ فتلوّن وجه رسول اللّه صلي‏الله‏عليه‏و‏سلم ثمّ قال: اسق يا زبير ثمّ احبس الماء حتّي يرجع إلي الجدر. فقال الزبير: واللّه انّي لا حسب هذه الآية نزلت في ذلك: «فَلا وَرَبِّكَ لا يُؤْمِنُونَ حَتّي يُحَكِّمُوكَ فِيما شَجَرَ بَيْنَهُمْ».

Al-Nisa chapter, verse: 60

According what was said, the meaning of the rest of the verse is: “Swear to God that they will never believe (although they are part of the believers, their faith is not the true faith.) Unless at the time of dispute, when they ask you to judge they do not feel unsatisfied about your verdict and give up.


Are the names of the people who made the prophet (PBUH) angry known that we accept their quoted narrations? Weren’t those who refused to obey the orders of the prophet (PBUH) and made him angry in the last year or at least the last months of his life, in the group of his companions?

Did the companions become righteous and pure of sins immediately after the death of the prophet (PBUH)?

Tirmidhi has written that once a man from Bani Solaim tribe who had a herd of sheep with him was passing some of the prophet (PBUH)’s companions. He said hello to them. They said: he said hello since he wanted to be safe and save his life (it means that he is lying and he is not Muslim) so they killed him and took his sheep and …2.

It is said that God is satisfied with all of those who were presented in Rezvan homage so they will go to paradise. Did they themselves have such a belief? Note this narration:

...قال: (مسيّب) لقيت البراء بن عازب فقلت طوبي لك، صحبت النبي صلي‏الله‏عليه‏و‏سلم وبايعته تحت الشجرة فقال يا ابن اخي ! انّك لا تدري ما احدثنا بعده.3

1. - Sahih Muslim, vol. 4, p. 1829, al-Fazael book, chapter 35, H – 127, 128.

«عن عايشه قالت: صنع رسول اللّه صلي‏الله‏عليه‏و‏سلم امرا فترخّص فيه فبلغ ذلك ناسا من أصحابه فكأنّهم كرهوه و تنزّهوا عنه فبلغه ذلك [فغضب حتّي بان الغضب في وجهه] فقام خطيبا فقال: ما بال رجال بلغهم عنّي امر ترخّصت فيه فكرهوه وتنزّهوا عنه. فواللّه لانا اعلمهم بالله واشدّهم له خشية».

35- al-Fazael book, chapter: عِلْمِهِ صلي الله عليه وسلم بِاللَّهِ تَعَالَي وَشِدَّةِ خَشْيَتِهِ.

  «عَنْ عَائِشَةَ، قَالَتْ صَنَعَ رَسُولُ اللَّهِ صلي‏الله‏عليه‏و‏سلم أَمْرًا فَتَرَخَّصَ فِيهِ فَبَلَغَ ذَلِكَ نَاسًا مِنْ أَصْحَابِهِ فَكَأَنَّهُمْ كَرِهُوهُ وَتَنَزَّهُوا عَنْهُ فَبَلَغَهُ ذَلِكَ فَقَامَ خَطِيبًا فَقَالَ «مَا بَالُ رِجَالٍ بَلَغَهُمْ عَنِّي أَمْرٌ تَرَخَّصْتُ فِيهِ فَكَرِهُوهُ وَتَنَزَّهُوا عَنْهُ فَوَاللَّهِ لأَنَا أَعْلَمُهُمْ بِاللَّهِ وَأَشَدُّهُمْ لَهُ خَشْيَةً».

2. Vol. 5 Sunnan, p. 224, ketab Tafsir al-Quran, chapter 5 (Tafsir Nisa sourah ), H – 3030.

«... عن ابن عباس قال: مرّ رجل من بني سُليم علي نفر من أصحاب رسول اللّه صلي‏الله‏عليه‏و‏سلم ومعه غنم له فسلّم عليهم. قالوا: ما سلّم عليكم إلاّ ليتعوّذ منكم. فقاموا: فقتلوه واخذوا غنمه...».

3. Sahih Bukhari, vol. 5, p. 159, Maghazi, chapter غزوة الحديبيّة

 Mosayeb said: I saw Bara’a Ibn Azeb. I said: Good for you because you talked to the prophet (PBUH) and made homage with him in Shajare homage (Rezvan homage). He said: O My nephew! You do not know what we did after him!

It shows that they themselves did not believe that the homage did not guarantee them against any deeds and it did not change the wrath of God into satisfaction. It means that sometimes God and his holy prophet (PBUH) become satisfied with a group of people due to their good deeds, but the same people may do something that causes God and his prophet (PBUH)’s anger and dissatisfaction.

If it was so, why did Omar wish he had an earth full of gold to give it away to be safe from God’s punishment at the last moments of his life? (Study the full story in the second volume “Caliphs in Sehah”.) It indicates that he did not believe that presenting in Rezvan homage guaranteed him and the other companions against the fire of the hell.

If they were as good and innocent as Sunnis say, why did he recommend them not to become unfaithful after his death on and on?1

لا ترجعوا بعدي كفّارا يضرب بعضكم رقاب بعض

The prophet (PBUH) said to the companions: do not turn to the heresy after my death as some people kill the other people.

These are due to: the world deceives human and property and authority mislead the men. As the holy prophet (PBUH) has stated:

ما اخاف عليكم ان تشركوا بعدي ولكن اخاف عليكم ان تنافسوا فيها. ...

1. A – Sahih Bukhari , vol. 1 , p. 41 , the book called (al-Elm ) , chapter الانصات للعلماء ( in Hajjah al-wedah , and this sign of concern in the holy prophet (PBUH) was  even in the last days of his life and after his death the companions chose the heresy and apostasy ), vol. 2 , p. 215 , 216 , al-Haj book , chapter : الخطبة ايّام مني and vol. 5 , p. 223 , 224 , after the end of Maghazi , chapter : حجّة الوداع , and vol. 8 , p. 48 , al-Adab book , chapter : ما جاء في قول الرجل ويلك , and p. 198 , al-Hodod book , chapter : ظهر المؤمن حمي إلاّ...، And vol. 9, p. 3, beginning of book of  al-Dyyat , chapter : قول اللّه تعالي ومن احياها... , and p. 63 and 64, al-Fetn book , chapter : قول النبي صلي‏الله‏عليه‏و‏سلم : لا ترجعوا بعدي كفّارا ; (almost all of the narrations in this chapter ) , and p. 163 , al-Tohid book , chapter : كان عرشه علي الماء و... (لا ترجعوا بعدي ضلاّلاً).

B – Sahih Moslem, vol. 1, p. 82, al-Iman book, chapter: 29, p. 120.

It means that: … I am not afraid of your heresy after my death (that you turn into heresy), but I am afraid that you become worldly (mislead due to the world).1

The companions went so far as Hazife said:

انّ المنافقين اليوم شرّ منهم علي عهد النبي صلي‏الله‏عليه‏و‏سلم . كانوا يومئذ يسرّون واليوم يجهرون

He said in next narration:

كان النفاق علي عهد النبي صلي‏الله‏عليه‏و‏سلم فامّا اليوم فانّما هو الكفر بعد الايمان2

The meaning of the first hadith is:

Today the evil of hypocrites is more that the prophet (PBUH)’s era (because) at that time they hid their dissension, but now they have made it clear.

The meaning of the second narration:

Dissension was for the time of the prophet (PBUH), but heresy after the faith is for today (not dissension).

Anas has also said:

ما اعرف شيئا ممّا كان علي عهد النبي صلي‏الله‏عليه‏و‏سلم . قيل: الصلاة. قال: اليس ضيّعتم ما ضيّعتم فيها؟

In another narration, Zahari has said: I went to Anas while he was crying in Damascus. I said: why are you crying? He said:

لا اعرف شيئا ممّا ادركت إلاّ هذه الصلاة وهذه الصلاة قد ضيّعت3

In the first narration, Anas said: I do not see anything left from what the prophet (PBUH) had said. He was said: saying prayers (it means that saying prayers is not one of those you said. The entire orders of the prophet (PBUH) were not violated. The prayers are holding. Indeed the inquirer agreed with Anas, but he wanted to

1- Sahih Bukhari , vol. 2 , p. 114 , al-Jummah book , chapter : في الجنائز , chapter : الصلاة علي الشهيد , and vol. 4 , p. 240 , Book beda al-Khalgh , chapter :علامات النبوّة في الإسلام  

2. Sahih Bukhari, vol. 9, p. 72, al-Fetn book, Chapter: باب إذا قال عند قوم شيئا ثمّ خرج فقال بخلافه

3. - Sahih Bukhari, vol. 1, p. 141, al-salah book, chapter: تضييع الصلاة عن وقتها


say that among all of those rules, only the prayers are holding!) Anas said: they did not ruin it?! (They do not say it completely. One of the cases of ruining the prayers is not saying it on time.)

in the second narration, Anas replied Zahari and said: I do not see anything left from the orders of the prophet (PBUH), but the prayers that you (the companions) ruined it too.

Hazife said:

كنّا مع رسول اللّه صلي‏الله‏عليه‏و‏سلم فقال: احصوا لي كم يلفظ الإسلام. قال: فقلنا: يا رسول اللّه! اتخاف علينا و نحن ما بين الست‏مائة إلي السبع مائة؟ قال: انّكم لا تدرون لعلّكم ان تبتلوا. قال: فابتلينا حتّي جعل الرجل منّا لا يصلّي إلاّ سرّا1

We were with the prophet (PBUH). He said: count and tell me how many people turned to Islam orally. I said: O the prophet! Are you afraid of us while we are 600 to 700? He stated: you do not know, maybe you will be tested. Then Hozaife said: we were tested, as far as one us did not say prayers unless secretly.

There many narrations in Sehah in this regard, but above mentioned cases are enough to brighten our aim. Of course, the history has showed clearly that how the companions were immersed in the material world and fought for worldly positions and properties after the death of the prophet (PBUH).

Moreover, Quran is not enough for us? It says:

وَ مِمَّنْ حَوْلَكُم مِّـنَ الاْءَعْرَابِ مُنَـفِقُونَ وَمِنْ أَهْلِ الْمَدِينَةِ مَرَدُواْ عَلَي النِّفَاقِ لاَ تَعْلَمُهُمْ نَحْنُ نَعْلَمُهُمْ2

Al-Tubah chapter_above mentioned verse is part of this chapter_ is the last

1. Sahih Muslim, vol. 1 , p. 131 , al-Iman , chapter 67 , H – 235

2. al-Tubah chapter / verse: 101 ; And from among those who are round about you of the dwellers of the desert there are hypocrites , and from among the people of Medina (also) ; they are stubborn in hypocrisy ; you do not know them ; we know them.

3. Sahih Bukhari , vol. 5 , p. 212 , Maghazi , after Battle of Sayf al-Bahr , Hajj Abi Bakr Beal-Nas fi sunnah 9 and also vol. 6 , p. 80 , Tafsir Baraat chapter , end of chapter نزلت كاملة براءة».


chapter of Quran which was sent completely.3 since the crimes of some people and their forgiveness is mentioned in this chapter and it is related to Mote Ghazve and Mote Ghazve happened one year before the death of the prophet (PBUH)_ in ninth year of immigration it shows that some of the companions were among hypocrites until that time. Since this chapter decried some of them and their bad deeds, it is called “Faziha” which means calumnious.1

Is it acceptable that some of the companions in Medina and its suburb were hypocrite until the last years of life of the prophet (PBUH) and their hypocrite was very hidden and secret in a way that even the prophet (PBUH) was not aware of it and only God knew it, but they suddenly became righteous and fair after the death of the prophet (PBUH) as much as no one can say even a word against them?

Bukhari has quoted some narrations from the prophet (PBUH) about Ansars:

اقبلوا من محسنهم وتجاوزوا عن مسيئهم2

Accept from benefactors and forgive the sinners.

It is interesting to note that this order was the last speech which he made. It indicates that there are sinners among the companions and all of them are not fair and righteous.

Sehah Owners have mentioned many bad deeds of the companions. We point to some of them in this article.

1. A – Sahih Bukhari, vol. 6 , p. 183 , al-Tafsir book , Hashr sourah.

  B - Sahih Muslim , vol. 4 , p. 2322 , One page before of last page al-Tafsir book , chapter 5 , H – 31.

  Saied Ibn Jubair said I have been asked from Ibn Abbas regarding to Baraat sourah , he replied This sourah is calumnious since (Fazeha ) ; scandalous ) has  continually been mentioned in it ; ((and among them and among them )) ( Some of companions are so and so and some of them are such and some of them …  in total more of 50 verses of this sourah is about hypocrites ) so that think anyone leaving unless be remembered from him.

2. vol. 5 Sahih, p. 43 and 44, after Fazael Asaab , chapter : قول النبي صلي‏الله‏عليه‏و‏سلم اقبلوا من محسنهم و...

1. After the Khandagh_ or Ahzab_ Ghazve ended, the prophet (PBUH) ‘s mission was to punish “Bani Gharize”_despite of their promise, they acted against the benefit of the Muslims_ so after saying noon prayers he commanded his companions not to say the afternoon prayers unless in Bani Gharize, but some of them said the afternoon prayers.

قال النبي صلي‏الله‏عليه‏و‏سلم لنا، لمّا رجع من الاحزاب: لا يصلّينّ احد العصر إلاّ في بني قريظه1.

2. The prophet (PBUH) prevented people from Soum and Vesal, but some did it.2

3. The prophet (PBUH) was saying (Friday) prayers, while the companions had left the prayers and they were dealing.

عن جابر قال: بينما نحن نصلّي مع النبي صلي‏الله‏عليه‏و‏سلم إذا قبلت من الشام عير تحمل طعاما فالتفتوا إليها حتّي ما بقي مع النبي صلي‏الله‏عليه‏و‏سلم إلاّ اثنا عشر رجلاً. فنزلت: «وَاِذا رَأَوْا تِجارَةً أَوْ لَهْوا انْفَضُّوا اِلَيْها...3

Jaber Ibn Abd Allah Ansari said: we were saying prayers with the prophet (PBUH)(based on Quran verses, we can infer that the prophet (PBUH) was making speech and since the speeches of Friday prayers are part of the prayer, it is said that they were saying prayers) while Sham business Caravan which had food with it arrived. The companions left the prayer and hurried to the Caravan. Only 12 people stayed with the prophet (PBUH)!

4.عن جابر قال: بينما رسول اللّه صلي‏الله‏عليه‏و‏سلم يقسم غنيمة بالجعرانة إذ قال له رجل اعدل فقال له شقيت ان لم اعدل.

 The prophet (PBUH) was distributing some properties among the companions in Ja’arane. A man came to him and said: be fair (look! He is one of the companions

1.Sahih Bukhari , vol. 2 , p. 19 , al-Jummah book , chapter : صلاة الخوف , after chapter : صلاة الطالب والمطلوب... and vol. 5 , p. 143 , Maghazi , Battle of Khandagh , chapter: مرجع النبي صلي‏الله‏عليه‏و‏سلم من الاحزاب و... .

2. A- Sahih Bukhari, vol. 3 , p. 48 and 49 , al-Soum book , chapter : الوصال and … and the next 2 chapters.

B- Sahih Muslim, vol. 2, p. 6 - 774, al-Soum book, chapter 11, H. 55 – 61.

3. - Sahih Bukhari , vol. 3 , p. 71 , al-Bayouh book , chapter قول اللّه تعالي وإذا رأوا...  … and vol. 6 , p. 189 Tafsir Jummah chapter.

ordered the symbol of the just to be fair!). The prophet (PBUH) said: if I did not have the equity, I would be miserable.

The same story was narrated by Ibn Masoud. He said that once the prophet (PBUH) was dividing some properties among people, one of the companions said that he was not fair and his act was not for the sake of God. He said: I informed the prophet (PBUH) of this speech and he got very sad.

In footnote, we have mentioned the references of above mentioned narrations for more information of those who are interested to know more in this regard.1

5. Another example of the companions disobedience is sending 50 shooters by the command of Abdollah Ibn Jobair:

جعل النبي صلي‏الله‏عليه‏و‏سلم علي الرجاله يوم احد وكانوا خمسين رجلاً عبد اللّه بن جبير فقال ان رأيتمونا تخطفنا الطير فلا تبرحوا مكانكم هذا حتّي ارسل اليكم وان رأيتمونا هزمنا القوم واوطأناهم فلا تبرحوا حتّي ارسل اليكم فهزموهم... الحديث بطوله2

The prophet (PBUH) sent 50 soldiers (as shooters in a strategic area) by the commandment of Abdollah Ibn Jobair for Ohud battle and said them: don’t move from your positions and stay where you are even if they killed all of us or we overcame until I send a courier to you. To short the story, they did not obey the prophet (PBUH) and by seeing the victory of Muslims left their important and vital position to gather the spoils of war. As a result the enemies attacked Muslims from behind and they defeated soon after the victory….

6. In the rest of the story, we read that: Abu Sofyan asked three times: Is Muhammad (PBUH) among you? The prophet (PBUH) had ordered them not to

1. - A -  Sahih Bukhari , vol. 4 , p. 111 , al-Jahad book , Babehi ; chapter : «ومن الدليل علي انّ الخمس...» و «ما كان النبي يعطي» , and vol. 5 , p. 202 , chapter : غزوه طائف and vol. 8 , p. 21 and 31 , al-Adab book , chapter«من اخبر صاحبه بما يقال فيه» و «الصبر علي الاذي و...» and 80 , the book called al-Astehzan chapter: إذا كانوا اكثر من ثلاثة and p. 91 , al-Dahvat book , chapter : قول اللّه تعالي و صلّ عليهم و...

 B - Sahih Muslim , vol. 2 , p. 739 , al-Zakat book , chapter 46 , H – 141.

2. Sahih Bukhari , vol. 4 , p. 79 , chapter النبي صلي‏الله‏عليه‏و‏سلم إلي الإسلام و...،  and … chapter : ما يكره من التنازع والاختلاف في الحرب … and vol. 5 , p. 120 , Maghazi , chapter : غزوة احد  and …

 reply him. Then Abu Bakr and Omar asked the same question too. When they did not receive any answer, they said to their friends that they are killed. Omar could not keep this secret and said: those who you named them are alive …

7. Anas said: the prophet (PBUH) divided and gave the properties of Havazan (those who were defeated in Hanin Ghazve_ after conquering Mecca) to Ghorash tribe. Some of the companions said:

يغفر اللّه لرسول اللّه صلي‏الله‏عليه‏و‏سلم يعطي قريشا ويدعنا وسيوفنا تقطر من دمائهم

God forgive his prophet (PBUH). He gives the properties to Ghoraish while we fought. They meant that we caused them to become Muslims and now the prophet (PBUH) is giving them the properties. In the rest of the narration, Anas said: the prophet (PBUH) gathered the companions together and explained the reason of his act and they became satisfied. For example he stated: you will face hardships after me.1be patient until the day you visit God and his prophet (PBUH) by the Houz (Kowthar). Anas said: we have not been patient so far!2

8. Jobair Ibn Motam said: while we were returning from Hanin with the prophet (PBUH), Arabs (the dwellers of the desert) took him and did not leave him until made him to stop somewhere. Then they stole his robe and wanted him to give them some war rewards. The prophet (PBUH) said: give my robe back. If I had livestock (camel, caw, and sheep) as many as the number of the thrones in the desert, I would give them all to you and you would know that I am neither a liar nor a coward, not stingy.3

1. - In footnote of Sahih Muslim in the following word (Asarah shadidah) is recorded: (ي يستأثر عليكم ويفضل عليكم غيركم بغير حقّ).

2. A - Sahih Bukhari, vol. 4, p. 114, chapter: دعاء النبي صلي‏الله‏عليه‏و‏سلم إلي الإسلام و and chapter:

ما كان النبي صلي‏الله‏عليه‏و‏سلم يعطي المؤلّفة قلوبهم و... .

B - Sahih Muslim, vol. 2, p. 733, al-Zakat book, chapter 46, after H – 132.

3. Sahih Bukhari, ibid p. 115.

«مُحَمَّدُ بْنُ جُبَيرٍ قَالَ أَخْبَرَنِي جُبَيْرُ بْنُ مُطْعِمٍ، أَنَّهُ بَيْنَا هُوَ مَعَ رَسُولِ اللَّهِ « وَمَعَهُ النَّاسُ مُقْبِلاً مِنْ حُنَيْنٍ عَلِقَتْ رَسُولَ اللَّهِ صلي‏الله‏عليه‏و‏سلم الأَعْرَابُ يَسْأَلُونَهُ حَتَّي اضْطَرُّوهُ إِلَي سَمُرَةٍ، فَخَطِفَتْ رِدَاءَهُ، فَوَقَفَ رَسُولُ اللَّهِ صلي‏الله‏عليه‏و‏سلم فَقَالَ «أَعْطُونِي رِدَائِي، فَلَوْ كَانَ عَدَدُ هَذِهِ الْعِضَاهِ نَعَمًا لَقَسَمْتُهُ بَيْنَكُمْ، ثُمَّ لاَ تَجِدُونِي بَخِيلاً وَلاَ كَذُوبًا وَلاَ جَبَانًا».

Are all of those companions who did so with the prophet (PBUH) fair and righteous?

9. Anas Ibn Malek said: I was walking with the prophet (PBUH). He was wearing a cloth made of Najrani Bord with rigid edge. One of desert dweller Arabs saw him and pushed him toward himself so that the robe left a print on his neck. He said: order to give me some of God’s property which is by thee. He took a look at him and smiled and ordered to give him something.1

Yes. He was one of the companions whose name is not mentioned in the narration.

10. Anas said: the prophet (PBUH) saw a man who was riding a fat camel. He said: get on its back. He said: it is fat. He stated: get on its back. He said: it is fat. He stated: shame on you. Get on its back.2

11. Abu Saeed Khodri said: once the prophet (PBUH) was dividing some properties among the companions Zo al-Khavisarah _a man from Bani Tamim tribe_ said: O Holy prophet! Be fair. He stated: shame on you! If I am not fair, so who is fair?! Omar said: let me kill him! He stated: No. he has some followers that your prayers and fasting are nothing versus theirs; they will get out of the way of religion Like the arrow releases from the bow. The sign of that man is that one of his hands is

1. Ibid, and also vol. 7, p. 189, al-Lebas book, chapter: البرود والحبرة and … and vol. 8, p. 29, al-Adab book, chapter: التبسّم والضحك.

 «فَجَبَذَهُ بِرِدَائِهِ جَبْذَةً شَدِيدَةً، حَتَّي نَظَرْتُ إِلَي صَفْحَةِ عَاتِقِ رَسُولِ اللَّهِ صلي‏الله‏عليه‏و‏سلم قَدْ أَثَّرَتْ بِهَا حَاشِيَةُ الْبُرْدِ مِنْ شِدَّةِ جَبْذَتِهِ...».

2. Sahih Bukhari, vol. 8, p. 46, al-Adab book, chapter ما جاء في قول الرجل ويلك. (2 Hadith)

«... أَنَّ النَّبِيَّ صلي‏الله‏عليه‏و‏سلم رَي رَجُلاً يَسُوقُ بَدَنَةً فَقَالَ «ارْكَبْهَا». قَالَ إِنَّهَا بَدَنَةٌ. قَالَ «ارْكَبْهَا». قَالَ إِنَّهَا بَدَنَةٌ. قَالَ «ارْكَبْهَا وَيْلَكَ».

This narration has quoted from Abu Huraira. It is clear this disobedience was after 7th century since Abu Huraira was converted to Islam in same year.

Explain; (( Badana means camel and cow that is fat ) ( al-Monjad).

Like women breast… the Abu Said continued: swear to God that Hazrat Ali (PBUH) was fighting with them and I was with him, when the man was brought there with the same sign as the prophet (PBUH) had described it. 1

Of course, his name is known and no narration is quoted from him and people like him, but unfortunately we can see that some people like Aghi Bukhari has quoted two narrations from one of Khavarej named “Omran Ibn Hettan” who had written two verses of poems about Ibn Moljam _due to his disgraceful act of killing Imam Ali (PBUH)! And they have quoted some narrations from Akrame who most of Rejali scholars have counted him one of Khavarej (see: my book “Ahle Bait (PBUTH) in Sehah”).

12. The name of a man was Hazn. The holy prophet (PBUH) said him: change your name to Sahl. He said: I do not change the name which my father has given me.2

Above mentioned examples show that all of companions were not obedient _as Sunnis believe_ and in many cases they opposed the prophet (PBUH) as they misled in a short time. Note the following narration:

When Abi Ibn Ka’ab finished his prayers which was held by Omar Ibn Khattab Imamat, said:

هلك اهل العقد وربّ الكعبة، ثلاثا. ثمّ قال: واللّه ما عليهم آسي ولكن آسي علي من اضلّوا. قلت: (القائل هو قيس بن عبادة) يا أبا يعقوب! ما يعني باهل العقد؟ قال: الامراء

Swear to God that “Oghad” people died _he repeated this sentence three times_ then he said: swear to God that my sorrow is not for them, but my  

1. A- Sahih Bukhari, ibid p. 47, and also like that in vol. 9, p. 155, al-Tohid book, chapter:

 وكان عرشه علي الماء.

 B - Sahih Muslim, vol. 2, P. after 740, al-Zakat book, chapter 47, H. after 142.

 «بينا النبي صلي‏الله‏عليه‏و‏سلم يقسم ذات يوم قسما فقال ذو الخويصره، رجل من بني تميم، يا رسول اللّه! اعدل...».

2. Sahih Bukhari, vol. 8, p. 53, al-Adab book, chapter إسم الحزن.

«عن ابن المسيّب عن أبيه انّ أباه جاء إلي النبي صلي‏الله‏عليه‏و‏سلم فقال ما اسمك؟ قال: حزن. قال: أنت سهل. قال: لا اغيّر اسما سمّانيه أبي. قال ابن المسيّب: فما زالت الحزونة فينا بعد

Sorrow is for those who they misled them. Gheis said: who are Oghad? He answered: the commanders.1

The question is that: who were the commanders of Omar time? And who did they mislead that Abi Ibn Ka’ab was sad for them? These examples are different from the oppositions which were mentioned in previous volumes from the same Sehah and we discussed about them.

If all of the companions were fair and righteous and nobody should talk about them, why the prophet (PBUH) and some of the companions did not believe so. Did not the owners of Sehah mention that Mosattah Ibn Athatha issued Ghazaf verdict for Aisha and although she was in Badr he issued the verdict of Ghazaf for her? Aisha was not one of the companions? Why didn’t the prophet (PBUH) prevent them from this? Weren’t those who took part in the murder of Othman parts of the companions? Moghayrat Ibn Sha’abe was not one of the companions? When he committed adultery, why did not Omar say that he is one of the companions and you should not talk about him? (See the full story in the second volume of “Caliphs in Sehah” book.) It is quoted in Sehah that Imam Ali (PBUH) stated: if somebody quotes some hadith from the prophet (PBUH), I want him to bring some evidence except Abu Bakr. Doesn’t it show that some of the companions were liars? Didn’t Omar asked them to bring some evidence for quoting hadith in some cases? There are numerous examples that show the companions’ belief was different from what Sunnis believe now. In this part, we are going to study some of the famous companions in Sehah Setah.

1. Muawiya

 Before studying and discussing about the main material, we draw your attention to two narrations:

1 قال علي والذي فلق الحبّة وبرأ النسمة انّه لعهد النبي الامّي صلي‏الله‏عليه‏و‏سلم الي أن لا يحبّني إلاّ مؤمن

1. Sunnan Nisayy , vol. 2 , p. 96 , al-Imama book , chapter 23 , H – 804.

B- Musnad Ahmad, vol. 8, p. 57, Musnad al-Ansar , Hadith Qeis ibn Ebadah , No. 21322, Hakim also in Mostadrak ( vol. 3, p. 343, H – 5323, from the book called Mahrefah al-Sahabah , Zekr Managhib Abi ibn Kahb ) Sadr has been mentioned Hadith and the following it  above 2 sources has not been said .

ولا يبغضني إلاّ منافق1

The summary of the narration from 4 books of Sehah Sete is: Imam Ali (PBUH) counted believers as his friends and hypocrites as his enemies.

2.عن زيد بن ارقم قال: قال رسول اللّه صلي‏الله‏عليه‏و‏سلم لعلي وفاطمه والحسن والحسين: أنا سلم لمن سالمتم و حرب لمن حاربتم

Tirmidhi said:

أنا حرب لمن حاربتم وسلم لمن سالمتم2

In summary it means: the prophet (PBUH) said to Amir al-Momenin, Fatima Zahra, Hassan, and Hussein: one who you love is my friend and I will fight with the one who you fight with.

Hakim has also written about the enmity with Ahle Bait in the end of some narration:

فلو انّ رجلاً صفن بين الركن والمقام فصلّي وصام ثمّ لقي اللّه وهو مبغض لاهل بيت محمّد دخل النار3  

1. Sahih Muslim, vol. 1, p. 86, al-Iman book, chapter 33, H – 131.

B - Sunnan Ibn Majah , vol. 1 , p. 42 , preface , the virtue of Ali ibn Abi Talib (May God be well pleased with him) , H – 114 .

C – Sunnan Tirmidhi, vol. 5, p. 601, al-Managhib book, chapter 21, H –3736

«... انّه لا يحبّك إلاّ مؤمن ولا يبغضك إلاّ منافق».

He says in ibid chapter, H - 3717 M, quoted from Uma Salamah by saying the holy prophet (PBUH) said;

 «لا يحبّ عليّا منافق ولا يبغضه مؤمن».

D – Sunnan Nisayy , vol. 8 , p. 120 , al-Iman book and sharayeha , chapter 19 , H – 5028 , and p. 122 , chapter 20 , H – 5030.

2. A – Sunan Ibn Majah, ibid, H – 145.

B – Sunnan Tirmidhi, ibid , p. 456 , chapter 61 , H – 3870 .

C – Mostadrak Hakim, vol. 3, p. 161, H – 4713.

3. Mostadrak , vol. 3 , p. 161 , H - 4712 , Qal al-Hakim va Ayza Zahbi fi al-Talkhis ; Sahih Ali Shart Muslim.

The prophet (PBUH) said: if somebody spends his life with prayers and fasting but he dies while he hates Ahle Bait, he will enter the hell (it means that the prayers and fasting are useless for him.

Not only Omar was the enemy of Amir al-Momenin and fought him, but also he was the first person who ordered to curse him in Friday prayers and speeches of holy days such as Fetr and Gorban holidays and this innovation continued until the time of Omar Ibn Abd al-Aziz (i.e. almost 60 years). What do they show? We let our dear readers to judge.

And now what the owners of Sehah have quoted about him:

A.The head of “Baghyh party” and his hatred of Amir al-Momenin (PBUH)

It is clear that Muawiya was one of the most prominent enemies of Amir al-Momenin (PBUH) and he did not stop his enmity with Hazrat Ali (PBUH) and Shias until the last moments of his life. One of the examples of his enmity was launching a several month war and killing thousands of innocent people under the pretext of the revenge of Othman’s blood. The war took the valuable time of Amir al-Momenin who had to rule the government and solve the problems caused by the conflicts and disputes among people after the death of Othman. He should spend his time to organize the abnormal situations of that time. This war and Amir al-Momenin being away from the government was harmful for Islam and Muslims. The story of putting Qurans on spears and the issue of the leadership were caused by this war. Some members of Amir al-Momenin’s Army made him to vote for Abu Musa Ashari. When they noticed that they were deceived, they parted from him and launched another war. Their enmity continued as one of them _Abd al-Rahman Ibn Moljem_ killed Hazrat Ali (PBUH).

Yes, indeed these are the results of Muawiya enmity with Amir al-Momenin (PBUH). One of the friends of Amir al-Momenin (PBUH) who was killed in Safein battle was Ammar Ibn Yaser. Based on the owners of Sehah belief, he was a person who God protected him against evil.1and also he is the one that when he needed the prophet (PBUH) permission to enter, the prophet (PBUH) said:

ائذنوا له مرحبا بالطيب المطيّب2

It means: let him in. I welcome the pure and innocent man.

The prophet has also said:

ملي‏ء عمّار ايمانا إلي مشاشه3

The soul of Ammar is filled with faith.

More important issue is an exception in verse 106 of Nahl chapter which interpreters have said it refers to Ammar. The summary of the translation of this verse is: one who turns from faith to unfaithfulness God’s wrath will be upon him


1. A- Sahih Bukhari , vol. 4 , p. 151 and 152 , Beda al-khalgh book , chapter : صفة ابليس وجنوده و...،  and … and vol. 5 , p. 31 and 32 and 35 . Fazael Asab al-Nabi (PBUH) , chapter Managhib Ammar va Hudhayfah and chapter Managhib Abdullah ibn Masoud , and vol. 8 , p. 77 , al-Dahvat book , chapter : من القي له وسادة 

B – Sunnan Tirmidhi, vol. 5, p. 633, al-Managhib book, chapter 38, H – 3811.

Now, we have been mentioned 2 narrations from Bukhari vol. 4 with translation.

1. «... عن علقمة قال: قدمت الشام [فقلت من هاهنا] قالوا: أبو الدرداء. قال: افيكم الذي اجاره اللّه من الشيطان علي لسان نبيّه صلي‏الله‏عليه‏و‏سلم ؟

 2. حدّثنا سليمان بن حرب... و قال: الذي اجاره اللّه علي لسان نبيّه صلي‏الله‏عليه‏و‏سلم يعني عمّارا.


The two narrations translation is that Alqamah says I went to Cham I asked is in among you one that God from word of his prophet him refuge God of Evil – meaning of Ammar be?

Clearer than that is Hadith p. 32, vol. 5, and Hadith vol. 8.

2. A – Sunnan Tirmidhi, ibid, bab 36 , H – 3798.

B – Sunnan Ibn Majah , preface , Fazl Ammar Yaser, H – 146 and 147 .

(Tirmidhi said this is a sound Hadith).

3. A – Sunnan Ibn Majah, ibid, H – 147.

B- Sunnan Nisayy, vol. 8 , p. 115 , al-Iman book and sharayeha , chapter 17 , H – 5017.

And great torment is waiting for him unless they make him to say profane words while there is strong faith in his heart. When they were torturing Ammar and killed his father and mother, Yaser and Somaye, he said a profane word and saved himself from death, but his belief in God and his prophet was still strong. As a result, God praised him in Quran.

Yes, a person like Ammar with all of these characteristics was killed in Safein battle by “Baghiye party” _ by Muawiya and his followers. “Baghiye party” is a name that the prophet (PBUH) called them by and it means an aggressive and oppressive party.

We would like to draw your attention to this narration:

...ثمّ انشأ يحدّثنا (يعني أبا سعيد) حتّي اتي ذكر بناء المسجد (ي مسجد النبي صلي‏الله‏عليه‏و‏سلم ) فقال: كنا نحمل لبنة لبنة وعمّار لبنتين لبنتين فرآه النبي صلي‏الله‏عليه‏و‏سلم فينفض التراب عنه ويقول: ويح عمار تقتله الفئة الباغية يدعوهم إلي الجنّة ويدعونه إلي النار...1

Akrame said: Ibn Abbas told me and his son, Ali: go to Abu Saeed (Khedri) and listen to his hadith. He said: we each took a brick into the mosque of the prophet, but Ammar took two. The prophet (PBUH) saw him and removed the dust from his cloth and stated: God bless Ammar (the word ویح is used for pity and we translate it “bless”) who “Baghiye party” (aggressive and oppressive party) will kill him. He guide them toward heavens (and in some narration “toward God”), but they invite him to go to the hell.

The owners of Sehah have not written how and where Ammar was killed to save the face of Muawiya _the head of Baghiye party_ and his best friend and follower,__________________________________________________________

1. A- Sahih Bukhari , vol. 1 , p. 122 , al-salah book , chapter : التعاون في بناء المسجد , and vol. 4 , p. 25 , Maghazi , chapter : مسح الغبار عن الناس في السبيل

B - Sahih Muslim , vol. 4 , p. 6 – 2235 , al-Fetn va Sharat al-sahah , chapter 18 , H – 70 – 73 , he has not been narrated the last part of Hadith but the phrase ((Taghtelak al-Feha al-Baghyh )) or (( Ammar has been killed by Baghyh party )) has been mentioned in some narrations .

 C - Sunnan Tirmidhi, vol. 5, p. 628, al-Managhib book, chapter 35 ( Managhib Ammar ) , H – 3800.

Amro As. However, Hakem has quoted the original hadith which he himself and Zahabi have count it as a soul and true hadith in Mostadrak. This is the hadith:

لمّا قتل عمّار بن ياسر دخل عمرو بن حزم علي عمرو بن العاص فقال: قتل عمّار و قد قال رسول اللّه صلي‏الله‏عليه‏و‏سلم «تقتله الفئة الباغية» فقال عمرو بن العاص فزعا حتّي دخل علي معاوية، فقال له معاوية: ما شأنك؟ قال: قتل عمّار. فقال معاوية: قتل عمّار فماذا؟ فقال عمرو: سمعت رسول اللّه صلي‏الله‏عليه‏و‏سلم يقول: «تقتله الفئة الباغية» فقال له معاوية: دحضت في بولك، او نحن قتلناه؟ انّما قتله علي واصحابه، جاؤوا به حتّي القوه بين رماحنا. او قال: «بين سيوفنا»1)

((قال حاكم: هذا حديث صحيح علي شرط الشيخين ولم يخرجاه بهذه السياقة، وفي التلخيص (عن ذهبي): علي شرط البخاري ومسلم)

The summary of the meaning: when Ammar was killed, Amro Ibn Hazm went to Amro As and said: Ammar is killed while the prophet (PBUH) had said that “Baghiye party” kills Ammar. Amro As went to Muawiya frightened. Muawiya said: what’s happened?  He said: Ammar was killed. He said: Ammar was killed, ok! So what? (he meant that it is not important!). Amro said: I heard from the prophet (PBUH) that said: “Baghiye party” will kill him. Muawiya said: «در بولت بلغزي» (actually Muawiya scorned and rebuked him by telling this sentence. He meant that how stupid you are!). Did we kill him? Ali and his followers killed him because they brought him here, among our swords and spears.

 Hurray to Muawiya’s reasoning! We infer from this reason that the murderer of all of those who were with the prophet (PBUH) and were killed_ from Hamza to other martyrs_ was holy prophet (PBUH) who brought them to the battle fields!

Now after passing about one thousand years, a person like Ibn Hajar writes about Muawiya with all mentioned characteristics: someone asked from Abdollah Ibn Mobarak: Muawiya is better or Omar Ibn Abd al-Aziz? He said: swear to God that the dust which was taken into the noise of the horse of Muawiya is one thousand times better than Omar Ibn Abd al-Aziz (!!!).2 it is mentioned in the introduction 


1. Al-Mostadrak , vol. 2 , p. 168 , H – 2663 , and vol. 3 , p. 436 , H – 5659 , Tafsil Fazael Ammar and the narrations concerning his martyrdom see in the book called Mostadrak vol. 3 , p. 432 – 445.

2. - Tathir al-Jenan , ( in the end of Savahegh ) p. 10 .Arabic text quoted from Ibn Mobarak is such;

 «... واللّه انّ الغبار الذي دخل في انف فرس معاوية مع رسول اللّه صلي‏الله‏عليه‏و‏سلم افضل من عمر بالف مرّة..»

Of Sunan Nesaee that when he was asked about the virtues of Muawiya in Sham he said:

لا اعرف له إلاّ "لا اشبع اللّه بطنه"1


I do not know any hadith from the prophet (PBUH) about the virtues of Muawiya except the one that he was cursed in it: “God never feed him”. So Muawiya never got rid of any torments.


In above mentioned introduction, it is not said that what happened to Muawiya when Nesaee said bad words about him. It is just written that when he got out of the mosque went to Ramle and died there. It shows that the people of Sham who could not bear to hear the truth, did something that nobody else dares to tell the truth.2

So far we noticed that Muawiya and his followers were aggressive and oppressive. Now we are going to study Quran’s idea about these people and how should Muslims behave them.

God has stated in 9th verse of al-Hojarat chapter: And if two parties of the believers quarrel, make peace between them; but if one of them acts wrongfully towards the other, fight that which acts wrongfully until they give in Allah’s command….

Did the companions and the followers (except those who stayed with Amir al-Momenin) act so?

The judgment is by the readers.

Another example of his enmity with Amir al-Momenin (PBUH) was his order to curse Imam Ali (PBUH) in public speeches which continued until the kingdom of Omar Ibn Abd al-Aziz. He prevented them from cursing Amir al-Momenin (PBUH) and read this verse instead:


1.      - Vol. 1, p. 7.

2.      If somebody wants to talk about Sehah Sete or even Sahihein among Sunnis, will they do anything other than what they did to Nesaee? Or someone dares to do so?

اِنَّ اللّهَ يَأْمُرُ بِالْعَدْلِ وَالاْ احْسانِ...

(al-Nahl chapter/ verse: 90)

Surely Allah enjoins the doing of justice and the doing of good [to others] to your relatives and forbids indecency and evil and rebellion… (which is still performing!)

In the study of “the prophet (PBUH) in Sehah” we read that the prophet (PBUH) prevented people from cursing and has called it “vice”. In this part, we draw your attention to a narration which is narrated from Sehah owners _except Abu Davood and Nesaee:

سباب المسلم فسوق وقتاله كفر1

Cursing Muslims will cause vice and fighting them is heresy (as it was mentioned, Muawiya and his followers did them both. i.e. he cursed Amir al-Momenin (PBUH) and ordered to curse him and also fought with him. So based on above mentioned hadith, we can say they were part of debauchees and pagans).

Of course, Bukhari, Moslem, and Abu Davood have narrated the hadith of “preventing people from cursing” separately. Before reviewing the function of Muawiya and his followers from Sehah, we take a look at this narration which the prophet (PBUH) said:

.. ومن لعن مؤمنا فهو كقتله...2


1. A – Sahih Bukhari , vol. 1 , p. 19 , al-Iman book , chapter خوف المؤمن من ان يحبط عمله and ., and vol. 8 , p. 18 , al-Adab book , chapter ما ينهي من السباب واللعن, and vol. 9 , p. 63 , al-Fetn book  , chapter :

قول النبي صلي‏الله‏عليه‏و‏سلم لا ترجعوا بعدي كفّارا... .

 - Sahih Muslim , vol. 1 , p. 81 , al-Iman book , chapter 28 , H – 116.

C – Sunnan Ibn Majah , vol. 1 , p. 18 , preface , chapter اجتناب البدع والجدل , H – 46 , and p. 27 , chapter 9 , H – 69 , and vol. 2 , p. 1299 and 1300 , al-Fetn book , chapter 4 , H – 3939 , and 3941.

D – Sunnan Tirmidhi, vol. 5, p. 22, al-Iman book, chapter 15, H – 2634 and 2635.

2. - Sahih Bukhari, vol. 8, p. 19, al-Adab book, chapter ما ينهي من السباب واللعن

Someone who curses a Muslim is like killing him. Stories which are narrated from Muawiya and his followers:

امر معاوية بن أبي سفيان سعدا فقال: ما منعك ان تسبّ أبا التراب ؟ فقال: امّا ما ذكرت ثلاثا قالهنّ له رسول اللّه صلي‏الله‏عليه‏و‏سلم فلن اسبّه لأن تكون لي واحدة منهنّ احبّ إلي من حمر النعم. سمعت رسول اللّه صلي‏الله‏عليه‏و‏سلم...

Then they narrate Manzelat and Ra’yat hadiths and Mobahele verse.1

Muawiya Ibn Abi Sofyan ordered Sa’ad (Ibn Malek) (to curse Ali (PBUH) and since he did not to accept to do so) and said: what did stop you to curse Abu Torab? (Bani Omaye used “Abu Torab” word to humiliate Amir al-Momenin (PBUH).) He said: I remembered three things that the prophet (PBUH) said to him. If he had told one of those things to me, it would have been better than any other thing in the world. So I do not curse him. I heard from the prophet (PBUH) that… (Then he said what we mentioned in footnote in brief.)

...عن سعد بن أبي وقّاص قال: قدم معاويه في بعض حجّاته فدخل عليه سعد فذكروا عليّا فنال منه. فغضب سعد وقال: تقول هذا لرجل سمعت رسول اللّه صلي‏الله‏عليه‏و‏سلم يقول: من كنت مولاه فعلي مولاه و...1


1. A - Sahih Muslim , vol. 4 , p. 1871 , Fazael al-sahabah book , chapter 4 , H – 32.

B - Sunnan Tirmidhi, vol. 5, p. 596, al-Managhib book, chapter 21, H – 3724.

I have written Ra’yat and manzelat hadiths and Mobahele verse in my book named “Ahle Bait (PBUTH) in Sehah”. Here I mention its summary.

1. The holy prophet (PBUH) said to Ali (PBUH) (in Mote Ghazve):  you for me are like Haroon for Moses.

2. The holy prophet (PBUH) stated (in Kheibar battle): I will give the flag to someone who loves God and his prophet and God and his prophet love him too.

3. In the story of Mobahele with Najran Nasari, God has introduced Ali (PBUH) as the breath of the prophet (PBUH) and Imam Hassan and Imam Hussein (peace be upon them) his sons in the 61st verse of al-Omran chapter.

1. - Sunnan Ibn Majah , p. 45 , preface , the virtue of Ali Ibn Abi Talib (May God be well pleased with him) , H – 121.

 - Sahih Muslim, vol. 4, p. 1874, Fazael al-sahabah book, chapter 4, H – 38.

Muawiya went to Medina after Haj ceremony and Sa’ad Ibn Abi Vaghas (Malek) came to him. They talked about Ali (PBUH) and Muawiya started to curse him. Sa’ad became angry and said: are you cursing a man who the prophet (PBUH) said about him: whoever I am his leader, Ali (PBUH) will be his leader after me? (Then he quoted Manzelat and Ra’yat hadiths)

It is important to note that Sa’ad Ibn Malek (Abi Vaghas) was a person who did not make homage with Amir al-Momenin (PBUH), but did not help his enemies and did not curse him.

عن سهل بن سعد قال: استعمل علي المدينة رجل من آل مروان قال: فدعا سهل بن سعد فامره ان يشتم عليّا قال: فابي سهل. فقال له: امّا اذ ابيت فقل: لعن اللّه أبا التراب. فقال سهل...»1

Then he has explained the way they entitled him “Abu Torab”.

A man from Al Marvan was the ruler of Medina. He called Sahl Ibn Sa’ad and ordered him to curse Ali (PBUH). He refused to curse him. He said: if you do not say so, you should say God curse Abu Torab.

رياح بن الحارث قال: كنت قاعدا عند فلان في مسجد كوفه وعنده اهل الكوفه فجاء سعيد بن زيد بن عمرو بن نفيل فر حبّ به وحيّاه واقعده عند رجله علي السرير، فجاء رجل من اهل الكوفة يقال له قيس بن علقمة فاستقبله فسبّ وسبّ. فقال سعيد: من يسبّ هذا الرجل ؟ قال: يسبّ عليّا. قال: الا اري أصحاب رسول اللّه صلي‏الله‏عليه‏و‏سلم يسبّون عندك ثمّ لا تنكر ولا تغير؟...2

Riyah Ibn Hareth said: I was sitting by “someone” in Kufa mosque. The people from Kufa were there too. Sa’ad Ibn Zeid Ibn Amro Ibn Nafil came in. he (someone) welcomed him and led him to sit on the throne by himself. A man from Kufa named Gheis Ibn Alghame came in. he (someone) welcomed him and began to curse. Saeed said: who is he cursing? He said: Ali (PBUH). He said: do they curse the prophet (PBUH)’s companion and you do not complain?...

As we said before, Sunni scholars especially Sehah Owners tried hard to hid the


1. Sahih Muslim, vol. 4, p. 1874, Fazael al-sahabah book, chapter 4, H – 38

2. Sunnan Abi Davod, vol. 4, p. 212, al-sunnah book, chapter fi al-kholafa, H – 4650



faults and mistakes of the officials. So you can see that they did not mention the name of that person and did not determine the name of that person by saying “someone”. However, Ahmad Hanbal_ Imam Of Hanabele_ has has written in his Masnad:

لمّا خرج معاوية من الكوفة استعمل المغيرة بن شعبة، قال: فاقام خطباء يقعون في علي. قال: وأنا إلي جنب سعيد بن زيد بن عمرو بن نفيل. قال: فغضب فقام فأخذ بيدي فتبعته فقال: ألا تري إلي هذا الرجل الظالم لنفسه الذي يأمر بلعن رجل من ا هل الجنّة؟...

When Muawiya left Kufa, he determined Moghairat Ibn Sha’abe as the ruler of Kufa. He made the spokesmen to curse and damn Ali (PBUH) in their public speeches. Saeed Ibn Zeid who was there got angry and said: don’t you see that this cruel man is ordering people to curse and damn a heavenly man? ...

In some other narrations, it is said that Moghaire himself cursed Ali (PBUH). In Abu Davood narration, the name of Moghaire has not mentioned and the word “someone” is used instead. Refer to 1629, 1631, 1637, and 1638 hadiths in Masnad Ahmad

These were some examples of Muawiya and his followers’ crimes about cursing and damning Imam Ali (PBUH) which was done at the presence of the companions and the followers, but except a few of them _like Hajar and his followers_ no one else protested or opposed them. Those who opposed such as Hajar and Amro Ibn Hamagh were killed or captured in different kinds of problems and difficulties. According to Abu Ja’afar Eskafi, Bani Omaye did their best to remove the name and the memory of Ali (PBUH) and his sons. He ordered to curse and damn them in public speeches and they always fought and killed Muslims. People were always afraid of them and if someone wanted to talk about them, they either killed him or captured him. If somebody wanted to quote some hadith from Imam Ali (PBUH), he had to say: a man from Ghoraish said…1

1. Vol. 1 Musnad , Musnad Saiid ibn Zeid ibn Umar ibn Nefil , p. 400 , H – 1644.

- Here we can read Arabic text of remarks of Abu Jafar Eskafi – that he was a scientific Sunni figure – quoted from Ibn Abi al-Hadid in Sharh Nahjol – Balaghah vol. 13, p. 219.

He refunded   protect Jahez from Abu Bakr since him first one is considered that convert to Islam and said:

 «لولا ما غلب علي الناس من الجهل وحبّ التقليد، لم نحتج إلي نقض ما احتجّت به العثمانية. فقد علم الناس كافة انّ الدولة والسلطان لارباب مقالتهم وعرف كلّ احد علوّ اقدار شيوخهم وعلمائهم وامرائهم، وظهور كلمتهم وقهر سلطانهم وارتفاع التقية عنهم والكرامة، والجائزة لمن روي الاخبار والاحاديث في فضل أبي بكر، وما كان من تأكيد بني اميّة لذلك وما ولّده المحدّثون من الاحاديث طلبا لما في ايديهم. فكانوا لا يألون جهدا في طول ما ملكوا ان يخملوا ذكر عليّ عليه‏السلام وولده، ويطفئوا نورهم، ويكتموا فضائلهم ومناقبهم وسوابقهم، ويحملوا علي شتمهم و سبّهم ولعنهم علي المنابر. فلم يزل السيف يقطر من دمائهم، مع قلّة عددهم وكثرة عدوّهم. فكانوا بين قتيل واسير، وشريد وهارب، ومستخف ذليل، وخائف مترقّب. حتّي انّ الفقيه والمحدّث والقاضي والمتكلّم ليتقدّم إليه ويتوعد بغاية الايعاد واشدّ العقوبة ألاّ يذكروا شيئا من فضائلهم، ولا يرخّصوا لاحد ان يطيف بهم، وحتّي بلغ من تقيّة المحدّث انّه إذا ذكر حديثا عن عليّ عليه‏السلام كني عن ذكره فقال: قال رجل من قريش وفعل رجل من قريش ولا يذكر عليّا عليه‏السلام ولا يتفوّه باسمه...

Sunni scholars know this truth, but why do not they hate Muawiya and his followers _some of them like Moghaire were of companions_ and why don’t they reject the narrations quoted from the enemies of Ali (PBUH)? Cursing Ali (PBUH), not making homage with him, and fighting with him were not crimes, but only refusing to pay Zakat to Abu Bakr_ not cursing and fighting with him_ was heresy and those people must be killed and … ? (See the first volume of “Caliphs in Sehah” book.)

Why did Shias count worse than Jewish and Christians due to not believing in three caliphs _not due to cursing and damning them? Who is responsible for the blood of the first and the second martyrs who Sunni scholars believe that they were killed?

Today, thanks to the Islamic Revolution of Iran and the wise leadership of Imam Khomeini and the supreme leader of Islamic Revolution, Ayatollah Khamenei, Sunni scholars have positively responded to the call for Muslims unity which was suggested by Iran. We hope that different Islamic sects by resorting to common points join together and revolt against the common enemy i.e. world disbelief and international Zionism; those who are the enemy of Islam_ both Shia and Sunni_ and this kind of scientific criticisms_ which are taken from the most reliable Sunni narrative books_ not only causes dispute, but also leads to enlightenment and awakening of those who are seeking historical truth and are going to know where is the origin of finding different sects and false narrations and who or what has caused the two big Islamic sects _Shia and Sunni_ have disputes during the history and one of them rejects the other one. Like Ibn Hajar who has written in his book, Savaegh:

.. و امّا الرافضة والشيعة ونحوهما اخوان الشياطين و اعداء الدين وسفهاء العقول ومخالفوا لفروع والاصول ومنتحلوا الضلال ومستحقّوا عظيم العقاب والنكال فهم ليسوا بشيعة لاهل البيت المبرئين من الرجس المطهّرين من شوائب النقص والدنس. لانّهم افرطوا وفرّطوا في جنب اللّه فاستحقّوا منه ان يبقيهم متحيّرين في مهالك الضلال والاشتباه وانّما هم شيعة ابليس اللعين وخلفاء ابنائه المتمرّدين فعليهم لعنة اللّه وملائكته والناس اجمعين...1

On the other hand, there are some people who accept Shiism as one of Islamic sects and some like Sheikh Shaltut _Sheikh al-Azhar_ believe that Shiite scholars’ fatwas are permissible to act. The extremist group of Wahhabis (Salafis) are trying hard to fight against Shia believes and all their efforts are to campaign against Shias! Of course, there are their awake and intellectual generation does not think so.

b. Muawiya and Kanz verse

“Zeid Ibn Vahab said I stopped by Abuzar in Rabaze. I said: what made you come here? he said: we were in Sham and read: O You who have saved gold and silver and do not give it away for the sake of God, a painful punishment is waiting for you. Muawiya said: This verse does not concern us, but it is only about the Shias. I said: it is both about us and about them.2


1. Al-Savahegh al-Moharaghah , p. 155 . (al-Fasl 1 in (chapter 11) 

في الآيات الواردة فيهم، الآية الثامنة , he has abused Shiites in his book jiji and has been written words as such Shiites and Shiite , they are nastiness before Allah .

Since people have not taken in the way such issues that Sunnite scholars look at Shiite with same approach, we avoid from translation of text.

2. - Sahih Bukhari, vol. 6, p. 82, Tafsir Baraat sourah..

 «عن زيد بن وهب قال: مررت علي أبي ذر بالربذة فقلت ما انزلك بهذه الأرض قال: كنّا بالشام، فقرأت: «وَالَّذِينَ يَكْنِزُونَ الذَّهَبَ وَالْفِضَّةَ وَلاَ يُنفِقُونَهَا فِي سَبِيلِ اللَّهِ فَبَشِّرْهُم بِعَذَابٍ أَلِيمٍ »؛ قال معاوية: ما هذه فينا، ما هذه إلاّ في أهل الكتاب. قال: قلت: انّها لفينا وفيهم».

 Abuzar read a verse that is in Baraat sourah in the following verse 34.


Somebody who does not know the story of Abuzar exile goes to Sham and then _by the order of Othamn_ rides on a camel without saddle to Medina and again by the order of Othman goes to Rabaze may say that this short conversation cannot be a good reason for Abuzar to reside in Rabaze. Had he lost his mind to leave Medina _near the tomb of the prophet (PBUH) _ and live in a desert where he had left there?

Why did not he do so at the time of last two caliphs? Was his conversation with Muawiya something more than interpreting a verse? Did they exile anyone who discussed about scientific discussions? Muawiya saved money and Abuzar attacked him by reading above mentioned verse and he who could not stand religious truth, wrote a letter to Othman and said him that Abuzar corrupted Sham! (I.e. has awakened people). Othman ordered to send him to Medina the way that was mentioned. He did not stop denying people from doing wrong and sins so Othman ordered to exile him to Rabaze.

(Study its full story in eighth volume of al-Ghadir from page 292 to 323. I have also written its summary in my book “caliphs in Sehah”, first volume _the history of Othman).

Yes. This is the meaning of Muawiya’ s being fagih that Bukhari has written in his Sahih.1 and this is the way he was guided and guided other that Tirmidhi has quoted in his Sunan.2

C. He opposed the amount of Zakat:

 The owners of Sehah (except Abu Davood) have written that the amount of Zakat


1. Vol. 5, p. 35, Fazael Asab al-Nabi (PBUH), chapter: ذكر معاويه

2. Vol. 5, p. 645, al-Managhib book, chapter 48, H – 3842.

Was three kilo gram (A man) at the time of the prophet (PBUH) which it included date, raison, grain, and in some narrations whey is included too. Since Muawiya became caliph, he said his idea: “I prefer that half of a man of the wheat of Sham equals a man of date” and people followed his rule. But Abu Saeed said: I pay as much as I did at the time of the prophet (PBUH) as long as I’m alive.1 In many narrations, the name of Muawiya is not mentioned and it is just said that some of the people were breaking the rule and paid half a man of wheat instead of a man. They wanted to cleanse the act of Muawiya by removing his name from the narrations, but they did not know that they were defaming all of Muslims. These narrations were quoted from Ibn Omar.

Among Sunni four Faghihs, only Abu Hanife believes that half Sa’a of wheat is enough. The others believe that one Sa’a is enough for wheat.2

What is the reasoning of Muawiya? His reasoning is comparison, a comparison which changes each time. For example today date is more expensive than wheat we should say that one kilogram of date equals two kilograms of wheat! The price of the goods which were paid as Zakat at the time of the prophet (PBUH) were


1. - See concerned narrations in the following books;

A - Sahih Bukhari, vol. 2, p. 161, al-Zakat book, chapter فرض صدقة الفطر , chapter : صاع من زبيب and chapter before it .

 B - Sahih Muslim , vol. 2 , p. 79 - 677 , al-Zakat book , chapter 4 , H – 14 and 15 and 18 and 19 .

C – Sunnan Ibn Majah , vol. 1 , p. 584 , 585 , al-Zakat book , chapter 21 , H – 1825 and 1829.

 D - Sunnan Tirmidhi, vol. 3 , p. 59 , 61 , al-Zakat book , chapter 35 , H – 673 and 675 .

E - Sunnan Nisayy , vol. 5 , p. 47 , 48 , 53 , 54 , al-Zakat book , chapters 30 , 31 , 38 , 42 , H – 2496 , 2497, 2509 , 2513 .

This is a text of some narrations:

«أبو سعيد: كنّا نعطيها في زمان النبي صلي‏الله‏عليه‏و‏سلم صاعا من طعام أو صاعا من تمر أو صاعا من شعير أو صاعا من زبيب، فلمّا جاء معاوية وجاءت السمراء قال: اري مدّا من هذا يعدل مدّين». وفي بعض: «... فاخذ الناس بذلك». وفي بعض: «قال أبو سعيد: فامّا أنا فلا ازال اخرجه كما كنت اخرجه ابدا ما عشت».

2. Al-Feqh Ala al-Mazaheb al-Arbaha

Not equal and in every era its amount was calculated. Of course, we do not expect Abu Hanife more than this! Muawiya had lots of personal ideas which were against the prophet (PBUH)’s rules. We draw your attention to one of those examples:

D.Muawiya and lucre

Abu Ghalabe said: I was among a group of people who Moslem Ibn Yasar was with them too. Abu al-Asha’th came in. they said: Abu al-Asha’th! Abu al-Asha’th! Then he sat. I said him: quote us Ebadat Ibn Samet’s hadith. He said: we were in a battle which Muawiya was its commander. We earned lots of war rewards including a silver container. Muawiya ordered a man to sell the container. People rushed to buy it. Ebadat Ibn Samet was informed. He stood up and said: I heard from the prophet (PBUH) that he prohibited you from dealing gold with gold and silver with silver (and he also named some other goods like wheat, grain, and …) unless with equal weights and if somebody gives or takes more, it will be count as lucre. The people left the dealing (took their money back). Muawiya was informed. Came and made a speech:

ألا ما بال رجال يتحدّثون عن رسول اللّه صلي‏الله‏عليه‏و‏سلم احاديث قد كنّا نشهده ونصحبه فلم نسمعها منه. فقام عبادة بن صامت فاعاد القصّة ثمّ قال: لنحدّثنّ بما سمعنا من رسول اللّه صلي‏الله‏عليه‏و‏سلم و ان كره معاوية ما ابالي لا اصحبه في جنده ليلة سوداء1


1. A - - Sahih Muslim, vol. 3, p. 1210, al-Mosaghat book, chapter 15, H – 80.

B – Sunnan Ibn Majah, vol. 2, p. 757, al-Tejarat book , chapter 48 , H –2254 ( with omission the following Hadith ).

In vol. 1 Sunnan p. 8, preface, H – 18,  

    C- Sunnan Nisayy , vol. 7 , p. 294, al-Bayuh book , chapter 44 , H – 4571 ( like Muslim Hadith ).

In footnote it quoted from document in the following where Muawiya words are recorded such that;

((What is it about men …)):



«... استدلال بالنفي علي ردّ الحديث الصحيح بعد ثبوته، مع اتّفاق العقلاء علي بطلان الاستدلال بالنفي وظهور بطلانه بادني نظر بل بديهة. فهذا جرأة عظيمة يغفر اللّه لنا وله».

Mean: Muawiya was returned the sound Hadith (to prove his opinion) for the reason that we have not been heard and it is clear that this reason is totally void and this is a great courage that we will ask to God bless him.

Yes if his sin was just the same it was possible that we also agree with the document but …


In footnote, we pointed out that when Omar found out that what Muawiya did, he just did not let Ebade to enter his building. When Muawiya noticed that there was no punishment for his bad deeds, he did more bad deeds.

Nesaee has introduced Ebade as:

وكان بدريّا وكان بايع النبي صلي‏الله‏عليه‏و‏سلم ان لا يخاف في اللّه لومة لائم

He was one of those who had participated in Badr and had made homage with the prophet (PBUH) not to be afraid of the blames.

Nesaee has said in another hadith:

“Asid Ibn Hazir (based on the footnote of Sanadi, the name is “Zahir” not “Hazir”) said: I was the ruler of Yamame. Marvan wrote me a letter in which he was written that Muawiya said: if someone’s property was stolen, the owner can take it wherever he found. I wrote Marvan that the prophet (PBUH) said that if that thing was sold to someone who did not know it was a stolen thing, the owner can pay its price and buy it from him and then he should go to find the rubber. Abu Bakr, Omar, and Othman acted so.”

Marvan sent my letter to Muawiya. Muawiya wrote him:

انّك لست أنت ولا اسيد تقضيان علي ولكنّي اقضي فيما وليت عليكما فانفد بما امرتك به. فبعث مروان بكتاب معاوية. فقلت لا اقضي به ما ولّيت بما قال معاويه1

Muawiya wrote Marvan explicitly: “neither you, nor Asid have the right to comment. It is me who issues the rules and you should act.”

In fact he did not pay attention the rules of God. He only wanted to act based on he himself had understood.



1. Ibid p. 334, bab 96, H – 4689.



E. Muawiya and wearing silk cloth and …

Maghdam Ibn Ma’adikarb, Amro Ibn Asvad, and a man from Bani Asad tribe came to Muawiya. Muawiya said to Maghdam: do you know that Hassan Ibn Ali (PBUH) died? He said:

اِنّا لِلّهِ وَاِنّا اِلَيْهِ راجِعُونَ

(This verse is often read when a tragedy happens to someone.) A man told him: is it a tragedy in your idea? He said: why should not call it a tragedy while the prophet (PBUH) put him on his lap and said:

هذا منّي و حسين من علي

He is for me and Hussein is for Ali.

The man who was from Asad tribe said: it was a like a fire which Allah put it out.1

Maghdam said: I won’t move until I make you angry.

ثم قال: يا معاوية! ان أنا صدقت فصدّقني وان أنا كذبت فكذّبني. قال: افعل. قال: فانشدك باللّه هل تعلم انّ رسول اللّه صلي‏الله‏عليه‏و‏سلم نهي عن لبس الذهب ؟ قال: نعم. قال: فانشدك باللّه هل سمعت رسول اللّه صلي‏الله‏عليه‏و‏سلم ينهي عن لبس الحرير؟ قال: نعم. قال فانشدك بالله هل تعلم انّ رسول اللّه صلي‏الله‏عليه‏و‏سلم نهي عن لبس جلود السباع والركوب عليها؟ قال: نعم. قال: فواللّه لقد رأيت هذا كلّه في بيتك يا معاوية. فقال معاوية: قد علمت انّي لن انجو منك يا مقدام...2

1. Look! A man who is apparently Muslim says that they prophet (PBUH) said Hassan is for me, but he says it was a fire which Allah put it out. Shame on these kinds of Muslims who neither respected the prophet (PBUH), nor did his son. These were the Muslims who did not give even a sip of water to the son of the prophet (PBUH) and his family in Karbala and they united to kill him and his friends.

2. Sunnan Abi Davod, vol. 4, p. 68, al-Lebas book, chapter [في جلود النمور [والسباع, H – 4131.

Then Maghdam turned to Muawiya and said: confirm me if I’m right and reject me if I tell lie. He said: I will do so. Said: O Muawiya! Don’t you know that the prophet (PBUH) prohibited us from wearing gold (for men)? He said: yes. Then he asked again: didn’t you hear that the prophet (PBUH) prohibited us from wearing silk cloth (for men)? He said: yes. He asked: didn’t you hear that the prophet (PBUH) prohibited us from wearing clothes made of wild animals’ skin and making saddle from them and riding on them? He said: yes. Said: O Muawiya! I swear to Allah that I see all of them in your house. Muawiya said: O Moghdam! I knew that I would never get rid of you …

You see! He was Muawiya and the way he obeyed the prophet (PBUH)’s tradition. On the opposite some of Sunnis try to introduce him as a Faghih man by quoting forged narrations and …

Note: it is mentioned in the second volume of “caliphs in Sehah”: once Omar saw a silk cloth in the market. He suggested the prophet (PBUH) to wear it. The prophet (PBUH) said: those who wear this kind of cloth, there would be no benefit for them in the hereafter.

(see: Bukhari, vol. 2, p. 4 and 20, vol. 3, p. 213 and 214, vol. 4, p. 85, vol. 7, p. 195, vol. 8, p. 5 and 27, Muslim, vol. 3, p. 40, H. 1638 and p. 45, H. 1644, Abu Davood, vol. 1, p. 282, vol. 4, p. 46, Nesaee, vol. 3, p. 95 and 178, vol. 8, p. 207 onward)

Now dear readers! We would like you to judge that if there is any benefit for Muawiya in the hereafter?

F. Prohibiting from quoting hadith

Abdollah Ibn Amer said: I heard from Muawiya who said:

ايّاكم واحاديث إلاّ حديثا كان في عهد عمر فانّ عمر كان يخيف الناس في اللّه عزّ وجلّ...1

Avoid from quoting hadith! Unless quoting hadiths from Omar time because Omar warned and scared people for the sake of Allah.


1.      Sahih Moslim, vol. 2, p. 718, al-Zakat book, chapter 33, H – 98.


In studying “caliphs in Sehah” we mentioned that Omar prevented people from quoting hadith and it continued until the time of Omar Ibn Abd al-Aziz. So it shows that the meaning of his order was the obedience of the second caliph and preventing the distributing of hadiths of the prophet (PBUH).

Yet about saying “Omar scared people” it was mentioned that he terrified people of what! If Omar was alive at the time of Omar Ibn Abd al-Aziz and after him when quoting hadith was good, he would punish people extremely!

Abdollah Ibn Amro Ibn al-As quoted some hadith for people:

سيكون ملك من قحطان

A person from Ghahtan will be king soon.

Muawiya became angry and said:

... بلغني انّ رجالاً منكم يتحدّثون احاديث ليست في كتاب اللّه ولا تؤثر عن رسول اللّه صلي‏الله‏عليه‏و‏سلم فأولئك جهّالكم...

I was informed that some men quote hadiths which neither exist in Quran, nor is from the prophet (PBUH). They are stupid and ignorant people…

Then the prophet (PBUH) said: it (caliphate and being successor of the prophet (PBUH)) will be in Ghuraish tribe (and the people from Ghahtan and other tribes cannot have it.)1

It is strange (but not for Muawiya). How did Muawiya dare to reject a narration and say this narration was not narrated from the prophet (PBUH)! Would Sunnis accept him if he introduced people like Abdollah Ibn Amro Ibn al-As as ignorant? If it is so, we have to reject all of narrations which were quoted by this ignorant man otherwise accept that Muawiya was wrong.

What was the difference between the quotations of the son of Amro As and the quotation of Muawiya that he became angry? If we suppose that caliphate is just for Ghuraish, do the non- Ghoraish people have the right to become caliph? Did

1.      ­­­­­­­­­­­­­­­­­­­­­­­­­­­Sahih Bukhari, vol. 4, p. 218, Bada al-khalgh book, chapter Managhib Quraish.

Muawiya know himself as one of the prophet (PBUH)’s caliphs that became angry from quoting above mentioned narration?

Saeed Ibn Jamhan quoted from Safine and he quoted from the prophet (PBUH): the duration of caliphate among my Ummah will last 30 years and then it will turn to monarchy. Then Safine counted the years between Imam Ali (PBUH)’s caliphate and Abu Bakr’s. It was 30 years. Saeed said: I said to Safine:

انّ بني اميّة يزعمون انّ الخلافة فيهم. قال: كذب بنو الزرقاء بل هم ملوك من شرّ الملوك1

Bukhari quoted that: Zo Amro said to Jarir:

انّكم معشر العرب لن تزالوا بخير ما كنتم إذا هلك امير تأمّرتم في آخر. فإذا كانت بالسيف كانوا ملوكا، يغضبون غضب الملوك ويرضون رضا الملوك2

As long as an Arab king chooses another Arab man as his successor, it will be for your own good and when the issue of seeking power and battle suggests, the monarchy and kingdom will be the rulers. They become angry and satisfied like the kings (and their wrath and their satisfaction will be infinite).

Since Muawiya became caliph by the force and battle (not by people’s selection), the second narration can be about him and the first narration is also about Bani Omaye which introduced him as the worst kings.

G. Muawiya and ordering to usurp the property and …

Abd al-Rahman Ibn Abd Rab al-Ka’aba said: I entered the mosque (Majed al_Haram). I saw Abdollah Ibn Amro Ibn al-As who was sitting in the shade of Ka’aba and the people were around him. I went to him. He said: I was on a trip with the prophet (PBUH). Everyone was buy with doing something. Suddenly, the

1.      Sunnan Tirmidhi, vol. 4, p. 436, al-Fetn book, chapter 48, H – 2226.

We quote this narration and other ones based on what Sunnis believe in not what Shias quote.

The summary of the translation and the explanation of the narration are: Bani Omaye thinks that the caliphate and the succession of the prophet (PBUH) were among them too. He said: they told lie because they are kings, the worst kings of all.

2.      Vol. 5, p. 210, Maghazi, after battle of zat al-salasel, as Zahab Jurair ela al-Yamen.

Herald of the prophet (PBUH) called people. He stated: all the prophets (PBUH) were selected to guide their Ummah toward goodness and blessing… then he stated:

ومن بايع اماما فاعطاه صفقة يده وثمرة قلبه فليطعه ان استطاع، فان جاء آخر ينارعه فاضربوا عنق الآخر» فدنوت منه فقلت له: انشدك اللّه آنت سمعت هذا من رسول اللّه صلي‏الله‏عليه‏و‏سلم ؟ فاهوي إلي اذنيه وقلبه بيديه وقال: سمعته اذ نادي ووعاه قلبي. فقلت له: هذا ابن عمّك معاويه يأمران نأكل اموالنا بيننا بالباطل ونقتل انفسنا واللّه يقول: «يَـآأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَأْكُلُوآاْ أَمْوَ لَكُم بَيْنَكُم بِالْبَـطِـلِ إِلاَّآ أَن تَكُونَ تِجَـرَةً عَن تَرَاضٍ مِّنكُمْ وَلاَ تَقْتُلُوآاْ أَنفُسَكُمْ »؛ فسكت ساعة ثمّ قال: اطعه في طاعة اللّه واعصه في معصية اللّه1

“… and someone who makes homage with an Imam has to obey him. Therefore if someone else quarrels with him, he should kill him.” Abd al-Rahman said: I closed him and said: tell me, did you hear this from the prophet (PBUH)? He pointed to his ears and heart and said: my ears heard it and my heart accepted it (kept it in my mind). I said: is he your cousin who orders us to make money from illegal ways (for example by: lucre, cheating in business, and …) and kill people (command to kill innocent people) while Allah states: “O you who believe! Do not devour your property among yourselves falsely, except that the trading is done by your mutual consent, and do not kill your people…” (al-Nisa chapter/ verse: 29).

He was quiet for a while and then said: obey him as far as it is the obedience of Allah and disobey (from his rules) whenever it is the disobedience of Allah’s rules.

Now we are going to draw the dear readers’ attention to some points:

1. If this narration was exactly the same as what was mentioned above, we should say that Abd al-Rahman (the narrator) didn’t know what would be better to ask from the son of Amro As. He would be better to ask him why he didn’t kill Muawiya (or at least help Amir al-Momenin) when everybody made homage with Amir al-Momenin (PBUH), but he opposed him? You and your father helped Muawiya and opposed the prophet (PBUH) and broke his rules.

1. Sahih Moslim, vol. 3, p. 3- 1472, al-Emarah book, chapter 10, H – 46.

2. The orders of Muawiya are the opposite of the orders of Allah; he ordered to make money by illegal ways, and to kill innocent people. Now they narrate that the prophet (PBUH) prayed that: O Allah help him to guide people and people be guided by him.

اللّهمّ اجعله هاديا مهديا واهد به

Or they quote narrations to show he was Faghih. Is a Muslim person who acts against the text of Quran Faghih? How would be the destiny of the people who their guides are Muawiya and Yazid? Would it be something better than the tragedy of Karbala? And many more questions…

3. The son of Amro As said: obey him as far as it is the obedience of Allah and disobey (from his rules) whenever it is the disobedience of Allah’s rules. Our question from this so called Mujtahed is: was launching Safein battle and killing many people the obedience of Allah that you and your father helped them? Why didn’t you leave Muawiya and disobey him? Of course we do not expect him more because his father _Amro Ibn As_ helped Baghyh party and fought with Amir al-Momenin (PBUH) which led to emerging Khavarej, martyring Hazrat Ali (PBUH), establishing Bani Omaya’s government and then Bani Abbas’, putting Ahle Bait (PBUTH) aside, the domination of Zionism and Islam enemies over Muslims, and the whole crimes which has been done during the history of Islam.

H. people’s lack of trust in Muawiya

Muawiya claimed that he took the hair of the prophet (PBUH) after finishing Sa’i ceremony, but people did not accept his claim.

Feis Ibn Sa’ad quoted from Ata that Muawiya said:

أخذت من اطراف شعر رسول اللّه صلي‏الله‏عليه‏و‏سلم بمشقص كان معي بعد ما طاف بالبيت وبالصفا والمروة في ايّام العشر. قال قيس: والناس ينكرون هذا علي معاوية1

Muawiya said: after the Sa’i ceremony finished, I cut some hair of the prophet

1. A – Sunnan Nesaee, vol. 5, p. 252, Manasek al-Hajj book, chapter 184, p. 2986.

B – Musnad Ahmad Hanbal, vol. 6, p. 15, H- 16836.

(PBUH) by knife in Ayam Ashar1. Gheis said: people denied his claim. Liar has a low memory. If he had said that he did so in “Mofrade Omre”, we could accept his claim. In mofrade Omre, the person does “Taghsir” after Sa’I, but in Haj shaving the head or doing Taghsir is in Mena. If we assume that the purpose of Muawiya of Ayam Ashar is after “Tamato Omare” Taghsir must be done after Sa’i. The answer is clear because the purpose of the prophet (PBUH) was Quran not Tamato More.

Maybe Muawiya who was a new Muslim did not know the Manasek of Haj and thought that the prophet (PBUH) did Taghsir in Marve so he wanted to gain honor for himself as a result he made this fiction story. By the way, people did not believe him and nor do we…!

I.                                                    لا اشبع اللّه بطنهhadith 

Ibn Abbas said: I was playing with children when the prophet (PBUH) arrived. I hide behind a door. He put his hand on my back and said: go and tell Muawiya to come. He stated: Allah always leave him hungry.

لا اشبع اللّه بطنه2

The prophet (PBUH) cursed him, so got the same sickness (hunger) and never left the table full, but he left the table due to fatigue. Ibn Abi al-Hadid Motazeli quoted the following poem from some of poets in “Sharh Nahjol Balaghe”, volume. 4:

«وصاحب لي بطنه كالهاوية          كاَنَّ في احشائه معاويه»

I have a friend whose stomach is like “Hawiya”3. Apparently the purpose of “Hawiya” in this poem is “Muawiya”.

It is interesting to know that Moslem has mentioned above mentioned story in

1.      Meaning of ((Ayam Ashar)) is first decade Zihijjah that Hojaj in Eid QURBAN DAY in Mena sacrifice and there tonsure or haircut then enter to Mecca and do circumambulation around the Ka’bah.

2.      - Sahih Moslim, vol. 4, p. 2010, al-Barr Book va al-selah va al-Adab, chapter 25.

3.      ((Havyah)) or ((Abyss)) is a name for Hell that it means shining fire.

A way that it is more like he had praised Muawiya not blamed him. It is:

باب من لعنه النبي صلي‏الله‏عليه‏و‏سلم او سبّه او دعا عليه وليس هو اهلاً لذلك كان له زكاةً واجرا ورحمةً

The one who the prophet (PBUH) cursed and damned him unjustly there will be blessing and reward for him.

In “the prophet (PBUH) in Sehah” book, I wrote that the prophet (PBUH) never cursed and damned someone unjustly. As a result, neither us, nor does any other Muslim can accept the content of that story. Moreover, having the problem of hunger is not blessing and writing some narration in a chapter is not the reason to show that the writer has recognized the story well. The content of the narration is important not the chapter which it is written in. this story shows that the curse of the prophet (PBUH) was angry with Muawiya and punished him or perhaps the secret of this story was such important that the narrators denied to narrate it.

We have to remind that when Nesaee _the writer of Sunnan_ was asked about the virtues of Muawiya in sham, he said: I do not know anything to say but this hadith: لا اشبع اللّه بطنك, only Allah knows what will happen to him. He wrote:

فاخرج من المسجد وحمل إلي الرملة فتوفي بها1

They made him get out of the mosque and took him to Ramle. He died there.

J. the greedy person does not deserve to be the chairman

Moslem has quoted several narrations in the third volume of his Sahih which their contents are: the one who wants to be the chairman (boss) does not deserve it.

عنه صلي‏الله‏عليه‏و‏سلم : انّا واللّه لا نؤتي علي هذا العمل احدا سأله ولا أحدا حرص عليه2

We do not assign presidency (of the issues of the Muslims) to the one who is greedy for it. Aren’t these kinds of narrations about Muawiya? Not only he was greedy for the position of presidency, but also he launched a battle in which

1.      Book preface of Sunnan Nesaee as (translator by al-Imam Nesaee) p. 7.

2. 2.P. 1456: al-Amareh Book, chapter 3, H. 13 -15.

70000 people were killed (45000 people from Muawiya army and 25000 people from Amir al-Momenin army). When he found out that he was defeating in the battle, put Qurans on the spears and cheated the right army and finally emerging his posed caliphate and Khavarej. Consequently launching a war in which 4000 people were killed in it and finally the martyrdom of Amir al-Momenin by one of Khavarej (Ibn Moljem Moradi). When Imam Hassan Mojtaba (PBUH) became the governor, Muawiya came to Iraq with his army. Imam Hassan (PBUH) accepted the posed peace when he noticed his commanders are betrayer and he found out that the result of the battle was nothing but useless killing and the heresy of some of new Muslims.

Here, we quote the text of the peace agreement contact from one of the most ardent fan of Muawiya, Ibn Hajar Heitami Makki, which recorded it in “Tathir al-Janan” book: the purpose of quoting this story is that we know although Muawiya committed to do some deeds and leave some others, neither did them, nor did leave it. It shows that he only wanted to become caliph and did all he wanted and did not stop to do something which was prohibited. The result of his deeds was the caliphate of Yazid, Bani Omaye, and then Bani Abbas and as a result putting the prophet (PBUH)’s Ahle Bait aside. He has written in Savaegh:1

...ولمّا تصالحا كتب به الحسن ( عليه‏السلام ) كتابا لمعاويه صورته: (بسم اللّه الرحمان الرحيم هذا ما صالح عليه الحسن بن عليّ رضي اللّه عنهما معاوية بن أبي سفيان، صالحه علي ان يسلم إليه ولاية المسلمين علي ان يعمل فيها بكتاب اللّه تعالي وسنّة رسول اللّه صلي‏الله‏عليه‏و‏سلم وسيرة الخلفاء الراشدين المهديّين وليس لمعاوية بن أبي سفيان ان يعهد إلي احد من بعده عهدا بل يكون الأمر من بعده شوري بين المسلمين وعلي انّ الناس آمنون حيث كانوا من ارض اللّه تعالي في شامهم وعراقهم وحجازهم ويمنهم وعلي انّ أصحاب علي وشيعته آمنون علي انفسهم واموالهم و نسائهم واولادهم حيث كانوا وعلي معاوية بن أبي سفيان بذلك عهد اللّه وميثاقه وان لا يبتغي للحسن بن عليّ ولا لاخيه الحسين ولا لاحد من بيت رسول اللّه صلي‏الله‏عليه‏و‏سلم غائلة سرّا ولا جهرا ولا يخيف احدا منهم في افق من الآفاق. اشهد عليه فلان بن فلان وكفي بالله شهيدا

The summary of the translation: when Imam Hassan decided to make peace with Muawiya, he arranged a contract as follow: in the name of Allah, Hassan Ibn Ali makes peace with Muawiya and leaves the issues of the Muslims to him under the

1.      Al-Savaeq al-Muharaghah, chapter 10, chapter 1, p. 136.

condition that he acts according to the book of Allah, the tradition of the prophet (PBUH), and the methods of righteous caliphs. Muawiya should not appoint someone as his successor. Choosing the successor must be done by the decision of all Muslims. All people from Sham, Iraq, Hejaz, Yaman, and from any other places must be safe. The lives, properties, women, and the children of the companions and the Shias must be safe wherever they are. Muawiya must commit that never acts against Hassan Ibn Ali and his brother, Hussein, or anyone of the members of Ahle Bait explicitly and implicitly and do not scare any of them wherever they are…

 The question is: did he keep his promises?

Muawiya opposed with this contract. We only mention three cases of these disagreements.

1.     it was mentioned in the contract that:

...و ليس لمعاوية بن أبي سفيان ان يعهد إلي احد من بعده عهدا بل يكون الأمر من بعده شوري بين المسلمين و...

Did not he choose a successor for himself? I wish he had chosen a righteous and good person who was faithful to Islam not a person like Yazid who was gambler, tippler, and unreasonable. He was the cause of two great disasters. The first one was killing Imam Hussein (PBUH) and his faithful friends and the second one capturing the daughters of the prophet (PBUH). Those two disasters hurt the feeling of the believers and Ahle Bait (PBUTH) lovers forever. Another disastrous incident which filled the hearts of the people with sorrow and grief was Horre incident, killing the people of Medina, and invading their women and daughters. It is almost impossible to describe the depth of the disaster.

Regarding to the first incident (i.e. killing the son of Fatima Zahra (PBUH), Hazrat Hussein Ibn Ali (PBUH) who is the third Imam of Shias), among the owners of Sehahs only Bokhari and Tirmidhi have quoted the following narration:

ابن أبي نعم قال كنت شاهدا لابن عمر وسأله رجل عن دم البعوض فقال ممّن أنت؟ قال: من اهل العراق. قال: انظروا إلي هذا يسألني عن دم البعوض وقد قتلوا ابن النبي صلي‏الله‏عليه‏و‏سلم وسمعت النبي صلي‏الله‏عليه‏و‏سلم يقول: هما ريحانتي من الدنيا1

Ibn Abi Na’am said: I was by Ibn Omar when a man asked him about the blood of mosquito (maybe he wanted to know if it is clean or not (Najes)). He said: where are you from? The man answered: I’m from Iraq. He said: look! He is asking me about the blood of mosquito while they killed the son of the prophet (PBUH). I myself heard from the prophet that said they are (i.e. Imam Hassan and Imam Hussein (PBUTH)) my heavenly flowers in this world.

Allah willing, we will talk about Ibn Omar in this article and we will explain that he made homage with Yazid, but he blamed Iraqis and hid the main criminal.

Regarding to Horre incident and the crimes of Yazid’s elected commander, Moslem Ibn Aghabe, and all those bad happens which occurred to the people of Medina, only Bokhari has quoted two narrations: one: Abdollah Ibn Hanzale (Ghasil al-Malaeke) threated people to make them to make homage2. Two: in another narration, Anas said:

حزنت علي من اصيب بالحرّة3

I feel sorrow for those who were hurt in Horre incident (!). That’s it. No more about it.

Nesaee has also quoted from Jaber Ibn Abdollah: the prophet (PBUH) bought a camel from me and then gave me some money which was left from his money. I kept the money with myself until the people from Sham took it from me in Horre incident.4

1.       A- Sahih Bukhari, vol. 5, p. 33, chapter: Managhib al-Hassan and al-Hussein My Allah be satisfied with his services, vol 8, p 8, al-Adab Book, chapter:  Rahmah al-Valad and …

B- Sunnan Tirmidhi, vol. 5, p 615, al-Manaqeb Book, chapter 31, H 3770.

2.      Vol. 4, P. 61, Chapter:  البيعة في الحربFrom Book Jahad, Vol. 5, P. 159, Maghazi, chapter: غزوه حديبيّه

3.      Vol. 4, P. 192, Tafsir Munafiqun Sourah.

4.      Vol. 7 Sunnan, P. 320, al-Buyoh, chapter 77, H 4648.

It was all that the owners of Sehah wrote about the two painful incidents of the history which were caused by Yazid.

2.     The second case in which Muawiya did not act according to the peace agreement was his disagreement with the prophet (PBUH)’s tradition and Quran and drinking wine explicitly (and usurping, wearing silk clothes and … which was mentioned before)

3.     Ahmad Ibn Hanbal quoted from Abdollah Ibn Baride in his Masnad:

دخلت أنا و أبي علي معاوية فاجلسنا علي الفرش ثمّ اتينا بالطعام فاكلنا ثمّ اتينا بالشراب فشرب معاوية ثمّ ناول أبي ثمّ قال ما شربته منذ حرّمه رسول اللّه صلي‏الله‏عليه‏و‏سلم1

He said: My father and I went to Muawiya. He brought us food. We ate it. Then they brought wine. Muawiya drank and offered to my father too. My father said: I did not drink since the prophet (PBUH) prohibited it.

We wish Muawiya drank secretly not in front of one of the companions! We wish he broke the rules of Allah in hidden not in public since people followed him in disobeying the rules of Allah and the prophet (PBUH). Was not the curse of Amir al-Momenin (PBUH) forbidden? How did he introduce Amir al-Momenin (PBUH) that people dared to curse him in public? Why don’t the Sunni scholars say these facts to people in order to they become aware of the truth and hate Muawiya?

4.     one of the articles of the agreement was:

وعلي انّ أصحاب علي و شيعته آمنون علي انفسهم واموالهم ونسائهم واولادهم حيث كانوا

The properties, lives, wives, and the children of the followers and of Ali (PBUH) and Shias must be safe.

Not only they were not safe, but also they killed whoever who did not curse and damned Amir al-Momenin (PBUH). we only point out the martyrdom of Hajar and his companions.

1.      Vol. 9, P. 6, H. 23002.

Hakem introduced Hajar as “the Raheb of the companions of the prophet (PBUH)” and wrote about him in Mostadrak that Hajar was killed for the love of Amir al-Momenin (PBUH): «قتل في موالاة علي». Aisha protested Muawiya and told him: you killed Hajar and his companions and did whatever you wished:

...مروان بن الحكم قال: دخلت مع معاويه علي امّ المؤمنين عايشه فقالت: يا معاويه قتلت حجرا وأصحابه وفعلت الذي فعلت...1

Here we name the people who were killed in “Marj Ozra”, near Damascus, by the order of Muawiya just because they did not curse and damn Amir al-Momenin (PBUH):

1. Sharik Ibn Shaddad Hazrami

2. Seifi Ibn Fosil al-Sheibani

3. Ghabisat Ibn Zabiat al-Abasi

4. Mohrez Ibn Shahab al-Manghari

5. Karam Ibn Hayan al-Anzai

6. Abd al-Rahman Ibn Hasan al-Anzai

k. Muawiya and changing all of the principles of Bait

The purpose of presenting the discussion about this act of Muawiya is that we are going to indicate that he did not pay attention to tradition and he did not obey it. Otherwise, if somebody changes the principles of the bait without believing in it as traditions, it can be ok.

"عن أبي الشعثاء كان معاوية يستلم الاركان فقال له ابن عبّاس: انّه لا يستلم هذان الركنان. فقال: ليس شي‏ء من البيت مهجورا. وكان ابن الزبير يستلمهنّ كلّهنّ". وعن عبد اللّه بن عمر قال: "لم ار النبي صلي‏الله‏عليه‏و‏سلم يستلم من البيت إلاّ الركنين اليمانيين"2

1. See the narrations concerning to Hajar in vol. 3 Mostadrak, p. 531 – 534 No. 5972 – 5984.

2. A- sahih Bukhari, vol. 2, p. 186, Ketab al-Hajj, chapter:

من لم يستلم إلاّ الركنين اليمانيين

 B - Sunnan Tirmidhi , vol. 3 , p. 213, al-Hajj Book, chapter 35, H – 858.(first narration).

Abu al-Sha’asa said that Muawiya changed all of the principles of the Bait. Ibn Abbas told him that these two principles (i.e. Iraqi and Shami principle which are done after the Hajar al-Asvad principle respectively) cannot be changed. Muawiya replied him: none of the principles of the bait are excluded. Ibn Omar has also said: I did not see the prophet (PBUH) to change the principles of the bait except two Yamani principles (and Hajar al-Asvad principle which are called “Two Yamanis”).

The explanation: Tawaf starts from Hajar al-Asvar principle, the next principle is Iraqi, then Shami principle, and after that it is Yamani principle. It seems that the reason of the naming these principles is due to their direction toward Iraq, Sham, and Yemen.

In many other narrations, it is quoted that the prophet (PBUH) only changed the Yamani and Hajar al-Asvad principles.

كان رسول اللّه صلي‏الله‏عليه‏و‏سلم لا يستلم إلاّ الحجر والركن اليماني1

If we assume that Muawiya was not aware of it, we should say that when Ibn Abbas reminded him the tradition he should not reply him in a way that shows his clear disagreement. As it was said it was not his first opposition with tradition. He presented in Ghadir Khom when the prophet (PBUH) insisted on the leadership of Amir al-Momenin (PBUH) and said people to obey him and stated: O Allah be friend with the friend of Ali and hate the enemies of Ali. Wasn’t fighting Ali (PBUH) against the prophet (PBUH) recommendation? Was cursing _that lasted for 60 years_ him obeying the tradition? Wasn’t he the main cause of cursing the prophet (PBUH)? Didn’t he know that:

1. A - Sahih Moslim, vol. 2, p. 924 and 925, al-Hajj book, chapter 40, H – 242- 247.

B – Sunnan Ibn Majah, vol. 2, p. 982, al-Manasek Book, chapter 27, H – 2946.

C- Sunnan Abi Davod, vol. 2, p. 176, Manasek al-Hajj book, chapter:  استلام الاركان, H – 1874 and 1876.

D – Sunnan Nesaee, vol. 5, p. 40- 238, Manasek al-Hajj book, chapters:  158- 156, H– 2944- 2950.


من سنّ في الإسلام سنّة سيّئة كان عليه وزرها ووزر من عمل بها من بعده من غير أن ينقص من اوزارهم شي‏ء1

Anybody who establishes a bad tradition among Muslims, he is responsible for the sin of that bad tradition and anyone who acts based on that.

Imam Mojtaba (PBUH) stated:

...انّ رسول اللّه صلي‏الله‏عليه‏و‏سلم قد ري بني اميّة يخطبون علي منبره رجلاً رجلاً فساءه ذلك...2

The prophet (PBUH) dreamed that the people of Bani Omaye were making speeches on his pulpit one after the other. He got sad.

Wasn’t this dream due to what they did to his Ahle Bait (PBUTH)? The worst of these events were Karbala and Horre incidents.

Doesn’t this narration prove the authenticity of Shia and some Sunni scholars’ interpretations about the 60th verse of Asra chapter (Bani Israel)? The verse is:

وَ مَا جَعَلْنَا الرُّءْيَا الَّتِيآ أَرَيْنَـكَ إِلاَّ فِتْنَةً لِّلنَّاسِ وَ الشَّجَرَةَ الْمَلْعُونَةَ فِي الْقُرْءَانِ وَ نُخَوِّفُهُمْ فَمَا يَزِيدُهُمْ إِلاَّ طُغْيَـنًا كَبِيرًا

And we did not make the vision which we showed you but a trial for men and the cursed tree in the Quran as well; and we cause them to fear, but it only adds to their great inordinacy.

The interpreters have said that the purpose of “the cursed tree” is Bani Omaye. One of those narrations is quoted from Aisha that said to Marvan:

سمعت رسول اللّه صلي‏الله‏عليه‏و‏سلم يقول لابيك وجدّك: انّكم الشجرة الملعونة

I heard from the prophet (PBUH) that said to your father and grandfather (Hakam and Abu al-As): you are the cursed tree.

1.      Sahih Moslim, vol. 2, p. 75, al-Zakat book, chapter 20, H – 69.

2.       Mostadrak Hakim, vol. 3, p. 187, Mahrefah al-sahabah book, H – 4796.

Both Hakim and Zahbi is considered it as a sound Hadith .Tirmidhi has also been mentioned above narration with additions in vol. 5 Sunnan, p. 414, meanwhile Tafsir Qadr sourah (Bab 85, H – 3350).


Ibn Abi al-Hadid has also written in the interpretation of Nahjol Balaghe:

وقد جاء في الاخبار الشائعة المستفيضة في كتب المحدّثين انّ رسول اللّه صلي الله عليه و آله و سلم اخبر انّ بني اميّة تملك الخلافة بعده مع ذمّ منه عليه‏السلام لهم. نحو ما روي عنه في تفسير قوله تعالي:) فانّ المفسرين قالوا انّه ري بني اميّة ينزون علي منبره نزو القردة. هذا لفظ رسول اللّه صلي الله عليه و آله و سلم الذي فسّر لهم الآية به. فساءه ذلك ثمّ قال: الشجرة الملعونة بنو امية وبنو المغيرة1

He said: many narrations from different narrators in different books indicate that the prophet (PBUH) said that Bani Omaye will take the caliphate after him and will vilify them, as it was mentioned in the interpretation of the 60th verse of Asra chapter. The interpreters said that the prophet (PBUH) dreamed Bani Omaye people as monkeys that were climbing his pulpit. It is exactly the interpretation of the prophet (PBUH). The prophet (PBUH) got sad and stated that the cursed tree is Bani Omaye and the offspring of Moghaire.2

The last question in this regard is: based on the narrations of Anas and others the only thing left from the rules of Islam is saying prayers which it is changed. When did the changing and removing the rules of Islam started? Did it begin since Bani Omaye, Bani Marvan, Or since Muawiya?

Saeed Ibn Amro quoted from Abu Hurairah that:

سمعت الصادق المصدوق يقول هلاك امتي علي يدي غلمة من قريش. فقال مروان: غلمة؟ قال أبو هريرة: ان شئت ان اسمّيهم بني فلان و بني فلان3

He (Saeed Ibn Amro) has also said that:

Abu Hurairah, Marwan, and I were sitting in the mosque (the Mosque of the prophet). Abu Hurairah said: I heard from the prophet (PBUH) that said the

1. Vol. 9, p. 219– 220, and also vol. 15 p. 2– 291.

2. Apparently, Banu Marwan is correct.

3. Sahih Bukhari, vol. 4, p. 243, Bada al-kholgh book, chapter: علامات النبوة في الإسلام.

Translation abstract: Abu Hurairah said that the holy prophet (PBUH) stated:  the death of my Ummah is by the Youth of Quraish. Marvan asked surprisingly: Young people? Abu Hurairah answered: I can name them if you want.

Death of my Ummah is by some children (youth) of Quraish. Marwan said: Allah damn them! Children? Abu Hurairah said: I can name them. I (Saeed Ibn Amro said) was with my grandfather when Bani Marwan took the power of the government in Sham. They all were young. He (it seems that he was his grandfather) said: perhaps they are the ones who put down my Ummah. I said: you know better than me. 1

It is clear that the names of those who he wanted to name was Bani Omaye and Bani Marwan, but either Bukhari _which has the duty to defend them_ did not mention their names, or Abu Hurairah was afraid of revealing their names implicitly, or the narrator did not dare to introduce them.

Muawiya issued Marwan as the governor of Medina. Abu Saeed Khedri said: the prophet (PBUH) first said prayers then made speech on the days of Fetr and Qorban. This was fixed for years until the day I went to Mosalla with Marwan _who was the governor of Medina. He was going to make a speech before saying the prayers on Qorban or Fetr day. I pulled his clothes to stop him from making speech first, but he did not pay attention. I said: swear to Allah that you changed the tradition. He said: O Abu Saeed! What you knew changed. I said: I swear to Allah that what I know is better than what I do not know (i.e. what you did). He said: the people do not stay to listen to my speech after the prayers so I do it before the prayers.2

1. - Sahih Bukhari, vol. 9, p. 60, al-Fetn book, chapter:

قول النبي صلي‏الله‏عليه‏و‏سلم هلاك امّتي علي يدي اغيلمة سفهاء.

«كُنْتُ جَالِسًا مَعَ أَبِي هُرَيْرَةَ فِي مَسْجِدِ النَّبِيِّ صلي‏الله‏عليه‏و‏سلم بِالْمَدِينَةِ وَمَعَنَا مَرْوَانُ قَالَ أَبُو هُرَيْرَةَ سَمِعْتُ الصَّادِقَ الْمَصْدُوقَ يَقُولُ «هَلَكَةُ أُمَّتِي عَلَي يَدَي غِلْمَةٍ مِنْ قُرَيْشٍ». فَقَالَ مَرْوَانُ لَعْنَةُ اللَّهِ عَلَيْهِمْ غِلْمَةً. فَقَالَ أَبُو هُرَيْرَةَ لَوْ شِئْتُ أَنْ أَقُولَ بَنِي فُلاَنٍ وَبَنِي فُلاَنٍ لَفَعَلْتُ. فَكُنْتُ أَخْرُجُ مَعَ جَدِّي إِلَي بَنِي مَرْوَانَ حِينَ مَلَكُوا بِالشَّأْمِ، فَإِذَا رَآهُمْ غِلْمَانًا أَحْدَاثًا قَالَ لَنَا عَسَي هَوءُلاَءِ أَنْ يَكُونُوا مِنْهُمْ قُلْنَا أَنْتَ أَعْلَم.

2. A - Sahih Bukhari, vol. 2, p. 22, al-Jummah book, chapter في العيدين والتجمّل فيه , chapter : الخروج إلي المصلّي بغير منبر

B - Sahih Moslim , vol. 2 , p. 605 , al-salah al-Aydain book , H- 9 , and it abstract in vol. 1 p. 69 , al-Iman book , chapter 20 , H – 78.

C - Sunnan Tirmidhi, vol. 2, p. 411, Abvab al-Salah, chapter 31, H – 531.

He has only been written: «و يقال ان أوّل من خطب قبل الصلاة مروان بن الحكم

 Mean; saying that first one read sermon before prayer (Aydain) was Marwan ibn Hakam.

D – Sunnan Ibn Majah , vol. 1, p. 406, Eqamah al-salah va al-sunnah fiha Book, chapter 155, H – 1275, and vol. 2 , p. 1330, al-Fetn book, chapter 20, H – 4013.

E- Sunnan Abi Davod, vol. 1, p. 296, al-salah book, chapter الخطبة يوم العيد , H– 1140.

Bukhari narration is such:

«عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ، قَالَ كَانَ رَسُولُ اللَّهِ صلي‏الله‏عليه‏و‏سلم يَخْرُجُ يَوْمَ الْفِطْرِ وَالأَضْحَي إِلَي الْمُصَلَّي، فَأَوَّلُ شَي‏ءٍ يَبْدَأُ بِهِ الصَّلاَةُ... فَلَمْ يَزَلِ النَّاسُ عَلَي ذَلِكَ حَتَّي خَرَجْتُ مَعَ مَرْوَانَ وَهْوَ أَمِيرُ الْمَدِينَةِ فِي أَضْحًي أَوْ فِطْرٍ، فَلَمَّا أَتَيْنَا الْمُصَلَّي إِذَا مِنْبَرٌ بَنَاهُ كَثِيرُ بْنُ الصَّلْتِ، فَإِذَا مَرْوَانُ يُرِيدُ أَنْ يَرْتَقِيَهُ قَبْلَ أَنْ يُصَلِّيَ، فَجَبَذْتُ بِثَوْبِهِ فَجَبَذَنِي فَارْتَفَعَ، فَخَطَبَ قَبْلَ الصَّلاَةِ، فَقُلْتُ لَهُ غَيَّرْتُمْ وَاللَّهِ. فَقَالَ أَبَا سَعِيدٍ، قَدْ ذَهَبَ مَا تَعْلَمُ. فَقُلْتُ مَا أَعْلَمُ وَاللَّهِ خَيْرٌ مِمَّا لاَ أَعْلَمُ. فَقَالَ إِنَّ النَّاسَ لَمْ يَكُونُوا يَجْلِسُونَ لَنَا بَعْدَ الصَّلاَةِ فَجَعَلْتُهَا قَبْلَ الصَّلاَةِ.»

Our question is: 1. could Marwan break the rules without the permission of Muawiya or _as it was mentioned in the footnote of Sunnan Tirmidhi_ Muawiya himself did it first? (He had broken the rules of the tradition many times before).

3.     Why did not people stay to listen to his speeches after the prayers? Isn’t it because they did not want to hear he was cursing Amir al-Momenin (PBUH)?

Muawiya knew himself superior to Omar for Caliphate

Ibn Omar said: I went to my sister, Hafse, and told him: you see that people have not considered any place for me to be their caliph! She said: Go. People are waiting for you. I’m afraid if you do not go among them, they face disputes and bad events. Ibn Omar went. When the people scattered, Muawiya said: anyone who has something to say about being caliph, can say (His purpose was Ibn Omar) since I am superior to him and his father for caliphate. Habib Ibn Moslamah (who apparently heard this story from Ibn Omar) said: why didn’t you answer him back? Ibn Omar said: I wanted to say him and those who fought with you and your father to make you to turn to Islam are superior to you (although Amir al-Momenin (PBUH) was the best person, his purpose was not him, because he did not make homage with Amir al-Momenin (PBUH). But I did not say anything because I was worry that it leads to dispute and fighting… Habib said: you did the best.)1

It is not important to know when the event occurred. We only would like Sunni brothers _who believe in Muawiya_ to know that Muawiya knew himself superior to Omar. And on the other hand, neither the son of Omar, nor anyone else did protest him. It seems that everyone but Ibn Omar accepted him.

In the end, we recommend you the 10th and 11th volumes of a valuable book named “al-Ghadir” for more information about the deeds and acts of Muawiya.

2_ Abu Hurairah

Abu Hurairah is one of the other persons who Sunnis respect him a lot and they accept his narrations from A to Z.

About one seventh of the whole narrations of Sehah (and some other narrations) has been quoted by Abu Hurairah. He was by the prophet (PBUH) only three years. He himself said:

صحبت رسول اللّه ثلاث سنين...2

I was with the prophet (PBUH) three years.

Jaber Ibn Abdollah Ansari said:

وانّما جاء أبو هريرة إلي النبي صلي‏الله‏عليه‏و‏سلم ايّام خيبر3

Abu Hurairah came to the prophet (PBUH) at the times of Kheibar (the seventh

1. Sahih Bukhari, vol. 5, p. 140, Maghazi, chapter battle of khandagh va Hia al-Ahzab.

«عَنِ ابْنِ عُمَرَ، قَالَ دَخَلْتُ عَلَي حَفْصَةَ... قَدْ كَانَ مِنْ أَمْرِ النَّاسِ مَا تَرَيْنَ، فَلَمْ يُجْعَلْ لِي مِنَ الأَمْرِ شَي‏ءٌ. فَقَالَتِ الْحَقْ فَإِنَّهُمْ يَنْتَظِرُونَكَ، وَأَخْشَي أَنْ يَكُونَ فِي احْتِبَاسِكَ عَنْهُمْ فُرْقَةٌ. فَلَمْ تَدَعْهُ حَتَّي ذَهَبَ، فَلَمَّا تَفَرَّقَ النَّاسُ خَطَبَ مُعَاوِيَةُ قَالَ مَنْ كَانَ يُرِيدُ أَنْ يَتَكَلَّمَ فِي هَذَا الأَمْرِ فَلْيُطْلِعْ لَنَا قَرْنَهُ، فَلَنَحْنُ أَحَقُّ بِهِ مِنْهُ وَمِنْ أَبِيهِ. قَالَ حَبِيبُ بْنُ مَسْلَمَةَ فَهَلاَّ أَجَبْتَهُ قَالَ عَبْدُ اللَّهِ فَحَلَلْتُ حُبْوَتِي وَهَمَمْتُ أَنْ أَقُولَ أَحَقُّ بِهَذَا الأَمْرِ مِنْكَ مَنْ قَاتَلَكَ وَأَبَاكَ عَلَي الإِسْلاَمِ. فَخَشِيتُ أَنْ أَقُولَ كَلِمَةً تُفَرِّقُ بَيْنَ الْجَمْعِ، وَتَسْفِكُ الدَّمَ، وَيُحْمَلُ عَنِّي غَيْرُ ذَلِكَ، فَذَكَرْتُ مَا أَعَدَّ اللَّهُ فِي الْجِنَانِ. قَالَ حَبِيبٌ حُفِظْتَ وَعُصِمْت

2. Sahih Bukhari, vol. 4, p. 239, Bada al-kholgh book, chapter:         علامات النبوة في الإسلام

3. Sahih Bukhari, vol. 5, p. 145, Maghazi, chapter:     غزوة ذات الرقاع

Year of Kheibar).

How can a person who was only three years by the prophet (PBUH) remember a lot of hadiths _after many years that Omar prohibited quoting hadith?! We are going to know him more and better by the use of Sunni Sehah.

a_ he was famous in lying and forging hadith

Zo al-Yadain was one of the people who were killed in Badr Ghazve. Abu Hurairah _ who turned to Islam 5 years after Badr Ghazve_ said: the prophet (PBUH) said the noon or afternoon prayers two rak’ats with us. The man who the prophet (PBUH) called him Zo al-Yadain, said:

انسيت ام قصرت؟ فقال: لم انس ولم تقصر. قال: بلي قد نسيت. فصلّي ركعتين ثمّ سلّم... 

Did you forget or he said it in half? He stated: not this, not that. He said: he forgot. Then the prophet (PBUH) said two more rak’ats and then finished the prayers. It is interesting to know that Abu Hurairah has pictured the finishing of the prophet (PBUH)’s sating prayers _in one of the three narrations quoted by Bukhari1_ as: the prophet (PBUH) got up and went toward a wood which was in front of the mosque and put his hand on the wood. Omar and Abu Bakr presented there, but they were afraid to say something. Those who got out of the mosque sooner than the others, left the mosque. At this time, Zo al-Yadain said …2

Note that Abu Hurairah has not even quoted the reason of the Omar and Abu Bakr’s silence. Perhaps he has been aware of their ill thoughts!

Abu Hurairah was the one who quoted narrations carelessly and attributed them to the prophet (PBUH) as far as Aisha counted his narrations invalid. She said: the prophet (PBUH) said hadiths as many as you can count it (not as much as Abu-

1. Sahih al-Bukhari, vol. 2, p. 85 and 86, al-Jumah Book, chapter:  …… ما جاء في السهوه باب إذا سلّم في ركعتين and next 2 chapters detailed what Sehah owners has been written about inadvertence (forgetting how many rak’ats a person) of the holy prophet (PBUH) and there are difficulties in this narrations that we see in the book called ((The holy prophet (PBUH) in Sehah)).

2- Ibid   ، «... ثُمَّ سَلَّمَ ثُمَّ قَامَ إِلَي خَشَبَةٍ فِي مُقَدَّمِ الْمَسْجِدِ فَوَضَعَ يَدَهُ عَلَيْهَا وَفِيهِمْ أَبُو بَكْرٍ وَعُمَرُ رضي الله عنهما فَهَابَا أَنْ يُكَلِّمَاهُ وَخَرَجَ سَرَعَانُ النَّاسِ

Hurairah has quoted from the prophet (PBUH)). Then he added that Abu Hurairah (or as Bukhari called “the son of someone”) was sitting next to my shop and was quoting hadiths from the prophet (PBUH). I was saying prayers. He left before I finish my prayers otherwise I would say that the prophet (PBUH) did not narrate as many hadith as you do.

The above mentioned narration describes Abu Hurairah well and shows that how he forged hadiths fearlessly. Of course, he knew himself as an honest man and confessed that the other people know him a liar.

Abi Razin said: once Abu Hurairah came to us and put his hand on his forehead and said:

ألا انّكم تحدّثون انّي اكذب علي رسول اللّه صلي‏الله‏عليه‏و‏سلم لتهتدوا واضلّ ألا وانّي اشهد لسمعت رسول اللّه صلي‏الله‏عليه‏و‏سلم...1

You mean that I forge hadiths and attributed them to the prophet (PBUH) in order to you guide and I misled! Be aware that I heard from the prophet (PBUH) that…

Is there any other reason better that this to show that Abu Hurairah was honest?!

1. A - Sahih Bukhari, vol. 4, p. 231, Bada al-Kholgh  book, chapter:

صفة النبي صلي‏الله‏عليه‏و‏سلم .

B - Sahih Moslim, vol. 4, p. 1940, Fazael al-Sahabah book, chapter 35, (that is in Fazael Abu Hurairah! And of course we do not see that what    the virtue is!)  , H. 160.

c- Sunnan Abi Davod, vol. 3, p. 320, al-Elm book, chapter:  fi Sard al-Hadith, H. 3654– 3655.

Bukhari narration is such:

عَنْ عَائِشَةَ، أَنَّ النَّبِيَّ صلي‏الله‏عليه‏و‏سلم كَانَ يُحَدِّثُ حَدِيثًا لَوْ عَدَّهُ الْعَادُّ لأَحْصَاهُ... قَالَتْ أَلاَ يُعْجِبُكَ أَبُو فُلاَنٍ جَاءَ فَجَلَسَ إِلَي جَانِبِ حُجْرَتِي يُحَدِّثُ عَنْ رَسُولِ اللَّهِ صلي‏الله‏عليه‏و‏سلم ، يُسْمِعُنِي ذَلِكَ وَكُنْتُ أُسَبِّحُ فَقَامَ قَبْلَ أَنْ أَقْضِيَ سُبْحَتِي، وَلَوْ أَدْرَكْتُهُ لَرَدَدْتُ عَلَيْهِ، إِنَّ رَسُولَ اللَّهِ صلي‏الله‏عليه‏و‏سلم لَمْ يَكُنْ يَسْرُدُ الْحَدِيثَ كَسَرْدِكُمْ».

The first narration of Abu Davod is such:

«عن عروة قال: جلس أبو هريرة إلي جنب حجرة عايشه وهي تصلّي فجعل يقول اسمعي ياربّة الحجرة، مرّتين، فلمّا قضت صلاتها قالت إلاّ تعجب إلي هذا وحديثه ان كان رسول اللّه صلي‏الله‏عليه‏و‏سلم ليحدّث الحديث لو شاء العادّ ان يحصيه احصاه».

See that what Bukhari wanted to clear Abu Hurairah text but Abu Davod show up him!

It is written in Sahihen that Abu Hurairah said:

يقول الناس اكثر أبو هريرة


انّكم تزعمون انّ أبا هريرة يكثر الحديث عن رسول اللّه صلي‏الله‏عليه‏و‏سلم1

Bukhari wrote: once Abu Hurairah was quoting some narration from the prophet (PBUH). He was said:

يا أبا هريرة سمعت هذا من رسول اللّه صلي‏الله‏عليه‏و‏سلم ؟ قال: لا، هذا من كيس أبي هريرة2

They asked him: did you hear this hadith from the prophet (PBUH)? He answered: no. it came out of the pocket of Abu Hurairah! It shows that he has had lots of these hadiths in his pocket and above mentioned hadith is one of those hadiths.

Another example:

He quoted from the prophet (PBUH):

من اتّخذ كلبا إلاّ كلب ماشية او صيد او زرع انتقص من اجره كلّ يوم قيراط

Anyone who keeps a dog, it decreases one Ghirat from his wage unless the dog is the sheepdog, the hound, or the farm dog.

Zahari said: I said the statement of Abu Hurairah to Ibn Omar. He said:

يرحم اللّه أبا هريرة كان صاحب زرع3

Since Abu Hurairah was a farmer and had “Farm dog”, he added this word to the prophet (PBUH)’s statement.

In another narration, Ibn Omar quoted that the prophet (PBUH) ordered to kill the

1.      Sahih Moslim, vol. 3, p. 1660, al-Lebas va al-Zinateh book, chapter 18, H. 69.

2.      See Bakhi, vol. 2, P. 85. al-Juma Book, chapter :  يفكر الرجل الشي‏ء في الصلاة , vol. 9, P. 133, al-Etesam belketab va al-Sunnah Book , chapter: الحجّة علي من قال انّ...  

And Moslim, vol. 4, p. 1939, Fazael al-Sahabah Book, chapter 35, H. 159.

3.      Vol. 7, p. 81, al-Nafaghat Book, chapter:  وجوب النفقة علي الاهل والعيال

Dogs, except the sheepdogs and hounds. He was said that Abu Hurairah said: … or the farm dog. He said: Abu Hurairah was farming.1

Based on what was said, it is clear that Ibn Omar wanted to say that since he was a farmer he added the farm dog to the narration.

What is the problem with us if like Aisha we say that Abu Hurairah forged hadith _which is the worst kind of lie? What if we say he took hadith out of his pocket _as it is mentioned in Sahih Bukhari? What if we say the people of his era counted him a liar _ as he himself had confessed it? Doesn’t telling lie _ about a hadith from the prophet (PBUH) _ rejects us from being righteous person? He himself quoted from the prophet (PBUH) that stated: a hypocrite has three signs: 1. Tells lie, 2. breaks his promise, 3. betrays the trust.2Telling lie not only rejects the man from being a righteous person, but also place him in the group of liars.

B_ Satan cheated Abu Hurairah

Abu Hurairah said: I was elected as the agent of keeping the Ramadan Zakat by the prophet (PBUH). At this time, someone came and began to take some of those properties. I caught him and said: swear to Allah that I will take you to the prophet (PBUH). He said: I’m poor, I have a lot of children and I am in strong need. I freed him. In the morning, the prophet (PBUH) came and stated: O Abu Hurairah! Where is your slave? What did he do? I said: O Prophet! He complained of his poverty. I felt pity for him so freed him. He stated: he told lie and he will come back soon. Since I knew he will come back, I was waiting for him. He came and began to take some of those properties. I caught him and said: I will take you to the prophet (PBUH) for sure. He said: let me go because

1. Sunnan Tirmidhi, vol. 4, p. 67, al-Ahkam va al-Favaed Book, chapter 4, H – 1487.

«عن ابن عمر انّ رسول اللّه صلي‏الله‏عليه‏و‏سلم امر بقتل الكلاب إلاّ كلب صيد او كلب ماشيه. قيل له: انّ أبا هريرة كان يقول: او كلب زرع. فقال: انّ أبا هريرة له زرع.

2. - Sahih Moslim, vol. 1, p. 78, al-Iman book, chapter 25, H. 106– 110.

عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللَّهِ صلي‏الله‏عليه‏و‏سلم قالَ «آيَةُ الْمُنَافِقِ ثَلاَثٌ إِذَا حَدَّثَ كَذَبَ وَإِذَا وَعَدَ أَخْلَفَ وَإِذَا ائْتُمِنَ خَانَ

I am poor and I have many children. I will never return. I felt pity again and left him to go. In the morning, the prophet (PBUH) came and said: what did your slave do? I said: O Prophet! He complained of his poverty and having lots of children. I felt pity for him and freed him. He stated: he told lie. He will return. I waited for him for the third time. He came back and began to take the properties. I caught him and said: I will take you to the prophet (PBUH) for sure. This is the third times you are coming back. He said: free me. I will teach you something which will be useful for you. I said: what is that? He said: read Ayat al-Korsi at bed time. Then there will be some guard for you until morning and evil will never get close to you. I freed him. In the morning, the prophet (PBUH) returned and said: what did your slave do last night? I said: O Prophet! He taught me something which was useful so I freed him. He stated what did he teach you? I told him the story. Then the prophet (PBUH) stated:

فقال النبي صلي‏الله‏عليه‏و‏سلم اما انّه قد صدقك وهو كذوب. تعلم من تخاطب منذ ثلاث ليال يا أبا هريرة؟ قال: لا. قال: ذاك شيطان1

The prophet (PBUH) said: although he is a liar, he was honest with you in this regard. Do you know who you talked to all those three nights? I said: no. he said: he was Satan.

The important points in this story are:

1_ Abu Hurairah was responsible to keep the properties for poor Muslims safe. A thief comes to take it at night, but he released him. Even if he was really a poor man, he should not steal some properties.

2_ The prophet (PBUH) told Abu Hurairah that he was a liar twice, but he accepted a thief’s promise and ignored the prophet’s word. This is the faith of Abu Hurairah.

3_ Abu Hurairah could not keep the Zakat of Fetrah safe. So how can we trust him in keeping the hadiths of the prophet (PBUH) safe?

1. Sahih Bukhari, vol. 3, p. 3 - 132, al-vekalah  book, chapter:

إذا وكّل رجلاً فترك الوكيل شيئا

4_ Satan cheated Abu Hurairah easily. Can you believe that he was not cheated by Satan until the end of his lifetime?

C_ Abu Hurairah the successor of Marwan

Marwan, who was talked about him before, was the governor of Medina. We discussed about some of his acts in brief at the time of Othman in the review of “Caliphs in Sehah”. In Muawiya _the head of Baghiye party_ point of view, the one who was qualified for the governing of the city of the prophet (PBUH) _Medina_ was only Marwan. Certainly he was the most similar person to Muawiya than anyone else. He was the person who the prophet (PBUH) cursed him and his father, Hakam Ibn Abi al-As.

عن عبد الرحمان بن عوف قال: كان لا يولد لاحد مولود إلاّ اتي به النبي صلي‏الله‏عليه‏و‏سلم فدعا له فادخل عليه مروان بن الحكم فقال: هو الوزع بن الوزع الملعون بن الملعون1

The people took every child who was born to the prophet (PBUH) and he prayed for him/her. As they took Marwan to the prophet (PBUH), he stated: he is Chalpase the son of Chalpase man and he is cursed and the son of cursed man.

Abu Hurairah quotes that the prophet (PBUH) stated: I dreamed that the children of Hakam Ibn al-As as monkeys which climbed the pulpit. After that, no one saw him smile until the end of his life.2

 In this part, we mention the narration that Bukhari has quoted by distortion then we will mention its true one from Mustadrak and other sources in order to show that how reliable he is.

1. A – al-Mostadrak Alaa – Sahihain, vol. 4, p. 526, al-Fetn va al-Molahem book, H – 8487.

 B - Al-Savaeq al-Muharaghah, p. 181.

C - Yanabih al-Movaddah, vol. 2, p. 469.

2. Mostadrak, vol. 4, p. 527, H – 8481.

انّي رأيت في منامي كانّ بني الحكم بن العاص ينزون علي منبري كما تنز والقردة. قال: فما رؤي النبي صلي‏الله‏عليه‏و‏سلم مستجمعا ضاحكا حتي توفّي

كان مروان علي الحجاز استعمله معاوية فخطب فجعل يذكر يزيد بن معاويه لكي يبايع له بعد أبيه. فقال له عبد الرحمان بن أبي بكر شيئا (!) فقال: خذوه. فدخل بيت عايشه فلم يقدروا. فقال مروان: انّ هذا الذي انزل اللّه فيه: والذي قال لوالديه افّ لكما أتعدانني؛ فقالت عايشه من وراء الحجاب: ما انزل اللّه فينا شيئا من القرآن إلاّ أنّ اللّه انزل عذري1

Muawiya issued Marwan as the ruler of Hejaz. He also talked about Yazid to lead people to make homage with him after Muawiya. Abu Bakr said something to Marwan (perhaps it was not something important that Bukhari did not mention it!) and he ordered to catch him. He escaped and went inside the house of Aisha so they could not take him. Marwan said: he is the one who Allah sent this verse for: And he who says to his parents: Fie on you! Do you promise me.2 (the translation of the rest of the verse which is not mentioned in the text of the narration is: do you threaten me that I shall be brought forth when generations have already passed away before me? ...) Aisha said: nothing of Quran was sent for us unless Allah forgave me.

Of course, we know that what Sunnis say from Quran to praise Abu Bakr is not true and nothing was sent to praise him, but what they say about forgiving Aisha is lie. Although it is mentioned in Sunnan Tirmidhi and Sahihein and we discussed about it in reviewing “Aisha in Sehah” in details, it is not true.

Not let’s see the others writings in this regard:

لمّا بايع معاوية لابنه يزيد، قال مروان: سنّة أبي بكر و عمر. فقال عبد الرحمن بن أبي بكر: سنّه هرقل وقيصر. فقال: انزل ا لله فيك ؛ والذي قال لوالديه افّ لكما. قال: فبلغ عايشه فقالت: كذب واللّه ما هو به ولكن رسول اللّه صلي‏الله‏عليه‏و‏سلم لعن أبا مروان ومروان في صلبه فمروان قصص3 من لعنة اللّه عزّ وجلّ4

  When Muawiya took homage for his son, Marwan said: this is following the tradition of Abu Bakr and Omar. Abd al-Rahman Ibn Abi Bakr said: but also the tradition of the kings of Greek and Rom. Marwan said: Allah sent this verse (the

1.      Vol. 6 Sahih, p. 166, Tafsir Ahqaf sourah.

2.      The part of verse 17 from Ahqaf sourah.

3.      Apparently in this word was taken place a distortion and its correct is ((fezaz)). It means that isolated from thing like water discharge or filings.

4.      Footnote No. 104, and No. Hadith Mostadrak 8483.

verse 17 of Ahghaf Surah which was mentioned before) for you. Aisha was informed and said: I swear to Allah that he told lie. The prophet (PBUH) cursed the father of Marwan when he was not born yet, so he is the son of a cursed man.

You see that Abu Hurairah got so close to these people and when Marwan went to Mecca he chose him as his deputy in Medina.1

Isn’t it a sign of cooperating with Baghyh party?

Ibn Abi al-Hadid wrote: Abu Hurairah was one of those people who forged hadith against Amir al-Momenin (PBUH) for the sake of the rewards of Muawiya. He quoted from Abu Ja’afar Eskafi: when Abu Hurairah came to Kufa mosque with Muawiya, said: O Iraqis! Do you imagine that I forge hadiths and attribute them to Allah and his prophet (PBUH)? Indeed I heard from the prophet (PBUH): each prophet (PBUH) has a sanctuary and my sanctuary is Medina, from “A’ir” to “Thur” and the curse of Allah, angels, and all of the people be upon anyone who does a bad deed in it. I swear to Allah that Ali did wrong deeds in Medina (he meant his participating in killing Othman). When Muawiya was informed of this story, respected him a lot and issued him as the governor of Medina.2

Ibn Abi Hadid continued that: Ali (PBUH) was more virtuous than you could attribute these issues to him. Swear to Allah that he helped Othman more than Ja’afar Ibn Abi Taleb. He quoted from Abu Ja’afar Eskafi: we count Abu Hurairah a liar. Omar also whipped him due to his lies in quoting hadiths. He also quoted

1. A - Sahih Moslim, vol. 1, p. 294, al-Salat book, chapter 10, H. 30, vol. 2, p. 597, al-Jummah book, chapter 16  H– 61, and vol. 3, p. 1653, al-Lebas va al-zinah, chapter 9, H – 48.

B - Sunnan Tirmidhi, vol. 2, p. 396, Abvab al-Salah, chapter 257, H – 519.

c – Sunnan Ibn Majah, vol. 1, p. 355, Eqamah al-salat va al-sunnah fiha Book, chapter 90, H– 1118.

2. - Vol. 4, Sharh Nahjol – Balaghah , p. 67 , 68 . Text to remarks of Ibn Abi al-Hadid is such:

قال أبو جعفر: وروي الاعمش قال: لمّا قدم أبو هريرة العراق مع معاوية عام الجماعة، جاء إلي مسجد الكوفة، فلمّا ري كثرة من استقبله من الناس جثا علي ركبتيه، ثمّ ضرب صلعته مرارا وقال: يا اهل العراق! اتزعمون انّي اكذب علي اللّه وعلي رسوله واحرق نفسي بالنار؟ واللّه لقد سمعت رسول اللّه صلي‏الله‏عليه‏و‏سلم يقول: «انّ لكلّ نبي حرما وانّ حرمي‏بالمدينة ما بين عير إلي ثور، فمن احدث فيها حدثا فعليه لعنة اللّه والملائكة والناس اجمعين». واشهد باللّه انّ عليا احدث فيها. فلمّا بلغ معاوية قوله اجازه واكرمه و ولاّه امارة مدينة.


From Sofyan Thuri: once a young man said to Abu Hurairah in Kufa: O Abu Hurairah! Did you hear that the prophet (PBUH) said to Ali Ibn Abi Taleb (PBUH):

اللّهمّ وال من والاه وعاد من عاداه»؟ فقال: اللّهمّ نعم. قال: فاشهد بالله لقد واليت عدوّه وعاديت وليّه. ثمّ قام عنه

When Abu Hurairah confessed that the prophet (PBUH) prayed for Ali (PBUH) that: O Allah! Love the lovers of Ali and hate the enemies of Ali, the young man said: swear to Allah that you are the friend of his enemy and the enemy of his friends, he got up and left.

Somewhere else he wrote: when Muawiya sent Basr Ibn (Abi) Artat _who was a cruel, fierce, and brutal man_ to Hijaz, Medina, and Mecca to make people to make homage with Muawiya and ordered him to kill everybody who opposed to do so and kill the Shias of Ali. He did so and killed about thirty thousand people on his way back to Damascus. He made all of the people of Medina to make homage with Muawiya. He burnt many of the houses of the people including the house of Abu Ayyub Ansari _the host of the prophet (PBUH) when he came to Medina. As this criminal man was leaving Medina, he issued Abu Hurairah as his successor and said: Lest oppose him.1

1. See the story of crimes by Besar in vol. 2 sharh Nahjol – Balaghah from p. 7 top. 108 quoted from Tarikh Tabari and etc. Now we have been narrated some traditions for those who are familiar to Arabic language.

 «... دعا بسر بن أبي ارطاة ـ و كان قاسي القلب فظّا سفّاكا للدّماء لا رأفة عنده ولا رحمة ـ فامره ان يأخذ طريق الحجاز والمدينة ومكّة حتّي ينتهي إلي اليمن وقال له: لا تنزل علي بلد اهله علي طاعة عليّ إلاّ بسطت عليهم لسانك حتّي يروا انّهم لا نجاء لهم (بمعني النجاة) وانّك محيط بهم ثمّ ا كفف عنهم وادعهم إلي البيعة لي فمن أبي فاقتله واقتل شيعة عليّ حيث كانوا... ودخل بسر المدينة فخطب الناس وشتمهم وتهدّدهم يومئذ وتوعدهم وقال: شاهت الوجوه... ثمّ شتم الانصار فقال: يا معشر اليهود وابناء العبيد... ودعا الناس إلي بيعة معاوية فبايعوه ونزل فاحرق دورا كثيرا منها... دار أبي ايّوب الانصاري... فاقام بسر بالمدينة اياما ثمّ قال لهم... وقد استخلفت عليكم أبا هريرة فاياكم وخلافه ثمّ خرج إلي مكّة... قتل في طريقه رجالاً واخذ اموالاً... فخرج ابنا عبيد اللّه بن عبّاس... وهما غلامان... وهجم عليهما بسر فاخذهما وذبحهما... وكان الذي قتل بسر في وجهه ذلك ثلاثين الفا وحرّق قوما بالنار... ودعا عليّ عليه‏السلام علي بسر فقال: اللّهمّ انّ بسرا باع دينه بالدنيا وانتهك محارمك وكانت طاعة مخلوق فاجر آثر عنده مما عندك. اللّهمّ فلاتمته حتي تسلبه عقله... اللّهمّ العن بسرا وعمرا ومعاوية... فلم يلبث بسر بعد ذلك إلاّ يسيرا حتّي وسوس وذهب عقله فكان يهذي بالسيف ويقول: اعطوني سيفا اقتل به. لا يزال يردّد ذلك حتّي اتّخذ له سيف من خشب وكانوا يدنون منه المرفقة فلا يزال يضربها حتّي يغشي عليه فلبث كذلك إلي ا ن مات».

قلت: كان مسلم بن عقبة ليزيد وما عمل بالمدينة في وقعة الحرّة كما كان بسر لمعاوية وما عمل في الحجاز واليمن. ومن اشبه أباه فما ظلم

Yes! Abu Hurairah was Basar Ibn Abi Artat’s trusted person as he became the trusted person of Muawiya later.

D_ Abu Hurairah’s ablutions

The story of Abu Hurairah ‘s ablutions is also one of the examples of his hadith making and playing with Quran and tradition. Abu Hazem said: I was standing behind Abu Hurairah while he was performing ablutions for the prayers. He washed his hand up to under his armpit. I said: O Abu Hurairah! What are you doing? What kind of ablutions is this? He said: Oh! Sons of Farrukh! You r here?! If I knew you were here, I would not perform ablutions like this. I heard from my friend (he meant the prophet (PBUH)): wherever the water of ablutions comes, the ornaments will go up to there too.1 (he meant that if I wash up to my armpit it is because I want to have ornaments up to there!). We are surprised that why Sunnis do not follow this?!

Noaym Ibn Abdollah said: I saw Abu Hurairah while he was performing ablutions. He washed his face and then washed his hands up to his arms (in the second narration, it is said up to his shoulders), then he touched the top of his head, and finally washed his feet up to his shins. Then he said:

هكذا رأيت رسول اللّه صلي‏الله‏عليه‏و‏سلم يتوضأ. وقال: قال رسول اللّه صلي‏الله‏عليه‏و‏سلم : «انتم الغرّ المحجّلون يوم القيامة من اسباع الوضوء. فمن استطاع منكم فليطل غرّته وتحجيله2

After this kind of ablutions, he said: I saw the prophet (PBUH) who performed his ablutions this way and then he quoted the following hadith from the prophet (PBUH): your body will be white due to your ablutions on the Day of Judgment.

1. A - Sahih Moslim, vol. 1, p. 219, al-Taharah book, chapter 13, H. 40.

B – Sunnan Nesaee, vol. 1, p. 116, al-Taharah book, chapter 110, H– 149.

«عن أبي حازم قال: كنت خلف أبي هريرة وهو يتوضأ للصلاة فكان يمدّ يده حتّي تبلغ ابطه. فقلت له: يا أبا هريرة ! ما هذا الوضوء؟ فقال: يا بني فرّوخ! انتم ههنا؟ لو علمت انّكم ههنا ما توضّأت هذا الوضوء. سمعت خليلي يقول: تبلغ الحلية من المؤمن حيث يبلغ الوضوء».

2. Sahih Moslim, ibid, p. 216, H. 34 and like it, H – 35.

(الغرّة: بياض في جبهة الفرس والتحجيل: بياض في يديها ورجليها).

So expand this whiteness and make it more.

Yes! You see that Abu Hurairah performed an abnormal kind of ablution and claimed that it was the way of the prophet (PBUH). If these acts are not playing with Quran and tradition, so what is this? Why don’t Sunni scholars do it and just oblige people to do this? Don’t they like their body shine? Isn’t it better to wash the face up to the neck and chest or even lower and feet up to tights to expand the whiteness of their body? What king of foolish reasoning is this? Why do Sunni scholars who see these kinds of narrations in their most reliable narrative books keep silence or try to justify them? How much do they want to trust Abu Hurairah? Wasn’t he deserved to be whipped by Omar due to his hadith making? Wasn’t he deserved to be rejected by Aisha? Didn’t people have the right to count him a liar?

He also claimed that his way of saying prayers was the most similar to the prophet (PBUH) than the others. We talked about this in the review of “Ahle Bait (PBUTH) in Sehah”. Here we are going to focus on this point that perhaps as his abnormal ablution was like the prophet (PBUH)’s, his way of saying prayers was like him too!

Moslem quoted 6 narrations (27_ 32) in his Sahih (chapter 10 of al-Salat book) that Abu Hurairah knew his saying prayers more similar to the prophet (PBUH) than the others. In one of them it is said that:

...انّ أبا هريرة كان حين يستخلفه مروان علي المدينة إذا قام للصلاة المكتوبة... فإذا قضاها وسلّم اقبل علي اهل المسجد قال: والذي نفسي بيده انّي لاشبهكم صلاة برسول اللّه صلي‏الله‏عليه‏و‏سلم.

When the claim of Abu Hurairah happened that he was the governor of Medina, the successor of Marwan, and the prayer Imam and turned to people after the prayer and said that sentence. The question is that: wasn’t there anyone of the companions of the prophet (PBUH) left to know the way of the prayers of the prophet (PBUH)? The people had forgotten something that they repeated 5 times a day and they needed Abu Hurairah to teach them? Our question is from Mr. Moslem: why did you mention the 6 narrations about the prayers of Abu Hurairah first nobody complained, but when he narrated the narration which was mentioned from Bukhari and other Sehah owners (except Tirmidhi) in several reliable places they protested? (Ibn Maje and Nesaee have not mentioned the prayers of Abu Hurairah). Was mentioning the prayers of Abu Hurairah more important than mentioning the prayers of Amir al-Momenin (PBUH)?1

Two more points in this regard:

1_ The story of the prayers of Amir al-Momenin (PBUH) which is mentioned was in Jamal.

Bukhari wrote: صلّي بالبصرة.

Ibn Maje wrote: يوم الجمل.

2_ Bukhari wrote about the way of the prayers of the prophet (PBUH) in chapter كيف يعتمد علي الأرض...on page 209 (Footnote 114):

و إذا رفع رأسه عن السجدة الثانية جلس واعتمد علي الأرض ثمّ قام.

When he raised his head from the second Sajde, sat completely, and then stood up. And this is completely different from what Sunnis do in their prayers. They stand up after the second prayers without sitting.

E.Three more hadiths from Abu Hurairah

1_ Me’raj hadith

It is said in Sahihein that Abu Hurairah quoted the hadith of Me’ raj night as:

1. - Narrations relating to this discussion see in the following books;

A - Sahih Bukhari, vol. 1, p. 199, al-salah book, chapter اتمام التكبير في الركوع and next chapter and also chapter:

يكبّر وهو ينهض من السجدتين.

B – Sunnan Ibn Majah, vol. 1, p. 296 , Eqamah al-salah va al-sunnah fiha Book, chapter 28, H– 917.

C- Sunnan Abi Davood, vol. 1, p. 221, al-salah book, chapter تمام التكبير, H. 835, 836.

D – Sunnan Nesaee, vol. 2, p. 219, al-Tatbiq book, chapter 35, H– 1078, and vol. 3, p. 3, al-Sahv book, chapter 1, H– 1176.

They brought two bowls for the prophet (PBUH) at Me’ raj night. One bowl of milk and one bowl of wine. He chose the milk one. Gabriel said: praise to Allah that guided you toward the pure insight. If you chose the wine, the Ummah would mislead.1

Regardless of the problems of the text of the hadith, the question is: who was Abu Hurairah aware of the story of Me’ raj while it happened many years before he turned to Islam? Was it one of those secrets that the prophet (PBUH) waited him to become a Muslim to talk to him about?! Wasn’t it the «كيس أبو هريرة»?!

2_ The story of Abu Jahl in Mecca

One of the other events of Mecca is the story that Abu Hurairah told as:

Abu Jahl said: Does Muhammad lay prostrate in front of you? He said: yes. I swear to Lat and Ozza if I see him doing so, I will kick his neck or I will push his face over the dust. When he wanted to do so, suddenly he withdrew. He was asked: what happened? Why didn’t you do so? He said: there was a hole filled with fire between him and me and …2

Look! How he explained the events of Mecca in details while he himself was not presented there!

3_ Creating the universe in 7 days

1. A -Sahih Bukhari, vol. 6, p. 106, Tafsir Usara ( Bani– Israil ) sourah.

B - Sahih Moslim, vol. 3, p. 1592, al-Ashrabah book, chapter 10, H. 92.

«اتي رسول اللّه صلي‏الله‏عليه‏و‏سلم ليلة اسري به بايليا بقدحين من خمر ولبن فنظر اليهما فاخذ اللّبن قال جبريل الحمد للّه الّذي هداك للقطرة لو أخذت الخمر غوت امتك.»

2. Sahih Moslim, vol. 4, p. 2154, sefat al-Munafiqun va Ahkamahom book, chapter 6, H. 38.

«... عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ أَبُو جَهْلٍ هَلْ يُعَفِّرُ مُحَمَّدٌ وَجْهَهُ بَيْنَ أَظْهُرِكُمْ قَالَ فَقِيلَ نَعَمْ .

فَقَالَ وَاللاَّتِ وَالْعُزَّي لَئِنْ رَأَيْتُهُ يَفْعَلُ ذَلِكَ لأَطَأَنَّ عَلَي رَقَبَتِهِ أَوْ لأُعَفِّرَنَّ وَجْهَهُ فِي التُّرَابِ - قَالَ - فَأَتَي رَسُولَ اللَّهِ صلي‏الله‏عليه‏و‏سلم وَهُوَ يُصَلِّي زَعَمَ لِيَطَأَ عَلَي رَقَبَتِهِ - قَالَ - فَمَا فَجِئَهُمْ مِنْهُ إِلاَّ وَهُوَ يَنْكِصُ عَلَي عَقِبَيْهِ وَيَتَّقِي بِيَدَيْهِ - قَالَ - فَقِيلَ لَهُ مَا لَكَ فَقَالَ إِنَّ بَيْنِي وَبَيْنَهُ لَخَنْدَقًا مِنْ نَارٍ.


Everybody knows that the liar has a weak memory. Pay attention to the following narration from Abu Hurairah:

He said: the prophet (PBUH) took my hand and said: Allah created the dust on Saturday, the mountains on Sunday, trees on Monday, Makrooh on Tuesday, the light on Wednesday, living creatures on Thursday, and in the last hours of Friday, i.e. during the afternoon until night, he created the human being.1

We leave our wise readers to understand the meaning of this narration. They may face following doubts and question:

1_ Allah has stated that he created the skies and the earth during 6 days. Undoubtedly the purpose of 6 days is not Saturday, Sunday, and… because at that time there were no names as we know them today.

In Fosselat Surah, verses 9 to 12 Allah has explained that he created the earth during 2 days, everything which is in it _the human being and the other living creatures_ during 2 days, and also the skies during 2 days.

2_ Did Allah create any Makrooh or whatever he created was blessing and grace? All which seems Makrooh is the result of the ignorance of human beings.

3_ where did the light come from? Is there any light on earth? I wish Abu Hurairah had determined a day for creating the sun in order to he could talk about it too.

4_ Seemingly Abu Hurairah forgot to dedicate a day to water _which is necessary for life_ and talk about its creation.

5_ perhaps he dedicated the second week for the creation of the skies! Because the first week was spent on the creation of earth!

Do Sunnis count all of Sehah _especially Sahihein_ narrations true? You judge in

1. Sahih Moslim, vol. 4, p. 2149, sefat al-Qiamah va Al-Janah va al-Nar book, that it is recorded in following the book called sefat al-Munafiqun va Ahkamahom and it has no number), chapter 1, H. 27.

عَنْ أَبِي هُرَيْرَةَ، قَالَ أَخَذَ رَسُولُ اللَّهِ صلي‏الله‏عليه‏و‏سلم بِيَدِي فَقَالَ «خَلَقَ اللَّهُ عَزَّ وَجَلَّ التُّرْبَةَ يَوْمَ السَّبْتِ وَخَلَقَ فِيهَا الْجِبَالَ يَوْمَ الأَحَدِ وَخَلَقَ الشَّجَرَ يَوْمَ الاِثْنَيْنِ وَخَلَقَ الْمَكْرُوهَ يَوْمَ الثُّلاَثَاءِ وَخَلَقَ النُّورَ يَوْمَ الأَرْبِعَاءِ وَبَثَّ فِيهَا الدَّوَابَّ يَوْمَ الْخَمِيسِ وَخَلَقَ آدَمَ عَلَيْهِ السَّلاَمُ بَعْدَ الْعَصْرِ مِنْ يَوْمِ الْجُمُعَةِ فِي آخِرِ الْخَلْقِ وَفِي آخِرِ سَاعَةٍ مِنْ سَاعَاتِ الْجُمُعَةِ فِيمَا بَيْنَ الْعَصْرِ إِلَي اللَّيْلِ».

This regard.

4_ Abdollah Ibn Omar

One of the other companions who have quoted many narrations is Abdollah Ibn Omar. Sehah owners have also introduced him that we are going to discuss about him here.

A_ Amin Abd al-Malek and Hojaj

In last parts, we discussed about the different intrigues which were made by Marwan and his offspring in Islam and nobody saw the prophet (PBUH) to laugh or smile after his dream. Now we will notice that Ibn Omar Amin is the trusted person of the cursed son of a cursed man.

Abd al-Malek issued Hojaj Ibn Youssef Thaghafi as the governor of Iraq. He killed as many as Muslims he could during 20 years.

Zobair Ibn Odai said: we went to Anas Ibn Malek and complained of all he did to them. He said: have patience since I heard from your prophet (PBUH): whatever happens next, will be worse than past. It gets worse and worse until you meat Allah.1

Abu Davood quoted some narrations in his Sunnan which are interesting to know and useful to know Hojaj.

1_The narrator said: I heard Hojaj was making speech and said: Othman is the same as Isa Ibn Marry by Allah. Then read the following verse and explained it: “when Allah said: O Isa I will cause you die and will take you to myself and save you from being pagan” and he pointed to us and the people from Sham (he meant that we are pagans because we did not help him.)2

1. Sahih Bukhari, vol. 9, p. 61, al-Fetn book, chapter:

لا يأتي زمان إلاّ الذي بعده شرّ منه.

«... قَالَ أَتَيْنَا أَنَسَ بْنَ مَالِكٍ فَشَكَوْنَا إِلَيْهِ مَا نَلْقَي مِنَ الْحَجَّاجِ فَقَالَ «اصْبِرُوا، فَإِنَّهُ لاَ يَأْتِي عَلَيْكُمْ زَمَانٌ إِلاَّ الَّذِي بَعْدَهُ شَرٌّ مِنْهُ، حَتَّي تَلْقَوْا رَبَّكُمْ». سَمِعْتُهُ مِنْ نَبِيِّكُمْ صلي‏الله‏عليه‏و‏سلم

2. Sunnan Abi Davod, vol. 4, p. 209, al-sunnah book, chapter fi al-kholafa, H. 4641.

«عن عوف قال: سمعت الحجّاج يخطب وهو يقول: ان مثل عثمان عند اللّه كمثل عيسي بن مريم. ثمّ قرأ هذه الآية يقرؤها ويفسّرها «اِذْ قالَ اللّهُ يا عِيسي اِنِّي مُتَوَفِّيكَ وَرافِعُكَ اِلَي وَمُطَهِرُكَ مَنَ الَّذِينَ كَفَرُوا» يشير الينا بيده وإلي اهل الشام.

2_ Rabi’I Ibn Khaled said: I heard Hojaj was making speech and said: «رسول احدكم في حاجته اكرم عليه‏ام خليفته في اهله؟» (It means: who is dearer to him? His successor among you? or the person who is issued by him to help you in different issues? Hojaj was going to say that Abd al-Malek who was the successor of Allah on the earth was dearer than the prophet (PBUH) who Allah had sent him to help people in their issues. Therefore you can see that Rabi’I Ibn Khaled continued as :) I said to myself: I will never say prayer behind you and some people want to fight with you, I will help them. He finally was killed in fighting against him.1

3_ the narrator said that Hojaj made people to obey Abd al-Malek and then said:

Swear to Allah that if I order people to exit from a door of the mosque, but they exit from another door, I will kill them. Swear to Allah that if I punish “Rabi’e” for “Mozer” sin, this punishment will be legal for me. Then he criticized the way of Abd Allah Ibn Masoud’s reading and interpreted it as braging…2

 Indeed Hojaj was one of the cruelest kings of Arab and Abd al-Malek, the son of cursed Marwan, gave him the freedom to do every crime he wished. Ibn Omar was the trusted person of them both.

Abd al-Malek Marwan wrote to Hojaj to obey Abdollah Ibn Omar in doing haj ceremonies. He also asked the way of haj ceremonies from Ibn Omar in the year when he defeated and killed Ibn Zobair.3

1. - Ibid, next Hadith.

Abu Davood in H– 4645 clearly quoted from Hajjaj, Abdul Malek is conspired to be Allah successor and chosen by saying: «... فاسمعوا واطيعوا لخليفة اللّه وصفيّة عبد الملك بن مروان

2. Ibid, H – 4643. «... واللّه لو امرت الناس ان يخرجوا من باب من [ابواب] المسجد فخرجوا من باب آخر فحلّت لي دماؤهم واموالهم. واللّه لو اخذت ربيعه بمضر لكان ذلك لي من اللّه حلالاً...».

3. A - Sahih Bukhari , vol. 2 , p. 198 and 199 , al-Hajj book , chapter : التهجير بالرواح يوم عرفة and chapter: بعرفة الجمع بين الصلاتين and next chapter.

B – Sunnan Nisayy, vol. 5, p. 258, 260, Manasek al-Haj book, chapters:  196, 200, H – 3002 and 3006

«كتب عبد الملك إلي الحجاج ان لا يخالف ابن عمر في الحجّ...»

c – Sunnan Ibn Majah, vol. 2, p. 1001, al-Manasek Book, chapter 54, H– 3009. He writes:

او مي‏نويسد: «فلمّا قتل الحجّاج ابن الزبير ارسل إلي ابن عمر: ي ساعة كان النبي صلي‏الله‏عليه‏و‏سلم يروح في هذا اليوم؟ قال: إذا كان ذلك رحنا...».

Of course, when the leader of pilgrimage, Hojaj Ibn Youssef, was slaughterer you should not expect the people around him to be different from him. Because they sure were one of those who obeyed him otherwise he would had killed them.

Sehah owners did not mention that how Ibn Omar made homage with Abd al-Malek. Just Bukhari wrote briefly that Ibn Omar wrote a letter to Abd al-Malek and told him that he was ready to obey him.1

Ibn Abi al-Hadid quoted the story of making homage from Eskafi as follows:

You narrated that Abdollah Ibn Omar did not distinguish between weighing scale and wood and the right Imam and the Imam of cruel people in old age. He refused to make homage with Imam Ali (PBUH), but he went to Hojaj’ s house at night in order to make homage with Abd al-Malek. His excuse was related to a narration from the prophet (PBUH). He stated: anyone who dies without having an Imam, he has died in ignorance. Hojaj (who knew the reason of Ibn Omar’s coming) humiliated him a lot. He showed his butt to him told him: touch it. It was the way that he chose an Imam for himself and distinguishing between wood and scale.2

1. Vol. 9 Sahih, p. 96, 97, al-Ahkam book, chapter كيف يبايع الإمام الناس , and p. 113, the beginning of book al-Ehtesam Belketab va al-sunnah .

«عَبْدُ اللَّهِ بْنُ دِينَارٍ، قَالَ شَهِدْتُ ابْنَ عُمَرَ حَيْثُ اجْتَمَعَ النَّاسُ عَلَي عَبْدِ الْمَلِكِ قَالَ كَتَبَ إِنِّي أُقِرُّ بِالسَّمْعِ وَالطَّاعَةِ لِعَبْدِ الْمَلِكِ أَمِيرِ الْمُوءْمِنِينَ عَلَي سُنَّةِ اللَّهِ وَسُنَّةِ رَسُولِهِ مَا اسْتَطَعْتُ، وَإِنَّ بَنِيَّ قَدْ أَقَرُّوا بِمِثْلِ ذَلِكَ

2. Vol. 13 sharh Nahjol – Balaghah, p. 242, quoted from Naghz al-Osmaniyah .

«... وقد رويتم انّه (ي عبد اللّه بن عمر) لم يميّز بين الميزان والعود بعد طول السّنّ وكثرة التجارب ولم يميّز أيضا بين إمام الرشد وإمام الغي فانّه امتنع من بيعة علي عليه‏السلام وطرق علي الحجّاج بابه ليلاً ليبايع لعبد الملك كيلا يبيت تلك الليلة بلا إمام زعم لانّه روي عن النبي صلي‏الله‏عليه‏و‏آله انّه قال: من مات ولا إمام له مات ميتة جاهليّة. وحتّي بلغ من احتقار الحجّاج له واسترذاله حاله ان اخرج رجله من الفراش وقال: اصفق بيدك عليها. فذلك تمييزه بين الميزان والعود وهذا اختياره في الائمّة...».

Bukhari has also written that the fight between Marwan and Ibn Zobair was all for worldly affairs.1

He (and some of his helpers such as Sa’ad Ibn Abi Vaghas) refused to make homage with Amir al-Momenin (PBUH), but he made homage with a criminal man like Hojaj. The reason of his act is clear. Because making homage with a leader is either due to the belief (that he did not believed in Amir al-Momenin (PBUH)), or due to the force (that Imam Ali (PBUH) did not force anyone to make homage with him), as Hojaj and Abd al-Malek did so.

According to above mentioned stories, you can infer that Ibn Omar acted based on force not right.

B_ Ibn Omar and making homage with Yazid

Nafe’e (Gholam Ibn Omar) said: when the people of Medina deposed Yazid from Caliphate, Ibn Omar gathered his friends and said: I heard from the prophet (PBUH): there will be a flag for any deceitful person on the Day of Judgment. We made homage with this man (Yazid Ibn Muawiya) and I do not know any deceitful person worse than him because he made homage with someone and fought him. If somebody deposes his Imam, he will be away from me.2

1. Vol. 9 sahih, p. 72, al-FETN book, chapter إِذَا قَالَ عِنْدَ قَوْمٍ شَيْئًا ثُمَّ خَرَجَ فَقَالَ بِخِلاَفِهِ

«... عَنْ أَبِي الْمِنْهَالِ، قَالَ لَمَّا كَانَ ابْنُ زِيَادٍ وَمَرْوَانُ بِالشَّأْمِ، وَوَثَبَ ابْنُ الزُّبَيْرِ بِمَكَّةَ، وَوَثَبَ الْقُرَّاءُ بِالْبَصْرَةِ، فَانْطَلَقْتُ مَعَ أَبِي إِلَي أَبِي بَرْزَةَ الأَسْلَمِيِّ حَتَّي دَخَلْنَا عَلَيْهِ فِي دَارِهِ... وَهَذِهِ الدُّنْيَا الَّتِي أَفْسَدَتْ بَيْنَكُمْ، إِنَّ ذَاكَ الَّذِي بِالشَّأْمِ وَاللَّهِ إِنْ يُقَاتِلُ إِلاَّ عَلَي الدُّنْيَا. [وانّ هؤلاء الّذين بين اظهركم واللّه ان يقاتلون إلاّ علي الدنيا وانّ ذاك الذي بمكّة واللّه ان يقاتل إلاّ علي الدنيا

He said: when Ibn Ziyad and Marwan in Sham, Ibn Zobair in Mecca, and Gharra in Basra were fighting, my father and I went to Abu Barze Eslimi. My father asked him to tell us some hadith and said: O Abu Barze don’t you see the condition of people? He said: I’m angry with Quraish. Before Islam, you Arabs were in ignorance and error, but Allah guided and saved you by his prophet. Now the worldly affairs have become the key factors of corruption and dispute among you. Who he is in Sham is fighting only for worldly affairs and also those who are among you. The one who is in Mecca is fighting for worldly affairs too…

2. -Ibid.

«... عَنْ نَافِعٍ، قَالَ لَمَّا خَلَعَ أَهْلُ الْمَدِينَةِ يَزِيدَ بْنَ مُعَاوِيَةَ جَمَعَ ابْنُ عُمَرَ حَشَمَهُ وَوَلَدَهُ فَقَالَ إِنِّي سَمِعْتُ النَّبِيَّ صلي‏الله‏عليه‏و‏سلم يَقُولُ «يُنْصَبُ لِكُلِّ غَادِرٍ لِوَاءٌ يَوْمَ الْقِيَامَةِ». وَإِنَّا قَدْ بَايَعْنَا هَذَا الرَّجُلَ عَلَي بَيْعِ اللَّهِ وَرَسُولِهِ، وَإِنِّي لاَ أَعْلَمُ غَدْرًا أَعْظَمَ مِنْ أَنْ يُبَايَعَ رَجُلٌ عَلَي بَيْعِ اللَّهِ وَرَسُولِهِ، ثُمَّ يُنْصَبُ لَهُ الْقِتَالُ، وَإِنِّي لاَ أَعْلَمُ أَحَدًا مِنْكُمْ خَلَعَهُ، وَلاَ بَايَعَ فِي هَذَا الأَمْرِ، إِلاَّ كَانَتِ الْفَيْصَلَ بَيْنِي وَبَيْنَهُ

Our question from Ibn Omar and also Sunni scholars, who count him as a righteous person, is:

1_ did Allah and his prophet (PBUH) ordered to make homage with Yazid _ that Ibn Omar was committed to it?

2. didn’t he agree with Imam Hassan (PBUH) not to choose a successor for himself? Therefore the caliphate of Yazid was wrong and making homage with him was void and invalid. Why did Ibn Omar make homage with him? Did he think that making homage with Yazid was necessary, but making homage with Imam Ali (PBUH) wasn’t?

3. if he believe in what the prophet (PBUH) had quoted, why didn’t he oppose Talhe and Zobair? Didn’t they make homage with Amir al-Momenin, broke it, and launched a war in which many people were killed? Breaking allegiance with Amir al-Momenin (PBUH) was legal and ok, but breaking allegiance with Yazid was wrong?! Double standards!

4. Wasn’t the deposing Yazid by the people of Medina after the Martyrdom of Imam Hassan (PBUH) by the command of himself? So why did Ibn Omar make homage with the murderer of the most favorable people of the Prophet (PBUH) _the prophet (PBUH) said that Hassan and Hussein were the most favorable people by him_ and was committed to it? Did he break his allegiance after Horre event which was a great shame for Yazid and his followers? Is any doubt left that Ibn Omar acted based on force not right and just?

C. the feeble excuse

One of the commands of Islam is Jihad. There are two kinds of Jihad: Jihad against the pagans and unbelievers that it was the one that Muslims did at the time of the prophet (PBUH) and some of them were killed in this way. Another one is: Jihad against “Baghi”. It means that if a group of Muslims rise up against another group of Muslims, Muslims must do their best to make peace between them and if they did not succeed to do so either both groups are invalid _in this case nobody should help any of them_ or one of those groups are invalid which in this case Muslims should fight against the invalid group according to the rule of Quran1 and make them to give up.

Undoubtedly when the fight begins, some people will be killed. Based on the text of Quran that orders to fight them, not only killing Muslim brothers is not illegal, but also it is necessary because a seditious ploy among Muslims is one of the worst sins. Quran interpreted it worse than homicide: «وَالْفِتْنَةُ اَكْبَرُ مِنَ الْقَتْلِ».

Now we are going to discuss about the function of Ibn Omar in this regard:

One of the intrigues which happened at the time of Ibn Omar was the intrigue of Ibn Zobair and his death by Hojaj Ibn Youssef. Undoubtedly Ibn Zobair, Abd al-Malek, and even his agent, Hojaj, were all invalid so it is clear that why Ibn Omar did not join any of them. He counted that a kind of intrigue and killing a Muslim brother illegal.

Nafe’e said: two people came to Ibn Omar in the story of the intrigue of Ibn Zobair and said: Look at people! See what they are doing? Why don’t you do anything? He said: because Allah has made the killing of my Muslim brothers illegal. They said: didn’t Allah state that: fight them in order to remove the intrigue? He said: we fought to remove the intrigue and made the religion for Allah and you fight to make intrigue and also make the religion for someone else not for Allah… some man came to Ibn Omar and said: why do you do Haj and Omra ceremony every the other year, but you leave Jihad when you know well that Allah has encouraged us to Jihad. He said: O my nephew! Islam is built on 5 bases. Believe in Allah and his prophet (PBUH), daily prayers, fasting in Ramadan Month, paying Zakat, and Haj. The man said: didn’t you hear that Allah stated: if two parties of the believers quarrel, make peace between them… in order to obey Allah? And he also stated: fight them to remove the intrigue. He said: we did this at the time of the prophet (PBUH) when the number of Muslims was low and if somebody made intrigue they either killed him, or punish him until Islam spread

1.      In Hujurat sourah (sourah 49) verse 9 Allah states: And if two parties of the believers quarrel, make peace between them; but if one of them acts wrongfully towards the other, fight that which acts wrongfully until it returns to Allah’s command.

And there were no more intrigue… 1

In another narration when he was asked about the 9th verse of Hujarat sourah which is about the fight between two parties of believers and the reason of his silence and not fighting, he said:

«اغترّ [اعيرّ] بهذه الآية ولا اقاتل احبّ الي من أن اغترّ [اعيرّ] بهذه الآية الّتي يقول اللّه تعالي: «وَمَنْ يَقْتُلْ مُؤْمِنا مُتَعَمِّدا... إلي آخرها…2

If I be deceived by this verse [I rebuked] is better than to be in hell forever. Since Allah stated that: anyone who kills a believer deliberately, he will dwell in the hell…

 Bukhari has quoted from Ibn Omar in another narration that the intrigue of that time was the fight for the power.

و هل تدري ما الفتنة؟ كان محمّد صلي‏الله‏عليه‏و‏سلم يقاتل المشركين وكان الدخول عليهم فتنة وليس كقتالكم علي الملك

Now we are going to examine what are mentioned so far in this part:

Ibn Omar believed that killing a Muslim brother is illegal. Yes, it is true, but if somebody makes and intrigue and tried to fight against the right government, shall we keep silence and let them do all they wish? Was Zobair right? Or were Abd al-Malek and Hojaj right? Or if in Ibn Omar’s idea both were invalid, why did he make homage with Abd al-Malek as his Amir al-Momenin? Or if he believed that he was right, why did not help him to fight Ibn Zobair? Was he waiting to see who the winner of the fight was then decide to choose the right one? However,

1. - Sahih Bukhari, vol. 6, p. 32, Tafsir Baqarah sourah.

«... أَتَاهُ رَجُلاَنِ فِي فِتْنَةِ ابْنِ الزُّبَيْرِ فَقَالاَ إِنَّ النَّاسَ قَدْ ضُيِّعُوا، وَأَنْتَ ابْنُ عُمَرَ وَصَاحِبُ النَّبِيِّ صلي‏الله‏عليه‏و‏سلم فَمَا يَمْنَعُكَ أَنْ تَخْرُجَ فَقَالَ يَمْنَعُنِي أَنَّ اللَّهَ حَرَّمَ دَمَ أَخِي. فَقَالاَ أَلَمْ يَقُلِ اللَّهُ «وَقَاتِلُوهُمْ حَتَّي لاَ تَكُونَ فِتْنَةٌ» فَقَالَ قَاتَلْنَا حَتَّي لَمْ تَكُنْ فِتْنَةٌ، وَكَانَ الدِّينُ لِلَّهِ، وَأَنْتُمْ تُرِيدُونَ أَنْ تُقَاتِلُوا حَتَّي تَكُونَ فِتْنَةٌ، وَيَكُونَ الدِّينُ لِغَيْرِ اللَّهِ.

«... عَنْ نَافِعٍ، أَنَّ رَجُلاً، أَتَي ابْنَ عُمَرَ فَقَالَ يَا أَبَا عَبْدِ الرَّحْمَنِ مَا حَمَلَكَ عَلَي أَنْ تَحُجَّ عَامًا وَتَعْتَمِرَ عَامًا، وَتَتْرُكَ الْجِهَادَ فِي سَبِيلِ اللَّهِ عَزَّ وَجَلَّ، وَقَدْ عَلِمْتَ مَا رَغَّبَ اللَّهُ فِيهِ  الزَّكَاةِ، وَحَجِّ الْبَيْتِ. قَالَ يَا أَبَا عَبْدِ الرَّحْمَنِ، أَلاَ تَسْمَعُ مَا ذَكَرَ اللَّهُ فِي كِتَابِهِ «وَإِنْ طَائِفَتَانِ مِنَ الْمُوءْمِنِينَ اقْتَتَلُوا فَأَصْلِحُوا بَيْنَهُمَا» «إِلَي أَمْرِ اللَّهِ» «قَاتِلُوهُمْ حَتَّي لاَ تَكُونَ فِتْنَةٌ» قَالَ فَعَلْنَا عَلَي عَهْدِ رَسُولِ اللَّهِ صلي‏الله‏عليه‏و‏سلم وَكَانَ الإِسْلاَمُ قَلِيلاً، فَكَانَ الرَّجُلُ يُفْتَنُ فِي دِينِهِ إِمَّا قَتَلُوهُ، وَإِمَّا يُعَذِّبُوهُ، حَتَّي كَثُرَ الإِسْلاَمُ فَلَمْ تَكُنْ فِتْنَةٌ.

2.      Ibid, p. 78, Tafsir Anfal sourah.

We can say that he was the follower of force not right.

He said that he acted Jihad verse at the time of the prophet (PBUH) until the intrigue was removed. First: he was not one of the people who did Jihad because he did not participated in any fight, did not hit, and was not hit. Second: at the time of the prophet (PBUH), the fight was against unbelievers, but the fight of Ibn Zobair’s time was against aggressors. Doesn’t need the one who participated in the first fight to participate in the second one? He may withdrew from helping Imam Ali (PBUH) in different battles and did not participated in a Jamal battle to fight against Jamal companions _ seditious people who arose against the right government of Imam Ali (PBUH). Although he knew that the prophet (PBUH) had called Muawiya and his friends “Baghiye party” and everyone had to fight them based on the text of Quran, he did not do so. Although Khavarej were called the dogs of the hell in some narrations, he did not even fight them. Generally he did not count the government of Imam Ali (PBUH) as the right government so he did not make homage with him (Bur he made homage with Hojaj and Yazid).

He said: if I’m rebuked for the verse which says fight with the aggressors is better to be rebuked for the verse which says killing believers will make you to go the hell. Isn’t it the feeble excuse? The Allah who stated killing believers will make you to go to the hell; the same Allah obliged you to fight against seditious people to remove the intrigue. Didn’t Allah know that some people will be killed in these fights? Maybe Ibn Omar imagined himself wiser than Allah! It is clear that these are all childish excuses to escape from Jihad.

It was better for him to say: these battles are for the sake of worldly affairs so I do not participate in them. Even if he said that, we would criticize him that why did he make homage with invalid people?

D. Ibn Omar was righteous

Sehah owners count Ibn Omar a righteous person. In this part, we are going to tell two dreams in this regard (note that the person who dreamed and the narrator is Ibn Omar!):

1. He said: at the time of the prophet (PBUH), when the people dreamed they said it to the prophet (PBUH) and he interpreted it. At that time, I was single and slept in the mosque. I wished I had a dream and the prophet (PBUH) interpret it for me. Once I dreamed that two angels were taking me to the hell. I saw some people there who I knew them. I said constantly: I seek refuge in Allah from the fire. Another angel came and said: don’t panic. I said my dream to Hafse. He told it to the prophet (PBUH). The prophet (PBUH) said: If he says night prayers, he is a righteous man. Salem (his son) said: Abdollah does not usually sleep. 1 (it is said in Sahih Moslem: Salem said: after that dream, he slept a few hours).

2. He said: I dreamed that I had a silk fabric in my hand that I could fly with it everywhere in heaven. I said it to Hafse and she told it for the prophet (PBUH). He stated: I recognize him a righteous man.2

These three people (Bukhari, Moslem, and Tirmidhi) wrote stories about the

1. A - Sahih Bukhari, vol. 2 , p. 69, chapter  التهجّد بالليل، باب فضل من تعارّ من الليل فصلّي , and vol. 5, p. 30, chapter Managhib Abdullah Ibn Umar, and vol. 9 chapter  في التعبير , chapter الاستبرق ودخول الجنّة في المنام  .

B - Sahih Moslim, vol. 4, p. 1927, Fazael al-sahabah book, chapter 31, H – 140.

«... كَانَ الرَّجُلُ فِي حَيَاةِ رَسُولِ اللَّهِ صلي‏الله‏عليه‏و‏سلم إِذَا رَي رُوءْيَا قَصَّهَا عَلَي رَسُولِ اللَّهِ صلي الله عليه وسلم فَتَمَنَّيْتُ أَنْ أَرَي رُوءْيَا أَقُصُّهَا عَلَي النَّبِيِّ صلي‏الله‏عليه‏و‏سلم قَالَ وَكُنْتُ غُلاَمًا شَابًّا عَزَبًا وَكُنْتُ أَنَامُ فِي الْمَسْجِدِ عَلَي عَهْدِ رَسُولِ اللَّهِ صلي‏الله‏عليه‏و‏سلم فَرَأَيْتُ فِي النَّوْمِ كَأَنَّ مَلَكَيْنِ أَخَذَانِي فَذَهَبَا بِي إِلَي النَّارِ فَإِذَا هِيَ مَطْوِيَّةٌ كَطَي الْبِئْرِ وَإِذَا لَهَا قَرْنَانِ كَقَرْنَي الْبِئْرِ وَإِذَا فِيهَا نَاسٌ قَدْ عَرَفْتُهُمْ فَجَعَلْتُ أَقُولُ أَعُوذُ بِاللَّهِ مِنَ النَّارِ أَعُوذُ بِاللَّهِ مِنَ النَّارِ أَعُوذُ بِاللَّهِ مِنَ النَّارِ - قَالَ - فَلَقِيَهُمَا مَلَكٌ فَقَالَ لِي لَمْ تُرَعْ . فَقَصَصْتُهَا عَلَي حَفْصَةَ فَقَصَّتْهَا حَفْصَةُ عَلَي رَسُولِ اللَّهِ صلي‏الله‏عليه‏و‏سلم فَقَالَ النَّبِيُّ صلي‏الله‏عليه‏و‏سلم «نِعْمَ الرَّجُلُ عَبْدُ اللَّهِ لَوْ كَانَ يُصَلِّي مِنَ اللَّيْلِ». قَالَ سَالِمٌ فَكَانَ عَبْدُ اللَّهِ بَعْدَ ذَلِكَ لاَ يَنَامُ مِنَ اللَّيْلِ إِلاَّ قَلِيلاً

2_  A – sahih Bukhari, vol. 2, ibid.

B – sahih Moslim, ibid , H– 139.

c - Sunnan Tirmidhi, vol. 5, p. 638, al-Managhib book, chapter 44.

«... رأيت في المنام كأنّ في يدي قطعة استبرق وليس مكان أريد من الجنّة إلاّ طارت إليه. قال: فقصصته علي حفصة فقصّته حفصة علي النبي صلي‏الله‏عليه‏و‏سلم فقال النبي صلي‏الله‏عليه‏و‏سلم : أري عبد اللّه رجلاً صالحا».

And in al-Tirmidhi narration:

«... ولا اشير بها إلي موضع من الجنّة إلاّ طارت لي إليه...»

And like the narration is the narration in vol. 2 of Bukhari.

virtues of Abdollah Ibn Omar, but they could not find anything to praise him except those two dreams. The interpretation of the dreams confused us. The interpretation of the dream that they were taking them into the hell was the same as the dream which he was flying in heaven and their conclusion that he was a righteous man! They are all confusing.

It is said that the liar has a weak memory. On one hand, Salem who was narrating the dream of his father said that he was single (i.e. he had not married yet). On the other hand, Salem _the son of Abdollah_ who was born many years later said that his father slept only a few hours after that dream!

Note that even Ibn Maje _who wrote some narrations about the virtues of some of the companions_ did not find any virtue for Ibn Omar so he did not mention him!

Besides, what kind of virtue it is! Don’t Sunnis believe that all of the companions are righteous? As it was said in Ashare Mobasherah, the prophet (PBUH) gave the glad tidings of heaven to ten people. Our question is that: based on Sunni beliefs, aren’t all of the companions the dwellers of heaven? What kind of virtue is it the whole companions _from Sunnis’ point of view_ have it? Therefore, Ibn Omar’s being a righteous person is not a virtue because it is not a kind of virtue. Imagine a class in which all of the students pass the exam by “A” grade, is passing the exam by “A” grade a kind of virtue for the student x? Virtue is something that someone has, but the others are deprived from it. 

Based on above mentioned stories about the function of Ibn Omar, call his virtues into question.

Now note this narration:

Ibn Omar said: swear to Allah that I did not put a brick over another one (build a building) and nor did I plant any palm since the prophet (PBUH) died. When Sofyan heard it, went to one of his wives. She said: swear to Allah that he built a building. Sofyan said: perhaps he said this sentence before building the house.1

1. Sahih Bukhari, vol. 8, p. 82, al-Astehzan book,chapter : ما جاء في البناء .

قَالَ ابْنُ عُمَرَ وَاللَّهِ مَا وَضَعْتُ لَبِنَةً عَلَي لَبِنَةٍ، وَلاَ غَرَسْتُ نَخْلَةً، مُنْذُ قُبِضَ النَّبِيُّ صلي‏الله‏عليه‏و‏سلم

In reviewing this narration we can say: first: اهل البيت ادري بما في البيت: Ahle Bait knows better than the others that what is happening inside the house. The family of Ibn Omar knew that Ibn Omar wanted to ac pharisaical. Sofyan heard something from Ibn Omar and told it to his family, but they said that he built a house….

Of course, Sofyan was right to justify him, but his family told the truth and did not tried to justify his act.

If we consider it true, was a positive point or virtue for him? If the family needed the house, so he had to build it and if they did not need it, he did not have to build, but what was the problem with planting palm? Wasn’t planting palm a virtue? He made a mistake by not planting palms because he should plant palms to participate in the development of the city. Was planting palm like Jihad with Baghy party that he withdrew himself? Anyway, if this act was a virtue for him, it would mention in the chapter of his virtues not just mentioning it in the form of some dreams.

Another important point in worships and prayers is: worship orders must be obeyed totally. We cannot add or remove something to it. For example the prophet (PBUH) learnt a prayer to Bara’a Ibn Azeb to read it at the bed time and told him that: «... وبنبيّك الذي ارسلت...». Bara’a said: «... و برسولك الذي ارسلت...». The prophet (PBUH) stated: «لا، وبنبيّك الذي ارسلت».1 Note that Mr. Ibn Omar said that the prophet read Talbiye prayer as:” الکلمات لبيك... لا شريك لك لا يزيد علي هذه”, but he himself added some words to it.2

1.      Sahih Bukhari, vol. 8, p. 85, al-Dahvat book, chapter إذا بات طاهرا

You see that the meaning of the words «رسول» and «نبي» are closed and sometimes are used interchangeably. The prophet told him to say «نبي» not «رسول». It shows that you should not even make a change in Mostahab [unnecessary] prayers let alone obligatory ones.

2. A - Sahih Bukhari, vol. 7, p. 209, al-Lebas book, chapter: التلبيد.

B - Sahih Moslim, vol. 2, p. 824, al-Hajj book, chapter 3, H– 21.


Tirmidhi has written that:

«قال الشافعي: وان زاد في التلبية شيئا من تعظيم اللّه فلا بأس ان‏شاء اللّه واحبّ إلي ان يقتصر علي تلبية رسول اللّه صلي‏الله‏عليه‏و‏سلم . قال الشافعي: وانّما قلنا (لا بأس بزيادة تعظيم اللّه فيها) لما جاء عن ابن عمر وهو حفظ التلبية عن رسول اللّه صلي‏الله‏عليه‏و‏سلم ثمّ زاد ابن عمر في تلبيته من قبله (لبّيك والرغباء اليك والعمل).

And he has also written:

...وكان عبد اللّه بن عمر يقول: هذه تلبية رسول اللّه صلي‏الله‏عليه‏و‏سلم وكان يزيد من عنده في أثر تلبية رسول اللّه صلي‏الله‏عليه‏و‏سلم (لبيك لبيك وسعديك والخير في يديك لبيك والرغباء اليك والعمل).

Abu Davood has also written

وكان عبد اللّه بن عمر يزيد في تلبيته (لبيك لبيك... الخ).

Ibn Maje has mentioned it with writing the word لبيك three times at the beginning.

Of course, Moslem has quoted from Ibn Omar and Omar that the added some words to it.

Nesaee has also quoted that Ibn Omar added some words to the prayer too.1

Abu Hurairah added another lie to his previous lies and said that the prophet (PBUH) read Talbiye prayer as: «لبيك اله الحقّ لبّيك».2

Our question is that: couldn’t the prophet (PBUH) add some words to the prayer? Isn’t adding some words to the prayers illegal?

1. A - Sahih Moslim, ibid.

B - Sunnan Tirmidhi, vol. 3, p. 187, 188, al-Hajj book, chapter 13, the following H– 825 and 826.

C - Sunnan Abi Davod, vol. 2, p. 162, al-Manasek (al-Hajj) book, chapter كيف التلبية, H. 1812.

D – Sunnan Ibn Majah, vol. 2, p. 974, al-Manasek Book, chapter 15, H– 2918.

E – Sunnan Nisayy, vol. 5, p. 167, Manasek al-Haj book, chapter 54, H– 2746.

2. A – Sunnan Ibn Majah, ibid, H– 2920.

B – Sunnan Nesaee, ibid, H– 2748.

One of the other so called virtues of Ibn Omar was his profanity. He quotes some narration from the prophet (PBUH) in which the prophet (PBUH) stated: do not prevent women if they wanted to go to the mosque. His son, Balal, said: swear to Allah that we prevent them. One of his other sons _Salem, the narrator_ said: «فاقبل عليه عبد اللّه فسبّه سبّا سيّئا ما سمعته سبّه مثله قطّ...»1(Ibn Omar turned to his son and profaned him very bad which I had never heard that before). It shows that he profaned and it was the worst behavior of all.

Moslem quoted another hadith from Mojahed that one of the other sons of Ibn Omar named Vaghed refused his father’s advice and he hit him.

Of course, Abu Davood quoted the same narration from Mojahed and wrote: «فسبّه وغضب»2. It indicates that besides profaning he hit people too! We can infer from these narrations that he could not treat his son in a way not to rejects the speeches of the prophet (PBUH). He himself acted against the word of Allah and did not fight with Baghy party with feeble excuses!

Some examples of the knowledge of Ibn Omar

1_ Fasting Nazr is in conflict with Eid

Ziyad Ibn Jobair said: I was with Ibn Omar. A man asked him that: I promised to fast all Tuesdays or Wednesdays as long as I’m alive, but this day (Tuesday or Wednesday) coincides with Qorban Eid (fasting on this day is illegal). What should I do? Ibn Omar said: on one hand, you have to fulfill you Nazr and on the other hand, you are prevented from fasting on Qorban Eid. The man repeated his question again, but his answer was the same without a word more or less.3

1.      Sahih Moslim, vol. 1, p. 327, al-Salah book, chapter 30, H– 135.

2. A - Sahih Moslem, ibid, H– 138 and 139.

 B - Sunnan Abi Davod, vol. 1, p. 155, al-salah book, chapter باب ما جاء في خروج النساء إلي المسجد, H. 568.

3. A - Sahih Bukhari, vol. 8, p. 178, al-Iman va al-Nozor book, chapter:,من نذر أن يصوم أياما فوافق النحر او الفطر، and like that in vol. 3 , p. 56 , al-soum book , chapter الصوم يوم النحر .

- Sahih Moslim, vol. 2, p. 800, al-Syam book, chapter 22, H– 142.

«... عن زياد بن جبير قال: كنت مع ابن عمر فسأله رجل فقال: نذرت أن اصوم كل يوم ثلاثاء او اربعاء ما عشت فوافقت هذا اليوم يوم النحر. فقال: امر اللّه بوفاء النذر ونهينا أن نصوم يوم النحر. فاعاد عليه. فقال مثله لا يزيد عليه.

No need to explain that Ibn Omar did not know that Nazr is true as long as it is not against the rules of Allah. It is like a person promises to fast on Qorban Eid!!! His Nazr is void and he should not fulfill it.

2.    his interpretation

Nafe’e (the slave of Ibn Omar) said: when Ibn Omar was reading Quran, he did not talk to anyone until finished it. Once I was with him. He was reading Bagharah Surah. He stopped and told me: do you know what this was sent for? I said: no. he said: about this and that. And then continued to read.1

We neither did recognize the verse, nor the reason of its sending. We did not understand its interpretation too. If the fans of Ibn Omar understand something, I would be happy to inform us about it too!

3.    he did not know the time of the prophet (PBUH)’s Omarah

Orvat Ibn Zobair said: Ibn Omar and I were by the room of Aisha. I said him (Ibn Omar): did the prophet (PBUH) fulfill Omrah ceremonies in Rajab month? He said: yes. I said to Aisha: did you hear what Abu Abd al-Rahman (the tittle of Ibn Omar) said? She said: what did he say? I said: he told that the prophet (PBUH) fulfilled Omrah ceremonies in Rajab month. Aisha said: Allah bless him! I swear that he did not fulfill Omrah ceremonies in Rajab month. On the other hand, Ibn Omar was with him in all of his Omrahs. Ibn Omar was quiet and did not said anything more.2

It is strange! Ibn Omar was with the prophet (PBUH) in all of his Omrahs, but he did not know that none of them was done in Rajab month.

1. Sahih Bukhari, vol. 6, p. 35, Tafsir Baqarah sourah.

«عَنْ نَافِعٍ، قَالَ كَانَ ابْنُ عُمَرَ رضي الله عنهما إِذَا قَرَأَ الْقُرْآنَ لَمْ يَتَكَلَّمْ حَتَّي يَفْرُغَ مِنْهُ، فَأَخَذْتُ عَلَيْهِ يَوْمًا، فَقَرَأَ سُورَةَ الْبَقَرَةِ حَتَّي انْتَهَي إِلَي مَكَانٍ قَالَ تَدْرِي فِيمَا أُنْزِلَتْ. قُلْتُ لاَ. قَالَ أُنْزِلَتْ فِي كَذَا وَكَذَا. ثُمَّ مَضَي

2. Sahih Moslim, vol. 2, p. 916 and 917, al-Hajj book, chapter 35, H– 219 and 220.

«...فَقُلْتُ لِعَائِشَةَ ي أُمَّتَاهُ أَلاَ تَسْمَعِينَ مَا يَقُولُ أَبُو عَبْدِ الرَّحْمَنِ قَالَتْ وَمَا يَقُولُ قُلْتُ يَقُولُ اعْتَمَرَ النَّبِيُّ صلي الله عليه وسلم فِي رَجَبٍ . فَقَالَتْ يَغْفِرُ اللَّهُ لأَبِي عَبْدِ الرَّحْمَنِ لَعَمْرِي مَا اعْتَمَرَ فِي رَجَبٍ وَمَا اعْتَمَرَ مِنْ عُمْرَةٍ إِلاَّ وَإِنَّهُ لَمَعَهُ . قَالَ وَابْنُ عُمَرَ يَسْمَعُ فَمَا قَالَ لاَ وَلاَ نَعَمْ . سَكَتَ

As Anas said all of the prophet (PBUH)’s  Omrahs were in Zi Gha’ade, except the one which he did it with Haj. How can you accept the narrations of a man with such a weak memory?  We can’t accept his narrations which were quoted many years after the death of the prophet (PBUH). Since people were forbidden to quote narrations.1

4_ reading Quran

Moslem has quoted 14 narrations in the first chapter of “al-Talagh” book which all of them are related to this story that Ibn Omar divorced his wife during her monthly period while and the prophet (PBUH) said that it is canceled and you have to wait until her monthly period finishes, then you can divorce her if you want. The divorce must not be done during the monthly period. Then the prophet (PBUH) stated that: the first verse of Talagh Surah is in this regard.2 Ibn Omar quoted that: at this time, the prophet (PBUH) read the verse as:

فطلّقوهنّ في قبل عدّتهنّ...

It is mentioned in the footnote of Moslem that Ibn Omar and Ibn Abbas read above mentioned verse as he read…here we have to say that Ibn Omar did not read the verse, but he quoted it from the prophet (PBUH). Therefore, we conclude from this narration that he read the Quran false.3

F_ the law of repeating a prayer

Soleiman Ibn Yasar said: once people were saying congregational prayers. I told to Ibn Omar that: why don’t you say prayers? He said: I said my prayers. I heard from the prophet (PBUH) that stated: you should not repeat one prayer in a day.4

1.      See the book called ((caliphs in Sahah)) vol. 2, is relating to second caliph.

2.      The Verse is such: «يَـآأَيُّهَا النَّبِي إِذَا طَـلَّقْتُمُ النِّسَآءَ فَطَـلِّقُوهُنَّ لِعِدَّتِهِنَّ...».

3.      Sahih Moslim, vol. 2, p. 1098, al-Talaq book, chapter 1, H– 14.

4.      A - Sunnan Abi Davod , vol. 1 , p. 158 , al-salah book , chapter: إذا صلّي ثمّ ادرك جماعة يعيد

B – Sunnan Nesaee, vol. 2 , p. 123 , al-Imama book , chapter 56 , H – 856

«... اتيت ابن عمر علي البلاط وهم يصلّون. فقلت: ألا تصلّي معهم؟ قال: قد صلّيت انّي سمعت رسول اللّه صلي‏الله‏عليه‏و‏سلم يقول: لا تصلّوا صلاة في يوم مرّتين

On the opposite, Mr. Abu Davood, Ibn Maje, and Nesaee have quoted some narrations which their contents are against it. The prophet (PBUH) said to some of the companions that if you had said the prayers and saw that the congregational prayer is holding, read it again.1

In previous articles we quoted from Mr. Ibn Omar that since he excreted in front of Ghibla he was said that haven’t you prevented from this act?! He said: this rule is for open air places. Now there is a camel in front of me so it is ok. Therefore, he quoted such narration from the prophet (PBUH) because he did not say prayers. As a result we cannot trust and accept the hadiths of such companions.

4_ Anas Ibn Malek

A. the cupbearer of wine drinking parties

In reviewing “Caliphs in Sehah”, we wrote that when some people were drinking wine at Abu Talha’s house and al-Tahrim verse was sent, Anas was the cupbearer of the party. We explained that based on the 219th verse of Bagharah Sourah drinking wine is a great sin. The believers did not drink wine, but the second caliph did not stop it. Sehah owners did not mention the name of those who presented there and were drinking. They only mentioned the name of seven people and wrote:

و رجال من أصحاب رسول اللّه صلي‏الله‏عليه‏و‏سلم ورهط من الانصار... … 

1. A – Sunnan Ibn Majah, vol. 1, p. 398, Eqamah al-salah va al-sunnah fiha Book, chapter 150, H– 1256.

B - Sunnan Abi Davod, ibid, H- 575, 577, 578, 599, 600.

Abi Davod has been mentioned in some of his narrations that the holy prophet (PBUH) said someone was prayed if where were holding congregational prayer and did not participate in there reprimanded him.

 c – Sunnan Nesaee, ibid, chapters 53, 54, H– 853 and 854.

There is a narration that we read it:«... إذا جئت فصلّ مع الناس وان كنت قد صلّيت».


“Some of the prophet (PBUH)’s companions and a group of Ansar”. We inferred from the other Sunni books that Sheikhein (Two Sheikhs) were among them too. Although they knew that drinking wine was a great sin, they drank and Anas Ibn Malek helped them.

Patience command against the oppression

We wrote that when people complained of the oppression of Hijaj to Anas Ibn Malek he ordered people to be patient and wait.1 in this part, we are going to mention some forged narrations that not only made Sunni people to stop reacting against the oppression, but also caused them to help the oppressors during the history. Although the people like Ibn Omar and Anas were aware of the oppressions of Hojaj and Yazid, compromised and helped them. They were the leader of the oppressed people and made them to be patient and wait.

C. Anas in the court of Ibn Ziyad

Anas said: I was by Ibn Ziyad when the brought the head of Imam Hussein (PBUH). He hit his nose by a stick and said: I have not seen any nose as beautiful as him. I said: he is one of the few people who look like the prophet (PBUH) the most.2 You see! He was Anas Ibn Malek _the servant of the prophet (PBUH) _ whose only reaction by seeing the holy head of the son of the prophet (PBUH) against Ibn Ziyad was to say: he was one of the few people who look like the prophet (PBUH) the most. That was it and nothing more.

How do Sunnis expect Shias to compromise such companions who were the assistants of oppressive people? They treated with the holy Ahle Bait of the prophet (PBUH) as if they were pagans. Is the love of Ahle Bait the same as loving their enemies? They say that they like Ahle Bait, but at the same time they are the friends of Ahle Bait enemies. They praise the prophet (PBUH) and his friends and also all of the companions. We wish they did not praise those who fought with the prophet (PBUH)’s Ahle Bait, those who helped the oppressors, or those who helped the enemies by their silence. For example we wish they praised the elected companions of the prophet (PBUH), not all of them.

1.      See the footnote number 118.

2.      - Sunnan Tirmidhi, vol. 5, p. 618, al-Managhib book, chapter 31, H– 3778.

«... عن حفصة بنت سيرين قالت: حدّثني انس بن مالك قال: كنت عند ابن زياد فجي‏ء برأس الحسين فجعل يقول بقضيب له في انفه ويقول: ما رأيت مثل هذا حسنا. قلت اما انّه كان من اشبههم برسول اللّه صلي‏الله‏عليه‏و‏سلم


5. Abdollah Ibn Zobair

A. the first born of Islam

Bukhari wrote that he was the first child who was born at the time of Islam and the prophet (PBUH) named him Abdollah…1

Tirmidhi wrote about Ibn Zobair that: the prophet (PBUH) named him Abdollah.2

B. he rose for worldly affairs

In previous parts, we discussed that Ibn Zobair’s fight was for worldly affairs.3 and we know that if some makes homage with a leader for worldly affair, he will be the dweller of the hell.4 so Ibn Zobair who rose for worldly affairs and all of his alliances are the dwellers of the hell.

C. he said Ayat prayers the same as morning prayers

Bukhari after describing the way of saying Ayat prayers _ on behalf of Ibn Shahab who he quoted it from Orvat Ibn Zobair and he quoted from Aisha_ which two Roku’u in each Raka’at, wrote that Ibn Shahab told to Orvat:

إِنَّ أَخَاكَ يَوْمَ خَسَفَتْ بِالْمَدِينَةِ لَمْ يَزِدْ عَلَي رَكْعَتَيْنِ مِثْلَ الصُّبْحِ. قَالَ أَجَلْ لأَنَّهُ أَخْطَأَ السُّنَّةَ.

1. Vol. 7 sahih, p. 108, beginning of the book called al-Aghighah.

«... وَكَانَ أَوَّلَ مَوْلُودٍ وُلِدَ فِي الإِسْلاَمِ....»

2. Sunnan vol. 5, p. 639, al-Managhib book, chapter 45, H– 3826.

3. See footnote number 125.

4. A - Sahih Bukhari, vol. 9, p. 9- 98, al-Ahkam book, chapter:

من بايع رجلاً لا يبايعه إلاّ للدنيا .

 B - Sahih Moslim, vol. 1, p. 103, al-Iman book, chapter 46, H– 173.

C - Sunnan Tirmidhi, vol. 4, p. 128, al-sayr book, chapter 35, H– 1595.

D – Sunnan Ibn Majah , vol. 2, p. 744, al-Tejarat Book, chapter 30, H– 2207.

«... ثلاثة لا يكلّمهم اللّه يوم القيامة ولا يزكّيهم ولهم عذاب اليم... ورجل بايع اماما لا يبايعه إلاّ لدنياه...».

Your brother (Abdollah Ibn Zobair) said Ayata prayers for lunar eclipse in Medina the same as morning prayers. He said: yes. Because he did not know how say it.1

This person with his lack of adequate knowledge about Sunnis claimed that he was the leader of Ummah and his followers were either like himself low informed people, or noticed that they can finish it sooner. So they did not say anything!

3_ take a brief look at some of the other companions

At the beginning of this article, we mentioned some examples about the mistakes, errors, and the disagreements of some of some of the companions. In this part, we are going to take a short look at the some of the other companions:

A_Khaled Ibn Valid

Sunnis have called him the Sword of Allah (سيف اللّه). In the review of “Caliphs in Sehah”, we showed that he had only fought and killed innocent people.

As it was discussed, Sehah owners have just mentioned one story of his bad and shameful deeds which is related to Bani Jazimat. Bukhari has written this story in 4 parts of his books briefly or with little explanation. We are going to mention one of them here:

Ibn Omar said: the prophet (PBUH) sent Khaled Ibn Valid to Bani Khazimat. They could not say «اسلمنا» and said: «صبانا». Khaled killed and caught them and gave one slave to every one of us and asked us to kill our slaves. I said: Swear to Allah that I will not kill my slave and my friends should not kill their slaves. I informed the prophet (PBUH) of this story. He said twice: O Allah! I hate what Khaled does.2

1. Vol. 2 sahih, p. 44, and 50, al-Jummah book, chapter: خطبة الإمام في الكسوف وباب الجهر بالقراءة في الكسوف

2. A - Sahih Bukhari, vol. 4, p. 122, Fazl al-Jahad va al-sayr, chapter: إذا قالوا: صبأنا ولم يحسنوا اسلمنا  and vol. 5, p. 203 , Maghazi , chapter:  بعث النبي صلي‏الله‏عليه‏و‏سلم خالد بن وليد إلي بني جذيمة (after chapter battle of Taif), and vol. 8, p. 92, al-Dahvat book, chapter:  رفع الايدي في الدعاء , and vol. 9, p. 91, al-Ahkam book , chapter: باب إذا قضي الحاكم بجور او خلاف اهل العلم فهو ردّ.

B – Sunnan Nisayy, vol. 8, p. 250, Adab al-Qaza book, chapter 17, H – 5415.

«... عن ابن عمر: بعث النبي صلي‏الله‏عليه‏و‏سلم خالد بن وليد إلي بني جذيمة فلم يحسنوا أن يقولوا اسلمنا فقالوا صبانا صبانا. فجعل خالد يقتل ويأسر، ودفع إلي كلّ رجل منّا اسيره فامر كلّ رجل منّا ان يقتل اسيره، فقلت: واللّه لا اقتل اسيري ولا يقتل رجل من اصحابي اسيره. فذكرنا ذلك للنبي صلي‏الله‏عليه‏و‏سلم فقال: اللّهمّ انّي ابرء اليك ممّا صنع خالد بن وليد. مرّتين.

As it was said, he did so with Malek Ibn Navire and his tribe. Ibn Abi Khaled wrote in Sharh Nahjol Balaghe where he discussed about Malek Ibn Navire and his brutal killing:

.. ولست انزّه خالدا عن الخطاء، وأعلم انّه كان جبّارا فاتكا لا يراقب الدين فيما يحمله عليه الغضب وهوي نفسه...1

Those who have called him the “Sword of Allah” must be praised!!!

3_ Moghairat Ibn Sha’abah and his Islam

Somehow we introduced Moghayrat in reviewing “Caliphs in Sehah”. We said that he was a debauched and sinful person and we said that how the second caliph banned the punishment of Allah for him. In this part, we are going to discuss that what happened that he accepted Islam:

Bukhari and Abu Davood have written that Moghayrah was with a group of people when he was in ignorance time of his life. He killed them and seized their properties. Then he went to Medina and turned to Islam. The prophet (PBUH) accepted him, but he did not accept his properties because he had earned them by treason.2

In reviewing “Caliphs in Sehah”, where the discussion was about Asharah Mobasharah, it is said about Abu Davood that Saeed Ibn Zeid Ibn Amro Ibn Nafil (the narrator of Asharah Mobasharah hadith) said: when someone came to Kufa, made a spokesman…(vol. 4, Sunnan, p. 211, al-Sonnat book, chapter: باب في الخلفاء  H- 4648).

1. -Vol. 17, p. 214.

It means that I will not be consider khaled away from the fault and I know that he was an oppressive and brutal person and when passion and anger was overcome on him did not care relating to religious (therefore his religious was not prevented his offender).

2. A - Sahih Bukhari, vol. 3, p. 254, al-Shahadat book, chapter: الشروط في الجهاد و...  

B - Sunnan Abi Davod, vol. 3, p. 85, al-Jahad book, chapter في صلح العدوّ , H – 2765.

«... وكان المغيرة صحب قوما في الجاهلية فقتلهم واخذ اموالهم ثمّ جاء فاسلم فقال النبي صلي‏الله‏عليه‏و‏سلم : امّا الإسلام فاقبل وامّا المال فلست منه في شي‏ء...»، و به نقل أبو داود: «... و امّا المال فانّه مال غدر لا حاجة لنا فيه...

Abu Davood fulfilled his duty which was respecting the people like Moghayrah, but the others tried to acquit Moghayrah by distorting the truth. For example Eskafi has written above mentioned hadith with the same evidence in “Naghz al-Othmaniyat” as:

When they made homage with Muawiya, Moghayrah Ibn Sha’abah (who Muawiya had made it the governor of Kufa) made some spokesmen to curse Ali (PBUH) in their public speeches. Saeed Ibn Zeid Amro Ibn Nafil said: don’t you see this oppressive man has ordered to curse a man of paradise? 1

3_ Abd al-Rahman Ibn Ouf

Bukhari has quoted from him: there was a contract between Omayat Ibn Khalf (the one who had tortured Balal Habashi due to his Islam for years) and me. We committed to take care of each other’s’ families and relatives in Mecca and Medina.2 In the end of the article, we mentioned that when Abd al-Rahman Ibn

1. - Sharh Nahjol – Balaghah Ibn Abi al-Hadid, vol. 13, p. 220.

«... لمّا بويع لمعاوية اقام المغيرة بن شعبة خطباء يلعنون عليّا عليه‏السلام . فقال سعيد بن زيد بن عمرو بن نفيل: ألا ترون إلي هذا الرجل الظالم يأمر بلعن رجل من اهل الجنّة 

He has been written more and ibid page and next page from Moghayrah’s masterpieces and etc. … for example; Abdul Rahman Ibn al-Akhnas; شهدت المغيرة بن شعبه خطب فذكر عليّا عليه‏السلام فنال منه».

                                                            «... رياح بن الحارث: بينما المغيرة بن شعبه بالمسجد الاكبر وعنده ناس اذ جاءه رجل يقال له قيس بن علقمة، فاستقبل المغيرة فسبّ عليّا عليه‏السلام ».

«... عليّ بن الحسين عليه‏السلام قال: قال لي مروان: ما كان في القوم ادفع عن صاحبنا من صاحبكم قلت: فما بالكم تسبونه علي المنابر؟ قال: انّه لا يستقيم لنا الأمر إلاّ بذلك».

 «... إسماعيل بن إبراهيم: كنت أنا وإبراهيم بن يزيد جالسين في الجمعة... فخرج المغيرة... ثمّ وقع في علي عليه‏السلام فضرب إبراهيم علي فخذي او ركبتي ثمّ قال: اقبل علي فحدثني فانّا لسنا في الجمعة. الا تسمع ما يقول هذا!».

Read the book called (debate between 2 Sunnite scholars) in detail after p. 22.

Ibn Abi al-Hadid in his book called (JiJi) had the issues of Mughayrah and his obscene deeds and for those who like we bring their address in the following:

Vol. 1, p. 9, and vol. 2, p. 12 and 14, and vol. 4, p. p. 69 and 70 and 71 and 80, and vol. 6, p. 43 and 44 and 294, and vol. 9, p. 90, and vol. 13, p. 41 and 42 and 220 and 221, and vol. 16, p. 101 and 102 and 161, and vol. 20, p. 8 and 10.

2_ it is important to note that if the families and the relatives of Ibn Ouf became Muslims, why did not they immigrate? Why should a pagan give them shelter? If the relatives of Omaye were Muslims, the Islam would give them shelter and they did not need the shelter and support of the others.

Ouf said that I don’t know Abd al-Rahman, write his previous name. So I wrote Abd Amro_ in Badr battle, I wanted to protect him, but Balal saw him and went to a group of Ansar and said: he is Omayat Ibn Khalf who must be killed. Some of Ansars were with him. Since I was afraid to be caught by them, I placed the son of Omaye on their way to make them busy with killing him. They killed him and chased us. Omaye was a fat man. When they got close to us, I said: lay down. Then I slept over him to prevent him from being killed. They began to hit him under my body until he was killed and the sword of one of them hit my butt. The narrator said: Abd al-Rahman showed us the scar which was left on his butt.1

Our dear readers may ask that why he protected a pagan who had tortured one of the Muslims so hard and now was going to fight them? Had he committed to protect him_ even if in the battle against Muslims? Was the love of ignorance still left? Of course, we should not expect more than this from Abd al-Rahman Ibn Ouf who overruled Ali (PBUH) and chose Othman.

1.  Vol. 3 Sahih, p. 129, in beginning of the book called al-Vekalah.

«كَاتَبْتُ أُمَيَّةَ بْنَ خَلَفٍ كِتَابًا بِأَنْ يَحْفَظَنِي فِي صَاغِيَتِي بِمَكَّةَ، وَأَحْفَظَهُ فِي صَاغِيَتِهِ بِالْمَدِينَةِ، فَلَمَّا ذَكَرْتُ الرَّحْمَنَ قَالَ لاَ أَعْرِفُ الرَّحْمَنَ، كَاتِبْنِي بِاسْمِكَ الَّذِي كَانَ فِي الْجَاهِلِيَّةِ. فَكَاتَبْتُهُ عَبْدُ عَمْرٍو فَلَمَّا كَانَ فِي يَوْمِ بَدْرٍ خَرَجْتُ إِلَي جَبَلٍ لأُحْرِزَهُ حِينَ نَامَ النَّاسُ فَأَبْصَرَهُ بِلاَلٌ فَخَرَجَ حَتَّي وَقَفَ عَلَي مَجْلِسٍ مِنَ الأَنْصَارِ فَقَالَ أُمَيَّةُ بْنُ خَلَفٍ، لاَ نَجَوْتُ إِنْ نَجَا أُمَيَّةُ. فَخَرَجَ مَعَهُ فَرِيقٌ مِنَ الأَنْصَارِ فِي آثَارِنَا، فَلَمَّا خَشِيتُ أَنْ يَلْحَقُونَا خَلَّفْتُ لَهُمُ ابْنَهُ، لأَشْغَلَهُمْ فَقَتَلُوهُ ثُمَّ أَبَوْا حَتَّي يَتْبَعُونَا، وَكَانَ رَجُلاً ثَقِيلاً، فَلَمَّا أَدْرَكُونَا قُلْتُ لَهُ ابْرُكْ. فَبَرَكَ، فَأَلْقَيْتُ عَلَيْهِ نَفْسِي لأَمْنَعَهُ، فَتَخَلَّلُوهُ بِالسُّيُوفِ مِنْ تَحْتِي، حَتَّي قَتَلُوهُ، وَأَصَابَ أَحَدُهُمْ رِجْلِي بِسَيْفِهِ، وَكَانَ عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ يُرِينَا ذَلِكَ الأَثَرَ فِي ظَهْرِ قَدَمِهِ


4_ Samara Ibn Jondab

1. Ibn Abbas said: Omar was informed that Samara sells wines. He said: Allah damn him. Doesn’t he know that the prophet (PBUH) stated: Allah damn Jews? The fat got illegal to them since they melt it and sold.1

2. Abu Davood quoted from Imam Bagher (PBUH) and Ibn Abi Hadid quoted from Imam Sadegh (PBUH) that:

Samara Ibn Jondab had a palm tree in the garden of a man of Ansar and he bothered him (for example he entered the garden without permission while that man was living with his family there). Ansari man complained to the prophet (PBUH). The prophet (PBUH) called that man and stated: sell your palm tree to this man and take its money. He said: I don’t do it. He stated: take another palm tree instead of it. He said: no, I don’t do it. He stated: buy his garden. He said: no, I don’t. He stated: grant me the tree and take the paradise instead. He said: no, I don’t. The prophet (PBUH) said to Ansari man: go and cut his tree down because he does not have any right about that tree. Abu Davood quoted that the prophet (PBUH) said to Samara: you are a harmful man.2

1. A - Sahih Moslim, vol. 3, p. 1207, al-Masaghat book, chapter 13, H – 72.

B – Sunnan Ibn Majah , vol. 2 , p. 1122, al-Ashryah Book, chapter 7, H – 3383.

C - Musnad Ahmad, vol. 1, p. 63, H – 170.

Bukhari has also been narrated it in 2 times and in each he has written Ji (samra) and (Folan) perhaps, he like to keep caliph’s respect or samra’s respect that his doer sold wine in Basra.

- See vol. 3, p. 107, al-Bayuh book, and chapter: لا يذاب شحم الميتة ولا يباع, and vol. 4, p. 207, the book of Bada al-khalgh, chapter: ذكر عن بني اسرائيل (last part of it).

«عن ابن عبّاس قال: بلغ عمر أنّ سمرة باع خمرا. فقال: قاتل اللّه سمرة، الم يعلم أنّ رسول اللّه صلي‏الله‏عليه‏و‏سلم قال: لعن اللّه اليهود. حرّمت عليهم الشحوم فجملوها فباعوها

2. A - Sunnan Abi Davod, vol. 3, p. 315, al-Aqzyah book, Abvab mena al-Qaza, H – 3636.

B – Sharh Nahjol – Balaghah, vol. 4, p. 78.

«... انّه كانت له عضد من نخل في حائط رجل من الانصار. قال: ومع الرجل اهله. قال: فكان سمرة يدخل ا لي نخله فيتأذي به ويشقّ عليه فطلب إليه ان يبيعه فابي فطلب إليه ا ن يناقله فابي. فاتي النبي صلي‏الله‏عليه‏و‏سلم فذكر ذلك له. فطلب إليه النبي صلي‏الله‏عليه‏و‏سلم أن يبيعه فابي فطلب إليه أن يناقله فابي. قال: فهبه له ولك كذا وكذا ـ امرا رغّبه فيه ـ فابي فقال: أنت مضارّ. فقال رسول اللّه صلي‏الله‏عليه‏و‏سلم للانصاري اذهب فاخلع نخله»، وبه نقل ابن أبي الحديدي «... فقال له: بع نخلك من هذا وخذ ثمنه. قال لا افعل. قال: فخذ نخلاً مكان نخلك قال: لا افعل. قال: فاشتر منه بستانه. قال: لا افعل. قال: فاترك لي هذا النخل ولك الجنّة. قال: لا افعل. فقال صلي‏الله‏عليه‏و‏آله للانصاري: اذهب فاقطع نخله فانّه لا حقّ له فيه.



Although those above mentioned stories are enough to know Samarah Ibn Jondab, we quoted some other materials from Ibn Abi al-Hadid’ s Sharh Nahjol Balaghe to know him better:

1. Muawiya gave him 100000 Derham to tell people that the verses 204 and 205 of Baghara Sourah were about Ali (PBUH) and the verse 207 was about Ibn Moljam. He did not agree. Then Muawiya offered him 200000 Derham. He did not agree again. He offered 300000 Derham, but he did not agree. In the end, he offered 400000 Derham and he accepted.1

2. Samara was part of Shartah Ziyad _the governor of Basrah. A man from Khorasan came to Basrah and submitted some properties to Beitol Mal and received its receipt, and then he went to mosque and said prayers. Samarah Ibn Jondab caught him and killed him. Then they saw the receipt of Beital Mal. Abu Bakrah (Ziyad’s step brother) told him: O Samarah! Didn’t you hear the word of Allah «قَدْ اَفْلَحَ مَنْ تَزَكّي * وَذَكَرَ اسْمَ رَبِّهِ فَصَلّي»? (The one who pays Zakat, worshipes Allah, and says prayers, will be blessed. The purpose of Abu Bakrah from two above mentioned verses was that this man paid Zakat, said prayers, and worshiped Allah, so he is blessed and you who killed him are criminal). Samarah said: your brother (Ziyad) commanded me to do so.

3. Abu Saleh quoted that: one of the companions of the prophet (PBUH) came to us. We got close to him and noticed that he was Samarah Ibn Jondab. I saw that

1. Vol. 4, p. 73.

Concerning verses is such:

«وَمِنَ النَّاسِ مَن يُعْجِبُكَ قَوْلُهُو فِي الْحَيَوةِ الدُّنْيَا وَيُشْهِدُ اللَّهَ عَلَي مَا فِي قَلْبِهِي وَهُوَ أَلَدُّ الْخِصَامِ * وَإِذَا تَوَلَّي سَعَي فِي الاْءَرْضِ لِيُفْسِدَ فِيهَا وَيُهْلِكَ الْحَرْثَ وَالنَّسْلَ وَاللَّهُ لاَ يُحِبُّ الْفَسَادَ * وَمِنَ النَّاسِ مَن يَشْرِي نَفْسَهُ ابْتِغَآءَ مَرْضَاتِ اللَّهِ وَاللَّهُ رَءُوفُم بِالْعِبَادِ

 Baqarah sourah, v 204: And among men is he whose speech about the life of this world causes you to wonde, and he calls on Allah to witness as to what is in his heart, yet he is the most violent of adversaries. Verse 205: And when he turns back, he runs along in the land that he may cause mischief in it and destroy the creature (human and animal) and the stock, and Allah does not love mischief – making.

Verse 207: And among men is he who sells himself (Ali (AS) instead of the holy prophet (PBUH) was slept in migration night) to seek the pleasure of Allah; and Allah is Affectionate to the servants.

There was wine by one of his feet and ice by his other feet. We asked what it is?! They said that he is suffering from the gout. At this time, a group of people came to him and said: O Samara! How do you want to answer Allah? Because a person was brought to you and you were said that he is one of Khavarej then you ordered to kill him. After that another one came and said he was not one of Khavarej, but he was a young man who was going to find a job and we made a mistake and caught him. They brought another man and said he is one of Khavarej. Thus you ordered to kill the second man! Samara said: what is wrong with it! He will go to heaven if he is a righteous man and he will go into the hell if he is sinful!

4. It is quoted from Hajar Ibn Oday that he said: I went to Medina. I saw Abu Hurairah. He asked me: where are you from? I said: I’m from Basra. He said: what does Samara Ibn Jondab do? I said: he is alive. He said: the lifetime of no one is as important as his lifetime. I asked: why? He stated: the prophet (PBUH) said to Hozaife Ibn al-Yaman, him, and I: the one who dies later than the others will enter the hell. Hozaife died first and I wish that I die sooner than Samara….

5. Mas’ar Ibn Kodam said: at the time when Imam Hussein (PBUH) was going toward Kufa, Samara Ibn Jondab was the head of a group of the soldiers of Ibn Ziyad and he encouraged people to go to fight Imam Hussein (PBUH).1

We cannot expect more than this from someone like him not to sell wine, but why did not the second caliph set him aside?2 look how Omar issued a cursed man as the head of his soldiers and the way that Sehah owners quoted hadiths from/about him!

7. Some untold materials about the companions

At the beginning of this article, we explained the manners of companions and we discussed that how they even bothered the prophet (PBUH). In this part, we are

1. Vol. 4, p. 8 – 77.

2. See Sunnan Tirmidhi, vol. 3, p. 589, al-Bayuh book, chapter 59, H– 1295, and sunnan Ibn Majah, vol. 2, p. 1121 and 1122, al-Ashrabah book, bab 6, H – 3380 and 3381.

going to discuss about them from another aspects:

A) Ansars and Immigrants were busy with worldly affairs

Bukhari wrote that Immigrants were busy with business in the market and Ansars were busy with their properties.1

At the beginning of this chapter (باب الحجّة علي...) it was quoted about Omar that since he was busy with business in market he did not know that what the prophet (PBUH) said about asking the permission which we mentioned it in reviewing caliphs in Sehah.

It becomes clear that why the prophet (PBUH) did not ordered us to follow the companions (they were not aware of tradition issues due to being busy with worldly affairs) and instead he recommended following his holy Ahle Bait. If all of Muslims follow the suggestion of the prophet (PBUH) and do the rule of Islam and the traditions of the prophet (PBUH) as his holy Ahle Bait did, it is like they have drank the water from the spring.

B) The companions dispersed after the prophet (PBUH)

Abii Ibn Ka’ab said:

كنّا مع رسول اللّه صلي‏الله‏عليه‏و‏سلم وانّما وجهنا واحد، فلمّا قبض نظرنا هكذا وهكذا

It is said in next narration that the people were deviated from the main path after the prophet (PBUH) until at the time of Othman that:

وكان عثمان بن عفّان فكانت الفتنة فتلفّت الناس يمينا وشمالاً2

1. Vol. 9 sahih, p. 133, ketab al-Ehtesam Belketab va al-sunnah, chapter: الحجّة علي من قال انّ احكام النبي صلي‏الله‏عليه‏و‏سلم ...

 «... وَكَانَ الْمُهَاجِرُونَ يَشْغَلُهُمُ الصَّفْقُ بِالأَسْوَاقِ، وَكَانَتِ الأَنْصَارُ يَشْغَلُهُمُ الْقِيَامُ عَلَي أَمْوَالِهِمْ...».

2. Sunnan Ibn Majah, vol. 1, p. 523, al-Jenahez Book, chapter 65, H– 1633.

Meaning of sentence 1: we were with the holy prophet (PBUH) and had unity too and since the prophet died we be dispersed. Meaning of sentence 2: during the ottoman has been raised a disturbance and people deviated.

C) The one who committed suicide was one of the companions

Sahl Ibn Sa’ad said: one of the companions worked hard in one of Ghazvas. The prophet (PBUH) stated:

من احبّ أن ينظر إلي الرجل [رجل] من اهل النار فلينظر إلي هذا

Someone followed him. He saw that he was injured and after that he committed suicide. The prophet (PBUH) stated:

وانّما الأعمال بالخواتيم1

We also believe that everyone _the companion or non-companion_ who stays on his faith and does not follow the desires and remains consistent in love of Ahle Bait _which has been the suggestion of the prophet (PBUH)_  and not only fights them, but also helps them will be blissful. Otherwise he will be a person of Hell.

D. the will of Zobair on the day of Jamal

Bukhari has written in almost two pages that Zobair recommended to his son on the day of Jamal as:

«... يا بني انّه لا يقتل اليوم إلاّ ظالم أو مظلوم وانّي لا اراني إلاّ سأقتل اليوم مظلوما...».

All the people who are killed today either is oppressor or oppressed. I myself know that I will be killed as one of those oppressed people.

Before continuing the rest of the word of Bukhari in this regard, it is important to mention some points:

1. Mr. Zobair! Why did you break you homage with Amir al-Momenin (PBUH)?

2. Why did you fought with him after breaking the homage?

3. Why did you take the wife of the prophet (PBUH) _who had to stay at home not

1. Sahih Bukhari, vol. 8, p. 155, al-Dahvat book, read chapter al-Amal.

Meaning of 2 sentences is such: 1- everyone wanted to see a person of Hell look at that one.

      2 -Indeed actions depend on end of that (Allah do good to our fate).

to be the commander of the army_ with yourself?

4. Why did you escape from battlefield if you knew that you will be killed oppressed?

5. You claimed that you rose to take the revenge of Othman. Were the murderers of Othman in Basra that you went there?

6. If you are oppressed, so who is the oppressor?

7. If you believed that Amir al-Momenin (PBUH) and his followers _that most of them were the prophet (PBUH)’s companions especially those two young men who are of heaven_ were oppressors, why didn’t you fight with oppressor to kill him or to be killed in this ways?!

8. don’t above mentioned stories show that he and his friends’ fight was for worldly issues? Is anyone doubtful in this regard?

Of course, we cannot expect Bukhari more than this because he has proved Madeh Ibn Molham and has quoted hadiths from him, but has not even quoted one hadith from Imam Sadegh (PBUH). Sure a man like him closes his eyes and writes any stories as true hadith. None of his hadiths are based on Quran or tradition.

He has also written that when Zobair died, he did not leave even a Dinar or Derham [cash money]. He only left some land, 11 houses in Medina, 2 houses in Basra, a house in Kufa, and one in Egypt (I wish all poor people were like him!).

He also quoted his debts and then said:

فَكَانَ لِلزُّبَيْرِ أَرْبَعُ نِسْوَةٍ، وَرَفَعَ الثُّلُثَ، فَأَصَابَ كُلَّ امْرَأَةٍ أَلْفُ أَلْفٍ وَمِائَتَا أَلْفٍ، فَجَمِيعُ مَالِهِ خَمْسُونَ أَلْفَ أَلْفٍ وَمِائَتَا أَلْفٍ1

Zobair had 4 wives that a million and two hundred thousand (he did not mentioned it was Dinar or Derham) was for each of them after dividing his cash

1. Vol. 4 sahih, p. 106– 108, Fazl al-Jahad va al-sayr, chapter:

بركة الغازي في ماله حيّا وميّتا مع النبي صلي‏الله‏عليه‏و‏سلم وولاة الأمر.

money. So his whole cash money was fifty million and two hundred thousand.

(It seems that his math was weak because he made a mistake. His whole cash money was fifty seven million and six hundred thousand!) O Allah! Help all poor people to be as poor as him. Amin!

Asma’_ the daughter of Abi Bakr and the wife of Zobair_ said:

تزوّجني الزبير وماله في الأرض من مال ولا مملوك ولا شيء غير ناضح وغير فرسه...


When Zobair married me, he did not have any properties or land except a camel which was for taking water and a horse until my father sent me a servant (in the second hadith of Moslem, it is said that the prophet (PBUH) sent her a servant. This hadith can be true because_ as it was said_ Abu Bakr not only was poor, but also he was not generous. See my article about “Abu Bakr in Sehah” and “the debate of two Sunni scholars”). It was like he set me free. 1

Our question is that: how did he made lots of money and became wealthy? Why did he buy many houses? Is it following the tradition?

(Allame Amini has quoted in al-Qadir, vol. 8, pp. 282_ 283 from Tabaghat Ibn Sa’ad and Moravej al-Zahab Masoodi that Zobair had some lands in Kufa, Egypt, and Alexandria and when he died a thousand horses and a thousand servants left!)

E. Ka’ab Ibn Malek and his two friends

Ka’ab Ibn Malek was one of those who had participated in Aghabe homage. He said that he participated in all of Ghazves except in Badr Ghazve. In Tabook Ghazve I was one of those who did not go with the prophet (PBUH). Those who did not go with the prophet (PBUH) were more than 80 people and when the prophet (PBUH) returned to Medina, they made fake excuses and he accepted

1. A - Sahih Bukhari, vol. 7, p. 45, al-Nekah book, chapter: al-Qayrah.

B - Sahih Moslim, vol. 4, p. 1716, 1717, al-salam book, chapter 14, H– 34 and 35.

 Their excuses and prayed for them in order to Allah forgives them, but two of participants in Badr Ghazve _Marat Ibn Rabi’I Amari and Helal Ibn Omayat Vaghefi_ and I told the truth. The prophet (PBUH) ordered people not to have relationship with us. It lasted for 50 days. Nobody even said hello to us and after 40 days the prophet (PBUH) ordered to our wives not to have relationship with us. Those two other man stayed at home and only cried, but I went out, went to mosque, and participated it prayers. Finally Allah ordered the prophet (PBUH) to forgive by sending verses 117_119 Tubah Sourah and lost the face of those who had acquitted themselves falsely by sending verses 95 and 96 of Tubah Sourah. We were glad that we did not lose our faces due to telling the truth.

Bukhari has mentioned this story in 5 pages and Moslem has written it in8 pages.1

There are some points in the reviewing of this story as follow:

1. more than 80 percent of the companions acquitted themselves by lie. Therefore, you cannot trust them all because they may have told lie at the time of facing problems. On the other hand, they did not participated in battle of Tabouk.

2. two of them were of those who had participated in battle of Badr. As a result, you cannot conclude that anyone who was in the battle of Badr will go to heave_ as it was mentioned in previous articles_ even though they do what they like.2

1. A – Sahih Bakhi, vol. 6, p. 3 – 9, Maghazi, chapter:  battle of Tabouk.

B - Sahih Moslim, vol. 4, p. 28 - 2120, al-Tobah book, chapter 9, H– 53.

Some passages of the story are such:

«... قَالَ كَعْبُ بْنُ مَالِكٍ لَمْ أَتَخَلَّفْ عَنْ رَسُولِ اللَّهِ صلي الله عليه وسلم فِي غَزْوَةٍ غَزَاهَا قَطُّ... وَلَقَدْ شَهِدْتُ مَعَ رَسُولِ اللَّهِ صلي‏الله‏عليه‏و‏سلم لَيْلَةَ الْعَقَبَةِ... وَمَا أُحِبُّ أَنَّ لِي بِهَا مَشْهَدَ بَدْرٍ وَإِنْ كَانَتْ بَدْرٌ أَذْكَرَ فِي النَّاسِ مِنْهَا... وَصَبَّحَ رَسُولُ اللَّهِ صلي‏الله‏عليه‏و‏سلم قَادِمًا... جَاءَهُ الْمُخَلَّفُونَ... وَكَانُوا بِضْعَةً وَثَمَانِينَ رَجُلاً... فَذَكَرُوا لِي رَجُلَيْنِ صَالِحَيْنِ قَدْ شِهِدَا بَدْرًا.... فَلَبِثْنَا عَلَي ذَلِكَ خَمْسِينَ لَيْلَةً فَأَمَّا صَاحِبَي فَاسْتَكَانَا وَقَعَدَا فِي بُيُوتِهِمَا يَبْكِيَانِ... حَتَّي إِذَا مَضَتْ أَرْبَعُونَ مِنَ الْخَمْسِينَ وَاسْتَلْبَثَ الْوَحْي إِذَا رَسُولُ رَسُولِ اللَّهِ صلي‏الله‏عليه‏و‏سلم يَأْتِينِي فَقَالَ إِنَّ رَسُولَ اللَّهِ صلي‏الله‏عليه‏و‏سلم يَأْمُرُكَ أَنْ تَعْتَزِلَ امْرَأَتَكَ... فَأَرْسَلَ إِلَي صَاحِبَي بِمِثْلِ ذَلِكَ... فَلَبِثْتُ بِذَلِكَ عَشْرَ لَيَالٍ فَكَمُلَ لَنَا خَمْسُونَ لَيْلَةً مِنْ حِينَ نُهِيَ عَنْ كَلاَمِنَا... قَالَ - فَآذَنَ رَسُولُ اللَّهِ صلي‏الله‏عليه‏و‏سلم النَّاسَ بِتَوْبَةِ اللَّهِ عَلَيْنَا حِينَ صَلَّي صَلاَةَ الْفَجْرِ فَذَهَبَ النَّاسُ يُبَشِّرُونَنَا...».

2- Sahih Bukhari, vol. 8, p. 72. (Allah has addressed AHL Badr) «اِعْمَلُوا ما شِئْتُمْ فَقَدْ أَوْجَبْتُ لَكُمُ الْجَنَّة»

 «Do what you like, has necessitated you to paradise.

3_ This story happed at the ninth year of immigration_ the year when the battle of Tabouk occurred. Therefore, some of the companions did not believe in the text of Toubah Sourah until the ninth year of immigration. is it believable that all of hypocrites not only stopped discord but also became righteous during the rest of the prophet (PBUH)’s lifetime_ that was almost a year and half? (Sunni believe so)

We leave the judgment to you.

F. the weakness of the faith of Zobair and Abu Morthad

When the prophet (PBUH) wanted to move for the conquest of Mecca, one of the companions named “Hateb Ibn Abi Balta’e” wrote some letters to some of unbelievers and sent it by an unbeliever woman. The prophet (PBUH) sent Amir al-Momenin (PBUH), Zobair, and Abu Morthad and stated:

انطلقوا حتّي تأتوا «روضة خاخ» فانّ بها امرأة من المشركين معها صحيفة من حاطب بن أبي بلتعة إلي المشركين

Go to “Rozat Khakh” where there is an unbeliever woman who has a letter from Hateb Ibn Abi Balta’e to unbelievers. Ali (PBUH) continued that: when we went to her, said her: where is the letter which is with you? She said: there is no letter with me. We searched, but there was no letter. They _Zobair and Abu Morthad_ said: no letter. I said:

لقد علمت ما كذب رسول اللّه صلي‏الله‏عليه‏و‏آله والذي يحلف به لتخرجنّ الكتاب او لا جرّدنك

I’m sure that the prophet (PBUH) is honest. He never tells lie. I said: either take out the letter or we will undress you. When she knew that I’m serious, she took out the letter and … 1

Yes, this is the characteristic of Zobair who they believe he was the Havari of the prophet (PBUH). His faith was such weak that after searching and not finding it, said that there was no letter! If Amir al-Momenin (PBUH) was not with them, the prophet (PBUH)’s plan for the conquest of Mecca would reveal for hypocrites and 

1. Sahih Bukhari, vol. 8, p. 71, al-Estehzan book, chapter من نظر في كتاب من يحذر   ... and vol. 9, p. 24, Book Estetabah al-Mortadin, chapter ما جاء في المتأوّلين .

Nobody knows that what would happen. Certainly the hypocrites would get ready to defend and many people would be killed in a battle. The prophet (PBUH) knew who to send.

G_ some of the companions will go to hell

The prophet (PBUH) stated: some of the companions will go to hell. At that day, I say that they are my companions, but they answer back you do not know what they did after you….1

1. A - Sahih Bukhari, vol. 4, p. 169 and 204, Bada al-khalgh book, chapter قول اللّه تعالي واتخذ اللّه إبراهيم خليلاً و...  chapter واذكر في الكتاب مريم...  … and vol. 6, p. 69, 70, Tafsir Maidah sourah and p. 122, Tafsir Anbiya sourah and vol. 8, p. 136, p. 52 – 148, al-Dahvat book, chapter: كيف الحشر,and chapter:  في الحوض.

B - Sahih Moslim, vol. 1, p. 217- 218, al-Taharah book, chapter 12, H– 37, 39 and vol. 4, p. 96– 1793, al-Fazael book, chapter 9, H– 26 to 29, 32, and p. 1800, H– 40.

C -Sunnan Tirmidhi , vol. 4 , p. 532 , sefah al-Qiamah va al-Raqaeq va al-varah book, chapter 3, H– 2423, and vol. 5, p. 301, Tafsir al-Quran book, chapter 22, H– 3167.

D – Sunnan Ibn Majah, vol. 2, p. 1016, al-Manasek Book, chapter 76, H – 3057, and p. 1439, al-zuhd book, chapter 36, H– 4306.

E – Sunnan Nesaee, vol. 4, p. 119, al-Jenaez book, chapter 119, H – 2083.

«... وانّ اناسا من اصحابي يؤخذ بهم ذات الشمال فاقول اصحابي اصحابي فيقول انّهم لم يزالوا مرتدين علي اعقابهم منذ فارقتهم. فاقول كما قال العبد الصالح:... وَكُنْتُ عَلَيْهِمْ شَهِيدا ما دُمْتُ فِيهِمْ... الحَكِيمُ

(the summary of the translation of the verses 117 and 118 to the end of Maeda Sourah): they place some of my companions in the group of Shemal companions. I say that they are my companions. They say that they became apostate after your death. I say what Isa (PBUH), the righteous servant of Allah, said: I was a witness of them as long as I was among them, but when you did cause me to die, you were the watcher over them, and you are witness of all things. If you chastise them, then surely they are your servants; and if you forgive them, then surely you are the mighty, the Wise.

It is mentioned in some of narrations that the prophet (PBUH):

و انّي واللّه ما اخاف عليكم ان تشركوا بعدي و لكن اخاف عليكم ان تنافسوا فيها

I swear to Allah that I am not afraid of your heresy after my death, but I am afraid that give up against the worldly desires.

Ibn Abi Molike said:

اللّهمّ انّا نعوذ بك ان نرجع علي اعقابنا او نفتن عن ديننا

O Allah! I seek refuge in you to help us not to lose our faith or intrigue in our religion.

Sunnis who believe that all of companions will go to heaven cannot believe that some of them are sinful and will go to hell. By mentioning some narrations from the most reliable books, we showed that this is a wrong believe. Weren’t those who killed Othman or those who were in Medina, but did not help him the companions? We ought to conclude that either all of them were sinful or Othman was deserved to be killed. They do not accept the second assumption so we have to accept that all of the companions participated in the sin of the murder of Othman. Weren’t those who fought with Amir al-Momenin (PBUH) the companions? Weren’t Aisha, Talhe, Zobair and the others the best of the companions_ as Sunnis believe? What did make them to fight with their Imam? Was something other than the worldly positions and properties?

Weren’t Muawiya and Amro As who launched the battle of Safein _ in which 70000 people were killed _ and took the name of “Baghiye party” among the companions?

Why don’t Sunnis close their eyes and do not see all those crimes and intrigue and do not accept the truth?  Did not the rise of Bani Omaye, Bani Abbas, and other rulers who had taken the destiny of Islamic Ummah in their hands root back to the deeds of some of the companions? Although we respect the pure companions, we do not believe that all of the companions were innocent and they were away from any kind of err _as Sunnis believe. Based on above mentioned narrations _which were taken from the most reliable Sunni narrative books_ some of them did wrong and they were sinful so Allah is Angry with them and they will enter the Hell. On the other hand, some of the companions did great services by their sacrifices that only Allah can reward them and we cannot thank them well. We wish peace be upon the prophet (PBUH) and his holy Ahle Bait (PBUTH) and those pure companions as well. As it is mentioned in the prayers of Tuesday:

«اللّهمّ صلّ علي محمّد خاتم النبيّين وعلي آله الطيّبين الطاهرين واصحابه المنتجبين».

قم المشرفه، حرم اهل البيت و عشّ آل محمّد عليهم‏السلام




Answering to Imamat and Velayat doubts unit

Hussein Tayebiyan



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