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Thursday, August 16, 2018

यज़ीद के विरूद्ध हज़रत इमाम हुसैन अलैहिस्सलाम का क़याम व उसके उद्देश्य


Courtesy : http://alhassanain.org/hindi/?com=content&id=407

सन् 60 हिजरी क़मरी में मुआविया के मरने के बाद उसका बेटा यज़ीद शाम के सिहासन पर बैठा और उसने स्वयं को पैग़म्बर का उत्तराधिकारी घोषित किया। सत्ता पाने के बाद उसने इस्लामी मान्याताओं को बदलने और क़ुरआन के आदेशों का विरोध करने के साथ साथ मानवता विरोधी कार्य करने भी शुरू कर दिये। इमाम हुसैन ने जब यज़ीद को इस्लाम विरोधी कार्य करते देखा तो सन् (61) हिजरी में यज़ीद के विरूद्ध क़ियाम (क़ियाम अर्थात किसी के विरूद्ध संघर्ष करना) किया। हज़रत इमाम हुसैन अलैहिस्सलाम ने अपने क़ियाम के उद्देश्यों को आपने प्रवचनो में इस प्रकार स्पष्ट किया कि----
1—             जब शासकीय यातनाओं से तंग आकर हज़रत इमाम हुसैन अलैहिस्सलाम मदीना छोड़ने पर मजबूर हो गये तो उन्होने अपने क़ियाम के उद्देश्यों को इस प्रकार स्पष्ट किया। “ मैं अपने व्यक्तित्व को चमकाने या सुखमयी जीवन यापन करने या उपद्रव फैलाने के लिए क़ियाम नहीं कर रहा हूँ। बल्कि मैं केवल अपने नाना (पैगम्बरे इस्लाम) की उम्मत (इस्लामी समाज) में सुधार हेतु जा रहा हूँ तथा मेरा निश्चय मनुष्यों को अच्छाईयों की और बुलाना व बुराईयों से रोकना है। मैं अपने नाना पैगम्बर व अपने पिता इमाम अली की शैली पर चलूँगा। ”
2—             एक दूसरे अवसर पर कहा कि “ ऐ अल्लाह तू जानता है कि हम ने जो कुछ किया वह शासकीय शत्रुता या सांसारिक मोहमाया के कारण नहीं किया। बल्कि हमारा उद्देश्य यह है कि तेरे धर्म की निशानियों को यथा स्थान पर पहुँचाए तथा तेरी प्रजा के मध्य सुधार करें ताकि तेरी प्रजा अत्याचारियों से सुरक्षित रह कर तेरे धर्म के   सुन्नत व वाजिब आदेशों का पालन कर सके। ”
3—             जब आप की भेंट हुर पुत्र यज़ीदे रिहायी की सेना से हुई तो आपने कहा कि    “ ऐ लोगो अगर तुम अल्लाह से डरते हो और हक़ को   हक़दार के पास देखना चाहते हो, तो यह कार्य अल्लाह को प्रसन्न करने के लिए बहुत अच्छा है। हम अहलेबैत ख़िलाफ़त पद के, अन्य अत्याचारी व व्याभीचारी दावेदारों की अपेक्षा सबसे अधिक हक़दार हैं। ”
4—             एक अन्य स्थान पर कहा कि हम अहलेबैत शासन के उन लोगों से अधिक हक़दार हैं जो शासन कर रहे है।  
         इन चार कथनों में जिन उद्देश्यों की और संकेत किया गया है वह इस प्रकार हैं-------
1-      इस्लामी समाज में सुधार।
2-      जनता को अच्छे कार्य करने का उपदेश।
3-      जनता को बुरे कार्यो से मना करना।
4-      आदरनीय पैगम्बर व आदरनीय अली की कार्य शैली को किर्यान्वित करना।
5-      समाज को शांति व सुरक्षा प्रदान करना।
6-      अल्लाह के आदेशो के पालन हेतु भूमिका तैयार करना।
नोट--यह समस्त उद्देश्य उसी समय प्राप्त हो सकते हैं जब शासन की बाग़ डोर स्वंय इमाम के हाथो में हो जो कि इसके वास्तविक अधिकारी हैं। अतः इमाम ने स्वंय कहा भी है कि शासन हम अहलेबैत का अधिकार है न कि शासन कर रहे उन लोगों का जो अत्याचारी व व्याभीचारी हैं।  
इमाम हुसैन अलैहिस्सलाम के क़ियाम के परिणाम
1-      बनी उमैया के वह धार्मिक षड़यन्त्र छिन्न भिन्न हो गये जिनके आधार पर उन्होंने अपनी सत्ता को शक्ति प्रदान की थी।
2-      बनी उमैया के उन शासकों को लज्जित होना पडा जो सदैव इस बात के लिए तत्पर रहते थे कि इस्लाम से पूर्व के मूर्खता पूर्ण प्रबन्धो को क्रियान्वित किया जाये।
3-      कर्बला के मैदान में इमाम हुसैन की शहादत से मुसलमानों के दिलों में यह चेतना जाग्रत हुई कि हमने इमाम हुसैन की सहायता न करके बहुत बड़ा पाप किया है।
इस चेतना से दो चीज़े उभर कर सामने आयीं, एक तो यह कि इमाम की सहायता न करके जो गुनाह (पाप) किया उसका परायश्चित होना चाहिए। दूसरे यह कि जो लोग इमाम की सहायता में बाधक बने थे, उनकी ओर से लोगों के दिलो में घृणा व द्वेष उत्पन्न हो गया।
इस गुनाह के अनुभव की आग लोगों के दिलों में निरन्तर भड़कती चली गयी। तथा बनी उमैया से बदला लेने व अत्याचारी शासन को उखाड़ फेकने की भावना प्रबल होती गयी।
अतः तव्वाबीन   नामक समूह ने अपने इसी गुनाह के परायश्चित के लिए क़ियाम किया ताकि इमाम की हत्या का बदला ले सकें।
4-      इमाम हुसैन के क़ियाम ने लोगों के अन्दर अत्याचार का विरोध करने के लिए
प्राण फूँक दिये। इस प्रकार इमाम के क़ियाम व कर्बला के खून ने हर उस बाँध को तोड़ डाला जो इन्क़लाब (क्रान्ति) के मार्ग में बाधक था।
5-      इमाम के क़ियाम ने जनता को यह शिक्षा दी कि कभी भी न किसी के सम्मुख झुको न अपने व्यक्तित्व को बेंचो । शैतानी ताकतों से लड़ो व इस्लामी सिद्धान्तों को क्रियान्वित करने के लिए प्रत्येक चीज़ को नयौछावर कर दो।
6-      समाज के अन्दर यह नया दृष्टिकोण पैदा हुआ कि अपमान जनक जीवन से सम्मान जनक मृत्यु श्रेष्ठ है।

Wednesday, January 31, 2018

Hazrat Jafar al-Tayyar’s (a.s.) martyrdom and mourning over Imam Husain (a.s.)

Critics of mourning (azadari) level the following charges in support of their claims:
  1. Weeping over dead is bidah (innovation) and there is no evidence of mourning from the Prophet’s
    (صلّى اللّه عليه و آله‏ و سلّم)
  1. Weeping is the cause of punishment for the person inside the grave.
  1. Food distributed to the mourners is innovation and has no place in Islam. In the least it is a waste of resources.
Reply
There is a reply to all the objections in a single event – the martyrdom of Hazrat Jafar al-Tayyar (عليه السلام)– cousin of the Prophet (صلّى اللّه عليه و آله‏ و سلّم).
Hazrat Jafar Ibn Abi Talib (عليه السلام) was the Holy Prophet’s (صلّى اللّه عليه و آله‏ و سلّم) first cousin. He was among the standard bearers of the Muta battle, where he eventually embraced martyred. As soon as the Holy Prophet (صلّى اللّه عليه و آله‏ و سلّم)  was informed of his martyrdom, he rushed to meet his sons.
When the Holy Prophet (صلّى اللّه عليه و آله‏ و سلّم) entered Jafar’s house, he called them aside and kissed them so that his eyes were soaked with tears.
When Jafar’s wife (Asma) witnessed this, she realized it must have something to do with her husband. So she asked: May my father and mother be ransom on you! Is there any news of Jafar and his companions?
He (صلّى اللّه عليه و آله‏ و سلّم) said: Yes, today he has been martyred.
Asma cried loudly and women surrounded her. Hazrat Fatima Zahra (s.a.) entered the house and exclaimed while weeping: ‘Alas, my uncle!’
Prophet (صلّى اللّه عليه و آله‏ و سلّم) said: Mourners should weep over the likes of Jafar.
  • Musnad Ahmad Ibn Hanbal v 6 p 370 trad 27,131
  • Al-Seerah al-Nabaviyyah v 5 p 31
  • Al-Seerah al-Halabiyyah v 2 p 790
Waqedi narrates:
After the martyrdom of Jafar Ibn Abi Talib (عليه السلام) when Prophet (صلّى اللّه عليه و آله‏ و سلّم) entered the house of his daughter Hazrat Fatima Zahra (s.a.), he saw her weeping: ‘O my beloved uncle!’
He (صلّى اللّه عليه و آله‏ و سلّم) said: Women should mourn over Jafar in such a way.
Then he (صلّى اللّه عليه و آله‏ و سلّم) instructed: Prepare food for Jafar’s family and feed them.
  • Al-Maghazi v 2 p 214
Comprehensive reply to the skeptics
Traditions and reports related to Hazrat Jafar al-Tayyar’s (عليه السلام) martyrdom are conclusive in deriving the following points:
  • Weeping over dead is Sunnah of Prophet (صلّى اللّه عليه و آله‏ و سلّم).
  • Not only did the Prophet (صلّى اللّه عليه و آله‏ و سلّم) himself mourn the dead, he was just as eager to see others mourn the dead. Hence, the instruction to mourn the likes of Jafar.
  • A Sunnah is opposite of bidah (innovation), hence if weeping is Sunnah, then it cannot be bidah. In fact, stopping the Muslims from mourning is bidah.
  • Contrary to the claims of the skeptics, weeping over the dead is not cause of punishment for the person inside the grave. Would the Holy Prophet (صلّى اللّه عليه و آله‏ و سلّم) legitimize weeping over Jafar al-Tayyar (عليه السلام) and indirectly punish his own cousin. The punishment over mourning relates to the dead from the disbelievers.
  • Feeding the mourners is a Sunnah of the Prophet (صلّى اللّه عليه و آله‏ و سلّم). Hence to dismiss the food as innovation or needless expenditure amounts to replacing the Prophet’s Sunnah with one’s own opinion.

Thursday, August 10, 2017

The Truth About Imam Husain’s Revolution

Different phenomena vary as to their realities. Similarly, every uprising or revolt is unique as to the truth/s underlying its eruption [and eventual success or otherwise]. In order to understand a particular matter, or a state of affairs, you should know the deeper reasons underling its existing form and the characteristics that gave it that specific appearance. You should also be conscious of the material causes of that matter, or issue, i.e. its constituents or ingredients. In other words:
The forces/causes that produced the revolt or uprising, which signify its truth are called “the causes at work”.
The nature of the revolt and its goals represent “its intents and purposes”.
The actual action plan, implementing it, and all what goes with it represent “its material causes”.
The end result that the revolt has come to produce represents its “overall picture”.
[Applying these parameters], was Imam Hussain’s uprising a result of an angry outburst?
Islam is different from some other movements for change or reform that took place as a result of certain circumstances that in turn led to eruptions.
Dialectics, for example, encourages heightening disagreements, inciting discontent, and showing opposition even for genuine reforms in order to bring things to a head on collision, i.e. an explosive revolution, not a conscious one.
Islam does not subscribe to these types of revolutions. The history of most Islamic revolts or uprisings speaks of the rationale behind such revolts, in that they came as a result of a complete understanding of the status quo they were determined to change. Thus, Imam Hussain’s revolt was not a result of an angry outburst, prompted by the pressures exerted by the Umayyad rule, especially during the reigns of Mu’aawiyah [the founder of the dynastic rule], and his son, Yezid.
Rather, it was a very well calculated move. What substantiates the position the Imam (a.s.) took in this regard was the letters he exchanged with both the men; and the sermons he gave on different occasions, especially that one he addressed the Companions of the Prophet (s.a.w.) in Mina, [in present day Saudi Arabia] with. All this evidence points in the direction of one conclusion. That is, the Imam was fully aware of what he was intending to do, viz. taking on the ruling establishment. His revolt was free from any angry reaction; rather, it was a purely Islamic uprising.
Looking at Imam Hussain’s revolt from another perspective, i.e. the way he was treating his followers, one can only come out with one conclusion. He was determined not to let the feelings of his companions run high, in a bid to avoid his revolt’s earning any description of an explosive one. Of this strategy was his repeated attempts to appeal to his companions to leave his company, with a view to sparing them the fate that was awaiting them all, i.e. him included. He used to remind them every now and then that they should not expect any materialistic gain in their march, other than definite death. After he commended his companions, describing them as among the best of friends, he pleaded with them one last time, i.e. on the eve of the 10th of Muharram, [62 AH, 680 CE], to leave if they so wished, making it clear to them that they would be safe, for the Umayyad’s were after his head alone.
You can hardly find a leader who aspires to utilize the dissatisfaction of his people to push them to revolt who talks in the same way Imam Hussain (a.s.) was talking to his companions. It is true that he was responsible for outlining to them their religious duty to rise against the despotic rule, in that resisting injustice and repression is such an obligation they have to discharge, yet he was seeking that his companions would discharge their responsibility of their own accord, i.e. without coercion.
That was why he reiterated to them to melt away from the battlefield under the cover of darkness because the enemy was not going to pursue them had they taken flight, nor had he wanted to force them to fight. He further advised them that he would absolve them from their oath of allegiance to him, should they have chosen to forsake him, in that he left it to their own consciences. That is, whichever way they decided, it had to be dictated by siding with the right, i.e. without compulsion, either from him or from the enemy. It would be their own choice alone. However, their decision to remain with the Imam gave the martyrs of Kerbala the high regard they are held with.
To draw a comparison between the position taken by Imam Hussain (a.s.) and Tariq bin Ziyad in the battle of Jabal Tariq [the Rock of Gibraltar], we would say that what Ibn Ziyad resorted to of action is symptomatic of a leader with a politician’s mentality, whereas Imam Hussain was conscious not to force the fight on his comrades in arms.
What Ibn Ziyad did was to burn all the food supplies save that which could sustain his troops for twenty-four hours. He then addressed them in a sermon to the effect that they had no choice but to win the battle, making it clear that if they did not win, the result would be one of two: They would either be routed by the army of the enemy or got drowned in the sea, should they have chosen to flee. In contrast, Imam Hussain (a.s.) left the choice to the small band of his followers to engage the enemy in combat or turn back, for neither the enemy nor he were coercing them to fight.

Indeed, the Imam’s revolt had its roots in the complete understanding, by all parties of his camp, of its inevitability. Thus, it should not be described as though it were brought about by a disgruntled man. This responsible revolt had a multiplicity of factors, in that it was neither a single entity nor a single-aim movement.

Among the differences that exist between matters of the physical world and the social one is that in the material world minerals always demonstrate a single essence. For instance, you cannot find, as a raw material, gold and copper in a single entity. In contrast, in social phenomena, it is quite possible that a single phenomenon might demonstrate a variety of realities and essences. Man is such a wonder because he can boast several essences at the same time.

Imam Hussain (A.S) Revolution's Results

What had Imam Husayn's revolution meant in history? Some people who are not familiar with its motives, innocently inquire about its results. Others have even questioned the wisdom of striking at a mighty force like the Umayyads, which was fatal. Although the revolution's motives have already been discussed, a brief review of the changes in the Muslim World after Imam Husayn's revolution is appropriate;

1. Murdering Imam Husayn (as) the grandson of the Prophet (S) was a great shock to the whole Muslim world. This is not to mention the way he was murdered or the treatment given to his family who had the highest esteem and respect of all Muslims. Consequently, all Muslims dissociated themselves from the Umayyad's deeds and policies. Indeed, who wants to share in the certain curse upon those who murdered the family of the Prophet?

Thus, this revolution had done the task of unveiling the Umayyad's un-Islamic character to the general public and left no doubt in any person's heart about the Umayyad's substance.
Therefore, the concepts which the Umayyad's were propagating in order to distort the ideals of Islam found no listening ear any longer, diverting the Umayyad's mischief of changing Islamic concepts and ideals.

2. Imam Husayn's revolution set a lively example as to the duty of Muslims in such conditions. It had deeply penetrated peoples’ hearts and produced great pains within them for not doing their Islamic duty. This feeling which pained people all the time transformed into repentance and then to an open revolt against the Umayyad's regime. Thus, the revolution provided the stimulant to move their spirit and set it in a dynamic movement. Indeed, the Islamic movement was put to a new gear throughout the rest of the Islamic history.

A series of revolutions manifesting Imam Husayn's revolutionary spirit and reforms emerged at successive intervals. Tawabeen's revolution took place immediately after Karbala's tragedy. Another revolution at Madina was aiming at doing away with the Umayyads deviated regime. Al-Mukhtar Al-Thaqafi led another revolution which stormed the Umayyad's regime in Iraq and he was able to punish all principal collaborators in the campaign against Imam Husayn in Iraq. Mitraf ibn Al-Mughira's revolution against Hajjaj and Abdul Malik was another result.
However, there were a chain of revolutions in all parts of the Muslim world which eventually did away with the Umayyad's regime. Imam Husayn's revolution was the principal slogan of the revolutionaries against the Umayyad's. The Abasides came and soon their conduct was exposed as not that which the family of the Prophet was advocating. They realized that the revolution’s results were stolen and before they could do anything, the main personalities which carried the revolt through were treacherously eliminated by murder, poison and imprisonment.
The attempts to restore Islamic conduct have never ceased throughout Islamic history. Bitter experiences and intermittent material failures are natural results of struggle. Most importantly is the triumph of the Islamic spirit against intimidation and attempts to obscure its shining face and glory. A ceaseless revolution in Muslim lives is a reality, which the enemies of Islam failed to extinguish.

The secret key of this blessed revolution lies in the firm faith in God, the unshakable conviction, which puts material supremacy and gain in an inferior position to God's satisfaction. These ideals were demonstrated by Imam Husayn when the Muslims were in need of such an example most.
The revolution of Imam Husayn was not solely for changing a government, if it was so, then it would be wrong to call it a revolution. Imam Husayn was advocating a drastic change in the social set up, the economic and political structures and refining Islamic concepts from foreign ideas which had crept into Muslims' minds and thoughts.

Imam Husayn wanted to change the life of Muslims to be in conformity with Islamic laws and ideals. Indeed, this explains one main reason for why Imam Husayn was let down by the tribes of Kufa after being promised support, and his call was ignored by the rest of the Muslim world. Hence, a revolution means a drastic change in one's life or the collective life when applied to a large scale.

For more detail ....please read the Full Article Here 

Imam Hussain's Revolution: Reasons and Motives

All those who are familiar with the Imam's life do certainly realize that his role in serving Islam had started very early in his life. He has contributed to the rising Islamic movement when he was a boy, and played a significant role, when his father was the Commander of the faithful, taking part in all three wars that his father fought along with the rest of the faithful companions and followers.
When his brother Hassan (A.S.) became Imam, he obeyed and followed him in all what he said or did. Then his role entered a new stage with the passing away of his brother. And since the role of any Imam of Ahl ul-Bait is defined in accordance with the nature of the social and political conditions of his age, the Imam drew a new course in determining the direction of the Islamic movement.

Winds of Revolution:
When Muawiah died in the middle of Rajab of year 60(Hijra), and his son Yazied took power, and ordered his walis to ask for the people's pledge of loyalty and especially that of Imam Hussain (A.S.), a wave of rejection and opposition to the policy of betrayal and tyranny mounted, and the Imam decided to rise to his religious responsibilities as the lawful Imam and the leader of the Islamic nation entrusted with the task of preserving its divine message.

He (A.S.) went to his grandfather's (S.A.W) grave, and recited the following prayer:
"O God, This is the grave of your Prophet, Muhammad (S.A.W) and I am his daughter's son, and I have come to know what you undoubtedly know. O God, I like to enjoin the good and reject the evil. I ask you O All-Mighty God by this grave and by who is in it to choose for me what would please You and Your Prophet".

Thus Imam Hussain (A.S.) pledged that he would defend the message whatever the cost, as long as it would lead to Allah's satisfaction.

The Imam went on to meet with his relatives and followers and inform them of his intention to leave to Mekkah. He was met by a lot of opposition of those who tried to dissuade him, either because they were afraid that he would get killed, or because they were not courageous enough to follow him. But his resolve to uphold the right was not shaken by such objections or threats.
He declared his first revolutionary communiqué which took the form of a will he wrote to his brother, Muhammad bin Al-Hanifiah:
"...I did not revolt for the cause of evil tyranny or corruption, but to reform my grandfather's (Prophet Muhammad (S.A.W)) nation. I want to enjoin the good and denounce the evil, and take the course of my father and grandfather".

This eternal communiqué was the official declaration of his revolution.
The Imam (A.S.) traveled to Mekkah and there he chose to stay at the house of Al-Abass bin Abdul Mutalib, where the faithful believers of Mekkah, as well as those outside it, started to visit him and pledge loyalty to him. News about the political uprising in Kaufa reached Mekkah, and the leaders of the city wrote a letter in which they declared their opposition to the Ummayad rule, and they would not accept anybody else but Imam Hussain (A.S.) to rule them. This letter was followed by many other letters asking the Imam to come to their city to assume his rule as an Imam of the faithful.
 
On the way to the Greater Martyrdom:
Yazid became so worried that he decided to send an army led by Amr bin Saad bin Al-Ass, to kill the Imam wherever they found him and whatever the costs. When the Imam heard that Yazied's army was heading towards Mekkah, he was afraid that they would violate the sanctuary of the City, so he decided to leave to Kaufa although he knew before hand the ultimate destiny he was to face.
Imam Hussain (A.S.) and his companions headed towards Iraq; although he was certain that he was going to be killed. But he believed that the true victory of Allah's message would be realized through his martyrdom, since there was no one else to stand up for the oppression. He knew that the nation would not wake up except by such a great shock. Therefore, let this shock be his martyrdom, along with Ahl ul-Bait who went all the way with him.

The Reasons of the Revolution:
Imam Hussain (A.S.) did not possess the necessary force that would enable him to win; he did not even rely on those who wrote to him from Kaufa. For he declared his revolution before he received their letters and delegates. Al-Hijaz too did not give him enough support to be able to stand against the Ummayads. Therefore he decided to leave to Iraq for the sole reason of preventing any blood shedding in the Holy City of Mekkah. Moreover, he knew that he was destined to die; yet he went on.
Why then did he insist; and why did he declare his revolution?
To answer this question, one should be aware of the following facts:
First: Yazied represented a real danger to the Islamic nation, for he was not a true Muslim. He was not properly educated with the teachings of Islam. And he used to drink alcohol, gamble, and commit all other sins according to historic sources. He said: Banu Hashim staged a play to obtain the Kingdom. Actually, there was neither any news (from Allah) nor any revelation. Such a man could not be entrusted with the affairs of the nation. Nevertheless, the faithful forces, with Imam Hussain (A.S.) as their leader, had benefited a lot from these points of weakness in the personality of such an evil ruler.

Friday, April 28, 2017

ઈમામ હુસૈન અ.સ ને કોણે કત્લ કર્યા? યઝીદ કે શિઆઓ

ઈમામ હુસૈન અ.સ ને કોણે કત્લ કર્યા? યઝીદ કે શિઆઓ
        શંકા
                મુસ્લિમોનો એક વિભાગ જે પોતાની જાત ને યઝીદ નો બચાવ કરવા માટે કે ઈમામ હુસૈન અ.સ ના કત્લ માટે યઝીદ જવાબદાર નથી માટે નબળા બહાનાઓ બનાવે છે અને પોતાની પીડાઓ માટે શિય્યત ને જવાબદાર ગણાવે છે ,તે આક્ષેપો માંથી એક ખુબજ મોટો આક્ષેપ એ છે કે શિયાઓ એ પોતેજ ઈમામ હુસૈન અ.સ ને કત્લ કર્યા અને હવે તેઓ આ કાર્ય માટે પસ્તાવો કરે છે


જવાબો :

        ૧,કોણે હમઝા અ.સ ને શહીદ કર્યા ?
        ૨,સાથીદારો નો રોલ
        ૩,યઝીદ નો રોલ
        ૪, શિયાઓ કોણ છે?
        ૫,યઝીદ નાં સૈનિકો ની ટુકડીઓ શિયા ન હતી

        જ.હમઝા ને કોણે શહીદ કર્યા?
        કોણે જ. અમ્માર અ.સ ને શહીદ કર્યા?
                આ નકામું બહાનું યાદ અપાવે છે કે તે દલીલ ની જે યઝીદ નાં પિતાએ ૧૪૦૦ વર્ષ પહેલા સીફ્ફીન માં રજુ કરી હતી.કારણ કે તે પોતે જવાબદાર હતો જ. અમ્માર ર.અ  ને કત્લ કરવામાં જેની તસ્દીક હ.રસુલે ખુદા સ.અ.વ એ કરી હતી
        હ.અમ્માર ર.અ જે એક મહાન સહાબી છે જેના માટે જન્નત નક્કી છે તેના કત્લ નો દોષ મોઆવિયાએ બચવા માટે હ.અમીરુલ મોઅમેનીન અલી ઇબ્ને અબી તાલિબ અ.સ પર નાખ્યો,તેણે એવી દલીલ કરી કે,કેમ કે હ.અલી અ.સ જ.અમ્માર ને જંગે સીફ્ફીન માં લાવ્યા હતા એટલે તે જવાબદાર ગણાય નહિ કે મોઆવિયા(લા.અ)
       
        અગર મોઆવિયા નાં આ તર્ક (વિચાર) ને સ્વીકારી લેવામાં આવે તો તેનાપ્રમાણે હ. રસુલે ખુદા સ.અવ. જવાબદાર છે પોતાના કાકા જ.હમઝા ર.અ. ના કત્લ માટે( નૌઝોબીલ્લાહ),કારણ કે હ. હમઝા.ર.અ. જંગે ઓહદ માં હ. રસુલે ખુદા સ.અ.વ નાં કહેવાથી આવ્યા હતા.
                દેખીતી રીતે પોતાના આક્ષેપો પોતે કરેલો ગુનોહ બીજા લોકો પર નાખવો જે આ કાર્ય થી પર છે તે આ મુસલમાનો ની જૂની આદત છે .
                        આવો આપણે જોઈએ કે કેવી રીતે આપણે ગુનેહગાર ને ઓળખી શકીએ  મુસલમાનો ના આ તર્ક ના આધારે :
                કોણે જ. હમઝા અ.સ ને કત્લ કર્યા ?

                 (૧) ચોક્કસ,ઇત્હાસની રોશનીમાં  સહી સમજણ બતાવે છે કે હ. હમઝા અ.સ ને કત્લ કરવા માટે ઝીમ્મેદાર મક્કા નાં એ લોકો છે કે જેઓએ હ.રસુલે ખુદા સ.અ.વ. અને મુસલમાનો સાથે જંગ કરી હતી
        (૨) અને આપણે જોયું કે મોઆવિયનાં તર્ક પ્રમાણે હ. હમ્ઝા અ.સ ને કત્લ કરવા માટે જવાબદાર હ.રસુલે ખુદા સ.અ.વ છે (નૌઝોબીલાહ)

        (૩) મુસ્લિમો નાં તર્ક પ્રમાણે હ. હમઝા અ.સ ના મૃત્યુ નાં જવાબદાર બીજો અલગજ સમૂહ છે,આવો આપણે જવાબ શોધવા માટે સુ.આલે ઇમરાન ની આયત  ૧૫૩ નો સહારો લઈએ

 “ (તે સમયને યાદ કરો) જ્યારે તમે આગળને આગળ નાસી જતા હતા અને પાછા વળીને પણ કોઈને જોતા ન હતા અને પાછળથી રસૂલ તમને બોલાવી રહ્યો હતો, .......
            જેમકે મુસ્લિમો નાં તર્ક મુજબ શિયાઓ નાં વિશ્વાસઘાતે હ. ઈમામ હુસૈન અ.સ ને કત્લ કર્યા તેજ રીતે સહાબીઓ ના વિશ્વાસઘાતે જંગે ઓહદ માં હ. હમઝા અ.સ ને કત્લ કર્યા
                જો કે સ્પષ્ટ કારણો આ મુસ્લિમો કબુલ નહિ કરે અને આ મુસ્લિમો પોતાના તર્કઓ ને શિયાઓ ની વિરુદ્ધ રજુ કરશે

ઉસ્માન લ.અ ને કોને કતલ કર્યો?
        (૧)સહી સમજણ બતાવે છે કે ઉસ્માન લ.અ ને કત્લ મુસ્લિમો એ કર્યો કે જેઓએ તેના ઘર પાસે ઘેરો કર્યો અને અંતે તેણે કતલ કર્યો તેની ખરાબ અનીતિ ને કારણે

        (૨) પરંતુ આ મુસ્લિમો નાં તર્ક પ્રમાણે જે આક્ષેપ મુકે છે સીધો તેના પર જેઓ વિશ્વાસઘાત કરે છે તેના પ્રમાણે તો ઉસ્માન ને કત્લ કરવાનો જવાબદાર મોઆવિયા બિન અબી સુફયાન થાય
        આ વાત છુપી નથી કે ઉસ્માન ના ઘરનો ઘેરાવ એક મહિના સુધી ચાલ્યો હતો તે દરમિયાન તેણેઅમુક લોકો ને મદદ માટે પયગામ મોકલ્યા હતા,તેમાંથી એક તેનો પીતરાય ભાઈ મૌવીયાહ પણ હતો. જો કે મોઆવિયા એ પોતાના સૈનિકોને મોકલ્યા ના હતા જે ઉસ્માન ને બહાર નીકાળે,અને આ હકીકત છે કે મોઆવિયા પાસે મોટું લશ્કર હતું છતાં મદદ ન કરી અને બે જ વર્ષ પછી આજ લશ્કર જંગે સીફ્ફીન માં આવ્યું હતું .