La'anat - The Sunnah of Allah and His Rasul

This has always been a very sensitive topic to discuss, we often hear people saying that Allah has said in Holy Quran that we should not curse. They refer to Surah al-Anaam(108):

وَلَا تَسُبُّواْ ٱلَّذِينَ يَدۡعُونَ مِن دُونِ ٱللَّهِ فَيَسُبُّواْ ٱللَّهَ عَدۡوَۢا بِغَيۡرِ عِلۡمٍ۬‌ۗ كَذَٲلِكَ زَيَّنَّا لِكُلِّ أُمَّةٍ عَمَلَهُمۡ ثُمَّ إِلَىٰ رَبِّہِم مَّرۡجِعُهُمۡ فَيُنَبِّئُهُم بِمَا كَانُواْ يَعۡمَلُونَ

Now we need to understand that in this verse the word which has been used is “Wa Lā Tasubbū”

And of course the word “subb” means curse. But Allah has never asked his believers to stop “La’anat”. In fact at many places in Quran it has been mentioned by Allah Himself.

Now what is the difference between “La’anat” and “subb”

The meaning of La’anat, in the dictionary, is to ‘make far’, or ‘to separate’.

لَعْنَه لَعْنًا: طَرَدُه وَ اَبْعَدَه عَنِ الْخَيْرِ

‘To La’anat means He made him far from Himself or made him far from good.’

(Mufradaat, pg. 422, Majmaul Bahrain, vol. 1-2, pg. 404)

Terminologically, La’anat means to pray (Dua’a) to Allah to keep someone far from His Mercy. La’anat is the opposite of Salaam, which is a prayer to Allah for His Mercy on a person. Salawaat and La’anat are ways of manifesting Tawallah [love of Ahle Bait (a.s.)] and Tabarrah [enmity with the enemies of Ahle Bait (a.s.)]. They both go hand in hand.

Turahi says:

اَللَّعْنُ: اَلطَّرْدُ وَ الْاَبْعَادُ عَلٰي سَبِيْلِ الْسَّخَطِ وَ ذٰلِكَ مِنَ اللهِ تَعَالٰي فِيْ الْآخِرَةِ عُقُوْبَةٌ، وَ فَيْ الدُّنْيَا اِنْقِطَاعُ مِنْ قُبُوْلِ رَحْمَتِه وَ تَوْفِيْقِه-

La’anat means to keep distance from someone because of anger. The maloon (on whom the La’anat is imposed) will be punished by Allah on the Day of Judgment and he is deprived of Allah’s mercy and blessings in this world.

(Ibid) 

The discussion of La’anat is of those matters among the two sects of Islam (Shiaism and Sunnism) which have few commonalities. In reality, nobody denies the concept of La’anat as it has the stamp of the Holy Quran and reliable traditions of Holy Prophet (s.a.w.a.). The problem arises only when some people hesitate or prohibit people from practicing La’anat the ones on whom the La’anat has been imposed by the Holy Quran and the Holy Prophet (s.a.w.a.). Moreover, they display their friendship with the enemies of Allah and the Holy Prophet (s.a.w.a). This personality worship is the cause of the differences. Let us discuss the belief of La’anat in light of the Holy Quran and traditions.

I)                   Holy Quran and La’anat

1.      La’anat on Iblis.

وَّ اِنَّ عَلَيْكَ اللَّعْنَةَ اِلٰى يَوْمِ الدِّيْنِ

‘And surely on you is La’anat until the Day of Judgment.’

(Surah Hijr,15:35)

وَّ اِنَّ عَلَيْكَ لَعْنَتِىْٓ اِلٰى يَوْمِ الدِّيْنِ`

‘And surely My La’anat is on you until the Day of Judgment.’

(Surah Suad,38:78)

Allah has cast La’anat on Iblis. (i.e. He has made him far from His Mercy.) When Iblis was casted La’anat upon, he said to Allah, ‘I will certainly have a special share from Your servants.’

2. La’anat on the Disbelievers

a) General La’anat

اِنَّ اللهَ لَعَنَ الْكَافِرِيْنَ وَ اَعَدَّ لَهُمْ سَعِيْرًا

‘Surely Allah has casted La’anat on the unbelievers and has prepared for them a burning fire’

(Surah Ahzab, 33: 64)

اِنَّ الَّذِيْنَ كَفَرُوْا وَمَاتُوْا وَهُمْ كُفَّارٌ اُولَآئِكَ عَلَيْهِمْ لَعْنَةٌ اللهِ وَالْمَلَآئَكَةِ وَالنَّاسِ اَجْمَعِيْنَ

‘Surely those who disbelieve and die while they are disbelievers, these it is on whom is the La’anat of Allah and the angels and men all.’

(Surah Baqarah, 2: 161)

وَعَدَ اللهُ الْمُنَافِقِيْنَ وَالْمُنَافِقَاتِ وَالْكُفَّارَ نَارَ جَهَنَّمَ خَالِدِيْنَ فِيْهَا، هِىَ حَسْبُهُمْ، وَ لَعَنَهُمُ اللهُ، وَلَهُمْ عَذَابٌ مُّقِيْمٌ

‘Allah has promised the hypocritical men and the hypocritical women and the unbelievers the fire of hell to abide therein; it is enough for them. And Allah has casted La’anat on them and they shall have a lasting punishment.’

(Surah Tauba, 9:68)

b) Those who turned to disbelief after believing

كَيْفَ يَهْدِى اللهُ قَوْمًا كَفَرُوْا بَعْدَ اِيْمَانِهِمْ وَ شَهِدُوْآ اَنَّ الرَّسُوْلَ حَقٌّ وَّ جَآئَهُمُ الْبَيِّنَاتُ، وَاللهُ لاَ يَهْدِىْ الْقَوْمَ الظَّالِمِيْنَ. اُولٰۤئِكَ جَزَآوٴُهُمْ اَنَّ عَلَيْهِمْ لَعْنَةَ اللهِ وَالْمَلَآئِكَةِ وَالنَّاسِ اَجْمَعِيْنَ.

‘How shall Allah guide a people who disbelieved after their believing and (after) they had borne witness that the Apostle was true and clear arguments had come to them; and Allah does not guide the unjust people. (As for) these, their reward is that upon them is the La’anat of Allah and the angels and of men, all together.’

(Surah Ale Imran, 3:86-87)

c) Disbelievers from the nation of Aad

وَ اُتْبِعُوْا فِىْ هَاذِهِ الدُّنْيَا لَعْنَةً وَّ يَوْمَ الْقِيَامَةِ، اَلَآ اِنَّ عَادًا كَفَرُوْا رَبَّهُمْ، اَلاَ بُعْدًا لِّعَادٍ قَوْمِ هُوْدٍ

‘And they were overtaken by La’anat in this world and on the resurrection day; now surely Aad disbelieved in their Lord; now surely, away with Aad, the people of Hud.’

(Surah Hud, 11:60)

d) Disbelievers from the nation of Firaun

وَ اُتْبِعُوْا فِىْ هَاذِهٖ لَعْنَةً وَّ يَوْمَ الْقِيَامَةِ، بِئْسَ الرِّفْدُ الْمَرْفُوْدُ

‘And they are overtaken by La’anat in this (world), and on the resurrection day, evil the gift which shall be given.’

(Surah Hud, 11:99)

وَ اَتْبَعْنَاهُمْ فِىْ هَاذِهِ الدُّنْيَا لَعْنَةً، وَ يَوْمَ الْقِيَامَةِ هُمْ مِّنَ الْمَقْبُوْحِيْنَ

And We caused a La’anat to follow them in this world, and on the day of resurrection they shall be of those made to appear hideous.

(Surah Qasas, 28:42)

e) Disbelievers from Bani Israel

وَ قَالُوْا قُلُوْبُنَا غُلْفٌ، بَلْ لَّعَنَهُمُ اللهُ بِكُفْرِهِمْ فَقَلِيْلاً مَّا يُؤْمِنُوْنَ. وَ لَمَّا جَآءَ هُمْ كِتَابٌ مِّنْ عِنْدِ اللهِ مُصَدِّقٌ لِّمَا مَعَهُمْ، وَ كَانُوْا مِنْ قَبْلُ يَسْتَفْتِحُوْنَ عَلَى الَّذِيْنَ كَفَرُوْا، فَلَمَّا جَآءَ هُمْ مَّا عَرَفُوْا كَفَرُوْا بِهٖ ز فَلَعْنَةُ اللهِ عَلَى الْكَافِرِيْنَ.

‘And they say: Our hearts are covered. Nay, Allah has casted La’anat on them on account of their disbelief; so little it is that they believe. And when there came to them a Book from Allah verifying that which they have, and aforetime they used to pray for victory against those who disbelieve, but when there came to them (Prophet) that which they did not recognize, they disbelieved in him; so Allah’s La’anat is on the unbelievers.’

(Surah Baqarah, 2: 88-89)

فَبِمَا نَقْضِهِمْ مِّيْثَاقَهُمْ لَعَنَّاهُمْ وَ جَعَلْنَا قُلُوْبَهُمْ قَاسِيَةً، يُحَرِّفُوْنَ الْكَلِمَ عَنْ مَّوَاضِعِهٖ، وَ نَسُوْا حَظًّا مِّمَّا ذُكِّرُوْا بِهٖ، وَلاَ تَزَالُ تَطَّلِعُ عَلٰيخَآئِنَةٍ مِّنْهُمْ اِلاَّ قَلِيْلاً مِّنْهُمْ فَاعْفُ عَنْهُمْ وَاصْفَحْ، اِنَّ اللهَ يُحِبُّ الْمُحْسِنِيْنَ

‘But on account of their breaking their covenant We casted La’anat on them and made their hearts hard; they altered the words from their places and they neglected a portion of what they were reminded of; and you shall always discover treachery in them excepting a few of them; so pardon them and turn away; surely Allah loves those who do good (to others).’

(Surah Maidah, 5:13)

قُلْ هَلْ اُنَبِّئُكُمْ بِشَرٍ مِّنْ ذٰلِكَ مَثُوْبَةً عِنْدَ اللهِ، مَنْ لَّعَنَهُ اللهُ وَ غَضِبَ عَلَيْهِ وَ جَعَلَ مِنْهُمُ الْقِرَدَةَ وَالْخَنَازِيْرَ وَ عَبَدَ الطَّاغُوْتَ، اُولٰۤئِكَ شَرٌّمَّكَانًا وَّ اَضَلُّ عَنْ سَوَآءِ السَّبِيْلِ

‘Say: Shall I inform you of (him who is) worse than this in retribution from Allah? (Worse is he) whom Allah has casted La’anat on and brought His wrath upon, and of whom He made apes and swine, and he who served the Shaitan; these are worse in place and more erring from the straight path.’

(Surah Maidah, 5:60)

لُعِنَ الَّذِيْنَ كَفَرُوْا مِنْم بَنِىْٓ اِسْرَآئِيْلَ عَلٰيلِسَانِ دَاودَ وَ عِيْسَى ابْنِ مَرْيَمَ، ذٰلِكَ بِمَا عَصَوْا وَّ كَانُوْا يَعْتَدُوْنَ

‘Those who disbelieved from among the children of Israel were casted La’anat on by the tongue of Dawood and Isa, son of Marium; this was because they disobeyed and used to exceed the limit.’

(Surah Maidah, 5:78)

وَ اُتْبِعُوْا فِىْ هَاذِهٖ لَعْنَةً وَّ يَوْمَ الْقِيَامَةِ، بِئْسَ الرِّفْدُ الْمَرْفُوْدُ

‘And they are overtaken by La’anat in this (world), and on the resurrection day, evil the gift which shall be given.’

(Surah Hud, 11:99)

وَ اَتْبَعْنَاهُمْ فِىْ هَاذِهِ الدُّنْيَا لَعْنَةً، وَ يَوْمَ الْقِيَامَةِ هُمْ مِّنَ الْمَقْبُوْحِيْنَ

‘And We caused a La’anat to follow them in this world, and on the day of resurrection they shall be of those made to appear hideous.’

(Surah Qasas, 28:42)

f) Disbelievers from the People of the Book (Ahle Kitab)

وَ لَمَّا جَآءَ هُمْ كِتَابٌ مِّنْ عِنْدِ اللهِ مُصَدِّقٌ لِّمَا مَعَهُمْ، وَ كَانُوْا مِنْ قَبْلُ يَسْتَفْتِحُوْنَ عَلَى الَّذِيْنَ كَفَرُوْا، فَلَمَّا جَآءَ هُمْ مَّا عَرَفُوْا كَفَرُوْا بِهٖ ز فَلَعْنَةُ اللهِ عَلَى الْكَافِرِيْنَ

‘And when there came to them a Book from Allah verifying that which they have, and aforetime they used to pray for victory against those who disbelieve, but when there came to them (Prophet) that which they did not recognize, they disbelieved in him; so Allah’s La’anat is on the unbelievers.’

(Surah Baqarah, 2:89)

مِنَ الَّذِيْنَ هَادُوْا يُحَرِّفُوْنَ الْكَلِمَ عَنْ مَّوَاضِعِهٖ وَ يَقُوْلُوْنَ سَمِعْنَا وَ عَصَيْنَا وَاسْمَعْ غَيْرَ مُسْمَعٍ وَّرَاعِنَا لَيًّام بِاَلْسِنَتِهِمْ وَطَعْنًا فِى الدِّيْنِ، وَلَوْ اَنَّهُمْ قَالُوْا سَمِعْنَا وَ اَطَعْنَا وَاسْمَعْ وَانْظُرْنَا لَكَانَ خَيْرًا لَّهُمْ وَ اَقْوَمَ، وَ لٰكنْ لَّعَنَهُمُ اللهُ بِكُفْرِهِمْ فَلاَ يُؤْمِنُوْنَ اِلاَّ قَلِيْلاً. يَآاَيُّهَا الَّذِيْنَ اُوْتُوْا الْكِتَابَ اٰمِنُوْا بِمَا نَزَّلْنَا مُصَدِّقًا لِّمَا مَعَكُمْ مِّنْ قَبْلِ اَنْ نَّطْمِسَ وُجُوْهًا فَنَرُدَّهَا عَلٰى اَدْبَارِهَآ اَوْ نَلْعَنَهُمْ كَمَا لَعَنَّآ اَصْحَابَ السَّبْتِ، وَكَانَ اَمْرُ اللهِ مَفْعُوْلاً.

‘Of those who are Jews (there are those who) alter words from their places and say: We have heard and we disobey and: Hear, may you not be made to hear! and: Raina, distorting (the word) with their tongues and taunting about religion; and if they had said (instead): We have heard and we obey, and hearken, and Unzurna it would have been better for them and more upright; but Allah has casted La’anat on them on account of their unbelief, so they do not believe but a little. O you who have been given the Book! believe that which We have revealed, verifying what you have, before We alter faces then turn them on their backs, or La’anat them as We casted La’anat on the violators of the Sabbath, and the command of Allah shall be executed.’

(Surah Nisa, 4:46-47)

وَ قَالَتِ الْيَهُوْدُ يَدُ اللهِ مَغْلُوْلَةٌ، غُلَّتْ اَيْدِيْهِمْ وَلُعِنُوْا بِمَا قَالُوْا م بَلْ يَدَاهُ مَبْسُوْطَتَانِ، يُنْفِقُ كَيْفَ يَشَآءُ، وَلَيَزِيْدَنَّ كَثِيْرًا مِّنْهُمْ مَّآ اُنْزِلَ اِلَيْكَ مِنْ رَّبِّكَ طُغْيَانًا وَّ كُفْرًا، وَاَلْقَيْنَا بَيْنَهُمُ الْعَدَاوَةَ وَالْبَغَضَآءَ اِلٰى يَوْمِ الْقِيَامَةِ، كُلَّمَآ اَوْقَدُوْا نَارًا لِّلْحَرْبِ اَطْفَاَهَا اللهُ، وَ يَسْعَوْنَ فِى الْاَرْضِ فَسَادًا، وَاللهُ لاَ يُحِبُّ الْمُفْسِدِيْنَ.

‘And the Jews say: The hand of Allah is tied up! Their hands shall be shackled and they shall be casted La’anat on for what they say. Nay, both His hands are spread out, He expends as He pleases; and what has been revealed to you from your Lord will certainly make many of them increase in inordinacy and unbelief; and We have put enmity and hatred among them till the day of resurrection; whenever they kindle a fire for war Allah puts it out, and they strive to make mischief in the land; and Allah does not love the mischief-makers.’

(Surah Maidah, 5:64)

3. La’anat on the Polytheists

وَّ يُعَذِّبَ الْمُنَافِقِيْنَ وَ الْمُنَافِقَاتِ وَ الْمُشْرِكِيْنَ وَ الْمُشْرِكَاتِ الظَّآنِّيْنَ بِاللهِ ظَنَّ السَّوْءِ، عَلَيْهِمْ دَآئِرَةُ السَّوْءِ، وَ غَضِبَ اللهُ عَلَيْهِمْ وَ لَعَنَهُمْ وَ اَعَدَّ لَهُمْ جَهَنَّمَ، وَ سَآئَتْ مَصِيْرًا

‘And (that) He may punish the hypocritical men and the hypocritical women, and the polytheistic men and the polytheistic women, the entertainers of evil thoughts about Allah. On them is the evil turn, and Allah is wroth with them and has cast his La’anat on them and prepared hell for them, and evil is the resort.’

(Surah Fath, 48:6)

4. La’anat on different groups among the People of the Book (Ahle Kitab)

a) Companions of Sabt

قُلْ هَلْ اُنَبِّئُكُمْ بِشَرٍ مِّنْ ذٰلِكَ مَثُوْبَةً عِنْدَ اللهِ، مَنْ لَّعَنَهُ اللهُ وَ غَضِبَ عَلَيْهِ وَ جَعَلَ مِنْهُمُ الْقِرَدَةَ وَالْخَنَازِيْرَ وَ عَبَدَ الطَّاغُوْتَ، اُولٰۤئِكَ شَرٌّمَّكَانًا وَّ اَضَلُّ عَنْ سَوَآءِ السَّبِيْلِ

‘Say: Shall I inform you of (him who is) worse than this in retribution from Allah? (Worse is he) whom Allah has casted La’anat on and brought His wrath upon, and of whom He made apes and swine, and he who served the Shaitan; these are worse in place and more erring from the straight path.’

(Surah Maidah, 5:60)

b) Those who believe that the hands of Allah are tied

وَ قَالَتِ الْيَهُوْدُ يَدُ اللهِ مَغْلُوْلَةٌ، غُلَّتْ اَيْدِيْهِمْ وَلُعِنُوْا بِمَا قَالُوْا م بَلْ يَدَاهُ مَبْسُوْطَتَانِ، يُنْفِقُ كَيْفَ يَشَآءُ، وَلَيَزِيْدَنَّ كَثِيْرًا مِّنْهُمْ مَّآ اُنْزِلَ اِلَيْكَ مِنْ رَّبِّكَ طُغْيَانًا وَّ كُفْرًا، وَاَلْقَيْنَا بَيْنَهُمُ الْعَدَاوَةَ وَالْبَغَضَآءَ اِلٰى يَوْمِ الْقِيَامَةِ، كُلَّمَآ اَوْقَدُوْا نَارًا لِّلْحَرْبِ اَطْفَاَهَا اللهُ، وَ يَسْعَوْنَ فِى الْاَرْضِ فَسَادًا، وَاللهُ لاَ يُحِبُّ الْمُفْسِدِيْنَ

‘And the Jews say: The hand of Allah is tied up! Their hands shall be shackled and they shall be casted La’anat on for what they say. Nay, both His hands are spread out, He expends as He pleases; and what has been revealed to you from your Lord will certainly make many of them increase in inordinacy and unbelief; and We have put enmity and hatred among them till the day of resurrection; whenever they kindle a fire for war Allah puts it out, and they strive to make mischief in the land; and Allah does not love the mischief-makers.’

(Surah Maidah, 5:64)

5. La’anat on the Hypocrites

وَعَدَ اللهُ الْمُنَافِقِيْنَ وَالْمُنَافِقَاتِ وَالْكُفَّارَ نَارَ جَهَنَّمَ خَالِدِيْنَ فِيْهَا، هِىَ حَسْبُهُمْ، وَ لَعَنَهُمُ اللهُ، وَلَهُمْ عَذَابٌ مُّقِيْمٌ

‘Allah has promised the hypocritical men and the hypocritical women and the unbelievers the fire of hell to abide therein; it is enough for them; and Allah has casted La’anat on them and they shall have lasting punishment.’

(Surah Taubah, 9:68)

وَّ يُعَذِّبَ الْمُنَافِقِيْنَ وَ الْمُنَافِقَاتِ وَ الْمُشْرِكِيْنَ وَ الْمُشْرِكَاتِ الظَّآنِّيْنَ بِاللهِ ظَنَّ السَّوْءِ، عَلَيْهِمْ دَآئِرَةُ السَّوْءِ، وَ غَضِبَ اللهُ عَلَيْهِمْ وَ لَعَنَهُمْ وَ اَعَدَّ لَهُمْ جَهَنَّمَ، وَ سَآئَتْ مَصِيْرًا

‘And (that) He may punish the hypocritical men and the hypocritical women, and the polytheistic men and the polytheistic women, the entertainers of evil thoughts about Allah. On them is the evil turn, and Allah is wroth with them and has casted La’anat on them and prepared hell for them, and evil is the resort.’

(Surah Fath, 48:6)

لَئِنْ لَّمْ يَنْتَهِ الْمُنَافِقُوْنَ وَ الَّذِيْنَ فِىْ قُلُوْبِهِمْ مَّرَضٌ وَّ الْمُرْجِفُوْنَ فِى الْمَدِيْنَةِ لَنُغْرِيَنَّكَ بِهِمْ ثُمَّ لاَ يُجَاوِرُوْنَكَ فِيْهَآ اِلاَّ قَلِيْلاً. مَّلْعُوْنِيْنَ، اَيْنَمَا ثُقِفُوْآ اُخِذُوْا وَ قُتِّلُوْا تَقْتِيْلاً.

‘If the hypocrites and those in whose hearts is a disease and the agitators in the city do not desist, We shall most certainly set you over them, then they shall not be your neighbors in it but for a little while; La’anat is casted upon: wherever they are found they shall be seized and murdered, a (horrible) murdering.’

(Surah Ahzab, 33:60-61)

6. The Ma’aluun Tree

وَ اِذْ قُلْنَا لَكَ اِنَّ رَبَّكَ اَحَاطَ بِالنَّاسِ، وََمَا جَعَلْنَا الرُّءْ يَا الَّتِىْٓ اَرَيْنَاكَ اِلاَّ فِتْنَةً لِّلنَّاسِ وَالشَّجَرَةَ الْمَلْعُوْنَةَ فِى الْقُرْاٰنِ، وَ نُخَوِّفُهُمْ، فَمَا يَزِيْدُهُمْ اِلاَّ طُغْيَانًا كَبِيْرًا

‘And when We said to you: Surely your Lord encompasses men; and We did not make the vision which We showed you but a trial for men and the Ma’aluun tree in the Quran as well; and We cause them to fear, but it only adds to their great inordinacy.’

(Surah Bani Israel, 17:60)

As per the reliable traditions of the Ahle Sunnah and the Shias, ‘the Ma’aluun tree’ refers to Bani Ummayah. In this regard, traditions from Sunni and Shia sources are given below:

• Ibne Jurair Tabari writes in his Tafseer under the aforesaid verse: Sahl Ibne Saad narrated that Holy Prophet (s.a.w.a.) saw Bani Falan (Bani Ummayah) in his dream. They were jumping on his mimbar (pulpit) like monkeys. He (s.a.w.a.) felt very sorrowful. After this, until his last breath, nobody saw a smile on the face of Holy Prophet (s.a.w.a.). At that time the verse, وََمَا جَعَلْنَا الرُّءْ يَا الَّتِىْٓ اَرَيْنَاكَ اِلاَّ فِتْنَةً لِّلنَّاسِ… ‘…and We did not make the vision which We showed you but a trial for men..’ was revealed.

(Tafseer-e-Tabari, vol. 15, pg. 141)

• Qurtabi writes in his Tafseer under the aforesaid verse that Sahl Ibne Saad narrated that Holy Prophet (s.a.w.a.) saw Bani Ummayah in his dream, jumping on his mimbar (pulpit) like monkeys. This made him very sorrowful. After this, until his last breath, he did not smile. This verse describes the period of the rule of Bani Ummayah, which was full of great corruption and a test for the nation.

(Tafseer-e-Qurtabi, vol. 10, pg. 254)

• Yunus Ibne Abdul Rahman Ibne Asal enquired from Imam (a.s.) about the verse, وََمَا جَعَلْنَا الرُّءْ يَا الَّتِىْٓ اَرَيْنَاكَ اِلاَّ فِتْنَةً لِّلنَّاسِ… ‘…and We did not make the vision which We showed you but a trial for men..’ He (a.s.) replied: Holy Prophet (s.a.w.a.) saw a dream in which he saw Bani Ummayah climbing his pulpit. Whoever from them climbed the pulpit, the path to reach Allah was closed. He (s.a.w.a.) was at pain to see this in his dream. He (s.a.w.a.) got up in sorrow. He (s.a.w.a.) had seen twelve persons from Bani Ummayah in his dream. At that time, Jibrael came down with the verse.

(Tafseer-e-Ayyashi, vol.2, pg. 298)

• It is narrated from Imam Mohammad Baqir (a.s.) that people are perplexed about the verse وََمَا جَعَلْنَا الرُّءْ يَا الَّتِىْٓ اَرَيْنَاكَ اِلاَّ فِتْنَةً لِّلنَّاسِ… ‘…and We did not make the vision which We showed you but a trial for men…’ ‘The Ma’aluun tree’ mentioned in the Holy Quran refers to Bani Ummayah.

(Tafseer-e-Ayyashi, vol.2, pg. 298)

7. A General La’anat (No restrictions about its being Islamic or Unislamic)

a). Allah’s La’anat on fabricators

فَمَنْ حَآجَّكَ فِيْهِ مِنْم بَعْدِ مَا جَآءَ كَ مِنَ الْعِلْمِ فَقُلْ تَعَالَوْا نَدْعُ اَبْنَآءَ نَا وَ اَبْنَآءَ كُمْ وَ نِسَآءَ نَا وَ نِسَآءَ كُمْ وَ اَنْفُسَنَا وَ اَنْفُسَكُمْ قف ثُمَّ نَبْتَهِلْ فَنَجْعَلْ لَّعْنَتَ اللهِ عَلَى الْكَاذِبِيْنَ

‘But whoever disputes with you in this matter after what has come to you of knowledge, then say: Come let us call our sons and your sons and our women and your women and our near people and your near people, then let us be earnest in prayer, and pray for the La’anat of Allah on the liars.’

(Surah Ale Imran, 3:61)

b). Allah’s La’anat on the ones kills a believer intentionally

وَمَنْ يَّقْتُلْ مُؤْمِنًا مُّتَعَمِّدًا فَجَزَآوٴُه جَهَنَّمُ خَالِدًا فِيْهَا وَ غَضِبَ اللهُ عَلَيْهِ وَ لَعَنَه وَ اَعَدَّلَه عَذَابًا عَظِيْمًا

‘And whoever kills a believer intentionally, his punishment is hell; he shall abide in it, and Allah will send His wrath on him and La’anat him and prepare for him a painful chastisement.’

(Surah Nisa, 4:93)

c). La’anat on the Unjust

يَوْمَ لاَ يَنْفَعُ الظَّالِمِيْنَ مَعْذِرَتُهُمْ وَ لَهُمُ اللَّعْنَةُ وَ لَهُمْ سُوْٓءُ الدَّارِ

‘The day on which their excuse shall not benefit the unjust, and for them is La’anat and for them is the evil abode.’

(Surah Momin, 40:52)

وَنَادٰى اَصْحَابُ الْجَنَّةِ اَضْحَابُ النَّارِ اَنْ قَدْ وَجَدْنَا مَا وَعَدَنَا ربُّنَا حَقًّا فَهَلْ وَجَدْتُّمْ مَّا وَعَدَ رَبُّكُمْ حَقًّا قَالُوْا نَعَمْ فَاَذَّنَ مُؤَذِّنٌ بَيْنَهُمْ اَنْ لَّعْنَةُ اللهِ عَلَى الظَّالِمِيْنَ

‘And the dwellers of the garden will call out to the inmates of the fire: Surely we have found what our Lord promised us to be true; have you too found what your Lord promised to be true? They will say: Yes. Then a crier will cry out among them that the La’anat of Allah is on the unjust.’

(Surah Aaraf, 7:44)

وَ مَنْ اَظْلَمُ مِمَّنِ افْتَرٰى عَلَى اللهِ كَذِبًا، اُولٰۤئِكَ يُعْرَضُوْنَ عَلٰيرَبِّهِمْ وَ يَقُوْلُ الْاَشْهَادُ هَآوٴُلَآءِ الَّذِيْنَ كَذَبُوْا عَلٰيرَبِّهِمْ، اَلاَ لَعْنَةُ اللهِ عَلَى الظَّالِمِيْنَ

‘And who is more unjust than he who forges a lie against Allah? These shall be brought before their Lord, and the witnesses shall say: These are they who lied against their Lord. Now surely the La’anat of Allah is on the unjust.’

(Surah Hud, 11:18)

d). Accusing Chaste Women

وَالْخَامِسَةُ اَنَّ لَعْنَتَ اللهِ عَلَيْهِ اِنْ كَانَ مِنَ الْكَاذِبِيْنَ

‘And the fifth (time) that the La’anat of Allah be on him if he is one of the liars.’

(Surah Noor, 24:7)

اِنَّ الَّذِيْنَ يَرْمُوْنَ الْمُحْصَنَاتِ الْغَالفِلَاتِ الْمُؤْمِنَاتِ لُعِنُوْا فِى الدُّنْيَا وَالْاٰخِرَةِ ص وَلَهُمْ عَذَابٌ عَظِيْمٌ

‘Surely those who accuse chaste believing women, unaware (of the evil), are casted La’anat upon in this world and the hereafter, and they shall have a grievous chastisement.’

(Surah Noor, 24:23)

e). Breakers of the Covenant

وَالَّذِيْنَ يَنْقُضُوْنَ عَهْدَ اللهِ مِنْم بَعْدِ مِيْثَاقِهٖ وَ يَقْطَعُوْنَ مَآ اَمْرَاللهُ بِهٖٓ اَنْ يُّوْصَلَ وَ يُفْسِدُوْنَ فِى الْاَرْضِ، اُولٰۤئِكَ لَهُمُ اللَّعْنَةُ وَلَهُمْ سُوْٓءُ الدَّارِ

‘And those who break the covenant of Allah after its confirmation and cut asunder that which Allah has ordered to be joined and make mischief in the land; (as for) those, upon them shall be La’anat and they shall have the evil (issue) of the abode.’

(Surah Raad, 13:25)

f). One who forges a lie against Allah

وَ مَنْ اَظْلَمُ مِمَّنِ افْتَرٰى عَلَى اللهِ كَذِبًا، اُولٰۤئِكَ يُعْرَضُوْنَ عَلٰيرَبِّهِمْ وَ يَقُوْلُ الْاَشْهَادُ هَآوٴُلَآءِ الَّذِيْنَ كَذَبُوْا عَلٰيرَبِّهِمْ، اَلاَ لَعْنَةُ اللهِ عَلَى الظَّالِمِيْنَ

‘And who is more unjust than he who forges a lie against Allah? These shall be brought before their Lord, and the witnesses shall say: These are they who lied against their Lord. Now surely the La’anat of Allah is on the unjust.’

(Surah Hud, 11:18)

g). One who conceals the clear proofs of Allah

اِنَّ الَّذِيْنَ يَكْتُمُوْنَ مَآ اَنْزَلْنَا مِنَ الْبَيِّنَاتِ وَالْهُدٰى مِنْم بَعْدِ مَا بَيَّنَّاهُ لِلنَّاسِ فِى الْكِتَابِ، اُولٰۤئِكَ يَلْعَنُهُمُ اللهُ وَ يَلْعَنُهُمُ اللَّاعِنُوْنَ

‘Surely those who conceal the clear proofs and the guidance that We revealed after We made it clear in the Book for men, these it is whom Allah shall La’anat, and those who curse shall La’anat them (too).’

(Surah Baqarah, 2:159)

h).Those who hold the Jews superior to the Believers

اَلَمْ تَرَ اِلَى الَّذِيْنَ اُوْتُوْا نَصِيْبًا مِّنَ الْكِتَابِ يُؤْمِنُوْنَ بِالْجِبْتِ وَالطَّاغُوْتِ وَ يَقُوْلُوْنَ لِلَّذِيْنَ كَفَرُوْا هَآوٴُلَآءِ اَهْدٰى مِنَ الَّذِيْنَ اٰمَنُوْا سَبِيْلاً. اُولٰۤئِكَ الَّذِيْنَ لَعَنَهُمُ اللهُ، وَمَنْ يَّلْعَنِ اللهُ فَلَنْ تَجِدَ لَه نَصِيْرًا.

‘Have you not seen those to whom a portion of the Book has been given? They believe in idols and false deities and say of those who disbelieve: These are better guided in the path than those who believe. Those are they whom Allah has casted La’anat, and whomever Allah cast La’anat upon you shall not find any helper for him.’

(Surah Nisa, 4:51-52)

i). Those who spread mischief and cut off relations of Kin

فَهَلْ عَسَيْتُمْ اِنْ تَوَلَّيْتُمْ اَنْ تُفْسِدُوْا فِىْ الْاَرْضِ وَ تُقَطِّعُوْآ اَرْحَامَكُمْ. اُولٰۤئِكَ الَّذِيْنَ لَعَنَهُمُ اللهُ فَاَصَمَّهُمْ وَ اَعْمٰىٓ اَبْصَارَهُمْ.

‘But if you held command, you were sure to make mischief in the land and cut off the ties of kinship! Those it is whom Allah has casted La’anat upon so He has made them deaf and blinded their eyes.’

(Surah Mohammad, 47:22-23)

II) La’anat and the traditions of the Holy Prophet (s.a.w.a.)

1. La’anat on the Disbelievers

Ayesha narrates from the Holy Prophet (s.a.w.a.) that he (s.a.w.a.) said: The La’anat of Allah be on Shaiba Ibne Rabiyyah, Utaibah Ibne Rabiyyah and Ummayah Ibne Khalaf who removed us from our land and drove us to the valley.

(Sahih Bukhari, Kitabo Babe Kirahate An-Nabi an-T’ara al-Mudirah, vol.3, pg. 30)

Tirmizi has narrated a tradition from Ibne Umar in his Sunan that the Holy Prophet (s.a.w.a.) said on the day of Ohad: O Allah! Cast La’anat upon Abu Sufyan, Haaris Ibne Hesham and Safwaan Ibne Ummayah.

(Sunan-e-Tirmizi, vol.5, pg. 227)

Then he wrote: This tradition is Sahih and Ghareeb.

Muslim narrated from Khefaf Ibne Imaad that the Holy Prophet (s.a.w.a.) raised his head from ruku and said: Allah forgive Ghafaar! Allah protect Aslam! Usba has disobeyed Allah and the Messenger. La’anat be on Bani Hayan, Ra’la and Zakwaan. Then the Holy Prophet (s.a.w.a.) went in to prostration.

(Sahih Muslim, vol.1, pg. 470)

2. La’anat on Hypocrities 

Tabarani has quoted from Nasr Ibne Aasim Laisi who has quoted from his father who said: I went to the Masjid. At that time I heard people saying that we seek refuge from the anger of Allah and His Messenger. I asked them about seeking refuge. They said: The Holy Prophet (s.a.w.a.) was giving Khutba and at that time a person left the Masjid with his son. At that moment the Holy Prophet (s.a.w.a.) said: O Allah! Cast La’anat on the one going ahead and the one following… Regret for the nation concerning so and so.

(Mojamul Kabeer of Tabarani, vol. 17, pg. 176, Al Ahadees Al Mukkhtara, vol.8, pg. 180)

Haithami after narrating this writes: Tabarani has narrated this and all the narrators are reliable and trustworthy.

(Majmau Zawaid, vol.5, pg. 242)

Ahmad has quoted a tradition in his Musnad from Abdullah Ibne Zubair that he was reclining on the wall of the Holy Kaaba and was narrating this tradition: I Swear by the Lord of this Kaaba, the Holy Prophet (s.a.w.a.) has casted La’anat upon this person and the child which will be born from his loins.

The writer of the book writes: This tradition is reliable and the narrators of this tradition are the narrators of Muslim and Bukhari.

Al Sindi says: ‘this person’ referred to by the Holy Prophet (s.a.w.a.) is ‘Hakam’ and the child refers to ‘Marwan’ … Allah knows the Best.

(Musnad-e-Ahmad, vol.26, pg. 51)

Haithami has recorded this tradition in Majmau Zawaid and he writes: This tradition has been recorded by Ahmad, Bazzar and Tabarani. And Ahmad’s narrators are correct.

(Majmau Zawaid, vol.5, pg. 241)

Bazzar has recorded a tradition from Abdullah Albahi, a slave of Zubair, who said: I was in the Masjid when Marwan was giving a sermon. Abdul Rahman Ibne Abu Bakr tauntingly said: Abu Bakr never appointed anybody from his family as a Caliph. At this Marwan retorted: Are you not the one regarding whom the verse, وَ الَّذِىْ قَالَ لِوَالِدَيْهِ اُفٍّ لَّكُمَآ ‘and the one who said ‘Uff’ to his parents’ was revealed?

At that time Abdul Rahman replied: You are lying! However the Holy Prophet (s.a.w.a.) has casted La’anat upon your father.

(Musnad-e-Bazzar, vol.6, pg. 241)

Haithami writes in Majmau Zawaid that Bazzar has recorded this tradition and this tradition is Hasan (good).

(Majmau Zawaid, vol.5, pg. 241)

Haakim has recorded this tradition from Abdullah Ibne Zubair in his Mustadarak al Sahihain: Certainly the Holy Prophet (s.a.w.a.) has casted La’anat upon Hakam and his son. Then he says: The chain of narrators of this tradition is Sahih. However, Muslim and Bukhari have not recorded it.

(Mustadarak al Sahihain, vol.4, pg. 481)

Bazzar has recorded a tradition from Safina that said that the Holy Prophet (s.a.w.a.) was sitting when a camel rider passed by him. One person was leading the camel and another was following it. The Holy Prophet (s.a.w.a.) said: Allah’s curse be on the rider, the leader leading the camel and the follower.

(Musnad-e-Bazzar, vol.9, pg. 286)

Haithami writes in Majmau Zawaid that Bazzar has recorded this tradition and the narrators of this tradition are trustworthy and reliable.

(Majmau Zawaid, vol.1, pg. 113)

The Holy Prophet (s.a.w.a.) saw Abu Sufyan riding a camel, his son, Yazid, leading the camel, and Muawiya following the camel. He (s.a.w.a.) said: Allah’s curse be on the rider, the leader leading the camel and the follower.

(Tarikh-e-Tabari, vol. 11, pg. 357, Published in 284 AH, Tarikhe-e-Abul Fida, vol. 2, pg. 57, Published in 238 AH, Kitabo Siffin Nasr, pg. 247, Misr, Tazkeratul Khwaas by Sibt Ibne Jauzi, pg. 115)

3. General La’anat 

Those who make Haram of Allah Halal

Ibne Hubaan has recorded a tradition from the Holy Prophet (s.a.w.a.) in his Sahih that he (s.a.w.a.) said: I cast La’anat on six groups of people who have been casted La’anat upon by Allah and the Prophets (a.s.)… The one who makes the prohibitions of Allah allowed concerning my progeny. My La'anat is on the one who leaves my Sunnat.

(Sahih Ibne Hubaan, vol.5, pg. 373)

Men who imitate women and women who imitate the men

Ibne Abbas narrates that the Holy Prophet (s.a.w.a.) said: La'anat be on those men who imitate women in their dressing and wearing make-up. He (s.a.w.a.) said that they should be driven out of the houses.

(Sahih Bukhari, HN. 5885)

 

One who charges interest

The Holy Prophet (s.a.w.a.) said: Allah’s La'anat is on the one who takes interest, the one who does waqalat of it, those who write the accounts of it, and the witnesses of it.

(Sahih Muslim, Al Musaqaat, Babo La’ne Akale Riba wa Mukala, HN. 1598, Sunan-e-Tirmizi, Al Boyu. Babo ma jaa fi Akale Al Riba, HN. 1206, Sunan-e-Abi Dawood, Al Boyu. Babo fi Akale Al Riba wa Mukala, HN. 3333 )

Imitators of the Nation of Hazrat Lut (a.s.)

The Holy Prophet (s.a.w.a.) said: Allah’s curse be on the person who acts like the nation of Hazrat Lut (a.s.)

(Musnad-e-Ahmad, vol.1, pg. 309, Mustadarak-e-Haakim, vol.4, pg. 356, Sahih Al Targeeb, 2421 )

Intoxicants

Haakim has recorded a tradition in his Mustadarak quoting Ibn Abbas saying: I heard the Holy Prophet (s.a.w.a.) say, “Jibrael came to me said, ‘O Mohammad! Certainly, Allah has casted La’anat upon alcohol, one who squeezes grapes for alcohol, one who gives alcohol, one who carries alcohol, one who buys alcohol, one who sells alcohol, one who offers alcohol and one who drinks alcohol.’”

(Mustadarak-e-Haakim, Kitabul Ashraba, HN. 7229)

After this he writes that the chain of narrators of this tradition is Sahih.

Haafez Munzari writes in his book Al Rageeb Wal Raheeb that this tradition is quoted by Ibne Abbas. This tradition has been recorded by Ahmad in his Musnad and Ibne Hubaan in his Sahih. Haakim has accepted its chain of narrators as Sahih.

(Sahih Bukhari, Kitabo Said, Babo Ma Yakraho mial Masalah, vol.2, pg. 829)

La’anat on the one who amputates the limbs of animals

Bukhari has recorded a tradition from Ibne Umar that the Holy Prophet (s.a.w.a.) said: La’anat be on the one amputates the limbs of the animals.

(Sharh-e-Nahjul Balagah of Ibne Abil Hadid, 6/52)

La’anat on the ones who did not join the army of Usama

The Holy Prophet (s.a.w.a.) said: Prepare the army of Usama. Allah’s La’anat be on the one who does not join it and stays away from it.

Differences in areas of La’anat

That which differentiates the two sects with regards to la’anat is the view point of the Ahle Sunnah that all the companions are just and good-doers. Due to this belief, the scholars of Ahle Sunnah try to justify and substantiate those deeds of the companions which are in direct contrast to the Holy Quran and the Sunnah. They rationalize the deeds of the companions so as to protect their honor.

• Hafiz Muhadith Yusuf Ibne Abdul Barr writes in the preface of his book ‘Al-Isteaab’: ثَبَتَ عَدَالَةُ جَمِيْعِهُمْ ‘All the companions are impeccable.’

• Ibne Aseer, in the preface of his book ‘Usdul Ghabba’, while presenting the importance of recognizing and knowing the narrators of traditions, he writes: وَ الصَّحَابَةُ يُشَارِكُوْنَ فِيْ ذٰلِكَ اِلاَّ الْجَرْحِ وَ التْعَدِيْلِ فَاِنَّهُمْ كُلُّهُمْ عُدُوْلٌ لاَ يَتَطَرِّقُ اِلَيْهِمُ الْجَرْحِ… ‘Whatever has been narrated applies to the companions except their criticism because they are just and they should not be criticized.’

(Ibne Aseer, vol. 1, pg. 3)

• Ibne Hajar writes:

اِعْلَمْ اَنَّ الَّذِيْ اَجْمَعُ عَلَيْهِ اَهْلُ السُّنَّةِ وَ الْجَمَاعَةِ اَنَّه يَجِبُ عَلٰي كُلِّ مُسْلِمٍ تَزْكِيَةٌ جَمِيْعُ الصَّحَابَةِ بِاِثْبَاتِ الْعَدَالَةِ لَهُمْ، وَ الْكَفِّ عَنِ الطَّعَنِ فِيْهِمْ، مَعَ الثَّنَاءِ عَلَيْهِمْ فَقَدْ اَثنٰي اللهَ عَلَيْهِمْ فِيْ كِتَابِه الْعَزِيْزِ-

‘Know that all the Ahle Sunnah wal Jammat are unanimous that it is obligatory on all Muslims to consider all the companions to be just and to purify them, and not to criticize them because Allah has praised them in His Honorable Book.’

(Al Sawaaeq Al Mohreka, pg. 194)

The Scholars and Traditionalists of Ahle Sunnah are unanimous that all the companions are just. Hence, they try to justify the sins, wrong doings, oppression, killings, and so on of the companions. Instead, all the deeds of the companions are remembered as good deeds. They protect them from all types of disparagement. They consider criticism of companions intolerable while the Holy Quran very clearly announces:

وَمِمَّنْ حَوْلَكُم مِّنَ الأَعْرَابِ مُنَافِقُونَ وَمِنْ أَهْلِ الْمَدِينَةِ مَرَدُواْ عَلَى النِّفَاقِ لاَ تَعْلَمُهُمْ نَحْنُ نَعْلَمُهُمْ سَنُعَذِّبُهُم مَّرَّتَيْنِ ثُمَّ يُرَدُّونَ إِلَى عَذَابٍ عَظِيمٍ

‘And from among those who are round about you of the dwellers of the desert there are hypocrites, and from among the people of Medina (also); they are stubborn in hypocrisy; you do not know them; We know them; We will chastise them twice then shall they be turned back to a grievous chastisement.’

(Surah Taubah, 9:101)

Similarly, Holy Quran says:

وَمِنَ النَّاسِ مَن يَقُولُ آمَنَّا بِاللّهِ وَبِالْيَوْمِ الآخِرِ وَمَا هُم بِمُؤْمِنِينَ يُخَادِعُونَ اللّهَ وَالَّذِينَ آمَنُوا وَمَا يَخْدَعُونَ إِلاَّ أَنفُسَهُم وَمَا يَشْعُرُونَ

‘And there are some people who say: We believe in Allah and the last day; and they are not at all believers. They desire to deceive Allah and those who believe, and they deceive only themselves and they do not perceive. …….

(Surah Baqarah, 2:8-9)

وَإِذَا لَقُواْ الَّذِينَ آمَنُواْ قَالُواْ آمَنَّا وَإِذَا خَلَوْاْ إِلَى شَيَاطِينِهِمْ قَالُواْ إِنَّا مَعَكْمْ إِنَّمَا نَحْنُ مُسْتَهْزِؤُونَ

‘And when they meet those who believe, they say: We believe; and when they are alone with their Shaitans, they say: Surely we are with you, we were only mocking.’

(Surah Baqarah, 2:14)

وَمِنْهُم مَّنْ عَاهَدَ اللّهَ لَئِنْ آتَانَا مِن فَضْلِهِ لَنَصَّدَّقَنَّ وَلَنَكُونَنَّ مِنَ الصَّالِحِينَ فَلَمَّا آتَاهُم مِّن فَضْلِهِ بَخِلُواْ بِهِ وَتَوَلَّواْ وَّهُم مُّعْرِضُونَ فَأَعْقَبَهُمْ نِفَاقًا فِي قُلُوبِهِمْ إِلَى يَوْمِ يَلْقَوْنَهُ بِمَا أَخْلَفُواْ اللّهَ مَا وَعَدُوهُ وَبِمَا كَانُواْ يَكْذِبُونَ

‘And there are those of them who made a covenant with Allah: If He give us out of His grace, we will certainly give alms and we will certainly be of the good. But when He gave them out of His grace, they became niggardly of it and they turned back and they withdrew. So He made hypocrisy to follow as a consequence into their hearts till the day when they shall meet Him because they failed to perform towards Allah what they had promised with Him and because they told lies.’

(Surah Taubah, 9:75-77)

… يَقُوْلُوْنَ بِاَلْسِنَتِهِمْ مَّا لَيْسَ فِىْ قُلُوْبِهِمْ، …

‘… They say with their tongues what is not in their hearts.

(Surah Fath, 48:11)

Is the view that the Companions are Impeccable based on Intellect (Aql)?

To accept the impeccability of the companions is not based on intellect. How is it possible to accept that a person who committed sins before accepting Islam and in fact fought against the Holy Prophet (s.a.w.a.) becomes infallible after accepting Islam? It’s inconceivable that just by saying a few sentences and staying for a few days with the Holy Prophet (s.a.w.a.) a person acquires an unblemished personality, keeping away from sins and acting on all the teachings of Islam.

We are not denying those truthful Muslims who were trained and guided by the Holy Prophet (s.a.w.a.), and who became real Muslims and Believers.

To consider all the companions as equal is against intellect. One who can distinguish between good and evil will find it amazing that a person has become impeccable just by seeing the Holy Prophet (s.a.w.a.); even though he might have disobeyed Allah and the Holy Prophet (s.a.w.a.) and has become eligible for the La’anat of Allah and the Holy Prophet (s.a.w.a.).

To consider the character of the companions flawless is also against the Quran and the traditions. There have been companions who were fit for the La’anat of Allah and the Holy Prophet (s.a.w.a.) because of their actions which were in clear contrast to the Holy Quran and the traditions of the Holy Prophet (s.a.w.a.).

Shia Viewpoint

Shias hold in high esteem those companions who have been praised by Allah and the Holy Prophet (s.a.w.a.). At the same time, Shias consider those companions who have been condemned and casted La’anat upon by Allah and the Holy Prophet (s.a.w.a.) to be eligible for La’anat. La’anat is a part of Shia Aqeedah and it comes under Tabbarah

Shia’s Aqeedah of Tabarrah has been formulated on the basis of:

Those who hurt the Holy Prophet (s.a.w.a.) deserves the La’anat of Allah

اِنَّ الَّذِيْنَ يُؤْذُوْنَ اللهَ وَرَسُوْلَه لَعَنَهُمُ اللهُ فِى الدُّنْيَا وَ الْاٰخِرَةِ وَ اَعَدَّ لَهُمْ عَذَابًا مُّهِيْنًا

‘Surely (as for) those who hurt Allah and His Apostle, Allah has casted La’anat upon them in this world and the hereafter, and He has prepared for them a chastisement bringing disgrace.’

(Surah Ahzab, 33:57)

It is in this light that hurting Ameerul Momeneen (a.s.) is also hurting the Holy Prophet (s.a.w.a.)

• Abu Yala narrates from Saad who said: “I, along with two others were sitting in the Masjid and were complaining about Hazrat Ali (a.s.). We saw signs of anger on the face of the Holy Prophet (s.a.w.a.). I sought refugee in Allah from the anger of the Holy Prophet (s.a.w.a.). He (s.a.w.a.) said: ‘What is your problem? Whoever hurts Ali (a.s.), has hurt me.’”

(Musnad Ibne Abi Yala, vol.2, pg. 109, Al Haithami – Majmau Zawaid, Chp – Virtues of Ali Ibne Abi Talib (a.s.), vol. 9, pg. 129)

• Haakim narrates from Amr Ibne Shas Aslami in his Mustadarak: “I went to Yemen with Ali (a.s.). During the journey, Ali (a.s.) treated me in such a manner that I felt pained. When we retuned from the journey, I publicly complained about Ali (a.s.) until my complaint reached the ears of the Holy Prophet (s.a.w.a.). That morning, when I reached the Masjid, the Holy Prophet (s.a.w.a.) was sitting with his companions. As soon as he (s.a.w.a.) saw me, he looked at me angrily until I sat down . Then he (s.a.w.a.) said: ‘O Amr! By Allah, you have hurt me.’ I said: ‘I seek refuge in Allah that I should hurt you.’ He (s.a.w.a.) said: ‘Yes, Whoever hurts Ali, hurts me.’”

Haakim writes regarding this tradition that it is sahih (correct). However, Bukhari and Muslim have not recorded it. Zahabi has recorded this tradition as a sahih tradition.

(Mustadarak-e-Haakim, Kitabo Marefate Ashaab, H.N. 4619, Musnad-e-Ahmad,3/483, Al Haithami – Majmau Zawaid, vol. 9, pg. 129)

Ibne Hubaan has mentioned this in his Sahih.

(Sahih Ibne Hubaan, vol.6, pg. 267)

After narrating this tradition, Haithami writes: Ahmad Watabrani has narrated this briefly. Bazaaz has narrated it even more briefly. The chains of narrators mentioned by Ahmad are reliable.

(Majmau Zawaid, vol. 9, pg. 129)

Amr Ibne Shas narrates: The Holy Prophet (s.a.w.a.) said to me, “You have certainly hurt me.”

I replied, “O Prophet of Allah (s.a.w.a.), I don’t wish to hurt you.” He (s.a.w.a.) said, “Whoever hurts Ali (a.s.), hurts me.”

(Mustadarak-e-Haakim, vol. 3, pg. 122)

Similarly hurting Janabe Fatema Zahra (s.a.) is hurting the Holy Prophet (s.a.w.a.)

اِنَّمَا فَاطِمَةُ بَضْعَةٌ مِّنِّيْ يُؤْذِيْنِيْ مَا آذَاهَا-

Certainly Fatema is a part of me. Whosoever hurts her hurts me too.

(Sahih Muslim, H.N. 4483, Sunan-e-Tirmizi, vol.2, pg. 319)

فَاطِمَةُ بَضْعَةٌ مِنِّيْ يُرْبِيَنِيْ مَا اَرْاَبَهَا وَ يُوْذِيْنِيْ مَا آذَاهَا-

Fatema is a part of me. Whatever grieves her grieves me too, and whosoever hurts her hurts me too.

(Musnad-e-Ahmad Ibne Hanbal, vol.4, pg. 328, Hilyatul Awliya, vol. 2, pg. 40)

اِنَّمَا فَاطِمَةُ بَضْعَةٌ مِّنِّيْ يُؤْذِيْنِيْ مَا آذَاهَا وَ يَنْصِبَنِيْ مَا اَنْصَبَهَا-

Certainly, Fatema is a part of me. Whosoever hurts her hurts me too. Whatever saddens her saddens me too.

(Musnad-e-Ahmad Ibne Hanbal, vol.4, pg. 5, Mustadarak-e-Haakim Neeshaburi, vol. 3, pg. 159, Sunan-e-Tirmizi, vol.2, pg. 319)

Shias also refer to the hadith that: “The muslims feeling gratitude towards the Prophet (P.B.U.H) for his efforts in guiding them offered to reward him with gold. The Prophet (P.B.U.H) answered them with a verse that was revealed to him, " Say, No reward do I ask of you for this except being kind to those of kin" (verse 23/sura 42). Al- Kashaf ( an authoritative interpretation of the Holy Quran) narrates that when this was revealed, people asked the Prophet "O, Prophet of God, who are the ones whose respect is made obligatory upon us in this verse?" The Prophet (P.B.U.H) answered "They are Ali, Fatema and their two sons." And “Anas bin Harith narrates that : One day the Holy Prophet(P.B.U.H) ascended the pulpit to deliver a sermon to his associates while Imam Hussain and Imam Hasan were sitting before him. When the sermon concluded, he put his left hand on Imam Hussain and raising his head towards Heaven, said: "O my Lord! I am Muhammad Thy slave and Thy Prophet, and these two are the distinguished and pious members of my family who would fortify my cause after me. O my Lord! Gabriel has informed me that my son Hussain will be killed.O my Lord, bless my cause in Hussain's martyrdom, make him the leader of the martyrs, be Thou his helper and guardian and do not bless assassins.” Hence they also casr their La’anat on the Killer of Imam Husain (a.s)

Shias believe that none — man or woman, Arab or non-Arab, companion or companion’s companion, and in fact even those who will be coming to this world at a later time — are an exception to the laws of Allah. Whoever disobeys the laws of Allah or mocks them will see himself far from Allah’s mercy. There are some people, who due to their deeds, have made themselves eligible for the La’anat of Allah, the Holy Prophet (s.a.w.a.), the angels, the believers and all the people.

Shias do not consider everyone eligible for the La’anat; only those people who have been casted La’anat upon by Allah, His Messenger (s.a.w.a.) and the Infallible Imams (a.s.).

History is witness to companions who have been casted La’anat upon by the Holy Quran because of their deeds and conduct. It is as per the dictates of intellect that weak and baseless justifications cannot protect the Ma’aluun because all justifications and rationalizations before the Holy Quran and traditions are unfounded.

Amulets and Rings In Shia Islam.

Alī ibn Abī Ṭālibʿalayhi s-salām said : Whoso keep the following du-a'a written on skin of a deer, shall remain safe from the influence of any magic.BISMILLAAHI WA BILLAAHI BISMILLAAHI WA MAA SHAAA-ALLAAHU BISMILLAAHI WA LAA QUWWATA ILLA BILLAAH QAALA MOOSAA MAA JI-TUM BIHIS SIH'R INNALLAAHA SAYUBT'ILUH INNALLAAHA LAA YUS'LIH'U A'MALAL MUFSIDEEN FAWAQA-A'L H'AQQU WA BAT'ALA MAA KANOO YA'-MALOON FAGHULIBOO HUNAA LIKA WANQALABOO S'AAGHIREEN

Sayyiduna Alī ibn Abī Ṭālibʿalayhi s-salām says: This Dua should be written and tied to the arm of the woman. We have experienced that there is nothing more amazing than this” (Fatawa Ibn Taymiyya, 19/65).

Now this is being questioned, if we can keep a Dua with ourselves, can't we not wear a Dua in our neck as Tawidh or Tameemah.

Some Muslims state that wearing a Dua in our neck is Bidah and Haraam. Based on the following hadith:

It was narrated from 'Uqbah ibn 'Aamir al-Juhani that a group came to Muhammad ﷺ [to swear their allegiance (bay'ah) to him]. He accepted the bay'ah of nine of them but not of one of them. They said, "O Messenger of Allah, you accepted the bay'ah of nine but not of this one." He said, "He is wearing an amulet." The man put his hand (in his shirt) and took it off, then he (Muhammed) accepted his bay'ah. He said, "Whoever wears an amulet has committed shirk." [Ahmed].  This Hadeeth was classed as Saheeh.

Here I will rather quote references from Authentic Sunni Books, so that no scope for doubt is left.

But before this let’s analyze the Hadith:

Muhammad ﷺ refused to take an oath of alliance to one of the person who was wearing an amulet. Time was Pre-Islamic now what people used to wear in the pre-Islamic time? Of-course the name of their deities which was of course a Shirk. Think of situation where in this person was wearing "There is no god but Allah, Muhammad is the messenger of Allah.'. Would Muhammad ﷺhave ever stated it is a Shirk? Even when the engraving on Muhammad ﷺ's ring himself stated,'There is no god but Allah, Muhammad is the messenger of Allah.'?

Imam al-Qurtubi wrote in detail about both types of a hadith concerning ta’wiz:

“The ta’wiz that are forbidden are those ta’wiz from the Time of Ignorance – those which are satanic and contain an element of shirk [voodoo and magic, etc.]. The ta’wiz, which are permitted are those written with du’as evidently from Qur’an and a hadith only”

[al-Qurtubi, at-Tadhkirat, chapter on 'Ta'wiz']

This further lets me go deep inside the topic, Let’s consider if the engravement on the rings is Haraam or Halaal? First I stated that even the prophet wore an engraved ring and let’s consider the following rings:

Engraving on 1st Imam's ring:'Lil Lahil Mulko': Allah is the Master of the Kingdom.'

On the 2nd Imam's:
'Al Izzato Lil Lahe - Verily, All honor (as a whole) belong (only) to Allah.'
(4:139)

On the 3rd Imam's:
'Innal Laha Baligho Amrehi - Verily Allah accomplishes His purpose' (65:3)

The 4th Imam and the 5th Imam wore the same ring as the 3rd Imam.

6th Imam's:
'Allaho Waliyi Wa Ismati Min Khalqehi - Allah is my Master and He will
safeguard me from His creatures.'

7th Imam's:
'Hasbeyal Laho - Sufficient for me is Allah.'(9:129)

So I ask do we still feel that, it is ok to wear an engraved ring but may be wearing an engraved amulet in our neck is Shirk?

Now let’s see this, all Muslims believe that Quran has healing powers:

“…We send down in Qur’an that which is a healing and a mercy to the believers…”

[Sura Banu Isra'il, verse 82]

Now it’s debated how the healing power of Quran should be used. Some Muslim says that Quran only has its healing power if we recite it. That is just reciting it. Even if we blow some Ayahs on a sick person it does not make sense.

Now let’s see this Hadith:

Imam al-Bukhari and Imam Muslim write:

“When a person who was sick or in some distress they would go to Muhammad ﷺ who would then place his hand on the area of pain and recite a du’a’ and then blow onto him”
[Bukhari; Muslim, Chapter of Tibb]

Or this one:

Imam Muslim writes:

“When Muhammad ﷺ) was ill for the last time, Angel Fibril (peace be upon him) came and recited du’a’ and blew on to the Prophet (may Allah bless him and grant him peace)”

So it is understood that if an ayah from Quran is blown over a sick person is not prohibited.

But again some may contend that blowing of Dua is different from keeping Dua to onself for protection.

Let’s observe another hadith where:

A man came to the Muhammad ﷺ complaining of highwaymen. The Holy Prophet (SAW) said:

“Why weren’t you wearing a ring with agate? This ring will safeguard man from all evil. Whoever wears a ring with agate will end up in god as long as he is wearing that ring and Allah will protect him forever. Whoever makes a ring with agate and the inscription: Mohammad, Messenger of Allah and Ali, friend of Allah, Allah will keep him from bad death and he will die a believer? No hand raised towards Allah is more beloved than a hand wearing a ring of agate. Should a man wearing a ring of agate draw lots, he will have a lion’s share.”

So we see that Rings can be used for Protection. Therefore other than just reciting Quran for Protection other objects can also be used to protect oneself from danger of the unseen.

Now the Question is: Can Dua, hanging down from one' neck save oneself from danger? Let’s consider an example: I am going to fight a war with just a sword and shield in my hand so that I can take over my enemies when they attack me, but it is also recommended to wear an armor. Why an armor? Is just Sword and Shield not enough for protection? No, it is for what coming from front not for what comes from behind. Most supernatural power attack when you are not even aware of so if you use a Dua as your armor you are protected.

But why wear it can we just recite it every time we sense danger? Yes, but what when you don't sense danger? Is it possible for you to recite a Dua every second of the clock and mind it when the supernatural has the power to hurt you in a fraction of a second?

What about our children, who are too young to even speak, for this let me quote another hadith:

Hafiz Ibn Kathir and Qadi Shawkani write:
"Amr ibn Shu'aib (may Allah be pleased with him) said that 'Rasulu'llah(may Allah bless him and grant him peace) taught my father and grandfather a du'a which we would read before going to sleep, to protect us from fear and anguish. We told our elder children to recite this du'a before going to sleep as well. But for those children who were not yet literate, we would write it and then put it around their necks"
[Musnad Ahmad ibn Hanbal vol.2; Abu Dawud, in 'Chapter of Medicine'; Tafsir Ibn Kathir, under Sura al-Mu'minun, verse 97; and Qadi Shawkani, Fath al-Qadir, under the same verse]

So it is seen that wearing of rings and amulets were noticed in the time of the prophet.

Allama Alusi Hanafi in his Tafsir of the Qur’an writes: According to Imam Malik Rahmatullah ‘It is permitted to put around the neck the Ta’weez written with the name of Allah. Imam Baqir also stated that it is permitted to put such a Ta’weez around the neck of a child. [Rooh-ul-Ma’ani, chapter 15" under verse 97 of Surah Mu'minoon].

In the Musannaf of Abu Bakr ibn Abi Shayba, the permissibility of hanging a ta`wiz is reported from many of the Companions and early Muslims (Salaf), including:

حدّثنا أبو بكر قال حدثنا عقبة بن خالد عن شعبة عن أبي عصمة قال: سألت سعيد بن المسيب عن التعويذ فقال: لا بأس إذا كان في أديم.

حدّثنا أبو بكر قال حدثنا يحيى بن آدم قال حدثنا حسن عن ليث عن عطاء قال : لا بأس أن يعلق القرءان

Translation: It is narrated that Sa’eed bin Musayb (one of the top ranking Tabi’i) was asked about wearing Amulets, he said: There is "No harm in doing so"
Imam al Ata (rah) the Tabi’i and Faqih of Makkah said: There is no harm in hanging (ayahs of) Quran (around the neck) [Musannaf Ibn Abi Shaybah, Volume No. 5, Page No. 439]

Mujahid, Abd Allah ibn `Amr, Ibn Sirin, `Abayd Allah ibn Abd Allah ibn `Umar, and others (Allah be well pleased with them all) also narrated it [Musannaf, 5.439]

Ibn Qayyim al Jawziyyah says:

Some of our rightly guided ancestors stated that there is no harm if some ayat (Verse) from the Qur’an were written in ink and then washed with water and that the sick person drinks that water. Mujahid issues a statement to that effect and so did Abu Qilabah. It was also reported that Ibn ‘Abbas once commanded that two verses from the Qur’an to be written for a woman who had hard pregnancies and that the verses were then washed with water and she was to drink the water. Also Ayub said, “I saw Abu Qilabah write some Verses from the Qur’an wash it with water and then give the water to a person who was suffering from some type of illness to drink it[Tibb an Nabawi by Ibn Qayyim, Page No. 154, English version
Imam Ibn Taymiyya (Allah have mercy on him) writes in his Fatawa:“It is permissible for an ill or troubled person, that certain verses from the Qur’an are written with pure ink, then it is washed and given to the ill to drink.Ibn Abbas (Allah be pleased with him) is reported to have mentioned a certain Dua that should be written and placed close to the woman who is experiencing hard labour at the time of giving birth.

Imam Ibn Taymiyya’s student Imam Ibn al-Qayyim also narrates the permissibility of using Ta’wizes from a number of salafs including the great Imam Ahmad ibn Hanbal (Allah have mercy on him).Thereafter Ibn al-Qayyim himself quotes various Ta’wizes (Zad al-Ma’ad, 3/180).

We should be careful of a new breed of scholars who are raising their voices nowadays in blatant disregard of conclusions which the respected authorities of the Umma have already established in their books.they instead learn Arabic read hadiths quran and start giving fatwas from their own understanding then start calling the old scholars of doing shirk bida, here`s a few hadith about these new scholars When the last ones of the Ummah begin to curse the first ones (at-Tirmidhi), The disappearance of knowledge and the appearance of ignorance (Bukhari, Muslim, Ibn Majah, & Ahmad) People will claim to follow the Qur'an but will reject hadith & sunnah (Abu Dawood) We should learn from Ahl al-Dhikr which stands for the People of Knowledge and Remembrance in Islam (Ayatollahs, Marjah-e-Taqleed) not from people of innovation whose credentials are unknown besides a few books in English with glossy covers,(wahhabis-salafis deobandis ahle hadith tabligh jamat and other sects) so beware Imam Sadiq ʿalayhi s-salām  (a.s) said: "Be careful of your knowledge and see from whom you get it." So protect your  iman and learn from the old books and scholars and not these new so called scholars.Without a Imam the Ummah is sure to go astray.

FOR THOSE WHO BELEIVE THERE IS A GIFT OF TAWID OF IMAM HASAN BIN ALI ALEHI S-SALAM:
Whosoever recites the following prayer after every obligatory salat, or keeps its written text on the body, inshallah, he, his family and property will remain safe under the divine protection.
U-E'EDU NAFSEE WA D'URRIYYATEE WA AHLA BAYTEE WA MAALEE BIKALIMATILLAAHIT
TAAAMMATI MIN KULLI SHAYT'AANIN WA HAAMMATIN WA MIN KULLI A'YNIN LAAMMATIN

Politicization of Islam - The Great Divide II

Islam was at its glory. Abu Bakr (Abdullah ibn Abi Quhafa) became the first Muslim Caliph following Muhammad's ﷺ.  death. Abu Bakr's daughter Aisha was married to Muhammadﷺ., strengthening the ties between the two men. Abu Bakr served as a trusted advisor and close friend to the Prophet.

During the lifetime of Muhammad ﷺ., he was involved in several campaigns such as the Battle of Uhud, the Battle of the Trench, the Invasion of Banu Qurayza, Battle of Khaybar, the Conquest of Mecca, the Battle of Hunayn, the Siege of Ta'if, and the Battle of Tabuk where he was reported to have given all of his wealth for the preparation of this expedition. He also participated in the Treaty of Hudaybiyyah and was made one of the witnesses over the pact.

Sunni Muslims also consider Abu Bakr as one of al-`Ashara al-Mubasharîn fi-l-Janna (The Ten Promised Paradise) whom Muhammad ﷺ.  had testified were destined for Paradise. He is regarded as Khalifa Rasulullah The successor of Messenger of Allah, and first of the Rightly Guided Caliphs - i.e. Rashidun and being the rightful successor to Muhammadﷺ..

Shia Muslims do not believe in the concept and have concluded that the idea is built on Hadith that were fabricated during Umayyad reign, forged for political reasons to elevate the adversaries of the Shia Imam, Alī ibn Abī Ṭālib ʿalayhi s-salām, and the Ahl al-Bayt. Shia mention that the Hadith was not even included in neither Sahih Bukhari nor Sahih Muslim, implying that not even the top Sunni scholars could consider it completely authentic.


Abu Bakr's Caliphate lasted for a little over two years (or 27 months), ending with his death after an illness, followed by Umar bin al-Khattab who is viewed very negatively in Shi'a literature. He is regarded as a traitor to Muhammad ﷺ., as he resolved to defend the traditional, polytheistic religion of Arabia. He was most adamant and cruel in opposing Muhammad ﷺ. and very prominent in persecuting the Muslims and Umar was the first man who resolved that Muhammad ﷺ.  had to be murdered in order to finish Islam, therefore according to Shi'a beliefs, his role during Muhammad's ﷺ.  lifetime is questioned as he was not assigned to any civil or military authority.

Some Shi'a writers have accused him of killing Muhammad's ﷺ.  daughter Fatima Salamullah Alaiha. The Shi'a believe that Fatima Salamullah Alaiha, wife of Imam Alī ibn Abī Ṭālibʿalayhi s-salām and daughter of Muhammad ﷺ., was physically abused by him. These sources report that the event caused her to miscarry her child and eventually led to her death soon after.

At zenith of his power, Umar was assassinated. His assassination was carried out by a Persian, in response to the Muslim conquest of Persia. After the assassination of Umar bin al-Khattab, the Khalifat moved in the hands of Uthman ibn Affan, once a kinsman of Abu Sufyan ibn Harb (a staunch opponent of the Islamic prophet Muhammad ﷺ. )and a cousin of Muawiyah . During the Ridda wars (Wars of Apostasy), Uthman remained at Medina, acting as Abu Bakr's adviser.

Uthman ibn Affan was murdered by the rebels. Alī ibn Abī Ṭālib ʿalayhi s-salām was appointed Caliph by the Companions of Muhammad ﷺ.  (the Sahaba) in Medina after the assassination. until assassination of Uthman Ibn Affan, Aliʿalayhi s-salām neither took part in any battle or conquest. nor did he assume any executive position. He withdrew from political affairs, especially after the death of his wife, Fatima Zahra Salamullah Alaiha. He used his time to serve his family and worked as a farmer. Aliʿalayhi s-salām dug a lot of wells and planted gardens near Medina and endowed them for public use. These wells are known today as Abar Ali ("Ali's wells").

Aliʿalayhi s-salām compiled a complete version of the Qur'an, mus'haf, six months after the death of Muhammad ﷺ.. The volume was completed and carried by camel to show to other people of Medina. The order of this mus'haf differed from that which was gathered later during the Uthmanic era. This book was rejected by several people when he showed it to them. Despite this, Alī ibn Abī Ṭālibʿalayhi s-salām made no resistance against standardized mus'haf. Ali's rule was one of the more turbulent periods in Muslim history, which also coincided with the First Fitna.

Alī ibn Abī Ṭālibʿalayhi s-salām succeeded in forming a broad coalition especially after the Battle of Bassorah. His policy of equal distribution of taxes and booty gained the support of Muhammad's ﷺ.  companions especially the Ansar who were subordinated by the Quraysh leadership after Muhammadﷺ., the traditional tribal leaders, and the Qurra or Qur'an reciters that sought pious Islamic leadership. The successful formation of this diverse coalition seems to be due to Ali's ʿalayhi s-salām charismatic character. This diverse coalition became known as Shi'a Ali, meaning "party" or "faction of Ali". However according to Shia, as well as non-Shia reports, the majority of those who supported Alī ibn Abī Ṭālibʿalayhi s-salām after his election as caliph, were shia politically, not religiously. Although at this time there were many who counted as political Shia, few of them believed Ali's religious leadership.

On the 19th of Ramadan, while worshipping in the Great Mosque of Kufa, Alī ibn Abī Ṭālibʿalayhi s-salām was attacked by the Khawarij Abd-al-Rahman ibn Muljam. Alī ibn Abī Ṭālibʿalayhi s-salām ordered his sons not to attack the Kharijites, instead stipulating that if he survived, ibn Muljam would be pardoned whereas if he died, ibn Muljam should be given only one equal hit (regardless of whether or not he dies from the hit).
The wound Alī ibn Abī Ṭālibʿalayhi s-salām received by ibn Muljam's poison-coated sword while prostrating in the Fajr prayer resulted in his death in Kufa a few days later on 21 Ramadan 40 A.H. Thus, Hasan fulfilled Qisas and gave equal punishment to ibn Muljam upon Ali's ʿalayhi s-salām death.

After Alī ibn Abī Ṭālibʿalayhi s-salām, Muawiyah was crowned as caliph at a ceremony in Jerusalem. Many Sunni Muslim historians view Muawiyah as a companion of Muhammad ﷺ., and hence worthy of respect for this reason, and a few Sunni Muslims take great issue with the Shi'a criticism and vilification of him.

Muawiyah is a reviled figure in Shia Islam for several reasons. Firstly, because of his involvement in the Battle of Siffin against Ali, whom the Shia Muslims believe was Muhammad's ﷺ.  true successor; secondly, for the alleged breaking of the treaty he made with Hasan ibn Ali, after the death of Hassan ibn Ali, by appointing his son Yazid as his successor; thirdly, on account of his responsibility for the killing of Hasan ibn Alī ibn Abī Ṭālibʿalayhi s-salām by alluring his wife [Ja'dah binte Ash'as]. Ja'dah binte Ash'as was the daughter of Ash'as bin Qays, a trible chieftan of yamen and Um e Farwa the sister of Abi Bakr] to poison him; and fourthly, for the deaths of various Companions of Muhammad ﷺ..

From the Shia point of view, Imam Hasan ibn Alī ibn Abī Ṭālibʿalayhi s-salām did not sign the treaty with Muawiyah because he liked him; rather, he did so to prevent even worse bloodshed than had already happened at Siffin. Hasan's intention was to preserve the Muslim Ummah and eventually restore the Caliphate to its rightful heirs, the Prophet's family (as per the terms of the treaty). He died before he was able to do this, allegedly poisoned by his wife on Muawiyah's orders.

Muawiyah I was succeeded by his son Yazid I. In violation of Islamic tradition and his own written agreement with Hasan ibn Ali, Muawiya I appointed his son Yazid as his successor, converting the Caliphate into a dynasty.Yazid was not chosen by election or by council, but was appointed by his father, Mu'awiyah, on the recommendation of Mughirah ibn Shu'bah, converting the Caliphate into a dynasty. Upon succession, Yazid asked Governors of all provinces to take an oath of allegiance to him. The necessary oath was secured from all parts of the country. Husayn ibn Alī ibn Abī Ṭālibʿalayhi s-salām and Abdullah ibn Zubayr refused to declare allegiance. Historians have recorded that the contents of a letter sent to Husayn were solely for the purposes of obtaining allegiance from him. Additionally, as Yazid knew that Walid would not be able to handle this task due to his cowardice, he sent Marwan, a soldier in his army, to assist in this task.

Yazid I remains a controversial figure in Islamic history, due to his unpopular rule resulting in the death of Hussain the grandson of Muhammadﷺ., as well as waging war against the two holy cities of Islam, Mecca and Medina, both of which was forbidden by the laws of Sharia.

The drift between the Sunni and Shia widened to no repair with the Massacare of Karbala, and Shia Muslims commemorate the Massacare of Karbala every year in the Islamic month of Muharram. The mourning begins on the first day of the Islamic Calendar and then reaches its climax on Muharram 10, the day of the battle, known as Ashurah. It is a day of Majlises, public processions, and great grief. Men and women chant and weep, mourning Husain ibn Alī ibn Abī Ṭālibʿalayhi s-salām, his family, and his followers. Speeches emphasize the importance of the values the sacrifices Husain ibn Alī ibn Abī Ṭālibʿalayhi s-salām made for Islam. Shia mourners in Iran flagellate themselves with chains or whips, usually causing bleeding. Most Shias show grievances, however, through weeping and beating their chests with their hands in a process called Mattum. Forty days after Ashurah, Shias mourn the death of Husain ibn Alī ibn Abī Ṭālibʿalayhi s-salām in a commemoration called Arba'een.