References in relation to the killing of Hujr bin Adi al-Adbar can be located in the following Sunni texts:
We read in Musannaf Abd Al Razzaq Vol 3, pg. 542:
Ibn Sirin said 'Muawiya ordered for Hujr Ibn Adi Al Kindi to be killed, Hujr said 'Do not remove my bonds (or he said my metal, meaning chains) from me, and shroud me in my clothes and my blood.'
We also read in Musannaf Ibn Abi Shayba, Vol. 6, pg. 481:
"Whenever he (Ibn Sirin) was asked about the ghusl (washing) of a martyr, he would narrate the story of Hujr Ibn Adi. He said "Hujr Ibn Adi said to his family (before his death) 'Do not wash any blood off of me and do not remove my chains and bury me in my clothes, for me and Muawiya will meet on judgment day soon."
These narrations about Ibn Sirin’s position towards Hujr can also be read in Al Mustadrak Ala Al Sahihain Vol 3, pg. 533.
We read in Al Isaba Vol 2, pg. 32:
After the battle of Qadisiya Hujr ibn Adi participated in Jamal and Sifeen, alongside Ali and was amongst his Shi’a. He was killed upon the orders of Mu’awiya in a village called Marj Adra near Damascus. At the time of his execution he requested: ‘Do not remove these chains after I am killed, nor clean the blood. We will meet again with Mu’awiya and I shall petition my case against him’.
We read in Al Bidaya Wal Nihaya Vol. 11, pg. 237:
أن معاوية جعل يفرغر بالموت وهو يقول إن يومى بك يا حجر بن عدي لطويل قالها ثلاثا
When the time of death approached Mu’awiya, he said to himself thrice: ‘Hujr bin Adi! The day of answering for your murder is very lengthy’
We read in Tarikh ibn Asakir Vol.12, pg. 227:
“Aisha said: ‘Mu’awiya you killed Hujr and his associates, By Allah! The Prophet told me ‘In the ditch of Adra seven men will be killed, due to this all the skies and Allah will be upset”.
We read in Usdul Ghaba, pg. 256-257:
فأنزل هو وأصحابه عذراء وهي قرية عند دمشق فأمر معاوية بقتلهم
“Hujr and his associates were arrested and taken to a ditch in Adra which was near Damascus. Mu’awiya ordered that Hujr and his associates be executed in this ditch”
Hujr bin Adi al-Adbar was a pious lover of Maula Ali (as). Mu’awiya made his bastard brother the Governor of Kufa, he would disgrace the family of the Prophet (s) whilst standing on the pulpit, Hujr as a true lover of Maula Ali (as) was unable to tolerate such insults. He would praise Maula Ali (as) and object to such insults. Ibn Ziyad through his usual deception fabricated allegations to Mu’awiya who ordered that they be apprehended and sent to him. On route to Damascus Mu’awiya ordered their execution. This is a fact that the Nawasib cannot escape, a fact that has even been vouched for by Hasan bin Farhan al-Maliki who on of his book ‘Qeraah fi Kutub al-Aqaed’ pg. 152 said:
إذ لجأ بنو أمية إلى الفتك بمحبي أهل البيت وإذلالهم. فقتلوا حجر بن عدي صبراً في عهد معاوية لأنه أنكر سب علي على المنابر
“The Bani Umayyah killed and humiliated the lovers of Ahlulbayt, and ruthlessly killed Hujr bin Adi during Mu’awiya's reign on account of his criticism of their act of cursing Ali from the pulpits”
Abu Sulaiman immediately begins this defense by seeking to deny that Hujr was a Sahabi (companion of the prophet), he states:
People disagreed on the companionship of Hijr bin Uday (the famous!). Al-Bukhari and others counted him as a follower (Tabe’ei), and some others as a companion”
Prominent Sunni Ulema have counted Hujr bin Adi al-Adbar amongst the Sahaba. Allamah Ibn Abdul Barr in his authority work Istiab, pg. 174 - Hujr bin Adi al-Kindi records under the biography of Hujr bin Adi al-Adbar:
كان حجر من فضلاء الصحابة
“Hujr was amongst the virtuous Sahaba”
Ibn Athir in Usdul Ghaba fi Ma'rifat Sahabah, pg. 356 - 356 counts Hujr amongst the great Sahaba:
كان من فضلاء الصحابة
“He was amongst the virtuous Sahaba”
Imam Hakim in ‘Al Mustadrak ala al Sahihain, Vol. 3 pg. 531 had a chapter called:
“Manaqib Hujr bin Adi (ra) wa wahu rahib Asahab Muhammad” i.e. “Merits of Hujr bin Adi (May Allah be pleased with him) and he is one of the companions of the Prophet (s)”.
Ibn Asakir recorded that Hujr bin Adi (ra) met the Holy Prophet (s) and Ibn Kathir echoed the same in his book ‘Al Bidayah wal Nihayah’ Vol. 11 pg. 227. He records:
قال ابن عساكر: وفد إلى النبي صلى الله عليه وسلم، وسمع علياً وعماراً وشراحيل بن مرة، ويقال: شرحبيل بن مرة.
“Ibn Asakir has recorded that Hujr came to the Holy Prophet (s) and he heard (hadith) from Ali, Ammar, Sharaheel bin Murra and he is known as Shurahbil bin Murra.”
Similarly while talking about Hujr bin Adi (ra), Hanafi scholar Kamaluddin Umar ibn al-Adeem (586-660 H/1191-1262) records in ‘Bughyat al-Talib fi Tarikh Halab’ Vol. 5 pg. 2105:
وكان من أهل الكوفة، وفد على النبي صلى الله عليه وسلم، وحدث عن علي بن أبي طالب
“He was among the people of Kufa, he came to Prophet (s) as a delegate and narrated from Ali bin abi Talib”
Likewise Imam Ibn Qutayba Dinwari (213-276 H) records in his famed work ‘Al-Maarif’ Vol.1 pg. 334:
وفد إلى النبي صلى الله عليه وسلم وأسلم وشهد القادسية وشهد الجمل وصفين مع علي، فقتله معاوية بمرج غدراء مع عدة
“He came to the Prophet (s) as a delegate and converted to Islam, he attended the battle of al-Qadsiya, he attended the battles of Jamal and Siffin with Ali then Mu’awiyah killed him in Adra along with his group”
While recording about the miracles possessed by the companions of the Holy Prophet (s), Shafi'i scholar Allamah Hibatullah Lalkai (d. 418 H) records in his authority work ‘Sharh Usool Etiqad Ahl Sunnah’ Vol. 9 pg. 164:
ما روي من كرامات حجر بن عدي أو قيس بن مكشوح في جماعة أصحاب رسول الله صلى الله عليه وسلم
“What have been narrated from the miracles of Hujr bin Adi or Qais bin Makshooh who are the companions of Prophet (s)”
If still there remains any doubt in Nasibi minds, then let us complete the story by citing the words of the beloved scholar of the Nawasib, Imam Dhahabi who while recording details of Hujr bin Adi’s biography in Siyar a'lam an Nubala, Vol. 3 pg. 463 stated:
“He had companionship and he was a delegate”
Hujr was a great Sahabi and Abu Sulaiman al-Nasibi’s attempts to reject this are just shameless! It is indeed a sign of sheer hypocrisy by these people that they try their best to cast doubts on the companionship of Hujr bin Adi (ra) just because he was a lover of Ali bin abi Talib (as) for which he was martyred by the Nasibi ancestors of Abu Sulaiman & Co. on the contrary are in fact proud of the companionship of those Nawasib that would abuse Ali bin Abi Talib (as), that includes Mughira bin Shu’bah, Busr bin Artat etc. Shame!
Even if for arguments sake Abu Sulaiman is correct and Mu’awiya killed a Tabi`i, the fact of the matter is that he killed a MUSLIM, unless of course Abu Sulaiman is now also going to suggest that he had converted to Judaism at the time of his death!
We shall prove this from the following Sunni works:
1. Tarikh ibn Asakir, Vol. 12 pg. 227 Dhikr Hujr ibn Adi
2. Subul al-Huda wa al-Rashad by Muhammad bin Yusuf al-Salehi al-Shami (d. 942 H), Vol. 10 pg. 156
3. Kanz ul Ummal, Tradition Nos. 30887, 37510, 37511 and 36530
4. Dalail al-Bayhaqi, Vol. 6 pg. 456
5. Khasais al Kubra, Vol. 2 pg. 500
Allamah Mullah Muttaqi Hindi in Kanz ul Ummal, Vol. 13 pg. 178 Tradition 36530 and Imam al-Bayhaqi in ‘Dalail, Vol 6, pg. 456 have recorded:
It is narrated that Ali said: ‘Oh people of Kufa! The best seven people amongst you will be killed, the likeness of them is as the likeness of the believers in the ditches’. Hujr bin al-Adber and his companions are among them and they are from the people of Kufa, Mu’awiya killed them at Adra in the outskirts of Damascus’.
Allamah Mullah Muttaqi Hindi records the testimony from the tongue of Aisha as well in Kanz ul Ummal, Vol. 13 pg. 587 Tradition 37509:
Abi al-Aswad reported that Mu’awya went to Aisha, and she asked him: ‘Why did you kill the people of Adra, Hujr and his companions?’. He replied: ‘Oh mother of believers! I saw that their death was referring to the good for the nation and their lives referring to the corruption of the nation.’ She said: ‘I heard the messenger of Allah (pbuh) saying: ‘Some people will be killed in Adra, Allah and the people of heaven will become angry over that”
We further read in Kanz ul Ummal, Vol. 13 pg. 588 Tradition 37510:
Saeed bin Hilal narrated that Mu’awiya went to pilgrimage (hajj) and entered on lady Aisha then she said to him: ‘Oh Mu’awiya! You killed Hujr bin al-Adbar and his companions! By Allah! I heard that some people will be killed at Adra and Allah and the people of heaven will get angry over that’
We also read in Kanz ul Ummal, Vol. 11, pg. 126 Tradition 30887:
“Some people will be killed in Adra, Allah and the people of heaven will get angry over that” (Yaqoub bin Sufyan in his Tarikh and ibn Asakir from Aisha).
al-Bayhaqi has dedicated a separate chapter in his book ‘Dalail, Vol 6, pg. 456 called:
باب ما روى في إخباره بقتل نفر من المسلمين ظلما بعذراء من أرض الشام فكان كما أخبر صلى الله عليه وسلم
“Chapter about what has been narrated of some Muslims getting unjustly killed in a land in Shaam namely Adra, and it was true as He (pbuh) had told”.
When Allah (swt) is angry over the killing of Hujr (ra) then how can Mu’awiya be referred to as ‘(ra)’?
If some low esteemed Nawasib cast doubts on the authenticity of the prediction of Holy Prophet (s) regarding Allah’s wrath on the murderers of Hujr and his companions, we would like to mention that Imam Behaqqi accepted the version of this prediction narrated by Ali (as) by stating: ‘I say: Ali (ra) would never say such a thing unless he heard it from the Prophet (s).” (See here) Moreover, those pathetic Nawasib who might question the authenticity of the narrator Ibn Lahiyah in order to save their filthy father Mu’awiya, let us remind such lunatics that beside being the narrator of Sunan Abu Daud, Timirdhi and Ibn Majah, Ibn Lahiyah is one of the narrators of Sahih Muslim (See Sahih Muslim 624.) Imam Ibn Hajar Asqalani called him Seduq (Taqreeb al Tahdeeb, pg. 337), Imam Ahmed stated: ‘The muhadith of Egypt is only ibn Lahiyah’ (Tahdib al-kamal, v15, p496), Ahmad bin Saleh said: ‘Ibn Lahiyah is thiqah’ (Tahdib al Tahdib, v5, p331), Muhammad bin Yahya bin Hasaan narrated from his father who said: ‘After Hushaim, I never saw some one more preserved than Ibn Lahya’ (Al-jarh wa al-Tadeel, by al-Razi, v5 p148), Allamah Badruddin al-Aini stated in his esteemed sharh of Sahih Bukhari: ‘Abdullah bin Lahiyah is considered thiqa according to Ahmad and al-Tahawi’ (Umdat al-Qari, Vol. 7, pg. 18), Umar bin Shahin counted him amongst the reliable narrators in his book Tarikh Isma al-Thuqat, pg. 125, moreover Ahmad Shakir wrote in the margin of Ibn Hazam’s famed work ‘al-Muhala’ (v4, p82) that ‘Ibn Lahiyah is Thiqa’. He has also been deemed Thiqa by Imam Ibn Khuzaima as he declared in his book that he only narrated from Thiqa narrators while hadiths having Ibn Lahiyah in the chains can be read in the book. Imam Nawawi at one place in his commentary of Sahih Muslim (Vol 12 pg. 210) cited a traidtion and commented on its chain in the following words: “Narrated by Ibn Lahiya from Muslim bin Abi Mariam from Abi Salem al-Jeshani from Abu Dar, al-Darqutni did not criticize it, so the hadith is Sahih as a chain and content” and last but certainly not the least, Imam of Salafies Naasiruddin Al-Albaani decalred many hadiths narrated by Ibn Lahiyah to be Sahih (see Sahih Ibn Majah, v1 p58 Hadith 258, v2 p8 H 1754, p20 H 1814, p39 H 1892, p7 H 2051, p116 H 2207, p120 H 2221, p132 H 2270, p133 H 2278, p232 H 2676, p240 H 2714, p363 H 3222, p399 H 3338, p404 H3359, p416 H 3418). See Sunan Abi Dawud 339 - Purification, Sunan Ibn Majah 2731, Jami` at-Tirmidhi 2903, Sunan Abi Dawud 148, Sunan Ibn Majah 2337.
Abu Sulaiman then seeks to tactically select and water down the events behind Hujr’s killing so as to prevent Hujr as a troublemaker.
Mu’awiyah did not kill Hijr because he refrained from insulting Ali, and this is calumniation. What the historians mentioned about the reason behind killing Hijr bin Uday was that Ziyad, the ruler of Al-Kufah appointed by Mu’awiyah, once gave a prolonged speech. So Hijr bin Uday called for the prayer, but Ziyad went along with his speech. So, Hijr and his group threw stones at Ziyad. Ziyad wrote Mu’awiyah telling him what Hijr did and Ziyad reckoned that as corruption on earth. Hijr used to do this with the governor of Al-Kufah who preceded Ziyad. Mu’awiyah ordered that Hijr be sent to him. When Hijr reached there, Mu’awiyah ordered to kill Hijr.
It is worthy to note that Abu Sulaiman fails to cite even a SINGLE reference to support this watered down event. He of course does so intentionally for he knows that his version of events does NOT tally up with his self-defined version of history.
Maulana Sayyid Abul A’la Maudoodi in his book Khilafat wa Mulukiyyat, pg.s 164-165 (published by Idara Tarjuman ul Quran)” cites several classical sources providing the reason behind the murder of Hujr bin Adi. Under the chapter 4 “the elimination of freedom of speech”, he states:
“The implementation of this new policy was started during the reign of Mu’awiya (ra) with the murder of Hujr bin Adi (in 51 H), who was a pious Sahabi and was the man of a superior level in Ummah. During Mu’awiya’s reign when the custom of openly cursing and abusing Ali from the pulpits of Mosques began, hearts of the common Muslims were being wounded because of that but people bit their tongues fearing death. In Kufa, Hujr bin Adi could not remain silent and he began to praise Ali (ra) and condemn Mu’awiya. Until Mughira (ra) remained the Governor of Kufa, he adopted a lenient attitude towards him, but when Ziyad’s Governorship of Basra was extended to include Kufa, serious altercations arose. He would curse Ali (ra) during the sermon (khutba) and Hujr would stand and refute him. On one occasion he (Hujr) warned Ziyad for being late for Jumma prayers. Ziyad then arrested him along with twelve of his companions and gathered witnesses to testify that “these people had formed a group, they openly slander the caliph, they invite people to fight the Ameer al-mu'mineen, they claim that caliphate is not the task of anyone other than the progeny of Abi Talib, they created hue and cry in the city and exiled the Aamil of Ameer al-mu'mineen, they support Abu Turab (Ali), invoke mercy on him while disassociated themselves from his enemies.”
From amongst those witnesses, Qadi Shudhri’s testimony was used. But he later wrote to Mu’awiya: ‘I have heard that among the testimonies that have been sent to you against Hujr bin Adi, there is my testimony as well. My actual testimony regarding Hujr is that he is among those people who offer Salat, pay zakat, and perform Hajj and Umrah, call for good and forbid the evil, his blood and property is Haram, however if you want to kill him do it, otherwise forgive him.’
The accused were sent to Mu’awiya and he sentenced them to death. Prior to their murder, the executors put some conditions before them which were: ‘We have been instructed to pardon you on a condition if you disassociate yourselves from Ali (ra) and curse him otherwise you are to be murdered’. They refused to accept that offer and Hujr said: ‘I cannot not say that thing from my tongue that displeases Allah’. Finally he and his seven companions were murdered. From amongst them, Abdur Rahman bin Hasaan was sent back to Ziyad with a written instruction that he be murdered in the worst possible manner, hence Ziyad buried him alive. (Tarikh al Tabari, Vol. 4 pg. 190 – 208, al Istiab by Ibn `Abdul Barr Vol I pg. 135, Tarikh by Ibn Athir Vol. 3 pg. 234 – 242, al Bidayah al Nihaya by Ibn Kathir, Vol. 8 pg. 50 -55j, Ibn Khaldoon Vol. 3 pg. 13).
We read the following episode in Tarikh Ibn Wardi Vol. 1, pg. 160 as well as the opinion of a great Tabi’i and learned Sunni Faqih, Imam Hasan al-Basri regarding Hujr bin Adi (ra):
“Ziyad cursed Ali as it was their custom at that time. On hearing this Hujr ibn ‘Adi stood and praised Ali, and so he (Ziyad) tied him up in chains and sent him to Mu’awiya’ (1)
Footnote (1): And ibn Jawzi narrated the same from Hasan Al Basri…that Muwaiya killed Hujr and his companions, and Hujr was one of the greatest people.”
We also learn that Imam Hasan al-Basri used to malign Mu’awiya for the murder of Hadrath Hujr bin al Adi al-Adbar. Imam of Nawasib, Ibn Kathir in his esteemed work Al Bidayah Wal Nihayah, Vol 11 pg. 428 under the topic ‘reign of Mu’awiyah and his merits’ (Nafees Academy Karachi) records the condemnation of Mu’awiyah by the great Sunni faqih Hasan al Basri in this manner:
“It is narrated from Hassan Basri that he used to malign Mu’awiya for four things, for fighting against Ali, for the murder of Hadrat Hujr Bin Adi, Mu’awiya’s declaring that Ziyad was his brother and for taking the bayah of his son Yazid”
It is shameful that Abu Sulaiman is seeking to suggest an individual that led the people in greatness was a troublemaker.
Ibn Abi Shayba recorded the views of Imam of Ahle Sunnah, Muhammad bin Sirin (d. 110 H in Musannaf Ibn Abi Shayba, Vol. 6, pg. 481:
"Whenever he (Ibn Sirin) was asked about the ghusl (washing) of a martyr, he would narrate the story of Hujr Ibn Adi. He said "Hujr Ibn Adi said to his family (before his death) 'Do not wash any blood off of me and do not remove my chains and bury me in my clothes, for me and Muawiya will cross paths again soon."
Allamah Ibn Athir also records that Ibn Sirin (d. 110 H) said about Hujr bin Adi (ra) in Usdal Ghaba, Vol. 1 pg. 245- Hujr bin Adi:
وسئل محمد بن سيرين عن الركعتين عند القتل، فقال: صلاهما خبيب وحجر، وهما فاضلان، وكان الحسن البصري يعظم قتل حجر وأصحابه.
Muhammad bin Syrin was asked about the two rakat prayers that is prayed before being killed, he said: ‘Khabyb and Hujr prayed likewise and they are virtuous, and Hasan Al Basri denounce the killing of Hujr and his companions’.
For those who know less about Muhammad bin Sirin they can check his brief biography prepared by the website of one of the biggest Deobandi school, Jamia Binoria at
http://www.binoria.org/ArticleArchives/Personality/p002.asp
The filthy Nawasib i.e. the followers of Mu’awiya have always sought to cast doubts on the good character of great Hujr bin Adi (ra) so as to absolve their spiritual father Mu’awiya from the grave sin of murdering an innocent Muslim. We shall refute this by presenting the character of Hujr bin Adi (ra) from the mouth of their esteemed Sunni scholars. Imam Abdur Rauf al-Munawi in his famed work Faidh al-Qadeer Sharha Jami’e al-Sagheer, Vol. 4, pg. 166, Tradition 4765 records about Hujr (ra):
قال ابن عساكر في تاريخه عن أبي معشر وغيره: كان حجر عابداً ولم يحدث قط إلا توضأ ولا توضأ إلا صلى
‘Ibn Asakir said in his book from Abi M’asher and others: ‘Hujr was a worshipper and if he would get any ritual impurity, he used to immediately perform wudu and whenever he performed wudu he would then perform salat’
1. Faidh al-Qadeer Sharha Jami’e al-Sagheer, Vol. 4, pg. 166, Tradition 4765
2. Tarikh Dimashq, Vol. 12 pg. 212
3. Wafi bel wafyat by Safadi, Vol. 11 pg. 247
Imam Dhahabi records in ‘Siyar a'lam al nubala’ Vol. 3 pg. 462-463:
وكان شريفا أميرا مطاعا أمارا بالمعروف مقدما على الإنكار من شيعة علي رضي الله عنه شهد صفين أميرا وكان ذا صلاح وتعبد
‘He was an honorable man, commander with authority, he used to enjoin what is right and forbid what is wrong, he was amongst the Shia of Ali (ra), he participated in the battle of Siffin as a commander, he was pious and worshipper’.
The fact that Hujr (ra) would enjoin what is right and forbid what is wrong, proves that his stance against the Nasibi ancestors of Abu Sulaiman was according to Islamic regulations. Imam Ibn Habban in his book ‘Mashahir ulama al-Amsar’ pg. 144 counted Hujr (ra) among the Tabi’in but testified to him being a worshipper:
من عباد التابعين ممن شهد صفين مع علي بن أبي طالب
“He is amongst the worshippers of Tabi’in and amongst those who participated in the battle of Siffin with Ali bin Abi Talib”
We shall evidence this from the following Sunni works:
In Tarikh ibn Khaldun, Vol. 3 pg. 16, we read the opposition to the murder of Hujr (ra) by one of the popular figure from the family of Abu Bakr namely Aisha:
أرسلت عبد الرحمن بن الحرث إلى معاوية يشفع فيهم ۔۔۔ أسفت عائشة لقتل حجر و كانت تثني
“Aisha appointed and sent Abdur Rahman to intercede (save) Hujr… Upon his death Aisha expressed sadness and she used to praise him”
In Al-Isaba, we learn that when Mu’awiya arrived in Medina, Aisha summoned him and the first thing she raised was the killing of Hujr. Ibn Kathir in ‘Al Bidaya’ Vol. 11 pg. 242, under the events of 51 H, records these words of Aisha:
“Marwan narrated: ‘I along with Mu’awiya went to Aisha, so she said: ‘O Mu’awiya! You killed Hujr and his companions, you did what you did but did you not fear that upon coming to me I would arrange for a man to hide and kill you?’”.
So we came to know that such was the gravity of the case that Aisha deemed it permissible to kill Mu’awiya for his killing Hujr bin al-Adbar. We further read:
“In another tradition it is narrated that Aisha screened from Mu’awiya and said: ‘Don’t ever come to me’.
We further read:
“In another tradition it is stated that she used to threaten Mu’awiya and would tell him: ‘Had it not been my fear of these stupid people triumphing over us, there would have been disorder between me and Mu’awiya over the killing of Hujr”
That was the opinion of the family of Abu Bakr regarding the unjust killing of Hujr (ra), now let us look at the reaction of one of the famed figures from the family of Umer. In ‘Al Istiab, pg. 173 -174: Hujr bin Adi al-Kindi we read the following reaction of Abdullah Ibn Umar to the murder of Hujr (ra):
كان ابن عمر في السوق فنعي إليه حجر فأطلق حبوته وقام وقد غلب عليه النحيب
“Ibn Umar was in the market when he heard of the news of Hujr’s murder, he threw down his cloak and spontaneously cried”
Aisha condemning Mu’awiya for this action has been reported in a similar vein by other Sunni Ulema. Aisha deemed it permissible to kill Mu’awiya for his killing Hujr bin al-Adi. The testimony of Aisha deemed by the Ahlul Sunnah ‘The truthful’ shall suffice to counter Abu Sulaiman Nasibi’s suggestion that Hujr had conducted an unlawful rebellion against Mu’awiya.
Qadhi Abi Bakar al-Arabi (468- 543 H) in his famed work ‘Awasim min al Qawasim’ pg. 253 records the reasoning for which the Sahaba used to criticize Ibn Ziyad. He first stated:
فإن قيل : فلم أنكر عليه الصحابة ؟
“If it is asked: Why do the Sahaba object to him?
Then we further read along with the comments of the margin writer of the book Allamah Muhibuddin al-Khateeb (1303-1389 H):
إنما لعنه من لعنة لوجهين ۔۔۔ وكان زياد أهلاً ان يلعن – عندهم – لما حدث بعد استلحق معاوية ۔۔۔ وأهم ذلك – عندهم تسببه في قتل حجر بن عدي
“Those who cursed him, did so for two reasons… Ziyad deserved to be cursed according to them (Sahaba) because of the deeds which were committed after joining Mu’awiya… and the most important reason for them (Sahaba who deemed Ziyad deserved to be cursed) is his role in the killing of Hujr bin Adi.”
We appeal to justice; the Sahaba cursed Ibn Ziyad for advising that Hujr be killed, so where does that leave Mu’awiya who actually ordered his killing? By the same token Mu’awiya should also be cursed like Ibn Ziyad for theory and practice are two different things?
The callous killing of Hujr bin Adi (ra) by Muwiyah had left even the loyal Nasibi companions of Mu’awiya dejected. The first person was Rabi’ bin Ziyad al-Harithi about whom Imam Ibn Hajar Asqalani records in Tahdhib al Tahdhib, Vol. 1 pg. 592:
“He was an employee of Mu’awiya in Khurasan and Hasan Al Basri was his writer. When he heard about the death of Hujr and his companions, he said: “God! If you have something good for Al Rabi’ then call him immediately” so he died in the very gathering. The death of Hujr and his companions was in the year 51.”
Allamah Ibn Atheer records in Usd al Ghaba, Vol. 1 pg. 256 - 257 – Hujr bin Adi:
Muhammad bin Sirin was asked about the two rakat prayers that is prayed before being killed, he said: ‘Habyb and Hujr prayed likewise and they are virtuous, and Hasan Al Basri denounced the killing of Hujr and his companions’. When the news of Hujr’s killing reached Al Rabi’ bin Ziad Al Harithi who was a worker for Mu’awiya in Khurasan, he said: “God! If you have something good for Al Rabi’ then take him immediately” so he didn’t leave his sitting before he died.”
Also see Al Istiab, Vol. 2 pg. 488, while Ibn Hajar Asqalani records the following words about Rabi’ bin Ziyad in his other famed work Taqrib al Taqrib, pg. 319-320 Translation No. 1900’:
Al Rabi’ ibn Ziad Al Harithi al Basri, he resided in many areas, [and it was said that he was a Sahabi, and was mentioned by Ibn Habban in the 'Thiqat al Tabieen']. The second, the author of ‘Al Kamal’ mentioned that he is Abu Firas who narrated from Umar ibn Al Khattab.
Hanafi Imam Muhammad bin Ahmad Sarkhasi (d. 483 H) who enjoys the title of ‘Shams al-Aimah’ (Sun of Imams) in his esteemed and most acclaimed work Al-Mabsut, Vol. 10 pg. 131 testifies that Hujr bin Adi was a martyr and then Imam Sarkhasi used “RA” that proves that Imam of Ahle Sunnah deemed Hujr bin Adi (ra) among the Sahaba and obviously not amongst the ‘troublemakers’ like the filthy Nawasib of Ansar.org asserted.
ويصنع بقتلى أهل العدل ما يصنع بالشهيد فلا يغسلون ويصلى عليهم هكذا فعل علي – رضي الله عنه – بمن قتل من أصحابه وبه أوصى عمار بن ياسر وحجر بن عدي وزيد بن صوحان – رضي الله عنهم – حين استشهدوا
“And the treatment that should be given to the dead from amongst the people of right path (Ahl al Adl) should be the same that is afforded to the martyrs, means they should not be given ghusl (ablution) and funeral prayers should be performed for them, this is what Ali (may Allah be pleased with him) used to do with those who were killed from amongst his sahaba and this is what was left as a ‘will’ by Ammar bin Yasir, Hujr bin Adi and Zaid bin Sohan (may Allah be pleased with them) at the time of their martyrdoms.”
Imam Sarkhasi counted Hujr amongst the martyrs, that proves that Mu’awiya was an oppressor since he killed Hujr and a killer of a martyr is deemed as an oppressor in Islam. Hence Mu’awiya was an oppressor and an unjust man that cannot be the caliph of the Prophet (s) and such people are cursed in Holy Quran.
We are citing from the following famed Sunni works:
1. Al-Istiab, Vol. 1 pg. 75, Dhkir Jandab
2. Usad al-Ghaba, Vol. 1 pg. 258
3. Tabaqat ibn Sa’ad, Vol. 4, pg. 176 - 177, Dhkir Abu Dhar
4. Safwa tul Safwa, Vol. 1 pg. 237, Dhkir Abu Dhar
5. Mustadrak al-Hakim, Vol. 3 pg. 388, Dhkir Abu Dhar
6. Al-Bidayah wal-Nihayah, Vol. 6 pg. 207, Chapter: Akhbar al-Ghayb
We read in Tabaqat ibn Sa’ad, Vol. 4, pg. 176 - 177 and Mustadrak al-Hakim, Vol. 3 pg. 388[1] as follows:
Ibrahim bin Malik al-Ashtar has narrated from his father that when Abu Dharr’s death approached, his wife started to cry, at which he inquired about her weeping, to which she replied that she couldn’t arrange his funeral, and she didn’t have any sufficient piece of cloth to use as shroud for him.
To this Abu Dharr asked her not to cry and said that he had heard the Holy Prophet [saww] that one from amongst his companions would die in the desert and a group of believers would come to him, and I know that I am that person, because it's me that lives in the desert. By Allah! Neither did I lie, nor was I lied to, therefore keep observing and waiting. She asked how that could be possible when the pilgrim caravans had passed.
She then would hike a mount and watch the path and return to look after her husband. She then saw a group who were moving very fast on their riding animals. She waved a cloth at them, which they noticed and came to inquire about it. She said that a believer was dying and she didn’t have cloth for his shroud. When asked she told them that it was Abu Zar, to which they replied, may their parents be sacrificed to him….
An Ansari youth came forward and offered a shroud saying it was from the clothes that he wore and was in his bag. He agreed and allowed him to shroud him. He said that the Ansari shrouded him and all the others in the group also came to him. The group also included Hujr bin al-Adbar and Malik bin Ashtar. They were all Yemenis.
Ansar.org states:
”Mu’awiya’s severity in killing Hijr was because Hijr tried to transgress against the Islamic nation and to break the bond of the Muslims and Mu’awiyah considered it as an endeavor to corrupt the earth especially in Kufah where some groups of the affliction first appeared against Uthman. If Uthman were lenient in this matter, which ultimately lead to his death and lead the Islamic nation to the greatest affliction and caused blood to run like rivers, then Mu’awiyah wanted to cut this affliction from its roots by killing Hijr”
If Mu’awiya wanted to kill Hujr in this way to quell sedition, how is it that he was in effect willing to provide immunity to Hujr and his supporters if they cursed Ali. This ‘transgression’ and attempt to corrupt the earth would have been eliminated by the act of cursing Ali (as)? This is the bond of the Muslims that Abu Sulaiman claims that Mu’awiya was trying to protect, a bond that could only be maintained through the cursing of Ali (as)!
Now let us turn to the ‘method of punishment’ that of burying the associate of Hujr – Abdur Rahman bin Hassan alive. Since Islamic Shari`a prescribes clear methods of penal punishment, could Abu Sulaiman cite a single verse of the Quran or hadith that states the punishment for sedition is live burial?
If Hujr was indeed a troublemaker as Abu Sulaiman suggests then one assumes that this action would have received widespread support by the Sahaba and tabi'een, and yet we find no such evidence. On the contrary, we find clear condemnation. Maudoodi in “Khilfath wa Mulukiyyat” pg. 160, states:
“This incident shook the heart of the Ummah. Upon hearing the news Ibn Umar and Aisha were aggrieved. Aisha had previously written a letter admonishing Mu’awiya. Later on when she met Mu’awiya she said `Mu’awiya did you not fear Allah even slightly when killing Hujr?’. When Mu’awiya's Governor of Khurusan Rabiya bin Ziyad heard this news he shouted `O Allah if in your knowledge there is anything good left on my part, take me from this world’. [Khilafat wa Mulukiyaat, chapter 5, pg., 165 citing Tabari vol 4, pg. 19 to 207, Ibn Athir, vol 3, pg. 234-242, Al bidaya wan Nihaya, vol 8, pg.s 50-55, Al-isti'ab, vol 1, pg. 135]
You can see the clear contradiction in the way Abu Sulaiman writes. If the Sahaba like Aisha, Talha, Zubayr rebel against Khalifa Ali (as) it is on account of ijtihad for which they will be rewarded, the same approach is NOT applied to Hujr. If he opposed Mu’awiya. Why is Abu Sulaiman condemning him? Can it also not be deemed that he exercised ijtihad for which he will be rewarded? If not, why not? Is there one rule for those that oppose Ali (as) and another for those who oppose Mu’awiya? Or are those who oppose Mu’awiya more abominable in his eyes than those who oppose Ali (as)? Clearly Abu Sulaiman’s Nasibi beliefs have been exposed.
Fortunately ‘true’ Sunnis have a love for Imam Ali (as) and his adherents in their hearts and hence have been particularly critical of the killing of Hujr bin Adi (ra) and his supporters. Mufti Ghulam Rasul (d. October 2010) was a modern day Hanafi scholar from Daar ul Uloom Qadiyah Jilaniyah London, in his biography of Imam Jafar Sadiq “Subeh al Sadiq'' discusses a number of topics including the slaughter of Hujr bin Adi. On pg.s 93-94 he makes these comments that one hopes will convince actual Sunnis that Hujr’s only ‘crime’ was his love for Ali and that only Nasibis (who are pretending to be Sunnis) would have the audacity to conclude otherwise:
“Hujr and his associates were killed in 51 Hijri and I pray that Allah (swt) showers his mercy upon them. Verily they sacrificed their to protect the honor and dignity of the Lion of Allah, Ali. Their murderers told them that they would be saved if they cursed Ali – they refused saying ‘We shall not do that which shall cause the wrath of Allah (swt). This is because Hujr and his companions knew that the truth was with Ali, he was the example of Harun, he was the brother of the Prophet (s) in this world and the next, 300 verses had descended in his praise, Ali was with the Qur’an and the Qur’an was with Ali, to look at Ali’s face was an act of worship, to hate Ali was an act of Kufr and to have love and faith in Ali was a part of Iman. Rasulullah (s) said that the sign of a mu'min was love for Ali and the sign of a munafiq was hatred of Ali. It was in light of these facts that Hujr and his companions refused to disassociate themselves from Ali, they happily accepted death and willingly sacrificed their lives due to their love for Ali”.
We should also point out that Tareekh ibn Wardee Vol. 1 pg. 55 also confirms that Mu’awiya killed Hujr on account of his love of Imam Ali (as).
We shall evidence this from the following Sunni works:
We read in History of Tabari, Vol. 17 pg. 144-146 (Arabic):
“When Ali returned from Siffin he had sent al Ashtar back to his command over the Jazirah and had said to Qays bin Sa’ad ‘Stay with me in charge of my personal guards (shurat) until we have finished this business of the arbitration (hukumah) and then do to Azerbaijan”. So Qays remained with Ali over his personal guard and when the business of the arbitration was over, Ali wrote to Malik b, al-Harith al-Asthar, who was at the time in Nasibin. “Now you are one of those whose help I need in making the religion (din) effective, by whom I restrain the arrogance of the sinner, and by whom I fortify the dangerous frontier district (thagir). I have Muhammad b. Abu Bakr over Egypt, but the rebels (Khawarij) there came out against him and he is a raw youth with no experience of war and untested. Come to me so that we can consider what is necessary regarding that, and leave behind over your province those of your men who are trustworthy and sincere advisors. Salutations”.
Malik came to Ali and went in to him. Ali told him the news about the men of Egypt and gave him the reports about them, and he said, “You are the only man for it. Set out there, may God have mercy on you. If I do not tell you what to do about it, it is because I am content with your own judgment. Ask for God’s help if anything worries you, and mix firmness with gentleness. Be mild so long as mildness is effective, but insist on firmness when you have to”. So al-Ashtar left Ali, went to the place where he had left his things, and got ready to set out for Egypt.
Mu’awiyah’s spies came and informed him of Ali’s appointment of Al-Asthar, and that weighed heavily on him for he coveted Egypt and knew that if Al-Asthar arrived there he would be a more difficult prospect than Muhammad b. Abu Bakr. He therefore sent to al Jayastar, one of those subject to the Kharaj tax, and told him that al Asthar had been appointed over Egypt. And he said to him, “If you take care of him, I will not take any Kharaj from you as long as I live; so do what you can to outwit him”. al Jayastar then went to al Qulzum and waited there. Al Asthar left Iraq for Egypt, and when he reached al Qulzum al Jayastar met him and said, “Here is somewhere to stay and here is food and fodder. I am one of those subject to the Kharaj.” Al Asthar stayed there with him and the dihqan came with fodder and food. Then, when he had fed him, he bought him a honeyed drink into which he had mixed poison. He gave it to him to drink and when he had done so he died.
Mu’awiyah proceeded to tell the Syrians, “Ali has sent Al-Ashtar to Egypt – Call on God that he will suffice you against him”. So everyday they implored God against Al-Ashtar, and then he who had given him the drink came to Mu’awiyah and told him of Al-Asthar’s death. Mu’awiyah stood among the people and delivered a khutbah. He praised God and extolled Him and then said “Ali b. Abi Talib had two right hands; one of them was cut off on the day of Siffin (meaning Ammar b. Yasir) and the other today (meaning Al-Asthar)”.
Ali’s enemy Mu’awiya referring to Malik bin Ashtar as the right hand of Ali bin Abi Talib (as) proves the importance that Malik bin Ashtar had to Ali bin Abi Talib (as), hence those children of Mu’awiya who in their love of their father malign Malik bin Ashtar (ra) should realise that he was the right hand of their fourth ‘rightly guided caliph’. If still remains any doubt about Malik bin Harith al Ashtar being amongst the believers then the incident of the funeral of Abu Dhar (ra) we cited above from Tabaqat Ibn Saad shall suffice to silence Nasibi hearts.
The account of Amr bin Hamiq’s murder by Mu’awiya is recorded in the following Sunni books:
First of all let us cite a brief introduction of this person as recorded by Imam Ibn Hajar Asqalani in Taqrib al Tahdhib, pg. 733 Translation No. 5052:
“Amr Ibn Al Hamiq, Ibn Kahil and they also call him Ibn Kahin, Ibn Habeeb Al Khuzai, a Sahabi who lived in Kufa then in Egypt, he was killed during the caliphate of Mu’awiya”
So Ibn Hajar pointed out that the Sahabi Amr bin Hamiq was killed during Mu’awiya’s rule, Ibn Athir records in Usdal Ghaba fi Ma'rifat Sahabah pg. 930 - 931:
“Amr was hence arrested and murdered and his head was sent to Mu’awiya in Syria.”
Ibn Athir has also recorded that:
“In Islam, the first head that was raised on a spear was the head of Amr bin Hamiq which was sent to Mu’awiya.”
History of Tabari, Vol. 18 pg. 136 - 137 (Arabic) provides details in relation to the arrest and murder of Amr bin al Hamiq:
“When the latter saw Amr bin al-Hamaq, he recognized him, and wrote to Mu’awiyah with this information. Mu’awiyah wrote back ‘Amr claimed that he stabbed Uthman bin Affan nine times with a dagger that he had with him, so stab him nine times just as he stabbed Uthman. At that, Amr was taken out and stabbed nine times, and he died from the first or second blow”
As for his role in the murder of Uthman we shall also quote what Imam Ibn Sa’ad has written in Tabaqat al Kubra, Vol. 3 pg. 47 - 48:
The Egyptians who attacked Uthman were led by Abdul Rahman ibn Udays al Balawi, Kinana ibn Bishr al Atab al Kindi and Amr ibn Hamaq al-Khuzai. The army was known as the army of Amr Ibn Hamaq.
Ibn Kathir also testified in Al Bidayah wal Nihayah, Vol. 11 pg. 219, death of Amro bin al-Hamiq al-Khuzai:
“He was amongst those four people who had entered in to the house of Uthman (ra)”
The murder of the companion Amr bin al-Hamiq by Mu’awiya has put the present day Nawasib in deep trouble, it’s a thorn that they can neither swallow nor spit since these people claim that the Sahaba were innocent of the agitation against Uthman and his murder while Mu’awiya testified that a companion Amr bin Hamiq was amongst those Sahaba that took alliagienace under the tree which Nawasib think is the greatest proof of the righteousness of the Sahaba, was actually involved in the murder of Uthman. The Nawasib are left with only two options, they either:
accept that the Sahaba were involved in the agitation and murder of Uthman
or:
Mu’awiya attributed the murder of Uthman to a Sahabi Amr b. Hamiq and unjustly murdered him.
This can be evidenced from the following Sunni works:
1. Al Bidayah wal Nihayah, Vol. 11 pg. 219, death of Amro bin al-Hamiq al-Khazai
2. Asad’ul Ghaba Vol., 1 pg. 930-931, Dhikr Amr bin Hamiq
3. Tarikh Yaqubi, Vol. 2 pg. 232, 50 H
Ibn Kathir while recording about the death of Amro bin al-Hamiq stated in Al Bidayah wal Nihayah, Vol. 11 pg. 219, death of Amro bin al-Hamiq al-Khazai:
“The head of Amr bin Hamiq was cut off and was sent to Mu’awiya and it was displayed in Syria etc. This was the first head that was displayed through the cities. The head was presented to the wife of Amr bin Hamiq, Amina bint Shareed who had been imprisoned in a dungeon by Mu’awiya. The head was thrown into her lap. His wife laid his hand over his forehead and kissed his face and said: ‘You deprived me from him for such a long period of time and then you sent it to me after killing him. Thus, I duly accept this gift”
During the battle of Uhud the Prophet did not order the Sahaba to mistreat the captive Kuffar women, yet Mu’awiya was such a violator of the Sunnah of the Prophet (s), that he would imprison Shi’a women whose sin was their husbands love for Maula Ali (as), as is proven from the horrific treatment of the wife of Amr, who was presented with the decapitated head of her husband whilst imprisoned. This proves that Mu’awiya was an evil cold hearted man, whose treatment of women prisoners was no different to the American treatment of prisoners in Abu Ghraib.
Ubaydullah bin Abbas was the son of the Prophet’s uncle and was the ruler over Yemen during the reign of Ali bin abi Talib (as). In order to disturb the rulers from the family of Holy Prophet (s), Mu’awiya initiated a campaign of terrorism throught the country, and selected the notorious thugs of the Arab world Busr bin Artat for this purpose. Mu’awiya sent him to the provinces of Yemen and Hijaz in order to disturb the Shias and kill them. Amonsgt the murders by Busr during his terrorism campaign, he also killed two children of Banu Hashim. We are citing from the following Sunni works:
1. Tarikh Kamil, Vol. 3 pg. 194 Dhikr 40 Hijri
2. Shadharath al Dhahab, pg. 64 Dhikr 58 Hijri
3. Tarikh Tabari (English translation) Vol. 18 pg.s 207-208
4. Murujh al Dhahab, Vol. 3 pg. 30
5. Al Istiab pg. 88, Chapter: Busr
6. Tarikh Ibn Asakir Vol 10 pg. 146:
7. Asad’ul Ghaba Vol. 1 pg. 213 Dhikr Busr
8. Tarikh Islam by Dhahabi, Vol. 2 pg. 187
We read in Al Istiab pg. 88:
وكان يقول فيه رجل سوء۔۔۔ ذبحه ابني عبيد الله بن العباس بن عبد المطلب وهما صغيران بين يدي أمهما وكان معاوية قد استعمله على اليمن أيام صفين
“Busr bin Artat was a bad person… He slit the throats of the two children of Ubadullah ibn Abbas bin Abdul Mutalib in the presence of their mother, Mu'awiya had sent him to Yemen during the days of Siffin''
We read in Tarikh Ibn Asakir Vol 10 pg. 146:
بعثه معاوية إلى اليمن فقتل بها ابني عبيد الله ( 1 ) بن العباس وصحب معاوية إلى أن مات
“Mu’awiya sent him (Busr) to Yemen, so he killed the two sons of Ubaydullah bin Al Abbas, and he remained Mu’awiya’s companion till he died.”
Not even innocent children could evade the sword of Mu’awiya, Islam does not permit the killing of innocent children, in Sahih al-Bukhari 3014 we find:
Narrated ‘Abdullah: During some of the Ghazawat of the Prophet a woman was found killed. Allah’s Apostle disapproved of the killing of women and children.
Mu’awiya had no regard for the words of our Prophet (s) which is why when we witness al Qaida’s suicide bombers killing innocent women and children in Iraq, it because they get their inspiration from their beloved Imam Mu’awiya. If Nawasib will seek to absolve their king Mu’awiya by saying that he did not personally kill the boys we will point out that in Surah Qasas, Allah deems Pharaoh responsible for the slaughter of the children of Bani Israeel even though he did not kill them by his own hands, rather his henchmen did as is the case with Mu’awiya.
1. Bidayah wal Nihayah, Vol. 11 pg. 234, Murder of Abdul Rahman
2. Tarikh Kamil, Vol. 3 pg. 336
3. History of Tabari, Vol. 18 pg. 151
We read in Tarikh Kamil, Vol. 3 pg. 336:
When Abdul Rahman bin Hasaan was arrested and presented before Mu’awiya, he asked Abu Rahman: ‘What is your notion about Ali?’. Abdurehman replied: ‘It is better for you not to ask me regarding my notion about him’. Mu’awiya said: ‘By Allah, I will not spare you’. Abdurehman stated: ‘I testify that Ali is amongst those people who do Dhikr of Allah copiously and establish justice in the world and pardon the mistakes/sins of the people’. Then Mu’awiya asked: ‘What is your notion regarding Uthman?’. Abdurehman replied: ‘Uthman was the first person to open the gates of injustice and closed the gate of righteousness’. Mu’awiya stated: ‘You killed yourself’. Abdurehman said: ‘Rather you killed yourself’. Then Mu’awiya sent him to Ziyad and ordered that he be executed brutally, thus Ziyad buried him alive’
Dear readers, now you can realize how the worst oppressor was Muaiwyah that he made people buried alive just because they were blessed to have love for Ali bin Abi Talib (as) that according to Sunni sources is the sign of belief. We want to ask those lunatics who praise the tyrants of Bani Ummayah that does Islam permits the punishment of burying one alive even for the biggest sin Islam highlights? All the oppressors of the present world feel embarrassed when they see the limits of oppression that Mu’awiya had crossed in his Nasibism (hate of Ali (as)).
We can evidence this from the following Sunni works:
Ibn Abd Barr recorded in Al-Istiab pg 89:
وقال أبو عمرو الشيباني لما وجه معاوية بسر بن أرطاة الفهري لقتل شيعة علي رضي الله عنه
“It is narrated by Abu Amro Al Shaybani that Mu’awiya sent Busr bin Artat to kill the Shias of Ali (ra)”
We read in Usdul Ghaba about Busr bin Artat (laeen), pg. 110 - 111:
وكان معاوية سيره إلى الحجاز واليمن ليقتل شيعة علي
“Mu’awiya sent Busr to Yemen and Hijaz in order to kill the Shias of Ali”
Ibn Hajar recorded in Al Isaba, Vol 1, pg. 422:
وكان معاوية وجهه إلى اليمن والحجاز في أول سنة أربعين وأمره أن ينظر من كان في طاعة على فيوقع بهم
“In the beginning of 40 Hijri, Mu’awiya sent Busr to Hijaz and Yemen with an instruction to kill the followers of Ali”
We read citing from the following esteemed Sunni sources:
We read the following in Usdul Ghaba about Busr bin Artat (laeen), pg. 110 - 111:
وشهد صفين مع معاوية وكان شديدا على علي وأصحابه ۔۔ وكان معاوية سيره إلى الحجاز واليمن ليقتل شيعة علي ۔۔۔ وأغار على همدان باليمن وسبى نساءهم فكن أول مسلمات سبين في الإسلام
“He witnessed (battle of) Sifeen alongside Mu’awiya, he was aggressively against Ali and his Sahaba…Mu’awiya sent him to kill the Shia of Ali in Hijaz and Yemen… In Yemen he attacked the famous tribe of Hamdan and captured their women. These were the first Muslim women that were captured and made slaves”
Allamah Ibn Abdul Barr has recorded in Al Istiab pg. 89:
وقال أبو عمرو الشيباني لما وجه معاوية بسر بن أرطاة الفهري لقتل شيعة علي رضي الله عنه۔۔۔ذكر أبو عمر الشيباني أغار بسر بن أرطاة على همدان وسبى نساءهم فكان أول مسلمات سبين في الإسلام
“Narrated by Abu Amr Al Shaybani that Mu’awiya sent Busr bin Artat Al-Fahri to kill the Shi’a of Ali… Abu Amro Al Shaybani says that Basr bin Arta’a attacked Hamdan, and took women as hostages, so they were the first women in Islam who were taken as hostages.”
He also recorded:
“Abi al-Rabab and his friend reported that they heard Abi Dharr (may Allah be pleased with him) invoke and seek refuge during his prayers and he spent a long time bowing and prostrating in his prayers. They say that they asked him: ‘what do you seek refuge from and what are you advocating for?’ He said: ‘I seek refuge in Allah from the day of al-Bala and the day of al-Awrah’. We asked him: ‘What is it?’ He replied: ‘The day of al-Bala is the day on which the Muslim youth will clash and kill each other. The day of al-Awrah is the day on which the Muslim women will be made captives and their legs will be disclosed, and who among them have a great leg will be purchased according to the greatness of her leg. So I invoked not to make me live till that time, you two might live till that day’.
He (the narrator) said: ‘Then Uthman was killed, and then Mu’awiya sent Busr bin Art’a to Yemen and he made the Muslim women as captives and took them into the market as slaves”
Dhahabi in ‘Siyar a'lam an Nubala’ Vol 3, pg. 409 - 410 recorded the following about Busr:
Ibn Yunis said: ‘A companion testified to the conquest of Egypt, he owned a house and a resort there. He ruled Hijaz and Yemen for Mu’awiya, he did many bad things and he got scruple (sickness) towards the end of his life’…He imprisoned Muslim women in Yemen and brought them for selling’.
These were the ‘victories’ and ‘achievements’ of Bani Ummayah over which Nawasib are always excited. The tribe Hamdan under discussion was an Arab tribe rather than the Iranian Hamdan. We want to ask those of the Nawasib who extend their support for the oppressors of Bani Umayyad, if making Muslim women captives and selling them in the markets is not an example of injustice and oppression then they need to define the definition of injustice and oppression. It was the very era about which Sunni scholar Muhammad ibn Aqeel al-Hadrami stated in his book ‘Al-atab al-Jameel ala ahl al-Jarh wa al-Tadeel’ pg. 31:
"وقد كان في بعض الأعصار خير للإنسان أن يتهم بالكفر فضلا عما دونه من أن يهتم بموالاة علي وأهل بيته عليهم والسلام."
“In some ages it was better for human beings to be accused of kufr and other things, rather than be accused of loyalty to Ali and his household peace be upon them.”
The killing of a mu’min is a clear violation of the Shari`a, and Allah (swt) sets out the punishment for such an individual:
“And whoever kills a believer intentionally, his recompense shall be hell, he shall abide therein and God’s wrath (Ghazibullaho) shall be on him and his curse (lanato), and is prepared for him a great torment” (Surah Nisa, verse 93).
This is the punishment for killing one believer, whilst Mu’awiya was responsible for murdering thousands? Allah (swt) is not happy with such a person rather he has obtained the wrath of Allah (swt)
[1] This hadith doesn't mention Hujr by name but the other details of the hadith are otherwise the same.
