Teachings Of Islam…..

Deceit by A’mr Ibn A’as

09 Oct 2006 Leave a Comment

by S.M.Masum in Lessons Learnt

Deceit by A’mr Ibn A’as

After the incident of arbitration, in which A’mr Ibn A’as tricked Abu Musa Asha’ri and deposed A’li (a.s.) from the caliphate, the Imam (a.s.) used to curse him, Mua’wiyah and Abu Musa after the morning and Maghrib prayers.

A’mr Ibn A’as was also part of the group that was involved in the incident of the night of A’qabah,[159] and had subsequently been cursed by the Holy Prophet (peace be upon him and his holy progeny) too.

When the dispute between Imam A’li (a.s.) and Mua’wiyah intensified, it was decided that the issue should be resolved by means of arbitration. Unfortunately, the people of Iraq selected Abu Musa Asha’ri to represent the Imam (although, the Imam himself was not happy at this selection), whereas Mua’wiyah decided on A’mr Ibn A’as as his representative.

Abu Musa, who was in one of the villages of Shaam, was asked to present himself in Siffeen and four hundred people, amongst them Shuraih Ibn Haani and Ibn A’bbas, accompanied him to Daumah al-Jundal. A’mr Ibn A’as also arrived there with four hundred of his companions.

All the counselling and recommendations provided to Abu Musa proved futile since A’mr Ibn A’as, with the evilness of intention and wickedness of character that he possessed, was far more powerful than him in shrewdness and deception.

One of A’mr Ibn A’as’s techniques was to exhibit exaggerated deference towards Abu Musa. He sat him in the front of gatherings and insisted that he lead the prayers, while Amr himself prayed behind him, and all the while addressing him as O’ Companion of the Prophet of God! He used to say to him: “You have had a precedence over me with regards to the companionship of the Holy Prophet (s.a.w.) and are elder to me and thus, it is unbecoming of me to speak on something before you have done so”.

He presented such an elaborate display of respect that the simple-minded Abu Musa was convinced of his uprightness and became certain that his only intention was to set aright the existing state of affairs. As part of his cunning plan, A’mr Ibn A’as initially took Abu Musa to a secluded place and spoke to him in solitude so as to prevent others from influencing Abu Musa in making a decision.

A’mr Ibn A’as asked him, “Abu Musa, what is your opinion regarding A’li (a.s.) and Mua’wiyah?”

“Let us depose A’li (a.s.) and Mua’wiyah from the caliphate and allow the issue of caliphate to be managed by a Counsel,” responded Abu Musa.

Hearing this A’mr Ibn A’as said, “By God! Your opinion is absolutely correct and we must put it into execution.”

After agreeing to this course of action, they came out in public.

Abu Musa rose up first and began to speak when Ibn A’bbas cried out, “Be wary, for I fear A’mr Ibn A’as has tricked you. Allow him to speak before you.”

But Abu Musa paid no heed and said, “O’ People! A’mr Ibn A’as and I remove A’li and Mua’wiyah from the caliphate and shall (only) approve of a caliph selected by means of a Counsel. I hereby remove A’li (a.s.) from the caliphate.”

Then, the wicked A’mr Ibn A’as stood up and said, “I too remove A’li from the caliphate but appoint Mua’wiyah in his place; Mua’wiyah seeks to avenge U’thman’s death and is therefore most deserving of this rank.”

“You are like a dog,” Abu Musa shrieked out, “that attacks if one approaches it and does the same if one turns away from it.”

A’mr Ibn A’as retaliated, “And you are like a donkey, which carries a hoard of books (but does not benefit from them in the least).”

In short, A’mr Ibn A’as, supported by his evilness, emerged the victor in the issue of arbitration! Later, Ibn A’bbas used to say: “May God disgrace Abu Musa! I had warned him of the guiles and the evil intentions of A’mr Ibn A’as and advised him rightly, but he turned a deaf ear and refused to take heed

Paighambar Wa Yaaraan, vol. 1, pg. 139 – 153; Bihaar al-Anwaar, vol. 8, pg. 544.

Cruelty of Hajjaj ibn Yusuf Thaqafi

09 Oct 2006 1 Comment

by S.M.Masum in Lessons Learnt

Cruelty of Hajjaj ibn Yusuf Thaqafi

It is not just evil deeds which merit chastisement but evil intentions too tend to have an impact. In fact it is due to their evil intentions that the disbelievers and the enemies (of Islam) shall reside in Hell eternally.

Hajjaaj Ibn Yusuf Thaqafi used to exhibit great cruelty and evil by imprisoning and killing the saadaat (descendants of the Holy Prophet (s.a.w.)).

Once, while coming out of the mosque and hearing the wailing and crying of a great number of people, he asked, “Who are these who wail?”

Those around him said, “These are the wailings of the captives, who are tormented due to the intense heat of the sun.”

He said, “ Tell themاِخسئُوا(scram away),”which, in the Arabic language, is also employed for driving away a dog.[161]

His prison contained 120,000 males and 20,000 females (4,000 of the females being single) and was one large area, walled but roofless. Each time the prisoners tried to shelter themselves from the scorching sun, either with their hands or some other means, the guards overlooking them would strike them with stones.

Their food was bread, made of barley and mixed with sand, while their drink was bitter water. At times the blood of the saadaat and the righteous ones would be utilized for preparing Hajjaaj’s bread, which he would eat with great relish!

This wicked person always regretted not having been in Kerbala and used to say, “O’ How I wish I had been in Kerbala so that I could have had a hand in killing Imam Husain (a.s.) and his companions!”

Pand-e-Taareekh, vol. 3, pg. 163; Raudhaat al-Jannaat, pg. 133.

Misfortunes

09 Oct 2006 Leave a Comment

by S.M.Masum in Lessons Learnt

Misfortunes

Allah, the Wise, has said:

فَاَمَّا الْاِنْساَن اِذاَ ماَ ابْتَلاَهُ رَبُّهُ فَاَكْرَمَهُ وَ نَعَّمَهُ فَيَقُولُ رَبِّي اَكرَمَنِ

(And as for man, when his Lord tries him, then treats him with honor and makes him lead an easy life, he says: My Lord has honoured me.)[167]

The Holy Prophet (s.a.w.) has said:

اِنَّ الْبَلاَءَ لِلظَّالِم اَدَبٌ وَ لِلْمُؤمِنِ اِمْتِحاَن

(Surely, misfortune for an oppressor is a (corrective) chastisement and for a Mu’min, a trial)[168]

Short Explanation:

For someone possessing intellect, misfortunes are a means of ornamentation and esteem.  Exercising forbearance when faced with misfortune and being steadfast during trials, strengthens one’s faith.

One who bears hardship with patience, shall acquire the Grace of God and, as dictated by the Divine Wisdom, shall attain salvation and comfort, either in this world or in the hereafter.

From within the flames of misfortune and calamity, emerge the esoteric lights.  A person who regards misfortune and calamity as a trial, and combats it successfully, will become that much wiser as a result of the extra knowledge and perception acquired.   It is not good practice to constantly complain of worldly misfortunes like poverty, illness, family problems, and so on.

In the Company of Angels

One of the patient Muslims, uncomplaining in the face of misfortunes, was a person by the name of I’mraan.  He had come to suffer from dropsy[169] and no amount of treatment proved productive.

For thirty years he lay upon his stomach, unable to rise, sit or stand and so, a pit had been dug near his place of rest for his urine and excrement.

Once, his brother A’laa, paid him a visit and observing his pitiful state, burst out in tears.  I’mraan asked, “Why do you weep?”

His brother replied, “It is because I see that for years you have been suffering in this pathetic condition.”

I’mraan said, “Weep not and do not be disturbed because this state, which God has ordained for me, is dearer to me than anything else; I desire to remain in this condition, which God desires for me, for as long as I am alive.  I shall now inform you of a secret, which you must not divulge to anyone for as long as I am alive:  I am in the company of the angels; they greet me and I reply to their greetings, and enjoy a great intimacy with them.”

[167] Holy Qur’an, ch. Al-Fajr (89), vs. 15.

[168] Jaame’ al-Akhbaar, pg. 113.

[169] A sickness, in which a person suffers swelling of the stomach, consumes an inordinate quantity of water and experiences extraordinary thirst. (Farhang-e-A’meed).

[170] Daastaan-ha Wa Pand-ha, vol. 7, pg. 148; La-aali al-Akhbaar, vol. 1, pg. 346.