Accursed Enemy – Marwan ibne Hakam

The Holy Prophet (s.a.w.a.) saw Hakam bin Al-Aas the father of Marwan caricaturing him. Hakam was the uncle of the third caliph. Hakam was externed from Medina at the behest of the Holy Prophet (s.a.w.a.).  Hakam bin Al-Aas was the father of Marwan.

Ibn Abdil Birr has stated the reason for his externment from Medina . The Holy Prophet (s.a.w.a.) used to have his confidential meetings with his close companions. Hakam somehow managed to learn the essence of the secret discussions and made it public. Besides, he also used to mimic the Holy Prophet (s.a.w.a.). Once he was also caught by the Holy Prophet (s.a.w.a.) in the act.(Al-Istiaab by IbnAbdil Birr)

When Hakam was externed from Medina , Marwan was hardly 7 or 8 years old. He left for Taef along with his father. Even during the reign of Abu Bakr and Umar, he was not allowed to enter Medina. But defying the norms of both his predecessors, Usman recalled him. Moreover, he appointed Hakam’s son Marwan as his advisor.  

The renowned scholar of the Indian subcontinent, AbulAlaMaududi has written that ” …It was highly difficult for the people to accept that the son of this chastised man deserved to be an advisor of the caliph and was preferred over venerable com­panions of the time. Especially when Marwan’s father was alive and was capable of influencing the government affairs.”  (KhilafatwaMulukiyat, p. 110-111)

According to another narrative, Ayesha told Marwan, “God cursed your father while you were still in his loins, hence you too are included among the accursed

men”. (Tafseere-Qurtubbi, p. 390, Tafseere-Kabir, vol.2, p. 238)

Some of his accursed acts

Qazi Zainul Abedin Sajjad Meeruthi wrote on p. 117-118 in the third section of his book Tarikhe-Millat, “Usman appointed Marwan as his scribe and secretary and his royal seal was in the latter’s custody. It was he who had signed the death ordinance (on behalf of Usman) for the Egyptians who had come to complain to Usman. Marwan placed Usman’s seal on the letter and the consequent development led to Usman’s assas­sination”.

Maulana Anwar Shah Kashmiri writes about the letter which Marwan wrote about Muhammad bin Abi Bakr’s appointment to the governorship of Egypt that “Usman
appointed Muhammad bin Abi Bakr as Egypt’s governor and instructed his scribe Marwan, to write that when ‘Muhammad bin Abu Bakr comes to you accept him’. Marwan (out of mischief) wrote “kill him”. This caused a major flare-up”.

(KhilafatwaMulukiyatwaUlama-e-Ahle-Sunnat p. 82-83)

Maulana Abdul Shakoor Lucknowi, who is known as Imam among Sunnis, writes about the incident of the Muhammad bin AbiBakr that “When the writing (of the letter) was identified, it was found to be written by Marwan…. But Usman refused to conduct any inquiry or take any punitive action against Marwan despite the demand of the Companions. For, Marwan was his close relative and moreover his own ‘lenient’ nature did not allow Usman to use his authority and hurt Marwan’. (Khulafae-Rashedeen pg. 198).  

Marwan and Karbala

The first person to implement the nefarious designs of Yazid, was Marwan. It was he who suggested to kill Imam Husain (a.s.). Following are the historic incidents
which led to the catastrophe of Karbala.  

After the death of Muawiya in 60A.H., the first move of Yazid was to write a letter to the governor of Medina, Walid bin Utbah, asking him to extract allegiance from Imam Husain (a.s.), Abdur Rahman bin AbiBakr, Abdullah bin Umar and Abdullah bin Zubair on his behalf. And if they refuse to comply, they should be beheaded and their heads dispatched to Yazid. Walid, on receipt of the letter, sent for Marwan who counseled that everyone of them will pay allegiance except Imam Husain (a.s.) with whom Walid should deal very strictly. At this Walid sent for IbnZubair and Imam Husain (a.s.), both of whom were in the Masjid. Imam Husain (a.s.) said that he had a dream last night in which he saw that Muawiya had died and Yazid wants to extract allegiance from him. Before Imam Husain (a.s.) could leave the Masjid, another messenger came saying that Walid was waiting for you. Imam Husain (a.s.) replied that he will meet Walid in a while. Then he went to his house and garnered thirty brave fighters of BaniHashim and went to visit Walid. The Hashmite youth as per the instruction of Imam (a.s.) waited outside the palace. Walid received Imam (a.s.) with due honor, informed him about Muawiya’s death and mentioned about Yazid’s allegiance. Imam (a.s.) replied that it is a serious business and he will express his viewpoint in front of a gathering. Walid asked him to visit him the next day. Even as Imam Husain (a.s.) was answer­ing Walid’s proposition, Marwan butted in saying that if Imam Husain (a.s.) is left off today, then Walid will never be able to get him and a massive blood-shed will occur. Marwan reiterated, “Coerce him to pay allegiance now and if he refuses, then behead him instantly.” This infuriated Imam Husain (a.s.) and he roared, “How dare you talk of killing me. You are a pathological liar and a sinner.” Saying this, he walked out of the court.   Some of the historians have recorded the dialogue between Walid and Imam Husain (a.s.) more elabo­rately. Kamil in his history, IbnShahre-Ashob in his Manaqib and Tabari have related the dialogues with minor differences. Some of them have written that when Marwan tried to pressurize Imam Husain (a.s.) into paying allegiance, Imam Husain (a.s.) said. “We have come from God and unto Him shall we return. If the likes of Yazid can become caliph, then one should bid adieu to Islam. I have heard my grandfather (the Holy Prophet (s.a.w.a.) as saying that caliphate is forbidden for the progeny of Abu Sufyan”. The atmosphere got vitiated and the exchanges became more and more vitriolic. The youth of BaniHashim who all had become restive by now, barged into the courtroom and a bloody skirmish became imminent. It was only by the intervention of Imam Husain (a.s.) that the youths were pacified. Then they all left the courtroom and returned home. 

(NafasulMahmoom, p. 30-31).

After the killing of Usman, he along with Talha, Zubair, and Ayesha went to Basra. He supported Muawiya in the battle of Siffin. In 42 A.H., Muawiya appointed him the governor of Medina. When Abdullah bin Zubair externed him from Medina, he went to Syria and remained instrumental in many a mischievous turmoil in Medina and Syria. He was still in Tadmir when Yazid’s son Muawiya attained the throne of caliph­ate. Marwan who by now had become too old went to a place called Habiah near Houren and staked his claim for caliphate. In 64 A.H., the people of Jordan did pay allegiance to him. Then he went to Syria and from there he went to Egypt again. He appointed his son Abdul Malik as the governor of Egypt and left for Damascus. .

Since Marwan was unusually tall and had an uneven body, he was nicknamed Khabte-Batil (the thread of evil). About Marwan’s death it is said that while he was sleeping, his wife smothered his face with a pillow and held onto it until he breathed his last.

(Lughatnama of Dehkuda pg. 228, 220/431)

(This article is an extract from an Article on Marwan ibne Hakam printed in Al Muntazar, Moharrum issue of 1996)

Amr ibn Aas (l.a.) – the accursed

Enmity with the Prophet of Allah (s.a.w.a.) and his descendants leads a person to the worst kind of life in this world and the hereafter. We wish to introduce one such personality which deceived the whole world. He considered deception to be his mastery but did not realise that it was shaitaan who deceving him.

He converted to Islam in 8 A.H. and had fought all the wars against muslims prior to his conversion. He was one of the envoys towards Negus, the ruler of Abyssinia. They tried to convince the king to turn away the muslim migrants from his country. He even divorced his wife when she converted to Islam.

Condemned by Holy Quran

Amr ibn Aas (l.a) was a person of low self esteem and had such love of this world that he did not want to compromise on it.

When Ibrahim the son of the messenger of Allah (s.a.w.a) passed away Amr ibn Aas (l.a) stood and said:

Muhammad has become ابتر i.e (he does not have a progeny), and I taunt him more than anyone else and I say the most evil about him.

(Asraar-e-Aale Muhammad pg 404)

Allah revealed the following verse about him:

إِنَّ شانِئَكَ هُوَ الْأَبْتَر

Surely your enemy is the one who shall be without posterity.

(Surah Kausar: 3)

Mu’awiyah (l.a) seeks help from Amr ibn Aas (l.a)

Nasr narrates from Umar ibn Saad and Abdullah:

Mu’awiyah (l.a) wrote to Amr ibn Aas (l.a) when the later was in Palestine:

The news of Talhah, Zubair and Ali (regarding Khilafat) would have reached you. Marwan ibn Hakam with a group of people who oppose Ali has come running to me and on the other hand Jurair ibn Abdullah has come to me asking me to pledge allegiance to Ali. My breath is suffocating in my chest. Come to me so that none is between us.

(Paykare-s-Siffeen pg 55)

This letter indicates that Mu’awiyah (l.a) was sure that Amr ibn Aas would help him in his vicious plans against Ameerul Momeneen (a.s).

On receiving this letter Amr ibn Aas (l.a) consulted his sons Abdullah and Muhammad. Abdullah advised him against helping Mu’awiyah (l.a) and save his religion and hereafter whereas Muhammad advised him to help Mu’awiyah (l.a). Amr ibn Aas (l.a) was blind with the love of the world and accepted the advice of his son Muhammad.

(Paykare-s-Siffeen pg 56)

Amr ibn Aas (l.a) sells his faith

When Mu’awiyah called Amr, he discussed about Hazrat Ali (a.s.) and the reason for fighting him “I do not deny his capability. But he has given air to mischief and encouraged the killers of ‘Uthman in their cruel deed. Therefore it is our duty to claim qisas from him. I have called you to discuss about the matter of claiming the qisas”

 ‘Amr realized that Mu’awiyah was not coming out honestly with him and retorted, “You have called me to gather people under your flag, but not being honest with me. Who will trust you that you want to fight a war for avenging the blood of ‘Uthman? The world knows that during the siege ‘Uthman had pleaded you for help. But you did not pay any heed to his call. Even I moved away to Palestine leaving him to the mercy of the rebels. If you really want me to cooperate with you, then you must talk openly to me. We know each other very well. The truth is that Hazrat ‘Ali’s services to Islam, his superiority in learning, his precedence in accepting the Faith and Migration are such that I do not have the courage to fight with him. It will be the work of a person with great courage.”

Mu’awiyah knew ‘Amr would be looking for a huge compensation for his cooperation. When asked, ‘Amr said: “Until you rule, the state of Egypt must be under me.”

When Mu’awiyah heard this claim, he was stunned. The price asked was far more than he expected. However, he was in no position to turn down his demand nor did he wish to accept it. He stared at ‘Amr and said, “I can make a false promise, but I do not want to take you up the garden path.” ‘Amr, “Try to cheat me. I have the means of handling every trick.” Mu’awiyah said: “I suggest that you reconsider your demand. If you remain insistent, people would say that to grab the emirate of Egypt you have taken the step.”

‘Amr replied, “What people will say does not bother me. No excuses from you will work with me. If you agree to the demand I have made, I shall support you wholeheartedly. Otherwise, you do what suits you.” Saying this ‘Amr got up as if to leave.

When ‘Utbah ibn Abi-Sufyan heard about this conversation, he told Mu’awiyah: “We are not willing to buy ‘Amr by parting with Egypt.”

Mu’awiyah said, “I have not made any decision as yet. Tonight I shall think over it.” He spent the night in deep thought and decided that to make use of the cunning and shrewdness of ‘Amr he will have to promise parting away Egypt to him. Therefore, he called ‘Amr and finalized the deal with him. He wrote out a formal agreement and handed over to him. Taking the document, ‘Amr came back to his residence happily and mentioned about it to a cousin of his. The cousin knit his brows and said, “I wonder what face you will show to the Quraysh? How will you spend an honorable life with your tribe when you are already infamous for your habit of selling your faith?” ‘Amr said, “If I was with Hazrat ‘Ali (a.s.), the four walls of my house would be sufficient for me. Now I am with Mu’awiyah and cannot sit content with the four walls of my house. “His cousin said, “Mu’awiyah has certainly bought your faith. You are after him for worldly gains.” (The Battle of Siffin pg 13)

Amr ibn Aas (l.a) speaks lie against Ameerul Momeneen (a.s) in Syria:

He spoke the following sermon:

The messenger of Allah (s.a.w.a) made me the leader of an army which included Abu Bakr and Umar and I thought that he chose me because of his respect to me. On return I asked him (s.a.w.a):

O Messenger of Allah, who is the most beloved to you?

He said: Ayesha

I asked: Who among the men

He replied: Her father.

Then Amr ibn Aas (l.a) continued:

O People: This is Ali who speaks bad about Abu Bakr and Umar and Uthman even though he has heard from the messenger of Allah that Allah has put truth on the tongue and the heart of Umar and about Uthman that angels are ashamed of him and I have heard from Ali that Abu Bakr and Umar are the leaders of the elders of the paradise.

(Asraar-e-Aale-Muhammad pg 403)

When Ameerul Momeneen (a.s) was informed of this he said:

It is strange that the rebellious people from Syria accept the words of Amr ibn Aas (l.a) whereas they know he has attributed lie to him (s.a.w.a) and that he (s.a.w.a) cursed him seventy times and also his friend Mu’awiyah (l.a).

He wrote seventy couplets insulting Holy Prophet (s.a.w.a) and then he (s.a.w.a) said:

O Allah! I neither say poetry nor consider it Halaal. You and your angels curse him for all his seventy couplets so that it falls on his progeny till Qayamat.

(Asraar-e-Aale-Muhammad pg 404)

In a tradition we find that Ameerul Momeneen (a.s) cursed Mu’awiyah (l.a), Amr ibn Aas (l.a), Abu Musa (l.a) and Abu Awar Sulami (l.a) in his morning prayers.

(Behaar al Anwaar vol 8 pg 566)

Raise the Quran on Spears

When Mu’awiyah (l.a) was about to be defeated in the battle of Siffeen he told Amr ibn Aas (l.a):

O Amr ! You have only one night (to turn my defeat in victory).

Amr ibn Aas (l.a) said:

Your army has reduced in number and the ones remaining do not have the strength to fight and also you are not like Ali. He is fighting you for a cause (religion) and you have a different cause (world). You desire life and safety whereas he seeks martyrdom. You create such a problem for them that whether they reject or accept it, a dispute will break amongst them. Raise the Quran on spears which will take you to your purpose and I chose this way for you.

(Asraar-e-Aale-Muhammad pg 404)

Deception and Cowardness of Amr Al Aas

In the battle of Siffin, Amir al-Mu’minin called out Mu’awiyah and said “O Mu’awiyah. You are shedding the blood of people unnecessarily. Come let us both fight each other and the one who wins shall be deemed to have won the battle and occupy the seat of the caliphate.” ‘Amr said, “Hazrat Ali (a.s.) has said the truth. Both of you are the nucleus of the conflict. You may fight and come to a decision yourself.” Mu’awiyah told ‘Amr: “You are not being just. You know it pretty well that whoever has fought him has always been killed.”

 ‘Amr said, “I do not want that you avoid combat and fall in the estimation of the people. “Mu’awiyah said, “Do you think that you will tempt me to lose my life? Do you wish that I get killed and you become the ruler?” Saying this, Mu’awiyah turned back and slowly went towards the last row of his troops. Mu’awiyah was already angry at the impertinence of ‘Amr. To cool his temper ‘Amr said, “If you do not want to fight with Hazrat Ali (a.s.), I shall do that. Therefore, he decided to go for the combat. At one point of time he went to the arena and challenged Hazrat Ali (a.s.) for a combat. The Imam (a.s.) spurred his horse and came fast to the arena. When he raised his sword, ‘Amr Aas purposely fell down from his horse and put his legs up. Thus, his private parts were exposed. When the Imam (a.s.) saw this contemptible act of ‘Amr, he turned away his face. ‘Amr got up dusting his cloak and ran towards his people. When Mu’awiyah heard about this episode, he chided ‘Amr: “O ‘Amr. Thanks to Allah your life was saved because of your private parts.” (The Battle of Siffin pg 47).

At the age of around 80 years he died and was buried in Egypt. It brought an end to a life full of deception and corruption. He sold his faith for the sake of the world but has a big mosque in his name in Cairo, Egypt. Till date, there are many who are deceived by his role and consider him to be one of the great companions of Holy Prophet (s.a.w.a.). May Allah curse the deceivers.

Necessity of Tabarra with the enemies of Ahle Bayt (a.s)

Tabarra with the enemies of Ahle Bait (a.s.) is from the acts of  Furoo-e-deen and wajib upon every beleiver. There have always been questions about the method of doing Tabarra. But recently, there have been questions on the necessity of tabarra itself. We intend to present some traditions for our readers to understand the importance and necessity of Tabarra.

The ayat 56 and 57 of Surah Ahzab point to the essentiality of Tawalla and Tabarra both. The holy quran says :

إِنَّ اللَّهَ وَ مَلائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ يا أَيُّهَا الَّذينَ آمَنُوا صَلُّوا عَلَيْهِ وَ سَلِّمُوا تَسْليماً (56)

إِنَّ الَّذينَ يُؤْذُونَ اللَّهَ وَ رَسُولَهُ لَعَنَهُمُ اللَّهُ فِي الدُّنْيا وَ الْآخِرَةِ وَ أَعَدَّ لَهُمْ عَذاباً مُهيناً (57)

33.56: Surely Allah and His angels bless the Prophet; O you who believe! call for (Divine) blessings on him and salute him with a (becoming) salutation.

33.57: Surely (as for) those who speak evil things of Allah and His Apostle, Allah has cursed them in this world and the here after, and He has prepared for them a chastisement bringing disgrace.

In the above verses, the first verse Allah sends salutations on the Prophet and in the immediate verse after it Allah sends lanat on those who trouble the Prophet. This clearly indicates that both tawalla and tabarra are equally necessary.

Love and hatred is part of Imaan:

We find traditions which tell us that Imaan is incomplete without Tawalla and Tabarra. In Kafi, Shaikh Kulayni brings a chapter called

باب الحب في الله والبغض في الله

He has brought 16 traditions in it.  One of these is as follows:

5- عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ فُضَيْلِ بْنِ يَسَارٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْحُبِّ وَ الْبُغْضِ‏ أَ مِنَ الْإِيمَانِ هُوَ فَقَالَ وَ هَلِ الْإِيمَانُ إِلَّا الْحُبُّ وَ الْبُغْضُ ثُمَّ تَلَا هَذِهِ الْآيَةَ- حَبَّبَ‏ إِلَيْكُمُ‏ الْإِيمانَ‏ وَ زَيَّنَهُ فِي قُلُوبِكُمْ‏ وَ كَرَّهَ إِلَيْكُمُ الْكُفْرَ وَ الْفُسُوقَ‏ وَ الْعِصْيانَ‏ أُولئِكَ هُمُ الرَّاشِدُونَ‏ «3».

From Fuzayl bin yasar, he says, I asked Imam Sadiq a.s. concerning love and hatred, whether they are from Imaan ? He a.s, replied weather Imaan is other than love and

hatred? Then he a.s. recited the verse of Quran, Surah Hujarat:7 “…but Allah has endeared the faith to you and has made it seemly in your hearts, and He has made hateful to you unbelief and transgression and disobedience; these it is that are the followers of a right way...”

What is Tabbarra?

Our discussion for today is tabarra. The meaning of Tabarra in Qamoos is as follows:

تَخَلَّى عَنْهُ وَقَطَعَ الصِّلَةَ بِهِ

To be unconnected from it or cut relations from it. To distinct one selves from it. To send lanat upon someone and to dissociate. Tabarra is babe Taffaul, one of its application is to do ijtenaab or avoid or distance.

One of the ways to distance ourselves from the oppressors is through verbal expression. When we do laan on something we express verbally our distance from it.

Laan actually means to pray to Allah that He removes His mercy from that person upon which Laan is sent.

Hazrat Ibraheem (as) expresses Tabaraa openly against the disbelievers:

(60) الممتحنة : 4 قَدْ كانَتْ لَكُمْ أُسْوَةٌ حَسَنَةٌ في‏ إِبْراهيمَ وَ الَّذينَ مَعَهُ إِذْ قالُوا لِقَوْمِهِمْ إِنَّا بُرَآؤُا مِنْكُمْ وَ مِمَّا تَعْبُدُونَ مِنْ دُونِ اللَّهِ كَفَرْنا بِكُمْ وَ بَدا بَيْنَنا وَ بَيْنَكُمُ الْعَداوَةُ وَ الْبَغْضاءُ أَبَداً حَتَّى تُؤْمِنُوا بِاللَّهِ وَحْدَهُ …..

60.4: Indeed, there is for you a good example in Ibrahim and those with him when they said to their people: Surely we are clear of you and of what you serve besides Allah; we declare ourselves to be clear of you, and enmity and hatred have appeared between us and you forever until you believe in Allah alone….

Allah calls this expression of tabarra of Hazrat Ibrahim and his followers as uswatun hasana.

We find the companion of Hazrat Imam Zainul Abedeen (a.s) famous as Yahya ibne Ummut taweel pronouncing this same verse facing the grave of Umar and Abu Bakr in Masjide Nabi and declaring his Tabarra against them.

Those who send lanat are acknowledged in the Holy Quran

We see that in the Holy Quran Allah has sent Laanat openly and has also introduced a group that sends lanat and called them laenoon:

(2) البقرة : 159 إِنَّ الَّذينَ يَكْتُمُونَ ما أَنْزَلْنا مِنَ الْبَيِّناتِ وَ الْهُدى‏ مِنْ بَعْدِ ما بَيَّنَّاهُ لِلنَّاسِ فِي الْكِتابِ أُولئِكَ يَلْعَنُهُمُ اللَّهُ وَ يَلْعَنُهُمُ اللاَّعِنُون‏

2.159: Surely those who conceal the clear proofs and the guidance that We revealed after We made it clear in the Book for men, these it is whom Allah shall curse, and those who curse shall curse them (too).

There are duas and ziyarats where the Holy Ahle Bayt (a.s) have taught us to do Lanaat and also have elaborated the reward in it like ziyarat Ashura, Dua Saname quraysh, the salwat of Thursday night etc.

Faith is rejected with slightest love for enemies of Ahlulbayt (a.s):

Tabarra talks of keeping enmity with the enemies of Ahle Bait (a.s.). It requires us not to keep any kind of friendship, love, sympathy for them. Any kind of soft corner for the enemies of Ahlulbayt (a.s.), for whatever reason,  will spoil our faith altogether. It is against the concept of Tabarra. We quote a couple of traditions for the same:

  وَ قِيلَ لِلصَّادِقِ ع إِنَّ فُلَاناً يُوَالِيكُمْ إِلَّا أَنَّهُ يَضْعُفُ عَنِ الْبَرَاءَةِ مِنْ عَدُوِّكُمْ فَقَالَ هَيْهَاتَ كَذَبَ مَنِ ادَّعَى مَحَبَّتَنَا وَ لَمْ يَتَبَرَّأْ مِنْ عَدُوِّنَا 

It was said to Imam Sadeq (a.s.), "So and so person expresses his love for you (Ahle Bait a.s.) but weakens in expressing his enmity against your enemy." Imam (a.s.) retorted, "Alas! He has lied who claims our love but did not express his hatred against our enemy." (Behaar Al-Anwaar, vol. 27, p. 58, H. 18)

…وَ الَّذِي بَعَثَ مُحَمَّداً بِالْحَقِّ لَوْ أَنَ‏ جَبْرَئِيلَ‏ وَ مِيكَائِيلَ‏ كَانَ فِي قَلْبَيْهِمَا شَيْ‏ءٌ لَأَكَبَّهُمَا اللَّهُ فِي النَّارِ عَلَى وُجُوهِهِمَا.

Holy Prophet (s.a.w.a.)…By the one who raised Mohammed with truth, if Mikaeel and Jibraeel had in their hearts even a thing (love of enemies) Allah would throw them in hell on their faces (Behaar Al-Anwaar, vol. 45, p. 339, H. 5)

Tabarra requires us to disregard kinship with the enemies of Ahle Bait (a.s.)

Those people who have troubled the Holy Ahle Bayt (a.s) deserve the lanaat of Allah and also the laanat from believers. Be it any personality, however great its appearance would seem. The criteria for greatness should be taqarrub to ahle bayt (a.s) and not any relations. A real lover of Ahle Bayt is the one who is ready to break any ties for the sake of Ahle bayt (a.s), even  if it be as lofty a relation between father and son.

19- وَ رُوِيَ عَنِ الرِّضَا ع أَنَّهُ قَالَ: كَمَالُ الدِّينِ وَلَايَتُنَا وَ الْبَرَاءَةُ مِنْ عَدُوِّنَا ثُمَّ قَالَ الصَّفْوَانِيُّ وَ اعْلَمْ‏  أَنَّهُ لَا يَتِمُّ الْوَلَايَةُ وَ لَا تَخْلُصُ الْمَحَبَّةُ وَ لَا تَثْبُتُ الْمَوَدَّةُ لآِلِ مُحَمَّدٍ إِلَّا بِالْبَرَاءَةِ مِنْ عَدُوِّهِمْ قَرِيباً كَانَ أَوْ بَعِيداً  فَلَا تَأْخُذْكَ بِهِ رَأْفَةٌ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ‏ «1» لا تَجِدُ قَوْماً يُؤْمِنُونَ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ يُوادُّونَ مَنْ حَادَّ اللَّهَ وَ رَسُولَهُ وَ لَوْ كانُوا آباءَهُمْ أَوْ أَبْناءَهُمْ أَوْ إِخْوانَهُمْ أَوْ عَشِيرَتَهُمْ‏ الْآيَةَ

It is narrated from Imam Reza (a.s.) that he (a.s.) said, "The perfection of religion is (acceptance of) our mastership and expressing enmity towards our enemies." Safwaani

says, "Know that mastership will not be complete, love will not be pure and adoration for the progeny of Muhammad (s.a.w.a.) will not be firm except by expressing enmity towards their enemies, whether near or far. So let not any kindness for them seize you. Surely, Allah - Mighty and Majestic be He - says, 'You will not find a nation believing in Allah and the Day of Judgment befriending those who act in opposition to Allah and His Apostle, even though they were their (own) fathers, or their sons, or their brothers, or their kinsfolk;..till the end of the verse'. (Surah Mujaadilah (58): Verse 22)

(Behaar, vol. 27, p. 58, H. 19)

We quote the example of bayat of Janab Mohammed Ibne Abu Bakr (ar) at the hands of Amir ul momeneen (a.s)

فَقَالَ أَشْهَدُ أَنَّكَ إِمَامٌ مُفْتَرَضٌ طَاعَتُكَ وَ أَنَّ أَبِي فِي النَّارِ

…I bear witness that you are the Imam whose obedience is compulsory and that surely my Father is in Hell.

(Behaar, vol. 333 p. 584-5, H. 727).

We need to understand the importance of keeping enmity with the enemies of Ahle Bait (a.s.). When befriending somebody, entering into some kind of business relations, family relations etc we need to be prejudicial towards the enemies of Ahle Bait (a.s.). This prejudice is the essence of Tabarra. Traditions have warned us against entering into marriage contracts with their enemies, traditions have warned us against befriending their enemies.We are warned of helping the enemies of Allah and Ahle Bait (a.s.).  We need to know that any and all kinds of contact with the enemies might result in giving some space, creating some kind of love towards the enemies of Ahle Bait (a.s.) which will result in corruption of our faith. Let us review our life and locate areas which needs improvement with regards to Tabarra.

Let us end by seeking the sustenance of Tabarra through the words of Ziarat Ashura :

فَأَسْأَلُ‏ اللَّهَ‏ الَّذِي‏ أَكْرَمَنِي‏ بِمَعْرِفَتِكُمْ‏ وَ مَعْرِفَةِ أَوْلِيَائِكُمْ، وَ رَزَقَنِي الْبَرَاءَةَ مِنْ أَعْدَائِكُم‏

“Then, I make a plea with Allah to honor me by giving me the recognition of yourself and your friends and provide me with the sustenance of being disassociated with your enemies”