In the Noble Qur’an, God, the Most High has expressed [His] malediction and [His] imprecation on various groups of individuals and this in itself is evidence of it being permissible to use this word.

Therefore, although we see that the usage of cussing has been prohibited in the Qur’an, however there are many instances in which malediction has been used.

Examples Of Malediction In The Qur’an

By referring to the verses of the Noble Qur’an, we can deduce that God, the Most High, has expressed [His] malediction upon certain individuals and also upon certain groups of people – the following are some examples:

1. Satan

وَ إِنَّ عَلَيْكَ لَعْنَتِي إِليٰ يَوْمِ الدِّينِ

“…and indeed My malediction will be on you until the Day of Retribution.” (Al-Qurʾan, Surah Sad, 38:78).

2. Belligerent Disbelievers

إِنَّ اللهَ لَعَنَ الْكَافِرينَ وَأَعَدَّ لَهُمْ سَعِيراً

“Indeed God has applied malediction upon the faithless and prepared for them a blaze…” (Al-Qurʾan, Suratul Ahzab, 33:64).

3. Certain Individuals From Amongst The Tribes Of Israel [Offspring Of Prophet Jacob]

Those key individuals who did not believe in the prophets which God sent to them and remained as non-believers:

لُعِنَ الَّذينَ كَفَرُوا مِنْ بَنِي إِسْرَائِيلَ عَلىٰ لِسَانِ دَاوُدَ وَعِيسَىٰ بْنِ مَرْيَمَ ذٰلِكَ بِمَا عَسَيْتُمْ وَ كَانُوا يَعْتَدُونَ

“The faithless among the Children of Israel were maledicted on the tongue of David and Jesus, son of Mary. That is because they would disobey [the commandments] and used to commit transgression.” (Al-Qurʾan, Suratul Ma’idah, 5:78).

4. Oppressors

أَلاَ لَعْنَةُ اللهِ عَلىٰ الظّالِـمِينَ

“Look! The curse (removal of the mercy) of God is upon the wrongdoers” (Al-Qurʾan, Surah Hud, 11:18).

5. Liars

وَالْـخَامِسَةُ أَنَّ لَعْنَةَ اللهِ عَلَيهِ إِنْ كَانَ مِنَ الْكَاذِبِينَ

“…and a fifth [oath] that God’s malediction shall be upon him if he were lying.” (Al-Qurʾan, Suratul Nur, 24:7).

6. Those Who Hurt Prophet Muhammad (S)

إِنَّ الَّذِينَ يُؤْذُونَ اللهَ وَ رَسُولَهُ لَعَنَهُمُ اللهُ فِي الدُّنْيَا وَ الآخِرَةِ

“Indeed those who torment God and His Apostle are cursed (removed from mercy) by God in the world and in the Hereafter…” (Al-Qurʾan, Suratul Ahzab, 33:57).

7. Those Who Falsely Accuse Women Of Illicit Sexual Improprieties

إِنَّ الَّذِينَ يَرْمُونَ الْمُحْصَنَاتِ الْغَافِلاَتِ الْمُؤْمِنَاتِ لُعِنُوا فِي الدُّنْيَا وَ الآخِرَةِ

“Indeed those who accuse honorable and unwary faithful women shall be cursed in this world and the Hereafter…” (Al-Qurʾan, Suratul Nur, 24:23).

8. Those Who Kill Innocent Believers

وَمَنْ يَقْتُلْ مُؤمِناً مُتَعَمِّداً فَجَزَاءُهُ جَهَنَّمُ خَالِداً فِيهَا وَ غَضِبَ اللهُ عَلَيْهِ وَ لَعَنَهُ وَ أَعَدَّ لَهُ عَذَابَاً عَظِيماً

“Should anyone kill a believer intentionally, his requital shall be hell, to remain in it [forever]; God shall be wrathful to him and maledict against him and He will prepare for him a great punishment.” (Al-Qurʾan, Suratul Nisa’, 4:93).

9. Hypocrites

وَعَدَ اللهُ الْمُنَافِقِينَ وَ الْمُنَافِقَاتِ وَ الْکُفَّارَ نَارَ جَهَنَّمَ خَالِدِينَ فِيهَا هِيَ حَسْبُهُمْ وَلَعَنَهُمُ اللهُ وَلَهُمْ عَذَابٌ مُقِيمٌ

“God has promised the hypocrites, men and women, and the faithless - the Fire of Hell, to remain in it [forever]. That suffices them. God has evoked malediction upon them, and there is a lasting punishment for them.” (Al-Qurʾan, Suratul Tawbah, 9:68).

10. Those Who Spread Corruption And Also Sever Their Family Ties

فَهَلْ عَسَيْتُمْ إِنْ تَوَلَّيْتُمْ أَنْ تُفْسِدُوا فِي الأَرْضِ وَ تُقَطِّعُوا أَرْحَامَکُمْ أُوْلٰئِكَ الَّذِينَ لَعَنَهُمُ اللهُ فَأَصَمَّهُمْ وَ أَعْمَىٰ أَبْصَارَهُمْ

“May it not be that if you were to wield authority you would cause corruption in the land and ill-treat your blood relations? They are the ones upon whom God has evoked malediction upon, so He made them deaf, and blinded their sight.” (Al-Qurʾan, Surah Muhammad, 47:22-23).

Malediction Upon Specific Companions In The Qur’an

Just as was previously explained, the Noble Qur’an has itself imprecated against someone groups of individuals who possessed certain negative traits, and by applying the general imprecations mentioned in these verses into specific historical examples, we see that the words of the Qur’an fit some of the companions of the Prophet (S); however in other instances, there are clear verses of specific companions who have been imprecated against.

One such verse of the Qur’an is the following:

وَ إِذْ قُلْنَا لَكَ إِنَّ رَبَّكَ أَحَاطَ بِالنَّاسِ وَ مَا جَعَلْنَا الرُّؤْيَا الَّتِي أَرَيْنَاكَ إِلاَّ فِتْنَةً لِلنَّاسِ وَ الشَّجَرَةَ الْمَلْعُونَةَ فِي الْقُرْآنِ وَ نُخَوِّفُهُمْ فَمَا يَزِيدُهُمْ إِلاَّ طُغْيَاناً كَبِيراً

“When We said to you, ‘Indeed your Lord comprehends all humanity,’ We did not appoint the vision that We showed you except as a test for the people and the tree cursed in the Qurʾan. We deter them, but it only increases them in great rebellion.” (Al-Qurʾan, Suratul Israʾ, 17:60).

In relation to the exegesis of this verse, the commentators of the Noble Qur’an have stated that the meaning of the “cursed tree” is the family tree and lineage of Hakam Ibn Abil ʿAs; and the meaning of the ‘vision’ which was seen is the dream which the Noble Prophet (S) saw in which the children of Marwan b. Hakam were one by one, ascending his pulpit (mimbar).1

Malediction In The Words Of Prophet Muhammad (S)

By referring to the Prophetic traditions, we notice that the Noble Prophet (S) used the term ‘laʿn’ and its derivatives many times – even using it specifically for some Muslims and even some of the companions - and in all of these instances, he did so due to their shameful actions.

Sometimes, the Noble Prophet (S) used the term (laʿn) in a general meaning, such as when he stated: “The thief, the young man who comes out looking like a woman and also the woman whose appearance is that of a man, the person who slaughters an animal without taking the name of God, the person who imprecates against his own parents, the one who engages in the same actions as the people of Lot (Prophet Lut) (homosexuality) and the one who takes bribes [are all those who have been distanced from the mercy of God]…”2

The Prophet of Islam (S) has also been quoted as saying: “May God remove His mercy (la’n) from alcoholic drinks, the one who drinks alcohol, the one who serves alcohol, the seller, the purchaser and…”3

The Prophet of Islam (S) has also said: “May God remove His mercy (la’n) from the one who takes usury, the one who gives usury, the one who writes [a contract based on usury] and the witnesses [who witness a transaction involving usury].”4

There are times in which the Noble Prophet (S) also mentioned specific individuals and made imprecation against them.

Shaʿbi has narrated that: “While leaning against the Kaʿbah, ʿAbdullah b. Zubayr stated: ‘I take an oath by the Lord of this house that indeed the Messenger of God had imprecated against so and so and whosoever was born from his loins.”5

In regards to whom it was that ʿAbdullah b. Zubayr was referring to, it has been mentioned by Hakim al-Nishaburi in a tradition found in his Mustadrak that the person was Hakam b. ʿAs and his son.6

In addition, Marwan and his father were also people who the Messenger of God (S) imprecated against. Hakim al-Nishaburi has narrated a tradition found in his Mustadrak that states: “The Messenger of God imprecated against the father of Marwan even before Marwan was born.”7

On various occasions, the Messenger of God (S) imprecated against Abu Sufyan and Muʿawiyah. ʿAli b. Aqmar has stated: “Along with a group of others, we asked ʿAbdullah b. ʿUmar to share a saying of the Prophet with us to which he replied: ‘While Abu Sufyan was on his steed and Muʿawiyah and his brothers were in front and behind their father (Abu Sufyan) riding on their animals, the Prophet said the following (in regards to them): ‘O God! Remove your mercy from the one who is riding [on the animal] at the front, the one who is following him and the one who is behind him.’

We asked him [ʿAbdullah b. ʿUmar]: ‘You heard this directly from the Messenger of God?’ He replied: ‘Yes and if I lie, may both of my ears go deaf and my I lose my sight.’”8

In another event, ʿAbdullah b. ʿUmar said: “The Messenger of God (S) once imprecated in the following fashion during the Battle of Uhud by saying: ‘O God! Remove your mercy from Abu Sufyan…’9

In addition, Ibn Barra’ has narrated from his father, Barraʾ b. ʿAzib that Abu Sufyan, along with his son Muʿawiyah, came to the Messenger (S), who said to them: “O God! Remove your mercy from the one who is following [Muʿawiyah] and the one whom he is following [Abu Sufyan]. O God! I leave ‘al-Aqyas’ to you [to deal with].’ Ibne Barra’ asked his father, “Who is al-Aqyas?” The father replied, “This is Muʿawiyah.”10

Malediction Upon Some Companions By Others

Through a historical analysis, we come to the conclusion that there were some companions of Prophet Muhammad (S) who engaged in the act of invoking malediction against other companions.

In a letter which he wrote to Muʿawiyah, Muhammad Ibn Abi Bakr (the son of Abu Bakr) mentioned that he (Muʿawiyah) and his father were both individuals who were imprecated against and the way in which Muhammad Ibn Abi Bakr addressed him was as follows: “You are the imprecated and the son of the imprecated – both you and your father rose up in rebellion and insurrection against the Messenger of God (S) and both of you sought to extinguish the light of God.”11

In regards to an individual named Naʿiman or Nuʿman, it has been mentioned that he was one who imbibed alcohol and was even given the legal punishment in Islam [for drinking alcohol] many times while the Messenger of God (S) was present.

It has been noted in the historical texts that: “Some of the companions said: ‘May the malediction of God be upon him due to these excesses seen from him…’”12

After a certain event which took place, Abu Musa al-Ashʿari said to ʿUmru ʿAs: “‘May the imprecation of God be upon you as your similitude is that of a dog; if you go towards him, he sticks out his tongue; and if you leave him alone, he still sticks out his tongue.

Umru ʿAs replied to him: ‘May the imprecation of God be upon you and indeed your similitude is like the example of a donkey carrying a heavy weight upon itself!’”13

In addition, even ʿUmar b. al-Khattab imprecated against Khalid b. Walid when he killed Malik b. Nuwayrah.14

Finally, we see that ʿAbdullah b. ʿUmar imprecated three times against his own son.15

Some Proofs Of The Ahlus Sunnah Opposing Malediction Of The Companions

One of the most significant proofs from some of the Ahlus Sunnah in their rejection of malediction is their belief in defending the honour and integrity of all of the companions due to the fact that they consider the companions as being the prime sources of Islamic religious legislation alongside the Qur’an, Sunnah, Ijmaʿ (consensus) and ʿAql (intellect), and the other sources.

Sometimes, it is even seen that the ways and customs (madhab) of the companions is referred to as the sunnah of the companions and this clearly shows that the sunnah of the companions as well, is on the same horizontal plane as the sunnah of Prophet Muhammad (S) for the Ahlus Sunnah and that they too have a sunnah [just as it is an obligation to follow the sunnah of Prophet Muhammad (S) so too for some people, it is an obligation to follow the sunnah of the companions].

These people truly believe that if the companions are open to examination and analysis or are maledicted against, then this may lead to the instability of Islam, whereas a faith whose fundamentals has been laid down by God, the Most High, and the Noble Prophet Muhammad (S), and as has been promised by God, will remain until the Day of Judgement, can never be made instable by the analysis and criticism of a few individuals!

Thus, this belief that the madhab of the companions is one of the fundamental sources of Islamic legislation must also be rejected!

In this regards, Imam al-Ghazali said: “The person, in whom there is a possibility of error and mistakes and whose infallibility from sins and faults is not proven, his statements are not a testimony or proof over us, therefore how can anyone ever rely on his testimony if he is prone to error!? In addition, how is it possible that without any successive proofs, one can claim infallibility of such individuals?

In addition, how is it possible to imagine that a community of individuals would never have any differences of opinion amongst themselves, and even more, how is it possible that two infallible people would ever differ amongst themselves - whereas we see that there is a consensus amongst all of the companions that one is permitted to go against the opinions of the other companions.

Why is it that Abu Bakr and ʿUmar never allowed anyone, by way of their own independent assessment (ijtihad), to differ with them; rather, in issues which call for ijtihad, it is an obligation upon every individual who has reached the level of being able to conduct independent research and analysis (mujtahid) to follow his own ijtihad!”16

Al-Shokani, apparently in discussing the sources of Islamic legislation, has raised an objection and has said that the opinions of the companions are not a proof [for us] as God only appointed Prophet Muhammad (S) for this nation and other than one Prophet and one Divinely sent book, we have nothing else [to take as a proof of the religion].

Thus, he contends that the entire Muslim nation is obligated to follow and obey the Book of God (Qur’an) and the sunnah of Prophet Muhammad (S) and there is no differentiation between the companions or others as everyone is mandated to take their religious responsibilities from the Book and the sunnah.

Therefore, whoever says that after the Qur’an and the sunnah of the Prophet (S) and whatever reaches back to these two sources as a proof [of the religion] for us in the religion of God, that there are other proofs [of legislation] has actually said something about the religion of God which is incorrect.17

Therefore, the only things which are a proof over us [in terms of religious mandate] are the Qur’an, Sunnah of the Prophet (S), the unanimous consensus of the Muslim scholars, and the unambiguous intellect and the opinions of the companions – as long as their opinions do not go against the statements of the Prophet (S) - for if it goes against the Qur’an and Sunnah then it is definitely not a proof of the religion for us; however, if their opinions are extracted and deduced from the Islamic religious sources, then for them and for those who follow them, they are a proof – and they are not binding on other people – on the mujtahidin and the muqallidin.

The companions of Prophet Muhammad (S) and the first generation after the companions, are divided into two groups: righteous and iniquitous; and accepted and rejected; and when we do not accept the traditions which they claim to have heard Prophet Muhammad (S) say, then we must clarify the point that this is not a condemnation that we reject all of the traditions which the companions of the Prophet (S) related.

More than this, the traditions of the Prophet (S) which have been narrated by the infallible successors of the Prophet (S) - meaning ʿAli Ibn Abi Talib (as) and his family and noble line of successors who were indeed the best of companions of the Prophet (S) are at our disposal and we accept them.

But we do not accept just any tradition narrated by individuals who are unconvincing or completely unknown. This is evidence that we do not reject all statements, nor does this bring any uncertainty to the faith as the Noble Prophet (S) left behind two valuable and solid arguments for the Muslim nation and by holding firmly onto both of them, we will be free from need of everything else.

The Secrets And Wisdom Behind Malediction

Just as was previously explained, Islam has placed great importance on love and hate to such an extent that in the traditions it has been mentioned that: “Is true faith anything other than love and hate!?”18

This love and hate has also been clearly manifested within Islamic history in regards to specific individuals [and is not just a theory]. For example Prophet Muhammad (S) addressed the Commander of the Faithful ʿAli (as) and said: “O ʿAli! Love for you is [a sign of] true faith and enmity of you is [a sign of] hypocrisy and disbelief.”19

In regards to the wisdom and proofs on the emphasis and importance in Islam on the traits of love and hate – whether this be of a general nature or in relation to specific individuals, we will suffice with mentioning the following brief points:

1. We should keep in mind that love and hate are two extremely powerful forces within a person and that if they are allowed to fully surround a person’s presence, then they will definitely prove to reward a person with great benefits. For example, having love for a person due to the fact that they have all of the traits of goodness within them is actually a show of the person’s overwhelming possession of love and affinity to the totality of goodness, and this affection and passion which one has can prove to be an extremely powerful force which can take over one’s entire essence and guide an individual towards the True Love – meaning God, the Most High. This in actuality is the meaning of the seeking of perfection and felicity for a human being. In addition, if a person shows enmity for an individual due to that person being wicked and evil, then this should lead to the person having one’s entire presence covered with the detestation of all evil and bad which is conceivably possible, and this is the actual meaning of the distancing from corruption on a whole.

2. Contrary to some of the other global religions, Islam looks at the world as a two sided coin - such that due to the societal requirements, the believers have been enjoined to keep in mind the two important beliefs of love and hate. A person is not able to have an affinity for both good and bad, or the manifestations of both good and bad within himself, as these two traits are opposite of one another and cannot be twinned and if they are seen in a person, then this is a sign of hypocrisy.

3. From the psychological aspect, it has also been proven that the best way (generally and specifically speaking) to encourage people towards following the truth and keeping away from corruption and bad deeds is to present them with the best and most perfect examples of both sides of the spectrum as this will definitely have the desired outcome intended for a society.

4. It must be noted that love and hate cannot simply remain “in the heart”. Rather, they must become manifest, and as long as their manifestation has no problems from being carried out – both from the point of view of the religious legal limits and also from the rational aspect, then not only is it not a problem to manifest these two states, rather, it becomes something extremely beneficial. This too can be proven from a psychological point of view as the display of a phenomenon leads to that thing being suggested and implanted into the spiritual heart and soul of a person – leading to an eventual state in which that thing becomes second-nature for an individual. It is for this reason that the application of love and hate, in the formation of the spiritual foundation of a person, plays a great role.

5. Voicing our love and hate and showing malediction – which is one of the forms of voicing hatred – is actually the announcement of an impending hazard and the pronouncement of good news; the proclamation of hazard to the masses that they must be aware and on guard from the enemies of their religion – enemies who are constantly in wait, hoping to snatch a person’s faith away and to misguide them from the straight path. Know that such people have definitely been maledicted against and are not the kinds of people whom we should be following. Expressing our love is a form of announcement of good news to the people that they should know that we have perfect and flawless examples and if we follow them, then we will reach to the Truth and that we will eventually make it towards the Divine, and this is in reality, one of the manifestations of enjoining the good and forbidding the evil (al-amr bil maʿruf wa nahi ʿanil munkar) on a societal level.

6. Due to certain reasons, the companions of Prophet Muhammad (S) hold a special status because they are people who had seen the Prophet (S); they heard him speak and they listened to the statements which he made, and they saw firsthand the way that he led his life. From another point of view, due to the self-sacrifice which some of them offered in the protection and spreading of the religion of Islam, they are worthy of having our respect, and it is for this reason that the Muslims pay special attention to them. From a different perspective, those people who truly tried to prevent the advancement and were the reason for misguidedness within the Islamic society enacted the greatest damage to Islam and the Muslims. It is for this reason that we must differentiate between the good and bad role models which exist amongst the midst of the companions of Prophet Muhammad (S) - and the measuring stick for judging them is the primary role model which we all have – the Messenger of God (S) - just as Allah (SWT) says in the Qur’an:

لَقَدْ كَانَ لَکُمْ فِي رَسُولِ اللهِ أُسْوَةٌ حَسَنَةٌ...

“Indeed in the Messenger of God [Muhammad] is the best role model for you…” (Al-Qurʾan, Suratul Ahzab, 33:21).

Malediction Does Not Go Against Muslim Unity

Just as was previously shown, the historical reports demonstrate to us that some major individuals20 around the Messenger of God (S) - people such as Muʿawiyah, ʿUmru b. ʿAs, Khalid b. Walid, Ziyad and Hajjaj b. Yusuf had all evoked malediction (upon others).

In addition, the day that ʿUthman was killed, Imam ʿAli (as) also imprecated against and evoked malediction against ʿAbdullah b. Zubayr as he did not stand up to defend ʿUthman.21

It is clear that it is not possible for today’s generation of Muslims, those who want to traverse the path of goodness, dignity and moral refinement, to shut their eyes to the historical legacy which they have inherited, and only partially study the state of affairs of the earlier groups of Muslims.

If history is supposed to be the mirror for learning lessons and gaining experiences (from what has transpired), then one who wants to take a lesson from the past cannot help but reflect on what has gone by.

Thus, the art of evoking malediction and imprecation as a mechanism for expressing one’s revulsion and aversion towards the epitome of foulness, plays a great role in the strengthening of a believer’s inner beliefs and spiritual soul; and by not giving this importance and taking the issue lightly by being indifferent to the matter will result in a person being easily able to trespass beyond the borders of the religious and ethical aura.

Of course, naturally when a believer studies the unadulterated pages of history, one will definitely see the manifestations of hypocrisy, oppression and misguidedness and this should fill one with detest towards those historical criminals.

Certainly we must keep the following point in mind that when it comes to specific individuals, one must be careful that one only evokes malediction upon those for whom there are solid arguments that clearly indicate that within those individuals existed the traits which would validate the evoking of malediction upon them.

In instances of questionable ethical traits [which they may or may not have displayed] one must be sure to evoke malediction upon such people only after proof has been established, as it is not permissible that one carries out this action except with solid proofs.

Therefore, evoking malediction upon the companions of the Prophet (S) who have not shown any proofs for them to be imprecated against will definitely bring about damage to the unity of the Muslims.

In addition, it must also be noted that rather than resorting to exaggeration when it comes to evoking malediction in the religious gatherings and in the various forms of mass media, one should instead make use of rational arguments which are impartial and balanced and are backed up with proofs (from the Islamic texts), and that this should be the sort of culture which is spread throughout the masses [meaning using logical discussions and debates rather than just the act of mere malediction].

There is no greater interest over the convergence and unity of the Muslims with one another which can be imaged which would necessitate that the usage of any coarse and abrasive words of disparagement against the revered personalities of the majority of the Muslims.

Therefore, everyone must think in this same way and keep away from any sort of discussions on the sidelines [which would bring about ill feelings amongst the Muslims].

Through practical steps, we should lay down a course for the advancement of the principle goals of Islam and the Muslims and indeed the best and most practical example which we have is embodied in the life history of the Infallibles (as) as they show us the best examples that we need in order for us to traverse this path.

In addition, by reviewing the ways of the Commander of the Faithful ʿAli Ibn Abi Talib (as), we see points of guidance which he was able to convey to the second caliph, ʿUmar – all of which were done simply to protect and strengthen Islam and the Muslims.

In the book, Mustadrak ʿala al-sahihayn, as narrated by Saʿid b. Musayyab it has been mentioned that: “ʿUmar gathered the people together and asked them: ‘From what day should we start the calendar [of the Muslims]?’

Each of the people present gave their own opinions however ʿUmar was not satisfied with what he heard. At that time, ʿAli Ibn Abi Talib (as) said: ‘Start the Muslim calendar from the day that the Messenger of God migrated and left the land of polytheism [Mecca].’” ʿUmar accepted his suggestion and thus the Islamic calendar began with the Hijrah – the migration to Medina.”22

In the book, al-Bidayah wa al-nihayah, it has been cited that when ʿUmar wanted to date writings which had been done up until that point, he wished to start [Islamic] history from the date of the birth of the Prophet of God (S).

Later on, he changed his mind and said that he would start it from the biʿthah (the official appointment of Prophet Muhammad (S) to prophethood). At this point in time, ʿAli Ibn Abi Talib (as) gave his opinion that they should take the Hijrah or migration from Mecca to Medina as the starting point to which ʿUmar agreed and began to use this date in his writings.23

In the book, The History of Tabari, as narrated by Ibn ʿUmar, it has been mentioned that after the conquest of Qadisiyyah and Damishq (The Levant), ʿUmar (b. Al-Khattab) gathered the people in Medina together and said to them: “In your opinion, how much wealth from the public treasury should I be allowed to use on my own personal self?’ Those present each spoke out with an opinion, however ʿAli (as) remained silent.

ʿUmar said: ‘O ʿAli! What do you think?’ To this, ʿAli (as) replied: ‘Only that amount which brings about ease for you and your family and other than this, there is no more wealth from the public treasury which is permissible for you.’ Everyone present replied: ‘The [correct] opinion is that of ʿAli Ibn Abi Talib.’”24

In addition, in the book Rabiʿ al-abrar it has been mentioned that: “During the era of the reign of ʿUmar b. al-Khattab, a discussion once ensued in his presence in regards to the numerous precious, expensive chains which were upon the Kaʿbah, used as decorations.

A group of people said to him: ‘If we were to sell them and use that money to mobilize and equip the Muslim army, the reward would be much greater [than just having them hang on the Kaʿbah]. What need does the Kaʿbah have for these chains!?’ ʿ

Umar took the decision to do as others suggested and to take the chains on the Kaʿbah and sell them, however ʿAli said to him: ‘This Qurʾan was revealed to the Prophet (S) and at that time, there were four forms of income which were expressly spoken about: the first is the inheritance of the Muslims (and amongst the inheritors who are entitled to a portion, one is God); the second is the khums (which God has mentioned in the Qurʾan); the third is the zakat (which God has also specifically spoken about and has also mentioned how this wealth should be used); the fourth are the chains of the Kaʿbah which were present even in that day [during the era of the Prophet (S)] – however God left them as they were and did not speak about them – not because He forgot to mention them and not because these were hidden from the sight and knowledge of God.

Thus, you need not think about those chains - just leave them where they are – just as God and His Prophet did.’ ʿUmar replied and said: ‘If you were not here, we would have been disgraced.’ Following this, he [ʿUmar] left the chains as they were.’”25

Of course it must be noted that the Commander of the Faithful ʿAli (as) working with ʿUmar and giving him advise was not a sign of Imam ʿAli (as) accepting ʿUmar’s caliphate – rather, it was only done to save the faith of Islam and the Muslims, as it can be seen that during the periods of the caliphate of Abu Bakr, ʿUmar and ʿUthman, he continued to emphasize on his own truthfulness to the seat of caliphate and him being the rightful successor of the Messenger of God (S).

As an example, during the event of the ‘consultative assembly’ that ʿUmar devised in order to choose his own successor, in one of Imam ʿAli’s (as) sermons in regards to the outcome of this assembly he stated: “Nevertheless, I remained patient despite length of period and stiffness of trial, until when he went his way (of death) he put the matter (of caliphate) in a group and regarded me to be one of them. But good heavens! What had I to do with this “consultation”? Where was any doubt about me with regard to the first of them that I was now considered akin to these ones? But I remained low when they were low and flew high when they flew high.

One of them turned against me because of his hatred and the other got inclined the other way due to his in-law relationship and this thing and that thing, until the third man of these people stood up with heaving breasts between his dung and fodder.”26

In addition, it has been mentioned in the commentary of Nahj al-balagha that Imam ʿAli (as) said the following to Ibn ʿAbbas: ‘It is for this reason that I entered into that gathering of the ‘consultative assembly’ [to decide on the next caliph] as before this, ʿUmar had said that he heard the Prophet of Allah say, ‘Nubuwwah and Imamah will never be combined in one house.’ I went into this consultative assembly just to show the people his contradictory actions with the (supposed) statement [from the Noble Prophet] which he was claiming.’”27

In addition, it has also been mentioned in Nahj al-balagha that ʿAli (as) said the following to ʿAbd al-Rahman b. ʿAwf: “ʿUmar knew that you and the son of your uncle, Saʿd and your brother-in-law (ʿUthman) all share the same opinions, and yet he still ordered that those who disobey you should be killed, whereas you very well know that I am much more worthy for this (caliphate) than anyone else.

I swear by God that I will be submissive [to what happens] as long as the affairs of the Muslims are protected and there is no oppression over them – even if I see that I myself am subjugated - and all of this is only due to the rewards and worthiness of patience and also due to the lack of desire which I have to the gold and glitter [of this world] and it is this which will take precedence [in my life].”28

It has been mentioned in the book, Al-Irhsad, as narrated by Jundab b. ʿAbdullah that: “I went to see ʿAli Ibn Abi Talib (as) in Medina just after the people had sworn the oath of allegiance to ʿUthman and saw him reflecting on the sad state of affairs and said to him: ‘What have your people done?’ He replied: ‘We must have beautiful patience.’ I said to him: ‘Glory be to God! I swear by God that you are the most patient [of all].’

He replied: ‘If I do not show patience, then what else shall I do!? The people are all looking at the Quraysh and the Quraysh are saying: ‘If the caliphate falls into the hands of the family of Muhammad (S) then it will never reach into the hands of anyone else [from any other tribe], however if it is allowed to go to others, then it will be passed around amongst others.’”29

• 1. Tafsir of Imam Fakhr ad-Din al-Razi, vol. 21, pg. 365.
• 2. Al-Musnad of Imam Ahmad b. Hanbal, vol. 2, pg. 152-225.
• 3. Sunan of Abi Dawud, vol. 3, pg. 366; Al-Musnad of Imam Ahmad b. Hanbal, vol. 1, pg. 316
• 4. Ibid., vol. 1, pg. 93.
• 5. Al-Musnad of Imam Ahmad b. Hanbal, vol. 4, pg. 5 [لَقَدْ لَعَنَ رَسُولُ اللّهِ فُلاناً وَما وُلِدَ مِنْ صُلْبِهِ].
• 6. Mustadrak, v. 4, pg. 528 [لَعَنَ رَسُولُ اللّهِ الحَکَمَ وَوَلَدَهُ]
• 7. Mustadrak, v. 4, pg. 528 [رَسُولُ اللّهِ لَعَنَ أَبَا مَرْوَانَ وَمَرْوَانُ فِي صُلْبِهِ]
• 8. Waqaʿat al-siffin, pg. 217 [أَللَّهُمَّ الْعَنِ الْقَائِدَ وَ السَّائِقَ وَ الرَّاکِبَ، قُلْنَا أَنْتَ سَمِعْتَ رَسُولَ اللّهِ (صَلَّى اللّهُ عَلَیْهِ وَآلِهِ)؟ قَالَ نَعَمُ، وَ إِلاَّ فُصُمْتَا أُذُنَایَّ، کَمَا عُمِیتَا عَیْنَاىَّ]
• 9. Tafsir of al-Tabari, vol. 7, pg. 200 [أَللّٰهُمَّ الْعَنْ أباسُفْیانَ...]
• 10. Al-Ghadir, vol. 12, pg. 140; Waqaʿat al-siffin, pg. 218 [أَللَّهُمَّ الْعَنِ التَّابِعَ وَ الْمَتْبُوعَ، أَللَّهُمَّ عَلَیْکَ بِالْأَقْیَعْسِ، قَالَ إِبْنُ الْبَرَّاءَ لِأَبِیهِ: مَنِ الْأَقْیَعْسَ؟ قَالَ: مُعَاوِیَةَ]
• 11. Muruj al-dhahab, vol. 1, pg. 352; Ansab al-ashraf, vol. 1, pg. 351; Waqaʿat al-siffin, vol. 1, pg. 119; Sharh Nahj al-balagha, vol. 3, pg. 189 [أَنْتَ اللَّعِینُ بْنُ اللَّعِینُ، لَمْ تَزَلْ أَنْتَ وَ أَبُوکَ تَبْغِیَانِ لِرَسُولِ اللّهِ (صَلَّى اللّهُ عَلَیْهِ وَآلِهِ) الْغَوَائِلِ، وَ تَجْهُدَانِ فِي أَطْفَاءَ نُورُ اللّهِ]
• 12. Ihya al-ʿulum al-din of al-Ghazali, vol. 3, pg. 162. This tradition has also been mentioned in the Sahih of al-Bukhari and al-Istiʿab of Ibne ʿAbd al-Barr. [فَقَالَ بَعْضُ الصَّحَابِهِ: لَعَنَهُ اللّهُ مَا أَكْثَرَ مَا يُؤْتِي بِهِ]
• 13. ʿUqd al-Farid, vol. 4, pg. 146; The History of Tabari, vol. 3, pg. 313; al-Kamil of Ibne Athir, vol. 3, pg. 158; Bidayah wa Nihayah, vol. 7, pg. 248 [لَعَنَكَ اللّهُ فَإِنَّ مَثَلَكَ كَمَثَلِ الْكَلْبِ. إِنْ تَحْمِلْ عَلَيْهِ يَلْهَثُ أَوْ تَتْرُكُهُ يَلْهَثُ. قَالَ عُمْرُو: لَعَنَكَ اللّهُ فَإِنَّ مَثَلَكَ كَمَثَلِ الْحِمَارِ يَحْمِلُ أَسْفَاراً]
• 14. The History of Tabari, vol. 2, pg. 241 as narrated in the book, Shiʿa Shinasi wa Pasukh bi Shubuhat, pg. 594
• 15. Jamiʿ al-bayan al-ʿilm wa faḍhluhu, vol. 16, pg. 414, tradition 45174 as narrated in the book, Shiʿa Shinasi wa Pasukh bi Shubuhat, pg. 594
• 16. Al-Mustasfa, vol. 1, pg. 135.
• 17. Irshad al-fuhul, pg. 214.
• 18. Bihar al-Anwar, vol. 66, pg. 241 [هَلِ الإِيـمَانُ إِلاَّ الْحُبُّ وَ الْبُغْضُ].
• 19. Maʿani al-akhbar, pg. 206 [يَا عَلِيُّ، حُبُّکَ إِيـمَانٌ وَ بُغْضُکَ نِفَاقٌ وَ کُفْرٌ].
• 20. Please note that this section relates names of individuals whom the general masses of the Muslims (the Ahlus Sunnah) revere as great and important companions of the Prophet (S). (Tr.).
• 21. Muruj al-dhahab, vol. 2, pg. 54.
• 22. Mustadrak ʿala al-sahihayn, vol. 3, pg. 3287; Al-Tarikh al-kabir, vol. 1, pg. 9; Tarikh of al-Tabari, vol. 4, pg. 39; Tarikh al-Madinah, vol. 2, pg. 758; al-Iqbal, vol. 3, pg. 22; al-Manaqib of Ibn Shahr al-Ashub, vol. 2, pg. 144 – all of these have been referenced from the book al-Tanbiat al-ishraf, pg. 252.
• 23. Tarikh al-Yaʿqubi, vol. 2, pg. 145; al-Bidayah wa al-nihayah, vol. 7, pg. 74.
• 24. The History of Tabari, vol. 3, pg. 616; Al-Kamil fi at-tarikh, vol. 2, pg. 135; Commentary of Nahj al-Balagha, vol. 12, pg. 220.
• 25. Nahj al-balagha, wise saying 270; Al-Manaqib of Ibn Shahr al-Ashub, vol. 2, pg. 368; Rabi al-abrar, vol. 4, pg. 26.
• 26. Nahj al-balagha, sermon 3; Al-Irshad, vol. 1, pg. 287; Maʿani al-akhbar, pg. 361, tradition 1; ʿIlal ash-sharaiʿi, pg. 150, tradition 12; Al-Amali of Shaykh al-Tusi, pg. 372; Al-Ihtijaj, vol. 1, pg. 452, tradition 105; Al-Manaqib of Ibn Shahr al-Ashub, vol. 2, pg. 204; Nathr al-durr, vol. 1, pg. 274; Tadhkirat al-khawwas, pg. 124.
• 27. Commentary on Nahj al-balagha, vol. 1, pg. 189.
• 28. Nahj al-balagha, sermon 74.
• 29. Al-Irshad, vol. 1, pg. 241