Chapter One – Introduction – the innate characteristics of love and hatred

Love and hatred are essentially opposites to one another. When someone loves a person his heart is attracted to that person, he shall seek to look out for that person’s best interests, and he shall want to remain in their company, he shall embrace that individual as an integral part of their life. When someone hates a person, it acts as a source of revulsion towards that individual, they shall seek to dissociate themselves from such an individual concluding that severing ties with them is in their best interests as any nexus with that person is toxic, destructive and unhealthy.

Of course, there are reasons for both types of reaction. Opinions about a person are based on either:

i) one’s own direct experience / interaction with that person; and / or

ii) what they have learnt about that person from others, that can be based on what they have witnessed themselves or what have told them about that person.

When one loves a person it can act as a source of unconditional devotion, that first entitlement goes to the being who is perfect in his attributes and characteristics. When an individual finds the perfect being that is flawless in every way then it is natural, they develop unconditional love for him. After Allah (swt) there is no other being which is worthy of this title except Prophet Muhammad (s) – The Mercy for Mankind, which is why we read in Surah At-Tawbah verse 24:

قُلْ إِن كَانَ ءَابَآؤُكُمْ وَأَبْنَآؤُكُمْ وَإِخْوَٰنُكُمْ وَأَزْوَٰجُكُمْ وَعَشِيرَتُكُمْ وَأَمْوَٰلٌ ٱقْتَرَفْتُمُوهَا وَتِجَٰرَةٌ تَخْشَوْنَ كَسَادَهَا وَمَسَٰكِنُ تَرْضَوْنَهَآ أَحَبَّ إِلَيْكُم مِّنَ ٱللَّهِ وَرَسُولِهِۦ وَجِهَادٍ فِى سَبِيلِهِۦ فَتَرَبَّصُوا۟ حَتَّىٰ يَأْتِىَ ٱللَّهُ بِأَمْرِهِۦ ۗ وَٱللَّهُ لَا يَهْدِى ٱلْقَوْمَ ٱلْفَٰسِقِينَ

Say, [O Muhammad], “If your fathers, your sons, your brothers, your wives, your relatives, wealth which you have obtained, commerce wherein you fear decline, and dwellings withwhich you are pleased are more beloved to you than Allah and His Messenger and jihad in His cause, then wait until Allah executes His command. And Allah doesQnot guide the defiantly disobedient people.”

Such love and devotion cannot be deemed extremeas extremism is a form of deviancy and transgression, devotion to an individual is different to worshipping that person. This is of course where Christians fell into deviation, their devotion to Prophet Isa (as) turned into their worshipping him as a God.

Hatred and aversion to something is an open sign that the soul runs away from it and seeks refuge from it. One’s natural inclination is to steer away from oppressors that partake in tyranny and oppression against others. The hatred of such people is instilled in the human conscience; we have an innate dislike for oppressors.

Chapter Two – The obligation to love the Messenger of Allah (s) and his immaculate household (as)

When it comes to love it is more than just an emotion it needs to be manifested practically. We read in Surah Aal-e-Imran verse 33:

“قُلْ إِن كُنتُمْ تُحِبُّونَ ٱللَّهَ فَٱتَّبِعُونِى يُحْبِبْكُمُ ٱللَّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ ۗ وَٱللَّهُ غَفُورٌ رَّحِيمٌ

Say, [O Muhammad], “If you should love Allah, then follow me, [so] Allah will love you and forgive you your sins. And Allah is Forgiving and Merciful.”

This evidences that the relationship of love between a believer and the Creator is a reciprocal one, if one wishes to attain the love of Allah (swt) one needs to prove their love towards Allah (swt) – these are the true servants of Allah (swt) that have attained His pleasure as the true lovers of the Deen.

The name of Amir-ul-Momineen Imam Ali Ibn Abi Talib (as) is at the forefront of such individuals in the list of such lovers of Islam. We read in Sahih al Bukhari :

حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا حَاتِمٌ، عَنْ يَزِيدَ بْنِ أَبِي عُبَيْدٍ، عَنْ سَلَمَةَ، قَالَ كَانَ عَلِيٌّ قَدْ تَخَلَّفَ عَنِ النَّبِيِّ صلى الله عليه وسلم فِي خَيْبَرَ وَكَانَ بِهِ رَمَدٌ فَقَالَ أَنَا أَتَخَلَّفُ عَنْ رَسُولِ اللَّهِ صلى الله عليه وسلم فَخَرَجَ عَلِيٌّ فَلَحِقَ بِالنَّبِيِّ صلى الله عليه وسلم، فَلَمَّا كَانَ مَسَاءُ اللَّيْلَةِ الَّتِي فَتَحَهَا اللَّهُ فِي صَبَاحِهَا، قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ “‏ لأُعْطِيَنَّ الرَّايَةَ ـ أَوْ لَيَأْخُذَنَّ الرَّايَةَ ـ غَدًا رَجُلاً يُحِبُّهُ اللَّهُ وَرَسُولُهُ ـ أَوْ قَالَ يُحِبُّ اللَّهَ وَرَسُولَهُ ـ يَفْتَحُ اللَّهُ عَلَيْهِ ‏”‏‏.‏ فَإِذَا نَحْنُ بِعَلِيٍّ وَمَا نَرْجُوهُ، فَقَالُوا هَذَا عَلِيٌّ‏.‏ فَأَعْطَاهُ رَسُولُ اللَّهِ صلى الله عليه وسلم فَفَتَحَ اللَّهُ عَلَيْهِ‏.‏

Narrated Salama:

`Ali remained behind the Prophet (ﷺ) during the Ghazwa of Khaibar as he was suffering from eye trouble. He then said, “(How can) I remain behind the Prophet (ﷺ) ,” and followed him. So when he slept on the night of the conquest of Khaibar, the Prophet (ﷺ) said, “I will give the flag tomorrow, or tomorrow the flag will be taken by a man who is loved by Allah and His Apostle , and (Khaibar) will be conquered through him, (with Allah’s help)” While every one of us was hopeful to have the flag, it was said, “Here is `Ali” and the Prophet (ﷺ) gave him the flag and Khaibar was conquered through him (with Allah’s Help).

(Source Sahih Al-Bukhari, Hadith number 4209)

Once love becomes reciprocal, the servant will not be deprived from the grace and mercy of Allah (swt). In this regards we read in Sahih al Bukhari :

حَدَّثَنِي مُحَمَّدُ بْنُ عُثْمَانَ، حَدَّثَنَا خَالِدُ بْنُ مَخْلَدٍ، حَدَّثَنَا سُلَيْمَانُ بْنُ بِلاَلٍ، حَدَّثَنِي شَرِيكُ بْنُ عَبْدِ اللَّهِ بْنِ أَبِي نَمِرٍ، عَنْ عَطَاءٍ، عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ “‏ إِنَّ اللَّهَ قَالَ مَنْ عَادَى لِي وَلِيًّا فَقَدْ آذَنْتُهُ بِالْحَرْبِ، وَمَا تَقَرَّبَ إِلَىَّ عَبْدِي بِشَىْءٍ أَحَبَّ إِلَىَّ مِمَّا افْتَرَضْتُ عَلَيْهِ، وَمَا يَزَالُ عَبْدِي يَتَقَرَّبُ إِلَىَّ بِالنَّوَافِلِ حَتَّى أُحِبَّهُ، فَإِذَا أَحْبَبْتُهُ كُنْتُ سَمْعَهُ الَّذِي يَسْمَعُ بِهِ، وَبَصَرَهُ الَّذِي يُبْصِرُ بِهِ، وَيَدَهُ الَّتِي يَبْطُشُ بِهَا وَرِجْلَهُ الَّتِي يَمْشِي بِهَا، وَإِنْ سَأَلَنِي لأُعْطِيَنَّهُ، وَلَئِنِ اسْتَعَاذَنِي لأُعِيذَنَّهُ، وَمَا تَرَدَّدْتُ عَنْ شَىْءٍ أَنَا فَاعِلُهُ تَرَدُّدِي عَنْ نَفْسِ الْمُؤْمِنِ، يَكْرَهُ الْمَوْتَ وَأَنَا أَكْرَهُ مَسَاءَتَهُ ‏”‏‏.‏

Narrated Abu Huraira:

Allah’s Messenger (ﷺ) said, “Allah said, ‘I will declare war against him who shows hostility to a pious worshipper of Mine. And the most beloved things with which My slave comes nearer to Me, is what I have enjoined upon him; and My slave keeps on coming closer to Me through performing Nawafil (praying or doing extra deeds besides what is obligatory) till I love him, so I become his sense of hearing with which he hears, and his sense of sight with which he sees, and his hand with which he grips, and his leg with which he walks; and if he asks Me, I will give him, and if he asks My protection (Refuge), I will protect him; (i.e. give him My Refuge) and I do not hesitate to do anything as I hesitate to take the soul of the believer, for he hates death, and I hate to disappoint him.”

(Source: Sahih Al-Bukhari Hadith number 6502)

Ultimately the believer needs to form a connection with Allah (swt), and he seeks out those that have attained the pleasure of Allah (swt), loving that which Allah (swt) loves

We read in Sahih al Bukhari :

حَدَّثَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ، قَالَ حَدَّثَنَا ابْنُ عُلَيَّةَ، عَنْ عَبْدِ الْعَزِيزِ بْنِ صُهَيْبٍ، عَنْ أَنَسٍ، عَنِ النَّبِيِّ صلى الله عليه وسلم ح وَحَدَّثَنَا آدَمُ، قَالَ حَدَّثَنَا شُعْبَةُ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ، قَالَ قَالَ النَّبِيُّ صلى الله عليه وسلم ‏ “‏ لاَ يُؤْمِنُ أَحَدُكُمْ حَتَّى أَكُونَ أَحَبَّ إِلَيْهِ مِنْ وَالِدِهِ وَوَلَدِهِ وَالنَّاسِ أَجْمَعِينَ ‏”‏‏.‏

Narrated Anas:

The Prophet (ﷺ) said “None of you will have faith till he loves me more than his father, his children and all mankind.”

(Source: Sahih Al-Bukhari, Hadith number 15)

Likewise, there exists an obligation on the believers to love his Ahulbayt (as) as commanded by Allah (swt) in Surah Ash-Shuraa l:

قُل لا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلا الْمَوَدَّةَ فِي الْقُرْبَى

[O Prophet,] say, “I do not ask you for a reward for this [message] except for showing affection to my close relatives.”

Allah (swt) has made it incumbent upon al Muslims to love the close relatives of Rasulullah (s) and the Sunni scholars are in agreement that the verse refers to loving Imam ‘Ali (as), Sayyida Fatima (as) and their children. As evidence we shall cite the following esteemed Sunni works:

Tafsir Gharaib al Qur’an Part 25 the verse of Muwaddat pg. 28 comments on the verse as follows:

Saeed bin Jabayr narrates after the descent of this verse Rasulullah (s) was asked ‘who are your kinfolk, who are these close relatives whose love had been made compulsory?’ Rasulullah said they are ‘Ali, Fatima, and their sons’. The commentator then added ‘Verily there is no doubt that this verse descended with regards to the Ahlul Bayt (as) as a matter of pride and superior rank.’

We read in Diwan of Imam Shafi’i pg. 89 :

“O Ahlulbayt of the Prophet of Allah! Love for you has been made obligatory for us by Allah, as revealed in the Holy Qur’an (referring to the above verse). It is sufficient for your dignity that if one does not send salutations to you in the ritual prayers, his prayers will not be accepted.”

We read in Sawaiq al Muhriqah Vol 1, pg. 387:

Abdullah Ibn Abbas narrated ‘When this verse descended the people asked who are these close relatives whose love had been made compulsory?’ Rasulullah said they are ‘Ali, Fatima, Hasan and Husayn’. One narrator in this chain was an extremist [Ghali] Shi’a yet he is very truthful. Hadhrat ‘Ali said a verse in Surah Shuara descended in our honor and every believer is required to act upon it, he then recited the verse ‘Say: “No reward do I ask of you for this except the love of those near of kin.”

And for those who may bring the excuse of the incident being ‘weak’ let us provide the testimony of Imam Hassan (as) that the verse 42:23 was revealed for His (as) blessed family. As recorded in Majma Al-Zawa’id, Vol 9, pg 142-143, H 14798 Imam al-Hasan Ibn Ali (AS) said the following in a discourse which he delivered on the martyrdom of Imam Ali:

“… I am among Ahlul-Bayt whom Allah has made their love obligatory for any Muslim when He revealed to His Prophet (s): “Say: I don’t ask you any wage except to love my near kin. And if anyone earns any good We shall give Him an increase of good.” Thus earn the good deed through loving us Ahlul-Bayt.”

Ibn Hajar Makki al-Haythami states about this tradition:

“Narrated al-Bazar and al-Tabarani from al-Hassan may Allah be pleased with him through various chains of narration some of them are ‘Hasan’.”

Let us now read a testimony of Imam Zain al-Abdeen (as) from Tafsir Durre Manthur that is also in Tafsir Ruh al Ma’ani, Tafsir Ibn Kathir and Tafsir Tabari that after the murder of al-Husain (as) when his family were taken prisoners and were moved to Damascus, a man in the city (who among others was looking at the passing of prisoners in the city) said to Zain al-Abideen (Imam Ali Ibn al-Husain) that “Praise be to Allah who destroyed you and made you helpless and cut the root of sedition.” On that, Zain al-Abideen said:

“Didn’t you read ‘Tell I don’t ask you any wage except to love my near kin’?” The man answered: “Are you those?” He (Zain al-Abideen) said: “Yes.”

Allah (swt) had made love of Sayyida Fatima, Imam ‘Ali (as) and their children compulsory in the Holy Qur’an, hence anyone that bears enmity towards them has rejected the Qur’an. Hence we read in Hasakani Al Hanafi’s Tafsir Shawahed al-Tanzeel, Vol 2 pg. 140-142:

Umamah al-Baheli reported that the messenger of Allah (pbuh) said: ‘Allah has created the prophets from different trees but He created me and Ali from one tree, I am the root Ali is the branch, al-Hassan and al-Hussain are the fruit and our Shia are the leaves, whoever holds a branch amongst its branches will survive and whoever turns away will go astray, if a slave worshiped Allah between al-safa and al-marwa for thousand year then another thousand year then another thousand year without possessing love of us Ahlulbayt, Allah will throw him in the hell’. Then (the messenger of Allah) recited: ‘No reward do I ask of you for this except the love of those near of kin. [042.023]‘

Also:

Ibn Asakir also recorded it in Tarikh Dimashq, Vol. 41 pg. 335 and in Tarikh Dimashq Vol. 42 pg. 65 and pg. 66

A recently discovered stone engraving near Medina also gives us this idea about this which says :

حب علي ابن ابي طالب حق علينا ومن الواجب

Love of Ali is a right that is obligatory upon us

The Sunni hadith scholar Imam Abu Abd-Allah Muhammad ibn Abd-Allah al-Hakim al-Nishapuri records:

روى عن عوف بن أبي عثمان النهدي قال : قال رجل لسلمان ما أشد حبك لعلي ! قال : سمعت رسول الله (صلى الله عليه وآله وسلّم) يقول : (من أحب علياً فقد أحبني ومن أبغض علياً فقد أبغضني) (المستدرك على الصحيحين /كتاب معرفة الصحابة 141:3))

Hadhrath Awf bin Uthman narrates that he entered witnessed a man approach Salman Farsi (ra) who asked him “why do you have such unreserved love for ‘Ali? Salman (ra) replied “because Rasulullah (s) said whoever loves ‘Ali, loves me, whoever hates ‘Ali hates me”

(Al-Mustadrak `alâ al-Sahîhayn Volume 3 page 141)

The Ahl’ulbayt were left as guides for the Ummah, in this regards we read as is Narrated by Imam Ahamd bin Hanbal:

حدثنا عبد الله قال حدثني أبي حدثنا اسود بن عامر نا شريك عن الركين عن القاسم بن حسان عن زيد بن ثابت قال قال رسول الله إني تارك فيكم خليفتين كتاب الله حبل ممدود ما بين السماء والأرض أو ما بين السماء والأرض وعترتي أهل بيتي وانهما لن يتفرقا حتى يردا علي الحوض

Zaid bin Thabit said :

Prophet [s] left for us two Caliphs. One is Book of Allah [swt] a rope between Earth and Skies or vice versa and Another are my AhluBayt my Progeny. These two will not seperate from eachother untill they will meet me at Pond [of Kawthar].

Investigator of this book Allamah Shouib Al-Arna’ut says : This Hadith is Authentic along with its supportive Narrations.

(Source: Musnad Ahmad ibn Hanbal, Volume 35 page 456, publisher Al Rislama Ilmiyya, Damascus)

Imam Ahmad has also quoted this in his other work via his own chain.

Investigator of this book Shaykh Wasiullah Abbas Madani commented ” Chain of Narration is Hasan via other Reasons “

(Source: Kitab Fadhail Sahabah – Imam Ahmad bin Hanbal, Volume 2 Page 63, Hadith number 1032, publisher, Dar ibn Jawzi Riyadh Saudi Arabia)

Imam Ibn Abi Asim has narrated this via his own chain.

The investigator of the book [ Nasirudeen Albani ] says : ” Chain of Narration is Good [Hasan] “

(Source: Kitab Fadhail Sahabah by Imam Ahmad bin Hanbal, Volume 2 Page 63, Hadith number 1032, publisher, Dar ibn Jawzi Riyadh Saudi Arabia)

We read in Sahih Muslim :

حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا وَكِيعٌ، وَأَبُو مُعَاوِيَةَ عَنِ الأَعْمَشِ، ح وَحَدَّثَنَا يَحْيَى بْنُ يَحْيَى، – وَاللَّفْظُ لَهُ – أَخْبَرَنَا أَبُو مُعَاوِيَةَ، عَنِ الأَعْمَشِ، عَنْ عَدِيِّ بْنِ ثَابِتٍ، عَنْ زِرٍّ، قَالَ قَالَ عَلِيٌّ وَالَّذِي فَلَقَ الْحَبَّةَ وَبَرَأَ النَّسَمَةَ إِنَّهُ لَعَهْدُ النَّبِيِّ الأُمِّيِّ صلى الله عليه وسلم إِلَىَّ أَنْ لاَ يُحِبَّنِي إِلاَّ مُؤْمِنٌ وَلاَ يُبْغِضَنِي إِلاَّ مُنَافِقٌ ‏.‏

Zirr reported:

‘Ali said : By Him Who split up the seed and created something living, the Apostle (may peace and blessings be upon him) gave me a promise that no one but a believer would love me, and none but a hypocrite would nurse grudge against me.

(Source: Sahih Muslim Hadith number 78)

Also the Prophet (s) has clearly identified his Ahlulbayt as a source of his (s) love and hate

صبيح مولى أم سلمة ، عن زيد بن أرقم : أن النبي (ص) ، قال لفاطمة والحسن والحسين (ع) : أنا حرب لمن حاربكم وسلم لمن سالمكم.

Zaid bin Thabit said :

Messenger of Allah (s) said to Fatima, Hasan and Hussain: I am at war with the person who is at war with you & I am at peace with the person who is at peace with you.

(Source: Sahih Al Jam’a Al Sagheer wa Al Ziyadah – Nasirudeen Albaani, Volume 1 page 306 Hadith number 1462, publisher Al-Maktaba Al-Islami Riyadh Saudi Arabia)

(Note: In the footnote Shaykh Nasirudeen Albaani says that the Prophet (saw) said this thing to Fatima, Hasan and Husain. He skipped the name of Ali Ibn Abi Talib (as) while in all it’s chains except that of Ibn Hibban there is clear wording that the Prophet (saw) said this to Ali, Fatima, Hasan and Husain. Ibn Hibban skipped the name of Ali ibn Abi Talib (a.s) and Shaykh Albani followed the same without any research.)

The life of Prophet Muhammad (s) and his family was a perfect and ideal one and is why one loves them unconditionally – once a believer enters that state it is in essence the state of Al-Walla/Tawalla, wherein one loves the Prophet (s) and the Ahlulbayt for the sake of Allah (swt). It is natural that alongside the practice of Tawalla one needs to express Al-Baraa/Tabarra تَبَرَّأَتُ, disassociation from the enemies of the Prophet (s) & his Ahlulbayt (as) for the sake of Allah (swt) as has indeed mentioned in the aforementioned Hadith. This is perfectly normal and logical, you cannot profess love towards Prophet Muhammad (s) and his immaculate household (as) and then also have cordial relations with those that subjected them to untold suffering, pain and anguish.

As per Shia doctrine these two acts Al-Walla and Al-Baraa are the pillars upon which our devotion to Allah (swt) id based. In this regards we read in Usul Al-Kafi :

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى وَأَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ وَعَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَسَهْلِ بْنِ زِيَادٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ عَنْ أَبِي عَبْدِ الله (عَلَيهِ السَّلام) قَالَ مَنْ أَحَبَّ لله وَأَبْغَضَ لله وَأَعْطَى لله فَهُوَ مِمَّنْ كَمَلَ إِيمَانُهُ.

Abu ‘Ubaydah Al-Hadhdha’ :

Abu ‘Abd Allah (as) has said, ‘Whoever loves for the sake of Allah, hates for the sake of Allah and gives for the sake of Allah, he is of the person whose belief is complete.’”

(Source: Usul Al Kafi – Muhammad bin Yaqub Al-Kulaini, Volume 2, Page 153, Hadith number 1869 publisher Dar Al Aswah Tehran Iran)

Shaykh Asif Muhsani graded the narration authentic.

(Source: Mujam AHadeeth ul Mutabarah – Shaykh Asif Muhsani Volume 2, page 500 / Hadith number 1878, publisher Dar ul Adyaan Tehran Iran)

Chapter Three – The marked difference between cursing and swearing

A false allegation levelled at Shias is they abuse at those personalities that they deem the opponents of the Ahlubayt (as). This is incorrect. Swearing is not conduct becoming of the Shia and the immaculate Imams have taught us about good manners and steering clear from coarse language.

Shaykh Asif Muhsani has recorded two narrations in his collection of reliable narrations.

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ ابْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيهِ السَّلام) فِي قَوْلِ الله عَزَّ وَجَلَّ وَقُولُوا لِلنَّاسِ حُسْناً قَالَ قُولُوا لِلنَّاسِ حُسْناً وَلا تَقُولُوا إِلا خَيْراً حَتَّى تَعْلَمُوا مَا هُوَ.

Mu’awiyah ibn ‘Ammar from Abu ‘Abd Allah (as) who has said the following: “About the words of Allah, the Majestic, the Glorious, ‘. . . speak righteous words to people. . . .’ (2:83), the Imam said it means, ‘Do not say anything about a people except good until you actually learn all about it.

عن ابن أبي عمير، عن إسحاق بن عمار قال: قال الصادق عليه السلام: يا إسحاق صانع المنافق بلسانك وأخلص ودك للمؤمن، فإن جالسك يهودي فأحسن مجالسته.

Ishaq bin ‘Ammar said :

As-Sadiq (as) said : Oh Ishaq. Be good to a Hypocrite through your tongue and be pure in your love with a Believer. Even if a Jew comes to you. Sit with him in a good manner.

(Source: Mujam AHadeeth ul Mutabarah – Shaykh Asif Muhsani, Volume 3, Page 430, Hadith numbers 2380 / 2381 publisher Dar ul Adyaan Tehran Iran)

What our opponents have confused themselves with is the fact that we do curse those that we deem the enemies of the Ahlubayt (as) pursuant to the teachings of Allah (swt) and his Messenger (s) but this is not the same as directing abuse at the said individuals. When it comes to abuse then the Ahlul Sunnah should be reminded that its origins trace back to the era of their revered Caliph Muwaiyah who during his tenure institutionalised the ritual abuse of the Imam of Guidance and soul of Messenger of Allah (s) Maula Ali ibn Abi Talib (as).

Ibn Kathir records in Al Bidaya Wal Nihaya, Volume 11 page 712:

“When Marwan was a governor of Mu’awiya in Madina, he would curse Ali every Friday from the pulpit (Minbar). Hasan bin Ali then said to him: “Allah then cursed your father by the tongue of His messenger when you were in his ‘Sulub’ (loins) and has said that the curse of Allah be upon Hakam and his progeny.”

We read in Tarikh ul Khulafa, page 152 (English):

“Umayr ibn Ishaq said: Marwan was the amir over us, and he would abuse Ali every Jumah from the mimbar, whilst al Hasan would listen and offer no reply.”

Imam Dhahabi in Tarikh al Islam Volume 5, pages 231 – 232 also attested to the fact that:

“Marwan b. Hakam used to curse Hadrat Ali (as) in the Sermon (Khutba) of Friday.”

We can see how during the Umayyad rule the abuse of Imam Ali (as) from the mosque pulpits became so ritualised that even the Mosque of Rasulullah (s) was not left immune from this shameless practice. It was so established that Imam Hasan (as) even placed it before Muwaiyah as a condition, namely that the public abuse of Imam Ali (as) be halted when terms of settlement were being negotiated between the two opposing factions. The maligning and Bara of Imam Ali (as) became an established custom during the Umayyad reign. Abu Amr Abd al-Rahman ibn Amr al-Awzai (died in 157 hijri) was a renowned Sunni scholar. Imam Dhahabi records in Siyar a`lam al-nubala volume 7 page 130 the following interesting admission:

أبو فروة ، يزيد بن محمد الرهاوي : سمعت أبي يقول : قلت لعيسى بن يونس : أيهما أفضل : الأوزاعي أو سفيان ؟ فقال : وأين أنت من سفيان ؟ قلتُ : يا أبا عمرو : ذهبت بك العراقية ، الأوزاعي ، فقهه ، وفضله ، وعلمه ! فغضب ، وقال : أتراني از ثر على الحق شيئاً . سمعت الأوزاعي يقول : ما أخذنا العطاء حتى شهدنا على علي بالنفاق ، وتبرأنا م منه ، وأخذ علينا بذلك

“Sadiq bin Abdullah said that he heard Al-Awzai say we don’t receive stipends unless we refer to Ali as a hypocrite and distanced ourselves from him”

We can see from this testimony as to how the Umayyad State machinery had overseen the indoctrination of its Ulema into believing that Imam Ali (as) was persona non grata, who needed to be reviled. They sought to enable this through making the public disavowal of Imam Ali ibn Ali Talib (as) (“وتبرأنا م منه“) that was such an established practice that it’s scholars had to ascribe to this as a caveat to their receiving state salaries. If the Sunni Ulema’s abusing Imam Ali (as) at the time and deeming him a hypocrite had no impact on their faith, why are us poor Shias deemed infidels when we curse Muwaiyah who was, afterall, responsible for ordering the practice of cursing the 4th rightly guided Khalifa of Rasulullah (s) throughout his empire?

Chapter Four – Qur’anic proof of bara

Qur’anic proof of bara from false Imams

We read in Surah Al-Baqarah verse 166/167:

إِذْ تَبَرَّأَ ٱلَّذِينَ ٱتُّبِعُوا۟ مِنَ ٱلَّذِينَ ٱتَّبَعُوا۟ وَرَأَوُا۟ ٱلْعَذَابَ وَتَقَطَّعَتْ بِهِمُ ٱلْأَسْبَاب

[And they should consider that] when those who have been followed disassociate themselves from those who followed [them], and they [all] see the punishment, and cut off from them are the ties [of relationship],

وَقَالَ ٱلَّذِينَ ٱتَّبَعُوا۟ لَوْ أَنَّ لَنَا كَرَّةً فَنَتَبَرَّأَ مِنْهُمْ كَمَا تَبَرَّءُوا۟ مِنَّا ۗ كَذَٰلِكَ يُرِيهِمُ ٱللَّهُ أَعْمَٰلَهُمْ حَسَرَٰتٍ عَلَيْهِمْ ۖ وَمَا هُم بِخَٰرِجِينَ مِنَ ٱلنَّارِ

Those who followed will say, “If only we had another turn [at worldly life] so we could disassociate ourselves from them as they have disassociated themselves from us.” Thus will Allah show them their deeds as regrets upon them. And they are never to emerge from the Fire.

We can see from these verses that those which follow false Imams in this world will face destruction in the next one. When the truth reaches them, it will be too late, at that point the false Imams will regret their actions and do dissociation (Tabarra) on their adherents and their adherents will to Tabarra on them as they had clung to then on earth assuming they would act as a source of guidance and salvation for them.

Clearly we can gauge from this verse that Tabarra is not an unIslamic practice. That Allah (swt) clearly cites this in the Qur’an evidences the fact that dissociating oneself from unjust imams is pursuant to the Qur’an. If the people destined for Hellfire will practice Tabarra when it’s too late, is it not right we disassociate ourselves from unjust Imams now, before it is too late?

We read in Surah Qasas verse 63:

قَالَ ٱلَّذِينَ حَقَّ عَلَيْهِمُ ٱلْقَوْلُ رَبَّنَا هَٰٓؤُلَآءِ ٱلَّذِينَ أَغْوَيْنَآ أَغْوَيْنَٰهُمْ كَمَا غَوَيْنَا ۖ تَبَرَّأْنَآ إِلَيْكَ ۖ مَا كَانُوٓا۟ إِيَّانَا يَعْبُدُونَ

Those upon whom the word will have come into effect will say, “Our Lord, these are the ones we led to error. We led them to error just as we were in error. We declare our disassociation [from them] to You. They did not used to worship us.”

In the same way these people will on the Day of Judgment disassociate themselves from charlatan imams the Shia do likewise and take the Imams of the Ahul’lbayt whom Messenger of Allah (s) described as his Caliphs & whose obedience is a part of one’s faith.

The Shias are those who in this world have concluded the Imams of Ahlubayt (as) represent truth and dissociate from their enemies, rather than equivocate with regard to their enemies – a practice which jeopardises their eternal souls in the afterlife. Often such persons worthy of Tabarra were distanced by the Holy Prophet (s) himself during his own lifetime.

Quranic proof of cursing deviants

We read in Surah Hud verse 18 Allah swt says :

لَعْنَةُ ٱللَّهِ عَلَى ٱلظَّٰلِمِينَ

(the curse of Allah is upon the wrongdoers.)

In Surah Aal-e-Imran verse 61, Allah (swt) states:

لَّعْنَتَ ٱللَّهِ عَلَى ٱلْكَٰذِبِينَ

(curse of Allah upon the liars)

If it is argued that this right of cursing belongs exclusively to Allah (swt) as per the above two examples. We shall point out that Allah (swt) says as follows in Surah Aal-e-Imran verse 87:

أُو۟لَٰٓئِكَ جَزَآؤُهُمْ أَنَّ عَلَيْهِمْ لَعْنَةَ ٱللَّهِ وَٱلْمَلَٰٓئِكَةِ وَٱلنَّاسِ أَجْمَعِينَ

Those – their recompense will be that upon them is the curse of Allah and the angels and the people, all together,

We read in Surah Al-Baqarah verse 161:

إِنَّ ٱلَّذِينَ كَفَرُوا۟ وَمَاتُوا۟ وَهُمْ كُفَّارٌ أُو۟لَٰٓئِكَ عَلَيْهِمْ لَعْنَةُ ٱللَّهِ وَٱلْمَلَٰٓئِكَةِ وَٱلنَّاسِ أَجْمَعِينَ

Indeed, those who disbelieve and die while they are disbelievers – upon them will be the curse of Allah and of the angels and the people, all together,

Both verses evidence the fact that deviated people are cursed by Allah, His Angels, and people (in general).

We read in Surah Al-Baqarah verse 159:

إِنَّ ٱلَّذِينَ يَكْتُمُونَ مَآ أَنزَلْنَا مِنَ ٱلْبَيِّنَٰتِ وَٱلْهُدَىٰ مِنۢ بَعْدِ مَا بَيَّنَّٰهُ لِلنَّاسِ فِى ٱلْكِتَٰبِ ۙ أُو۟لَٰٓئِكَ يَلْعَنُهُمُ ٱللَّهُ وَيَلْعَنُهُمُ ٱللَّٰعِنُونَ

Indeed, those who conceal what We sent down of clear proofs and guidance after We made it clear for the people in the Scripture – those are cursed by All

We read in Surah Nisa verse 93:

وَمَن يَقْتُلْ مُؤْمِنًا مُّتَعَمِّدًا فَجَزَآؤُهُۥ جَهَنَّمُ خَٰلِدًا فِيهَا وَغَضِبَ ٱللَّهُ عَلَيْهِ وَلَعَنَهُۥ وَأَعَدَّ لَهُۥ عَذَابًا عَظِيمًا

But whoever kills a believer intentionally – his recompense is Hell, wherein he will abide eternally, and Allah has become angry with him and has cursed him and has prepared for him a great punishment

We read in Surah Al-Ahzab verse 57:

إِنَّ ٱلَّذِينَ يُؤْذُونَ ٱللَّهَ وَرَسُولَهُۥ لَعَنَهُمُ ٱللَّهُ فِى ٱلدُّنْيَا وَٱلْءَاخِرَةِ وَأَعَدَّ لَهُمْ عَذَابًا مُّهِينًا

Indeed, those who abuse Allah and His Messenger – Allah has cursed them in this world and the Hereafter and prepared for them a humiliating punishment.

Chapter Five – Bara and cursing can be evidenced from the Sunnah of Rasulullah (s)

The Messenger of Allah (s) used the term Al-Baraa to distance himself from the brutal slaughter of Banu Jadhima as we read in Sahih Al Bukhari :

اللَّهُمَّ إِنِّي أَبْرَأُ إِلَيْكَ مِمَّا صَنَعَ خَالِدُ بْنُ الْوَلِيدِ

O Allah! I am free from what Khalid bin Al-Walid has done,”

(Source: Sahih al- Bukhari Hadith number 4339)

As for cursing, we read in Sahih Al-Bukhari :

النَّبِيُّ صلى الله عليه وسلم ‏ “‏ اللَّهُمَّ عَلَيْكَ الْمَلأَ مِنْ قُرَيْشٍ، اللَّهُمَّ عَلَيْكَ أَبَا جَهْلِ بْنَ هِشَامٍ، وَعُتْبَةَ بْنَ رَبِيعَةَ، وَشَيْبَةَ بْنَ رَبِيعَةَ، وَعُقْبَةَ بْنَ أَبِي مُعَيْطٍ، وَأُمَيَّةَ بْنَ خَلَفٍ ـ

The Prophet (ﷺ) said, “O Allah! Destroy the chiefs of Quraish, Abu Jahl bin Hisham, `Utba bin Rabi`a, Shaiba bin Rabi`a, Umaiya bin Khalaf or Ubai bin Khalaf.”

(Source: Sahih Al-Bukhari, Hadith number 3185)

If it is argued this curse was against the Kuffar then we present the fact that Abu Ya’la Al-Mosuli quotes like this :

حدثنا عثمان بن أبي شيبة حدثنا جرير و محمد بن فضيل عن يزيد بن أبي زياد عن سليمان بن عمرو بن الأحوض قال : حدثني أبو هلال : عن أبي برزة قال : كنا مع النبي – صلى الله عليه و سلم – في سفر فسمع رجلين يتغنيان وأحدهما يقول لصاحبه :

( يزال حوار ما تزول عظامه زوى الحرب عنه أن يجن فيقبرا )

قال رسول الله – صلى الله عليه و سلم – : من هذا ؟ قال : فقيل له : فلان وفلان قال : فقال اللهم أركسهما في الفتنة ركسا ودعهما في النار دعا

Abi Burza said: ‘We were with the prophet ﷺ then he heard someone singing, so he ﷺ said: ‘Go and see what is going on there’. Thus, I climbed and looked, I saw two men singing ……

Prophet ﷺ said : Who is he. He was told : Someone and Someone. He (Prophet) : ‘May Allah throw them in sedition (fitna) and push them towards hell’.

(Source: Musnad Abu Ya’la – Abu Ya’la Al-Mosuli, Vol 7, Page 271 tradition number 7399, publisher Dar ul Kutub ilmiyyah Beriut Lebanon)

Abu Ya’la has tried to hide the name of these two men while Al-Tabarani has clearly mentioned their names to be Muwaiyah Ibn Abi Sufyan & Umro bin Al-Aas in the version of this narration from Abdullah bin Abbas.

حدثنا أحمد بن علي الجارودي الأصبهاني ثنا عبد الله بن سعيد الكندي ثنا عيسى بن سوادة النخعي عن ليث عن طاوس عن ابن عباس رضي الله عنه قال : سمع رسول الله صلى الله عليه و سلم صوت رجلين يغنيان وهما يقولان

ولا يزال حواري يلوح عظامه ..زوى الحرب عنه أن يجن فيقبرا

فسأل عنهما فقيل : معاوية و عمرو بن العاص فقال : اللهم اركسهما في الفتنة ركسا ودعهما إلى النار دعا

(Source: Mu’jam Al-Kabeer – Al-Tabarani Volume 5, page 249 Hadith number 10808 publisher Dar ul Kutub ilmiyyah Beriut Lebanon)

So it is clear that Prophet (s) cursed those that indulged in sins during his own life.

It should also be pointed out that as per the Ahl’ul Sunnah’s second most revered work, Rasulullah (s) would curse people willy-nilly. We read in Sahih Muslim Chapter 25 has a Book:

كتاب البر والصلة والآداب

(The Book of Virtue, Enjoining Good Manners, and Joining of the Ties of Kinship) Chapter: 45 سَبَّهُ أَوْ دَعَا عَلَيْهِ (Whomever Is Cursed, Reviled or Prayed Against By The Prophet (SAW) When He Does Not Deserve That, It Will Be Purification, Reward And Mercy For Him)

Now, who was Rasulullah (s) cursing and reviling? Those who he came into contact with. Who were these people? They were the Sahaba. It is for that reason that the below tradition was conveniently concocted to forgive the people that were cursed! Had they been the enemies of Islam there would have no grounds for such a caveat, but as certain individuals were victims of this curse that the Ahl’ul Sunnah revere, a need emerged for this curse to turned into a positive, hence the chapter heading turning a curse into a blessing for those cursed without reason. Let us now look at the first narration:

Sahih Muslim, Book 45 Hadith number 112

حَدَّثَنَا زُهَيْرُ بْنُ حَرْبٍ، حَدَّثَنَا جَرِيرٌ، عَنِ الأَعْمَشِ، عَنْ أَبِي الضُّحَى، عَنْ مَسْرُوقٍ، عَنْ عَائِشَةَ، قَالَتْ دَخَلَ عَلَى رَسُولِ اللَّهِ صلى الله عليه وسلم رَجُلاَنِ فَكَلَّمَاهُ بِشَىْءٍ لاَ أَدْرِي مَا هُوَ فَأَغْضَبَاهُ فَلَعَنَهُمَا وَسَبَّهُمَا فَلَمَّا خَرَجَا قُلْتُ يَا رَسُولَ اللَّهِ مَنْ أَصَابَ مِنَ الْخَيْرِ شَيْئًا مَا أَصَابَهُ هَذَانِ قَالَ ‏“‏ وَمَا ذَاكِ ‏“‏ ‏.‏ قَالَتْ قُلْتُ لَعَنْتَهُمَا وَسَبَبْتَهُمَا قَالَ ‏“‏ أَوَمَا عَلِمْتِ مَا شَارَطْتُ عَلَيْهِ رَبِّي قُلْتُ اللَّهُمَّ إِنَّمَا أَنَا بَشَرٌ فَأَىُّ الْمُسْلِمِينَ لَعَنْتُهُ أَوْ سَبَبْتُهُ فَاجْعَلْهُ لَهُ زَكَاةً وَأَجْرًا ‏“‏ ‏.‏

A’isha reported that two persons visited Allah’s Messenger (ﷺ) and both of them talked about a thing, of which I am not aware, but that annoyed him and he invoked curse upon both of them and hurled malediction, and when they went out I said:

Allah’s Messenger, the good would reach everyone but it would not reach these two. He said: Why so? I said: Because you have invoked curse and hurled malediction upon both of them. He said: Don’t you know that I have made condition with my Lord saying thus: O Allah, I am a human being and that for a Muslim upon whom I invoke curse or hurl malediction make it a source of purity and reward.

The suggestion that Rasulullah (s) suffered from a condition whereby he’d curse others without basis is an insult, you wouldn’t expect such irrational behaviour from any ordinary decent man let alone the seal of all Prophets. It contradicts the Qur’an wherein Allah (swt) declares in Surah Qalam verse 4:

٤ وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٍ

And you are of a great moral character

Moreover cursing any Muslim as kufr as per this hadith in Sahih Muslim Hadith number 64a:

حَدَّثَنَا مُحَمَّدُ بْنُ بَكَّارِ بْنِ الرَّيَّانِ، وَعَوْنُ بْنُ سَلاَّمٍ، قَالاَ حَدَّثَنَا مُحَمَّدُ بْنُ طَلْحَةَ، ح وَحَدَّثَنَا مُحَمَّدُ بْنُ الْمُثَنَّى، حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ مَهْدِيٍّ، حَدَّثَنَا سُفْيَانُ، ح وَحَدَّثَنَا مُحَمَّدُ بْنُ الْمُثَنَّى، حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ، حَدَّثَنَا شُعْبَةُ، كُلُّهُمْ عَنْ زُبَيْدٍ، عَنْ أَبِي وَائِلٍ، عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ “‏ سِبَابُ الْمُسْلِمِ فُسُوقٌ وَقِتَالُهُ كُفْرٌ ‏“‏

It is narrated on the authority of ‘Abdullah b. Mas’ud that the Messenger of Allah (may peace and blessings be upon him) observed:

Abusing a Muslim is an outrage and fighting against him is unbelief.

Clearly there had been some attempt to water down those scenarios wherein Rasulullah (s) cursed individuals, what better way than to produce a narration that turns the curse of Rasulullah (s) into a blessing! When we delve into who benefits from such an illogical narration, it soon dawns on us who the compiler of Sahih Muslim was seeking to protect, so that the curse the recipient received should be a positive. Let us see the recipient that Imam Muslim sought to protect as Rasulullah (s) cursed him

باب مَنْ لَعَنَهُ النَّبِيُّ صلى الله عليه وسلم أَوْ سَبَّهُ أَوْ دَعَا عَلَيْهِ

Ibn Abbas reported:

حَدَّثَنَا مُحَمَّدُ بْنُ الْمُثَنَّى الْعَنَزِيُّ، ح وَحَدَّثَنَا ابْنُ بَشَّارٍ، – وَاللَّفْظُ لاِبْنِ الْمُثَنَّى – قَالاَ حَدَّثَنَا أُمَيَّةُ بْنُ خَالِدٍ، حَدَّثَنَا شُعْبَةُ، عَنْ أَبِي حَمْزَةَ الْقَصَّابِ، عَنِ ابْنِ عَبَّاسٍ، قَالَ كُنْتُ أَلْعَبُ مَعَ الصِّبْيَانِ فَجَاءَ رَسُولُ اللَّهِ صلى الله عليه وسلم فَتَوَارَيْتُ خَلْفَ بَابٍ – قَالَ – فَجَاءَ فَحَطَأَنِي حَطْأَةً وَقَالَ ‏“‏ اذْهَبْ وَادْعُ لِي مُعَاوِيَةَ ‏“‏ ‏.‏ قَالَ فَجِئْتُ فَقُلْتُ هُوَ يَأْكُلُ – قَالَ – ثُمَّ قَالَ لِيَ ‏“‏ اذْهَبْ وَادْعُ لِي مُعَاوِيَةَ ‏“‏ ‏.‏ قَالَ فَجِئْتُ فَقُلْتُ هُوَ يَأْكُلُ فَقَالَ ‏“‏ لاَ أَشْبَعَ اللَّهُ بَطْنَهُ ‏“‏ ‏.‏ قَالَ ابْنُ الْمُثَنَّى قُلْتُ لأُمَيَّةَ مَا حَطَأَنِي قَالَ قَفَدَنِي قَفْدَةً ‏.‏

I was playing with children that Allah’s Messenger (ﷺ) happened to pass by (us). I hid myself behind the door. He (the Prophet) came and patted my shoulders and said: Go and call Mu’awiya. I returned and said: He is busy in taking food. He again asked me to go and call Mu’awiya to him. I went (and came back) and said that he was busy in taking food, whereupon he said: May Allah not fill his belly! Ibn Muthanna, said: I asked Umm Umayya what he meant by the word Hatani. He said: It means “he patted my shoulders.”

(Reference : Sahih Muslim Book 45, Hadith 125 (English) reference : Book 32, Hadith 6298)

Whilst we are aware of the risible efforts by the advocates of Muawiyah to suggest this was not a curse rather it was extolled the riches that Muawiyah would amass later, the fact that it appears in a chapter that refers to those that wherein Prophet (s) cursed, reviled or prayed against people is sufficient. Moreover, when Imam Nasai recited this Hadith to the Nawasib of Syria, it attracted their ire, they assaulted him so severely that he succumbed to his injuries. If our opponents have issue that the Shia curse certain people they deem Sahaba then it should be pointed out that as per Sahih Muslim, this was the Sunnah of Rasulullah (s), as such if the Shi’a curse those that Rasulullah (s) cursed then they are adhering to the Sunnah in this respect

The prohibition on speaking ill of the Sahaba and Sunni hypocrisy

Some of our opponents seek to protect the Sahaba from being spoken ill of by virtue of this narration that we find in Sahih Muslim Hadith number 2541a:‏

Abu Sa’id reported

There was some altercation between Khalid b. Walid and Abd al-Rahman b. ‘Auf and Khalid abused him. Thereupon Allah’s Massager (ﷺ) said:

None should revile my Companions. For if one amongst you were to spend as much gold as Uhud, it would not amount to as much as one mudd of one of them or half of it.

(Source: Sahih Muslim – Hadith number 2541a The Book of the Merits of the Companions (54)Chapter: The Prohibition Of Reviling The Companions)

There are a few points which must be kept in mind before using this narration against Shi’a.

The term companions in the aforementioned narration doesn’t include every person who is deemed to be a Companion by our Sunni brethren. Rather, it refers to a specific group who were pious. The reason is that Rasulullah (s) was referring to Abdur Rahman bin Awf as his companion in contrast to Khalid bin Waleed.

The Prophet (s) cursed many companions during his lifetime and there are many instances when the Companions abuse. The example of Muwaiyah bin Abi Sufyan is before us whose governers like Marwan bin Hakam used to abuse Ali Ibn Abi Talib (as) on pulpits every Friday as mentioned above.

This narration is from Sunni sources and it can’t be used against Shi’a as per the principles of discussion.

Chapter Six – The logical reason for the practice of Tabarra

Our reasoning is based on logic. We have evidenced elsewhere that the Shi’a do not deem all the Companions as just and truthful. Whilst this might be a useful mechanism with which to suppress discussion about their actions after the death of Messenger of Allah (pbuh) the fact is they were not infallible beings. Sunni belief that Some of the Sahabah were thiefs, adulterers and drunkards.

Salafi authority Shaykh Al-Uthaymeen in his book ‘Sharh al-Aqyda al-Tahawyia’ under the chapter ‘The stance of Ahlul Sunnah wal Jama’ah in relation to the Sahabah’ stated:

ولا شك أنه حصل من بعضهم سرقة وشرب خمر وقذف وزني بإحصان وزني بغير إحصان، لكن كل هذه الأشياء تكون مغمورة في جنب

فضائل القوم ومحاسنهم، وبعضها أقيم فيه الحدود، فيكون كفارة‏.

“There is no doubting that some of them stole, drank alcohol, launched a charge against chaste women, performed adultery whilst being married and performed adultery whilst being single, but all these are forgivable on account of their virtues and good deeds, and some of them were punished so as to purify them.”

(Source: Sharh al-‘Aqidah al-Wasitiyyah ,Volume 2,page 292)

Whilst these are examples of sins that impacted on their piety, far greater sins can be evidenced of their conduct after the death of Messenger of Allah (s) who had left the Quran and the Ahulbayt (as) a source of guidance for his Ummah and placed an obligation upon the Companions to profess love and reverence to them. As such, our assessment of which individuals we admire or disassociate ourselves from has a direct nexus with their relationship with the Ahlubayt (as) meaning Pious Fatima (a), Imam Ali (as and their two sons (a).

If the argument is advanced that one should remain silent and show reverence to all such individuals because of the fact that they merely used to sit with Messenger of Allah (s) we will argue that such an approach is hypocrisy and contrary to human nature. Human beings are naturally inclined on deciphering good from bad and the mind is geared towards standing up for what is right and opposing what is wrong.

For centuries schools were taught about the merits of Colonialism with school textbooks expounding the benefits it brought to indigenous peoples. It is only over time that an analysis and re-evaluation of history has exposed the fact colonisation was conducted under cover of religion (the propagation of Christianity) and was drenched in the blood of the indigenous with European colonisation heavily linked to the West African Slave Trade. This was known as the “doctrine of discovery” and in 2012 the World Council of Churches (WCC) Executive Committee denounced the “Doctrine of Discovery” calling the nature of the doctrine “completely opposed to the gospel of Jesus”. This is a clear example of disowning (doing Bara) from those that partook in evil deeds in the name of religion. In the United Kingdom evils of Colonialism have led to a forced re-evaluation of the said era with regards to attitudes towards certain hitherto revered personalities. The celebrated philanthropist Edward Colston who supported and endowed schools, houses for the poor, alms houses, hospitals and Anglican churches in Bristol, London and elsewhere had his statue pulled down by an angry crowd once it emerged that he was a slave trader. This was due to public outcry over what he had done, the toppling of the statue symbolised people disassociating from him – 21^st century Tabarra. Would the correct approach have been to remain silent considering Colston’s charitable work? Should Britain’s violent colonial past that included the violent suppression of local people, their interment in camps and starvation be glossed over because they improved transport infrastructure whilst there? Clearly if historical analysis brings out uncomfortable truths / unknown realities – opposing discussion on it is counter-productive and unfair.

If today’s Sunni Muslims are happy to dissociate themselves from dead slavers or the leaders of oppressive regimes that partake in acts of oppression such as annexing people’s homes, slaughtering innocent people, threatening innocent folk and raping women why can’t the same approach be applied when the many Companions committed such crimes? What is wrong if we as Shia Muslims dissociate ourselves from those that perpetuated injustices towards the immaculate household of the Prophet (s)?

If Messenger of Allah (s) objected over questions raised over his sanity when he requested writing materials on his death bed why is it an issue if we disassociate ourselves from the individual that declared that he was delirious and insulted his wives earning his severe reprimand for his conduct?

If pious Fatima (as) was angered over her being denied her inheritance rights and Imam Ali (as) deemed those that did so as dishonest, treacherous, sinful, liars what is wrong if we disassociate ourselves from such individuals?

If we distance ourselves from those that compelled Imam Ali (as) as Head of State to partake in three bloody civil wars from different factions including those led by individuals revered as companions of the Prophet (s) by Sunni Islam? Allah (swt) says in his Glorious Book; Surah Jinn verse 14:

وَأَنَّا مِنَّا الْمُسْلِمُونَ وَمِنَّا الْقَاسِطُونَ فَمَنْ أَسْلَمَ فَأُولَـٰئِكَ تَحَرَّوْا رَشَدًا وَأَمَّا الْقَاسِطُونَ فَكَانُوا لِجَهَنَّمَ حَطَبًا

‘And of us some are Muslims (who have submitted to Allah, after listening to this Quran), and of us some are Al-Qasitun (disbelievers those who have deviated from the Right Path)’. And whosoever has embraced Islam (i.e. has become a Muslim by submitting to Allah), then such have sought the Right Path.”

Ibn Hajar Asqalani states :

قوله: ثبت أن أهل الجمل وصفين والنهروان بغا.

هو كما قال، ويدل عليه:

حديث علي: أمرت بقتال الناكثين، والقاسطين، والمارقين.

رواه النسائي في “الخصائص” والبزار والطبراني

والناكثين: أهل الجمل؛ لأنهم نكثوا بيعته، والقاسطين: أهل الشام؛ لأنهم جاروا عن الحق في عدم مبايعته. والمارقين: أهل النهروان؛ لثبوت الخبر الصحيح فيهم أنهم: “يمرقون من الدين كما يمرق السهم من الرمية

وثبت في أهل الشام حديث: “عمار تقتله الفئة الباغية“، وقد تقدم، وغير ذلك من الأحاديث

His (Al-Rafi’ee) statement {It is firmly established that the people of Al-Jamal (under Aishah), and Siffin (under Muawiyah) and Al-Nahrawan (i.e. the Khawarij) were rebels} is true. What further proves this is the hadith in which he (Imam Ali) says “I was COMMANDED to fight the oath-breakers, the Qasitin and the apostates”.

Al-Nisai recorded it in al-Khasais, as well as al-Bazzar and al-Tabarani. The people of Al-Jamal (under Aishah) were the oath-breakers because they broke their bayah to him (i.e. Imam Ali), and the Qasitin were the people of Syria (under Muawiyah) because they left the haq (truth) in their refusal to give him bayah. The apostates were the people of al-Nahrawan (i.e. the Khawarii) due to the establishment of the sahih report about them that “they apostasized from the religion as the arrow leaves the bow (i.e. completely)”.

The hadith that ‘Ammar would be killed by a rebellious group is also established about the Syrians (i.e. they murdered him)

(Source: Talkhis Al Habeer – Ibn Hajr Asqalani, Volune 4, page 84, Edn. Mousasah Al Qurtuba)

All those who waged war against Imam Ali’s (as) army were called oath-breakers by the Prophet (saw) that places them at serious peril in the next world. Why can’t we disassociate ourselves from these individuals whose actions clearly violated the Qur’an? When will this quintessentially Sunni fallacy end of reverence for both the murderer and the murdered?

Imam Ahmad Ibn Hanbal records :

حدثنا إبراهيم بن عبد الله قثنا سليمان بن أحمد قال نا مروان بن معاوية نا قنان بن عبد الله سمعت مصعب بن سعد يحدث عن أبيه قال قال رسول الله صلي الله عليه وسلم من آذي عليا فقد آذاني.

Saad bin Abi Waqas said :

Rasulullah (s) said : Whoever hurts Ali has infact hurt me.

(Source: Kitab Fadhail Sahabah – Ahmad bin Hanbal, Volume 2,page 98 Hadith number 1078, publisher Dar Ibn Jawzi Riyadh Saudi Arabia)

Imam Ahmad bin Hanbal also records:

حدثنا عبد اللَّهِ حدثني أَبِي ثنا يحيي بن أَبِي بُكَيْرٍ قال ثنا إِسْرَائِيلُ عن أَبِي إِسْحَاقَ عن عبد اللَّهِ الجدلي قال دَخَلْتُ علي أُمِّ سَلَمَةَ فقالت لي أَيُسَبُّ رسول اللَّهِ (ص) فِيكُمْ قلت مَعَاذَ اللَّهِ أو سُبْحَانَ اللَّهِ أو كَلِمَةً نَحْوَهَا قالت سمعت رَسُولَ اللَّهِ (ص) يقول من سَبَّ عَلِياًّ فَقَدْ سبني

Abu Abdullah Jadali narrated:

I came to Um Salma and she said to me : Messenger of Allah (pbuh) is being abused among you. I said to her “I asked pardon from Allah, how come I do that. Um Salma said to me “I heard from the Messenger of Allah (s) saying that one who abused Ali has infact abused me.

The investigator of this book Allamah Shouib Al-Arna’ut said : This Hadith is Authentic.

(Source: Musnad Ahmad bin Hanbal – Ahmad bin Hanbal, Volume 44, Page 329 Hadith number 26791 publisher Risalah Al Alamiyyah Beriut Lebanon)

If Mu’awiyah cursed Imam Ali (as) and instructed his Governors to do likewise why can’t we disassociate ourselves from those that were de facto cursing Messenger of Allah (s) ?

We appeal to justice, If an individual can be proven to be a bad individual why can he not be referred to as such? Why should one remain silent on this matter? It’s like those in the West that disapprove of slavery and colonialism being taught in schools. They are worried it will undermine some of the foundations of their nation. When you know a person was a debauched individual who partook in heinous acts isn’t adopting silence about the said individual or worse, protecting/ defending him not hypocrisy?

The Shia position albeit an unpopular one in the eyes of Ahlul Sunnah is very clear and stay aloof from such blatant hypocrisy and double standards, when Rasulullah (s) made love for the Ahlulbayt (as) obligatory and deemed their enemies his enemies we do not seek to offer explanations arch as ijtihaad to offer mitigation for those Sahaba the oppressed whether through their deeds or actions. It for this reason that we find this narration recorded by Shaykh Saduq (ra):

Narrated from Imam Jafar bin Muhammad (ع)

as part of a long narration:

“And to love the friends (Awliya) of Allah is obligatory and (accepting) their Mastership (Wilayat) is obligatory. And disavow/staying away (Bara’at) from their enemies is obligatory and from those who oppressed Aal-e-Mohammad (ع) and tore their veil and took away Fadak from Fatima (ع) and deprived Her of Her inheritance and illegally snatched (Gasb) her rights and rights of Her Husband and intended/started to burn Her house and laid the foundation of oppression and changed the traditions (Sunnah) of the Prophet of Allah (ص).”

[Source:al-Khisal, Shaikh Sadooq, Pg.607]

Let us conclude with an example:

A poor destitute man is lying in the street, dying of hunger. Person A walks past, he has pity on him, he buys him a meal and gives him some money. As he walks off Person B comes along and he kicks the poor man’s food from his hand and snatches the money that Person A gave him. This entire episode was watched by Person C who personally knows Person A and Person B.

How does Person C assess what has transpired? His natural inclination will be to be supportive of Person A’s actions and he will have a positive opinion of him and will greet him and converse with him in a positive manner. As for Person B, having witnessed this appalling episode Person C will bear revulsion towards him over what he had done and he will hold a negative perception of Person B and will disassociate himself from him.

We are sure that any reasonable rational minded person would react in the same manner that Person C has done. The problem for the Ahlul Sunnah is when Person B is a Sahabi they will resist the natural inclination to oppose his wrongdoing and will instead adopt silence/ and in some instances seek to offer mitigation with regards to why Person B had acted in the manner that he had. If the Ahlul Sunnah are happy to toe that line we cannot compel them to re-evaluate their doctrine in light of what is recorded in their hadith literature and historical works. It would however be unfair to insist that the followers of the Ahl’ulbayt (as) do likewise. Our doctrine of Tabarra enables us to assess the Sahaba from historical data against the criteria, namely their dealings with the Ahulbayt (as) – it is on this basis we deduce whether such individuals are / or not worthy of our respect. If any Sahabi does not meet this criterion, then we disassociate ourselves from the said individual.

Right path

The Shia Doctrine of Tabara

Chapter Four – Qur’anic proof of bara

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