Sunday, 26 August 2012

The Evilest Of Generations

Most of the present day sects within the so-called 'Ahl ul Sunnah' claim to follow the first three generations after Prophet Muhammad (saw). Some of these sects, namely the 'Salafis' believe Islam's decline resulted from religious innovations due to abandoning their teachings. And thus an Islamic revival will only result through the emulation of earlier generations of Muslims. In light of this, let us refer to what the Prophet Muhammad (saw) himself stated concerning them:

وَقَالَ عَاصِمُ بْنُ عَلِيٍّ حَدَّثَنَا عَاصِمُ بْنُ مُحَمَّدٍ، سَمِعْتُ هَذَا الْحَدِيثَ، مِنْ أَبِي فَلَمْ أَحْفَظْهُ، فَقَوَّمَهُ لِي وَاقِدٌ عَنْ أَبِيهِ، قَالَ سَمِعْتُ أَبِي وَهُوَ، يَقُولُ قَالَ عَبْدُ اللَّهِ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ يَا عَبْدَ اللَّهِ بْنَ عَمْرٍو، كَيْفَ بِكَ إِذَا بَقِيتَ فِي حُثَالَةٍ مِنَ النَّاسِ بِهَذَا

Allah's Apostle (saw) said, "O Abdullah bin Amr! What will be your condition when you will be left with the sediments of (worst) people?" (They will be in conflict with each other).

Are such people worthy of imitation? May Allah (swt) remove His mercy from them!

Source: Saheeh Al-Bukhari. Chp. 88, H. # 480, Pg. # 128.

Let us see the 'sediments of the worst people' to whom Abdullah ibn Amr was left with...


In 'Musnad of Ahmad' Hunzila narrates that once I was sitting with Mu'awiyah when two men came fighting. Each of them said that he martyred Hazrat Ammar (r.a). Abdullah bin Amr said: "Each of you should congratulate each other because I had heard the Holy Prophet (saw) saying that Ammar would be killed by rebel group." Mu'awiyah said: "Why are you then with us? O Amr! Why do you not make us free of this mad person of yours?" Abdullah bin Amr replied: "Once my father complained to the Holy Prophet (saw) about me and he told me to obey my father for whole of my life, and not to disobey him, that is why I am with you, but I do not particpate in battle."

Source: Siyar A'lam An-Nubala. Vol. 3, Pg. # 92.

Objection One:

The narration of Bukhari that he quoted is not correctly written, the part that says, "They will be in conflict with each other" is nowhere to be found in the Arabic text. 

Response One:


Allah's Apostle (saw) said, "O Abdullah bin Amr! What will be your condition when you will be left with the sediments of (worst) people?" (They will be in conflict with each other).

Source: Saheeh Al-Bukhari. Published by Darussalam. Chp. 88, H. # 480, Pg. # 301.

It is not that we have added any text to the above hadeeth, but the version of Al-Bukhari published by Darussalam (Saudi Publication) itself contains these words in brackets. The responsibility lies on our opponents to erase such words if indeed it causes such terrible consequences to their belief. Anyhow, this is not our main concern. The hadeeth highlights a very important reality, and that is the Prophet (saw) informed Abdullah bin Amr that he would be left with the sediments of (worst) people.

Objection Two:

If Amr ibn Al-Aas and Mu'awiyah are the worst sediment of people, than how come the Prophet (saw) ordered Abdullah or any person to obey them till the end of their lives?Prophet (saw) told Abdullah ibn Amr ibn Aas to always obey his father.

Response Two: 

In Siyar Alam Al-Nubala: Abdullah ibn Amr ibn Al-Aas says he obeys his father but does not participate in the battle of Siffeen.

In Tareekh Madinat Dimashq, Mustadrak Al-Hakim and Siyar Alam Al-Nubala: His father Amr ibn Aas tells his son Abdullah to fight Alee (a.s) in the battle of Siffeen and to obey Prophet (saw) orders in that he must obey his father's order, to which Abdullah ibn Amr agrees that the Prophet (saw) did say as such. But nowhere did he agree to participate in the battle. 

The Prophet (saw) told Abdullah to obey his father but the word 'always' is nowhere mentioned. Prophet (saw) would tell anybody to obey their parents and never to disobey them even if they were Kuffar as it is a clear injuction from the Holy Qur'aan that we must respect and obey our parents. It is only when parents go against Islam are we allowed to disobey them, in which we see Abdullah ibn Amr doing. He may have obeyed his father's every other order, but did not participate in battle since it was disobeying Allah (swt), and the Prophet (saw) had already informed them that Hadhrat Ammar (r.a) was to be killed by the infidels who were Mu'awiyah and his father's Amr ibn Al-Aas' party.

Abdullah ibn Amr asked Prophet (saw) what he should do in circumstances in which people will not keep promises and fulfill their pledges. Prophet (saw) replied by saying: "I order you to fear Allah (swt), and focus on yourself and ignore the matters of the general masses." 

Muslim ibn Hajjaj:

It has been narrated on the authority of Abd Al-Rahman b. Abd Rabb Al-Ka'ba who said: I entered the mosque when Abdullah b. Amr b. Al-Aas was sitting in the shade of the Ka'ba and the people had gathered around him. I betook myself to them and sat near him. (Now) Abdullah said: I accompanied the Messenger of Allah (saw) on a journey. We halted at a place. Some of us began to set right their tents, others began to compete with one another in shooting, and others began to graze their beasts, when an announcer of the Messenger of Allah (saw) announced that the people should gather together for prayer, so we gathered around the Messenger of Allah (saw). He said: It was the duty of every Prophet that has gone before me to guide his followers to what he knew was good for them and warn them against what he knew was bad for them; but this Ummah of yours has its days of peace and (security) in the beginning of its career, and in the last phase of its existence it will be afflicted with trials and with things disagreeable to you. (In this phase of the Ummah), there will be tremendous trials one after the other, each making the previous one dwindle into insignificance. When they would be afflicted with a trial, the believer would say: This is going to bring about my destruction. When at (the trial) is over, they would be afflicted with another trial, and the believer would say: This surely is going to be my end. Whoever wishes to be delivered from the fire and enter the garden should die with faith in Allah (swt) and the Last Day and should treat the people as he wishes to be treated by them. He who swears allegiance to a Caliph should give him the pledge of his hand and the sincerity of his heart. He should obey him to the best of his capacity. If another man comes forward (as a claimant to Caliphate), disputing his authority, they (the Muslims) should behead the latter. The narrator says: I came close to him (Abdullah b. Amr b. Al-Aas) and said to him: "Can you say on oath that you heard it from the Messenger of Allah (saw)?" He pointed with his hands to his ears and his heart and said: "My ears heard it and my mind retained it." I said to him: "This cousin of yours, Mu'awiyah, orders us to unjustly consume our wealth among ourselves and to kill one another, while Allah (swt) says: "O ye who believe! Do not consume your wealth among yourselves unjustly, unless it be trade based on mutual agreement, and do not kill yourselves. Verily, God is Merciful to you." (iv. 29). The narrator says that (hearing this) Abdullah b. Amr b. Al-Aas kept quiet for a while and then said: "Obey him in so far as he is obedient to God; and disobey him in matters involving disobedience to God."

Source:  Saheeh Muslim. Pg. # 894 - 895, H. # 1844 /46.

If indeed Mu'awiyah was to be obeyed until the end of his life, what was Abdullah ibn Amr saying when the narrator informs him of Mu'awiyah's unjust behaviour towards others? Abdullah ibn Amr was one whom did not obey neither his father or Mu'awiyah for that matter on issues which were clearly abhorrent. To make matters worse for themselves, the opponents continue to justify their actions and label them as, 'Righteous Sahaba' when evidently that is not so! How far can one go in protecting these individuals despite their actions being in direct contradiction from these titles attributed to them? It is of utmost certainty that a man claiming to be one in authority over the Muslim ummah and possessing such vile character as being most definitely a part of, "The sediment of the worst people."

Objection Three: 

The Prophet (saw) was giving general instructions. If this were a specific matter regarding Mu'awiyah and Alee (a.s), he (saw) would have given specific political instructions.

Response Three: 

Obviously Prophet (saw) was giving a general account of what was to happen in the future concerning certain events. The Prophet (saw) may not have outlined every fine detail but the important lesson for the companions, Abullah ibn Amr and Abdullah ibn Umar to take was to be weary of this time when it should occur, and thus the Prophet (saw) advised them that they should stick to the good deeds that they learned from him (saw), to fear Allah (swt), obey his instructions, to focus on themselves and their faith.

The events highlighted by the Prophet (saw) did indeed occur when there were parties fighting against Imam Alee (a.s) and hence the battle of Siffeen and its likes fell under this category. One does not need to be a genius to work this out; there would be no need for Prophet (saw) to outline specifities.

Objection Three: 

Al-Munthiri narrated that the Prophet (saw) told ibn Umar:

كيف بك يا ابن عمر إذا عمرت في حثالة من الناس؟ يخبأون رزق سنة ويضعف اليقين.

What will be your condition, O ibn Umar! When you will be the old one residing among the sediments of (worst) people? They will hide the sustenance of one year and their faith will be weak.

While we know that ibn Umar was much younger than Mu'awiyah and Amr ibn Al-Aas. So how can the worst people mentioned in these narrations be considered Mu'awiyah and Amr ibn Al-Aas? It is very clear that this Hadeeth refers to the era of Yazeed ibn Mu'awiyah, because Abdullah ibn Amr and ibn Umar lived in that era and ibn Umar was old at that time.

Response Three: 

We are not arguing against this. This narration addessing Abdullah ibn Umar may have very well been in regards to the fitna of Yazeed which took place. This still does not alter the fact that there would be hypocrisy and people of the worst kind in both generations, whether the Sahaba be young or old holds no significance.

Imam Alee (a.s) Cursed Mu'awiyah And Amr ibn Al-Aas

Ibn Abi Shaybah

Narrated Abi Shaybah from Hushaym he said; Hussain told us; he said; Abdul-Rahman ibn Me'qal narrated us he said: "I prayed the morning [Fajr] prayer with Alee (a.s)." He added, then he made Qunut [supplication during the prayer] then he said in his Qunut; "Oh Allah (swt)! May you (judge and penalize) Mu'awiyah and his sect [followers], and Amr ibn Al-Aas and his followers and Abi Al-Awar Al-Salami and his followers and Abdullah ibn Qays and his followers. 

Source: Al-Musannaf ibn Abi Shaybah. Vol. 2, Pg. # 273, H. # 7116.

Analysis Of The Chain Of Narrators:

The status of these four narrators in the books of Rijal:

1 -  Abi Shaybah
2 -  Hushaym ibn Bashir 
3 -  Hussain ibn Abdul Rahman 
4 -  Abdul Rahman ibn Me'qal 

1 -   Abi Shaybah

Ibn Hajr:

Abdullah ibn Muhammad ibn Ibraheem ibn Uthman ibn Khawasty Al-Absi, Aboo Bakr ibn Abi Shaybah (235 Hijri) trustworthy, memorizer, has many compositions, among the men of Al-Bukhari and Muslim and three of the Sunans.

Source: Taqreeb Al-Tahdheeb. Pg. # 262, Person. # 3575.


2 - Hushaym ibn Bashir 

Hushaym ibn Bashir ibn Al-Qasim Al-Sulami, Abu Mu'awiyah, son of Abi Khazim Bimujamatayn Al-Wasiti. He is trustworthy, he used to do tadlees and narrate minor mursal narrations. He is from the 7th generation. He died 183 A.H. near the age of 80.

Source: Taqreeb Al-Tahdheeb. Pg. # 504. Person. # 7312.

3 - Hussain ibn Abdul Rahman 

Al-Salami, Aboo Al-Hadheel Al-Kufi [43-136 Hijri]; Trustworthy, his memorizing changed at his final days, among the men of the "six" (narrators of the Sittah).

Source: Taqreeb Al-Tahdheeb. Pg. # 109, Person. # 1369.

4 - Abdul Rahman ibn Me'qal 

Ibn Moqren Al-Mazani, Aboo Assem Al-Kufi. He is trustworthy, some have taken his narrations from his father, because he was very young and whoever has mentioned him among companions has mistaken. He was of the 3rd generation. He is amongst the men (narrators) of Aboo Dawood.

Source: Taqreeb Al-Tahdheeb. Pg. # 292, Person # 4012.

A'isha Cursed Amr ibn Al-Aas!


Aboo Ishaq Ibraheem ibn Muhammad ibn Yahya has told us and Muhammad ibn Muhammad ibn Yaqoob Al-Hafid has said Muhammad ibn Ishaq Al-Thaqafi has told us Qutaybah ibn Sa'id has told us Jurair has told us from Al-A'mash from Abi Wael from Masrooq he said: A'isha said to me: "I saw myself on a hill surrounded by cows that are slaughtered." So I said to her: "If your dream is true then there will be a massacre around you." She (A'isha) said: "I seek refuge in Allah (swt) away from your bad (prediction). What a bad saying you said!" So I said to her (A'isha): "Maybe there is a matter that will harm you?" So she said: "By God! To fall from the sky is better to me than doing so." So after it was mentioned that Alee (a.s) had killed Dhaa Al-Thad'ya, she said to me : '"If you reach Al-Kufa then write for me the names of people who witnessed that among those whom you know among the folk of that area." And when I reached Al-Kufa, I found that people are categories [different opinions], then I wrote her the names of ten people of each group of people who witnessed that. He (narrator) said; Then I brought her their testimonies, then she (A'isha) said: "May Allah (swt) Curse [deprive from mercy] Amr ibn Al-Aas because he claimed that he killed him in Egypt!"

Footnote: Al-Hakim says Saheeh (Authentic) hadeeth based on the criterias of the Shaikhayn (Bukhari and Muslim) but they have not narrated it. Al-Dhahabi: It is Saheeh (Authentic) by the criteria of Al-Bukhari and Muslim.

Source: Al-Mustadrak Alaa Al-Sahihain. Vol. 4, Pg. # 14.

Mu'awiyah Cursed And Ordered The Cursing Of Imam Alee (a.s)

There are not enough libraries to contain the sins of Mu'awiyah, and certainly not enough bandwidth for us to cover in this blog. We shall instead focus on his cursing of Imam Alee (a.s). After all, what grander Sunni hypocrisy is there to accuse the Shi'ee of cursing the Sahaba, but inventing special pleadings for the Sahabi most well known for his public cursing of Imam Alee (a.s). It would be unthinkable that Mu'awiyah and all his advocates were completely ignorant of all the Hadeeth showing that Allah (swt) and His Messenger (saw) loved Imam Alee (a.s), especially the public declarations of Khaybar and Ghadir. Even if they were truly so ignorant, then Sa'd b. Abi Waqqas did mention one such Hadeeth to Mu'awiyah, the Nasibi himself. However, despite this clear knowledge, the empire of Mu'awiyah cursed Imam Alee (a.s). They knew that Allah (swt) and His Messenger (saw) loved Imam Alee (a.s). Yet, they continued to curse him!

Ibn Tayimiyyah:

As for the hadeeth of Sa'd, when Mu'awiyah ordered him to curse; and he refused and as a result, Mu'awiyah asked, "What prevents you from cursing Alee b. Abi Talib (a.s)?" He (Sa'd) replied, "Because of three things which the Messenger of Allah, peace be upon him, said, I will never curse him. If I had just one of them, it would be more beloved to me than a red camel." This hadeeth is Saheeh (Authentic). Muslim recorded it in his Saheeh, and in it are three merits of Alee (a.s).

Source: Minhaj Al-Sunnah Al-Nabawiyyah. Vol. 5, Pg. # 42.


(Mu'awiyah ibn Abi Sufyan ordered Sa'd) and what's ordered is erased, to keep his tongue about him: He ordered him to insult Alee (a.s), and Sa'd refrained from this fitnah (he fought Alee (a.s) with his opponents) and maybe he is also known for defending Alee (a.s). (Then he said: What made you to not insult Abu Turab?) Mu'awiyah ordered Sa'd to insult Alee (a.s), but he refused, then he asked him: What made you to not insult?

The scholars have said: The hadeeths that contain controversial content against a Sahabi we need to interpret them (other way to prove them innocent of that action). They have said: There is no narration through trustworthy narrators except that it can be interpreted, so the saying of Mu'awiyah does not mean that he forced Sa'd to insult him. But he asked him why he does not insult him. It is just like him saying, "Did you not do it because you abstain from it?" Or "Are you afraid?" Or something like that. It means that if it is respecting or abstaining from insulting, so you did something good, and if it was something else there is another answer to that. And maybe Sa'd was with a group that insulted (Alee (a.s)) but he did not insult with them, and did not reject them, so he asked him this question. They have also said: It might have another interpretation, that the meaning is: What makes you refrain from proving his opinion wrong or ijtihad? And to show to people how good our opinions are and ijtihad? And that he (Alee (a.s) is wrong."

But the falsehood of this interpretation is clear, and a very unlikely interpretation. What is clear, is that Mu'awiyah ordered to insult Alee (a.s), and he (i.e. Mu'awiyah) was not infallible, so he could make mistakes. But we should refrain from abusing any of the companions of the Prophet (saw), and insulting Alee (a.s) in the reign of Mu'awiyah is clear in our ninth narration.

Source: Saheeh Muslim Sharh Al-Nawawi. Vol. 2, Pg. # 322.


Narrated Sa'd b. Abi Waqqas: Mu'awiyah arrived (in Madinah) during one of his Hajjs (during his Khilafah), and he entered upon Sa'd (his governor over Madinah). Then they mentioned Alee (a.s) and he (Mu'awiyah) belittled him. Sa'd, as a result, got angry and said: "You dare say such things about a man concerning whom I heard the Messenger of Allah, peace be upon him, saying, "Whomsoever I am his Mawla, Alee (a.s) is his Mawla." I also heard the Prophet (saw) say about Alee (a.s), "You are to me as Harun (a.s) was to Musa (a.s) except that there will be no Prophet after me." And I heard him saying (about Alee (a.s)): "I will certainly give this flag today to a person who loves Allah (swt) and His Messenger (saw)."

Al-Albani: It is Saheeh (Authentic).

Source: Saheeh Sunan ibn Majah. Vol. 1, Pg. # 58, H. # 98.

Ibn Abi Shaybah:

Narrated Sa'd b. Abi Waqqas: Mu'awiyah arrived (in Madinah) during one of his Hajjs and Sa'd (his governor over Madinah) came to him. They mentioned Alee (a.s) and MU'AWIYAH BELITTLED HIM. Sa'd, as a result, got angry and said: "You dare say such things about a man concerning whom I heard the Messenger of Allah, peace be upon him, say three characteristics. If I have one of these characteristics, it would be dearer to me than the world and whatsoever is in it. I heard the Messenger of Allah, peace be upon him, saying: "Whomsoever I am his Mawla, Alee (a.s) is his mawla." I also heard the Prophet, peace be upon him, say, "You are to me as Harun (a.s) was to Musa (a.s) except that there will be no Prophet after me." And I heard the Messenger of Allah (saw) saying: "I will certainly give this flag today to a person who loves Allah (swt) and His Messenger (saw)." 

Footnote: Its chain is Qawi (Strong).

Source: Al-Musannaf ibn Abi Shaybah. Vol. 17, Pg. # 101 - 102.


Narrated Sa'd b. Abi Waqqas: Mu'awiyah arrived (in Madinah) during one of his Hajjs (during his Khilafah), and he entered upon Sa'd (his governor over Madinah). Then they mentioned Alee (a.s) and he belittled him. Sa'd, as a result, got angry and said: "You dare say such things about a man concerning whom I heard the Messenger of Allah, peace be upon him, saying, "Whomsoever I am his Mawla, Alee (a.s) is his Mawla." I also heard the Prophet (saw) say about Alee (a.s), "You are to me as Harun (a.s) was to Musa (a.s) except that there will be no Prophet after me." And I heard him saying (about Alee (a.s)): "I will certainly give this flag today to a person who loves Allah (swt) and His Messenger (saw)."

Footnote: His statement, "and he belittled him" means, "Mu'awiyah cursed Alee (a.s) and attacked him, he rather ordered Sa'd to curse him as mentioned in Al-Tirmidhi and Saheeh Muslim.

Source: Sunan ibn Majah. Vol. 1, Pg. # 86, H. # 8 / 121.

Mu'awiyah The Nasibi 

Muslim ibn Hajjaj:

Imam Alee (as) said, "By Him who split up the seed and created something living, the Apostle (saw) gave me a promise that no one but a believer would love me, and none but a hypocrite would nurse grudge against me."

Source: Saheeh Muslim. Chapter 'Book of Faith.' H. # 131, Pg. # 51.

Ibn Manzur:

"Nawasib are those who embrace the hate of Alee (a.s) as integral part of their faith."

Source: Lisan Al-Arab. Pg. # 4437.

Murtada Al-Zabidi:
Nawasib: "They are those who hate the chief of believers and the leader of Muslims Aboo Al-Hassan Alee ibn Abi Taalib (may Allah be pleased with him)!"

Source: Taj Al-Uroos. Vol. 4, Pg. # 277. 

Jalaluddin Al-Suyuti: 

"Nawasib is hostility towards Alee (may Allah be pleased with him), preferring the others."

Source: Tadrib Al-Rawi fi Sharh Taqrib Al-Nawawi. Vol. 1, Pg. # 178.


"From Nasb, comes the term Nasibi and they are hypocrites, they have made the hate of Alee (a.s) as their religion. This name was given to them because they have made the hate of Alee (a.s) their aim of life and had enmity for him (may Allah be pleased with him)...Nasb means to have grudge against Alee (may Allah be pleased with him) and love for Mu'awiyah."

Source: Siyar A'lam Al-Nubala. Vol. 4, Pg. # 37 / Vol. 18, Pg. # 201.

Ibn Kathir:

The Khalifahs from Banu Umayyah were like this…ALL OF THEM were Nasibis, except Imam Umar the Pious: Mu'awiyah then his son Yazid, then his grandson Mu'awiyah Al-Sadid; Marwan, then his son Abd Al-Malik…

Source: Al-Bidayah Wa'an-Nihayah. Vol. 17, Pg. # 375.

This is an explicit testimony from a high-ranking classical scholar of the so-called, 'Ahl Al-Sunnah wa Al-Jamaah.' Mu'awiyah was a Nasibi. His loyal son and successor, Yazid b. Mu'awiyah, equally belonged to the Nasibi movement. Something comes to mind here: How did Yazid acquire Nasibism? Of course, all evidence points towards his father Mu'awiyah who initiated him into Nasibism and nurtured him into its depths. After all, it was Mu'awiyah himself who brought up his son in the same way Aboo Sufyan raised Mu'awiyah!


Mu'awiyah had behind him a huge number of people who loved him, and who went to extreme lengths in their views of him, and who placed him above (Alee (a.s)). It was either because he ruled them with honour, clemency and generosity, or because they were born in Syria upon love of him, and they raised their children upon that (i.e. love of Mu'awiyah). Among them were a small group of the companions, and lots of the Tabi'een and the people of merit. They fought on his side against the people of Iraq (i.e. Imam Alee (a.s) and his army), and they were reared upon Nasb.

Source: Siyar A'lam An-Nu'bala. Vol. 3, Pg. # 128.

Ibn Taymiyyah:

This was why placing Alee (a.s) above him (i.e. Mu'awiyah) was not a popular opinion in it (i.e. Syria) as opposed to the cursing of Alee (a.s) which had become a custom among the followers of Mu'awiyah. This was despite that Alee (a.s) and his companions were closer to the Haqq (truth), and were more upon the Haqq (truth) than Mu'awiyah and his companions, as is documented in the two Saheeh's (Bukhari and Muslim).

Source: Majmu Al-Fatawa. Vol. 4, Pg. # 436 - 437.


Ibn Taymiyyah:

It is clear and not hidden from any scholar of the religion of Islam that whosoever attributes divinity to a mortal, or believes that there is a Prophet after Muhammad (saw), or that Muhammad was not a Prophet but rather Alee (a.s) was the (real) Prophet and that Jibra'eel made a mistake, these statements and others like them are clear evidences of the Kufr of those who profess them, (clear) to whoever knows Islam closely as opposed to those of the Khawarij who declared Alee (a.s) a Kafir and cursed him, and among those who FOUGHT and CURSED him among the companions of Mu'awiyah and Banu Marwan and others. Verily, these people were attached to Islam and its Shari'ah! 

Source: Minhaj Al-Sunnah Al-Nabawiyyah. Vol. 5, Pg. # 9.


There is no doubt that Ibn Taymiyyah (and those like him) outright rejects the Prophet's (saw) verdict that whosoever hates Alee (a.s) for whatsoever reason or motive, hates Allah (swt), is an enemy of Allah (swt) and is a Kafir and a hypocrite. To them all those companions like Mu'awiyah and others who hated Alee (a.s) were actually true believers, and pious role models. How these people were able to combine Iman (faith) and hatred of Alee (a.s) in their hearts is never explained by them, because after all what sort of convincing explanation can even be remotely provided? Institutionalized cursing of a man, and even punishing those who refuse to engage in it is not sacrosanct with having a 'misunderstanding' with that man and deep down really 'loving' him as the Sunnis would have us believe. The opponents generally do not recognize hatred of Alee (a.s) as a sign of hypocrisy, even though the undeniable, mutawatir Sunnah firmly establishes it as such.

Their reason for this strange approach is not far fetched. If they ever accepted that the haters of Imam Alee (a.s) are Kuffar and hypocrites, then their entire sects would crumble. The majority of the companions, the founding fathers of all the Sunni sects, would be caught by that net. Therefore they have snubbed the Prophet's (saw) words on the hypocrisy of hating Alee (a.s). Though we agree that their method is not the correct approach for any truthseeker, we will nonetheless let them escape with it. The point, we believe, has already been made with all honest hearts seeking the Haqq from Allah (swt). Yet, even if the so-called, 'Ahl Al-Sunnah' have thrown the Prophet's (saw) words back at him, they are still haunted by the Holy Qur'aan! The question is: Will they throw Allah's (swt) words back at Him too? The Holy Qur'aan has made it clear that only the believers are commanded to do good and forbid the evil.

وَالْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ ۚ يَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنْكَرِ وَيُقِيمُونَ الصَّلَاةَ وَيُؤْتُونَ الزَّكَاةَ وَيُطِيعُونَ اللَّهَ وَرَسُولَهُ ۚ أُولَٰئِكَ سَيَرْحَمُهُمُ اللَّهُ ۗ إِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ

The believing men and believing women are allies of one another. They enjoin what is right and forbid what is wrong and establish prayer and give zakah and obey Allah and His Messenger. Those - Allah will have mercy upon them. Indeed, Allah is Exalted in Might and Wise.

Holy Qur'aan {9:71}

In other words, true believers never take hypocrites as friends or leaders (in religion). A sign of the believer is that he commands Al-Ma'ruf and forbids Al-Munkar. The believer conveys the message to love Imam Alee (a.s) and his offspring and to support them under any circumstances. So, what about a hypocrite? The Qur'aan answers:

الْمُنَافِقُونَ وَالْمُنَافِقَاتُ بَعْضُهُمْ مِنْ بَعْضٍ ۚ يَأْمُرُونَ بِالْمُنْكَرِ وَيَنْهَوْنَ عَنِ الْمَعْرُوفِ وَيَقْبِضُونَ أَيْدِيَهُمْ ۚ نَسُوا اللَّهَ فَنَسِيَهُمْ ۗ إِنَّ الْمُنَافِقِينَ هُمُ الْفَاسِقُونَ

The hypocrite men and hypocrite women are of one another. They enjoin what is wrong and forbid what is right and close their hands. They have forgotten Allah , so He has forgotten them [accordingly]. Indeed, the hypocrites - it is they who are the defiantly disobedient.

Holy Qur'aan {9:67}

It is very clear. If you follow hypocrites, then you most certainly are from them!


  1. It's very misleading to portray as this as specific to Abdullah ibn 'Amr. This is general and not restricted to specific people or time

  2. Allah's Apostle (saw) said: "O `Abdullah bin `Amr! What will be your condition when you will be left with the sediments of (worst) people?" (They will be in conflict with each other).

    This as dictated to Abdullah ibn 'Amr in which the Prophet (saw) stated He will be left with the worst of people who will conflict with one another. Can you kindly tell me in which generation these people belong to and who are these worst of people who he will witness?

  3. Again, this is not specific to Abdullah bin Amr.

    There are hadiths in which the Prophet says "you" to his people when he talks about the end times, but it's not necessarily in reference to them only. It's extended beyond. The same goes for Abdullah bin Amr.

    Your missing the bigger picture here. The are other riwaayat where the Prophet said the exact same thing, but not to Abdullah ibn Amr. So your restriction to Abdullah ibn Amr and making it about him is nothing more than your prejudicial & shallow reading of the text.

    Also, the translation is misleading. It should not say "when you will be left", but rather "if you will be left", since the Arabic states إذا and not عندما. So the Prophet is asking what Abdullah ibn Amr would do in such a scenario.

  4. This narration as nothing specific about it all one needs to do is to look at the biography of this individual as it has been provided. If this was a matter for the end of times, Bukhari would have not included it in the book of Prayers. There is a whole book dedicated to the end of times it would have been found therein. The word إِذَا "If" in Arabic language got many uses and meanings now let us refer to online version of Saheeh Bukhari which have offered exactly the same translation which has been provided.

    Narrated by Ibn 'Umar or Ibn 'Amr The Prophet clasped his hands, by interlacing his fingers. Narrated 'Abdullah that Allah's Apostle said, "O 'Abdullah bin 'Amr! What will be your condition----> when you will be left with the sediments of (worst) people?"<---- (They will be in conflict with each other).

    Refer to Volume 1, Book 8, Number 467

    Narrated Ibn 'Umar or Ibn 'Amr: The Prophet clasped his hands, by interlacing his fingers. Narrated 'Abdullah that Allah's Apostle said, "O 'Abdullah bin 'Amr! What will be your condition when --->you will be left with the sediments of (worst) people?"<--- (They will be in conflict with each other).

    Refer to Volume 1, Book 8, Number 467

  5. It's not like you agree with his categorization either. It's not like Abi Dawud categorized it under the same heading as well. Doesn't matter. The text is clear and the scholars explained it. As الآجري said:

    قد ذكرت هذا الباب في كتاب الفتن في أحاديث كثيرة

    Your taqleed of the translation and Bukhari's false categorization means nothing to me.

  6. This is in complete conformity or what has been recorded in Aboo Dawood who has mentioned it in the book Battles (Kitab Al-Malahim)


    وفي “مسند أحمد” : حدثنا يزيد ، أنبأنا العوام ، حدثني أسود بن مسعود ، عن حنظلة بن خويلد العنبري ، قال : بينما أنا عند معاوية ، إذ جاءه رجلان يختصمان في رأسه عمار -رضي الله عنه- فقال كل واحد منهما : أنا قتلته . فقال عبد الله بن عمرو : ليطب به أحدكما نفسا لصاحبه ، فإني سمعت رسول الله -صلى الله عليه وسلم- يقول : تقتله الفئة الباغية . فقال معاوية : يا عمرو ! ألا تغني عنا مجنونك ، فما بالك معنا ؟ قال : إن أبي شكاني إلى رسول الله -صلى الله عليه وسلم- فقال : أطع أباك ما دام حيا . فأنا معكم ، ولست أقاتل .

    In Musnad of Ahmad, Hanzala narrates that once I was sitting with Mu'awiyah when two men came fighting. Each of them said that he martyred Hazrat Ammar (r.a). Abdullah bin Amr said: "Each of you should congratulate each other because I had heard Holy Prophet (saw) saying that 'Ammar would be killed by a rebel group.' Mu'awiyah said: 'Why are you then with us? O Amr why do you not make us free of this mad person of yours?' Abdullah bin Amr replied: 'Once my father complained to Holy Prophet (saw) about me and He told me to obey my father for whole of my life, and not to disobey him, that is why I am with you, but I do not participate in battle.'

    Source: Siyar A'lam Al-Nubala. Vol. 3, Pg. # 92.

    Now refer to another narration of Sunnnah Aboo Dawood:

    Narrated Abdullah ibn Amr ibn al-'As: When we were around the Messenger of Allah (saw), he mentioned the period of commotion (fitnah) saying: ----> When you see the people <---- that their covenants have been impaired, (the fulfilling of) the guarantees becomes rare, and they become thus (interwining his fingers). I then got up and said: ----->What should I do at that time<-----, may Allah make me ransom for you? He replied: Keep to your house, control your tongue, accept what you approve, abandon what you disapprove, attend to your own affairs, and leave alone the affairs of the generality.

    Source: Sunnah Aboo Dawood Book 38, Hadith 4329

    Grade: Hasan Saheeh (Al-Albani) حسن صحيح (الألباني) حكم

    As we can see this Fitnah will take place during the life of Abdullah ibn Amr ibn al-'As.

  7. Your linking the two together one your own. There's no evidence for that. As I said, the Prophet said the exact words to other companions, hence proving it's not specific Amr ibn Al'As.

  8. The situation is clearly linked to itself as it does not take a genius to figure this out. Evidence has been provided and rightly If the Prophet (saw) used familiar words to other companions of the Prophet (saw) your classical scholars have inserted it in the relevant sections of their works. It amazes me how you attempted to cast doubts regarding the translation now have resorted to using another method *Yawn