When They Disagreed Before the Prophet (sa)

disagreement before Prophet (sa)

He (sa) Let Him Go

Abu Saeed Al-Khudri (rtam) narrated: “Ali bin Abu Talib (rtam) sent a piece of gold, not yet taken out of its ore, in a tanned leather container to Allah’s Messenger (sa). Allah’s Messenger (sa) distributed that amongst four persons: Uyainah bin Badr (rtam), Aqra bin Habis (rtam), Zaid Al-Khalil (rtam) and the fourth was either Alqamah (rtam) or Amr bin Tufail (rtam). On that, one of his companions said: ‘We are more deserving of this (gold) than these (persons).’ When the news reached the Prophet (sa), he said: ‘Don’t you trust me, though I am the trustworthy man of the One in the heavens, and I receive the news of the heavens (i.e., Divine Revelation) both in the morning and in the evening?’ There got up a man with sunken eyes, raised cheek bones, raised forehead, a thick beard, a shaven head and a waist sheet that was tucked up and he said: ‘O Allah’s Messenger! Be afraid of Allah.’ The Prophet (sa) said: ‘Woe to you! Am I not of all the people of the earth the most entitled to fear Allah?’ Then, that man went away. Khalid bin Al-Waleed (rtam) said: ‘O Allah’s Messenger! Shall I chop his neck off?’ The Prophet (sa) said: ‘No, maybe he offers prayers.’ Khalid (rtam) said: ‘Numerous are those, who offer prayers and say by their tongues (i.e., mouths) what is not in their hearts.’ Allah’s Messenger (sa) said: ‘I have not been ordered (by Allah) to search the hearts of the people or cut open their bellies.’” (Bukhari)

The above incident highlights that suspicion without evidence is not permitted, especially, when a believer is under consideration. Also, if there occurs a disagreement with a stranger whom we have no previous relationship with, it is best to disregard it. We often witness or experience such disputes and squabble on the road, in the market, in the Masjid or other public places and take them to our heart. For peace to prevail, we should initiate forgiveness.

He (sa) Reconciled Amongst Them

Al-Bara (rtam) has narrated: “When the Prophet (sa) intended to perform Umrah in the month of Dhul-Qadah, the people of Makkah did not let him enter Makkah, till he settled the matter with them by promising to stay in it for three days only. When the document of the treaty was written, the following was mentioned: ‘These are the terms, on which Muhammad (sa), Allah’s Apostle agreed (to make peace).’ They said: ‘We will not agree to this, for if we believed that you are Allah’s Apostle, we would not prevent you, but you are Muhammad bin Abdullah (sa).’ The Prophet (sa) said: ‘I am Allah’s Apostle and also Muhammad bin Abdullah (sa).’ Then, he said to Ali (rtam): ‘Rub off (the words) ‘Allah’s Apostle’,’ but Ali (rtam) said: ‘No, by Allah, I will never rub off your name.’ Allah’s Apostle (sa) took the document and wrote: ‘This is what Muhammad bin Abdullah (sa) has agreed upon: No arms will be brought into Makkah, except in their cases, and nobody from the people of Makkah will be allowed to go with him (i.e., the Prophet (sa)), even if he wished to follow him, and he (the Prophet (sa)) will not prevent any of his companions from staying in Makkah, if the latter wants to stay.’ When the Prophet (sa) entered Makkah and the time limit passed, the people of Makkah went to Ali (rtam) and said: ‘Tell your friend (i.e., the Prophet (sa)) to go out, as the period (agreed to) has passed.’ The Prophet (sa) went out of Makkah. The daughter of Hamza (rtam) ran after them (i.e., the Prophet (sa) and his companions), calling: ‘O uncle! O uncle!’ Ali (rtam) received her and led her by the hand, and said to Fatimah (rtaf): ‘Take your uncle’s daughter.’ Zaid (rtam) and Jafar (rtam) quarreled about her. Ali (rtam) said: ‘I have more right to her, as she is my uncle’s daughter.’ Jafar (rtam) said: ‘She is my uncle’s daughter, and her aunt is my wife.’ Zaid (rtam) said: ‘She is my brother’s daughter.’ The Prophet (sa) judged that she should be given to her aunt, and said that the aunt was like the mother. He then said to all: ‘You are from me, and I am from you’, and said to Jafar (rtam): ‘You resemble me both in character and appearance’, and said to Zaid (rtam): ‘You are our brother (in faith) and our freed slave.’” (Bukhari)

These were men of high faith. They dedicated their lives, honour, assets, and every single blessing from Allah (swt) in his way and yet they disagreed. The point to comprehend is that Allah (swt) has not created carbon copies. We are all unique in our thoughts and actions. This is what makes the world diverse, and helps man deliver his best. The Prophet (sa) understood the Sahabah’s good intentions for the girl, and hence judged amongst them which they agreed to.

He (sa) Punished Him

Urwa bin Az-Zubair (rtam) has narrated: “Az-Zubair (rtam) told me that he quarrelled with an Ansari man, who had participated in (the battle of) Badr, in front of Allah’s Apostle (sa) about a water stream, which both of them used for irrigation. Allah’s Apostle (sa) said to Az-Zubair (rtam): ‘O Zubair! Irrigate (your garden) first and then let the water flow to your neighbour.’ The Ansari became angry and said: ‘O Allah’s Apostle! Is it because he is your cousin?’ On that, the complexion of Allah’s Apostle (sa) changed (because of anger), and he said (to Az-Zubair [rtam]): ‘Irrigate (your garden) and then withhold the water, till it reaches the walls (surrounding the palms).’ Allah’s Apostle (sa) gave Az-Zubair (rtam) his full right. Before that, Allah’s Apostle (sa) had given a generous judgement beneficial for Az-Zubair (rtam) and the Ansari, but the Ansari rejected it. Hence, Allah’s Apostle (sa) gave Az-Zubair (rtam) his full right according to the evident law. Az-Zubair (rtam) said: ‘By Allah! I think the following verse was revealed concerning that case: “But no by your Lord they can have no faith, until they make you judge in all disputes between them.” (An-Nisa 4:65)’” (Bukhari)


The Massacre of Karbala – A Historical Analysis



1. This topic is a very contentious and emotional one. It’s possible to stoke the flame of anger and Shaykh Yasir Qadhi vehemently insists that he’s opposed to any hatred and bigotry. The purpose of this lecture is to educate, and discuss the incident of Karbala.

2. The Karbala massacre is a detailed event of history and history is, by its nature, subjective. We cannot go into a detailed analysis, so it’s going to be a summarized version of this event. The interpretations given are standard Sunni interpretations and by and large, it is agreed upon within Sunni scholarship. Our version will be based upon the works by Ibn Katheer, Ibn Hajar, etc.

Hussain ibn Ali (rta)

He was born in Shaban 4 AH, less than a year after Hasan (rta) was born. There are many Ahadeeth in which Hasan (rta) and Hussain (rta) are praised. Prophet Muhammad (sa) said that they would be the leaders of the young men of paradise, and called them “my two sweet basils”. (Bukhari)

Hussain (rta) lived in Madinah, until Ali (rta) became Khaleefah at which point Hussain (rta) moved to Kufa (Iraq) and lived there along with his brother, Hasan (rta). When Ali (rta) was assassinated by the Khawarij (a deviant sect), Hasan (rta) was given the oath of allegiance by the Kufans. Muawiyah (rta), who was the governor of Damascus at the time, was also given allegiance but by the people of Syria. Muawiyah (rta) and Hasan (rta) were about to go to war. However, Hasan (rta) decided to resign after six months in order to prevent more bloodshed. The Sunni scholarship believes that Hasan (rta) was more worthy of being Caliph at that time. The people of Kufa accepted his decision with great difficulty. Even Hussain (rta) was opposed to this decision but he was calmed down by Hasan (rta). After Hasan’s (rta) resignation, the brothers went back to Madinah, where Hussain lived till the death of Muawiyah (rta) in 60 AH. Hasan (rta) passed away in 51 AH, and during that time, Muawiyah (rta) nominated Yazeed (his son) as his successor.


Yazeed was the grandson of Abu Sufyan (rta) and the son of Muawiyah (rta). He was born in 26 AH and at a very young age, his father put him in charge of the army which attacked Constantinople. Hussain (rta) had also participated in this battle, alongside Yazeed. There is a Hadeeth narrated by Bukhari in which the Prophet (sa) said: “The first army of my Ummah which will attack the city of Caeser will be forgiven.” So we acknowledge that this is the army which was led by Yazeed, and this is one positive thing about him.

Hussain (rta) refuses to pledge allegiance to Yazeed

When Yazeed was nominated as successor, there were three men to whom the Ummah was looking, as to what their reaction will be. They were:

  1. Ibn Umar (rta)
  2. Abdullah ibn Zubair (rta)
  3. Hussain (rta)

Ibn Umar (rta) made the decision to be apolitical in the interest of not shedding more blood of the Muslims. Ibn Zubair (rta) decided to revolt and he went to Makkah. He was killed after the Karbala incident.

Sunni scholarship believes that it is allowed for a person to be Caliph in the Muslim Ummah when there are other people more worthy of the title. Also, we have the right to disagree with the political decisions made by the companions, but we cannot doubt their Niyyah (intention).

The third person was Hussain (rta). After Muawiyah’s (rta) death, the governor of Madinah called him and asked him to give the oath of allegiance to Yazeed. He refused, and the governor wasn’t harsh. Hence, he let it go. Hussain (rta) went straight to Madinah, and news spread that Hussain (rta) has refused to pledge the oath of allegiance. The people of Kufa rejoiced at this news, and started sending letters after letters to Hussain (rta), imploring him to come over to Kufa and promising that they will pledge allegiance to him. Hussain (rta) decided to send his cousin Muslim bin Aqeel to Kufa to check out the situation and confirm what these letters had stated.

Muslim bin Aqeel leaves for Kufa

Muslim bin Aqeel left with a small group of people and reached Kufa in Dhul-Qadah, 60 AH. Here, the response of Kufan residents was tremendous. Thousands of people came to Muslim bin Aqeel and pledged allegiance to Hussain (rta).

Muslim bin Aqeel was overjoyed. He immediately sent a letter to Hussain (rta), confirming the statements of the letters and asking him to come immediately to Kufa. Now, the news that the people of Kufa are preparing to revolt reached Yazeed. He decided to send the most vicious politician he had to Kufa to stop this revolt. That politician was Ibn Ziyad, a man in his late twenties, who only wanted to rise in the ranks of power, and for that, he was prepared to do anything.

Ibn Ziyad isolates Muslim bin Aqeel

Ibn Ziyad reached Kufa with a small entourage of people at Fajr time, and at first, the people of Kufa thought he was Hussain (rta). They started rejoicing and calling out to him, and he immediately understood that the rumors he had heard were indeed true and there was an uprising in the making in Kufa. One of the first things Ibn Ziyad did was to dismiss the present governor, and become governor of Kufa. He employed a shrewd method to find out where Muslim bin Aqeel was hiding. In order to isolate him, Ibn Ziyad negotiated with each tribe’s members who were supporting Muslim bin Aqeel, urging them to call their tribe back from fighting, bribing them with money, increase in ranks, emotional blackmail, or whatever worked. At the end of the day, everybody abandoned Muslim bin Aqeel, and all it had taken for them to do so, was money and power.

When Muslim bin Aqeel was eventually forced to surrender, he conveyed the message to Ibn Ashar (who was one of those who had captured him) to go immediately to Hussain (rta) and warn him that the tide had completely turned in Kufa, and to go straight back to Madinah. He told him to convey to Hussain (rta) that the Kufans had lied and betrayed them.

On 9th Dhul-Hijjah, Muslim bin Aqeel was publicly executed by being thrown off from the highest tower of the city. Before being thrown off, he said, “O Allah, be the judge between us and those who abandoned us…”

Hussain bin Ali (rta) leaves for Kufa

Now Hussain (rta) was on his way. He had left Makkah on the 8th of Dhul-Hijjah, one day before Muslim bin Aqeel was publicly executed. In Makkah, every senior companion tried to dissuade him from this journey. They reminded him that the people of Kufa were not to be trusted, since they had also betrayed his father, Ali (rta). Hussain (rta) insisted that the Kufans had sent him letters of support and so many people cannot betray all at once. Some of the companions who tried to stop him were Ibn Abbas (rta), Abdullah ibn Umar (rta) and Abu Saeed al Khudri (rta). Hussain (rta) also insisted on leaving because his intention was not to have any bloodshed in Makkah.

Hence, Hussain (rta) went and sent a messenger to Kufa, announcing that he will be there soon. He had no clue what had already happened in Kufa. The messenger was caught and was executed in Kufa. Hussain (rta) sent a second messenger, who was also executed. But before his execution, he shouted out to the Kufans that Hussain (rta) was just around the corner!

Now Hussain (rta) got the message by Ibn Ashar (who had promised Muslim bin Aqeel to get the message to Hussain (rta)). Hussain (rta) was now convinced that his journey was indeed in vain and that the whole climate in Kufa was changed. But now, it was rather too late. Even if he wanted to turn back, the sons of Muslim bin Aqeel (who were in his entourage) wanted revenge for the death of their father. Others said to Hussain (rta) that the people of Kufa has done this with Muslim bin Aqeel, but they would surely never ever do this with the grandson of the Prophet (sa). Hence, Hussain (rta) decided to proceed to Kufa.

Sunni scholarship believes that Hussain (rta) did not march on to a suicide mission. He truly believed in the Kufan promises when he made the decision to go forward.

Troops intercept Hussain (rta) at Karbala

Ibn Ziyad heard of this and at this time, a large number of troops had been sent to fight the Daylamites (an Iranian tribe). He intercepted them and sent them to fight Hussain (rta). These troops caught up with Hussain (rta) in the plain of Karbala, very close to Kufa. At this point, many people, who had joined Hussain (rta), left. Around 70 people were left, and they were part of his family. The leader of the troops was Umar bin Sad bin Abi Waqqas (rta). He was the son of a famous companion of the Prophet (sa). He was reluctant to harm these people but he didn’t stand up to the orders given to him by Ibn Ziyad. Umar sent a message to Hussain (rta), asking him why he was here. In response, Hussain (rta) showed him the bags of letters he had received from the Kufans, and explained that this is why he was here. He then said that if the Kufans do not want him, he will go back. This message was sent to Ibn Ziyad. This was 3rd of Muharram, 61 AH. The siege actually lasted only five days.

Exchange of options

Ibn Ziyad, upon receiving Hussain’s (rta) message, sent back this message: Pledge allegiance to Yazeed on my hand. Of course, Hussain (rta) wouldn’t do that and this is expected of him. He gave Ibn Ziyad three options:

  1. Let me go back to Makkah
  2. Let me talk directly to Yazeed
  3. Banish me to a faraway land, where I spend the rest of my days, worshipping Allah.

Ibn Ziyad, in his arrogance, didn’t listen to any of these choices. He refused everything and insisted that Hussain (rta) should give Bayah on his hand or it’s going to be war. Now, a key point to note is that during these five days, it is impossible that a message got to Damascus, and Yazeed got to know of these happenings, and ordered for Hussain (rta) be killed. Hence, Sunni scholarship believes that the main culprit in this was Ibn Ziyad. This doesn’t mean everybody else was free of blame.

Hussain (rta) refused to pledge allegiance on Ibn Ziyad’s hand and Ibn Ziyad sent his most ferocious commander Shimr to Karbala, because he sensed that Umar ibn Sad bin Abi Waqqas was a soft person. Shimr arrived at Karbala on the 9th of Muharram. There was a lot of tension in both camps. Some people among the 4000 troops (sent to fight the Daylamites) fled. They had no intention of fighting the grandson of the Prophet (sa). Some even defected and came over to Hussain’s (rta) side.

Fighting and martyrdom

On the morning of 10th Muharram, it was a brutal scene. Around 70 men were versus an army of 3000-4000 brutal men. The fighting began. Nobody dared to lift a hand against Hussain (rta). It was Shimr who led his team forward and dealt the fatal blow, which martyred Hussain (rta). Inna lillahi wa inna ilaihi Rajioon.

Hussain’s head was brought to Ibn Ziyad, who took a stick and poked at it, while saying vulgar things. Anas ibn Malik (rta) couldn’t stand this. He stood up and chastised Ibn Ziyad’s actions and said to him that he had seen the Prophet (sa) kiss the lips that were being poked by Ibn Ziyad in such a vulgar fashion. Some reports say that the head of Hussain (rta) was sent to Yazeed and he poked it, but this is the minority opinion in Sunni scholarship.

There was only one male survivor of that massacre: Ali (Zain ul Aabideen), the son of Hussain (rta) who was in the women’s tent because he was sick. Nobody else survived this brutal act.

Who is to blame?

There are many to be blamed for this brutal act of Islamic history.

1. People of Kufa

They claimed to support Hussain (rta) no matter what. But in the end, while Hussain (rta) was trapped in Karbala for five days, practically next door to them, they didn’t budge. Nobody came out to help Hussain (rta).

2. Ibn Ziyad

He had shown arrogance and brutality in his dealing with Hussain (rta). Allah (swt) punished him during his life. His life was riddled with battles, and his death also resulted in decapitation. His head too, was brought to the court and humiliated. Not only that, but in front of the terrified crowd, a snake slithered up to his head, went up his nose and disappeared.

3. Umar ibn Sad

Some scholars also blame him for not standing up to Ibn Ziyad and refusing to fight Hussain (rta).

4. Shimr and his team

This was the man who dealt the final blows to Hussain (rta) and ultimately murdered him.

5. Yazeed ibn Muawiyah ibn Abu Sufyan

He is not absolved of this incident. Ultimately, he was the ruler at that time, who had sent Ibn Ziyad to Kufa. We don’t curse him by name, but he takes a good share of the blame for the massacre at Karbala. He may not have intended to kill Hussain (ra). He said that he had not asked for him to be killed when Hussain’s (ra) head was brought to him. Also, he wrapped it up in a cloth, and returned it to Hussain’s family. But he didn’t punish any of the perpetrators, too. So there is no doubt that he takes a good share of the blame.


Imam Ahmad bin Hanbal’s son asked him whether he should love Yazeed. Imam replied: “Can anybody with Iman love Yazeed?” His son further asked: “Shall we curse him?” The Imam replied: “Have you seen me curse anybody by name?” This is our conclusion. We don’t curse anybody by name, but we do say: “Lanat Al-Allahi ‘Ala Az-Zalimeen” (May Allah’s curse be on the unjust).

Please note that these are the excerpts from the full talk transcribed exclusively for Hiba Magazine’s blog by one of our readers. You can listen to the audio of Shaykh Yasir Qadhi’s talk by downloading it – click here to download. All copyrights belong to AlMaghrib Institute.

Companions’ Love for the Quran

Vol 6 - Issue 4 Companinons' love

If someone would ask you what the Prophet (sa) has left for you, will it take you a while to respond? When Abu Hurairah (rta) told a group of people that the Prophet’s (sa) inheritance was being distributed in the mosque, the people returned lost, unable to find anything. What they missed out on was exactly what we would have missed out on easily. So, what was the Prophet’s (sa) inheritance? In the mosque, they found people performing Salah, others reading the Quran and discussing what was Halal and what was Haram. Abu Hurairah (rta) told them: “Woe unto you! That is the inheritance of Muhammad (sa).” (Tabarani)

Modern life moves at the speed of a bullet train, or perhaps even faster. In this rapid rut of life, we hardly find time to connect with Allah (swt). Unfortunately, Salah for most of us just becomes a combination of mechanical actions that we repeat day in and day out. The spirit in our worship lies in understanding the Holy Quran, which cannot come without the love of Allah (swt). Allah (swt) describes the believers in the Quran: “… But those who believe, love Allah more (than anything else).” (Al Baqarah 2:165)

Such love is evident in the tremendous effort that the Companions put in reading and understanding the Holy Quran. Some used to finish the entire Quran in two months, some in one month, some even in ten days or less. Once, when Ibn Umar (rta) was asked by the Prophet (sa) to read the Quran in one month, he insisted on doing it in less than that, so he was then advised to read it in seven days and no less (Bukhari). A group of such Companions as Usman, Zaid Ibn Thabit, Ibn Masood and Ubayy Ibn Kab (rta) used to complete the reading of the entire Quran every Friday. (Ghazali)

The Companions were a true example of the verse of the Holy Quran, “Those who remember Allah (always, and in prayers) standing, sitting, and lying down on their sides…” (Al-Imran 3:191). They used to read the Quran during all hours of the day and night, whether they stayed in one place or were travelling. (Al-Nawawi)

They read the Quran in a slow and distinct manner (Tartil), as taught by the Prophet (sa). Abdullah Ibn Abbas (rta) said: “That I read Surah of the Cow (Al-Baqarah) and the Surah of the House of Imran (Al-Imran) in a slow and distinct manner, while pondering over them, is better for me than to read the entire Quran babbling.” He also said: “That I read, [the surah beginning with] ‘when the earth is shaken’ (Surah Al-Zilzal) and Surah Al-Qariah, reflecting over them, is better for me than to read Surah Al-Baqarah and Surah Al-Imran babbling.” (Ghazali)

Weeping whilst reading the Quran was also a way of the Companions. The Messenger of Allah (sa) commanded: “Recite the Quran and weep. If you do not weep naturally, then force yourself to weep.” (Ibn Majah) True to this tradition, Abdullah Ibn Abbas (rta) tells us: “When you read [the Quranic verse of] prostration, in which occurs the word, Subhana, do not hasten to prostrate until you weep. If the eyes of anyone of you do not weep, his mind should weep [i.e. be filled with grief and fear of God].”

Some Companions liked to read the Quran silently and others liked to read it aloud. The Prophet (sa) directed them even in this matter in accordance with the Quranic verse: “… And offer your Salat (prayer) neither aloud nor in a low voice, but follow a way between.” (Al-Isra 17:110) Abu Qatadah narrates that the Prophet (sa) told Abu Bakr (rta): “When I passed by you, you were reciting the Quran in a low pitch [in the night prayer].” He replied: “I recite it to Him, Who hears [even my] whispers.” The Prophet (sa) continued: “Raise your pitch a little.” Then he told Umar (rta): “When I passed by you, you were reciting the Quran in a very loud pitch.” He replied: “I awake those who sleep, and make Satan run away.” The Prophet (sa) said: “Lower your pitch a little.” (Abu Dawood and At-Tirmidhi)

The Companions also read the Quran beautifully, thereby following the Sunnah of the Prophet (sa), who said: “Adorn the Quran with your voices.” (Abu Dawood) Reading beautifully meant reading in a slow and distinct manner, by controlling the voice though not with that excessive stretch which changes the prose order (Nazm). (Ghazali) One night the Prophet (sa) listened to the Quranic recitation of Abdullah Ibn Masood (rta), and with the Prophet (sa) were Abu Bakr and Umar (rta). They stood still for a long time [listening]. Then the Prophet (sa) said: “One who wants to read the Quran as fresh as it was revealed should read it following the reading of Ibn Umm Abd.” (Ibn Majah)

Merely reading the Quran was not enough. An important part of recitation was to understand the Quran. The Companions warned the people not to overlook understanding the words of Allah (swt). Anas Ibn Malik (rta) once said: “Often one recites the Quran, but the Quran curses him, because he does not understand it.” The sign of faith, according to Abdullah Ibn Umar (rta), was to understand the Quran. In this regard he said: “We have lived long … a time has come when I see a man who is given the whole Quran before he has acquired faith; he reads all the pages between Al-Fatihah and its end, without knowing its commands, its threats and the places in it where he should pause – he scatters it like the scattering of one fleeing in haste.” Ali (rta) said: “There is no good in the Quran reading which is not pondered over.”

A man once came to learn the Quran from the Prophet (sa), who taught him Surah Az-Zalzalah (99). When he reached the words “So whosoever does good equal to the weight of an atom (or a small ant) shall see it; And whosoever does evil equal to the weight of an atom (or a small ant) shall see it,” the man said: “This is sufficient for me,” and left. The Prophet (sa) observed: “This man has returned as a Faqih (one who has acquired understanding).” (Abu Dawood)

There were also Companions like Usman Ibn Affan (rta) and Abdullah IbnMasood (rta), who, once they had learnt ten verses from theProphet (sa), did not go anyfurther, unless they had understood and put into practice whatever they had been taught. That is how they sometimes spent years in learning onlyone Surah. (Suyuti)

It was the strength of the bond with the Quran that kept the Companions steadfast in their faith, even when the Prophet (sa) was not amongst them. Due to the fine understanding and frequent reading of the Quran, they were able to control their excessive grief at the Prophet (sa)’s death by remembering the Quranic verse: “Muhammad (sa) is no more than a Messenger, and indeed (many) Messengers have passed away before him. If he dies or is killed, will you then turn back on your heels (as disbelievers)?” (Al-Imran 3:144) May Allah (swt) fill our hearts with love for the Quran. Ameen.