Muawiya

Mu'awiya's Poisoning of Imam Hasan (as)

Abu Sulaiman rejects such narration's excuses include the following:

Ansar.org states:"At those days, people were in an affliction, and their desires leading their instincts, each sect attributing bad things to other sects. If a story was told about that, then we ought not to accept it unless just and trustworthy people narrated it".

Many afflictions occurred during that time but the Ahl'ul Sunnah happily embrace narration about Abdullah bin Saba so why do they happily accept this as a fact of history? Should we reject ALL narrations during that period? A number of the grand Sunni scholars HAVE recorded this. You can find this in the following books that we shall cite as proof, but before expanding on this let us set the scene to prove Mu'awiya's motive:

Reasons behind the poisoning of Imam Hasan (as)

Abu Sulaiman then seeks to use some logic as follows:

Ansar.org states:"The truth is that Al-Hasan made peace with Mu'awiyah, and gave him the leadership and the allegiance. Therefore, for what reason would Mu'awiyah poison Al-Hasan?"

Mu'awiya despite gaining power saw in Imam Hasan (as) a formidable opponent. As Abu Sulaiman admits Mu'awiya wanted Yazeed to succeed him. This contradicted one of the conditions stipulated in the agreement with Imam Hasan (as) namely that in the event of Mu'awiya's death khilafath would RETURN to Hasan (as) (see Isti'ab, I, pp. 355 f. Usd al-ghaba, II, p. 14).

Mu'awiya had no intention to comply with this, to ensure the best approach would be to kill Imam Hasan (as) during his own lifetime. Renowned Egyptian academic Dr Taha Husayn in his book "'Ali wa banooh (Ali and his sons)" (translated in Urdu as Hadhrath 'Ali (ra) by Maulana 'Abdul Hameed Numani) on page 214 writes:

"by poisoning Hasan, Mu'awiya and Amr bin Aas had made the way clear for making Yazeed the next khalifa". Hadhrath 'Ali page 214

The motive was there, so was the method as was the means, and Masudi in Muruj-ud Dhahab Volume 2 page 486 and in Sirrul Awliya by S.M. Mubarak Alawi Karmani (Urdu translation by Ijaz ul Haqq Quddoosi) page 81 it is stated:

"Imam Hassan (as)'s wife Ja'da bint e Ashas Kindi poisoned him on the orders of Mu'awiya".

Sirrul Awliya page 81 In Tadkhirath al Khawwas page 192 we read:

"Shuaby states that Mu'awiya sent a message to Jada binte al-Ash'ath bin al Qays that if you poison Hasan then I shall marry you to Yazeed and in addition to this I shall give 100,000 dirhams. When Hasan was martyred Judh sent a message to Mu'awiya asking that he fulfil his side of the deal. Mu'awiya sent the money but said "I reject that matter of Yazeed since I want him to remain alive, had this matter not occurred then I would have married you to Yazeed".

Zamakshari in Rabi' ul Abrar notes that on page 208 Volume 4:

Mu'awiya reached an agreement with Jada binte al-Ash'ath bin al Qays, namely 100,000 dirhams if she poisons Imam Hasan. For two months Hasan bled profusely, and he would state 'I have been poisoned on several occasion before but on this occasion the poison has attacked my heart' Mu'awiya's pleasure upon hearing about the death of Imam Hasan (as)

Even if 'Abu Sulaiman refuses to accept this evidence, one thing is for certain - Mu'awiya's reaction upon hearing the death of Imam Hasan (as) proves his evil nature. Zamakshari in Rabi' ul Abrar notes that on page 186 & 209 Volume 4: "upon receiving news of Hasan's death, Mu'awiya paid a prostration of thanks (Sajdah e Shukr)".

Rabi' ul Abrar Vol. 4 page 186 & 209

Is this type of love Allah (swt) commands his faithful to bestow on the Ahl'ul bait expressing joy upon their deaths? We will inshallah cite this reference later in another context for the moment analyse the 'respect' that is afforded to Imam Hasan (as) in the presence of Mu'awiya:

We read in Sunan Abu Daud Book 32, hadith Number 4119:

Narrated Al-Miqdam ibn Ma'dikarib:

"Khalid said: Al-Miqdam ibn Ma'dikarib and a man of Banu Asad from the people of Qinnisrin went to Mu'awiyah ibn AbuSufyan. Mu'awiyah said to al-Miqdam: Do you know that al-Hasan ibn Ali has died? Al-Miqdam recited the Qur'anic verse "We belong to Allah and to Him we shall return."

A man asked him: Do you think it a calamity? He replied: Why should I not consider it a calamity when it is a fact that the Apostle of Allah (peace_be_upon_him) used to take him on his lap, saying: This belongs to me and Husayn belongs to Ali?

The man of Banu Asad said: (He was) a live coal which Allah has extinguished. Al-Miqdam said: Today I shall continue to make you angry and make you hear what you dislike. He then said: Mu'awiyah, if I speak the truth, declare me true, and if I tell a lie, declare me false.

Paksitani Hanafi scholar Allamah Khalil Ahmad Chisti in his book Maula aur Mu'awiya citing Tayseer al Bari Sharh Bukhari states that it was actually Mu'awiya who said "He (Hasan) was a live coal which Allah has extinguished".

Another Deobandi Hanafi scholar Malik Ghulam 'Ali in his book "Khiafaath aur mulukiyath phur itrizath ki tajzeeya" page 338 cites Wahidudeen az Zaman's text Tayseer al Bari in his discussion of this episode that:

"Ameer Mu'awiya's heart was not pure with regards to the Ahl'ul bayt".

Malik Ghulam 'Ali also in "Khiafaath aur mulukiyath phur itrizath ki tajzeeya" page 340 quoting 'Awn Maboodh Sharh Sunan Abu Daud' said as follows:

"Maulana Sham al Haqq Haqqani stated, Mu'awiya failed to recognised the esteemed station that had been afforded to the Ahl'ul bayt, he said such a thing at a time when Imam Hasan had died, this was a major tragedy and Hadhrat Miqdam recited the couplets of truth at that tragic time, he did not remain silent, and this is the sign of a pious momin.

The comments of the man from the Asad tribe were said so as to please Mu'awiya. He went close to Mu'awiya and said '(He was) a live coal which Allah has extinguished'. Such strong and obnoxious language was said before Mu'awiya (as with Hasan present he felt that some aspects of reign were in danger)".

We agree with this assertion this was said by this Nasibi to please Mu'awiya. Notice how Mu'awiya at no point reprimands the individual for such a disgraceful comment. If this is not proof within itself that Mu'awiya supported this view, notice the comment of:

Al-Miqdam said: Today I shall continue to make you angry and make you hear what you dislike.

He then proceeds some faults that he noticed in Mu'awiya. The man from Asad's failure to ask permission BEFORE he slandered Imam Hasan (as) in the prsesence of Mu'awiya is clear proof that he was fully aware that such a comment would not offend Mu'awiya.

In this day and age these supporters of Mu'awiya seek to incite hatred against the Shi'a for they disrespect the Sahaba. We should point out to these Nasibis that their Imam Mu'awiya would disrespect the family of Rasulullah (s) and that insults about Imam Hasan (as) were said in his presence so as to please him.

Hanafi scholar Maulana Sultan Mahmood in his footnote of the Urdu translation of Sunan Abu Daud Voulme 3 page 273 states: "Mu'awiya did not consider Imam Hasan's martyrdom as a sad matter, this was on account of his animosity towards 'Ali and his family". Sunan Abu Daud Voul. 3 page 273

Mu'awiya the baghi (rebel)

The books of Ahl'ul Sunnah are replete with references which prove that Mu'awiya's opposition was an act of rebellion.

Al Isaba page 412 Usd al Ghaba page 211 Al Isti'ab page 376 Volume 3 Al Bidaya page 21 Volume 8 Tareekh Khamis Volume 2 page 386 Tarikhul Khulafa page 195 Volume 2 Nayl al Autar page 179 Volume 7 Al Nisaayaul kaafiya page 16 Al Istiab page 376 Volume 3 & Tareekh Khamis Volume 2 page 386 "Mu'awiya fought Ali for five years" Usdul Ghaba page 211 "Mu'awiya didn't give Ali bayya but fought him. Sifeen is the war connected with this" Tarikhul Khulafa page 195 Volume 2 Mu'awiya fought Ali and rebelled against him and also rebelled against Imam Hasan Al Bidaya page 21 Volume 8 Mu'awiya opposed Ali's bay'a and Sifeen is the result of this action Hadhrath Ali (as) was the Rightful Imam and the Imam of the time This fact is confirmed by the leading Ahl'ul Sunnah Ulema. We have cited a number of sources for those wishing to delve in to the matter. Sharra Muqassad page 24 People of haqq are in agreement that in Sifeen Ali was on Haqq (the truth). By obtaining bayya from Basra his Imamate was established, his opponent Mu'awiya was a baghi. He opposed the rightful Imam. Al Sawaiq al Muhriqa page 139 Al Ma'arif page 90 Riyadh al Nadira page 293 Vol 3 Usdul Ghaba page 113 Vol 4 Al Isti'ab page 55 Volume 3 al-Isaba page 503 Vol 2 Al Bidaya page 226 Vol 7 "At the time of Bayya, Ali approached the mosque, got on the Minbar and the general public gave him bayya" This refutes Nasibi claims that he didn't get ijma hence Mu'awiya opposition to Imam e Haqq made him a baghi who could not place conditions Al Akhbar al Tiwal page 140 "Abu Hanifa Duny Dhuree comments that after Hadhrath Uthman's death people were without an Imam for three days. They gave Ali bayya after careful thought and he said whoever opposes me has opposed Islam as this decision was not taken in haste". Shara Aqaid al Nasfee page 105 "The grand Muhajireen and Ansar had an ijma in the khilafath of Ali happily. They accepted his khilafat and gave him bayya" Tahzeeb ul Tahzeeb page 338 Volume 7 Nisai ul Kaafiya page al Imama wal Siyasa oage 44 Vol 1 Tarikh ul Khulafa page 174 It was incumbent to fight alongside Imam Ali (as) Ansar.org states:"authentic traditions from the prophet peace be upon him says that to leave the fight was better for both parties. The fight was neither mandatory nor preferable". This proves how low Abu Sulaiman will go in his efforts to cover up the truth. As he has done consistently throughout his defence he fails to cite even one hadith in which Rasulullah (s) said to leave the fight was better. He undoubtedly knows that this is baseless the reality is that it was indeed mandatory for Rasulullah (s) said:

"O Ali! Soon a rebellious group will fight against you, you will be on the truth. Whoever does not support you on that day will not be from us" Kanz al Ummal, by Ali Muttaqi al Hind quoting Ibn Asakir, hadith number 32970

Abu Sulaiman praises those Sahaba who stayed away from either side at Sifeen:

Ansar.org states:"Sa'ad bin Abu Waqqas, Muhammad bin Muslimah, Abdullah binUmar, Osamah bin Zayd, and many other of the first believers from the muhajireen and Al-Ansar who isolated themselves from the affliction and did not partake in the fight".

Their decisions not to participate do NOT in any way mean that they were right. Or is Abu Sulaiman now suggesting that they were right and Imam Ali (as) was wrong? If so this demonstrates the contradictory nature of Abu Sulaiman's statements. Sometimes he describes Ali as closer to the truth, Mu'awiya as searching for the truth and now he is stating that the correct position was to keep aloof in times of fitnah! The decision to isolate themselves from both sides and hence refuse to side with the right (as Abu Sulaiman is likewise doing) was in no way supported by Rasulullah (s).

The duty in Islam is to side with truth, no matter how much Abu Sulaiman seeks to water down facts, Imam Ali (as) was on the path of truth, Rasulullah (s) said that haqq would always accompany him and this was in ALL circumstances. The duty was to attach themselves to Ali (as) NOT to separate from him, in this regard we have the explicit words of Rasulullah (s):

"After me people shall experience fitna, you will split into groups, he then pointed at 'Ali and said Ali and his companions shall be on the right path" [Kanz ul Ummal hadith number 33016].

Abdullah bin Umar's regret he didn't fight the baghi Mu'awiya

Of interest is the fact whilst citing Ibn Umar's non-participation stance he fails to cite the same Ibn Umar's remorse on his deathbed. He made an admission that he was wrong and should have fought with Ali (as) against Mu'awiya.

Ibn Abd al-Barr in al-'Istiab narrates that Umm Habeeb ibne Abi Sabith (ra) heard Abdullah ibnUmar say:

"I regret that I did not join Ali and fight the rebellious group". Abi Barr bin Abi Jaham (ra) narrates that he heard Abdullah ibneUmar say "I never regretted anything in my life other than the fact that I did not fight the rebels"

Al Isti'ab, by Ibn Abd al-Barr, Vol. 3, Page 83 Other Sunni Ulema have also recorded the regret of Abdullah ibn Umar in the same way. Al Nisa al kaffiya page 19

Ummdatul Qari Sharh Sahih al Bukhari page 349 Volume 11 We will inshallah expand on the slaughter of Hujr bin Adi later but in his conclusion of the tragic episode the comments of Mufti Ghulam Rasul al Hanafi in his " Subeh al Sadiq " page 94 are indeed of interest since he states that the killing of Hujr of his followers left a lesson to the people, namely that.

"Ali's love is Iman. If someone wishes to maintain his Iman and remain on the Deen he must believe and love 'Ali and in all situations he must stand with Ali. That is why those who did not stand with 'Ali regretted that they failed to do so for example Abullah ibne Umar in the final stages of his life said 'I don't regret anything as much as the fact that I did not support 'Ali (Tabaqat Ibn sad page 187 Volume 4)"