Allah and His Messenger regarded him guilty as was established in view of
ancient scholars – then how due to this uprising, the rebels can repel
chastisement?
If this was true, it was necessary for the companions of Jamal to be safe
from all harm, but they would receive chastisements from every direction and
they were killed in the worst manner, and Almighty Allah cut off the hands of
one, who picked up dung of the camel till he was killed in the most degrading
manner.
As for Muawiyah, ask him regarding Lailatul Harir,1 indeed on that night
and day, seventy thousand were killed, forty-five thousand Syrians and twentyfive thousand Iraqis.2
Did he continue to seek revenge even after seizing power?
Or he was content with getting rulership through cheating and tyranny and he
basked in his success?
Yes, he restricted his pursuit for the righteous and Shia of Ameerul
Momineen (a.s.) and wherever he got them, he killed them under every stone and
tree. After that he did not mention a word about seeking revenge for the blood
Uthman, what to say about taking revenge for him and did not throw a stone for
it, thus refer to the history of Muawiyah and judge the matter.
12. Khatib in his Tarikh,3 has narrated from Ahmad bin Muhammad bin
Mughlas Himani from Abu Sahal Fazal bin Abi Talib from Abdul Karim bin
Rauh Bazzaz from his father, Rauh bin Ambasa bin Saeed bin Abi Ayyash Basri
Amawi from his father, Ambasa,4
from grandmother of his father, Umme
Ayyash, who was slave girl of Ruqayyah, daughter of Messenger of Allah (s.a.w.a.) that she narrated:
“I did not marry Umme Kulthum to Uthman, except that there was
revelation from the heavens regarding that.”
Allamah Amini says: Do not be amazed at Khatib for quoting this false
tradition and his remaining silent upon its weakness, because he is a fan and a
sincere loyalist of Bani Umayyah. Ibne Adi has written:5 “Among the liars, I have
not seen anyone more shameless than him. [Ahmad bin Muhammad bin Mughlas
Himani]” Ibne Qane writes: “He is not trustworthy.”
Darqutni has written:6 “All merits recorded about Abu Hanifah are
fabricated and Ahmad bin Mughalis Himani fabricated them and I read them a
number of times.”
In its chains of narrators there is Abdul Karim bin Rauh Abu Saeed Basri;
Abu Hatim has written:7 “He is unknown and Ibne Habban has written:8 “He
committed mistakes and contradicted established traditions.”
Yes, I have no doubt that every act that Holy Prophet (s.a.w.a.) performed or
every statement he issued, it was only due to divine revelation that came on him
from the heavens, because he never said anything on his personal desires, and it
was only revelation upon him and only according to the difference of instances
there was different exigency of the revelation.
His Eminence (s.a.w.a.) announced to the religious society that the enmity
present in the chests of Abshami with regard to Bani Hashim was such that no
affection and relationship can remove it, because no kindness can be as close as
the relationship of son-in-law.
But Uthman copulated with his other wife9 on the night Umme Kulsum
passed away and nobility of prophethood did not have importance for him? So
much so that the Messenger of Allah (s.a.w.a.) considered him unimportant in the
presence of those, who were present and prohibited him to enter the grave of his
wife, whereas he was apparently, after her father, the most worthy for that!
Perhaps, you will understand the difference between two sons-in-law of
Prophet: that is Maula Ameerul Momineen (a.s.) and the husband of our lady, Umme Kulthum [Uthman], and know the conduct of the Imam with Lady Fatima
Zahra (s.a.), till Lady Zahra (s.a.) passed away while she was pleased with the
Imam, as the Imam separated from her while he was pleased with her and
Messenger of Allah (s.a.w.a.) left the world while he was pleased with both of
them.
Look at these two individuals on the last day: one of them becomes intimate
with his another wife on the night of the passing away of Umme Kulthum, and the Prophet was not pleased with him and he was not aggrieved at her separation
and close relationship with Prophet did not restrain him from that intimacy.
While the second one was shattered at the passing away of Lady Zahra (s.a.).
He wept and recited as follows:
O Prophet of Allah, peace be upon you from me and from your daughter,
who has come to you and who has hastened to meet you. O Prophet of Allah, my
patience about your chosen (daughter) has been exhausted, and my power of
endurance has weakened, except that I have ground for consolation in having
endured the great hardship and heart-rending event of your separation. I laid you
down in your grave when your last breath had passed (when your head was)
between my neck and chest.
Verily we are Allah’s and verily unto Him shall we return.10
Now. the trust has been returned and what had been given is taken back. As
to my grief, it knows no bounds, and as to my nights. they will remain sleepless,
till Allah chooses for me the house in which you are now residing.
Certainly, your daughter would apprise you of the joining together of your
ummah (people) for oppressing her. You ask her in detail and get all the news
about the position. This has happened when a long time had not elapsed and your
remembrance had not disappeared.
My salam (salutation) be on you both, the salam of a grief stricken, not a
disgusted or hateful person; for if I go away, it is not because I am weary (of
you), and if I stay, it is not due to lack of belief in what Allah has promised the
endurers.11
Then he recited the following verses at the grave of Fatima:
“Every company of two friends has separation and company, which
continues till death is rare. Indeed, losing one after the other is the proof that no
friendship lasts forever.”12