The Sahabah: How Equitable Were They?

The issue of the sahābah and the degree of their justice is one of the most contested issues and the most sensitive. The Sunnis are of the view that ALL the sahābah are fair and just and cannot be charged of any wrongdoing whatsoever. They cannot be criticized or doubted with regard to their views about the traditions of the Messenger of Allāh . Thus, Sunnis adhere to everything a sahābi narrates. According to the Sunnis, as mentioned by al-Nawawi in the Introduction to his Sharh Sahīh Muslim, the sahābi “... is any Muslim who saw the Messenger of Allāh (S)even for a moment. This is accurate, and it is the line of Ibn Hanbal, al-Bukhāri in his Sahīh, and of all traditionists.”[113] As for the Shī`ahs, they are of the view that the sahābah are not all equal in the degree of their justice and equity, and they are liable to be criticized and critiqued, relying on convincing proofs from the Glorious Book and the Purified Sunnah. As regarding the lie that the Shī`ahs consider all the sahābah as unbelievers, in addition to cursing and condemning them, it is an outrageous lie and nothing else. Criticizing a sahābi does not mean calling him unbeliever as some idiots propagate. If such a criticism is based on convincing proofs, why should anyone be angry, and why such a fuss? Among the sahābah are believers whom Allāh praised in the Holy Qur`ān saying, “Allāh was pleased with the believers when they swore fealty to you [O Muhammad!] under the tree [at Hudaybiya]: He knew what was in their hearts, and He sent down tranquility upon them, and He rewarded them with a speedy victory” (Qur`ān, 48:18).
As `allāma Lutfallāh al-Sāfi has stated with regard to this verse, Allāh Almighty specifically meant those who believed from among the attendants of the fealty ceremony under that tree, and [His Pleasure] was not extended to the hypocrites who also attended it such as Abdullāh ibn Ubayy and Aws ibn Khawli, etc. There is no clue in the verse that it was in reference to ALL those who swore fealty, and it does not indicate the good outcome of all believers who swore it. The verse does not convey any meaning beyond the Pleasure of Allāh with them for having sworn this fealty [to His Messenger]. That is to say, He accepted such an oath, and He rewards for it. The Pleasure of Allāh with those who swore this fealty does not obligate His Pleasure with them for eternity. The evidence for this is what He, the Almighty, said about them: “Truly those who pledge their fealty to you [O Muhammad!] do no less than pledge their fealty to Allāh: the hand of Allāh is above their hands” (Qur`ān, 48:10). Had some of those who swore fealty not renege in his oath, and had the Pleasure of Allāh been with them forever, there would have been no use for this verse of the Almighty: “... Then anyone who violates his oath does so to the harm of his own soul” (Qur`ān, 48:10).
Among the sahābah were those predicted by the Messenger of Allāh (S)to revert to pre-Islamic beliefs after the Prophet`s demise and would perish on the Day of Judgment. We know this from the following tradition which al-Bukhāri cites in his Sahīh with the isnād to Sahl ibn Sa`d who said, “I heard the Prophet (S)say, “I shall precede you at the Pool [of Kawthar]. Whoever reaches it will drink of it, and whoever drinks of it shall never taste of thirst. People whom I know and who know me shall meet me there, but a barrier shall be placed between us.” Sahl goes on to say that the statement of the Prophet (S)had additional details. The Prophet (S)would then say, “But they are my companions!” It will be said to him, “You do not know what alterations [to the creed] they did after you.” The Prophet (S)shall say, “Crushed, may anyone who makes changes (to the creed) after me be crushed.”[114] Abdullāh [ibn Abbās] is quoted as having cited the Prophet (S)saying the following to some sahābah: “I shall precede you at the Pool. Some of you, men, shall be raised to me. If I try to hand them [water], they shall not be able to reach me. I shall say, `Lord! But these are my companions!` He shall say, `You do not know what they introduced [into the creed] after you.”[115]
As a testimony to both past traditions which point out to alterations and innovations introduced into the creed, the Messenger of Allāh (S)compares some of his sahābah to Jewish and Christian nations that altered the Word of Allāh from its rightful place. Abū Sa`īd al-Khudri says that the Prophet (S)has said, “You shall follow the ways of those before you the distance of a span, the distance of a yard, [and so on]. Even if they enter the hole of a lizard, you will still follow them there.” We [the sahābah] said, “The Jews and the Christians?!” He (S)said, “Who else?!”[116] And among the sahābah are those about whom the Almighty said the following in His Glorious Book: “But when they [some sahābah] see some bargain or amusement, they disperse headlong to it and leave you standing” (Qur`ān, 62:11). This verse was revealed about the sahābah who left the Messenger of Allāh (S)delivering his Friday sermon when they heard about a trade caravan that had come from Syria, leaving with him only twelve men from among all the other thousands of sahābah. Jābir ibn Abdullāh [al-Ansāri] is quoted as having said, “A trade caravan came on a Friday while we were with the Prophet . People left save twelve men; thereupon, Allāh revealed this verse: `But when they see some bargain or amusement, they disperse headlong to it and leave you standing` (Qur`ān, 62:11).” In another narrative, he said, “While we were praying with the Prophet , a caravan came carrying foodstuffs. They turned to it, leaving with the Prophet (S)only twelve men; therefore, this verse was revealed: `But when they see some bargain or amusement, they disperse headlong to it and leave you standing` (Qur`ān, 62:11).” The same number of sahābah remained with the Messenger of Allāh (S)after all the rest had fled away in the Battle of Uhud, prompting the Messenger of Allāh (S)to dissociate himself from their action. Al-Barā` ibn `Āzib has said, “My uncle, Anas ibn al-Nadar, was absent during the battle of Badr, so he said, `O Messenger of Allāh! I was absent the first day when you fought the polytheists. If Allāh permits me to be present during the fight against the polytheists, Allāh will see what I shall do.` When the battle of Uhud approached and the Muslims dispersed, the Messenger of Allāh (S)said, `Lord! I seek Your excuse for what these have done,` meaning his sahābah.” [117]
Add to the above what happened during the battle of Hunayn. The flight of the sahābah left a more bitter taste. They numbered in the thousands. The Holy Qur`ān reprimanded them for their abominable action thus: “Assuredly Allāh did help you on many battle-fields and on the Day of Hunayn: Behold! Your great numbers elated you, but they did not avail you at all: The land, for all its vastness, constrained you and you turned back in retreat. But Allāh poured His calm upon the Prophet and upon the believers and sent down forces which you did not see: He punished the unbelievers: Thus does He reward those without faith” (Qur`ān, 9:25-26). And among the sahābah were those about whom the Almighty said, “It is not fitting for a Prophet to take prisoners of war until he has thoroughly subdued the land. You look on the temporal goods of this world, but Allāh looks to the Hereafter, and Allāh is Exalted in might, Wise. Had it not been for a previous ordinance from Allāh, a severe penalty would have reached you for the (ransom) that you took” (Qur`ān, 8:67-68). This verse was revealed in reference to a band of the sahābah who were of the view that they should take on the said caravan and what Abū Sufyān`s caravan was carrying, preferring it over fighting when the Messenger of Allāh (S)consulted them before the battle of Badr in order to gauge their readiness and will to fight.
And among the sahābah were those who were rebuked by the Messenger of Allāh (S)for their tribal attitude and their jāhiliyya-type attitudes. It also becomes clear from what is narrated by Jābir ibn Abdullāh [al-Ansāri] who said once, “We were invaders in a campaign. Sufyān was once in an army when a man from the Muhājirūn assaulted a man from the Ansār. The Ansāri man said, `Who supports an Ansāri man?` and the man from among the immigrants said, `Who supports a Muhājir man?` The Messenger of Allāh (S)heard about it, so he said, `What a Jāhili call?!`”[118] This jāhili call almost caused a war between both tribes of al-Aws and al-Khazraj which formed the bulk of the Ansār. `Ā`isha is quoted as having said, “... so Sa`d ibn Mu`ath stood up and said, `O Messenger of Allāh! I shall spare you having to deal with him! If he is one of the Aws, we shall strike his neck with the sword. And if he is from among our Khazraj brothers, you shall order us, and we will carry out your order.` Sa`d ibn `Abādah, master of al-Khazraj, who was before then a good man but his [tribal] zeal may have overcome him, said, `You have lied, by Allāh! We shall kill him, for you are a hypocrite trying to argue on behalf of the hypocrites.` Arguing intensified between the Aws and the Khazraj, and the Messenger of Allāh (S)was at the time on the pulpit. He descended and cooled their anger till they kept silent while he, too, became cool.”[119]
And among the sahābah were those who hated Ali (`a) hatred towards whom is a sign of hypocrisy, as we have already stated. Abū Buraydah has said, “The Prophet (S)sent Ali to Khālid [ibn al-Walīd] to receive the khums tax, and I used to hate Ali who had just had his ghusul, so I said to Khālid, `Don`t you look at this?!` When we went to the Prophets , I mentioned the same to him. He said to me, `O Buraydah! Do you hate Ali?` I said, `Yes`. He (S)said, `Do not hate him, for his share of the khums is a lot more than that.`”[120]
And among the sahābah were those who doubted the wisdom of the decisions of the Prophet (S)as it became obvious when they doubted his wisdom in selecting Usāmah ibn Zayd [as commander of an army]. Some people doubted his leadership. The Prophet , therefore, said, “Do not doubt his authority, for you all used in the past to doubt the authority of his father.”[121]
And among the sahābah were those whom the Messenger of Allāh (S)kicked out of his meeting place when they objected to his order to write his last will and who, instead, described him as hallucinating. Sa`īd ibn Jubayr quotes [Abdullāh] ibn Abbās saying, “Thursday! And what a Thursday it was!” Sa`īd went on to say that Ibn Abbās kept weeping till his tears wetted the pebbles. “So I said,” went on Sa`īd ibn Jubayr, “O Ibn Abbās! What is it with Thursday?!” Ibn Abbās said to him, “The pain [of sickness] of the Messenger of Allāh (S)intensified, so he said, `Bring me a shoulder so I may write for you something after which you shall never stray.` They disputed among themselves, and there must be no dispute in the presence of a Prophet. They said, `What is wrong with him?! Has he hallucinated?! Ask him for an explanation,` so he said, `Leave me alone, for I am better than what you attribute to me.`”[122]
And among the sahābah were those who quarreled over authority following the demise of the Messenger of Allāh , so much so that some of them went as far as asking for the appointment of two rulers, one from the Muhājirūn and one from the Ansār. This proved they did not relinquish their tribal ways of thinking which had been common during the time of jāhiliyya despite their acceptance of Islam as we explained while discussing the events of the Saqīfa.
Among the sahābah were Abū Hurayra and Mu`āwiyah for whom I dedicated special chapters in other places of this research.
Perhaps the exaggeration of the Sunnis in raising the status of a sahābi stems from the honor of his having accompanied the Prophet , but this is not more honoring than marrying his daughter, for Allāh Almighty has said the following about the women of the Prophet : “O consorts of the Prophet! If any of you were guilty of evident unseemly conduct, the punishment would be doubled to her, and that is easy for Allāh. But any of you who is devout in the service of Allāh and His Prophet, and does righteous deeds, to her We shall grant reward twice [as much] and We have prepared a generous sustenance for her” (Qur`ān, 33:30-31). Similarly, He has said the following about the disobedience of the Prophet (S)of `Ā`isha and Hafsa: “ If both of you turn in repentance to Him, your hearts are indeed so inclined; but if you back each other up against him, truly Allāh is his Protector, and [so is] Gabriel and the righteous among those who believe!and the angels too. It may be, if he divorced you (all), that Allāh will give him consorts better than you in exchange!who submit (their wills), who believe, who are devout, who turn to Allāh in repentance, who worship (in humility), who travel (for faith) and fast, previously married or virgins. O you who believe! Save yourselves and your families from a fire whose fuel is men and stones, over which stern (and) strong angels are appointed, (angels) who do not flinch (from executing) the commands they receive from Allāh, but do (precisely) what they are commanded. (They will say,) O you unbelievers! Make no excuses this Day! You are only being requited for all that you did! O you who believe! Turn to Allāh with sincere repentance: In the hope that your Lord will remove your ills and admit you into gardens beneath which rivers flow!the Day that Allāh will not permit the Prophet and the believers with him to be humiliated. Their light will shine before them and on their right hands, while they say, “Lord! Perfect our light for us, and grant us forgiveness, for You have power over all things. O Prophet! Strive hard against the unbelievers and the hypocrites, and be firm against them. Their abode is Hell!a (truly) evil refuge. Allāh sets forth, as an example to the unbelievers, the wife of Noah and the wife of Lot: They were (respectively) under two of Our righteous servants, but they were false to their (husbands), and they benefitted nothing before Allāh on their account but were told, “Enter the Fire along with (others) who enter!” (Qur`ān, 66:4-10).
What we are trying to say is that keeping a lot of company with the Prophet (S)does not necessarily mean a higher degree of imān for such companions, in addition to the past narratives about the companions of the Prophet . What is narrated about the wives of the Prophet (S)is similar if not more perplexing and harsh. For example, Ibn Abbās is quoted as having said, “I kept for a whole year trying to ask `Umar about the couple of women who disobeyed the Prophet , but I kept fearing him. One day, he went to a house, and when he got out of it, I asked him. He said, `They were `Ā`isha and Hafsa.` Then he added saying, `During the time of jāhiliyya, we held women as worthless, but when Islam came and Allāh made references to them, we realized that we have some obligations towards them without our having to force them to do anything. My wife and I had an argument, so I became rough with her and said, `You are such and such.` She said to me, `Do you say this to me while your own daughter harms [the feelings of] the Messenger of Allāh ?!` I, therefore, went to Hafsa and said, `I warn you against disobeying Allāh and His Messenger!`”[123] `Ā`isha has also said, “The Messenger of Allāh (S)had a honey drink served to him once by Zainab daughter of Jahsh, and he stayed with her. I and Hafsa conspired that if he (S)visited either of us, he would be told that he had eaten Maghafir [plant] and that he smelled of Maghafir. When he was told, he said, `No, but I had a honey drink at the home of Zainab daughter of Jahsh, and I shall not do so again.` He (S)asked her to swear not to tell anyone about it.”[124] `Ā`isha also said, “The wives of the Prophet (S)used to form two parties. One of them included `Ā`isha (herself), Hafsa, Safiyya and Sawda, and the other included Umm Salamah and the rest of the Prophet`s wives.”[125] `Ā`isha has also said, “I used to feel jealous of the women who offered themselves to the Messenger of Allāh (S)and say, `Does a woman really offer himself?!` When the following verses were revealed: `There is no blame on you if you make an offer of marriage or hold it in your hearts. Allāh knows that you cherish them in your hearts, but do not make a secret contract with them except on honorable terms, nor should you sign the marriage contract till the prescribed term is fulfilled. And be informed that Allāh knows what is in your hearts, and take heed of Him, and be informed that Allāh is oft-Forgiving, Most Forbearing` (Qur`ān, 2:235), I said (to him), `I can see how your Lord is swift in fulfilling your heart`s desires.”[126] `Ā`isha has also said, “Hāla daughter of Khuwaylid, sister of Khadīja, sought permission once to visit the Messenger of Allāh (S)who recognized how Khadīja used to seek permission, so he was quite upset about it and said, `Lord! I hope it is Hāla!` I, thereupon, felt jealous and said, `Why do you still remember one of Quraysh`s old women with red eyes who has for some time been dead since Allāh has replaced her for you with someone better than her [meaning herself]?”[127] In yet another narrative, `Ā`isha made a reference to Khadīja who distinguished herself from all other wives of the Prophet . She believed in the message of the Prophet (S)while people then called him a liar. She offered all her wealth to him when people deprived him of theirs. And he was blessed with children by her. All this explains why `Ā`isha was so jealous of her especially since the Messenger of Allāh (S)used to always mention her virtues even after her death, and this contradicts the claim of `Ā`isha that Allāh had granted the Prophet (S)a woman better than her [than Khadīja]. `Ā`isha is also quoted as having said, “I never felt jealous of the Prophet`s wives as much as I felt jealous of Khadīja. Although I never saw her, the Prophet (S)used to mention her quite often. He may slaughter a she-camel then cut the meat into pieces then send them to Khadīja`s friends. I may say to him that it was as though there was no woman in the world except Khadīja, and he would say that she was such and such, and that Allāh granted him children by her.”[128]
Those who believe in the “justice” of all the sahābah base their belief on their claim that the Messenger of Allāh (S)said, “My companions are like the stars: Whomsoever you emulate, you shall be guided.” In another such narrative, the wording states: “... If you follow the statements of any of them..., etc.” Although the Sunnis do not openly advocate that all the sahābah were infallible, yet anyone who claims the authenticity of this narrative must necessarily believe in the infallibility of all of them. This is so because it is not possible that the Messenger of Allāh (S)should order the absolute emulation, without any term or condition, as this supposed narrative claims, of someone who may disobey him.
Hence, the past traditions which call for a serious reconsideration and contemplation of the “justice” of many sahābis are mostly in reference to those who kept company with the Messenger of Allāh (S)for a long period of time; so, what would you say about the “justice” of those who were labeled as “sahābah” for merely seeing the Messenger of Allāh (S)even for one moment? And why should there be such an exaggeration anyway?! Can one acquire “justice” and “piety” by merely seeing the Messenger of Allāh (S)for one moment, or can it be acquired by obeying the Messenger of Allāh (S)and emulating him with good intentions and sincerity?
Such a contradiction, which is rejected by sound reason and by the human nature, may become gloriously obvious in the way how some Sunni “scholars”, such as Ibn Taymiyyah, preferred Mu`āwiyah ibn Abū Sufyān over the ascetic caliph `Umar ibn Abd al-Azīz for no reason except that Mu`āwiyah was a “sahābi” and `Umar was a “tābi`i” despite the fact that `Umar ibn Abd al-Azīz was very famous for his piety and justice, unlike Mu`āwiyah who was famous for creating the greatest dissension among the Muslims in Siffeen and for disobeying the Commander of the Faithful Ali (`a) as we have already stated. Add to this the fame which `Umar ibn Abd al-Azīz acquired as the fifth righteous caliph according to the Sunnis themselves, something which by itself proves that Mu`āwiyah was not a righteous caliph at all. Thus, nobody can be called “righteous” only because he was a companion of the Messenger of Allāh .
It is useful to ask in this regard: Who occupies a higher degree: those who believed in the Messenger of Allāh (S)after having witnessed scores of divine miracles with their own eyes or those who believed in Islam without seeing any of them?! The fact is that I could never see an explanation for such an exaggeration in the degree of “piety” of the sahābah and the publicity for the concept that they were all just except to close the door in the face of anyone who criticizes some sahābis who worked hard to push caliphate away from its rightful owners. Thus, many Sunnis reject all the irrefutable proofs that Ahl al-Bayt (`a) were more fit to be the Imāms of the Muslims for no reason except they believe in the “justice” of all the sahābah. They, therefore, consider anything which these “sahābis” had done as “correct.”
As regarding those who worked hard to disseminate this wrong concept, they did so because they regarded the Imāms from among Ahl al-Bayt (`a) as posing a danger to their thrones due to their knowledge that those Imāms were right in their claim. There was a need, therefore, to apply a sort of smoke-screen and confusion to such traditions and Qur`ānic verses which highlighted the status of these Imāms (`a) while raising the status of ALL the sahābah so that the Imāms from among Ahl al-Bayt (`a) would not have the distinction which qualified them to be the choice of Allāh Almighty as well as that of the majority of the Islamic nation following the demise of the Chosen One .
Hence, the wordings and meanings of the above-cited alleged tradition which says that ALL the sahābah are “stars” are modeled after a tradition of the Messenger of Allāh (S)which says, “The stars offer security for the people of the earth against drowning, while my Ahl al-Bayt (`a) offer them security against dissension [with regard to religious issues]; therefore, if an Arab tribe opposes them, they will differ and become the party of Eblis.”[129]
One of the most significant negative effects which came as the outcome of believing in the “justice” of ALL the sahābah is the existence of such a huge quantity of erroneous narratives in the books of hadīth. These include what is cited through Jewish and Christian sources and other myths which are all used to cast doubts about the Islamic creed. Such narratives have been accepted and held as being authentic merely because they were narrated by the sahābah despite all the latter`s deeds which can be criticized as we explained about many past narratives.
Notes:
[113]Sahīh Muslim as explained by al-Nawawi, Vol. 1, p. 28 (published by Dār al-Sha`b).
[114]Al-Bukhāri, Sahīh, Vol. 9, p. 144, in the book of dissensions in a chapter titled “Beware of dissension that will specifically afflict those from among you who oppressed”.
[115]Ibid.
[116]Ibid., Vol. 9, p. 315, in the book of shielding with the Book and the Sunnah in a chapter about following past nations.
[117]Ibid., Vol. 4, p. 47 in the Book of Jihād in a chapter about the verse saying, “Among the believers are men who proved truthful..., etc.”
[118]Ibid., Vol. 6, p. 397, in the book of Tafsīr in a chapter about this verse: “Whether you ask for their forgiveness or not, (their sin is unforgivable:) If you ask seventy times for their forgiveness, Allāh will not forgive them because they have rejected Allāh and His Prophet, and Allāh does not guide those who are perversely rebellious” (Qur`ān, 9:80).
[119]Ibid., Vol. 3, p. 508 in the book of testimonies.
[120]Ibid., Vol. 5, p. 447 in the book of military campaigns in a chapter about dispatching Ali (`a) and Khālid, may Allāh be pleased with both of them, to Yemen.
[121]Ibid., Vol. 5, p. 57 in the book of the virtues of the sahābah, in a chapter about Zayd`s virtues.
[122]Ibid., Vol. 4, p. 260 in the book of khums in a chapter about getting the Jews out of the Arabian Peninsula.
[123]Ibid., vo. 7 pp. 72-404 in the book about clothes
[124]Ibid., Vol. 6, p. 404 in the book of Tafsīr in a chapter about the verse saying, “O Prophet! Why do you prohibit [yourself from enjoying what] Allāh has made lawful to you?”
[125]Ibid., Vol. 3, p. 454 in the book about gifting in a chapter about one giving his friend a gift.
[126]Ibid., Vol. 6, p. 295 in the book explaining the verse “... make an offer of marriage or hold it in your hearts...” (Qur`ān, 2:235).
[127]Ibid., Vol. 5, p. 105 in the book of the virtues of al-Ansār in a chapter about the Prophet (S)marrying Khadīja and her distinctions.
[128]Ibid., Vol. 5, p. 104 in the book of the virtues of al-Ansār in a chapter about the Prophet (S)marrying Khadīja and her distinctions.
[129]Refer to Mustadrak al-Sahihayn.
Source:
Truth About Shi'ah Ithna 'Ashari Faith
By: Asad Wahid al-Qasim
Translated from the Arabic by Yasin al-Jibouri

Ref: Imam Reza Network

Hadrat Salman and the Prophets

There are astounding parallels between the life of Salman and the lives of three great prophets, viz., Abraham, Joseph son of Jacob, and Muhammed Mustafa the son of Abdullah, may Allah bless them all.
Abraham defied his father who was an idolater; Salman defied his father who was a fire-worshipper; and Muhammed Mustafa defied the Quraysh of Makkah who were polytheists. The reason for this defiance by all three of them was the same, viz., their faith in the Oneness of their Creator. Their pure faith as monotheists made conflict with the polytheists inevitable.
To all three of them, the lands of their birth proved to be inhospitable because of their faith, and all three of them had to forsake them. Abraham migrated from Iraq to Canaan (Palestine) and to Makkah; Salman migrated from Persia to Syria and to Yathrib; and Muhammed Mustafa migrated from Makkah to Medina. Each of them found his destiny in the land of his adoption.
Salman arrived in Yathrib many years before the arrival of Muhammed Mustafa in that city. For all those years, he was harassed, tormented and overworked by a pitiless, wanton and sadistic master, and he did not know a day of peace.
During the ten years before his migration to Yathrib, Muhammed Mustafa was also subject to harassment and persecution in Makkah by the pagans, and he too did not know a day of peace.
Thus, in the time-frame, the period of the persecution of Muhammed Mustafa by the Quraysh coincided with the period of the persecution of Salman by a Jew. They were both being persecuted at the same time.
Reference: ImamReza.net

Irresponsible Attitudes of the Companions

Irresponsible Attitudes of the Companions
By: Ayatullah Sayyid Mujtaba Musavi Lari
Here the following question arises. Given the fact that the Prophet, peace and blessings be upon him and his family, proclaimed 'Ali to be his legatee (wasiyy) and successor (khalifah), emphatically designation him as the leader of the Muslims both at Ghadir Khumm and on other appropriate occasions, how did it happen that after the death of the Most Noble Messenger his Companions (sahabah) ignored God's command and abandoned 'Ali, that noble and precious personage, decided not to obey him, chose someone else to be leader in his place, and entrusted the reins of rule to him?
Was there any ambiguity in the words of the Prophet, or were all those different phrases and expressions establishing 'Ali's rank and designating him leader not enough?
A clear answer to this question can be found by examining the events that took place in the age of the Prophet, peace and blessings be upon him and his family. We see that there existed among his Companions elements who, whenever his commands ran contrary to their wishes and inclinations, pressed him to change his mind in the hope of preventing him, by whatever means possible, from carrying out his plans. When they despaired of reaching their goal, they would start complaining.
The Qur'an warns these people not to oppose the commands of the Prophet in the verse that reads: "Let those who oppose the commands of the Prophet fear disaster and a painful torment."(24:63)
During the last days of his blessed life, the Messenger of God prepared an army to do battle with the Byzantines and he appointed Usamah b. Zayd to be its commander. This appointment of a young man, despite the availability of older and more experienced men, proved displeasing to some of the Companions, and led to an argument among them. Those who were strongly oppossed to Usamah b. Zayd asked the Prophet to dismiss him, but he paid no attention to their request and commanded Abu Bakr, 'Umar and 'Uthman to join the ranks of the Muslim army as it departed from Madinah. However, they not only disregarded military discipline but also disobeyed the categorical command of the Prophet. Instead of proceeding to the front with the army, they split off and returned to Madinah. [1]
The disrespectful mumblings of some of the Companions greatly vexed the Messenger of God, peace and blessings be upon him and his family, and with a heart full of pain and concern for his people, he came forth from his house and addressed the people as follows:
"O people, what are these words of yours concerning the appointment of Usamah that have come to my ears? Just as you are criticizing him now, you once objected to the appointment of his father Zayd b. al-Harithah as commander. I answer by God that just as he was worthy of command, so too is his son." [2]
Even after the death of the Prophet, 'Umar came to Abu Bakr and demanded that he should dismiss Usamah. The caliph replied: "The Messenger of God appointed him, and you wish me to dismiss him?" [3]
The Prophet's wish and desire during the final days of his life was to empty Madinah of the leaders of both the Emigrants and the Helpers. He therefore has Usamah's army prepared for battle and gave the command for jihad, ordering the army to advance in the direction of the Syrian border. Insistently he asked the foremost of the Companions to leave Madinah and fight under the banner of Usamah, retaining only 'Ali to stay at his bedside. This remarkable act on the part of the Prophet was very significant. However, those Companions failed to comply with his instructions, and they withdrew from the army commanded by Usamah.
Throughout his life, the Prophet never appointed anyone as commander over the head of 'Ali, peace be upon him; it was always he who was the standard bearer and commander. [4] By contrast, Abu Bakr and 'Umar were to be simple soldiers in the army of Usamah, and the Prophet personally ordered them to serve under him when he appointed him commander at the battle of Mu'ta. Historians are unanimously agreed on this point. Likewise, at the Battle of Dhat al-Salasil, when the army was commanded by Ibn al-'As, Abu Bakr and 'Umar again served as simple soldiers. This contrasts with the case of 'Ali b. Abi Talib, whom the Prophet, from the beginning of his mission until his death, never made subordinate to anyone, an extremely significant point.
History will never forget the time when the Most Noble Messenger, peace and blessings be upon him and his family, was on his deathbed, his state becoming progressively more grave. He felt that the last strands of his life were being plucked apart. He therefore decided without further delay to put his final plan into effect and said: "Bring me paper so that I can write for you a document to prevent you from ever going astray." [5]
Just as he had clarified the question of leadership in numerous speeches and utterances, he wished now, one final time, to address this weighty matter, described by the Qur'an as the completion of religion, by enshrining it in an authoritative written document to remain among the Muslims after his death. Thereby the door would be closed on any future deviations from his orders. But those same people who in defiance of his orders had refrained from going to the front were now watching the situation carefully with the intention of implementing their plans at the first possible opportunity. They therefore refused to permit writing utensils to be brought to the Prophet. [6]
Jabir b. Abdullah says:
"When the Messenger of God fell sick with the illness that was to end in his death, he asked for paper in order to write down for his ummah instructions that would prevent them from ever going astray or accusing each other of having gone astray. Words were exchanged among those present in the Prophet's house and an argument ensued in the course of which 'Umar uttered words that caused the Prophet to order him to leave the house." [7]
'Ubaydullah b. Abdullah b. 'Utbah relates Ibn Abbas to have said:
"During the final moments of the life of the Messenger of God, peace and blessings be upon him and his family, a number of people were present in this house, including 'Umar b. al-Khattab, The Prophet said: 'Come, let me write for you a document that will prevent you from ever going astray after me.' 'Umar said: 'Sickness has overcome the Prophet; we have the Qur'an, which is enough for us.'
"Then disagreement arose among those present. They began to argue with each other, some saying, 'Quick, have the Prophet write a document for you so that you will never go astray after him,' and others repeating the words of 'Umar.
"When the arguing and nonsensical talk reached its pitch, the Prophet, peace and blessings be upon him and his family, told them all to leave."
Thus it was that, as Ibn Abbas says: "The great misfortune arose when their noisy disputing prevented the Messenger of God from writing his testamentary document." [8] He then adds sorrowfully. "The tribulations of the Muslims began on that very day." [9]
In the discussion that took place between Ibn Abbas and the second caliph concerning the caliphate of 'Ali, the caliph said: "The Prophet wanted to declare 'Ali as his successor, but I did not allow it to happen." [10]
Some Sunni historians and hadith scholars have written that when the Prophet decided to write a document that would prevent the Muslims from going astray 'Umar said: "The Messenger of God has become delirious." Others, however, in order to soften the offensiveness of his words, maintain that he said: "Sickness has overcome the Prophet; you have the Book of God at your disposal, which is enough for us." [11]
It seems that the Most Noble Messenger, peace and blessings be upon him and his family, was unaware of the importance of the Book of God and they were better informed than him on this point! Was it necessary to accuse him of mental derangement if he wished to draw up a written document specifying who was to lead the ummah after his death? If indeed the Prophet's decision could be attributed to the failing of his mental powers as a result of illness, why did the second caliph not prevent Abu Bakr from drawing up a comparable document during the last moments of his life, or accuse him of being deranged? 'Umar was present at the side of Abu Bakr and he knew that Abu Bakr intended to designate him as ruler in his testament, so naturally he wanted the document to be signed.
If 'Umar truly thought the Book of God to suffice for the solution of all problems, why did he immediately hasten to the Saqifah after the death of the Prophet, together with Abu Bakr to ensure that the question of the caliphate should be resolved in accordance with their ideas? Why did they not at that point refer exclusively to the Book of God and make no mention of the Qur'an, even though the Qur'an had already settled the matter?
al-Tabari writes the following in his history:
"When Shadid, the emancipated slave of Abu Bakr took into his hand the command Abu Bakr had written for 'Umar to become his successor, 'Umar said to the people, "People, pay heed, and obey the command of the caliph. The caliph says, 'I have not failed you in providing for your welfare.'" [12]
The expression of personal opinions running counter to the orders of the Prophet, peace and blessings be upon him and his family, continued after his death, culminating in the changing of certain divine decrees in the time of the second caliph and on his orders. Instances of this are to be found in reputable books by Sunni authors. [13]
For example, the second caliph said: "Let them never bring before me a man who has married a woman for a set period, for it they do I will stone him." [14] The fact that he prohibited temporary marriage (mut'ah) proves that this type of union was common among the Companions and other Muslims at the time, for otherwise it would not have been necessary for him to order them to desist. Now if the Messenger of God, peace and blessings be upon him and his family, had forbidden this form of marriage, the Companions would never have had recourse to it and there would have no need for 'Umar to threaten people with stoning.
The second caliph himself admitted: "There were three things that were permissible in the time of the Prophet which I have forbidden and for which I exact punishment: temporary marriage, the mut'ah pilgrimage, and reciting 'Hasten to the best of deeds' (hayya 'ala khayri 'l-'amal) in the call to prayer."[15]
It was also he ordered that in the call to prayer (adhan) at dawn the phrase, "prayer is better than sleep" (as 'salatu khayrun mina 'n-nawm) should be recited. [16]
According to the Sunan of al-Tirmidhi someone from Syria once asked 'Abdullah b. 'Umar about the mut'ah pilgrimage. He replied that it was permissible. When the man remarked that Abdullah's father had prohibited it, he answered, "If my father has forbidden something which the Prophet, peace and blessings be upon him and his family, permitted, should we abandon the Sunnah of the Prophet and follow my father?" [17]
Ibn Kathir similarly records in his history: "Abdullah b. 'Umar was told that his father had prohibited the mut'ah pilgrimage. He said in reply: 'I fear that a stone will fall on you from the heavens. Are we to follow the Sunnah of the Prophet or the Sunnah of 'Umar b. al-Khattab?'" [18]
During the time of the Prophet, peace and blessings be upon him and his family, as well as the caliphate of Abu Bakr and the first three years of the caliphate of 'Umar, if anyone were to divorce his wife three times on a single occasion, it counted as a single repudiation, and was not therefore final. However, 'Umar said: "If such a repudiation is made, I will count it as a threefold (and therefore final) repudiation." [19]
The Shi'ah believe that such a repudiation (talaq) counts only as a single repudiation, and Shaykh Mahmud al-Shaltut, erstwhile rector of the Azhar, regarded Shi'i jurisprudence (fiqh) superior in this respect as well as many others. [20]
No one has the right to tamper with revealed ordinances, for they are divine and immutable, not even the Prophet himself. The Qur'an says: "Were Muhammad to attribute lies to Us, with Our powerful hand We would seize him and cut his jugular vein."(69:44)
However, we see that unfortunately some of the Companions awarded themselves the right of exercising independent judgement (ijtihad) with respect to certain ordinances, changing and modifying divine law in accordance with their own notions.
The second caliph introduced class differences into Islamic society during the time of his rule, increasing racial tensions between the Arabs and the Persians. [21] He established a discriminatory system of distributing public monies, awarding more to those who accepted Islam early on than to those who embraced it later; more to Qurayshite Migrants than to non-Qurayshite Migrants; more to the Migrants than to the Helpers; more to the Arabs than to the non-Arabs; and more to masters than to their clients. [22]
Toward the end of his life 'Umar himself came to recognize the negative effects of his policy and he said: "If I remain alive this year, I will establish equality in Islamic society and abolish discrimination. I will act in the way the Messenger of God, peace and blessings be upon him and his family, and Abu Bakr both acted." [23]
The foregoing indicates the arbitrary attitude that some of the Companions assumed with respect to the commands of the Prophet. In certain cases where those commands did not correspond to their personal inclinations, they tried either to avoid implementing them or to change them completely. The fact that they ignored the unmistakably authoritative utterances of the Prophet on the day of Ghadir Khumm or that they behaved similarly with respect to other matters after his death, should not be regarded as either surprising or unprecedented, for they had already given an indication of their attitudes during his lifetime.
In addition, it should not be forgotten that in every society most people tend to remain indifferent to political and social matters, choosing to follow their leaders and those who seize the initiative. This is a clear and undeniable fact.
However, there were respectable and independent minded people who did not change their position after the death of the Prophet. They did not approve of the election that took place at the Saqifah, and they separated themselves from the majority in protest against the introduction of the consultative concept into Islamic government. Although they were more or less compelled to remain silent, they remained loyal to 'Ali b. Abi Talib, peace be upon him, as leader. Among the outstanding personalities belonging to this group were Salman al-Farisi, Abu Dharr al-Ghifari, Abu Ayyub al-Ansari, Khuzaymah b. Thabit, Miqdad b. al-Aswad, al-Kindi, 'Ammar b. yasir, Ubayy b. Ka'b, Khalid b. Sa'id, Bilal, Qays b. Sa'd, Aban, Buraydah al-Ashami, Abu 'l-Haytham b. al-Tayyihan, as well as many others whose names are recorded in Islamic history. Some scholars have listed two hundred and fifty Companions of the Prophet, complete with names and descriptions, as belonging to this class. [24]
al-Ya'qubi mentions in his history Abu Dharr al-Ghifari, Salman al-Farisi, Miqdad b. al-Aswad, Khalid b. Sa'id, Zubayr, 'Abbas, Bara' b. Azib, Ubayy b. Ka'b, and Fadh b. al-'Abbas as being among those who remained loyal to the cause of 'Ali, peace be upon him.[25] Qays b. Sa'd even went so far as to argue with his father over the question of the caliphate and he swore never to speak to him again because of this views.[26]
These are some of the earliest Shi'is; they supported 'Ali's right to the leadership because of the clear injunctions in the Qur'an and the Sunnah. They remained unswerving in their views until the end. During the period of the first three caliphs the number of Shi'is in fact rose, all of them being outstanding and virtuous personalities, their names being linked to piety and purity in the books of history and biography where they are mentioned. Among them were men such as Muhammad b. Abi Bakr, Sa'sa'ah b. Suhan, Zayd b. Suhan, Hisham b.'Utbah, Abdullah b. Budayl al-Khuza'i, Maytham al-Tammar,' Adiyy b. Hatim, Hujr b. Adiyy, Asbagh b. Nubatah, al-Harith al-A'war al-Hamdani, Amr b. al-Humq al-Khaza'i, Malik al-Ashtar, and Abdullah b. Hashim.
Notes:
[1] Ibn Hisham, al-Sirah, Vol. IV p. 338; al-Ya'qubi, al-Tarikh, Vol. II, p.92; Ibn al-Athir, al-Kamil, Vol. II, pp. 120-21.
[2] Ibn Sa'd,al-Tabaqat, Vol. II, p.249.
[3] al-Halabi, al-Sirah, Vol. III, p.336.
[4] Ibn Sa'd, al-Tabaqat, Vol. III, p. 25; al-Hakim, al-Mustadrak, Vol. III, p. 1.
[5] Ahmad b. Hanbal, al-Musnad, Vol. I, p.346; Muslim, al-Sahih, Vol. V, p. 76; al-Tabari, Tarikh, Vol. II, p. 436; Ibn Sa'd, al-Tabaqat, Vol. II, p.242.
[6] al-Bukhari, al-Sahih, Vol. I, p. 22; al-Tabari, al-Tarikh, Vol. II, p. 436; Muslim, al-Sahih ., Vol. V, p. 76; Ahmad b. Hanbal, al-Musnad, Vol. III, p.346.
[7] Ibn Sa'd, al-Tabaqat, Vol. II, p. 243.
[8] Ibn Sa'd, al-Tabaqat, Vol. II, p.242; Muslim, al-Sahih, Vol. XI, p. 95; Ahmad b. Hanbal, al-Musnad, Vol. I, p. 336.
[9] Ibn Kathir, al-Bidayah, Vol. V, pp. 227-28; al-Dhahabi, Tarikh al-Islam, Vol. I, p. 311; al-Diyar Bakri, Tarikh al-Khamis, Vol. I, p. 182; al-Bid'wa al-Tarikh, Vol. V, p. 95; Taysir al-Wusul, Vol. IV, p. 194.
[10] Ibn Abi 'l-Hadid, Sharh ., Vol. III, p.97.
[11] Muslim, al-Sahih, Vol. III, p. 1259; al-Bukhari, al-Sahih, Vol. IV , p. 5; Ahmad b. Hanbal, al-Musnad, hadith no. 2992.,
[12] al-Tabari, Tarikh, Vol. IV, p. 51.
[13] Ibn Hisham, al-Sirah, Vol. IV, p. 237; Muslim, al-Sahih, Vol. IV, pp. 37-8, 46; al-Tabari, Tarikh, Vol. II, p. 401; Ahmad b. Hanbal, al-Musnad, Vol. III, pp. 304, 380.
[14] Muslim, al-Sahih, Vol. VIII, p. 169.
[15] al-Amini, al-Ghadir, Vol. VI, p.23.
[16] Ahmad b. Hanbal, al-Musnad, Vol. III, p. 408; Muslim, al-Sahih, Vol. III, p. 183; al-Halabi, al-Sirah, Vol. II, p. 105; Ibn Kathir, Vol. III, p.23.
[17] al-Tirmidhi, Jami' al-Sahih, Vol. IV, p.38.
[18] Ibn Kathir, al-Bidayah, Vol. V, p. 141.
[19] Muslim, al-Sahih, Vol. IV, pp. 183-4.
[20] Risalat al-Islam, Vol. XI, no, 1.
[21] al-Ya'qubi, al-Tarikh, Vol. II, p. 107.
[22] Ibn Abi 'l-Hadid, Sharh, Vol. VIII, p. 11; Ibn Sa'd, al-Tabaqat, Vol. III, pp. 296-7.
[23] Taha Husayn, al-Fitnat al-Kubra, Vol. I, p. 108.
[24] al-Sayyid Sharaf al-Din, Fusul al-Muhimmah, pp. 177-92.
[25] al-Ya'qubi, al-Tarikh, Vol. II, p. 103.
[26] Ibn Abi 'l-Hadid, Sharh, Vol. II, p. 18.
Reference: ImamReza.net

The Sahabah in Islam

The Sahabah in Islam
Muhammad al-Tijani al-Samawi al-Tunisi
In
The Shia: The Real Followers of the Sunnah
When going through the topic of Sahabah without any prejudice or emotions, we see that the Shi'ah have given them the ranks ordained by the Qur'an and the Prophetic Sunnah and as obligated by reason. They (Shi'ah) have never charged them all with disbelief as done by the Ghulat, nor believed in their equity (adhalah) as a whole, as done by Ahl al-Sunnah wa al-Jam'ah.
In this respect, al-Imam Sharaf al-Din al-Musawi says: "Anyone ponders upon our opinion in regard of the Sahabah, comes to know that it is the most moderate of all, as we have never exceeded the proper bounds like the Ghulat who regarded all of them as infidels, nor gone to extremes as done by the Jamhur (Sunnah) who had confidence in all of them. The Kamalites and their in ghulluw have charged all the sahabah with impiety (kufr) and Ahl al-Sunnah believe in the justice of every one who has heard or seen the Prophet among Muslims absolutely, disputing with the hadith (Every creeping and walking of them all).
But for us, though seeing the (prophet's) companionship in itself as a laudable virtue but not impcabling, we opine that the sahabah are like other people including the just ones represented by their magnates and scholars, and the tyrants and the culprits from among the hypocrites and also those of unknown condition, but we reason with their just ones and follow their guide in the world and Hereafter.
Regarding the bughat (oppressors) against the wasi (executor) and Prophet's brother, and all culprits like Ibn Hind, Ibn al-Nabigah, Ibn al-Zarqa', Ibn 'Aqabah and Ibn Arta'ah and their likes, we never hold any weight for them nor give their hadithany consideraion. In regard of that whose condition is unknown (maghul al-hal), we never judge him unil getting acquainted with his nature.
This is our view in regard of the traditionists among the Sahabah, relying upon the Qur'an and Sunnah as an avidence for it, as elaborated in the arguments in Usul al-fiqh. The Jumhur have exaggerated in sanctifying every one they have call a Sahabi, to the extent exceeding moderation, as they have offered for argument the lean and the corpulent, blindly following the guide of every Muslim who heard or saw the Prophet (S), disapproving anyone contradicting them in this ghuluww (excess), going too far on this disapproval.
Their severest denial against us comes when we refute the hadith of a large number of Sahabah, expressing their untruthfulness or being of unknown state, acting according to the legal duty that calls for investigating the religious realities, and searching for the veracious (sahih) Prophetic traditions.
This has prompted them to look at us with mistrust and suspicion, accusing us with many charges through divination and out of ignorance (jahl). But had they come to their senses and referred to bases of knowledge, they would have realized that no evidence is there to prove the originality of justice ('adalah) among the Sahabah. If they deliberate on the holy Qur'an, they will find it replete with references to the hypocrites among them, like surat al-al-'Ahzab and others''. (End of Sharaf al-Din's quotation).
Dr. Hamid Hafni, the Head of Arabic Department in 'Ayn al-Shams University in Cairo, says: ''But the Shi'ah view the Sahabah like other Muslims with no difference, on account of justice balance, with which the acts of Sahabah and of their successors are weighed. The Companionship in itself can't render its owner any virtue unless he deserves it, and being competent for undertaking the mission of the Shari'ah , including the infallibles, such as the Imams who enjoyed the Messenger's company, like 'Ali and his sons (A). They include also the equitable, who have been kind companions for 'Ali after the Prophet's demise.
They include too the truthful mujtahid and the mistaken one, the debauches, and the zindiq who is uglier and more wicked than the debauchee, that includes the hypocrites who worship God upon a narrow meager, and also the infidels, who have never repented of their hypocrisy, and those who have apostatized after being Muslims.
The meaning we get from this, is that the Shi'ah -who constitute a big majority of worshippers -judge all Muslims through one criterion, without differentiating between a Sahabi (companion) and Tabi'i (follower) and a letter, safeguarding its owner in his belief (against error).
On this solid basis, they (the Shi'ah )- following their ijtihad- permitted criticizing the Sahabah, and investigating the level of their justice, beside allowing themselves to find fault with some of the Companions who have violated the requirements of companionship, and turned away from the affection toward Al Muhammad (S). Why not, while the holy Messenger says: [I am leaving behind among you two things, if you hold on to them you will never go astray: the Book of Allah and my Kindred ('Itrah), my Household, for indeed, the two will never separate until they come back to me by the Pond. So watch out how you treat these two after me.] Based on this hadith and its like, they consider many companions to have contradicted it through persecuting the Household of Muhammad, and their reviling some of the 'Itrah. Therefore how can such opposes enjoy the honour of companionship, and how can they be branded with 'adalah (justice) ?!This is the quintessence of the Shi'ah's opinion in denying some Companions of the trait of justice, and such are the factual scientific reasons upon which they have founded their proofs".
In another place, Dr. Hamid Hafni confesses that reproaching or doubting the Sahabah, has not been innovated by the Shi'ah alone, when he says: "In the past he Mu'tazilah have practiced such criticism beside other doctrinal problems, being unsatisfied with criticizing the Sahabah in general but even Caliphs themselves, the practice for which they had opponents and supporters. Criticizing the Sahabah used to be -during the early centuries- followed only by those who were firm in knowledge, particularly the Mu'tazilah 'ulama', preceded by the heads of the Shi'ah and chiefs of the fanatics towards Muhammad's Household.
I have indicated, at another place, that the theologians and Mu'tazilah shyakhs used to be 'alah (pauper) sustaining and Shi'ah leaders from the first century (H). So the matter of criticizing the Sahabah is originated by tashayyu' for Muhammad's Household, but not for tashayyu, itself, since the Shi'ah of Al Muhammad have been known of their profundity in the sciences of doctrines, due to their getting from the resources of Ahl al-Bayt Imams, who represent the pristine source and plentiful spring (of knowledge) of which all the Islamic cultures have drunk from the advent of Islam up to date". 282Here the speech of Dr. Hamid (Hafni) Dawud is over.
I believe that every truth-seeker should open the gate of criticism and tajrih (sarcasm), as otherwise he will be curbed from entering it, exactly like the case of Ahl al-Sunnah wa al-Jam'ah, who have exaggerated in believing in the justice of the Sahabah, without any verification or investigation into the their states, the fact that caused them to remain too far from the truth till the present time.
282. Al-Sahabah fi nazar al-Shi'ah al-'Imamiyyah, p.8 and onwards.
Ahl al-Sunnah wa al-Jama'ah have exaggerated in glorifying the Sahabah, and believing in their justice as a whole with no exception, exceeding in this all the bounds of reason and transmission, refuting every one criticizing them or denying their justice, beside charging him which debauchery. Here are some of their utterance to expose their remoteness from the Qur'anic concepts, the percepts confirmed by the Prophetic Sunnah, and those established by reason.
Al-'Imam al-Nawawi says in sharh Sahih Muslim: "The Sahabah are all the of people and masters of the Ummah, superior, but the rabble has been caused by those who succeeded them, and fault has been in those ones". 283
Yahya ibn Ma'in says: "Every one insulting 'Uthman or Talhah or any of the Prophet's companions, is but an imposter not to be relied upon in writing (the hadith), and upon him be the curse of Allah and the angels and all people". 284
Al-Dhahabi also says: "Slandering any of the Sahabah is major sin, and anyone defaming or slandering them will go out of the fold of Islam and renegade the religion of Muslims".285
Once al-Qadi Abu Ya'la was asked about the rule in regard of that who insults Abu Bakr? He replied: He is a disbeliever, and then was asked: It is permissible to perform salat (salat al-mayyit) on him? He said: No. Then it was said: What to do for him while he witnesses that there is no god but Allah? He replied: Do not touch him with your hands, but push him with a stick till you bury him in his grave."286
283. Sahih Muslim, vol, viii, p.22.
284. Tadhhib al-tahdhib, vol, i, p.509.
285. Al-Dhahabi, Kitab al-kaba'ir pp. 233, 235.
286. Al-Sarim al-masalul, p.275.
Al-'Imam Ahmad ibn Hanbal says: The best of people after the prophet (S) is Abu Bakr, then 'Umar, then 'Uthman and then 'Ali, who are rightly -guided caliphs, and mention their mischief, or defame them with any fault or blemish, and anyone doing this has to be chastised and punished, and not to be pardoned. He should be punished and asked to repent, if he repents it should be accepted from him, but if he insists he should be punihsed again and imprisoned till he dies or repents".
Al-Shaykh 'Ala' al-Din al-Tarablusi al-Hanafi says: ''Anyone insults any of the Prophtet's Companions, as Abu Bakr, 'Umar, 'Uthman, 'Ali, Mu'awiayah or 'Amr ibn al'As, and accusing them with deviation and kufr (disbelief), should be executed, but if he insults them with ordinary faults, he should be punished severely''.287
Dr. Hmid Hafni Dawud briefly reported the sayings of Ahl al-Sunnah wa al-jama'ah saying: Ahl al-Sunnah view all the Sahabah to be just altogether, though they differ in the degrees of 'adalah, and that whoever charges any Sahabi with impiety is a disbelievers, and charges him with debauchery is a debauchee, and anyone defaming any Companion is as if he has defamed the Messenger of Allah (S).
The critics of Ahl al-Sunnah believe the it is not permissible to engage in debating the historical events that took place between 'Ali and Mu'awiyah. And that of the Companions there is one who has interpreted and hit the mark, like 'Ali and whoever followed his example. There are some who have exerted their opinions but mistaken, like Mu'awiyah and 'A'ishah and those who followed their example. They believe too that it should be made a halt and abstaining, up to the limits of this judgement, without mentioning the disgraces. They have forbidden the slandering of Mu'awiyah due to his being a companion, with emphasis on forbidding slandering 'A'isha, due to her being the second Umm
287. Mu'in al-hukkam fima yataraddad bayn al-Kasmayn min al-'ahkam, p.187.
al-Mu'minin after Khadijah, and on account of her being the beloved of the Messenger of Allah. Debating any other matter should be abandoned and left to Allah, the Glorified. In this respect al-Hasan al-Basri and Sa'id ibn al-Musayyab say: "There are matters of which Allah has purified our hands and swords, so let us cleanse our tongues of them"
This being the quintessence of Ahl-al-Sunnah's opinions regarding the justice of the Companions and the things we should abstain from referring to about them".288 (The end of his speech).
Should any researcher intend to acquire more information in regard of the Sahabah, and who are the ones meant by this term as opined by Ahl al-Sunnah wa al-Jam'ah, he will realize that they give this honorary badge to anyone who saw the Prophet!
Al-Bakhari says in his Sahih: Anyone enjoyed the company of the Messenger of Allah (s) or saw him, is counted among his Companions.
Ahmed ibn Hanbal says: The best of people after the Messenger's Companions among the Badriyyun, is every one who has enjoyed his (s) company for a year or a month or one day, or who has seen him, and the degree he deserves is proportionate with the period of his company with him.289
Ibn Hajar, in the book al-'Isabah fi tamyiz al-Sahabah, says: "Every one who has narrated a hadith or a word from the Prophet, or seen him while believing in him, is counted among the Sahabah. Also (of the Sahabah) is any one who has met the Prophet with believing in him, and died as a Muslim, whether his meeting with him being long or short, narrating from him or not, invading or not, or who has seen him without sitting with him, or has not seen him due to an excuse.290
The overwhelming majority of Ahl al-Sunnah had this view, and regard as a companion anyone who has seen the Prophet, or was born during his lifetime, even before attaining
288. Al-Sahabah fi nazar al-Shi'ah al-'Imamiyyah, pp. 8,9.
289. Al-Kifayah, p. 51; LTaliqh fuhum ahl al-'athar, p.2.
290. Ibn Hajar, al-'Isabah, vol.i, p.10.
puberty. The clearest evidence for this is their counting Muhammad ibn Abi Bakr among the Sahabah, though he was only three months old at the time of the Prophet's demise. Therefore Ibn Sa'd has classified the Sahabah into five classes in his famous book: Tabaqat Ibn Sa'd.
Al-Hakim al-Nisaburi, the author of al-Mustadrak, classifies them into twelve classes as follows:
First Class: Those who embraced Islam at Makkah before the migration, like al-Khulafa' al-Rashidun.
Second Class: Those who attended Dar al-Nadwah.
Third Class: Those who migrated to Abyssinia.
Fourth Class: Those who attended the First 'Aqabah.
Fifth Class: Those who attended the second 'Aqabah.
Sixth Class: Those who migrated to al-Madinah after the Messenger's migration to it.
Seventh Class: Those who witnessed Battle of Badr.
Eighth Class: Those who migrated after Badr and before al-Hudaybiyyah (peace Treaty).
Nineth Class: Those who attended Bay'at al-Ridwan.
Tenth Class: Those who migrated after al-Hudaybiyyah and before Conquest of Makkah, like Khalid ibn al-Walid and 'Amr ibn al-'As and others.
Eleventh Class: Those who were called by the Prophet (S) al-Tulaqa'.
Twelfth Class: The lads and children of the Sahabah who were born during the Prophet's lifetime, like Muhammad ibn Abi Bakr.
Ahl al-Sunnah wa al-Jam'ah concur concerning the justice of all the Sahabah, and the four schools of thought recognize their narrations without any hesitation, allowing no one to criticize or defame them.
Needles to say that the men of jarh (criticism) and ta'dil (adjustment), undertaking the task of criticizing the traditionists and narrators, for sorting out and purifying the traditions, when not intending to talk about any Companion, whatever be his class and his age at the time of the Prophet's demise, they abstain from doubting his narration despite all the suspicious raised against it, and its contradiction to reason ('aql) and chain of transmission (naql), claiming that the Sahabah are not to be subjected to criticism and sacrasm and all being just!
This is verily a manifested of which is reason is averse, human nature is repugnant, and not established by knowledge ('ilm), and I do not think the educated youth of today, may acknowledge such silly bida' (innovation).
It is known where from Ahl al-Sunnah have extracted such thoughts, that are estrange to the sprit of Islam, which has been established upon the scientific evidence and final argument. I wish that even one of them; can prove to me the alleged 'adalah of the Sahabah, through only one evidence from a scripture or Sunnah or logic!
Final Decision in Evaluating the Companions
The Companions are undoubtedly human beings, not infallible against error being like all ordinary people on account of duties and rights. They differ from ordinary people by the honour of the prophet's company, should they respect and give heed to it as it is worth. Otherwise they will be subject to multiple chastisement, as Allah -- the Glorified-- has ordained, through His justice, not to chastise those who are far remote in the same way He does to the intimate near ones. Because it is not proper to resemble that who heard from the Prophet directly, sighting the Prophethood's light and miracles by his own eyes, taking the Prophet's instructions, with that who lived in the post-Prophet's time, never seeimg him or hearing from him directly.
Reason and inner consciousness prefer a contemporary man respecting and paying heed to the Book and Sunnah, over a companion who lived contemporaneously with the Prophet before Islam, embracing Islam then and enjoying the Prophet's company with righteousness and piety throughout his life, but apostatized and turned back after his (S) death. Besides, it is fact determined by the Book of Allah and His Messenger's Sunnah, and by anyone having awareness of them, with no suspicion in it or way out of it. The evidence for this can be found in the following holy verse:
''O ye wives of the Prophet! Whosoever of you committed manifest lewdness, the punishment for her will be doubled, and that is easy for Allah''.(33:30)
The fact is that the Sahabah include all sort of people: the believer of perfect faith, the ascetic pious, and the imprudent unaware of his better, the magnanimous just, spiteful oppressors, rightful believers, unjust debauchees, active 'ulama', innovating ignorant, the sincere, hypocrites covenant-violators, renegades and apostates.
When knowing that the holy Qur'an and the Prophetic Sunnah and history, have all determined and demonstrated these matters expressly, then no consideration or worth would be given to Ahl al-Sunnah's claim, that all the Sahabah being just, as this contradicts the Qur'an and Sunnah, disagreeing with history, 'aql (reason) and inner consciousness, being mere fanaticism and an allegation with no proof, and an illogical speech.
Any researcher in such matters may be amazed at the mentality of Ahl al-Sunnah, who contradicts reason ('aql) traditions and history. When going through the roles played by the Umayyads, and means followed by the 'Abbasids for this belief-- i.e. respecting the Sahabah and believing in their 'adalah, with abstaining from criticizing them -- his amazement will vanish and it will be proved for him that the reason for their preventing any debate regarding the Sahabah lies in the fact that no cirticism or sarcasm should be directed at the heinous mischief, they have perpetrated against Islam, Prophet of Islam and Islamic Ummah.
When Abu Sufyan, Mu'awiyah, Yazid, 'Amr ibn al-'As, Marwan ibn al-Hakam, al-Mugh i rah ibn Shu'bah and Bisr ibn Arta'ah, are counted as Sahabah ruling over the believers, so it was natural for them to prevent people from engaging in censuring the Sahabah, innovating false narrations to confirm their justice as a whole, in order that they be involved in these virtues, and no one may dare to censure them or disclose their (evil) acts.
Any Muslim does so, they charge him with impiety and zandaqah, issuing a fatwa (verdict) to kill him, forbidding performance of ritual washing and shrouding for him, but he should be pushed by a piece of wood till be buried in his grave, as mentioned before. When they (rulers) intend to slaughter the Shi'ah, it is enough to accuse them with slandering the Sahabah, meaning for them censuring them for their mischief, an act entailing suppression and slaying. They have even exceeded this limit, when they killed anyone daring to inquire about the meaning and conception of the hadith as in the following example:
Al-Khatib al-Baghdadi has reported in his Ta'rikh, saying: Someone has narrated, before Harun al-Rashid, a hadith said by Abu Hurayrah that: Moses has met Adam and said to him: Are you he one who caused us to go out from Paradise? A Qurashi man present there said: Where has Adam met Moses? Thereat al-Rashid became furious saying: The rudeness and the sword for) a zindiq finding fault with the hadith of God's Messenger (S). 291 (Meaning that he ordered to cut his head).
When such a respectable man, attending al-Rashid's court, faces death through cutting his head by the sword, for just inquiring about the place in which Adam has met Moses, so never ask about any Shi'i calling Abu Hurayrah as a liar, based on the Sahabah's refuting his hadith, headed by 'Umar ibn al-Khattab. Hence any truth-seeker can realize all the contradictions, indecencies, impossibilities and express disbelief with which the traditions being replete. Despite this fact, all the traditions have been recorded as being correct, and corvered with the garment of sacredness and honesty.
This is all to the fact that, criticism and sarcasm were prohibited, entailing death and perdition. Even that who inquires about the meanings to attain truth, is subject to slaying, if his intention is known to be investigating, for making him an example for others, to silencing all people.
They have deceived people that anyone doubting the hadith of Abu Hurayrah or any ordinary companion, has suspected the prophet's hadith, covering thus the fabricated ahadith, innovated after the Prophet (S) demise, with the garb of sanctity, rendering them as indisputable facts.
291. Ta'rikh Baghdad, vol.xiv, p.7.
I have conferred with some of our 'ulama' that the Sahabah have not held such holiness, but they themselves used to raise doubts against the hadith of some others, when contradicting the Qur'an, and that 'Umar has censured Abu Hurayrah, forbidding him from narrating, charging him with lying (kidhab) and so on. But their ('ulama') reply has been that the Sahabah being entitled to suspect each other, but we are not in the position permitting us to disapprove or criticize them.
I say: O God's servants, they have charged each other with impiety, fought and killed each other?!
They say: All of them are mujtahidun, for the truthful be two towards, and for mistaken be only one reward, and we are not permitted to dispute their affairs. They have definitely inherited this belief from their fathers and forefathers, generation from another, reiterating it like a parrot, without any pondering or verification.
No wonder to hear this, as their Imam al-Ghazzali himself has adopted this view and disseminated it among people, becoming thus hujjatul-Islam wal-Muslimin, as he said in his book: al-Mustafa: The ancestors and their successors (khalaf) hold that the Sahabah's ahadith being confirmed by God's straightening and appraising them in His Book, and such is our belief in them".
I wonder at al-Ghazzali, and Ahl al-Sunnah in general, for their reasoning with the Qur'an for proving the Sahabah's justice, while it never contains even one verse indicating this, but on the contrary, there are numerous verses denying their justice, disclosing their hidden facts and revealing their hypocrisy.
I have devoted a complete chapter for this subject in my book Fas'alu Ahl al-Dhikr (pp. 113-172).The truth-seekers can refer to it for realizing wha God and the Messenger said in their regard. Anyone, intending to know that the Sahabah have never dreamed of attaining the position given to them by Ahl al-Sunnah, can go through the hadith and history books which are replete with their heinous acts, and their charging each other with impiety, and that many of them have been doubting themselves to be among the hypocrites.
Al-Bukhari reports in his Sahih that ibn Malikah has heard from thirty of the Prophet's Companions their expressing fear and doubt to be hypocrites, and none of them claiming his faith being as that of Gabriel. 292
Al-Ghazzali himself reports, in his book, that 'Umar ibn al-Khattab used to ask Hudhayfah ibn al-Yaman wheather the Messenger of Allah has counted has counted him among the hypocrites, of whose names he (S) has appraised him (Hudhayfah).293
No consideration should be given to anyone claiming that hypocrites being not among the Sahabah, when knowing that the term they agreed upon is the one we heard before, being that everyone who saw the Prophet while believing in him is a Sahabah even without enjoying his company.
There is affectation also in their saying "while believing in him", since all those who enjoyed the Prophet's company have uttered the Shadatayn (witnessing that there is no god but Allah), and the Prophet (S) has accepted of them that according to the appearance and Allah undertakes the hidden thoughts", never saying to any of them: You are hypocrites, I can't admit your Islam!
Therefore too, we observe the Prophet (S) call the hypocrites as "A sahabi" (my companions) despite his awareness of their hypocrisy. The following is the proof:
Al-Bukhari has reported the 'Umar ibn al-Khattab has asked the Prophet (S) to cut the head of 'Abd Allah ibn Ubayy, the hypocrites (munafiq), saying: O Messenger of Allah, let me smite the neck of this munafiq! The Prophet (S) replied: Leave him, lest that people should be say that Muhammad kills his Companions. 294
292. Sahih al-Bukhari, vol. i, p.17.
293. Al-Ghazzali, Ihya' 'ulam al-Din, vol. i, p.129; Kanz al-'Ummal, vol. vii, p.24.
294. Sahih al-Bukhari, vol. vi, p. 65, kitab fada'il al-Qur'an, surat al-Munafiqin; Ta'rikh Ibn 'Asakir, vol. iv, p.97.
Some of the Sunni 'ulama' may try to convince us that the hypocrites being known and we should not mix them with the Sahabah. But this being an impossible and infeasible thing, as the hypocrites is among the Sahabah whose hidden thoughts are only known by Allah, and they used to pray, fast, worship God and seek the Prophet's nearness through all means. Here is the evidence:
Al-Bukhari has reported in his Sahih, that 'Umar ibn Khattab asked the Messenger of Allah again to allow him to smite the neck of Dhu al-Khuwaysirah, when he said to the Prophet: Be just But the Prophet (S) said to him: Leave him, he has companions, whose salat may be scored with that of anyone of you, and also their fasting (siyam), and reciting the Qur'an that never exceed their collar -bones. They pass through the religion as the arrow passes through the fling. 295
I may be not exaggerating when saying that most of the Sahabah have not been far form hypocrisy, as stated by the Book of Allah in a large number of verses, and exposed by the Prophet through many traditions. The examples from the Book of are the following verses:
-"Nay, but he brings them the truth; and most of them are haters of the Truth". (23:70)
-"The wandering Arabs are harder in disbelief and hypocrisy..."(9:97)
-"...and among the townspeople of al-Madinah (there are some who) persist in hypocrisy whom thou (O Muhammad) know not". (9:97)
-"And among those around you of the wandering Arabs there are hypocrisy ..." (9:101)
It is noteworthy that some of Ahl al-Sunnah utmost conceal the facts, when they interpret "Arab " (the wandering Arabs) to be not among the Companions, but they being the Bedouins living on the skirts of the Arab Peninsula.
295. Sahih al-Bukhari, vol. iv, p. 179.
We are told that 'Umar ibn al-khattab has, at the point of death, recommended his successor saying: ''I recommended you to be kind to the wandering Arabs, as they truly represent the origin of Arabs and the substance of Islam''. 296
When the Arabs and substance of Islam being more in disbelief and hypocrisy, and it is preponderant they should not know the limits of what is revealed by Allah upon His Messenger, and Allah is Knower and wise, so no worth is left for the claim of Ahl al-Sunnah wa al-jama'ah that all the Companions being just.
Elaborating more, and in order that the researcher be assured that the wandering Arabs are themselves the Sahabah in general, as is stated by the holy Qur'an, when God --the Glorified -- says (after saying that the wandering Arabs are more hard in disbelief and hypocrisy):
''And of the wandering Arabs there is he who believeth in Allah and the Last Day, the Messenger as acceptable offering in the sight of Allah. Lo! verily it is an acceptable offering them. Allah will bring them into His mercy. Lo! Allah is Forgiving, Merciful''.(9:99)
Concerning what is determined by the Messenger of Allah is the holy Prophetic Sunnah, we can refer to his saying: My Companions will be taken to fire, whereat I say: My God, these are my Companions! Then he is told: You have no knowledge of what they have done after you. And I say: Distant be whoever has altered after me, I never see him to be delivered put of them but like the negligent of bounties.297 There are more traditions we have not mentioned due to brevity. Our intention is not going through the biography of the Sahabah for raising suspicion against their justice, as history is sufficient and has testified against some of them, their perpetrating adultery, imbibing wine, giving false testimony, apostasy, violting the rights of the innocent, and betraying the Ummah.
296. Ibid, vol, iv, p.206.
297. Ibid, vol. vii, p. 209. bab al-hawd.
But we want to expose that the allegation of adopting the justice of all the Sahabah, is no more than a fanciful legend created by Ahl al-Sunnah, for concealing the acts of their masters and magnates among the Sahabah, who have innovated in God's religion and perverted its rules through their fabricated heresies. Besides, we intend to reveal once more, that Ahl al-Sunnah have, through believing in the justice of all the Sahabah, disclosed their real identity, which being holding affection toward the hypocrite, and adopting their heresies, with which they strive to restore people to the Pre-Islamic period (Jahiliyyah).
As Ahl al-Sunnah have forbidden their followers from sarcasm and doubting the Sahabah, closing the door of ijtihad from the era of the Umayyad caliphs and creation of creeds so the followers have inherited this doctrine, bequeathing it to their sons generation after generation. Till the present time Ahl al-Sunnah prevent people from engaging in dispute about the Sahabah, showing pleasure with all of them, and charging with impiety whoever criticizes any of them.
We conclude that the Shi'ah, the followers of Ahl al-Bayt, give the Sahabah their proper positions, showing pleasure with their pious ones, proclaiming freedom from obligation of the hypocrites and debauches, the enemies of Allah and His Messenger. They proved thus to be the followers of the true Sunnah, since they loved God's beloved and His Messenger among the Sahabah, and proclaimed freedom from enemies of God and His Messenger.
Ref: ImamReza.net

Habeeb bin Muazhir

The desert was very vast. The sky was full of stars. An old man aged seventy-five left his tent. The old man jumped on his horse and rode away. The old man heard a wolf howling. He was afraid of nothing. He intended to get to Mudharib (Bani Asad's tribe) near the Euphrates.
When the old man got there, some dogs barked at him. Some men of Bani Asad's tribe were sitting in a big tent. They were chatting with one another at night. The old man greeted them. They stood up for him. He looked dignified, but they did not know him. The old man sat down.
He had a beard. His beard was as white as cotton. The men began looking at his calm expression and his white beard.
I am Habib
The old man introduced himself to the men in the tent.
I'm Habib bin Mudhahir: I belong to Bani Asad's tribe.
One of the men was very old. He was acquainted with ancestry. So, he knew Habib and said:
Habib is telling you the truth.
Then the old man added:
He's bin Riaab bin al-Ashtar bin Fakas bin Tareef bin Qais bin al-Harith bin Thalaba bin Doodad bin Asad.
Another man added:
This is the companion of Allah's Apostle. He has lived in Kufa since Imam Ali's Caliphate. He stood by him at the Battle of Camel, the Battle of Siffeen, and the Battle of Nihrawan.
One of the men asked Habib:
Bani Asad's Shaikh, what have you brought?
Habib quietly answered:
I've brought you good no leader has brought to his people.
The men listened to him attentively. Then he added:
Al-Husayn, Ali and Fatima's son is around. A group of the believers has accompanied him. His enemies have surrounded him. They want to kill him. So, I've come to you. I ask you to defend him against his enemies to save the dignity of Allah's Apostle. By Allah! If you support him, Allah will give you honour in here and hereafter.
One of the men stood up. His name was Abdullah bin Bashher al-Asady. He said:
May Allah thank you for your effort. You've brought us a good deed. I'm the first to defend al-Husayn against his enemies.
The number of the volunteers became ninety fighters. Habib took them and headed for an area called Karbala. Their Imam Husayn [a], his family, and his believing supporters had camped there. A man belonging to Bani Asad was a traitor. He took advantage of the darkness and hurried to tell Umar bin Saad, the leader of Yazeed's Army, about Habib and his friends.
Yazeed's Army had besieged Imam Husayn's caravan and prevented them from drinking water. Umar bin Saad formed a division. The number of the division was five hundred horsemen. Al-Azraq headed them.
The horsemen hindered Bani Asad. Al-Azraq asked them to come back, but they refused. A fight took place between the two sides. So, some men of Bani Asad were killed and some were wounded. The volunteers knew that there was a big army before them. And there were big supplies behind the army. For this reason, they decided to come back. When the volunteers got to their tribe Mudharib, they warned it of staying at that area. The men quickly collected their tents and moved to another place in the desert. Habib came back by himself.
He was sad. He told Imam Husayn [a] about Bani Asad's attitude. Imam Husayn [s] said:
There's neither might nor power but with Allah!

In Karbala
Mu'awiyah died. His son Yazeed succeeded him. So, the Caliphate became a kingdom. Yazeed was a bad man. He drank alcohol. He committed illegal actions. He amused himself with his dogs and monkeys.
Thus Imam Husayn [s] refused to pay him homage. The people in many Muslim cities suffered from Mu'awiyah's unjust policy. They wanted him to die to get rid of his bad behaviour.
When the Muslims knew that Yazeed would be the Caliph, they felt pain and were full of anger. They opposed his rule because he did not respect Islam and Muslims.
The people in Kufa liked Imam Ali [a] because he was just and merciful. Besides they knew al-Husayn's good behaviour and his kind treatment towards his Muslim brothers. Therefore, they sent him many letters.
In Makkah, Imam Husayn [s] received the Muslims messengers. In their signed letters, the Muslims said to Imam Husayn [a]:
Come to us! You are our leader only!
Imam Husayn [a] accepted the Muslims request. He decided to revolt against Yazeed bin Mu'awiyah. He took his family and supporters and left for Kufa.

The Siege
Ubaidullah bin Ziyad had sent a military division. The number of the division was one thousand horsemen. Its aim was to hinder Imam Husayn's caravan. It was very hot. Ubaidullah's horsemen used up their water
Imam Husayn [a] took a pity on them, and ordered his companions to give them water. Imam Husayn [a] camped near River Euphrates. Ubaidullah appointed Umar bin Saad over the division. Umar bin Saad occupied the riverbanks.
He prevented Imam Husayn [a] and his companions from drinking water. Umar bin Saad sent a man called Qurra bin Qais to Imam Husayn [a]. He ordered him to ask the Imam:
Why have you come to Kufa
When Qurra went to Imam Husayn [a], the Imam asked Habib bin Mudhahir about him:
Do you know him?
Habib answered:
Yes, this is Qurra bin Qais. I know his good opinion. I don't think he'll fight you.
Qurra came and greeted the Imam. He told him about Umar bin Saad's letter. The Imam said:
The people of Kufa have asked me to come. If they hate me, I'll leave them.
Qurra bin Qais kept silent. He wanted to come back to Umar bin Saad. So Habib said to him:
Qurra, woe unto you! Don't come back to the unjust people! Support Imam Husayn!
Qurra said:
I'll tell Umar about Imam Husayn's answer. Then I'll consider your request.

Tasu'a
On Muharram 9th, 61 A.H. Umar bin Saad started his attack at night. He advanced towards Imam Husayn's camp. Zaynab, Imam Ali's daughter, heard the enemy's voice. She said to her brother al-Husayn:
The enemies have approached! Imam Husayn [a] ordered his brother al-Abbas to ask them. Al-Abbas, Habib bin Muzahair, and twenty persons jumped on their horses and rode away. Al-Abbas asked them about their aim. They said:
Obey Ubaidullah bin Ziyad, otherwise we'll attack you!
Al-Abbas came back to Imam Husayn [a] to tell him about the enemy's attitude. Habib stayed behind. He began advising the enemy army:
By Allah, tomorrow, Allah will regard you as bad people! How will you meet Him while you are going to kill Imam Husayn and his family? Don't you know that they're the Prophet's grandsons? Don't you know that they pray to Allah after midnight and remember Him very much?
An enemy person called Uzrah said:
Habib, you're praising yourself!
Zuhair answered:
Allah has praised and guided him. Uzrah I advise you to fear Allah!

For Prayers
Al-Abbas went to Imam Husayn [a] to tell him about the enemies' attitude. The Imam said to him:
Go back and ask them for time to pray. We want to pray to Allah tonight. We want to ask Him to forgive us. Allah knows that I love prayers, reading the Qur'an, and asking forgiveness.
Al-Abbas came back and asked them for some time. Umar bin Saad thought for a while. He thought that Imam Husayn [a] would change his mind. So, he agreed on Imam Husayn's request and said: We'll give you a chance till tomorrow. If you give in, we'll take you to Emir Ubaidullah bin Ziyad. If you refuse to give in, we won't let you go

Imam Husayn [a] gets ready to fight.
Imam Husayn [a] and his companions began praying and reading the Qur'an, for it was the last night in the world. The tents were here and there. Imam Husayn [a] wanted to prevent the enemies from penetrating them.
So, he ordered his companions to tie them to each other. He also ordered his companions to dig a trench at the back of the tents to fight the enemies at one front. The Imam met his companions and said:
I praise Allah with the best praise! I am thankful to Him in all conditions whether pleasant or otherwise! Allah, I thank you for making my grandfather a prophet and teaching us the Qur'an! I thank you for giving us ears, eyes and hearts. I thank you for you have not made us polytheists!
The Imam added:
I don't think that there are companions better than mine, there's a family more loyal than mine! May Allah reward you all. I think that we'll face those enemies tomorrow! Now you may go!
All refused and said:
We'll sacrifice our lives, money, and families to defend you against the enemies! We'll stand by you

The Prisoner of War
A young man came to Imam Husayn's camp. He was looking for his father Muhammad bin Basheer al-Hadramy. The young man said to his father:
My brother is a prisoner of war at Ray (a town near Teheran)
. His father said:I
'll support Imam Husayn at any rate!
Imam Husayn said:
You're free. Go and release your son.
Muhammad bin Basheer refused that and said:
By Allah, I won't leave you!
Imam Husayn [a] gave him five garments. Each cost one thousand dinars. Then he said to him:
Give your son these garments to release his brother.
Thus Imam Husayn's companions preferred death with him to life with the unjust.

Zaynab's Tent
At midnight, Imam Husayn [a] went out to see the nearby hills. One of his companions, named Nafi bin Hilal al-Jamaly, saw and followed him.
The Imam asked his companion about his going out. His companion said:
Son of Allah's Apostle, I'm anxious about you.
Imam Husayn [a] said to him:
I've gone out to see the nearby hills.
Imam Husayn [a] and his faithful friend came back together. On their way, Imam Husayn [a] said to him:
Why don't you go through those two hills in the dark to save yourself?
Hilal wept and said:
No! By Allah, I won't leave you alone! I want to be killed with you! When the Imam got to the tents, he came into the tent of his sister Zaynab. Hilal stood by the tent waiting for him. Hilal heard Zaynab saying to her brother:
Are you certain of your companion's intentions?
The Imam said:
By Allah, I've tried them. They are brave. They are ready to die for me.
When Nafi heard Zaynab's words, he wept and went to Habib's tent. He told him about Zaynab's word. Then he said to him:
We'd better go to her to relieve her worry.
Habib stood, left his tent, and said loudly:
Good friends!
The men went out. They stood around Habib. He said to them:
Let us go to Zaynab's tent to relieve her worry.
The men took their swords and went to Zaynab's tent. They said to her:
By Allah, we're ready to sacrifice our lives for you!
Zaynab went out and said:
Good companions, defend the grandsons of Allah's Apostle against their enemies.
Habib and his friends wept. They decided to fight till death.

Dream
Imam Husayn's [s] companion went to their tents. Some companions went to bed to get ready to tomorrow's fight, and some began praying and reading the Qur'an.
Al-Husayn was in his tent mending his sword. He felt tired and closed his eyes. It was early morning. Imam Husayn [a] dreamt that he saw dogs attacking him. One of the dogs was spotted. It was biting his neck. Al-Husayn woke and said:
We belong to Allah, we shall come back to Him!

Ashoora
In the morning, Muharram 10th, Imam Husayn [a] and his companions said their prayers. Imam Husayn [a] prepared his companions for the battle. He divided them into three small groups: Zuhair bin al-Qain headed the right wing. Habib bin Mudhahir headed the left wing, and al-Abbas, the Imam's brother, headed the core.
Imam Husayn [a] rode his she-camel and stood before Yazeed's Army. He preached and advised them. He warned them of committing such a crime. All Imam Husayn's efforts were in vain. Satan led Yazeed's fighters astray. So, they forgot Allah.

The Battle
Yazeed's army began attacking Imam Husayn's army, throwing many arrows at them. Imam Husayn [a] said to his companions:
Good companions, stand up for death!
The two sides met for the first time in a small clash. The clash was over and the Imam's companions came back to their places. Then Yazeed's Army launched savage attacks against the Imam Husayn's companions. Imam Husayn's companions resisted the attacks bravely. Some of them fell over the ground and died martyrs for the Prophet's grandson.

Muslim dies a Martyr
Amru bin al-Hajjaj began a big attack. Imam Husayn's companions faced the attack and fought bravely. Muslim bin Ausajah, a companion of the Imam's, was fighting with enthusiasm. Then he was badly wounded and fell over the ground.
Imam Husayn [a] saw Muslim lying on the ground. He and Habib bin Mudhahir attacked Yazeed's Army. They saved Muslim bin Ausajah from them. Muslim was about to die. Imam Husayn [a] sadly said:
Muslim, may Allah have mercy upon you. I'm giving you good news about the Paradise.
Muslim answered faintly:
May Allah give you good news!
Habib said:
I wish I could listen to your will, but I'll die after you.
Muslim looked at Habib. Then he looked at Imam Husayn [a] and said:
Habib, I ask you to die for Husayn! By the Lord of Kaaba, I will!

Happiness
On that day, Habib was full of happiness. His face was smiling. A companion of Habib's wondered and asked him:
Why are you happy?
Habib answered:
I'm happy because I'll be killed and enter the Paradise!
Final Prayers
The fights went on till noon. A companion of Imam Husayn's looked at the sun. He knew that it was time to pray. Imam Husayn [a] asked Yazeed's Army to stop fighting to say their prayers. Al-Husayn bin Numair said to Imam Husayn [a]
Husayn, Allah won't accept your prayers!
Habib bin Mudhahir said stormily:
Donkey! Will Allah accept your prayers, but won't accept the prayers of the Prophet's grandson?

The Martydom
Al-Husayn bin Numair was full of spite. He whipped his horse and attacked Habib. Habib faced him. He hit al-Husayn's horse on the face. So, al-Husayn bin Numair fell over the ground. Many fighters rushed to save al-Husayn bin Numair.
Habib clashed and fought them bravely. In spite of his old age, Habib could kill over sixty fighters. When the fight became strong, a fighter threw a spear at Habib. So, Habib fell over the ground and became a martyr.
Thus the brave companion's life was over. He spent all his life waging holy war for Islam. Al-Husayn bin Numair was not satisfied with killing Habib. He took his head and tied it to his horse's neck.
Then he began roaming through Yazeed's fighters. He was boasting of his bad action. Imam Husayn [a] tried to save Habib, but he got there late. So, his eyes shed tears. He sadly said:
We belong to Allah and we shall come back to Him.
Imam Husayn [a] came back to his camp. He was sad because he lost the closest and the most loyal companion.

In the Believers' Hearts
Today Muslims all over the world go to Karbala to visit Imam Husayn [a]. In the distance, they can see a high gold dome and high minarets. When a Muslim enters the holy shrine full of perfume, he will find a tomb near Imam Husayn's tomb. That tomb belongs to Habib bin Mudhahir, Bani Asad's leader, and the master of the loyal. The visitor to Imam Husayn [a] must greet his companion and say:
Peace be upon Habib bin Mudhahir al-Asady
Maitham al-Tammar
It was dawn. As usual, Maitham went to the date-palm trunk. He splashed it with water. The good ground sent out a sweat smell. Maitham said two Rakaas. Then he put his back against the date palm trunk.
Maitham had visited the date palm for more than twenty years. It had not been a mere dry trunk. It had been a tall date palm before twenty years. Days, months, and years passed. Maitham said two Rikaas near the date palm. Then he addressed it:
"Allah has created you for me. And He has created me for you." Maitham liked that date palm. He watered it when it was green. One day, he came to the date palm. He found it a dry trunk. He cut the top of the trunk. That tall date palm became a mere short trunk. Still Maitham went on visiting that dry trunk. Who was Maitham? What was the relationship between him and that date palm?

Maitham's Origin
Maitham was born at Nihrawan near Kufa. He belonged to Iran. A woman from bani Asad bought him. One day, Imam Ali (A.S.) bought and gave him his freedom. Maitham became free. He sold dates in Kufa Market. Maitham lived a simple life.
Two things grew in his heart: faith in Islam and love for Imam Ali (A.S.). Imam Ali (A.S.) taught him that Islam was the only way to freedom. Imam Ali (A.S.) liked Maitham because he was a good man. The Imam went to Maitham's shop. He taught him about Islam.

The Real Name
Imam Ali (A.S.) bought Maitham from a woman belonged to bani-Asad. The Imam asked Maitham:
"What is your name"? "Saalim",
he replied.
The Imam said:
"Allah's Apostle (P.B.U.H.) has told me that the Iranians call you Maitham."
Maitham was astonished because no one knew his real name. So, he said:
"Allah and His Apostle are truthful."
Since that day, Maitham had not left the Imam.

In the Desert
Whoever goes to the desert at night will see the sky full of stars. His heart will be afraid of Allah. Imam Ali (A.S.) went to the desert at night to say his prayers. He took a friend of his to that desert to teach him a lesson about Islam.
Sometimes, Imam Ali (AS.) took Maitham to the desert. He told him about future matters. The Imam did not know the unseen. He learnt future matters from our master Muhammad (P.B.U.H.). Maitham listened to Imam Ali's words. The Imam said his prayers. Maitham said them behind him. He listened with awe to the Imam's prayers.

At al-Tammar's Shop
Imam Ali (A.S.) went to the market to meet Maitham al Tammar. He sat and talked with him. Some people passed by them. They did not know the Imam. And some knew him. They were astonished to see the Imam sitting with a dates-seller.
One day Imam Ali (A.S.) went to the market. He sat with Maitham. After a while, Maitham wanted to go to by something. He asked the Imam's permission and went away. The Imam stayed behind to sell dates. In the meantime, a man came to buy some dates for four dirhams. The man took the dates and went away. Maitham came back. He was astonished to see the Dirhams because they were false. The Imam smiled and said:
"The owner of the Dirhams will come back."
Again Maitham became astonished. He wondered: The man bought the dates by false Dirhams! How will he come back? After an hour, the owner of the Dirhams came back. He said with annoy: "I do not want these dates! They are bitter! Why are they bitter"? The Imam said:
"Because your Dirhams are false."
The man was full of astonishment. He took the Dirhams and went away.

The Nation's Scholar
Maitham was a brilliant. He learnt his knowledge from Imam Ali (A.S.). One day he said to Abdullah bin Abbas, the nation scholar: "Ask me whatever you want to know about the Koran explanation. I've learnt everything from Imam Ali (A.S.)."
So, bin Abbas sat before Maitham to learn lessons about the Quran's explanation.
Amru bin Huraith Amru bin Huraith was a leader from Kufa. Maitham said to him:
"I'll be your neighbour. Treat me kindly."
Amru said:
"Do you want to buy bin Masoud's house or bin al-Hakim's"? Maitham kept silent. Amru bin Huraith was puzzled. He wondered: What does Maitham mean? Days and years passed. Unjust rulers succeeded each other over Kufa. They treated people rudely.

The Market
Zyyad bin Abeeh became a ruler over Kufa. He began killing Imam Ali's companions. He carried out Mu'awiyah's orders. Mu'awiyah was full of spite.
He ordered people to abuse Imam Ali (A.S.). The ruler appointed a man to look after the market. The man was unjust. The people complained of his bad treatment. The people were afraid of the man. Thus, they went to Maitham.
They asked Maitham to go with them to the Prince. They said to him:
"Maitham, come with us to the prince."
Maitham went with them. He met the Prince and told him about the rude treatment in the market. A policeman in the Palace was displeased with Maitham's words. He said to the Prince:
"Your Highness, the Prince, do you know this man?"
The Prince said:
"No"
He's a liar! The supporter of the liar! said the policeman. The policeman meant that Maitham was one of Imam Ali's companion. Maitham said:
"Surely, I'm truthful! I'm supporter of the truthful man. Really, he's Amirul-Momineen! (The Commander of the faithful)."

A Meeting on the Road
Habeeb bin Muzahir was a good companion. After our master Mohammed's demise, Habeeb had a close relationship with Imam Ali (A.S.).
One day, Maitham was riding a horse. Habeeb bin Muzahir was riding a horse, too. They met each other before bani-Asad. They had a short talk. Bani-Asad listened to their talk. Habeeb said with a smile:
"I predict that a bald man with a big belly will sell melons at Dar al-Rizk. The man will be killed for the love of his Prophet's family." Maitham said:
"I know that a red man with two plaits would appear. The man will support the son of the daughter of his Prophet. The man will be beheaded. His head will be carried through the streets of Kufa." The two friends saw off each other. Bani Asad said:
"They are liars."
In the meantime, Rasheed al-Hajry passed by bani-Asad. He asked them about Habeeb and Maitham. Bani-Asad said:
"They have just gone away."
Then bani Asad told Rasheed about Habeeb and Maitham's predictions. Rasheed said with a smile:
"May Allah have mercy on Maitham. He's forgotten who brings the head will be given an extra hundred dirhams."
Rasheed went away. Bani Asad were astonished at his words. Then they said:
"Rasheed is a liar too."
Days passed. In Muharram, 61 A.H., bani Asad saw Habeeb's head. It was tied to a long spear. They saw bin Zyyad's policeman carrying the head and walking through the streets of Kufa.

The Caravan
Mu'awiyah bin Abu-Sufyan died. His son Yazeed succeeded him. Yazeed was a young man aged thirty. He drank alcohol. He amused himself with dogs and the monkeys. So, Imam Hussein (A.S.) refused to pay Yazeed homage. Meanwhile, the Kufians were tired of Mu'awiyah's persecution.
Thus, they sent Imam Hussein (A.S.) many letters. In their letters, they asked the Imam to come to save them from Umayyad persecution. The spies told Yazeed about the situation in Kufa. Yazeed had a spiteful Christian doctor called Sergon. He asked the advice of the doctor. Sergon advised him to appoint Ubaidullah bin Zyyad a ruler over Kufa.

The Prison
Many companions of Imam Ali (A.S.) supported Imam Hussein (A.S.). Many Muslims supported him too. Ubaidullah bin Zyyad arrived in Kufa. He began arresting and imprisoning Imam Hussein's supporters.
Maitham, al-Mukhtar al-Thaqafy, and Abdullah bin al-Harith were in the same prison. Imam Hussein (A.S.) died a martyr for Islam. The prisoners felt pain for him. Al-Mukhtar said to his two friends: "Be ready to meet Allah! After Imam Hussein's killing, Ubaidullah bin Zyyad will kill the Imam's supporters."
Abdullah bin al-Harith said:
"Yes, he will kill us sooner or later."
Maitham said:
"No, he won't kill you. My dear Imam Ali (A.S.) has told me that you (al-Mukhtar) will get revenge of Imam Hussein's killers. And you will kick Ubaidullah's head with your foot."
Then Maitham said to Abdullah bin al-Harith:
"You'll rule Basra."
Faith Maitham deeply believed in Allah. He was not afraid of the unjust. People were afraid of bin Zyyad. They shook with fear when they saw him. But Maitham did not pay attention to him. He knew that Ubaidullah's death was certain.
He knew that the unjust would not stay alive forever. Mu'awiyah and his son Yazeed prevented people from loving Imam Ali (A.S.). The police arrested and killed the Imam's companions. Imam Ali (A.S.) had told his companions about the Umayyad police. One day he said to Maitham:
"The Umayyads will order you to disown me. Will you do that"? Maitham said
"No."
Maitham thought that to disown Imam Ali (A.S.) meant to disown Islam. And to disown Islam meant to disown Allah. The Imam said: "Surely, you'll be killed."
Maitham said:
"I'll be patient! Death is little for Allah."
The Imam said:
"You'll be with me in the Paradise."

The Martyrdom
Ubaidullah bin Zyyad ordered the police to bring Maitham. He said to him:
"I've heard that you're a companion of Ali's."
Maitham said:
"Yes."
Ubaidullah bin Zyyad said to Maitham:
"Will you disown him"?
Maitham said:
"By Allah, Imam Ali (A.S.) has told me that you will kill me! He has told me that you will cut my hands, legs, and tongue."
Ubaidullah bin Zyyad angrily said:
"Your Imam is a liar."
Maitham jeered at that foolish person (Ubaidullah bin Zyyad). Ubaidullah bin Zyyad ordered the police to tie Maitham to the date palm trunk near the house of Amru bin Huraith. Besides, he ordered them to cut off his hands and legs.

The Neighbour
Maitham was tied to the date palm trunk. Amru bin Huraith saw him. Amru remembered Maitham's words:
"I'll be you neighbour. Treat me kindly."
So, Amru bin Huraith ordered one of his daughters to sweep the ground around the date palm trunk. He also ordered her to splash it with water. A person looked at Maitham and said:
"Disown Ali to save your soul."
Maitham said with a smile.
"By Allah, this date palm has been created for me! And I've been created for it."
Thus, the people knew the secret of Maitham's visit to the date palm throughout the long years.

People
Maitham addressed the people:
"People, If you want to hear some information about Ali bin Abu-Talib, then come to me."
The people crowded around Maitham. He began teaching them various kinds of knowledge. The spies told Ubaidullah bin Zyyad about Maitham's words.
Ubaidullah bin Zyyad ordered a policeman to cut off Maitham's tongue.
Maitham said:
"Amirul-Momineen has told me about that
Then the policeman cut off Maitham's tongue. Another policeman stabbed him with a sword. Thus this Mujahid's life put out as the candles did!

Maitham's Body
Maitham did a lot good for the people. The people loved him very much. They wanted to take Maitham's body to bury it, but the police strictly prevented them from approaching it.
One night, seven dates-sellers came. They saw the policeman burning a fire. Two of them sawed the trunk. The seven dates-sellers carried Maitham's body outside Kufa. They buried it at a known place. Then they came back home. Six years passed. Al-Mukhtar announced his revolution in Kufa. His army met Ubaidullah's on Al-Khazir Riverbank.
Ibraheem al-Ashtar could behead Ubaidullah bin Zyyad. Some fighters brought al-Mukhtar Ubaidullah's head. He stood up and kicked Ubaidullah's head. He remembered Maitham's words in the prison:
"Al-Mukhtar, you'll get out of prison. You'll get revenge on Imam Hussein's killers."
Days passed. Imam Hussein's killers parished. People have cursed them throughout history. Today, the visitor leaves the Holy Najaf City. He goes to see Kufa ruins. On the way he sees a beautiful dome. The dome decorates Maitham's shrine
Ref: Imam Reza Network

Brief Account of Muhajireen, Ansar and Companions

Hayat Al-Qulub Vol. 1,
By: Allamah Muhammad Baqir Al-Majlisi
Ibn Babawayh has narrated through authentic chains of narrators from Abi Imamah that the Messenger of Allah (S) said, “Cheers for one who sees me and brings faith.” And he repeated this statement seven times.
Through good chains of narrators it is narrated from Imam Ja’far Sadiq (a.s.) that he said: “The Messenger of Allah (S) had 12000 companions; 8000 from Medina, 2000 from Mecca and 2000 emancipated persons. None of them was Qadariya who believe in the divine compulsion and neither was there any Murjia who say that the faith of every person is distinct.
And neither was there any Hururia who talk ill of Amirul Momineen (a.s.) and neither was there any Mutazali who say that the Almighty Allah cannot interfere in the actions of people and those who did not say anything regarding the religion of Allah and they used to weep and wail day and night and say: O Allah, please capture our souls before we receive the news of the martyrdom of Imam Husain (a.s.). According to another report they used to say: Give us death before we eat bread prepared from Maidah.[554]
Through another chains of narrators it is narrated from the Messenger of Allah (S) that he said, “Cheers be for one who saw me and what to say about one who meets one who has met me. And what can be said about one who has seen one who has seen me!”[555]
Shaykh Tusi has narrated through authentic chains of narrators from Amirul Momineen (a.s.) that he said: “I advise you about companions of the Prophet that you must not abuse them. And the companions of your Prophet are those who have not created innovations in religion after the Prophet and neither have they given shelter to anyone who has created innovations. Indeed the Messenger of Allah (S) requested me about them.”
Moreover it has been narrated through correct chains of narrators from Imam Muhammad Baqir (a.s.) that Amirul Momineen (a.s.) performed the Morning Prayer in Iraq with the people and after that addressed the gathering, himself wept and made other people also weep of the fear of Allah.
Then he said: “I swear by Allah, that I saw a group of people during the period of my friends, the Prophet who spend their days in night in such a condition that their hair were in disarray, smeared with dust, empty stomachs, their foreheads like knees of goats due to excessive prostrations. They spent the nights in remembrance of God. Sometimes they were in Qiyam, sometimes in Ruku and sometimes in Sujood. And they used to tire their foreheads and legs. They always beseeched their Lord in whispered prayers, and weeping, plead to Him to free them from the punishment of Hellfire. And by Allah, I always found them terrified of divine chastisement.
Through another chain of narrators, it is narrated from Abdur Rahman Jehni that he said: “One day I was in the company of the Messenger of Allah (S); suddenly we decried two riders.
When the Messenger of Allah (S) saw them, he said: These two are from the tribe of Madhij tribe. When they came near, it was known that they were indeed from the Madhij tribe. One of them came to the Prophet to pay allegiance. When the Holy Prophet (S) held his hand for allegiance, he said: O Messenger of Allah (S), inform me of the reward of one who visits you, brings faith on you, testifies to your prophethood and follows you.” His Eminence replied: “There is Tooba for him.” So the man paid the oath of allegiance and went away.
Then the second approached the Prophet and held his hand to pay the oath of allegiance and he said: “O Messenger of Allah (S), inform me of the reward of one who brings faith in you, believes in your statements and follows you, but who has not met you.” His Eminence replied: “There is Tooba for him also.” That man also paid the allegiance and went away.
Through another chain of narrators it is narrated from some companions of the Prophet that: One day we were having breakfast in the company of the Prophet when we asked: O Messenger of Allah (S), is there anyone better than us? Because we accepted Islam and performed Jihad in your service. His Eminence replied: “Yes, better than you are those from my Ummah who will be born after me and have faith in me.”
Through authentic chains of narrators, it is narrated by Kulaini that Abu Amr Zubairi asked Imam Ja’far Sadiq (a.s.) if there were different grades of faith due to which believers have excellence over each other in the view of Allah. His Eminence replied: “Yes.” Amr said, “Please explain so that I may also understand.” The Imam said, “The Almighty Allah has kept competition between believers like horses are raced after laying bets. And the believers are made to compete with each other in good deeds and no one has precedence on one who precedes him. And no inferior one has any precedence on one who is superior to him.
Therefore those who accepted faith at the end of this Ummah and if those who had precedence in faith had no excellence, everyone who brought faith later, the last of the Ummah would have joined the first. Rather due to good deeds he would have even achieved excellence over him. Therefore there is no excellence of those who have believed first. But due to the different grades of faith, the Almighty Allah has considered foremost those who accepted faith before.
Because we see some believers who brought faith later, that their prayer, fasting, Hajj and Zakat, Jihad and charity etc. is more than the ones who came later. If there had been no excellence of precedence of faith, those who accepted faith later, would have gained precedence over the former ones due to their excessive good deeds. Thus one who is given precedence by Allah cannot be considered less than the one who is kept behind.” Abu Amr said, “Please tell me about those matters that the Almighty Allah has encouraged in order to increase the grades of faith.” Imam (a.s.) said, “The Almighty says:
سَابِقُوا إِلٰى مَغْفِرَةٍ مِنْ رَبِّكُمْ وَجَنَّةٍ عَرْضُهَا كَعَرْضِ السَّمَاءِ وَالْأَرْضِ أُعِدَّتْ لِلَّذِينَ آمَنُوا بِاللَّهِ وَرُسُلِهٖ

“Hasten to forgiveness from your Lord and to a garden the extensiveness of which is as the extensiveness of the heaven and the earth; it is prepared for those who believe in Allah and His apostles…”[556]
Then He said:
وَالسَّابِقُونَ السَّابِقُونَ. أُولٰئِكَ الْمُقَرَّبُونَ
.
“And the foremost are the foremost, these are they who are drawn nigh (to Allah).”[557]
And then He says:
وَالسَّابِقُونَ الْأَوَّلُونَ مِنَ الْمُهَاجِرِينَ وَالْأَنْصَارِ وَالَّذِينَ اتَّبَعُوهُمْ بِإِحْسَانٍ رَضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ

“And (as for) the foremost, the first of the migrants (from Mecca) and the helpers (among the people of Medina), and those who followed them in goodness, Allah is well pleased with them and they are well pleased with Him…”[558]
Then He said:
تِلْكَ الرُّسُلُ فَضَّلْنَا بَعْضَهُمْ عَلَىٰ بَعْضٍ ۘ مِنْهُمْ مَنْ كَلَّمَ اللَّهُ ۖ وَرَفَعَ بَعْضَهُمْ دَرَجَاتٍ

“We have made some of these apostles to excel the others, among them are they to whom Allah spoke, and some of them He exalted by (many degrees of) rank…”[559]
Then He said:
وَلَقَدْ فَضَّلْنَا بَعْضَ النَّبِيِّينَ عَلٰى بَعْضٍ

“… and certainly We have made some of the prophets to excel others…”[560]
Then He said:
انْظُرْ كَيْفَ فَضَّلْنَا بَعْضَهُمْ عَلَىٰ بَعْضٍ ۚ وَلَلْآخِرَةُ أَكْبَرُ دَرَجَاتٍ وَأَكْبَرُ تَفْضِيلًا

“See how We have made some of them to excel others, and certainly the hereafter is much superior in respect of excellence.”[561]
Then He said:
هُمْ دَرَجَاتٌ عِنْدَ اللَّهِ

“There are (varying) grades with Allah.”[562]
Then He said:
وَيُؤْتِ كُلَّ ذِي فَضْلٍ فَضْلَهٗ

…and bestow His grace on every one endowed with grace…”[563]
Then He said:
الَّذِينَ آمَنُوا وَهَاجَرُوا وَجَاهَدُوا فِي سَبِيلِ اللَّهِ بِأَمْوَالِهِمْ وَأَنْفُسِهِمْ أَعْظَمُ دَرَجَةً عِنْدَ اللَّهِ

“Those who believed and fled (their homes), and strove hard in Allah’s way with their property and their souls, are much higher in rank with Allah…”[564]
Then He said:
فَضَّلَ اللَّهُ الْمُجَاهِدِينَ بِأَمْوَالِهِمْ وَأَنْفُسِهِمْ عَلَى الْقَاعِدِينَ دَرَجَةً ۚ وَكُلًّا وَعَدَ اللَّهُ الْحُسْنَىٰ ۚ وَفَضَّلَ اللَّهُ الْمُجَاهِدِينَ عَلَى الْقَاعِدِينَ أَجْرًا عَظِيمًا. دَرَجَاتٍ مِنْهُ وَمَغْفِرَةً وَرَحْمَةً...

“Allah has made the strivers with their property and their persons to excel the holders back a (high) degree, and to each (class) Allah has promised good; and Allah shall grant to the strivers above the holders back a mighty reward: (High) degrees from Him and protection and mercy…”[565]
Then He said:
لَا يَسْتَوِي مِنْكُمْ مَنْ أَنْفَقَ مِنْ قَبْلِ الْفَتْحِ وَقَاتَلَ ۚ أُولَٰئِكَ أَعْظَمُ دَرَجَةً مِنَ الَّذِينَ أَنْفَقُوا مِنْ بَعْدُ وَقَاتَلُوا

“…not alike among you are those who spent before the victory and fought (and those who did not): they are more exalted in rank than those who spent and fought afterwards…”[566]
Shaykh Tusi has narrated that the Messenger of Allah (S) said: “Indeed the Ansar are my shield in warding off the enemies. Therefore forgive them their mistakes and help the good ones among them.”
Ibn Babawayh has narrated through authentic chains of narrators from Imam Ja’far Sadiq (a.s.) that he said: “When people were joining the religion of the Messenger of Allah (S) in groups, there arrived a delegation for the Azd tribe; the people of this clan were sweet spoken and tenderhearted. Companions said: “O Messenger of Allah (S), we have understood the delicateness of the hearts, but why are they so sweet spoken?” He replied: “Because they used to brush their teeth during the period of Jahiliyya.”
And Shaykh Tusi has narrated through authentic chains of narrators from Imam Muhammad Baqir (a.s.) that he said: “Swords of the Muslims did not come out and their rows were not formed in prayers and jihad and the Azan was not recited in a loud voice, and the verse of: ‘O people who believe,’ was not revealed in Qur’an before the tribes of Aws and Khazraj (Ansar) embraced Islam.”[567]
Ibn Babawayh has narrated through authentic chains of narrators that Imam Ja’far Sadiq (a.s.) heard a Quraish man talking to a Shia person that he was boasting of his lineage. The Imam in its reply said to the Shia man: “You tell him that you are more excellent than him due to Wilayat and devotion of Ahlul Bayt (a.s.).”
Through correct chains of narrators, it is narrated from Imam Ali Reza (a.s.) that the Messenger of Allah (S) was fond of people of four tribes: Ansar, Abdul Qays, Aslam and Bani Tamim. And he despised four tribes: Bani Umayyah, Bani Hunaif, Thaqif and Bani Hudhail. And he used to say that my mother has not given birth to me because I am Bakari or Thaqafi. And he used to say: “There is a noble in every tribe except in Bani Umayyah.”
Shaykh Tusi has narrated that one day Amirul Momineen (a.s.) said: Call the Ghani and Bahila tribes so that they may take their share of gifts. By the God Who split the grain and created the creations, they have no concern with Islam and I will testify at Hauz Kauthar and Maqam Mahmud that they are my enemies in the world and the Hereafter and if my Caliphate is established I will transfer some tribes to others; and indeed I will legalize the killing of sixty tribes because they have no share in Islam.”
Notes:
[554] Superfine flour
[555] The author says: This tradition is related through Sunni chains and there is no doubt that faith is necessary for this.
[556] Surah Hadid 57:21
[557] Surah Waqiah 56:10-11
[558] Surah Taubah 9:100
[559] Surah Baqarah 2:253
[560] Surah Bani Israel 17:55
[561] Surah Bani Israel 17:21
[562] Surah Aale Imran 3:163
[563] Surah Hud 11:3
[564] Surah Taubah 9:20
[565] Surah Nisa 4:95-96
[566] Surah Hadid 57:10
[567] The author says: The praise and excellence mentioned in these verses for Companions, Muhajireen and Ansar are in fact for those who neither left the fold of Islam nor gave way to hypocrisy; who never followed anyone except Amirul Momineen (a.s.). And the companions who became infidels and apostates, and who helped the enemies of Amirul Momineen (a.s.), are worse then infidels. Thus the Holy Prophet (S) said: “Many of my companions on Judgment Day will be driven away from Hauz Kauthar; so I will say: they are my companions; the Almighty Allah will say: O Muhammad you don’t know what they did after you. After you they turned on their heels and apostasied from faith.” Numerous traditions will be mentioned through Shia as well as Sunni channels in the coming pages on this topic.
Ref: Imam Reza Network

Are The Shi'ites Negative Towards The Sahaba?

By Ayatullah Muhammad Jawad Chirri
Late Director of the Islamic Center of America

Muslim scholars differ in answering two questions pertaining to the companions of the Messenger of God:

1. Who are the companions of the Prophet Muhammad?
Most of the Sunni scholars consider all those who adopted Islam during the time of the Prophet, saw the Prophet, and prayed with him to be of his companions. However, it seems that the Messenger himself did not agree with these scholars.
Al-Tabari in his History part 3, page 68, reported that there was an argument between Khalid Ibn Al-Walid and Abdul Rahman Ibn Awf when Khalid killed some members of Banu Jadhimah. The Messenger of God sent Khalid as a missionary for Islam (not as a fighter). Khalid exceeded the order of the Messenger and killed a number of men from Banu Jadhimah after he gave them the assurance of no-harm.
Some men from Banu Jadhimah had killed Al-Fakih Ibn Al-Mughirah Al-Makhzumi, uncle of Khalid, and Awf Ibn Abd-Awf, father of Abdul Rahman, before the conquest of Makkah. Now Khalid acted in revenge in spite of the Prophet's orders. In their heated dialogue, Abdul Rahman said to Khalid: "You followed the method of the pre-Islamic era."
Khalid said:
"I only avenged the killing of your father."
Abd Al-Rahman:
"You lie. I already killed the killer of my father, but you avenged the killing of your uncle."
Their heated argument led to a verbal abuse on the part of Khalid. When the Prophet found out about it, he said to Khalid:
"...Khalid, leave my companions alone. By God, should you have a piece of gold the size of Uhud Mountain, and you spend it in the path of God, your charity would not compare to a morning or evening trip in defense of Islam by any one of my companions." (Ibn Hisham, in his Sirat of the Prophet, part 2, page 421).
This statement of the Prophet indicates that Khalid was not considered a companion of the Prophet because he told him to leave his companions alone. Thus, the Prophet clearly indicated that Khalid is not one of his companions. Yet, this statement was uttered by the Prophet after the conquest of Makkah (which took place two years after Khalid adopted Islam, shortly after the pact of Al-Hudaybiyyah).
The exclusion of Khalid from the community of the Prophet's companions means the exclusion of thousands of companions who adopted Islam during the time of the Prophet, who met the Prophet, and who prayed behind him.

2. Are all Companions of the Prophet Righteous?
The righteousness of all the companions and their worthiness of confidence are matters about which the Shi'ites and the Sunnis argue. The majority of the Sunni scholars believe that all the companions are righteous and worthy of our confidence.
The Shi'ite scholars are selective. The Sunni scholars cite Qur'anic verses for substantiating their claim: "Muhammad is the Apostle of God; and those who are with him are firm against unbelievers, compassionate towards one another. You see them bowing and prostrating, seeking grace from God and His satisfaction ... The mark of prostration shows on their faces... Allah has promised those among them who believe and do righteous deeds forgiveness, and a great reward." (ch. 48. v. 29)
Thus, the Almighty described the companions of the Messenger as firm against the unbelievers, merciful among themselves; and that they bow and prostrate. The mark of their prostration shows on their foreheads; and that Allah promised those who believe and do righteous deeds forgiveness and a great reward.
All these descriptions substantiate the piety and virtue of the companions. The verse, however, does not include all the companions. It only includes the companions who were firm against the unbelievers, merciful among themselves. Thus, the companions who were not firm against the unbelievers or were unmerciful to the believers would not be included by the verse.
It would be only logical to say that those who shed the blood of Muslims without justification in civil wars such as Talhah, Zubayr, and Mu'awiyah are not included in this Qur'anic statement, plus all companions who joined them in their unrighteous wars against Imam Ali, and those who divided the Muslims and destroyed their unity.
Furthermore, the end of the verse clearly indicates that the praise was not to include all the companions because it declares that only those who believed in Islam and did good deeds will be entitled to forgiveness and great rewards. One of the verses which is offered as evidence of the righteousness of all the companions of the Prophet is the following: "And the early Muslims from the Makkan migrants and the Madinite Ansar (the helpers) and those who followed them with their good deeds, Allah is well pleased with them, and they are well pleased with Him; and He has prepared for them gardens beneath which rivers flow, to dwell therein forever. That is the mighty achievement." (ch. 9, v. 100)
This verse, however, speaks of the virtue of the migrants and Madinites who adopted Islam at the early state of the Islamic era. Thus, it does not include the thousands of the companions who adopted Islam after the Hudaybiyyah truce or after the conquest of Makkah. These were not from the early Muslims. Their Islam took place about twenty years after the proclamation of Islam and about eight years after Hijrah. Another verse which is cited for the righteousness of all companions is the following:
"Allah was well pleased with the believers when they swore allegiance unto thee beneath the tree; He knew what was in their hearts, and He sent down tranquility to them and rewarded them with a speedy victory..." (ch. 48, v. 18) This verse also does not include all the companions who declared their Islam after signing the Hudaybiyyah pact which took place during the sixth year after Hijra.
The declaration of the allegiance to the Prophet under the tree took place shortly before signing the pact. The companions who gave allegiance under the tree at Hudaybiyyah were about fourteen hundred. It is worthy to mention that a number of students of the companions (such as Sa'id Ibn Al-Musayyab and Al-Shi'abi and Ibn Sirin) said that the early migrants were those who prayed to the two Qiblas (Al-Masjid Al-Aqsa and Al-Ka'bah). (Abu 'Umar Yusuf Ibn Abd-Barr, Al-Isti'ab part 1, pages 2-3)
Do The Hadiths Of The Prophet Substantiate The Righteousness Of The Companions
Some scholars tried to substantiate the righteousness of the companions through a number of hadiths:
l. It is reported that the Messenger of God said, "None of those who attended the battle of Badr or the pact of Hudaybiyyah will enter Hell."
2. It is also reported that the Prophet said: "None of those who gave their allegiance under the tree (during the event of Hudaybiyyah) will enter the Fire." (Ibn Abd al-Barr, page 4) The two hadiths do not substantiate the righteousness of any companions except the companions who were present at Badr and Hudaybiyyah. Putting them together, their number would not reach two thousand, while the number of the companions was much bigger.
Those who attended the conquest of Makkah were ten thousand, and those who went with the Prophet to Tabuk were about twenty-five thousand. Thus, the majority of the companions of the Prophet would not be included in these two hadiths.
The Opinions of The Selectionists
The Shi'ite Muslim scholars did not put all the companions in one rank; nor did they say that all of them were righteous. Some of them were righteous to the highest degree. Some of them were truthful and worthy of confidence, but they were not entirely righteous. Some of them were not known to be righteous or unrighteous, and some of them were known to be devious.
Qur'anic Verses Support The Selectionists
These scholars who view that some of the companions were neither righteous nor in a place of confidence support their view with a number of Qur'anic verses:
"And they say: 'obedience'; but when they leave thee, some of them spend the night planning other than what they say to you. Allah records what they plan by night. Disregard them and put thy trust in Allah. Allah is Sufficient Trustee." (ch. 4, v. 81)
This verse declares that a number of those who were residents of Madinah were Muslims, and they prayed with the Prophet and attended his gatherings and heard the Messenger commanding the Muslims to do some good deeds. They used to say to the Prophet: "We heard you and we will obey you;" but when they left him, they did not obey the Messenger.
We find in chapter nine of the Holy Qur'an many verses which indicate that some of the companions of the Messenger were people of hypocrisy, and the Messenger did not know their hypocrisy.
"And among those around you of the wandering Arabs are hypocrites and among the people of Madinah there are some who persist in hypocrisy whom thou (0 Muhammad) know not. We know them and We shall chastise them twice; then they will be relegated to a painful doom." (ch. 9, v. 101)
"O Prophet! Combat the disbelievers and the hypocrites and be hard on them. Their abode is Hell, a hapless journey's end. They swear by Allah that they said nothing (wrong), yet they did say the word of disbelief. They disbelieved after they declared their Islam, and they plotted that which they could not carry out, and they sought revenge only because Allah and His Messenger enriched them of His bounty..." (ch. 9, v. 73)
"Among them are men who made a covenant with Allah (saying): If He gives us of His bounty we will give alms and become of the righteous. Yet, when He gave them of His bounty, they hoarded it and turned away, averse. So He made a consequence (to be) hypocrisy in their hearts until the day when they shall meet Him, because they broke their word to Allah and because they lied." (ch. 9, vs. 75-77)
We also find in chapter 33, "The Confederates": "And when the hypocrites and those in whose hearts is a disease say 'Allah and His Messenger promised us nothing but delusions.' And when a party of them said:
'Oh folk of Yathrib! There is no stand possible for you; therefore, go back.' And some of them even ask permission of the Prophet, saying:
'Our homes are exposed to the enemy, and they lay not exposed.' They only wished to flee." (ch. 33, vs. 12-13)
The chapter of Al-Munafiqun is a clear evidence that a number of Muslims (who declared their Islam at the time of the Prophet, and lived with him in Madinah, and prayed with him, were hypocrites. They came to the Prophet to defend themselves by taking an oath in the presence of the Prophet that they did not betray him, and they were liars.
They had believed in Islam then deserted it and Allah sealed their hearts. "When the hypocrites come to thee (O Muhammad), they say: 'We bear witness that thou art indeed Allah's Messenger. And Allah knows that thou art indeed His Messenger, and Allah bears witness that the hypocrites indeed are speaking falsely. They made their oaths a shield so that they may turn (men) from the way of Allah. Verily, evil is that which they wanted to do. That is because they believed and then disbelieved; therefore, their hearts were sealed so that they understand not.' " (ch. 63, vs. 1-3)
These numerous verses which are in many of the Qur'anic chapters testify clearly that many of the people who declared Islam during the time of the Prophet, and who lived and prayed with him, were hypocrites. What testimony could be bigger than the testimony of the Qur'an? These hypocrites were living with the rest of the companions, and their names were not known. Therefore, it is impossible to avoid taking hadiths from them or know how many they were.
Historians, among them Al-Tabari in his History, part 2, page 504, and Ibn Hisham in his Al-Sirah Al-Nabawiyyah, part 2, page 64, reported that when the Messenger went with his army to Uhud, he had with him one thousand companions. But Abdullah Ibn Abi Salul left the Prophet and went back to Madinah accompanying three hundred from the Madinites. Islamic history did not inform us of the names of any of the three hundred except the name of their chief, Abdullah Ibn Abi Salul. Knowing that the situation was so, how can we avoid taking hadiths from these hypocrites, who were not separated from the good companions through any mark of distinction?
The Companions Who Shed The Blood Of The Muslims
We should not forget that there were among the companions some prominent men such as Talhah, Zubayr, Mu'awiyah, Amr Ibn Al-As, Al-Nu'man Ibn Bashir, and Samurah Ibn Jundab who shed Muslim blood. These should not be considered in a place of confidence after they shed the blood of thousands of Muslims in order to reach their worldly goals. Allah declared in His book the following:
"And whoever kills a believer deliberately, his reward is Hell forever, and the wrath of God is upon him, and He cursed him and prepared for him a great punishment." (ch. 4, v. 73)
Thus, if a person kills a believer, his abode will be the Fire and the wrath of Allah is upon him, and He curses him and prepares for him a great chastisement. This will be the fate of people such as Mu'awiyah, Amr Ibn Al-As, Talhah, and Zubayr who shed the blood of more than forty-thousand Muslims.
It would be very illogical to consider people who committed so many sins righteous and their reports acceptable. There are people who say that these men who committed such sins are from the companions whom Allah likes, because they were from the early Makkan and Madinite Muslims, and they were among the ones who gave their allegiance to the Messenger under the tree of Hudaybiyyah.
These are from among the ones whom Allah was pleased with; and whoever Allah was pleased with one time, He will never be angry with. This would be clear when we look at the end of the verse which gives the early Muslims of Makkah and the Madinah the good tidings that they will have gardens under which rivers flow, wherein they will dwell forever. But this verse and the verse of allegiance under the tree of Hudaybiyyah did not include men such as Mu'awiyah and Amr Ibn Al-As because they were not from the early Muslims nor from the early migrants from Makkah to Madinah; nor were they from the people of the allegiance under the tree of Hudaybiyyah.
Amr Ibn Al-As adopted Islam after Hudaybiyyah and Mu'awiyah adopted Islam after the conquest of Makkah. Furthermore, we cannot find in the Qur'an any verse that declares that whomever God has been pleased with, God will not be angry with. It is inconceivable that Allah will give a permanent immunity against punishment to a person who did a good deed, such as being of the early Muslims or early migrants from Makkah to Madinah, and that Allah will forgive his shedding the blood of thousands of believers without any justification. If it were so, it would mean that a companion could cancel all the Qur'anic rules and the instructions of the Prophet. Certainly, we can not believe this when we remember that Allah said to His own Messenger Muhammad:
"Say: surely I fear (if I disobey my Lord) the chastisement of a grievous day." (ch. 6, v. 15)
If a companion can interpret the Qur'anic verses and the Prophet's words the way he wants, he may be able to give a verdict that the five daily prayers are only desirable and not imperative. He may say
"I understand from Aqimu Al-Salat (offer prayer) that the prayer is only desirable. Nor do I understand from the word "salat" that it has to contain bowing and prostrating, or reading from the Qur'an or the declaration of the Shahadah. It would be sufficient in the prayer to supplicate the Lord to forgive or to give sustenance or to prolong life because the word Salat used to mean supplication before Islam.
The Messenger Of God Predicted The Deviation Of Many Of His Companions
The Messenger informed the Muslims that many of his companions will deviate after him. Al-Bukhari in his Sahih, part 2, page 149, reported that the Prophet said:
"A number of my companions will come to drink from the basin. When I recognize them, they will be taken away from my sight. I would say:
'My Lord, these are my companions.'
And Allah will say:
'You do not know what they innovated after you.'
" The same source, page 150, recorded that Abu Hazim reported that Sahl Ibn Sa'd reported that the Prophet said:
"I shall come to the Hawd (basin of water) before you. Whoever meets me there will drink water. And whoever drinks of it will never be thirsty afterwards. Groups will come to me, and I will recognize them and they will recognize me and they will be screened from me."
Abu Hazim said: "Al-Nu'man Ibn Ayyash heard me and said:
'I testify that Abu Sa'id Al-Khudri said and I heard him adding to it the following: I will say:
"May God put away from me whoever deviated after me.' " Similar to this is reported by Muslim in his Sahih, part 15, pages 53-54.
Al-Bukhari reported in the section of Al-Hawd that Abu Hurayrah reported that the Messenger of God said:
"On the Day of Judgement a group of my companions will come to the Hawd (Basin), and they will be prevented from drinking out of the basin. I will say: 'My Lord, these are my companions.'
He will say: 'certainly you do not know what they innovated after you. They deserted their religion.'
" Al-Bukhari reported in his Sahih, part 4, page 169, that one reporter quoted Ibn Abbas as saying that the Prophet said:
"You will be resurrected bare footed, unclothed, and uncircumcised." Then he read: 'As We started the first creation, We shall resurrect it, a promise on Our part. Certainly We shall fulfill it.' "
"Certainly a number of my companions will be taken to the left side, and I will say:
'My companions, my companions.' Allah will say:
'They continued deserting their faith after you left them.'"
I will say as the good servant of God (the Messiah) said:
"And I was a witness on them as long as I was with them..."
Muslim in his Sahih, part 10, page 59, reported that the Messenger of God said:
"I will be the first one to come to the Basin, and I shall be challenged about some people and I will lose them, then I will say:
'My Lord, these are my companions; these are my companions.'
I will be told: 'You do not know what they innovated after you.'
"Muslim in his Sahih, part 10, page 64, recorded that Anas Ibn Malik reported that the Prophet said:
"Men from among the people who accompanied me shall come (on the Day of Judgement) to the Basin. When I see them and they are brought to me, they will be taken away from me. I will say: 'My Lord, these are my companions.' It will be said to me: 'You do not know what they innovated after you' "
Ref: Imam Reza Network

An Account of some Senior Companions

Hayat Al-Qulub Vol. 1,
By: Allamah Muhammad Baqir Al-Majlisi
Ibn Babawayh has narrated from Kariza bin Salih that he said: I heard from His Eminence, Abu Zar that he said that the Messenger of Allah (S) mentioned three points about Amirul Momineen (a.s.): That even if one of them had been in my favor, I would have preferred it over the world and whatever is in it. First: O Allah help him and seek help through him only and help him and take revenge from his enemies.
Indeed he is Your slave and the brother of Your Messenger.” Then Abu Zar said: “I testify that Ali is the Wali of Allah and the brother of the Messenger and his successor.” Then Kariza said: “This testimony gives him precedence on all Muslims like Salman Farsi, Ammar Yasir, Jabir bin Abdullah Ansari, Abul Hasheem bin Taihan, Khuzaimah bin Thabit Zul Shahadatain, Abu Ayyub Ansari and Hashim bin Atba Naufal (r.a.), who were senior companions of the Prophet.”
Through reliable chains of narrators, it is reported that people asked Amirul Momineen (a.s.) about His Eminence, Abu Zar. He said: “He was having the knowledge of truth and he had tied up its end secretly in such a way that nothing can be lost from it.” Then they asked him about Huzaifa. Ali (a.s.) said that he well remembered the names of the hypocrites. Then they asked him about Ammar. He said: he was such a believer whose bone marrow was filled with faith. And he used to forget errands and when people reminded him, he used to remember immediately.
Then they asked about Abdullah bin Masud. He said: He recited the Qur’an and it was revealed before him. People asked him about Salman Farsi. His Eminence said: He achieved the knowledge of the formers and latters. And he is an endless ocean of knowledge and he is from us, Ahlul Bayt (a.s.). People said: O Amirul Momineen (a.s.): “Tell us about yourself.” The Imam said: “I was such that when I asked a question the Holy Prophet (S) used to bestow knowledge and when I was silent he initiated the discussion.”
Moreover, it is narrated from Habba Arafi that Abdullah bin Umar found ten persons arguing about Ammar. Each was claiming to have eliminated him. Abdullah said: “You are fighting to get priority in going to Hell. Because I have heard from the Holy Prophet (S) say that the killer of Ammar, one who plunders his weapons and one who removes his garments, will all go to Hell.” It is also narrated that when His Eminence, was killed, people came to Huzaifa and said that Ammar has been killed and people are debating whether he was on the right or not, so what was his opinion? Huzaifa said: “I have heard from the Holy Prophet (S) that he repeated thrice: Abul Yaqzan is firm on the nature Islam and he will not leave it as long as he lives.”
It is also narrated from Ayesha that the Holy Prophet (S) said: “When Ammar is given two choices, he opts for one which is the most difficult.”
It is mentioned in Qurbul Asnad, through correct chains of narrators from Imam Ja’far Sadiq (a.s.) that the Messenger of Allah (S) said: “Allah has commanded me to love four persons. Companions asked who they were. The Holy Prophet (S) said: “One of them is Ali Ibn Abi Talib (a.s.),” and then he fell silent. Then he said: “The Almighty Allah has commanded me to love four persons.” “Who are they,” asked the people. He replied: “Ali Ibn Abi Talib (a.s.), Miqdad bin Aswad, Abu Zar Ghiffari and Salman Farsi.”
It is narrated from Imam Ja’far Sadiq (a.s.) through authentic chains of narrators that when the Almighty Allah revealed the following verse:
قُلْ لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا الْمَوَدَّةَ فِي الْقُرْبٰى

“Say: I do not ask of you any reward for it but love for my near relatives…”[568]
… the Holy Prophet (S) arose and said: “O people, the Almighty Allah has made a duty incumbent on you with regard to me. Will you fulfill it?” No one replied. The Prophet returned without any assurance. The Messenger of Allah (S) again came to his companions the next day and asked the same question but again he did not receive any response. On the third day the Messenger of Allah (S) repeated the same question.
When no one responded, the Holy Prophet (S) said: “O people, whatever the Almighty Allah has made incumbent on you with regard to me is not from gold, silver or any edible item.” Then the people said: Then tell us what it is?” The Holy Prophet (S) said: “The Almighty Allah has revealed this verse and has made love of my Ahlul Bayt (a.s.) as the recompense of my prophethood.” Then the people said: “We accept.” After that Imam Ja’far Sadiq (a.s.) said: “By Allah, this promise was not fulfilled by anyone except the following seven persons: Salman, Abu Zar, Ammar, Miqdad, Jabir bin Abdullah Ansari, freed slave of the Prophet, known as Thabeet and Zaid bin Arqam (r.a.).”
Ali bin Ibrahim has narrated through authentic chains of narrators from Imam Ja’far Sadiq (a.s.) that:
إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ كَانَتْ لَهُمْ جَنَّاتُ الْفِرْدَوْسِ نُزُلًا

“Surely (as for) those who believe and do good deeds, their place of entertainment shall be the gardens of Paradise.”[569]
This verse revealed in praise of Abu Zar, Miqdad, Salman and Ammar (r.a.) and the Almighty Allah has fixed Jannatul Firdos as their final abode.
Ibn Babawayh and Shaykh Mufeed etc. have narrated that the Messenger of Allah (S) said: “Allah has commanded me to love four of my Companions and He himself loves them. Companions asked: “Who are they, we all like to be from them?” The Holy Prophet (S) said: “They are: Ali Ibn Abi Talib (a.s.), Salman, Abu Zar and Miqdad.”
Ibn Babawayh has narrated from the Messenger of Allah (S) through authentic chains of narrators that Ammar Yasir used to say in the Battle of Siffeen: “I have fought thrice under this banner in the service of the Prophet, and this is the fourth time. By Allah, if these people kill me, or take us to date orchard of Hijr, even then we will continue to believe that we are on the right and they are wrong.”
Moreover, it is narrated from Imam Ali Reza (a.s.) through authentic chains of narrators that the Holy Prophet (S) told Amirul Momineen (a.s.): “Paradise is eager for you, Salman, Abu Zar, Ammar and Miqdad.”
Through authentic chains of narrators, it is narrated from Amirul Momineen (a.s.) that His Eminence, said: “Five persons have precedence in faith: I am the first among Arabs, Salman is the foremost among Iranians, Suhaib is the first among Romans, Bilal is the first among the Abyssinians and Khabab from the Copts.”
Through authentic chains of narrators, it is narrated from Imam Ja’far Sadiq (a.s.) and Imam Ali Reza (a.s.) that love and Wilayat of those believers is obligatory who after their Prophet didn’t make any changes in the Caliph of Allah and the religion of Allah. For example: Salman Farsi, Abu Zar Ghiffari, Miqdad bin Aswad Kindi, Ammar bin Yasir, Jabir bin Abdullah Ansari, Huzaifa bin Yaman, Abu Haitham bin Taihan, Suhail bin Hanif, Abu Ayyub Ansari, Abdullah bin Samit, Ubadah bin Samit, Khuzaimah bin Thabit, Zul Shahadatain and Abu Saeed Khudri and those who walked on their path and performed deeds like them.
It is narrated from Amirul Momineen (a.s.) that the world was created for the following seven persons, for whose sake the inhabitants of the world get their livelihood and through their auspiciousness rain falls, and only through their sake are the people helped. And they are: Abu Zar, Salman, Miqdad, Ammar, Huzaifa and Abdullah bin Masud (r.a.).” After that His Eminence said: “I am their Imam and chief. And it them alone who were present at the funeral prayers of Fatima Zahra (s.a.).”[570]
Through authentic chains of narrators, it is narrated from Imam Ali Reza (a.s.) that the Messenger of Allah (S) said: “Ammar will be on the right when he will be killed between two armies. One of them would be on my religion and Sunnah and the other would have gone out of the pale of religion.”
It is mentioned in Tafsir Imam Hasan Askari (a.s.) that when the Holy Prophet (S) came to Medina, the Jews, who were enemies of Allah, came with Abdullah Bin Surya to His Eminence (S). Ibn Surya asked His Eminence (S): O Muhammad, what is the condition of your sleep? Because we know about the sleep of prophets. His Eminence (S) said: My eyes sleep, but my heart is awake. Abdullah said: That is right, now tell me whether the child is created from the father or mother? His Eminence (S) replied: Bones, muscles and veins are from the father and flesh, blood and hair from the mother. He said: It is so.
Then he asked: O Muhammad, how is it that sometimes a child resembles his maternal uncle and not the paternal uncle? And sometimes he resembles his paternal uncle and not the maternal? He (S) said: He resembles one whose fluid is dominant over the other. Abdullah said: That is right.
Then he said: O Muhammad, how is it that some have issues and some don’t? His Eminence (S) said: When the sperm becomes red and turbid, a child cannot be conceived and when the sperm is clean, a child is conceived. Then he asked: Tell me, what your Lord is? Allah revealed Surah Tauheed. Ibn Surya said: It is right. Now one point is left, if you give me the right answer, I shall bring faith on you and obey you. Tell me, which angel brings the divine commands to you? His Eminence (S) said: Jibraeel (a.s.).
He said: This angel is our enemy who arrives with battles, severity and calamities of war. Our ambassador is Mikaeel (a.s.), who brings peace and happiness for us. If angel Mikaeel (a.s.) brought Allah’s commands to you we would bring faith. Mikaeel used to make our kingdom strong whereas Jibraeel destroyed it, that is why he is our enemy. Salman Farsi (r.a.) asked: How did this enmity begin?
He replied: Yes, Salman, he has always been inimical to us. It was the time when Allah revealed to His prophets, that an unfortunate person will destroy Baitul Maqdas and in that time also we got this information. And Allah brings one command after another, as He likes, and does what He wants. When we came to know about Baitul Maqdas, our elders sent a man, whose name was Daniyal; he was a prophet at that time. He was very famous and a strong fighter in Bani Israel.
He was sent to search out that person and eliminate him; he was also sent with a lot of wealth and many things. When he went in his search, he found a man in the city of Babel who was very thin and weak. Our man wanted to kill him, but Jibraeel (a.s.) forbid it and said: If he is the one Allah has appointed to destroy you, you will not be able to subdue him and if he is not such, why do you want to kill him?
Our companions agreed and returned to us again and informed us about it. Nebuchadnezzar became very strong and after becoming a king, came to fight us and destroyed Baitul Maqdas. That is why we consider Jibraeel our enemy. Salman (r.a.) said: O! Ibn Surya, you don’t use your common sense and are misguided. See, your elders selected a man to kill him, how was his action? Allah had informed His prophets in His books that Nebuchadnezzar will become a king and he would destroy Baitul Maqdas.
Now they intended to falsify Allah’s apostles and their information and blamed them; or they accepted Allah’s information and wanted to overwhelm Allah. Those who went to fight Nebuchadnezzar were infidels. How is enmity possible from Jibraeel (a.s.)? He (Jibraeel) restrained him from falsifying divine prophecy and overwhelming Allah. Ibn Surya said: Indeed Allah informed through His Apostles, but He erases whatever He wants and sets up what He likes.
Salman (r.a.) said: If it is so, then do not believe in any information of Taurat; first or last, because Allah erases what He likes and sets up whatever He likes. Hence, it is also possible that Allah might have cancelled the prophethood of Musa and Harun (a.s.); and what they informed you that it will occur, may not occur and what they informed will not occur, may occur.
In this way their saying that such and such thing occurred, may not be true for it might not have occurred. And Allah has promised you reward but may be He cancels it and also erases the chastisement. Because Allah erases whatever He likes and whatever He wants to establish, He does. At last, Salman (r.a.) said: You are unaware of the meaning of:
يَمْحُو اللَّهُ مَا يَشَاءُ وَيُثْبِتُ

“Allah makes to pass away and establishes what He pleases.”[571]
Because you are disbelievers and falsify the divine messages and you have gone out of the pale of religion.
Then Salman (r.a.) said: I witness, that those who are enemies of Jibraeel are also enemies of Mikaeel and they both are enemies of those who are inimical to them and they are at peace with those who are at peace with them. Then Allah revealed the following verse in support of Salman’s (r.a.) statement:
قُلْ مَنْ كَانَ عَدُوًّا لِجِبْرِيلَ

“Say: Whoever is the enemy of Jibraeel…”[572]
O Muhammad, tell them, those who are enemies of Jibraeel (a.s.) because he helps the friends of Allah against their enemies and he descends with Ali’s greatness by the command of Allah they are My enemies and I am also their enemy.
فَإِنَّهٗ نَزَّلَهٗ عَلٰى قَلْبِكَ بِإِذْنِ اللَّهِ

“…for surely he revealed it to your heart by Allah’s command…”[573]
How Jibraeel (a.s.) brought this Qur’an on your heart by Allah’s command?
مُصَدِّقًا لِمَا بَيْنَ يَدَيْهِ

“…verifying that which is before it…”[574]
That verifies all the heavenly scriptures that descended before it…
وَهُدًى وَبُشْرٰى لِلْمُؤْمِنِينَ

“…and guidance and good news for the believers.”[575]
And it guides the misguided ones and it is a good news for those who believe in the prophethood of Muhammad and Wilayat of Ali and the other Imams (a.s.), who are, in fact, the true friends of Allah.
After that His Eminence (S) told Salman (r.a.): Salman, Allah has verified your words and Jibraeel (a.s.) says from Allah that Salman and Miqdad are two brothers, who sincerely love you and your brother, your successor and your chosen one, Ali Ibn Abi Talib (a.s.) and they are from your companions just as Jibraeel and Mikaeel (a.s.) are from the angels. One who bears enmity with one of them, both are his enemies. And one loves both of them and you and Ali (a.s.), they love him.
And one who bears enmity to Muhammad and Ali and their friends, they are his enemies. And if the people of the world had sincerely loved Salman and Miqdad, just as angels of the empyrean and the heavens love the two and Muhammad and Ali (a.s.) and their friends and enemies of their enemies, because of this, Allah would not have punished any of them.
It is mentioned in Ihtijaj from Amirul Momineen (a.s.) that he said: “When the Holy Prophet (S) passed away and I buried him after giving him shroud and bath and began to collect the Qur’an, and when I concluded it, I held the hands of Fatima, Hasan and Husain and went to the houses of all the companions of Badr and those who had precedence in faith and adjured them of my right and asked for their help, but except for four persons, no one accepted it and they were Abu Zar, Salman, Miqdad and Ammar and according to another report, twenty-four persons paid allegiance to him.
Imam Ali (a.s.) told them to shave off their heads the next day and come to meet him fully armed and that they should swear that they will not forsake him till death. But no one arrived the next morning, except for Salman, Abu Zar, Miqdad and Ammar. Imam Ali (a.s.) called the people in this manner for three consecutive nights but except for these four persons no one responded.
Through authentic chains of narrators it is narrated from Salman that: “When Amirul Momineen (a.s.) concluded the shrouding and funeral bath of the Prophet, he called me, Abu Zar, Miqdad, Fatima, Hasan and Husain. He stood in front of us and we formed a row behind His Eminence and we prayed the funeral prayer of the Messenger of Allah (S) in this manner. Ayesha was in the same room but Jibraeel had closed her eyes and she could not see us.”
It is narrated from Asbagh bin Nubatah that Abdullah bin Kawwa asked about the companions of the Prophet. Amirul Momineen (a.s.) said: “Whose circumstances do you want to know?” “Abu Zar Ghiffar,” he replied.
Imam Ali (a.s.) said, “I have heard from the Messenger of Allah (S) that he said: The green sky has not shaded and the dusty earth not borne the weight of any speaker more truthful than Abu Zar.” Then he asked about His Eminence, Salman (r.a.). He said: “Salman is from us, Ahlul Bayt (a.s.) and how can the earth bring anyone else one who is like the Hakim Luqman? He was cognizant of the former as well as the latter sciences.” Then the inquirer asked about Ammar.
Imam Ali (a.s.) said: “He was such that his flesh and blood the Almighty Allah has prohibited for the fire of Hell.” Then the inquirer asked about Huzaifa bin Yaman. Imam Ali (a.s.) said: “He was such that he knew the names of the hypocrites and if you ask him about the divine penalties, you will find him aware and intelligent.” Then the inquirer said: “Please say something about yourself.” Imam Ali (a.s.) said: “I was such that when I asked a question the Holy Prophet (S) used to bestow knowledge and when I was silent, he initiated the discussion.”
According to some authentic reports, a group of people came to Imam Ali Reza (a.s.) and said: “We are Shia of Amirul Momineen (a.s.).” Imam (a.s.) did not allow them audience and they were not able to meet the Imam for a long time.
When at last they were permitted, they complained why they were denied access to him for so many days. “Why should I not have stopped you when you falsely claimed to be Shia of Amirul Momineen (a.s.), while the truth is no one is Shia of Amirul Momineen (a.s.) except Hasan, Husain, Salman, Abu Zar, Miqdad, Ammar and Muhammad bin Abi Bakr. They were such that they did not disobey the Imam in anything.”
Shaykh Tusi has narrated through authentic chains of narrators from Husain Asbat that he said that he heard from Amirul Momineen (a.s.) when he was busy in the Battle of Siffeen: “O Allah, if I come to know that Your pleasure lies in that I throw myself from this mountain, I will do it. And if Your pleasure lies in that I lit a fire and jump into it, I will do that also. And I am not fighting the Syrians except for Your pleasure. And I hope that You will not make me despair of that which I have decided.”
Sayyid Ibn Tawus has narrated from Sunni channels from Anas bin Malik that the Messenger of Allah (S) said: “Paradise is eager for four persons of my Ummah.” But the awe of the Prophet prevented me from asking him who they were. So I went to Abu Bakr and asked him to inquire from the Prophet.
Abu Bakr said: “If I will not be from those four, Bani Tamim will condemn me.” So I went to Umar and asked him to ask the Prophet. He also said that if he is not from the four, Bani Adi will ridicule him. After that I went to Uthman and requested to make this inquiry. He also said that if I am not from the four, Bani Umayyah will condemn me.
At last I came to Ali Ibn Abi Talib (a.s.) who was watering his orchard. I said: The Messenger of Allah (S) has said that Paradise is eager for four persons. I plead you to ask the Prophet who the four are? He said: By Allah, I will indeed ask him about it. If I am from those four, I will thank the Almighty.
If I am not from them, I will ask Allah to make me of them and I will love them. Thus Imam Ali (a.s.) set out to make the inquiry and Anas followed. When they came to the Prophet, they saw that the head of the Prophet was in the lap of Dahiya Kalbi. When Dahiya Kalbi saw Amirul Momineen (a.s.) he stood up to pay respect and said: Take your cousin’s head, as you are more deserving of it.
When the Holy Prophet (S) awoke and found his head in the lap of Ali (a.s.), he said: “O Ali, perhaps you have come to ask something?” He said: “May my parents be sacrificed on you, when I came here, I saw your blessed head in the lap of Dahiya Kalbi. So he arose and after greeting me said: “Take your cousin’s head in your lap.” The Holy Prophet (S) said: “Did you recognize who he was?” Ali (a.s.) said: “It was Dahiya Kalbi.” The Holy Prophet (S) said: “He was Jibraeel, who addressed you as Amirul Momineen.”
Imam Ali (a.s.) said: “May my parents be sacrificed on you, O Prophet of Allah, Anas told me that the Prophet has said that Paradise was eager of four persons from my Ummah. So please tell us who the four are?” The Messenger of Allah (S) pointed to Amirul Momineen (a.s.) and said thrice: “By Allah, you are the first of them.” Then Amirul Momineen (a.s.) asked him: “May my parents be sacrificed on you, who are the other three?” The Holy Prophet (S) said: “They are Miqdad, Salman and Abu Zar.”
Ibn Idris has through authentic chains of narrators narrated from Mufaddal that he asked Imam Ja’far Sadiq (a.s.) about a group of people who had apostasied from faith after the passing away of the Prophet. I was mentioning each name and the Imam was saying: Be away from me. Till I mentioned the name of Huzaifa bin Masud. The Imam continued to say that. Then he said: If you want to know about those who were not haunted by the least doubt, they were Abu Zar, Miqdad and Salman.”
Ayyashi has narrated through authentic chains from Imam Muhammad Baqir (a.s.) that when the Messenger of Allah (S) passed away from the world, except for the following four persons all had become apostates: Ali Ibn Abi Talib (a.s.), Miqdad, Salman and Abu Zar. The narrator asked what the Imam says about Ammar? Imam (a.s.) said: “If you ask about those who never had an iota of doubt, they were only these three.”
It is mentioned in Tafsir Imam Hasan Askari (a.s.) that the Holy Prophet (S) turned towards his companions and asked: Has anyone of you today given any benefit to your believer brother employing your rank? Ali (a.s.) replied: O Allah’s Messenger! I have done so. The Holy Prophet (S) said: Describe the event. Ali (a.s.) said: Today I happened to pass by Ammar Yasir who was apprehended by a Jew, who had loaned him thirty Dirhams. Ammar complained to me: Dear brother of Allah’s Messenger!
This Jew has apprehended me only to harass and disgrace me and that too only because I befriend you, Ahlul Bayt (a.s.). Kindly use your rank and position and get me released. I intended to request that Jew to favor Ammar with kindness, but Ammar (r.a.) spoke up: Dear brother of Allah’s Messenger! Your honor in my eyes and heart is much more than that you make recommendation to him, who would never reject your word, even if you ask him to give feast to the whole world.
Please just request Almighty Allah to help me to return his money and protect me from seeking loans in future. So I raised my hands to the sky and prayed: O Allah! Please fulfill Ammar’s need. Thereafter I said to him: Pick up any stone or brick in front of you from the ground and it will turn into gold by Allah for you. So he picked up a stone weighing a few kilograms. It became gold in his hands.
Then he asked the Jew: How much do I owe you? He replied: Thirty dirhams. He was asked how much in gold coins? He replied: Three Dinars. Ammar (r.a.) prayed to Allah Almighty: O Lord! Kindly make this gold soft so that I may slice it off and give to this Jew. Allah softened the metal. He took off three Mithqal gold and gave it to that Jew. Then looking at the remaining gold, he said: O Allah: I have heard that You have said in Holy Qur’an:
إِنَّ الْإِنْسَانَ لَيَطْغٰى. أَنْ رَآهُ اسْتَغْنٰى
.
“Nay! man is most surely inordinate, because he sees himself free from want.”[576]
I don’t wish to be that much wealthy. Therefore, O Allah: for the sake of one, for whom You made this stone, gold, please return it to its original form. So it became a stone and Ammar (r.a.) threw it away and exclaimed: O dear-most brother of Allah’s Messenger! Your friendship in this world and Hereafter is enough for me.
Upon hearing this, the Prophet of Allah (S) said: Ammar’s contentment made even the angels wonder. They described Allah’s glory. Allah’s mercy continues to rain on him from high heavens. Then turning towards Ammar Yasir (r.a.) he said: O Abal Yaqzan: Good news for you. You, in honesty, are Ali’s (a.s.) brother and are the most high ranking in his friendship.
You are among those who will be killed due to your devotion for him. You will be killed by a rebellious group and in this world, your last provision will be some uncooked milk and your soul shall join with the souls of Muhammad and his progeny (a.s.). You are, in my sight, among the desired Shias.
It is mentioned in the same Tafsir that when Muslims suffered a great shock in the battle of Uhad, after a few days some Jews met Ammar Ibn Yasir and Huzaifa Ibn Yaman and said: See how much you grieved on the day of Uhad? And the battle of Muhammad (S) is like that of kings who are worldly persons. Sometimes he wins and sometimes he loses.
If he were a prophet, he would not have been defeated; he would have been victorious every time. You should give up his religion. When Huzaifa (r.a.) heard this, he said: Woe on you. I am not sitting with you and not talking with you or hearing your arguments. I am afraid of my belief and soul because of you and I am running away from here; and saying this he went away from there.
And Ammar (r.a.) continued to sit there and said to them: O Jews, Muhammad had taken promise from Muslims on the day of Badr that if they observe patience, they will succeed. So they were patient and got victory. In Uhad also, they were promised victory on being patient but they took to cowardice and opposition, so they had to suffer. If they had obeyed and remained patient and not opposed the order of His Eminence (S), they would never have been defeated and indeed succeeded.
The Jews said: O Ammar, if you obey Muhammad, would you gain an upper hand on the chiefs of Quraish in spite of your thin shin bones? Ammar (r.a.) said: Indeed, by one except whom there is no deity, who sent Muhammad as a true prophet, His Eminence (S) has filled me up with excellence and knowledge, because he taught the excellences of his prophethood and excellence of his brother, successor and best of creation after him, and explained and ordered me to be obedient to his purified progeny and also that I should pray through their sake in difficult times.
Then Ammar said: If the Prophet orders me something and I do it with full concentration, obeying the Prophet; indeed I shall be able complete it. So much so, that if the Prophet orders me to bring the sky down to the earth and carry the earth to the sky, then indeed Allah will give me strength despite my thin shinbones to obey his orders. On hearing Ammar’s arguments, the Jews said: It is not so, O Ammar. By Allah, the status of Muhammad is lesser near Allah, contrary to what you say and your status is also lesser near Allah and Muhammad, than what you claim.
At that time, forty hypocrites were also present among the Jews. Ammar (r.a.) stood up from there and said: I have fully conveyed the proof of Allah and advised you also but you don’t like it. And Ammar (r.a.) returned from there and came to His Eminence (S). His Eminence (S) said: O Ammar, I know everything about you two. Huzaifa (r.a.) came here running to save his religion from Satan and his companions and he is one of the true believers of Allah and you have struggled in the religion of Allah and are also a well-wisher of Muhammad (S) and you are also included among warriors in the way of Allah.
The Prophet, Ammar and Huzaifa were discussing this, when the Jews who were talking with Ammar came there and said: O Muhammad, your friend says that if you order him to raise the earth to the sky and bring the sky to the earth and if he has faith and is obedient to you, Allah will definitely help him. If you are a prophet, we don’t want more. If Ammar (r.a.) picks up this rock, despite his thin shinbones it would be enough for us. At that time the Prophet (S) was outside Medina and that rock was lying before him. It was so huge and heavy that even two hundred men would not be able to move it.
The Jews said: O Muhammad, if Ammar tries to lift this rock, he cannot even move it and if he lifts it, his shin bones will break and his body will disintegrate. His Eminence (S) said: O Jews! Don’t underestimate Ammar’s shinbones, because they are heavier than Mount Thawr, Mount Basir, Mount Hira and Mount Abu Qubais; rather heavier than the whole earth and all it has. And on account of reciting benedictions on Muhammad and Aale Muhammad, things heavier than this rock have become light; like the empyrean, which seems light on the shoulders of eight angels, even though before that numerous angels could not lift it.
After that His Eminence (S) said to Ammar (r.a.): O Ammar, believe in my obedience and pray: O Allah, for the sake of Muhammad and Aale Muhammad’s excellence give me strength to lift this rock, make it easy for me just as You made it easy for Kalib bin Yohanna to pass over the sea and he crossed it on horseback, because he prayed to Allah through Muhammad and Aale Muhammad. Ammar (r.a.) prayed thus, placing faith in the Prophet and lifted the rock and exclaimed: Allah’s Messenger, by One Who sent you as a true Prophet, this rock seems lighter than a twig in my hands.
Then His Eminence (S) pointed to a mountain, three miles away and told him to throw that rock on the top of that mountain. Ammar (r.a.) threw it in the air and that rock rose up high and fell down on the peak of that mountain. After that the Prophet said to the Jews: Have you seen Ammar’s strength? They said: Yes. Then His Eminence (S) said to Ammar (r.a.): Go to the mountain peak, you will find a rock heavier than this one.
Bring it to me. Ammar (r.a.) took a step to move, the earth drew close together and in the second step, he reached the mountain peak, picked that rock and in the third step came back to His Eminence (S). The Prophet (S) told him: Throw it hard on the ground. Seeing this, the Jews ran away in fear. Ammar (r.a.) threw it with force on the ground and it disintegrated and dispersed in the air. After that His Eminence (S) said to the Jews: O Jews! You have seen the signs of Allah, now you must accept faith. Some Jews believed and some were overpowered by wretchedness and remained deprived of faith.
Then His Eminence (S) said: O Muslims! Do you know what this rock is like? They said: No. The Prophet (S) said: By One Who sent me as a true prophet, when one of our followers, whose sins are many times more than the earth, mountains and the sky, seeks forgiveness and renews the Wilayat of us, Ahlul Bayt (a.s.) in his mind, his sins hit against the ground harder than this rock was hit. Besides, there is a man whose worship acts and obedience is like mountains, seas, skies and earth but he does not believe in our Wilayat; his worship acts and devotion will be thrown away as Ammar (r.a.) threw the rock and it dispersed in air.
When he will be brought in the hereafter, he will find nothing good in his record of deeds and his sins will be greater than skies and earth and his account will be taken very severely and he will remain in chastisement forever.
When Ammar (r.a.) got this much strength that he threw the rock with full strength on the ground and broke it into small pieces, he said: O Allah’s Messenger, allow me to fight the Jews and destroy them. His Eminence (S) said: O Ammar, Allah says:
فَاعْفُوا وَاصْفَحُوا حَتّٰى يَأْتِيَ اللَّهُ بِأَمْرِهٖ

“…but pardon and forgive, so that Allah should bring about His command…”[577]
That is His chastisement, victory of Mecca and other things that He has promised.
In the mentioned book it is narrated from Imam Zainul Abideen (a.s.) that the verse:
وَمِنَ النَّاسِ مَنْ يَشْرِي نَفْسَهٗ ابْتِغَاءَ مَرْضَاتِ اللَّهِ ۗ وَاللَّهُ رَءُوفٌ بِالْعِبَادِ

“And among men is he who sells himself to seek the pleasure of Allah; and Allah is Affectionate to the servants.”[578]
…was revealed about the good companions of the Prophet whom the people of Mecca oppressed and tortured so that they may recant their faith of Islam. And they were: Bilal, Suhaib, Khabbab, Ammar bin Yasir and his parents. Bilal was purchased by Abu Bakr bin Abi Qahafa in exchange for two black slaves. When he came to the Prophet, he paid more respects to Amirul Momineen (a.s.) than he was respectful to Abu Bakr. So a group of mischief makers said: O Bilal you have shown thanklessness and caused disrespect of Abu Bakr who is your master, who had purchased you and set you free from the infidels.
Although Ali has not done any such favor on you and you respect him more than Abu Bakr, it is nothing but thanklessness.” Bilal said: “Is it necessary for me to respect Abu Bakr more than the Prophet?” They said: “How can we say this?” Bilal said: “This statement opposes your previous saying that I cannot honor Ali (a.s.) more than Abu Bakr, because he has purchased and emancipated me.”
They said: “The Holy Prophet (S) and Ali is not equal, because the Prophet is most excellent of all the creatures. Bilal said: Ali is also in the view of Allah better than all after the Messenger of Allah (S), because when the roasted bird was brought for the Holy Prophet (S) he prayed: O Allah, send me one who is most beloved to You so that he can share this bird with me. So Ali (a.s.) arrived and joined him.
And Ali is most resembling the Prophet because the Almighty Allah made him as his brother in religion; therefore Abu Bakr cannot hope from me that which you people state, because he knows that Ali is superior to him and Ali has more right on me. It is so because it is Ali who saved me from divine punishment. And due to his love and for considering him superior to others I became eligible for perpetual bounties of Paradise.”
Imam (a.s.) said with regard to Suhaib: “He used to tell the infidels: I am an old man and my company with you will not give you any advantage and neither will my separation harm you. Therefore take away my money and leave me on my religion. So the infidels took away all his belongings. The Holy Prophet (S) asked: “How much wealth did you possess?” He said: “Seven thousand dirhams.” His Eminence, asked him if he had surrendered that amount willingly. Suhaib replied: “By the one who has sent you with truth.
If the whole world had been of pure gold and I had owned it all, I would have given it all just to glance at your elegance and the face of your brother and successor, Ali Ibn Abi Talib (a.s.).” The Holy Prophet (S) said: “You have made the treasurers of Paradise helpless to be in your favor for the wealth the Almighty Allah has given you in exchange of the wealth you sacrificed, because no one except Allah can encompass all that.”
Imam (a.s.) then mentioned the merits of Khabbab bin Aras that when infidels tied him in heavy chains and put an iron collar in his neck, he beseeched the Almighty Allah in the name of Muhammad and his Purified Progeny. The Almighty Allah through their Barakat made that chain into a horse on which he mounted and converted that iron collar into a sword which he wore and came out of that place.
When the infidels saw him in this condition, no one dared to approach him and he used to say: Whosoever from you likes may come to me and see how I prayed in the name of Muhammad, and Ali and his Progeny and I know that if along with this faith, I hit this sword on Abu Qubais, it will also split into two.” Thus none of them approached him and he came to the Holy Prophet (S).
Then Imam (a.s.) explained about the mothers of Yasir and Ammar that they had observed patience in order to seek the pleasure of Allah till the infidels martyred them after a severe torture.
Regarding Ammar he said: “Abu Jahl was harassing him when the Almighty Allah made the ring of his finger so tight on his finger that he fell down due to the pain and He made his garments so heavy on his body that they became heavier than a coat of mail. So Abu Jahl asked Ammar to release him from this trouble “because it is only due to the strange phenomena of Muhammad.”
Ammar removed the ring from his finger and took off his clothes. Abu Jahl said: “Now you don’t remain in Mecca or you would cause embarrassment to me and say that you have taken off my ring and garments. So Ammar set out for Medina. When he came to the Prophet, companions said: “Khabbab was freed through the miracle that was shown for him. What is the reason that your parents were tortured till death?”
Ammar said: “It was the command of that God who saved Ibrahim from the fire and involved Yahya and Zakariya to be killed.” The Messenger of Allah (S) said: “You are very intelligent.” Ammar said: “Only this much is sufficient for me in knowledge that you are the Messenger of Allah and the best among His creatures, and that your brother, Ali is your successor and Caliph and he is the best of those who will survive you.
And your statement and his statement is truth. And your behavior is truth and I know that the Almighty Allah has not given me good sense except to remain devoted to you in the world and the hereafter.” The Messenger of Allah (S) said: “You are right, Ammar, and indeed the Almighty Allah will strengthen the religion through you and cut off the excuses of the careless ones and expose the malice of the enemies, when you will be killed by a group of those who have rebelled from their rightful Imam.”
Then he said: “O Ammar, reach to the level of excellence due to knowledge, and increase your knowledge so that your excellence increases. Because when a man goes out to seek knowledge, the Almighty Allah calls him from the Empyrean: “Welcome O slave, do you know what position you are seeking? You are trying to be like proximate angels. I will indeed fulfill your wish and complete your mission.”
Shaykh Mufeed has narrated through authentic chains of narrators from Imam Muhammad Baqir (a.s.) that he said: “I heard Jabir Ansari say: If Salman and Abu Zar are made alive again, and they see the group who claims the love of Ahlul Bayt (a.s.) they will say that they are liars. And if the claimants of your love, see people like Salman and Abu Zar, they would indeed exclaim that they are insane.”
Kulaini etc. have narrated through authentic chains from Imam Ja’far Sadiq (a.s.) that faith is having ten levels. And Miqdad was on the eighth level, Abu Zar was on the ninth and Salman was at the tenth level.
It is narrated from Imam Musa Kazim (a.s.) in Ruzatul Mawaizeen etc. that on Judgment Day a caller will call out from the Almighty Allah: “Where are the close companions of Muhammad bin Abdullah, who did not break their oath of allegiance and who remained faithful to their covenant as long as they lived?” Salman, Abu Zar and Miqdad will arise. Again it will be announced: “Where are the close companions of successor of Muhammad, Ali?” Amr bin Hamaq Khuzai, Mitham Tammar, Muhammad bin Abi Bakr and Owais Qarni will arise.
It is mentioned in the same book that a person asked Imam Muhammad Baqir (a.s.) what he said about Ammar. Imam (a.s.) said thrice: “May Allah have mercy on Ammar. He fought Jihad on the side of Amirul Momineen (a.s.) and was martyred.” The narrator says that I thought to myself that there cannot be anything greater than this.
Imam (a.s.) said: “Do you think he can be like those three: Salman, Abu Zar and Miqdad? It’s a pity, it’s a pity.” The narrator said: “Did Ammar know that he would be martyred that day?” Imam (a.s.) said: “On that day when he saw that the battle was raging and becoming more intense and more people were being killed, he separated from all and came to Amirul Momineen (a.s.). He asked: “Is it time for my martyrdom?” Imam Ali (a.s.) said: “Go back to your row.”
Ammar asked this question thrice and every time Imam Ali (a.s.) gave the same reply. Finally he said: “Yes.” So Ammar the brave came back to his row and began to fight valiantly, saying: “I will meet my friends today who are from Muhammad and his group.”
Moreover it is reported in the same book from the Holy Prophet (S) that he said: “Paradise is eager for three persons.”
“Who are the three?” asked Amirul Momineen (a.s.). He replied: “You are the first, then it is Salman Farsi, indeed there is no arrogance in him. He is your well wisher, so you must consider him as your friend. Third is Ammar bin Yasir; who will be on your side on many occasions and on each occasion his good deeds will be more, his effulgence will be great and his reward will be more.”
Moreover, Imam Ja’far Sadiq (a.s.) has mentioned that there is a noble from every family and the noble from the worst family is Muhammad bin Abi Bakr.
Furat bin Ibrahim has narrated from Imam Ja’far Sadiq (a.s.) in the exegesis of the following verse:
إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فَلَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ

“Except those who believe and do good, so they shall have a reward never to be cut off.”[579]
…that His Eminence, said: This verse was revealed about Ali Ibn Abi Talib (a.s.), Salman, Abu Zar, Miqdad and Ammar (r.a.).
It is narrated in Ikhtisas that Hamza bin Isa asked Imam Ja’far Sadiq (a.s.) about the four persons about whom the Holy Prophet (S) had stated that Paradise was eager for them. Imam (a.s.) said: “Yes, they are Salman, Abu Zar, Miqdad and Ammar.” The narrator asked: “Who is the best of them?” Imam (a.s.) replied: “Salman.” After a moment he again said: “Salman possessed such knowledge that if Abu Zar had that knowledge he would have become infidel.”[580]
Through authentic chains of narrators, it is narrated from Imam Muhammad Baqir (a.s.) that Jabir Ansari said: I asked the Messenger of Allah (S) about Salman Farsi. The Prophet said: “Salman is the ocean of knowledge and no one can reach to its extreme end.
Salman is exclusive in every knowledge. Allah hates one who hates Salman, and loves one who loves him.” Jabir asked what the Prophet said about Abu Zar. The Prophet replied: “He is from us, Allah hates one who hates him and loves one who loves him. Jabir asked what the Prophet said about Miqdad. The Prophet replied: “He is also from us, Allah hates one who hates him and loves one who loves him.” Jabir asked what the Prophet said about Ammar.
The Prophet replied: “He is also from us, Allah hates one who hates him and loves one who loves him.” Jabir says that I took the leave of the Prophet and came out so that I could give them the glad tidings of what the Prophet had said. Again the Prophet called me and said: “O Jabir, you are also from us. May Allah hate one who hates you and may He love one who loves you.” Jabir says: I asked: “O Messenger of Allah (S), what do you say about Ali?” The Prophet said: “He is the dearest to me.”
I said: “What do you say about Hasan and Husain?” He replied: “They are my souls and their mother, Fatima is my daughter. One who hurts her, hurts me and one who pleases her, pleases me. I hold Allah as a witness that I am at war with one who is at war with them and I am at peace with one who is at peace with them. O Jabir when you want to supplicate Allah and you wish Him to accept your supplication, you must supplicate through their names, because these names are the favorites of the Almighty Allah.”
Shaykh Kishi has narrated through authentic chains of narrators from Imam Muhammad Baqir (a.s.) that Amirul Momineen (a.s.) said: “The earth has become straitened for seven persons through whom the inmates of the earth receive their sustenance and through who they are helped. Among them are Salman, Miqdad, Ammar and Huzaifa.”
Amirul Momineen (a.s.) says that I am their Imam and it is they who attended the funeral prayer of Fatima.” Moreover, through authentic chains, it is narrated from Imam Ja’far Sadiq (a.s.) that people become deviated after the Messenger of Allah (S) except for Salman, Abu Zar and Miqdad. Then they were joined by Abu Sasan, Ammar, Shatita and Abu Amr thus they were seven persons in all.”
It is mentioned in Ikhtisas through authentic chains of narrators from Imam Ja’far Sadiq (a.s.) that the Holy Prophet (S) said: “O Salman, if your knowledge is revealed to Miqdad, he will become a disbeliever,” and he told Miqdad, “If your patience is presented to Salman, he will be become an apostate.”[581]
It is narrated from Salman Farsi: “One day I came out of my house after the passing away of the Messenger of Allah (S) and met Amirul Momineen (a.s.) on the way. His Eminence, said: “Go to Fatima, she has received a gift from Paradise which she wants to share with you.” So I came to the honorable lady.
She said: “Yesterday I was sitting at the same spot yesterday in a pensive mood and the door was closed and I was thinking that we have been deprived of divine revelation and the angels have stopped visiting our home. Suddenly the door opened and three girls entered; such that no one must have seen more beautiful, delicate and fragrant than them.” I stood up and asked: “Are you from Mecca or Medina?”
They said: “O daughter of Prophet, we are not from the folks of the earth. The Almighty Allah has sent us to you from Paradise. We were very much eager to visit you.” I asked the name of the one who seemed to be eldest of them and she replied: “Maqduda.” I asked why she was named thus? She replied that because I am created for Miqdad bin Aswad. Then I asked the name of the second girl.
She said: “My name is Zarra.” When I asked why she was named thus, she said that she had been created for Abu Zar Ghiffari. I asked the third and she said: “Salma.” I asked the reason she said that she was named thus as she is created from Salman Farsi.” Lady Sayyidah says that after that those girls took out some dates for me which were as big as a bread. Whiter than snow and more fragrant than musk.
Salman says that Lady Fatima gave one of the dates to me and said: “Break your fast with this date today and bring the seed to me tomorrow.” I took it from her and returned. Whenever I passed a group of companions they used to ask if I was carrying Musk, and I always replied in the positive. When I broke the fast with it, I could not find any seed in it. The following day I came again to Lady Fatima and stated that there was no seed in it.
She said: “How it could have any seed, because it was from the tree that the Almighty Allah has created in Paradise due to the supplication that my respected father has taught to me, and which I recite every morning and night. Salman said: “Please teach it to me also.” She said: “If you want that you should not have fever as long as you remain alive you must recite the following supplication regularly. It is as follows: “In the name of Allah, the Beneficent, the Merciful. In the name of Allah the light. In the name of Allah light of the light. In the name of Allah light upon light. In the name of Allah Who is the controller of the affairs. In the name of Allah, the One Who has created the light from the light. Praise be to Allah, the One, Who created the light from light.
And sent down the light upon Tur in a written book in a scroll that is spread in a limited quantity upon the delighted prophet. Praise be to Allah, the One having celebrated power and by the pride which is well-known. And upon all sorrows and joys I am thankful. And may Allah bless our chief Muhammad and his purified progeny.”
Salman says that he learnt it and taught it to more than a thousand people of Mecca and Medina who were sick with fever. All of them were cured of their illness by the leave of Allah, the Exalted.
Notes:
[568] Surah Shura 42:23
[569] Surah Kahf 18:107
[570] The author says: This tradition requires interpretation: Perhaps it implies that if they had not supported Amirul Momineen (a.s.) that day and all had pledged allegiance of Abu Bakr, the Almighty Allah would have sent chastisement on the people and no one would have survived. And whatever is mentioned in this report about Ibn Masud is opposed to other reports that condemn him and there is doubt in his integrity.
[571] Surah Raad 13:39
[572] Surah Baqarah 2:97
[573] Surah Baqarah 2:97
[574] Surah Baqarah 2:97
[575] Surah Baqarah 2:97
[576] Surah Alaq 96:6-7
[577] Surah Baqarah 2:109
[578] Surah Baqarah 2:207
[579] Surah Tin 95:6
[580] It is very likely that he would not have understood the secrets of that knowledge and he would have denied it, and it would have led to his infidelity.
[581] These traditions tell us about the level of the knowledge of those personalities, therefore no one should harbor doubts about them which could lead one to sin.
Ref: Imam Reza Network

Ammar is with Truth

By: Kamal al-Syyed
Translated by: Jasim al-Alyawy
The people in Makkah lived in ignorance and darkness. The strong persecuted the weak and deprived them of their rights. No one supported the weak.
The Quraishi leaders were traders. Each year, they had two trade journeys.
In summer, their caravans went to Shaam. In winter they went to Yemen.
The people in Makkah were of two classes: one class was rich, the other was poor. The rich persecuted the poor. Some poor people were slaves. They had nothing, not even their freedom.
Our Master Muhammad [s] lived in that time. He went to Mount Hira. There he thought of his people. He felt pain for them because they worshipped idols.
Our Master Muhammad [s] became forty years old.
One day, Jibreel came down from the sky. He told Muhammad [s] about Islam.
Our Master Muhammad [s] came down the mountain. He was carrying the Mission of Islam. He intended to spread it among people to live peacefully.
The poor and the persecuted listened to the Mission of Islam. They believed in it. So their hearts were filled with love for Islam.
The traders and the rich of Quraish heard about Islam. Thus, they had spite against our Master Muhammad [s]. in the meantime, they plotted against Islam and the Muslims.
Abu Jahal was the most spiteful polytheist. He mistreated our Master Muhammad [s] very much.
Al Arqam's House
Our Master Muhammad [s] met the believers secretly in al-Arqam's house. He wanted to keep his religion a secret so that Abu Jahal, Abu Sufyan and other polytheists would not hurt the Muslims.
One day Ammar bin Yasir came and saw a man standing at the door. The man's name was Suhaib. Ammar said to him: Suhaib, what are you doing here?
Suhaib answered: I've come to hear Muhammad's words. And what are you doing?
I've come to hear his words, too.
Then Ammar and Suhaib came into al-Arqam's house. They humbly began listening to Allah's words and to the Verses of the Holy Qur'an. Ammar's heart was full of belief as streams are full of rain water.
When Ammar and Suhaib wanted to leave al-Arqam's house, our Master Muhammad [s] said to them: Stay here till evening.
Allah's Apostle [s] was afraid that Quraish would hurt them. Ammar waited until it got dark. Then he left al-Arqam's house and hurried towards his house. His mother and father were waiting for him anxiously.
When Ammar entered, the little house was full of happiness. He began telling his parents about Islam, Allah's religion.
Yasir's Family
Ammar belonged to Yemen's tribes, but how did he come to Makkah?
Yasir, Ammar's father, and his two brothers al-Harith and Malik looked for their missing brother everywhere. But they did not find him. Therefore, they decided to go to Makkah to look for him. They did not find him there, too.
Al-Harith and Malik wanted to come back to Yemen, but Yasir decided to stay in Makkah to live near Allah's Holy House.
Yasir joined the tribe of Bani Makhzoom. Then he became one of its members. He married a female slave. Her name was Summayya.
Days passed. Summayya gave birth to a baby. His father named him Ammar.
Ammar
Ammar was born four years before the year of the elephant. Our Master Muhammad [s] was born in that year.
When Ammar became a young man, he made friendship with our Master Muhammad [s]. then he became his companion.
Ammar loved our Master Muhammad [s] because of his good behaviour.
Ammar was twenty-nine years old. Meanwhile our Master Muhammad [s] was twenty-five years old.
One day, while Ammar was walking with our Master Muhammad [s] between al-Safa Mount and al-Marwah Mount, Hala, Khadijah bint Khuwailid's sister came.
Hala took Ammar aside and said to him: Ask Muhammad to marry my sister, Khadijah.
Our Master Muhammad [s] accepted her. Then the blessed marriage took place.
When Allah appointed our Master Muhammad [s] as Prophet, Ammar, his father Yasir and his mother Summayya believed in him.
The Revenge
Abu Jahal heard that Ammar became a Muslim. So, he got crazy.
Abu Jahal led a group of polytheists and went to Yasir's house. Torches were in their hands. They burnt the house and took Yasir, Ammar and Summayya to a desert outside Makkah.
They chained and began torturing them. First, they whipped them till blood flowed out. Then they brought torches and began burning their bodies. But that small family went on their firm belief.
Abu Jahal brought rocks and put them on their chests. They were breathing hard. Still they were believers.
It was noon. The heat was intense. Abu Jahal and the polytheists came back to Makkah. They left Yasir's family in the intense heat of the sun.
In the meantime, our Master Muhammad [s] passed by the family. When he saw them he wept and said: Yasir's family, be patient! Your reward will be Paradise!
Summayya said with belief: I confess that you're Allah's Apostle. And your promise is true.
The criminals came back. Abu Jahal was in advance. There was a long spear in his hand. He began torturing them savagely.
Ammar, Yasir and Summayya were unconscious. So the criminals showered them with water. When they got well again, Abu Jahal shouted at Summayya stormily:
Praise our gods; dispraise Muhammad!
Summayya spat in his face and said: How bad you and your gods are!
Abu Jahal boiled in anger. Thus, he raised his spear high and it Summayya on the belly. Then he began stabbing her body with his spear until she died. For this reason, Summayya became the first martyr in the history of Islam.
Then Abu Jahal began kicking Yasir on the belly savagely until he died.
Ammar saw what happened to his parents and he wept. Then Abu Jahal shouted angrily: If you don't praise our gods, I'll kill you!
Ammar could not endure that cruel torture. So he reluctantly said: Hubal (an idol) is great!
Ammar praised their idols to save himself from torture. So they unchained and left him.
The Belief in the Heart
Ammar went weeping to our Master Muhammad [s]. He did not weep for his parents or for himself or for the torture he had suffered - he wept because he praised the polytheists' idols.
Allah's Apostle consoled Ammar on his parents martyrdom. Ammar went on weeping. Then he said:
Allah's Apostle, the polytheists did not release me until they forced me to praise their gods!
Our Master Muhammad [s] said kindly: Ammar, what about your heart?
Ammar answered: Allah's Apostle, my heart's certain of faith.
The Prophet [s] said:
Don't worry! Allah sent down a verse concerning you: "Not, he who is compelled while his heart is at rest because of his faith."
The Migration
The condition of the Muslims in Makkah became critical. So, our Master Muhammad [s] ordered his companions to immigrate to Yathrib.
Ammar was one of those who migrated for Allah.
When our Master Muhammad [s] immigrated too, happiness covered al-Madina al-Munawwara. And the immigrants lived peacefully with their brothers in Yathrib.
First, Allah's Apostle [s] thought of building a mosque so that the Muslims would worship Allah alone. In the meantime it would be a symbol for the Muslims strength and a castle for the Muslim nation.
With enthusiasm, the Muslims began building the Prophet's Mosque.
Some Muslims were carrying dust. Some were making bricks and some were carrying the dried bricks to make the walls.
Our Master Muhammad [s] was working with his companions. Ammar, though covered with dust, was working actively.
Each Muslim was carrying a brick. But Ammar was carrying two bricks. For this reason, our Master Muhammad [s] said to him: They (the Muslims) will get a reward; you'll get two rewards.
To encourage his Muslim brothers, Ammar repeated the following enthusiastic words: Those who build the mosque do not equal those who avoid dust.
Some companions were avoiding dust. They became displeased with Ammar's words. Uthman came to Ammar and said threateningly: I'll hit you on the nose with this stick!
Ammar looked at Uthman but did not say a word.
Our Master Muhammad [s] heard about Uthman's threat. He felt pain. Then he came to Ammar and said: You're dear to me!
Our Master Muhammad [s] rubbed the dust from Ammar's face. Thus the great companions heart was filled with love for the Holy Prophet.
Jihad (Holy War)
Days and months passed. Allah, the Glorified, wanted to punish those who persecuted the Muslims in Makkah and robbed them of their money.
The Battle of Badr took place. Ammar was one of the fighters who went to hinder the Quraishi caravan coming from Shaam. The Muslims heard that the polytheists had formed an army. Abu Jahal headed the army. He was heading for al-Madina al-Munawwara.
The Prophet asked the advice of his companions. Finally, he took a decision to face the polytheists. Our Master Muhammad [s] sent Ammar bin Yasir and Abdullah bin Masoud to get him information about the polytheists' army.
Ammar was brave. He approached the polytheists caravans and went round their camp to collect information.
Ammar and his friend came back to our Master Muhammad [s]. Ammar said: The army is afraid. The horse wants to neigh. But its owner hits it on the face. And its raining heavily. Therefore, they can't move easily. Generally speaking, the polytheists are in low spirits.
In the morning, when the polytheists woke, they found strange footprints. Munbih bin al-Hajjaj had a good knowledge of footprints. He said: By al-Lat and al-Uzza, these are Ammar's and Abdullah's footprints.
The Battle of Badr
On the morning of 17th Ramadan, 2 A.H., the great Battle of Badr, the first battle in the history of Islam, took place. At that battle, Allah granted the believers victory over the polytheists.
Ammar was fighting with enthusiasm. When the polytheists escaped, Ammar saw Abu Jahal. So, he remembered those days when Abu Jahal tortured the Muslims and tortured his parents. Now, the swords of the persecuted got revenge on the unjust. Ammar looked at the sky and thanked Allah, the Glorified, for his victory.
Ammar was with Truth
Ammar was sixty years old. However, he was more eager than the young men to strive for Allah. Ammar deeply believed in Allah. He loved the Apostle of humanity, our Master Muhammad [s]. The Prophet [s] also loved his old friend, Ammar. He praised him on several occasions:
Ammar is with truth and truth is with Ammar. Truth is always with him.
Ammar is full of faith. Blessed is Ammar, the unjust group will kill you. Your last food in this world will be a cup of yoghurt.
Days, months and years passed. Ammar was always with our Master Muhammad [s] he was always striving for Allah against the enemies of Islam and humanity.
In 11 A.H., our Master Muhammad [s] passed away. On that occasion, all Muslims became sad. Ammar wept over his old friend, Allah's Apostle. He remembered the days of his youth in Makkah and the days of Jihad.
Ammar (may Allah be pleased with him) stayed loyal to his Islam. He was always striving for the religion and saying the word of truth. He was not afraid of anyone but Allah.
Ammar loved Ali bin Abu Talib because he heard our Master Muhammad [s] always saying: Ali, no one loves you but a believer and no one hates you but a hypocrite.
Ali, you are in the same position with respect to me as Harun was to Musa except there is no Prophet after me.
On the farewell pilgrimage, Ammar saw our Master Muhammad [s] taking both arms of Ali and raising them high, he said: Whoever, I am the master of, this man, Ali is his master. Allah, befriend whoever befriends him, be hostile to whoever opposes him. Support whoever supports him and desert whoever deserts him.
For this reason, Ammar thought that Ali bin Abu Talib would be the Caliph after our Master Muhammad [s]. Anyhow, Abu Bakr al-Sidiq became the Caliph after the Prophet. But some companions opposed his Caliphate. Ammar opposed his Caliphate too. And he stood by Ali bin Abu Talib and Fatima al-Zahra, our Master Muhammad's daughter.
After a short while, Fatima al-Zahra, the mistress of the women of the world, died.
Jihad
Ammar devoted most of his time to the life of Jihad. He took part in the Muslims conquest battles. He also fought bravely against the apostasy in Yemen.
When Umar bin al-Khattab became the Caliph after Abu Bakr, he appointed Ammar to rule over Kufa.
There Ammar treated people according to Allah's law. And the people were pleased with his just, merciful and humble treatment.
Al-Shura (Consultation)
In 23 A.H., Umar bin al-Khattab was assassinated.
Some Muslims had come to Umar, earlier, and asked him to appoint a Caliph after him.
The Caliph decided that the Caliphate had to be shura (consultation). So, he elected six persons. They were Ali bin Abu Talib [a], Uthman bin Affan, Talha, Zubair, Abdul Rahman bin Auf and Saad bin Abi Wakkas.
Umar ordered the persons to hold a meeting in one of their houses to appoint one of them caliph within three days.
Ammar hoped that they would elect Ali because of his long jihad, his blood relation to our Master Muhammad [s], his knowledge, his outstanding merits and his priority in Islam.
One day passed. Then two days passed. But there was no result. There was serious competition between Ali bin Abu Talib [a] and Uthman bin Affan for the Caliphate.
Some companions such as al-Miqdad, Ammar bin Yasir, al-Abbas, and others stood by the house.
They hoped that Ali would be elected. Banu Ummayyah stood by the house, too. They hoped that Uthman would be elected.
To make Abdul Rahman bin Auf hear, Ammar loudly said: If you want to see the Muslims in agreement then appoint Ali.
To support Ammar, al-Miqdad said: Ammar has told the truth. If you appoint Ali, we'll hear and obey him.
AbdulRahman's ambition was to be a caliph. He refused to appoint Ali because Ali would not hand him the Caliphate later on.
So, Abdul Rahman appointed Uthman to hand him the Caliphate after his death.
Thus Uthman became the third Caliph.
Imam Ali went out after he had said to Abdul Rahman: This is not the first day when you support each other against us! But patience is good and Allah is whose help is sought for against what you describe.
By Allah, you have appointed Uthman caliph to hand you the Caliphate.
Ammar was very unhappy for the Ahlul Bait because they were worthier of Caliphate than other people and because Allah kept away uncleanness from them and purified them thoroughly.
Deviation
Six years passed after Uthman's Caliphate.
Gradually, the Caliph deviated from Islam and from our Master Muhammad's behaviour.
Uthman appointed his blood relatives rulers over the cities. They were bad, unjust persons.
For example, Uthman appointed al-Waleed bin Utbah, his half brother, ruler over Kufa. Al-Waleed drank alcohol and went drunk to the mosque.
Uthman made Marwan bin Hakam the real ruler of the Muslim government. He appointed the rulers and dismissed them. He dismissed the great companion Salman al-Farsi from Mada-inn and appointed one of his blood relatives over it.
Uthman also dismissed Saad bin Abi Wakkas from Kufa and appointed al-Waleed bin Akabah over it.
Uthman spent the Muslims' money on his blood relatives from Bani Ummayyah and left the poor to live in pain.
The Word of Truth
There were jewels in the Muslim public treasury. Uthman divided the jewels among his daughters and wives. The Muslims became angry. They began talking against Uthman's bad behaviour.
Uthman went on with his corrupt policy. One day, he went up the pulpit and addressed the people:
We'll take whatever we need from the Public Treasury in spite of all people.
Imam Ali bin Abu Talib became sad when he heard Uthman's words. Ammar bin Yasir aged 90 stood up and said the word of truth: By Allah, I'm the first man to prevent you from that.
The Caliph became annoyed and said: Bin Yasir, how dare you say these words before me!
Uthman ordered his guards to arrest Ammar. The guards respected neither Ammar's old age nor his friendship to Allah's Apostle [s]. They drew him into Uthman's room. They chained his hands and legs.
Then the Caliph came and began hitting Ammar on the belly till he became unconscious. Some Muslims came and carried him to our Master Muhammad's wife, Umm Salama's house.
Ammar remembered the days of torture in Makkah. He could endure as many times as what Uthman did because he was a young man. But today he was unable to endure Uthman's torture because he became an old man.
Umm Salama felt pain when she saw Ammar in that bad condition. Yet Ammar said: This is not the first day when we suffer from torture for Allah.
Uthman Banishes Abu Dhar
Uthman banished Abu Dhar to al-Rabatha Desert which is uninhabited because of its bad climate.
Besides Uthman prevented the Muslims from seeing off Abu Dhar. Any how, some Companions of the Prophet went out to see off the great companion Abu-Dhar.
Ali Bin Abu-Talib, our Master Muhammad's grandsons, al-Hasan and al-Husain, and Ammar went out to see off Abu-Dhar.
Then Imam Ali [a] said: May not Allah amuse those who annoy you. And He may not make safe those who have dismayed you. By Allah, if you want their world, they'll make you safe. And if you are pleased with their actions, they'll love you.
Abu Dhar, his wife, and his daughter went to al-Rabatha Desert. He remembered the tradition of our our Master Muhammad [s]: Abu-Dhar, you'll live alone, and die alone!
The Revolution
The Muslims' anger increased because of Uthman's and his rulers' behaviour. The Prophet's Companion's in Madina wrote to people every where: If you want Jihad, then come to it. Because your Caliph has corrupted Muhammad's religion.
For this reason, the delegates from Kufa, Egypt, Basra, and the like came to Madina and went to the Caliph to ask him to change his based policy. But he dismissed them. So, they went to Ali Bin Abu-Talib, our Master Muhammad's cousin and his successor.
Imam Ali [a] hoped that Uthman would come back to the laws of Islam. Thus he went to advise him: Don't be a tool in Marwan's hand. Don't let him direct you to whatever he likes. Don't forget your position with respect to Allah's Apostle [s].
Uthman agreed to announce his repentance before people. So, he went out and apologized to people for his bad behaviour. Besides he promised them to follow a new policy Allah and his Apostle accepted. But Marwan, who was cunning, said to him:
Don't be weak before people. Threaten them!
Nayylah, Uthman's wife, knew that Marwan was a bad man and that he disliked Muslims. For this reason, she said to her husband: Listen to Ali because people love and obey him: don't listen to Marwan because people hate him.
Uthman did not listen to those who advised him. So, people revolted and killed him in his palace.
Imam Ali [a]
The Muslim masses headed for Imam Ali's house. They asked him to be the Caliph. The Imam refused that and said: Look for another man.
But people realized that the Imam was the only man who deserved the Caliphate. Therefore, they insisted on their attitude. Finally, the Imam agreed to shoulder this responsibility to deprive the ambitious of it.
Justice
The Muslims revolted for justice. They were angry at persecution. Imam Ali [a] was the symbol of justice.
The Imam did not sadden the Muslims. On the first day, he dismissed all the bad rulers Uthman had appointed. Then he appointed good rulers.
The Imam dismissed Mu'awiyah from Sham. But Mu'awiyah was always planning to control Sham first. Then he planned to control the Muslim lands in general. So, he rebelled and announced that he would get revenge on Uthman's killers. For this reason, the Battle of Siffeen took place on the borders between Syria and Iraq.
Imam Ali's army included many companions of Allah's Apostle [s]. Ammar bin Yasir, Malik al-Ashter, Abdullah bin Abbas, and others were among them.
Mu'awiyah's army included the enemies of Islam such as Marwan bin Al-Hakam, Amru bin al-Ass, bin Abi-Maayad, and those who escaped from Ali's Justice to Mu'awiyah's world.
The Unjust Group will kill You
The Muslims in both armies were always repeating our Master Muhammad [s] tradition:
Ammar, the unjust group will kill you.
Ammar was in Imam Ali's Army. He was over ninety years old. Nevertheless, he fought as bravely as the believing young man did.
He looked at the sky and said: Allah, if I know that you are pleased with throwing myself into the Euphrates, I'll do! Allah, I know that you are pleased to see me striving those corrupt people!
Ammar was with truth, and truth was always with him. So, he said: By Allah, if they (Mu'awiyah's Army) defeat and chase us to the Hajar date-palms, I'll say that we're right and they're wrong.
When the battle broke out, Ammar addressed the fighters: Who wants Allah's satisfaction?
Some believers accepted his words. So, Ammar led them towards the enemy. When the companions saw him passing through the enemy army, they followed him.
Although Ammar was fasting, he was fighting with great enthusiasm. In the middle of the battle, Ammar saw Amru bin al-Ass and said to him: Amru, Woe on you! You've sold your religion for Egypt!
Namely, Mu'awiyah promised to give Egypt to Amru bin Al-Ass if the latter stood by him.
Amru bin al-Ass said with trick: No, I'm requesting Uthman's blood!
Ammar said: I firmly believe that your action is not for Allah.
Then Ammar advised him: If you won't be killed today, you'll die tomorrow. And actions are according to intentions. So, correct your intentions because Allah will reward people according to their intentions.
The Trial
The Muslims were in a fix. They did not distinguish right from wrong. Their guide was Ammar because our Master Muhammad [s] said: The unjust group will kill Ammar.
Amru bin al-Ass deceived the people of Sham when he said to them: Be patient! Ammar will come to your front!
The days of the war passed, but Ammar was fighting at the front of right. He was always standing by Ali.
One day, Ammar and a believing group launched an attack. Ammar was fighting bravely. He remembered the days when he fought beside our Master Muhammad [s] . He remembered the Battles of Badr, Uhud and the other Muslims battles.
Though Ammar was fasting, he went on fighting. When the sun set, Ammar asked some water because he was thirsty. A fighter brought him a cup full of yogurt. Ammar smiled. Then he cheerfully said:
Tonight, I may die a martyr.
Some fighters asked him about the secret. He said:
My dear Allah's Apostle [a] has told me: The unjust group will kill you. And your final food in this world will be a cup of yogurt.
Ammar (May Allah be pleased with him) drank the cup of yoghurt. Then he continued fighting till he fell over the ground and became a martyr.
Mu'awiyah was about to fly because of happiness. Imam Ali [a] was full of sadness and sorrow. During those moments all Muslims knew the unjust group.
Some soldiers in Mu'awiyah's Army were waiting for Ammar's coming to their front. But they saw him fighting bravely beside Imam Ali [a] till he became a martyr. So, they sneered at Amru bin al-Ass' claim. In the meantime, they took advantage of the dark and began coming to join the Imam's Army. They knew that it was the front of right.
The End
Ammar's martyrdom sounded at both fronts. Imam Ali's Army was in high spirits, but Mu'awiyah's Army was in low spirits.
At that night, the Imam's Army launched a wide attack against Mu'awiyah's Army. The Imam's Army was about to win victory. But Amru bin al-Ass created a new trick. He ordered the army of Sham to raise the Koran. They were demanding the Imam's Army to turn to Allah's Book.
The fights stopped. Both armies withdrew from the Valley of Siffeen. The martyrs' bodies stayed on the battlefield. The body of Ammar, aged ninety six, stayed there too.
Nowadays, when the Muslims visit that area, they can see the big shrine of that great companion, who spent all his life in striving for Islam. When Ammar became a martyr, the Muslims knew the right front during that bitter war.
Ref: Imam Reza Network

Ammar bin Yassir: A True Companion of the Holy Prophet (S.A.W.)

Ammar bin Yassir was a true companion to Prophet Mohammad and Imam Ali.
Although he and his parents were brought up as idol worshippers, Ammar's heart was still pure enough to accept the Islamic message. He was extremely devoted to the Prophet and steadfast in propagating his teachings.
Ammar's parents, having observed their son's sincere belief in the Islamic faith, were also converted to the right path of the belief in the One God.
He and his family were amongst those who were tortured severely by the infidels of Quraysh. The severest form of mental torture that he endured was seeing his mother murdered before his eyes. In fact, His mother Summaya was the first woman martyred for the cause of Islam.
The Prophet's heart went out to Ammar and his family when he saw the pain that the infidels were inflicting on them. To ease this pain the Prophet would continuously say to them, "Patience O'family of Yassir, for you are destined for paradise."
The Prophet of Islam would always mention the merits of Ammar to the people. He would say, "Ammar is with the truth and truth is with Ammar",and "Ammar is all faith".
Every action of Ammar's was done in the name of Allah and for the sake of Allah. This was evident in the supplications he said before fighting against Muawiya and his lawless group, "Oh my Lord, you now that, if I knew your satisfaction will be gained by me throwing myself into this sea, then I will do it. Oh my Lord, you know that, if I knew your satisfaction will be gained by me putting this sword into my stomach then leaning on it till it comes through my back, I will do it. Oh my Lord, I only know what you have taught me and that is there is no deed this day more gratifying to you than fighting against these who have spread tyranny in the land. If I knew of any other deed that would satisfy you more than that, I would do it."
Ammar fought many battles with the Messenger of Allah. His last battle was to be at Siffeen with Imam Ali against the despotic Muawiya. On that day he said, "We fought the infidels with the Messenger of Allah under these flags that Muawiya and his army are now holding. Now the time has come when we have to fight the holders of these flags. Let it be known to you that today I will be killed. I will take the deeds of this transient world into the eternal abode. So let it be known to you that the Prince of the Faithful (Imam Ali) is my exemplar and that Allah shall judge between the righteous and the evil from amongst his subjects."
He then spurred his horse forward towards the battlefield saying, "Today I meet up with the loved ones, Mohammad and his group."
Ammar fought courageously that day until a blow struck him on the waist. As a result of that blow he was forced to return from the battlefield, where he then asked for a drink of water. One of the
companions came with a bowl of milk instead of water. When Ammar saw the bowl and it's contents he said, "The Messenger of Allah did not lie." They asked him what he meant by that
statement. He said, "The Messenger of Allah informed me that my last provision from this world would be milk."
Ammar drank the milk and soon after he passed away. He was ninety-one years old.
Imam Ali in eulogizing Ammar said, "We belong to Allah and to him shall be our return. Whoever does not feel grief over the death of Ammar is not a Muslim. O'Allah be merciful to Ammar during that time when the Angels will question him in the grave. I did not witness with the Prophet a group of three, without Ammar being the fourth, or a group of four, without Ammar being the fifth. Ammar was not deserving of paradise only once; he deserved it on many occasions. The everlasting gardens that await him are countless because he was with the truth and the truth was with him and as the
Messenger of Allah said, "It (the truth) accompanies him every which way he turns."
Then he said, "O'Allah torture the Murderer, the curser and the stealer of Ammar's weapon in hell." After that Imam Ali Prayed on his corpse then he lay him to rest in his grave.
May Allah bless him and grant him eternal life in paradise for he was a person with unwavering faith till the very last breath in his body.
Ref: Imam Reza Network