I adjure by Allah, tell me, which companion, other than Ali (a.s.) was
punished as severely as him, and who became the target of victimization? So
much so that he continued to be patient even though like one, who has a thorn
stuck in his throat and he saw his inheritance being plundered?
I adjure by Allah, tell me, which companion other than Ali (a.s.) was such
that nothing in Ummah of Muhammad was inaugurated, except after reciting
curse on him? Marwan was asked: “Why do you curse Ali (a.s.) from the
pulpits?”
And he had the audacity to reply: “Our rulership would not be established,
except through this.”1
I adjure by Allah, tell me, which monotheist Muslim in the religion society
was such that his allegiance, which in actual sense is allegiance to Allah and the
Messenger, but they sought immunity from allegiance of Ali (a.s.)? And
Muawiyah made seeking immunity from Ali (a.s.) a condition to his allegiance.2
I adjure by Allah, tell me, which man other than Ali (a.s.) is such that his
name is so hard to bear? This is Ayesha, who never mentioned him by name and
was unable to mention him in good terms and was not pleased with him. And
Muawiyah or Abdul Malik bin Marwan or both of them ordered Ibne Abbas to
change the name of his son, Ali.3 And Ali bin Jaham Salma cursed his father for
having named him Ali.4
I adjure by Allah, tell me, other than the first Muslim, who was it that
embraced Islam and was righteous and those who curse and abuse and the
enemies and killers and those who humiliate him are justified and regarded as
Mujtahids, that he was not eligible for anger, fury, enmity, reprisals, disgrace and
punishment?
I adjure by Allah, tell me, other than the one born in Kaaba, the son of
Fatima binte Asad, son of which mother from the sons of Islam is as such that his
Shias and followers and his relatives should be eligible to be cursed, abused,
killed, imprisoned, disgraces, regarded as valueless, insulted, tortures and
punished in the society, in the darkness of hollow pits, and the earth, inspite of its
vastness, became narrow for them?
Such was the extent of oppression that Ibne Hajar defends a man like Hakam
bin Abil Aas, the driven out and the cursed one by the Prophet, on the pretext that
he was a companion and that he should be defended.5
Such was injustice and oppression that Ibne Hazm defends Ibne Muljim, the killer of Ameerul Momineen (a.s.) and does not regard cursing him lawful and
considers his act righteous on the pretext that he was a Mujtahid, who made a
mistake in his judgment.6
The limit of injustice and oppression is that Qadi Husain Shafei supports
Imran bin Hattan, who extolled Ibne Muljim, the killer of the Holy Imam (a.s.)
and said:
‘I sometimes ponder on the slash, which a pious man delivered only seeking
divine pleasure and I find that his pan of deeds is the heaviest of all in the view of
God.’
And (Qadi Husain Shafei) says: Cursing him is not lawful, due to the fact
that he thinks that he was a companion,7 unaware of the fact that Ibne Hattan was
not a companion, on the contrary he was a leader of Kharijis, who are cursed by
the Prophet and he was born much after the passing away of Prophet.
It is the limit of injustice that the reputation of Muawiyah, the usurer and
alcoholic is purified with a small word and it is said that he was a Mujtahid and
just and he had made mistake, even though he committed great crimes against
Islam and Muslims and killed thousands of righteous persons from the Ummah of
Muhammad.8
It is the limit of injustice that justification should be presented for a sin,
which Yazid, the drunkard committed and his reputation should be cleared of the
filth which becomes the cause of his infidelity and his cursing should be
prohibited upon the pretext and that his infidelity was not proved; and that he was
imam and Mujtahid.9
And the support and defense of the like of these people to such baseless
statements is there.
As for our master, may we be sacrificed on him, the beloved of God, and the
beloved of Messenger of Allah (s.a.w.a.): we would not exaggerate if we say that
that the whole Ummah insisted on his enmity, and became united for cutting off
relations with him and banishing his descendants, except for few persons who
observed their rights.
Alas, if Ahle Sunnat would ask Bukhari and Khatib the statement, which is
attributed to Ameerul Momineen (a.s.): “I am not, but a man from Muslims” –
even though it is a fabricated statement – whether they apply its command on
him?
The point is how this should be attributed to Imam Ali (a.s.) whereas it is
narrated from Holy Prophet (s.a.w.a.) that he said to Lady Fatima Zahra (s.a.):