Salman the son of Islam

It was before noon. Some Muslims sat in Prophet's Mosque waiting for Azan (call to prayer) to say noon prayer. Salman entered mosque and greeted his believing brothers.
The Muslims wanted to know the Persian man's tribe. They mentioned their tribes loudly to let Salman hear them
One of them said:
I belong to Tamim's tribe.
Another said:
I belong to the Quraish.
A third said:
I belong to al-Aus tribe.
And so on. But Salman was silent. They wanted to know his tribe. So they asked him:
Salman, where are you from?
To teach them the meaning of Islam, Salman answered:
I'm the son on Islam! I was lost! So, Allah's guided me with Muhammad. I was poor! So, Allah's made me rich with Muhammad. I was a slave! So, Allah's released me with Muhammad. This is my tribe!
The Muslims in mosque kept silent because Salman taught them a lesson of Islam.

Who was Salman?
How did he believe in Islam? His name was Roozbah. It means "Happy". He was born at a village in Isfahan. His father was the head of the village. He was a rich man.
At that time, the Persian people worshipped fire because it was the symbol of light. So, fire was sacred to them. Thus, they had temples where fire was made to blaze forever. And there were holy men. They continued its burning day and night.
When Roozbah grew up, his father wanted him to be of great importance. So, he asked him to manage the temple and to go on burning the fire. Roozbah thought about fire.
He refused it as a god, for man takes care of it so as not to put out. One day, the young man roamed through the distant green fields. In the distance, he saw a pretty building.
He headed for it. The building was a church. The church was built by some monks to worship Allah. At that time, Christianity was Allah's real religion. The young man talked with the monks. The love of Allah's religion entered his heart. He asked them:
Where's the religion from? It's from Shaam.

The Migration
Roozbah decided to go to Shaam. He waited for a caravan The traders of the caravan accepted to take him to their homeland. The young man lived in a priest's house.
He wanted to learn the principles of the religion, good behaviour, and the teachings of the Bible. After a time, the priest died.
So, Roozbah immigrated to Mousal ( a city in the northern part of Iraq). There he lived in a church. From Mousal, he moved to Naseebeen. Then he moved to Ammuriyah.
Roozbah lived at Ammuriyah for a time. The priest of Ammuriyah was a good man. Before his death, he said to Roozbah:
During this time, Allah will send a Prophet. The Prophet will bring the religion of Ibrahim al-Khalil. And he'll immigrate to a land with a lot of date palms.
Roozbah asked him:
What are his marks? Some of his marks are: He'll accept the gift but he won't accept the alms. And the mark of prophecy will be between his shoulders.
The good priest died and Roozbah was by himself. He thought of the immigration to the Arab Peninsula. One day, a caravan passed by him. The caravan wanted to come back to Hejaz. He gave them all his money to travel to Makkah.
The traders took his money and deprived him of his freedom. They sold him to a Jew as a slave. Roozbah was sad because of that disloyalty, but he was patient. He sincerely began working on the Jewish man's farm.
Days passed. One morning a man belonged to Bani Quraidha came to visit his cousin. He saw Roozbah working very hard. The man said to his cousin:
Please sell me that slave.
Roozbah became happy because Bani Quraidha lived in Yathrib full of date-palms. In the meantime, the priest of Ammuriyah told him that the promised Prophet would appear in it. Roozbah was always counting the days.
He looked forward to the Prophet's appearance. One day, while he was working on the farm, he heard his master saying to a friend of his:
Muhammad's arrived at Quba. And some people of Yathrib have received him.
Roozbah rejoiced at the news, for it was time to get his freedom. He waited till evening. When it became dark, he took some dates and left his master's house secretly. The distance between Yathrib and Quba was about two miles.
Roozbah covered them quickly. When he arrived at Quba, he went to our Master Muhammad [s] and said:
These dates as alms.
Our Master Muhammad [s] distributed the dates to his companions, but he did not eat any. Roozbah said to himself:
This is the first mark
On the following day, he came again. He had some dates, too. He said to our Master Muhammad [s]:
These are gifts.
The Prophet [s] took the dates gratefully. He distributed them to his companions and ate some. Roozbah said to himself:
And this is the second mark
For this reason, Roozbah was certain that Muhammad was the promised Prophet. He embraced him and believed in Islam. For this reason, our Master Muhammad [s] named him Salman.
Freedom
Islam has come to free person from control of another person. Allah has given man freedom. Thus our Master Muhammad [s] said to his companions:
Help Salman to get his freedom
The Jewish man accepted to free Salman provided that he should plant him three thousand date-palms. His brothers collected him the palm shootings.
And our Master Muhammad [s] began planting them. They all lived. In this way, Allah granted Salman freedom. Therefore, he lived happily with our Master Muhammad [s].

Madina Defense
In Ramadan, 5 A.H., the Muslims heard about the polytheists' intention to invade Madina. The Jews were always planning and urging the Quraish and the Arab tribes to invade Madina and destroy Islam.
The Jews spent a lot of money to call up ten thousand fighters. Our Master Muhammad [s] was always asking the advice of his companions to solve the problems the Muslims faced.
The Muslims held a meeting in the Prophet's Mosque to exchange views. The new invasion was full of danger, for the Muslim troops were about 1,000 fighters, while the invaders were ten thousand fighters.
Besides, they had different kinds of weapons. The Muslims were in a fix. Some of them were afraid. And the hypocrites were always scaring the people and spreading rumours. While the Muslims were exchanging views to face the coming danger, Salman stood up and said:
Allah's Apostle [s], in Persia, we dug a trench when an enemy attacked us.
Salman's opinion surprised the Muslims. The Prophet [s] and the Muslims were all happy.

The Trench
The northern border of Madina was weak. Our Master Muhammad [s] wanted the trench to be about five thousand meters long, nine meters wide, and seven meters deep.
On the following day, the Muslims went out carrying their digging tools. To end the trench accurately and quickly, our Master Muhammad [s] ordered each ten fighters to dig forty meters. It was winter.
The wind was very cold. The Muslims were fasting. Still they were working with enthusiasm. And they were not paying attention to the Jews' and the hypocrites' rumours.
Our Master Muhammad [s] was working actively, encouraging his companions, and saying some prayers to Abdullah bin Rawaha, a companions of his:
Allah, You've made us guided! And made us give alms and pray! Then grant us patience! And make us steady when we meet (our enemy)!

The Rock
Salman was working with his brothers, the Muhajireen (immigrants) and the Ansar (supporters). One day, they found a hard, white rock. Salman tried to smash it with his pick-axe. His companions tried to smash it but they were unable, too.
Whenever they hit the rock, it gave sparks. Therefore, the Muslims asked Salman's opinion. Salman went to tell the Prophet [s] about the rock and to allow them to change the direction of the trench. The Prophet [s] came to the trench and took the pick-axe from Salman.
He came into the trench. And he asked the Muslims to get him some water. The Prophet [s] poured the water on the rock, held the pick-axe, and said:
By the Name of Allah.
He hit the rock and split one-third. The Prophet [s] said:
Allah's great! I've been given the keys of Shaam! By Allah, I can see its palaces!
The Prophet [s] hit the rock again, split another one-third, and said: Allah's great! I've been given the keys of Persia! By Allah, I can see the palaces of al-Madain!
Then he made a third hit, smashed the rock, and said:
Allah's great! I've been given the keys of Yemen! By Allah, I can see gates of Sanaa!
The Muslims rejoiced at Allah's victory. But the hypocrites began sneering at the believers: How will you conquer Persia, Rome, and Yemen while you're digging a trench in Yathrib? But the believers had no doubt about Allah's victory, for Allah grants his sincere slaves a victory.
The Muslims went on digging the trench day and night for a month. During that time, the Muslims were moving the agricultural crops into Madina to live on them in the siege and to prevent the enemy from making use of them.

The Siege
The Armies of the Allies headed by Abu Sufyan arrived in Madina. Seeing the trench, they wondered and said:
The Arabs don't know this trick!
And the polytheists knew that it was Salman's idea. They besieged Madina. Abu-Sufyan was looking in vain for an opening to pass through the trench.
During the siege, the Muslims and the polytheists reciprocated arrows. One day, the polytheists' horsemen could pass through the trench and arrived at the front of the Muslims.
Our Master Muhammad [s] ordered his fighters to hinder the polytheists. Thus Ali Bin Abu Talib stood up to fight Amru bin Abdi-Wud, a hero of the polytheists'. When Imam Ali [a] began fighting the enemy of Islam, our Master Muhammad [s] prayed to Allah to grant them all a victory. Then he said:
Today, all belief has begun fighting all atheism
The young man of Islam gained a victory over his enemy, and the Muslims shouted:
Allah's great! Allah's great!
When the polytheists escaped towards the trench, the Muslims pursued and killed some of them.

The Victory
The polytheists were unsuccessful to cross the trench. The siege became long. Allah granted his Apostle and the believers a victory. The strong winds were blowing against the Allies' Armies.
They uprooted their tents and dismayed them. One night, the polytheists were tired of the siege. Therefore, Abu Sufyan decided to withdraw his fighters.
In the morning, our Master Muhammad [s] sent Hudhayfa to the enemy front to get him some information. Hudhayfa told Allah's Apostle [s] about the defeat of the enemy armies. The Muslims were filled with happiness. They thanked Allah for granting them a victory over the enemies of the religion and of the humanity. After a month's siege, the Muslims happily came back home.

In the Prophet's Mosque
The Muslims came together in the Prophet's Mosque. They were thanking Allah, the Glorified. They were looking at Salman, the great companion, with love and respect because he saved Madina and Islam from the invaders with his plan.
For this reason, the Ansar from Madina said:
Salman is one of us!
And the Muhajireen shouted:
Salman is one of us!
And the Muslims listened to the Prophet [s] to hear his view about Salman:
Salman is a member of my family!
Then the Prophet [s] said:
Don't say Salman al-Farsi, but say Salman al-Muhammadi!
Since that day, the Muslims had looked gratefully and respectfully at Salman.

Jihad
Salman was always going with our Master Muhammad [s] to defend the Muslim Mission against the enemies. Salman took part in all Muslim battles: the Battle of Bani Quraidha, the Battle of Khaibar, the Conquest of Makkah, the Battle of Hunain, and the Battle of Tabook.
Salman was one of the first persons who paid homage to Allah's Apostle [s] under the tree. That homage was called al-Ridhwan. Salman was a truthful believer and a loyal Mujahid.
For this reason, the Muslims heard our Master Muhammad [s] saying
The Paradise is longing for three persons. They're Ali, Ammar, and Salman.
They were a pretty sight because they were from three countries. Islam had gathered them together. So, they became brothers. In the meantime, Abu Sufyan passed by and look laughingly at them because he was always behaving according to the behaviour of the pre-lslamic people.
And because he thought that Arabs were better than other nations. But our Master Muhammad said:
There's no difference between an Arab and a foreigner but in the fear of Allah.
Salman, Bilal, and Suhaib wanted to teach Abu Sufyan a lesson and to remind him of the mercy of Islam. So, they said:
The swords haven't taken anything from Allah's enemy!
Abu-Bakr heard their words and said with anger:
Why have you said these words to the Shaikh of the Quraish and their leader.
Abu-Bakr went to our Master Muhammad [s] to tell him about their words. But our Master Muhammad [s] said:
Abu Bakr, have you made them angry? If you have made them angry, then you have made Allah angry.
Abu Bakr felt sorry because he made them angry. Thus he went to them quickly and said:
Brothers, I may have made you angry!
They answered with Muslim kindness:
No, Abu Bakr, may Allah forgive you!

The Prophet's Demise
On Monday, 28th Safar, the Prophet [s] passed away The Muslims became sad. Salman wept over him. Salman loved our Master Muhammad [s] very much. He followed his behaviour and memorized his words. For this reason, Salman loved Ali, for Allah and his Apostle loved him.
And he heard the Prophet [s] saying again and again:
Ali is with justice and justice is with Ali. You are in the same position with respect to me as Harun was to Musa except that there is no Prophet after me. Whomsoever I'm the authority over, Ali is also the authority over. Salman had heard those traditions and others.
For this reason, he believed in Ali's Imamate and in his Caliphate after our Master Muhammad [s].

The Homage
Many Companions of the Prophet [s] were surprised at that homage. And they opposed it because they thought that the true Caliph was Ali [a]. For this reason, Salman, Abu-Dharr, al-Miqdad, Ammar bin Yasir, Abdullah bin Abbas, al-Zubair bin al-Awam, Qais bin Saad, Usama bin Zaid, Abu Ayyoob al-Ansary, Abdullah bin Masoud and so on, did not pay homage to Abu-Bakr.
Imam Ali [a] kept on his attitude towards the homage till his wife, Fatima al-Zahra, our Master Muhammad's daughter, died. Imam Ali [a] paid homage to Abu Bakr to save the Muslims from division. Salman was waiting to pay homage. The Imam said to him:
Aba Abdullah, pay homage.
Salman obeyed Allah, Allah's Apostle [s] and the Imam. So, he paid homage. Imam Ali [a] loved Salman and said about him:
Salman is a member of the Prophet's family. He is like Luqman al-Hakim He has read the first Book and the last Book, namely, the Holy Bible and the Holy Qur'an.

Al-Madain
Salman took part in the battles of Persia. He was in the advance of the fighters. And he was fighting bravely. Saad bin Abi-Wakkas was the leader of the campaign against al-Madain. Salman was beside him.
He crossed the river with his horse. Salman was a translator between the Muslims and the Persian people. Thus the city surrendered without shedding blood.
Caliph Umar bin al-Khattab appointed him ruler over al-Madain. He was a model for the just, Muslim ruler. His salary was five thousand Dirhams. But he divided them all among the poor. He lived a simple life.
He bought palm-leaves by a Dirham. He made baskets and sold them for three Dirhams. He spent a Dirham on his family, gave a Dirham to the poor, and saved the third Dirham to buy palm-leaves. His clothing were simple.
When the travellers and the strangers saw him, they regarded him as a poor man from al-Madain. One day, while Salman was walking in the market, a traveller ordered him to carry his baggage. Salman carried the baggage and began walking after the man. In the street, the people were greeting Salman respectfully. The traveller wondered and asked the people around him:
Who's that poor man?
They answered:
He's Salman al-Farsi, the companion of Allah's Apostle [s], and the Emir of al-Madain
The traveller was surprised. He apologised to Salman and asked him to put down the baggage. Salman refused that and said:
Till I see you off.
The traveller felt sorry and knew that Salman was Allah's supporter.

Kufa
After the Conquest of al-Madain, the Muslims began looking for a suitable place to inhabit. So, Salman and Hudhayfa bin al-Yamman went looking for a suitable land to match the Muslims' customs. They chose the land of Kufa and said some prayers there. On that day Kufa was founded.
Then it became the capital of the Muslim government and a center for science and knowledge.

The Jihad Again
Uthman became the Caliph of Muslims. But the Muslims removed him from his office. Salman became happy. He set out for Madina to visit our Master Muhammad's Holy Shrine, and to say prayers in his mosque.
Salman liked Jihad and sacrificing his life to defend the Muslim government against its enemies. So, he joined the fighters to conquer Balengerd City in Turkey. And he had many brave attitudes there.

The Coming Back
Salman became very old. Then he was invalid. The Muslims visited him and asked Allah to recover him from his illness. The Muslims were looking at Salman lovingly because he loved Allah and people and did a lot of good.
One morning Salman asked his wife to get him the parcel he had kept for years. His wife asked him about the parcel. Salman said: Dear Allah's Apostle [s] has said to me: If death comes to you, some people will come to you. They like perfume but they don't eat food.
The Shaikh untied the parcel and splashed it with water. A sweet smell spread and filled the space of the room. Salman asked his wife to open the door. Only a few moments passed, the Shaikh shut his eves and passed away.

His Shrine
The visitor can find a big shrine, named Salman Paak including the tomb of the great Companion Salman al-Muhammadi, the loyal son of Islam, in the area which tourists visit to see the ruins of al-Madain where Kossra Arch stands. Salman was a young man when he left the Iranian land. He visited many cities and towns in Turkey, Shaam, Iraq, and Hijaz. After a long life of Jihad and of worship, he died at al-Madain.
Worth mentioning, the people of Madain called him Salman Paak. "Paak" is a Persian word meaning clean. Yes! Salman was clean-hearted. And, he was a member of the Prophet's family.
Ref: Imam Reza Network

Abu-Talib:The Greatest Guardian of Islam

In 570 A.D. the Abyssinian Armies under the leadership of Abraha attacked the Holy Mecca to demolish the Kaaba.
Abdul-Muttalib, our Master Muhammad's (S.A.W.)grandfather, the Master of Macca, went round the Kaaba praying for Allah, the Almighty, to prevent the invaders from demolishing the House which Ibraheem al-Khaleel(A.S.) and his son Ismael(A.S.) built for people to worship Allah only.
Allah, the Almighty, accepted Abdul-Muttallib's prayer. So, when the elephants and the soldiers advanced to demolish the Kaaba, Ababil birds carrying stones in their beaks appeared in the horizon. They began dropping the stones. So, the invaders around the Kaaba were defeated.
Consequently, Allah's power and Abdul-Muttallib's importance appeared! That year was named the Year of the Elephant.
Our Master Muhammad (S.A.W.) was born in that year. Abu-Talib was thirty years of age.
Allah, the Almighty, has mentioned this event in the Holy Koran:*
In the Name of Allah, the Beneficent, the Merciful)Have you not considered how your Lord dealt with the possessors of the elephant?Did he not cause their war to end in confusion*
And send down (to prey) upon them birds in flocks, casting them against stones of backed clay*
So, he rendered them like straw eaten up?*

Abdul-Muttalib
Abdul-Mutallib, who dug Zamzam well, had ten sons. Abdullah, the Prophet's father, was one of them. Abu-Talib, the Prophet's uncle, was one of them, too.
Our Master Muhammad (S.A.W.), was an orphan. His father Abdullah died while he was a baby. When his mother died, he was six years of age.
So, his grandfather Abdul-Muttallib took care of him. He liked him very much. He thought that Muhammad(S.A.W.) would be a Prophet.
Abdul-Muttallib was righteous. He followed Ibraheem's and Ismael'a religion. He advised his sons to follow good manners.
In the bed of death, Abdul-Muttallib said to his sons:
A grandson of mine will be a Prophet. So, he who will be present at his time must believe in him.
Then he turned to his son, Ali(A.S.), and whispered in his ear:
Mohammed(S.A.W.) will be of great importance. So, support his with your hand and tongue.

The Guardian
Our Master Muhammad (S.A.W.) was 8 years of age when his grandfather Abdul-MutTalib died. So, his uncle, Abu-Talib took care of him.
Abu-Talib's name was Abdu-Munaf. His mother's name was Fatima bint Amr. She belonged to Bani-Makhzum. Abu-Talib was named Shaikh al-Bat-ha.
Our Master Muhammad (S.A.W.) lived with his uncle. His uncle treated him kindly. Fatima bint Asad, his uncle's wife, treated him kindly, too. She preferred him to all of her sons. So, out Master Muhammad (S.A.W.) grew with a good family.
Abu-Talib's love for his nephew increased day by day because of his good manners and great politeness.
For example, when the food was ready, the Orphan Boy reached it politely. He said;
In the Name of Allah!
When he finished, he said:
Thank Allah!
One day, Abu-Talib missed his nephew Muhammad(S.A.W.). So, he raised his hand from the food and said:
Till my son comes!
When Muhammad(S.A.W.) came, Abu-Talib gave him a cup of yoghurt. Mohammed(S.A.W.) drank out of the cup. Abu-Talib's sons drank out of it one by one, too. They were all full. The uncle admired that. So, he said to his nephew:
Muhammad(S.A.W.) you're blessed!

The Good News
Abu-Talib had heard good news from the people of the Book (the Jews and the Christians). The good news was that a Prophet would appear very soon. So, he took care of his nephew very much. He thought that he would be a Prophet. So, he didn't leave him alone.
When Abu-Talib wanted to go on a trade journey to Shaam (Syria), he took out Master Muhammad (S.A.W.) with him. Muhammad(S.A.W.) was nine years of age then.
In Busra, a city situated on the road of the trade caravans, there was an abbey. A monk lived in the abbey. The monk's name was Buhaira. He was always looking forward to the appearance of a new Prophet whose time approached.
When the monk looked at Muhammad(S.A.W.), he realized that he would be the promised Prophet because he had the personality and expression of a Prophet.
The monk began looking at the Meccan boy's face very carefully. Meanwhile, the good news about Jesus Christ sounded in his mind. The monk asked Abu-Talib about the boy's name. So, Abu-Talib said:
His name's Muhammad(S.A.W.).
The monk became very humble at his holy name. So, he said to Abu-Talib:
Go back to Macca. Protect your nephew from the Jews because he'll be of great importance!
Abu-Talib came back to Macca. He adored Muhammad(S.A.W.) He was very careful of his safety.

The Blessed Boy
The years passed. Macca and its villages dried up because there was no rain.
The People came to Shaikh al-Batha. They asked him to pray to Allah for rain. They said:
Abu-Talib, the valley's become rainless. Our families are without food. So, come on and pray to Allah for rain.
Abu-Talib went out. He had great confidence in Allah. He took his nephew, Muhammad(S.A.W.) with him.
Abu-Talib and Muhammad(S.A.W.) stood beside the Kaaba. The boy's heart took a pity on the people. Abu-Talib asked Ibraheem's and Ismael's Lord to send down heavy rain. Muhammad(S.A..W.) looked at the sky.
Only a little time passed. The sky was full of clouds. Lighting flashed. Thunder sounded. The rain came down heavily.
The rain water flowed in the villages. The people came back pleased thanking Allah for the blessing of the rain. Abu-Talib also came back. His love for his nephew increased very much.
The years passed. Muhammad(S.A.W.) became a young man. He was extremely polite. So, people called him the Truthful(Sadiq), the Trusty One(Amin).

The Supporter of the Persecuted
Abu-Talib disliked persecution very much. In the meantime, he liked the persecuted a lot. So, our Master Muhammad (S.A.W.) liked Abu-Talib very much.
One day, a battle place between the tribe of Kinana and the tribe of Qais. The tribe of Qais was the aggressor.
A man from the tribe of Kinana came to Abu-Talib and said:
Son of the bird feeder and pilgrim water-giver, don't be absent from us. We get victory in your presence.
Abu-Talib answered:I won't be absent from you when you avoid persecution, enmity, rudeness, and falsehood.
So, they promised him to do that.
Our Master Muhammad (S.A.W.) stood by his uncle against Kinana.

The Alliance of Fodhool
Some people from Macca attacked the pilgrims of Allah's House.
A man and his daughter. belonged to the tribe of Kahthaam, came to visit Allah's House. A young man from Macca took the young girl by force.
The Khathaamian man shouted:
Help! Help! Help!
A passer-by said to him:
Go to the Alliance of Fodhool. It was an agreement signed by the Maccan leaders. According to the agreement they decided to help the persecuted and to punish the unjust.
When the Khathaamian man got there and asked them for help, some men took their swords and went to the young man's house. They threatened him and brought back the girl to her father.
Our Master Muhammad (S.A.W.) was a member of the Alliance of Fodhool.

The Happy Marriage
Abu-Talib had a big family. He spent a lot of money on the poor. So, he became poor, too. Our Master Muhammad (S.A.W.) felt that he had to help his uncle. So, he decided to take Khadijah(A.S.)'s goods to Shaam.
The task was successful. Our Master Muhammad (S.A.W..) gave the trusts to their owners. This made Khadijah(A.S.) think of him. So she asked him to marry her.
Abu-Talib was very pleased with that suggestion. So, he, a group of Bani-Hashim, and Hamza bin Abdul-Muttalib, our Master Muhammadd's uncle, went to ask Khadijah(A.S.)'s hands from her family. Abu-Talib said:
Praised be to Allah who has made us of Ibraheem's and Ismael's sons, made a protected house and a safe sanctuary for us, and made our country blessed.
Then he added:
My nephew Muhammad bin Abdullah is the best and greatest man of all the Quraish. Besides, he's better than money because money's perishable. He likes Khadijah(A.S.) and she likes him. By Allah, he'll be of great importance. Khadijah(A.S.)'s dowry is of my money.
Muhammad (S.A.W.) and Khadijah(A.S.) got married.
The years passed. Allah gave Abu-Talib a new baby. The baby's name was Ali(A.S.).
Our Master Muhammad (S.A.W.) wanted to relieve his uncle's worries. So, he went to his uncle's house to take Ali(A.S.) to his house.

Jibreel
The years passed. Abu-Talib became seventy years of age. Our Master Muhammad (S.A.W.) was forty years of age. Muhammad(S.A.W.) went to Harra Cave every day. In that year, Jibreel came down from the sky. Our Master Muhammad (S.A.W.) heard him saying:
Read! Read in the name of your Lord Who created* He created man from a clot* read and your Lord is most Honorable, Who taught (to write) with the pen, taught man what he knew not*
Then Jibreel said:
Muhammad(S.A.W.), you're Allah's Messenger and I'm Jibreel.
Muhammad(S.A.W.) came back from Harra Cave holding the Mission of the Sky.
His wife, Khadijah(A.S.), believed in him. His cousin Ali bin Abu-Talib(A.S.) believed in him, too.
One day, while our Master Muhammad (S.A.W.) was praying and Ali(A.S.) was behind him, Abu-Talib came and said kindly:
My nephew, what are you doing?
The Holy Prophet (S.A.,W.) said:
We're praying for Allah according to the religion of Islam.
Abu-Talib said happily:
There's no harm in what you're doing.
Then he said to his son Ali(A.S.):
Ali(A.S.), support your cousin. He does nothing but good.

In the Holy Prophet's House
After a while, Jibreel came down holding Allah's Order:
And warn your nearest relations, and be kind to him who follows you of the believers*
Allah's Messenger ordered Ali(A.S.) aged ten to invite his tribe, namely Bani Hashim. Abu-Talib, Abu-Lahab, and others came to the Holy Prophet's house.
When they all had the food, our Master Muhammad (S.A.W.) said:
No Arab young man had brought his people like what l've brought you. I've brought you the good of here and of the hereafter.
Then, he asked them to believe in Islam. Abu-Lahab stood up and said with spite:
Muhammad's(S.A.W.) put a spell on you.
Abu-Talib said angrily:
Shut up! It's none of your business!
Abu-Talib turned to our Master Muhammad (S.A.W.) and said:
Get up and say whatever you like. Spread Your Lord's Mission, for you're the Truthful, the Trusty one.
So, our Master Muhammad (S.A.W.) got up and said:
My Lord's ordered me to ask you to believe in Him. So, Who support me with this matter? Who wants to be my brother, my regent, and my successor after me?
They kept silent.
So, Ali(A.S.) said eagerly:
Allah's Apostle, I.
The prophet rejoiced and embraced his young cousin while he was weeping.
Bani-Hashim stood up. Abu-Lahab was laughing and saying sarcastically to Abu-Talib:
Muhammad's ordered you to obey and hear your son.
But Abu-Talib did not pay attention to him. Rather, he looked angrily at him.
Abu-Talib kindly said to his nephew:
Go on what Allah's ordered you. By Allah, I'll support and protect you.
Our Master Muhammad (S.A.W.) looked at his uncle respectfully. He felt strong as long as the Master of Macca was with him.

The Supporter
Although Abu-Talib was an old man, he strongly stood by Muhammad's Mission. He was always protecting him from the Quraishi polytheists.
A big number of the Maccans believed in Allah's religion paying no attention to the worship of the idols and to the threats of the Quraishi tyrants.
One day, the Quraishi leaders came to Abu-Talib though he was confined to bed. They said angrily:
Abu Talib!Prevent your nephew from us because he's weakened our thoughts and insulted our gods.
Abu-Talib became sad because his people did not want to listen to the sound of truth. So, he said to them:
Give me time to speak to him.
Abu-Talib told our Master Muhammad (S.A.W.) the words of the Quraishi leaders.
The Prophet (S.A.W.) said respectfully:
Uncle! I Can't disobey my Lord's Order.
Abu-Jahl, the most spiteful man, said:
We'll give him whatever wants of our money
rather, we'll make him king over us if he wants.
The Holy Prophet(S.A.W.) said:
I want nothing but one word.
Abu-Jahl said:
What's the word?
We'll give you as ten times as it!
Our Master Muhammad (S.A.W.) said:
Say there's no god but Allah.
So, Abu-Jahl was filled with anger:
Ask another word instead!
Allah's Apostle (S.A.W.) said:
If you brought me the sun and put it in my hand, I'd not ask a word instead.
Tension happened. The polytheists stood up. They were threatening our Muhammad (S.A.W.).
Abu-Talib said to our Master Muhammad(S.A.W.)
Save your soul .
The Holy Prophets' eyes shed tears when he answered:
Uncle, by Allah, if they put the sun in my right hand and the moon in my left hand to leave this matter, I'd not leave it till Allah supports it or I perish for it.
The Holy Prophet (S.A.W.) stood up rubbing his tears. So, Abu-Talib called him kindly and said:
Nephew, draw near.
Our master Muhammad (S.A.W.) drew near. His uncle kissed him and said:
Nephew, go and say whatever you like. By Allah, I'll never leave you alone.
Then, he began singing to confront the Quraishi might:
By Allah, they all won't reach you.
Till a pillow of dust will be put under my head.
And till I'll be buried.

The Light of Islam
Our Master Muhammad (S.A.W.) went on preaching the new religion to bring out people from darkness into light.
Again the Quraishi tyrants came to Abu-Talib. They used another style:
Abu-Talib, this is Amarah bin al-Waleed (Khalid bin al-Waleed's brother). He's the strongest and the most handsome young man of all the Quraish. So, take him and give us Muhammad(S.A.W.) to kill.
Abu-Talib was sorry to hear that idea. He answered them angrily:
Do you give me your son to feed him for you, while I give you my son to kill him? Have you ever seen a she-camel take a pity on other than its young?
The polytheists' harm became intense. They began torturing them. Abu-Talib thought that their harm would include out Master Muhammad (S.A.W.). So, he sent for Bani Hashim. He asked them to protect and save the Holy Prophet (S.A.W.). They accepted bu Abu-Lahab refused.
Abu-Talib heard that Abu-Jahl and other polytheists tried to kill our Master Muhammad (S.A.W.).
So, he and his son Jafar went to the hills of Macca to look for him. They looked for him here and there.
Finally, they found him praying to Allah. In the meantime, Ali(A.S.) was praying on his righ hand. They were sad to see that there was no one with our Master Muhammad (S.A.W.) but Ali(A.S.). Thus Abu-Talib wanted to encourage his nephew. He turned to his fon Jafar and said:
Complete your cousin's wing.
Namely, pray on his left hand to feel determination, strength, and confidence. Jafar stood with our Master Muhammad (S.A.W.) and his brother Ali(A.S.) to pray to Allah, the Creator of the skies and the earth, the Lord of the worlds.
Again, Abu-Talib missed out Master Muhammad (S.A.W.). He waited for his return. But he did not come back. So, he went to look for him. He went to the place where our Master Muhammad (S.A.W.) went frequently. But he did not find him.
So, Abu-Talib came back, gathered Bani Hashim together and said to them:
Each one of you must take a strong iron bar. Now follow me. When I enter the mosque, each one of you must sit beside a Quraishi leader. He must kill him if we knew that Muhammad(S.A.W.) had been killed.
The young men of Bani Hashim obeyed Abu-Talib. Each one of them sat beside a polytheist.
Abu-Talib sat waiting for our Master Muhammad (S.A.W.). Meanwhile Zaid bin Harith came and told him that the Holy Prophet (S.A.W.) was safe.
Then, Abu-Talib announced his plan to punish those who tried to hurt the Holy Prophet (S.A.W.).
The polytheists were abase. Abu-Jahl kept silent. His face became yellow with fear.
Some of the polytheists urged their boys and slaves to hurt our Master Muhammad (S.A.W.).
One day, the Holy Prophet (S.A.W.) was praying. A young man came and threw the wastes at him. The polytheists began laughing loudly. Our Master Muhammad (S.A.W.) was very unhappy. So, he went to his uncle and told him about the young man's bad behaviour.
Abu-Talib became very angry. He took out his sword and came to the polytheists. He ordered his boy to throw the wastes at their faces.
They said:
Abu-Talib, that's enough!

The Ban
When the polytheists know that Abu-Talib would not leave our Master Muhammad (S.A.W.) alone and that he was ready to die for him, they decided to announce an economic and social ban on Bani Hashim, At the same time, they cut off all relations with them.
In the month of Muharram, the seventh year after the Prophetic Mission, forty Quraishi leaders signed the ban and fixed it to the wall in the Kaaba.
The Quraish expected Abu-Talib to surrender. But Shaikh al-Batha had another attitude.
Abu-Talib took his tribe to a valley between two mountains, to protect our Master Muhammad (S.A.W.) from assassination. He was always visiting the valley to close the openings where the enemies might pass through to kill our Master Muhammad (S.A.W.) at night.
Abu-Talib, though old man, his brother Hamza, and some men of Bani-Hashim were always guarding the Holy Prophet (S.A.W.) one by one at night. Abu-Talib was always moving the Holy Prophet's bed from one place to another to keep it a secret.
Days and months passed. The besieged were in perfect isolation. They suffered from the pains of hunger and deprivation. When the time of pilgrimage came, they got out to buy some food and clothes.
The richest Quraishi tyrants in Macca were always buying all kinds of food to prevent the besieged from buying it.
During that bitter period of time, Abu-Talib was as solid as the mountain. He was always standing by our Master Muhammad (S.A.W.). He was fearless, resolute believer.
Abu-Talib loved out Master Muhammad (S.A.W.) more than his sons. He was sometimes looking at him, weeping and saying:
When I look at him,I remember my brother Abdullah.
One night, Abu-Talib came and woke our Master Muhammad (S.A.W.). He said to his son Ali(A.S.) aged eighteen:
My son, sleep in his bed.
To know his father's loyalty to Muhammad(S.A.W.), Ali(A.S.) said:
But, I'll be killed.
His father said:
Be patient!
Eagerly Ali(A.S.) Said:
I'm not afraid of death. But I want you to know my support.
Abu-Talib patted Ali(A.S.)'s back. He took our Master Muhammad (S.A.W.) to a safe place to sleep in.
When our Master Muhammad (S.A.W.) went to bed, Abu-Talib went to bed, too.
Months after months passed. The patience and hunger of the besieged increased. They ate the leaves of the trees. The Holy Prophet (S.A.W.) took a pity on the hungry children.

The Good News
One day, our Master Muhammad (S.A.W.) came to his uncle. He was filled with happiness. He said to him:
Uncle, my Lord ordered the white ant to eat the Ban Page. So, It's eaten it all but Allah's Name.
Abu-Talib said happily:
Has your Lord told you about that?
Muhammad (S.A.W.) answered:
Yes, Uncle.
Abu-Talib's heart was filled with belief. So, Abu-Talib stood up and went to Darul-Nadwa, at the Kaaba, where the Quraishi leaders sat.
Abu-Talib addressed the sitting persons:
Quraish!
They got up for the respectful, old man. They listened to his words. They expected his surrender and defeat because of the ban.
But Shaikh al-Batha said:
Quraish, my nephew Mohammed(S.A.W.) has told me that Allah ordered the white ant to eat your Ban Page. So, it's eaten it all but His Name. If he's right, them end the ban.
Abu-Jahl said:
And, if he was a liar?
Abu-Talib answered with confidence and belief:
I'll hand you my nephew.
The Quraishi leaders said:
Okay.
They opened the door of the Kaaba. They found that the white ant had eaten every thing but Allah's Name.
The besieged got out of Abu-Talib valley. Our Master Muhammad (S.A.W.) and his companions began preaching Islam to the pilgrims of Allah's Holy House.

The Demise
Abu-Talib was over eighty years of age. He became very invalid. So, he was confined to bed. He thought about nothing but our Master Muhammad (S.A.W.). He knew that if he died, the Quraish would fear no one and they would kill his nephew.
The Quraishi leaders came to visit Shaikh al-Batha. They said:
Abu-Talib, you're our Shaikh and Master.
You're about to die. So, put an end to the enmity between your nephew and us.
Tell him to stop hurting us. We'll stop hurting him.
Tell him to leave us with our religion. We'll leave hims with his religion.
Abu-Talib looked at Abu-Jahl, Abu-Sufyan, and other Quraishi leaders. he said to them faintly:
If you hear Muhammad's words and obey his orders, you'll be happy. So, obey him and get happiness in here and hereafter.
The atheists and infidels stood up. Abu-Jahl said with spite:
Do you want us to make the gods one god?
Abu-Talib was sad at the Quraishi stand. He was very anxious about our Master Muhammad's safety. So, he invited Bani-Hashim and asked them to support our Master Muhammad (S.A.W.) at any cost. They all obeyed him. Then Abu-Talib closed his eyes to die soundly.
Shaikh al-Batha kept silent. He became a motionless body.
His son Ali(A.S.) wept bitter tears. Sad cries spread all over Macca. The atheists rejoiced at his death.
Abu-Jahl angrily said:
It's time to get my revenge on Muhammad(S.A.W.).
Our Master Muhammad (S.A.W.) came to say farewell. He kissed Abu-Talib's bright forehead and murmured sadly:
Uncle, may Allah have mercy on you.
You educated me when I was small, looked after me when I became an orphan, and supported me when I became a grown-up.
So, may Allah reward you a lot.
Then he burst into tears. He began recalling the days of his childhood with his kind uncle. He embraced his cousin Ali(A.S.). They began weeping together.

The Year of Sadness
Only a few weeks passed. Khadijah(A.S.), Muhammad's wife, died, too. So, our Master Muhammad (S.A.W.) named that year the "Year of Sadness".
The Quraish increased their harm against Muhammad(S.A.W.) and those who believed in him.
One day, a foolish person threw some dust at him. His head was covered with dust. So, he went home.
While Fatima(A.S.), Muhammad's daughter, was washing his head, she began weeping. So, he patted her head and said:
Daughter, don't weep. Allah will save your father. He'll protect your father from the enemies of His religion and mission.
Jibreel came down from the sky holding Allah's Order. He said:
Muhammad(S.A.W.), go out of Macca. Your supporter has died.
When the Quraish plotted to kill our Master Muhammad (S.A.W.), Ali(A.S.), Abu-Talib's young son, came to sleep in his bed. He was ready to die for him.
Our Master Muhammad (S.A.W.) went towards Yathrib (al-Madina al-Munawwarah). From there the light of Islam started to illuminate the world.
When the Muslims go to visit Allah's Holy House
every year, they remember the attitudes of Shaikh al-Batha Abu Talib when he was always defending Allah's religion.
* Muhammad(S.A.W.) is Allah's Apostle, and those with him are firm of heart against the unbelievers, compassionate among each other.*
Peace be on you O Abu Talib,"the Greatest Guardian of Islam".
Ja'far al-Tayyar

The Beginning
Abu Talib, Shaikh al-Batha, missed his nephew our Master Muhammad (S.A.W.). So, he went to look for him. He was not alone. His son Ja'far aged twenty was with him. Shaikh al-Batha and his son went to the hills near Makkah. They found him there.
Our Master Muhammad (S.A.W.) was praying humbly. Ali, the young man of Islam, was praying on his right. They were not afraid of anyone but Allah. They were praying for Allah, the Creator of the skies and the earth, the Creator of creatures.
While they were praying, their number was a pitiful sight. Abu Talib turned to his son and said:
Join your cousin's wing
Namely, stand on his left hand, for Ali has stood on his right hand. The bird can't fly but with two wings. This means that Abu Talib, the Prophet's uncle, did not want our Master Muhammad (S.A.W.) to stay with one wing. Since then, Ja'far's name has appeared in the bright history of Islam.
Ja'far bin Abu Talib was born about 25 years after the Year of the Elephant. He was 10 years older than his brother Ali. He was about 20 years younger than our Master Muhammad (S.A.W.). Ja'far bin Abu Talib looked like our Master Muhammad (S.A.W.).
He lived with his cousin al-Abbas. Abu Talib had a big family. Our Master Muhammad (S.A.W.) wanted to relieve his worries. So, he took Ali to his house. Al-Abbas took Ja'far to his house.
The light of Islam illuminated the sky of Makkah. Our Master Muhammad (S.A.W.) invited the bewildered to the New Light. He invited the defeated and the oppressed to the religion of salvation and freedom. He invited the drowning in the darkness of ignorance to the light of Islam.
But the Quraishi tyrants did not listen to the voice of Islam and the Call of the Sky. So, they began fighting our Master Muhammad (S.A.W.) and those who believed in him. They wreaked their wrath upon the weak Muslims. They whipped Bilal al-Habashy, Summayya, Yasir, and other Muslims. They whipped them for no sin but because they said:
Our Lord is Allah.

The Immigration to Habasha (Ethiopia)
One night the Muslims met Allah's Apostle. He was sad to hear that the Muslims were suffering from torture So, he said to them:
There's a just King in Habasha. Immigrate to his country. Stay there till Allah drives away your worries.
The idea of immigration shone in the believers' hearts as the sun shone to fill the earth with light and warmth.
At midnight, a small group crept into the land of Habasha (Ethiopia), via the Red Sea. The Muslim immigrants stayed there.
In the meantime, the Quraish increased their torture against the Muslims who stayed in Makkah. So, they were in a fix.
At that critical time, our Master Muhammad (S.A.W.) ordered his cousin Ja'far to lead a bigger group of Muslims to Habasha.
The number of the new group was over 80 Muslims. Ja'far began leading the immigrating caravan towards the coasts of the sea.
The sea was calm. The wind was gentle. The immigrants reached the coasts of the sea. Allah, the Almighty, wanted a ship to pass by them. The ship was going from Jeddah to Habasha. Ja'far asked her Captain to take them there. The Captain accepted.
The ship set out plowing the sea. The Muslims thanked Allah, who turned their fear into safety to worship Him only.
Ja'far himself was visiting the immigrants, especially the children. His wife Asmaa bint Umayys was visiting the women.
Days and nights passed. The ship anchored at the coasts of Habasha. The Muslims reached the land where our Master Muhammad (S.A.W.) had ordered them to immigrate.
The Muslims were always praying to Allah freely. No one prevented them from that. During their prayers, they were always asking Allah to grant our Master Muhammad (S.A.W.) and his Muslim brothers victory over the unjust Quraishi tyrants.
But the news that reached them was sorrowful. Yasir and Summayyah became martyrs under torture, They were in pain to hear about the torture that was happening to their brothers. But they firmly increased their belief.

In Makkah
Abu Jahal, who had a spite against our Master Muhammad (S.A.W.), was always planning to destroy Allah's religion. He wanted to put out the candle of Islam so that people would live in darkness and ignorance.
But Allah's religion spread as the scent of roses did. It made happiness enter hearts as spring did.
One day, the Quraishi leaders held a meeting in Darul Nadwa. They were thinking about a way to extinguish the light of Islam. Umayyah said:
I'll make Bilal a lesson for slaves so that they'll not think about entering Muhammad's religion.
Abu Jahal said:
We'll go on banning Bani Hashim till they die of hunger or they give us Muhammad to kill him.
Abu Sufyan said:
But what shall we do for those who escape from Makkah and go to Habasha?
Abu Jahal said: We'll bring them back.
How?
We'll send our friend al-Najashy lots of gifts. So, he'll accept our request.
Who will go?
We'll send a clever man to negotiate with al-Najashy.
After several weeks, they decided to send a delegation to bring back the runaway persons

In al-Najashy's Presence
In the morning, Amru bin al-Ass and Amarah bin al-Waleed headed for the sea holding gifts to al-Najashy, the King of Habasha.
The delegates crossed the sea with a ship. They reached the land of Habasha. They came to the King's palace.
Amru bin al-Ass said to the guards of the palace:
We're the Quraishi delegates holding gifts to the King.
Al-Najashy greeted the delegates and accepted the gifts of the Quraish. The priests received their gifts, too. The King asked them about the purpose of their visit.
The delegates said:
Some foolish persons have taken refuge in the land of Habasha. They've abandoned their fathers' and grandfathers' religion. They haven't accepted the King's religion. Rather; they've brought a new religion. Neither you nor we have known it. We, the Quraishi noblemen, have come to bring them back and to educate them.
The King of Habasha was just and wise man. So, he said:
How can I hand you the people who have chosen my country and asked me for help? But I'll ask them some questions. If their thoughts are corrupt; if they are deviated, I'd hand them to you. Otherwise, I'd leave them to live in my country.
Al-Najashy sent for the immigrants. They came. Ja'far bin Abu Talib was in advance. They came into the palace and stood in front of the King.
The Habashian people bowed when they met the King. So the Habashian and the delegates bowed to the King. The Muslims did not bow; their heads remained high raised.
Al-Najashy asked the Muslims:
Why don't you bow to me?
Ja'far answered:
We don't bow to anyone but Allah.
The King said: What do you mean
Ja'far answered
Your Majesty; the King, Allah has sent us an Apostle. The Apostle has ordered us not to bow to anyone but Allah. He has also ordered us to pray and to pay zakat.
Amru bin al-Ass said evilly:
They're breaking the King's religion!
Al-Najashy asked him to keep silent; and asked Ja'far to go on. Ja'far politely said:
Your Majesty, the King, we were ignorant people. We worshipped the idols. We ate dead animals. We did bad actions and abandoned our relatives. We mistreated our neighbors. The strong oppressed the weak. So Allah has sent us an Apostle. We know his ancestors and his truthfulness. We know that he is pure and trustworthy So, he has invited us to worship the Only Allah. He has ordered us to avoid what we and our fathers had worshipped. He has ordered us to be truthful and to give the trusts to their owners. He has ordered us to visit our relatives, to be good neighbors, to stop bad actions and shedding blood. He has prevented us from atrocities, falsehood taking the orphan's money and speaking evil of the married women. He has ordered us to worship Allah only and not to be polytheists. He has ordered us to pray, to give alms, and to fast.
Your majesty; the king, we've believed him and followed what he has brought from Allah. So, we've worshipped Allah only- we're not polytheists.
But our people have aggressed against us. They've tortured us. They've prevented us from our religion to worship the idols again.
After they had persecuted us, we came to your country. We've preferred you to others. We want to live in your country. Thus, your majesty, the king, we ask you to treat us justly.
Al-Najashy said politely:
Have you anything of what your Prophet has brought?
Ja'far politely said:
Yes.
Al-Najashy said:
Read me something.
Ja'far began reading some verses of the Chapter of Maryam:
And mention Maryam in the Book when she drew aside from her family to an eastern place. So, she took a veil (to screen herself) from them; then We sent to her Our Spirit, and there appeared to her a well-made man. She said: Surely I fly for refuge from you to the Beneficent God, if you are one guarding (against evil). He said: I am only a messenger of your Lord: That I will give you a pure boy. She said: When shall I have a boy and no mortal has yet touched me, nor have I been unchaste? He said: Even so; your lord says: It is easy to me: and that We may make him a sign to men and a mercy from us; and it is a matter which has been decreed. So, she conceived him; then withdrew herself with a remote place and the throes (of childbirth) compelled her to take herself to the trunk of a palm tree. She said: Oh, would that I had died before this, and had been a thing quite forgotten! Then (the child called out to her from beneath her): Grieve not, surely your lord has made a stream to flow beneath you. And shake towards you the trunk of the palm tree, it will drop on you fresh ripe dates. So, eat and drink and refresh the eye. Then if you see any mortal, say: Surely I have vowed a fast to the Beneficent God, so I shall not speak to any man today and she came to her people with him, carrying him (with her). They said: 0 Maryam! Surely you have done a strange thing. O Sister of Haroon! Your father was not a bad man, nor was your mother an unchaste woman.
Al-Najashy wept. His tears flowed on his cheeks. The priests and the monks wept humbly, too. Ja'far's voice was flowing humbly:
But she pointed to him. They said: How should we speak to one who was a child in the cradle? He said: Surely I am Allah's servant; he has given me the Book and made me a prophet, and has made me blessed wherever I may be, and he has enjoined on me prayer and poor-rate so long as I live and dutiful to my mother; and he has not made me insolent, unblessed and peace be on me on the day I was born, and on the day I die, and on the day I am raised to life .
Al-Najashy stood up for Allah's Words and said humbly:
Certainly this and what 'Isa had brought come out of one niche.
He turned to the Quraishi delegates and said angrily:
I won't hand them to you and I'll defend them.
Then he ordered his soldiers to dismiss the delegation and to return the gifts to them. He said:
They are bribes. I don't want to be bribed.
He turned to Ja'far and his Muslim group and said:
You're welcome; Your Prophet is welcome. I admit that he is the Apostle whom 'Isa bin Maryam had given good news about. Live wherever you like in my country.
Al-Najashy wanted to know something about the manners of Islam. He asked Ja'far:
How do you greet each other?
Our greeting is to say Assalamu Alaikum.

Another Plot
On the following day Amru bin al-Ass and Amarah decided to go to the King's Palace.
On their way, Amru bin al-Ass said to Amarah:
This time, I,ll get my revenge on Ja'far. I'll tell the kings that the Muslims have another idea about 'Isa.
Again the delegates came to al-Najashy and said:
Your majesty; the king, the Muslims say that 'Isa is a slave.
Al-Najashy kept silent for a while then he said to the guard:
Go to Ja'far to hear his point of view
Ja'far came and greeted the King and said:
Assalamu Alaikum.
The King asked him:
What's your point of view about 'Isa?
Ja'far answered calmly:
We say as Allah and His Apostle have said about him.
The King asked him:
What's your Prophet said?
Ja'far answered calmly:
He's Allah's slave, His Apostle, His Spirit, His Word that He has given to the chaste, virgin Maryam.
Al-Najashy kept silent for a while, then he drew a line on the ground with his stick. So, he said:
Go to your friends. You're safe in my country.
Again the delegates' plot came to nothing. The delegates hopelessly came back to Makkah. Since that meeting, the Muslims had been happy in the land of the just King.
Our Master Muhammad (S.A.W.) and the Muslims rejoiced at Ja'far's victory and his stay in Habasha.

The Good Stay
Days, months, and years passed.
Ja'far and the Muslims heard news. When they heard good news, they became happy. When they heard bad news, they became sad.
They became happy when the ban the Quraish imposed on Banu Hashim was over.
They became sad when they heard about the death of Abu Talib, the protector of the Holy Prophet (S.A.W.) and Khadijah's death, our Master Muhammad's wife, who stood by him and spent her wealth for Islam.
The Muslims in Habasha heard about our Master Muhammad's migration to Madina and the establishment of the first Islamic State, where the flag of monotheism was hoisted. They were filled with happiness.
The news of the decisive Battle of Badr, and the victory of Islam over polytheism and idols arrived to them. They heard about the news of the Battle of Uhud. They were sad to hear about the Holy Prophet's wounds in the battle.
They were happy to hear the news of the Muslims' victories over the polytheists and the Jews. Their happiness was great when they heard about the Holy Prophet's letters to the Kings all over the world.
The Holy Prophet (S.A.W.) sent letters to Hercules, the Emperor of Rome, Kassra, the King of Iran, and al-Mokawkas, the Pharaoh of Egypt.

A Letter to al-Najashy
Amru bin Umayyah al-Dhimry our Master Muhammad's delegate, arrived in Habasha carrying the letter of the Holy Prophet of Islam.
The letter read:
From Muhammad, Allah's Apostle To al-Najashy the King of Habasha You are safe.
I thank Allah. There is no god but Him, the King, the Holy, the Peace, the Believer; the Almighty.
I bear witness that 'Isa is Allah's Spirit, and His word He has given to Maryam, the Virgin, the good, and the chaste. Allah created him with His power as He created Adam before.
I am inviting you to worship Allah only, to obey Him, to follow me, and to believe in what has come to me. I am Allah's Apostle. I am inviting you and your soldiers to worship Allah, the Almighty. I have told and advised you.
So, accept my advice. And peace upon him who follows guidance.
Ja'far accompanied our Master Muhammad's delegate on his going to al-Najashy's palace. First they greeted the King of Habasha. Then he received the Prophet's letter respectfully. Al-Najashy read the letter. He came down the throne and sat on the ground to show his humbleness and respect for Allah's Apostle, our Master Muhammad (S.A.W.).
Al-Najashy put the letter on his eye to show his great respect. Then he ordered his guards to get him an ivory box to put the letter in. He said:
Habasha will be prosperous as long as its people keeps this letter.
The Prophet's delegate gave the King another letter. The letter asked the King to allow the immigrants headed by Ja'far bin Abu Talib to come back to their country.
The Muslims were very happy to hear about their repatriation to their homeland. In the meantime, they thanked al-Najashy for his good hospitality.
Al-Najashy ordered his guards to prepare some ships to bring back the immigrants to the land of al-Hejaz. He sent his representative with them.
The representative was carrying gifts and a letter of greetings to our Master Muhammad (S.A.W.).
The sails of the ships were raised to start journey, the Muslims set off. They rejoiced at Allah's victory.

The Conquest of Khaibar
In al-Madina al-Munawwara, the army of Islam was getting ready to advance towards the strongholds of the Jewish Khaibar.
The Jews of Khaibar were always plotting to put out the light of Islam. They were always encouraging the Arab tribes to invade Madina to destroy the new Muslim State.
So, our Master Muhammad (S.A.W.) decided to uproot the danger of the Jews so that people would live in peace.
The Muslim forces reached the road that joined the tribes of Ghatfan and the strongholds of Khaibar to surprise the enemy there.
The number of the Muslim Army amounted to one thousand and four-hundred fighters. Two hundred horse riders were with them. The Muslim women took part in the battle, too.
The Muslims advanced towards the strongholds. At dawn, they surprised the Jews and besieged them completely.
Some Companions launched strong attacks against the Jews. But they were in vain because the Jews faced them with a lot of arrows. The Jews were sneering at our Master Muhammad (S.A.W.) and his soldiers.
So, the Prophet (S.A.W.) said:
Tomorrow; I'll give the banner to a man. The man loves Allah and his Apostle; Allah and His Apostle love him.
In the morning, some companions wished that the banner would be for them. But our Master Muhammad (S.A.W.) asked Ali, Ja'far's brother.
Ali shook the banner strongly and advanced towards the strongholds of the Jews. When Ali killed Marhab, the hero of the Jews, they felt fear. Quickly, the Muslims occupied the strongholds of Khaibar, one by one.
Our Master Muhammad (S.A.W.) and the Muslims were filled with happiness. So, they thanked Allah for the victory over their enemies.
In the meantime, the immigrants of Habasha headed by Ja'far bin Abu Talib arrived. Our Master Muhammad's happiness doubled. So, he said with a bright smile on his face:
I don't know which event is more cheerful - Ja'far's coming or the Conquest of Khaibar!
Our Master Muhammad (S.A.W.) embraced his cousin Ja'far and kissed his forehead and said:
Certainly Ja'far and his friends have two immigrations - an immigration to Habasha and an immigration to al-Madina al-Munawwara.

The Battle of Mautah
Our Master Muhammad (S.A.W.) had sent a messenger to the ruler of Busra, a town in Sham. But the messenger was captured and executed in the land of Mautah. This action was against the humanitarian morals.
The Holy Prophet (S.A.W.) felt sadness. So, he ordered the Muslims to get ready to make an attack to punish the killers.
In the month of Jamadil-Ula, the second year after the blessed immigration, three thousand fighters went to take part in the battle. The Prophet's advice was lightening their way:
I advise you to fear Allah. Invade in the Name of Allah. So, fight Allah's enemy and your enemy. You'll find lonely men in the cells. So, don't fight them. Don't kill a woman or a child. Don't cut down a tree. Don't demolish a building.
Our Master Muhammad (S.A.W.) appointed Zaid bin Haritha leader to the Muslim Army. The Holy Prophet said:
If Zaid was martyred, the leader would be Ja'far bin Abu Talib. If Ja'far was martyred, the leader would be Abdulah bin Rawaha.
The news of the Muslims' attack reached the Romans. So, they established an army. The army was composed of the Romans and the allied Arab tribes. The number of their forces was two hundred thousand soldiers. The armies gathered at the land of al-Balqaa.
The first clash took place between the two armies at the Village of Masharif near al-Balqaa. The mastery of the Romans appeared in the battle because they had a big army. Hercules, the Emperor of Rome, gave the general leadership to his brother Tyodor.
The Muslim Army, though few in number, chose the land of Mautah to be the theater for the war operations because the elevations of the land were suitable for the Muslims to protect themselves against the Roman Colossal Army.
Zaid bin Haritha got ready for the start of the battle. He strongly shook the banner of the Muslim Army and rushed towards the core of the enemy. His rushing made the Muslim forces start the battle with enthusiasm.
Strong fights took place. Spears tore Zaid's body. So, he fell on to the ground dyeing it red.
Before the banner dropped from Zaid's hand, Ja'far bin Abu Talib had rushed and caught it strongly. He began fighting severely. His voice became loud in the middle of the noise of the fights. He announced the good news about victory or martyrdom which each believer hoped.
Ja'far bin Abu Talib jumped off his horse to show his insistence on fighting. He was the first to do that in the history of Islam. He was like the mountain. He was facing the enemies hits. His firmness astonished them.
So, the enemies intensified their attacks against him. A sword hit his right hand. So, it flew in the wind.
Ja'far took the banner of Islam with his left hand and began fighting. Another sword hit his hand and cut it off. Ja'far pressed the banner to his bosom with his upper arm so that the fight would go on.
During those terrible moments, Ja'far was hit again. He fell over the ground and became a martyr.
Abdullah bin Rawaha, the third leader, rushed towards the banner to wave again in the sky of the battle.
The new leader fought bravely to stop the attacks of the Romans who were moving like waves.
Abdullah fell over the ground and became a martyr. So, Thabit bin al-Arqam took the banner and asked the Muslims to elect a new leader.
The Muslims elected Khalid bin al-Waleed.
Very quickly, the new leader decided to withdraw his forces. So, he did some tactic operations to cheat the enemy.
When it got dark, the Muslim Army withdrew with peace and disappeared in the core of the desert.
In the morning, the Romans were surprised to hear about the Muslims' withdrawal. They were afraid to go further into the desert.
At the same time, the brave Muslims, though few in number, dismayed them.
So, the Romans preferred coming back to stay.

In Madina
Jibreel came down from the sky to tell our Master Muhammad (S.A.W.) about the news of the battle. So, Allah's Apostle went up the pulpit and addressed the Muslims:
Zaid took the banner. He fought till he was killed and became a martyr. Then Ja'far took it and fought till he was killed and became a martyr. Then Abdullah took it and fought till he was killed and became a martyr.
Finally, our Master Muhammad (S.A.W.) began condoling Asmaa, the great Martyr's wife.
The Holy Prophet (S.A.W.) came into Ja'far's house. He found his children sitting. His wife had just finished doing her hair.
The Holy Prophet (S.A.W.) kissed Ja'far's children and held them on his lap. He shed tears. Asmaa felt that something had happened to her husband. So, she asked the Holy Prophet (S.A.W.):
Allah's Apostle, have you heard anything about Ja'far and his companions?
Yes, they've been martyred!
The Holy Prophet (S.A.W.) left the house. He asked his daughter Fatima al-Zahra(A.S.) to fix some food for them, for a disaster had befallen them.

The Owner of the two wings
When the soldiers of Islam came back to their homeland, they began telling their families about Ja'far's heroic actions and those who were martyred.
One of them said:
We've seen 90 wounds in Ja'far's body.
Another said:
I've seen him when his right hand had been cut off.
The third said:
I've seen him when his left hand had been cut off. He had fallen over the ground and his wounds bled.
Our Master Muhammad (S.A.W.) said:
Jibreel has told me that Allah has granted Ja'far two wings to fly with in the Paradise.
That night, Ja'far's children lay on their beds. They were looking at the sky full of stars. In the meantime, they imagined that their father was flying with his wings like angels.
Ref: Imam Reza Network

Abu Zar, the second most important companion of the Holy Prophet (S.A.W.)

Hayat Al-Qulub Vol. 1,
By: Allamah Muhammad Baqir Al-Majlisi
We should know that according to traditions it seems that Abu Zar was the second most important companion of the Prophet. His name, according to the most reliable report was Jundab bin Junadah, and his agnomen was Abu Zar. He was a member of the Arab tribe of Bani Ghiffar.
Kulaini has narrated through authentic chains from Imam Ja’far Sadiq (a.s.) that the Messenger of Allah (S) told one of his companions: Shall I not tell about the story of the conversion of Salman and Abu Zar to Islam? He said he was aware of the story of Salman, and would like to know how Abu Zar embraced Islam.
And he made a mistake of not asking about the account of both the companions. The Messenger of Allah (S) said: He used to graze his sheep at Abu Batan Markah, which is at a distance of one station from Mecca. Suddenly a wolf attacked his flock from the right and Abu Zar chased him away with his staff.
Then he attacked from the left and Abu Zar striked it with his staff and said: I have not seen a worse wolf that you. The wolf began to speak by the miracle of the Prophet: By Allah, the people of Mecca are worse than me. The Almighty Allah sent a messenger to them and they say that he is a liar. They call him names and consider him incapable. When Abu Zar heard this, he told his wife to pack some victuals, pot and staff.
Taking these items he set out for Mecca on foot to investigate the information he had received from the wolf. Thus after many hardships and a long distance he at last entered Mecca. He was feeling extremely thirsty. On reaching the Zamzam well, he pulled out a bucket of water and saw that the bucket was full of milk. He thought that it was a proof of what the wolf had said.
And it was also a miracle of the Prophet. Thus he drank the milk and came to a corner of the mosque. He found a group of Quraish and sat down with them. They were talking ill of the Prophet as the wolf had mentioned. They were occupied in this whole day. In the evening, Abu Talib arrived and when they saw him, they said: Keep quiet, Muhammad’s uncle is here!” So they fell silent. When Abu Talib arrived, they began to converse with him.
After dusk when Abu Talib took their leave, Abu Zar also followed him. He turned to me and asked: “What do you want?” “I am searching for the Prophet who has appeared among you,” I said. “What do you want from him?” he asked. I said: “I want to start believing in him, testify to his truthfulness and follow him.” Abu Talib asked, “Will you really do this?” “Doubtlessly,” said I.
So he said: “Come tomorrow at the same time and I will take you to him.” Abu Zar says that he spent the night in the holy mosque of Mecca and joined the gathering of the same infidels in the morning. Like the previous day, they again began to talk ill of the Messenger of Allah (S) and when Abu Talib arrived, they stopped their discussions and began to converse with him.
Thus when Abu Talib arose from there I also set out with him. Like the previous day he again asked the same question and I replied in the same way. Then he asked with emphasis if I would indeed act on what I was saying and I agreed. So he took me to a house in which Hamza was present. I greeted him and he asked the purpose of my visit. I gave the same explanation.
So he asked me if I testified to the Oneness of Allah and that Muhammad is the Messenger of Allah? I said: I testify that there is no god except Allah, and Muhammad is the Messenger of Allah. Hamza took me to the house in which there was Ja’far Tayyar. I greeted him and he also asked the purpose of my visit. I again offered the same explanation. He told me to recite the two testimonies (Shahadatain) and I recited the same.
Ja’far took me to the house of Amirul Momineen (a.s.) and he also first asked about the purpose of my visit and then asked me to recite the dual formula of faith. Then he took me to the house in which the Messenger of Allah (S) was seated. I greeted him and took my seat. The Messenger of Allah (S) also asked me about the purpose of my visit and then taught me the dual Kalimah (Shahadatain).
I recited the same and the Prophet said: O Abu Zar, go back to your native place, and by the time you reach, there your cousin would have passed away from the world and except for you there will no heir. Take his property and live with your family, till the time I declare my prophethood. After that you can join me. So Abu Zar returned home to find that the son of his uncle had expired.
He took charge of all his property and continued to live there till the Holy Prophet (S) migrated to Medina and the religion of Islam gained popularity. After that he came to Medina and met the Prophet. Imam Ja’far Sadiq (a.s.) said: This was the account of Abu Zar’s acceptance of Islam. And the narrator felt sorry that he had declined to hear about the account of Salman’s acceptance of faith. Then he requested the Prophet to mention the story of Salman also, but the Prophet refused to oblige him.
Ibn Abde Barr, a great Sunni scholar, has mentioned in Istiab, from the Messenger of Allah (S) that Abu Zar was an example of the piety of Prophet Isa (a.s.) in this community. According to another tradition, he was a facsimile of Isa bin Maryam (a.s.) in piety. Moreover it is also narrated that Amirul Momineen (a.s.) said: Abu Zar has obtained some such sciences which people cannot bear and he has placed some knots over it, so that nothing comes out of it.
Ref: Imam Reza Network

Abu Dhar al-Ghifari

The tribe of Ghifar was one of the Arab Pagan tribes. It lived near al-Madina al-Munawwara (Yathrib), where the Makkan trading caravans passed.
The members of the tribe of Ghifar worshipped an idol named Munat. They thought that Munat decided predestination and chance. They visited and sacrificed sheep for it.
One day, a poor young man belonging to the tribe of Ghifar went to Munat. He gave Munat some yogurt and began looking at it. But Munat was motionless and did not drink the yogurt. He waited.
A fox passed by Jundub but did not see him. The fox drank the yogurt and, in addition, it raised its leg and urinated in the ear of Munat. Still Munat was motionless. The young man laughed. He sneered at Munat. Then he criticized himself because he worshipped a dumb rock, which did not understand anything.
While Jundab was going back home, he remembered the words of Qais bin Saydah. He said to them in Ukadh market:
People, hear and understand!
He who lives will die!
And he who dies will perish.
Future things will happen.
Why do I see people go and not come back?
Are they satisfied with the stay there?
Or have they left anything there, so they have slept?
Jundub looked at the blue, clear sky and at the wide desert. Then he remembered what the fox did to Munat. He believed that the world had a God greater than Munat, Hubal, al-Lat and all idols.
Since then Jundab bin Jundah had deeply believed in the Creator of the sky and the earth.

The Sunrise
The people of the Book (Christians and Jews) gave good news of the appearance of a new prophet whose time was about to come.
The Arab tribes reported the news. Those who sneered at the idols longed for the coming of the new prophet.
One day, a man came from Makkah and said to Jundub:
There's a man in Makkah who says that there is no god but Allah and claims that he is a prophet.
Jundub asked:Which tribe does he belong to?
The man answered:He belongs to the Quraish.
Jundub asked:Which tribe of the Quraish does he belong to?
The man answered:He belongs to Bani Hashim.
What have the Quraish done?
They've accused him of lying. They say that he's a magician and an insane.
The man went away, but Jundub thought again and again.

Anees
Jundub thought to send his brother Anees to Makkah to get him some news about the new Prophet. Anees set off to Makkah.
Anees covered hundreds of miles.
Anees quickly came back to tell his brother:
I've seen a man.
The man orders people to do good and avoid doing evil. He invites them to worship Allah.
I've seen him praying near the Ka'aba
I've seen a young man, his cousin Ali, praying besides him.
And I've seen a woman, his wife Khadijah, praying behind them.
Jundub askedThen what have you seen?
Anees answered:This is what I've seen. But I didn't dare to approach him because I was afraid of the Quraishi leaders.

To Makkah
Jundub was dissatisfied with what he heard. So, he set out for Makkah to know the Prophet.
When the Gheffarian young man arrived in Makkah, the sun was about to set. He went round the Ka'aba, then he sat in a corner of the Holy shrine to take rest and to think about a way to meet the Holy Prophet (S.A.W.).
It got dark. The Ka'aba became empty of people.
In the meantime, a young man came into the yard of the Holy Mosque. He began going round the Ka'aba.
The young man saw a stranger. He came and asked him politely:
You're a stranger, aren't you?
The Gheffarian answered:
Yes.
The young man said:
Let's go home.
Jundub was following the young man silently.
In the morning, Jundub thanked the young man for his good hospitality. He saw him off and set out to the Zam Zam well to see the Holy Prophet (S.A.W).
The hours passed. Jundub waited till it got dark.

The Meeting
Again the young man came and went round the Ka'aba. He saw the foreign man at his place.
The young man said to Jundub
Isn't it time to know your house?
"No!" Jundub said.
The young man said to Jundub:Come with me to the house.
Jundub stood up and went with him to the house, silently. The young man said:
I can see you're thinking, what's your need?
Jundub said carefully: I'll tell you if you keep it a secret
I'll keep it a secret if Allah pleases.
Jundub was relieved when he heard Allah's Name. So, he said slowly:
I've heard about the appearance of a Prophet in Makkah and I want to see him.
The young man said with a smile:
Allah has guided you. I'll show you his house. Follow me at a distance. When I see a suspicious person, I'll stop as if to repair my slippers. Then don't stop just go on your way.
The young man went on walking to our Master Muhammad's (S.A.W.) house. At the same time Jundub was following him.

Belief
Jundub came into the Holy Prophet's house and met our Master Muhammad (S.A.W.). He was before a man embodying all good manners.
Our Master Muhammad (S.A.W.) asked his guest:
Where's the man from
Jundub answered:From the tribe of Ghifar.
The Holy Prophet (S.A.W.) asked:What's your need?
Jundub said:How shall I become a Muslim?
The Holy Prophet (S.A.W.) said:Islam is to say there is no god but Allah and I am Allah's Apostle.
What else?
Avoid doing evil actions. Follow good manners. Stop worshipping the idols. Worship Allah only. Don't waste your money. Don't oppress people.
The young man believed in Allah and His Apostle very much. He said:
I confess that there's no god but Allah and that you're Allah's Apostle. I am satisfied with Allah as my Lord and with you as my Prophet.
At that moment, another great personality was born. It was the personality of the great companion Abu Dhar al-Ghifari whose full name was Jundub bin Junadah.
Abu Dhar stood up and said with enthusiasm:
By Allah, I'll spread Islam.
Before he left the house, Abu Dhar had asked our Master Muhammad (S.A.W.):
Who was the young man who showed me your house?
The Holy Prophet (S.A.W.) answered proudly:
He was my cousin Ali(A.S.).
Our Master Muhammad (S.A.W.) advised him:
]Abu Dhar, keep your Islam a secret and go back to your homeland.
Abu Dhar realized that Allah's Apostle was worried about him because the Quraish would kill him.
By Allah, I'll spread Islam among the Quraish whatever may be.
In the morning, Abu Dhar set off for Ka'aba, Allah's Holy House. The idols were motionless at their places. Abu Dhar was finding his way while the Quraishi tyrants were thinking about the new religion.
At those moments, a bold yell sounded:
Quraish, I confess that there's no god but Allah and that Muhammad is Allah's Apostle.
The idols and the hearts of the polytheists shook.
One of the Quraish said loudly:
Who is abusing our gods?
They rushed towards Abu Dhar hitting him a lot, until he was unconscious. Blood flowed out of his body.
Al-Abbas, our Master Muhammad's cousin, came in between and saved him and said:
Woe unto you! Do you want to kill a man who belongs to the tribe of Ghifar? Don't you know that your trading caravans pass by his tribe?
Abu Dhar recovered and went to Zam Zam well. He drank water and washed the blood off his body.
Again Abu Dhar wanted to face the Quraish with his belief. He headed for the Ka'aba. He said loudly:
I confess that there's no god but Allah; there's no partner with him. And I confess that Muhammad is Allah's Apostle.
The Quraish attacked him like a pack of wolves. They hit him a lot. He fell to the ground unconscious and al-Abbas saved him again.

The Return
Abu Dhar went to our Master Muhammad (S.A.W.). The Holy Prophet (S.A.W.) looked at him sorrowfully and then said to him kindly:
Go back to your people and invite them to Islam.
Abu Dhar said:
I'll go back to my people and I won't forget what the Quraish have done to me!
Abu Dhar came back to his tribe and began inviting them to the light of Islam. His brother Anees, his mother and a half of his tribe believed in Islam.
The second half of his tribe said:
We won't believe in Islam till the Prophet comes.

The Migration
Days, months and years passed. Our Master Muhammad (S.A.W.) immigrated from Makkah to Madina. The news reached Abu Dhar and so, he and his tribe went outside the town to receive the Holy Prophet (S.A.W.) on the road.
In the distance, our Master Muhammad (S.A.W.) appeared on the back of his she-camel, al-Qaswaa. So, Abu Dhar hurried and took the reins of the she-camel and gave good news:
Allah's Apostle, my brother, my mother and a lot of my tribe have believed in Islam.
Our Master Muhammad (S.A.W.) became happy when he saw crowds of people. One of them said:
Allah's Apostle, Abu Dhar has taught us what you've taught him. We've believed in Islam and we've confessed that you're Allah's Apostle.
The second half of the tribe of Ghifar believed in Islam, too. Another tribe near the tribe of Ghifar named Aslam came, believed in Islam and confessed: We confess that there's no god but Allah and that Muhammad is Allah's Apostle.
Our Master Muhammad (S.A.W.) said:
May Allah forgive Ghifar; may Allah save Islam.
Allah's Apostle went on his travel to Madina (Yathrib). Abu Dhar came back to his tribe, some of them asked him:
Has Allah's Apostle told you anything?
Yes, he has ordered me to do seven things.
He has ordered me to love the poor and to approach them. He has ordered me to look to those who are lower than me not to those who are higher than me.
He has ordered me to maintain close relations with my relatives even if they turn their backs on me.
He has ordered me not to ask anyone anything.
He has ordered me to say the truth even if it is bitter.
He has ordered me not to fear anyone in Allah's way.
And he has ordered me to say often:
There's neither might nor power but with Allah, because they're the treasure under the Throne.
Abu Dhar went on guiding and teaching his tribe. He was a model Muslim believer.

Recommend Me!
One day, Abu Dhar came into the mosque. He found our Master Muhammad (S.A.W.) alone. He sat beside him. Our Master Muhammad (S.A.W.) said:
Abu Dhar, the mosque has greetings. They're two raka'as.
Abu Dhar stood up and said two raka'as. Then he came back and sat beside the Holy Prophet and said:
Allah's Apostle, which act is the best?
To believe in Allah, the Almighty and to strive in His way.
Which believer is most perfect?
The most polite one.
Allah's Apostle, which believer is safest?
He, from whose tongue and hand Muslims are safe.
Allah's Apostle, which immigration is the best?
To immigrate from sins.
Allah's Apostle, which alms is the best?
The alms of the poor.
Allah's Apostle, which verse is the best?
The verse of al-Kursi.
Allah's Apostle, how many are the prophets?
One hundred and twenty four thousand Prophets. Abu Dhar, four prophets are Assyrian. They're: Adam, Sheth, Idrees-the first to write with pen and Noah. And four prophets are Arab. They're Hud, Salih, Shuaib and your Prophet.
Allah's Apostle, how many books has Allah, the Almighty?
One hundred and four books. Fifty scriptures were sent down to Sheth. Thirty scriptures were sent down to Idrees. Ten scriptures were sent down to Ibrahim. Ten scriptures were sent down to Musa before the Torah. The Torah, the Bible, the Zaboor and the Furqaan (Qur'an) were sent down, too.
Allah's Apostle, what were the scriptures of Ibrahim (A.S.)?
They are all proverbs:
"Authorized, hit, Conceited King, I've not sent you to put together the things of the world. I've sent you to meet the request of the oppressed. I don't refuse it even if it is unbelievers request.
" Allah's Apostle, what about Musa's scriptures?
They're all lessons:"I wonder at the person who believes in death then he disbelieves.
I wonder at the person who believes in fire then he laughs.
I wonder at the person who believes in predestination then he becomes tired.
I wonder at the person who sees the world and its changes then he trusts it.
And I wonder at the person who believes in the Day of Resurrection then he doesn't act."
Abu Dhar wept humbly and said:Allah's Apostle, recommend me!
I recommend you to fear Allah, for it is the head of all religion.
Allah's Apostle, increase me!
Read the Holy Qur'an. It is light for you in the earth and remembrance for you in the sky.
Allah's Apostle, increase me!
Love the poor and sit with them.

On the Way to Tabook
Many years passed.
The Muslims became one nation. They had a government. They gained victory over the atheists and the Jewish enemies. The Arab tribes entered Allah's religion in groups.
Our Master Muhammad (S.A.W.) was Allah's Apostle for all men. So, he wanted Islam to cross the Arab Peninsula to spread all over the world.
Our Master Muhammad (S.A.W.) announced Jihad and ordered Muslims to get ready for Tabook, in the northern part of the Arab Peninsula.
The Muslims were surprised to hear about the Prophet's announcement and his challenge to the greatest power in the world at that time.
The hypocrites said:Hercules will defeat them with his enormous armies.
The hypocrites were always holding meeting in the house of the Jewish Suailim. They were always discouraging the Muslims from going to Tabook.
The HolyProphet (S.A.W.) wanted to leave Madina. He knew that the hypocrites would stay there. So, he decided to appoint his cousin Ali bin Abu Talib (A.S.), the hero of Islam, successor over Madina to foil the hypocrites' plots.
The hypocrites were displeased with Ali(A.S.) and so, they spread among the people:
The Prophet has appointed Ali(A.S.)to stay behind because he dislikes him.
To show the truth to people, Ali(A.S.) took his sword and followed the Holy Prophet. He found him in an area called al-Juruf outside Madina. He told him about the hypocrites' words:
Allah's Apostle, the hypocrites claim that you've appointed me to stay back because you dislike me.
Our Master Muhammad (S.A.W.) smiled and said:
The hypocrites have told you lies. I've appointed you successor to protect Madina from their cunning plots. Ali don't you accept to be my brother as Harun was Musa's brother, but there will be no prophet after me.
Ali(A.S.) answered:
Yes, I accept, Allah's Apostle.
Ali(A.S.) was pleased with the Holy Prophet's words. So, he came back to Madina.

Be Abu Dhar!
The Holy Prophet (S.A.W.) went on leading the Muslim army across the desert. Some Muslims with weak belief stayed behind and came back to Madina.
Some of them said to our Master Muhammad (S.A.W.):
A person has stayed behind.
But Allah's Apostle was always saying:
Leave him. If he does good, Allah will bring him to you.
At the midway, a Muslim said:Allah's Apostle, Abu Dhar has stayed behind.
So the Prophet (S.A.W.) said:Leave him. If he does good, Allah will guide him to you.
The Muslim army went on covering the desert.
Abu Dhar was riding a weak camel. The camel was unable to walk. So, Abu Dhar was gradually staying behind the Muslim army. The camel kneeled. It was unable to walk even a step.
Abu Dhar sat sadly. He was thinking about a way to follow the Prophet (S.A.W.), then he asked himself some questions:
Shall I go to Madina or shall I go on walking?
But Abu Dhar was not thinking about coming back to Madina. He was a good believer. He loved our Master Muhammad (S.A.W.). Therefore, he decided to follow the traces of the Muslim army on foot.
Abu Dhar began covering the hot desert. He used up his food and water. Still he went on walking. His firm belief in Allah and his love for the Prophet (S.A.W.) were pushing him to do that.
He was thirsty. He saw water in a pit in a rock. He tasted it. As he found it fresh, he wanted to drink some water. But he prevented himself from drinking. He said:
I won't drink till my beloved Allah's Apostle drinks.
He filled his water-skin with water and went on covering the desert on foot.
Abu Dhar was walking day and night to reach the Muslim army.
The Muslims army camped at strategic areas to rest at night. Then it would go on advancing towards Tabook.
When the sun rose on the following day, some Muslims saw a man coming in the distance. They wondered and said to the Holy Prophet (S.A.W.):
Allah's Apostle, that man is walking alone.
Our Master Muhammad (S.A.W.) said:
Be Abu Dhar!
The Muslims were looking carefully. When he came nearer to them, they shouted:
By Allah, he's Abu Dhar!
The Holy Prophet (S.A.W.) saw the marks of tiredness and thirst on his face. So, he said:
Save him with water because he is thirsty.
But Abu Dhar headed for the Holy Prophet (S.A.W.) holding the water-skin in order to pour water for Allah's Apostle.
The Holy Prophet (S.A.W.) asked him:
Abu Dhar, why are you thirsty while you have water?
Abu Dhar said:
Allah's Apostle, I saw rain water in a pit in a rock. I tasted it. It was cool, fresh water, but I said I would not drink till Allah's Apostle drank.
The Holy Prophet (S.A.W.) said kindly:
Abu Dhar, may Allah have mercy upon you! You'll live alone, die alone and enter Paradise alone. Some Iraqis will be happy on account of you - they'll wash your body, shroud it, pray on it and bury it.

The Prophet's Traditions
Our Master Muhammad (S.A.W.) died. The Muslims were sad. But Abu Dhar was sadder then them. He was loyal to Allah's Apostle. So, he memorized his traditions and made them a lamp to lighten his way.
Abu Dhar deeply believed in Caliphate as he believed in Prophecy. He regarded it as a Divine right. Allah, the Glorified, chose the most worthy ones of his righteous slaves. In the meantime he heard the Prophet (S.A.W.) saying to Ali(A.S.):
Ali(A.S.), don't you accept to be my brother as Harun was Musa's brother, but there will be no prophet after me.
At Ghadeer Khum, Abu Dhar heard the Holy Prophet (S.A.W.) saying to all Muslims:
He whose leader is I, so Ali (A.S.)is his leader. Allah support him who supports Ali(A.S.)...
And he heard the prophet saying
Ali(A.S.) is with justice and justice is with Ali(A.S.)
. We regret that some Muslims had forgotten such traditions when the Holy Prophet (S.A.W.) died. While his cousin and regent Ali bin Abu Talib (A.S.) was busy with that disaster, the Muslims held a meeting and elected Abu Bakr.
Many companions opposed that. Salman al-Farsi, about whom the Prophet (S.A.W.) said:
Salman is one of us Ahlul Bait, was one of them.
Abadah bin al-Saamit, Abu al-Haitham al Taihan, Huthaifa, Ammar bin Yasir were of them, too. Fatima al-Zahra(A.S.), the leader of all women of the world, was dissatisfied with that. She was angry.
After only few months, Imam Ali (A.S.) was forced to accept Abu Bakr as caliph in the interest of Islam. So, Abu Dhar, the companion, accepted him too.
Abu Dhar was always thinking about the interest of Islam and Muslims. So, he went to the fields of jihad to defend the Muslim government.
In the meantime, the Romans were launching military attacks against the borders of the Muslim State. So Abu Dhar went with many companions to the war fronts to strive for Allah.
The first Caliph was Abu Bakr. The Caliph Umar bin al-Khattab succeeded him. Abu Dhar was in Shaam (Syria). He and his Muslim brothers were striving there.
Umar bin al-Khattab died. The Caliph Uthman succeeded him.
But the third Caliph did not follow the Holy Prophet's and the companions manners. He brought his relatives and appointed them in offices of the government. He began filling their pockets with the Muslims' money. He brought Marwan bin al-Hakam, whom our Master Muhammad (S.A.W.) dismissed and made him real ruler for the state.
People complained of Uthman's policy. A delegation from Kufa went to the Caliph. They told him that their ruler was always drinking alcohol and that he was always going to the mosque drunk and vomiting in the prayer niche.
But the Caliph did not do anything. Rather, Marwan abused the delegation and dismissed them. Some of the Prophet's companions were with them.
One day Abu Dhar advised Uthman:At least follow your predecessors' way. So, no one will speak against you.
But Uthman scolded Abu Dhar and said in the presence of the attendees:
Advise me! What shall I do for this lying Shaikh? Shall I hit, imprison, kill or banish him from the land of Islam?
Abu Dhar and the Muslims felt pain. They remembered our Master Muhammad's tradition:
There's no one under the sky or in the earth more truthful than Abu Dhar.
But the Caliph accused Abu Dhar of lying and said:The lying Shaikh!
Abu Dhar sadly went out of the Caliph's meeting. He remembered what had happened to him for over twenty years. He remembered the day when Allah's Apostle entered the mosque and found him sleeping. He woke him and said:
Never sleep in the mosque again
Then he said to him:What will you do if they send you out of the mosque one day?
Abu Dhar said:I'll go to Shaam, the land of Jihad.
The Holy Prophet (S.A.W.) said:If they dismiss you from it?
Abu Dhar said:I'll come back to the mosque.
Then the Holy Prophet (S.A.W.) said:If they send you out of it?
Abu Dhar said:I'll take my sword and hit them with it.
The Holy Prophet (S.A.W.) said:Shall I direct you to a better thing?
Yes, Allah's Apostle.
The Holy Prophet (S.A.W.) said:Listen and obey.

To Shaam (Syria)
The third Caliph decided to banish Abu Dhar to Shaam. Abu Dhar arrived in Shaam. Mu'awiyah ordered his soldiers to banish him to an area in the southern part of Lebanon, now called Jabal Amil.
Abu Dhar began teaching people the Prophet's traditions and his behaviour. He condemned the rulers' corruption, their oppression towards people, their luxury. He was always reading Allah's words:
And as for those who hoard gold and silver and so not spend it in Allah's way, announce to them a painful punishment.
Mu'awiyah wanted to tempt Abu Dhar with money to make him keep silent. So, he ordered his soldiers to bring him to Damascus. In the meantime, he sent him a lot of gifts. But the great companion gave them to the poor. Then he was always passing by Mu'awiyah palace and saying:
Allah curse those who enjoy good, but don't apply it. Allah curse those who prevent people from committing abominable actions, but they commit them.
So, Mu'awiyah ordered his guards to arrest Abu Dhar. The guards brought him chained before Mu'awiyah. Mu'awiyah said to him with spite
Allah's enemy, and enemy of Allah's Apostle, everyday you pass by our palace and shout. I'll ask Amirul Mumineen, Uthman for permission to kill you.
Then Mu'awiyah turned to his guards and said
Take him to prison.

To Madina
Mu'awiyah send the Caliph a letter. In the letter, he told him about Abu Dhar's action and about the gathering of the people around him.
The Caliph ordered Mu'awiyah to send back Abu Dhar to Madina and to mistreat him.
The Muslims heard the news. So, they crowded to see of the companion of Allah's Apostle.
Abu Dhar rode his she-camel. Some rude persons were leading the she-camel. They were not respecting his old age and weakness and this made him tired during his travel.
Abu Dhar arrived in Madina in a bad condition. He went to the Caliph. He was about to fall over the ground because of intense weakness and tiredness.
Abu Dhar said:
Woe unto you! Haven't you seen Allah's Apostle? Are your actions like his? You attack me violently as tyrants do
Uthman intensely said:Get out of our homeland.
So, Abu Dhar sadly said:Where?
The Caliph said:Wherever you want.
Abu Dhar said:Shall I go to Shaam, the land of Jihad?
Uthman cried:No! I won't return you to Shaam!
Abu Dhar said:Shall I go to Iraq?
No!
Shall I go to Egypt?
No!
Abu Dhar said sadly:So, where shall I go?
To the desert!
Shall I go to Najd desert?
No! to the far-east, to al-Rabathah!
Abu Dhar shouted:Allah is great! Allah's Apostle was truthful when he told me about that!
Uthman asked:What did he say to you?
The old companion answered:
He told me that I would be prevented from staying in Makkah and Madina and that I would die in al-Rabathah and that some Iraqis, on their way to al-Hejaz, would bury me.

Al-Rabathah
Al-Rabathah is an area at the eastern part of al-Madina al Munawarra.
Abu Dhar disliked al-Rabathah because he worshipped the idols there during the pre-Islamic period.
Abu Dhar liked Madina because the Prophet's Holy Shrine and Mosque were there. He liked Makkah because Allah's Holy House was there. He liked Shaam because it was the land of Jihad.
Abu Dhar disliked al-Rabathah because it would remind him of worshipping the idols. But the Caliph banished him to that area. In the meantime, the Caliph ordered Marwan to take him and prevent the Muslims from seeing him off.
The Muslims were afraid of the Caliph's power. So, only a few companions saw him off. They were Ali bin Abu Talib (A.S.), his brother Aqeel, al-Hasan and al-Husain (the Prophet's grandsons), and the great companion Ammar bin Yasir.
Imam Ali (A.S.) advanced to see him off. He said:
Abu Dhar, you've become very angry for Allah. The people are worried about their religion, and you are worried about your religion. So, leave what they are worried about in your hands and escape from them with what you're worried about. They're in need of what you've prevented them from. And you're in no need of what they've prevented you from. Tomorrow you'll know who will be the winner. Abu Dhar, nothing amuses you but the truth and nothing annoys you but the untruth.
Aqeel advanced and said:
You know we like you, and you like us. Fear Allah because the fear of Allah is salvation. And be patient because patience is generosity.
The Holy Prophet's grandson, al-Hasan bin Ali(A.S.) advanced and said:
Uncle, be patient till you meet your Prophet (S.A.W.). He will be pleased with you.
Al-Husain(A.S.) advanced and said:Uncle, ask Allah to grant you patience and victory.
While Ammar bin Yasir was in tears, he advanced and 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're pleased with their actions, they'll love you.
Abu Dhar wept and said:People of the House of Mercy, may Allah have mercy upon you all. When I see you, I remember Allah's Apostle.
Abu Dhar, his wife and his daughter went to al-Rabathah Desert. He was recalling our Master Muhammad's words:
Abu Dhar, may Allah have mercy upon you. You'll live alone, die alone, rise from the dead alone and enter Paradise alone.
Ref: Imam Reza Network

Umar Ibn Khattab Embraces Islam

Jafar Subhani
The acceptance of Islam by everyone of the early Muslims was the effect of one cause or another and at times a very small incident became the means of the conversion of an individual or a group. The stimulant for the adoption of Islam by the second caliph is interesting. Although from the point of view of the chronological order of the events it would have been appropriate to record this incident after describing the migration of Muslims to Ethiopia, but we have considered it expedient to describe it here, as we have here mentioned some of the companions of the Holy Prophet.
Ibn Hisham [1] says, "Out of the family of Khattab (father of Umar) only his daughter Fatimah and her husband Sa'id bin Zayd had embraced Islam. As in the early days of Islam Umar's relations with the Muslims were very inimical and he was considered to be one of the most obstinate enemies of the Prophet, therefore, his sister and her husband always kept their faith concealed from him. In spite of this Khubab bin Art used to come to their house at appointed hours and taught them the Holy Qur'an.
The confused condition of the people of Makkah had made Umar very sentimental, for he saw that dissension and disorder prevailed amongst them and the bright day of Quraysh had been changed into a dark evening.
Umar, therefore, decided to go and cut off the root of dissension by killing the Holy Prophet. To achieve this purpose he was looking for the place where the Prophet could be found. He was informed that he was in a house situated by the side of the bazaar of Safa, and forty persons like Hamzah, Abu Bakr, Ali etc. had undertaken to protect and defend him.
Na'im bin Abdullah who was one of the close friends of Umar says: "I saw Umar carrying his sword. I enquired about the purpose for which he was going. He replied thus: "I am going in search of Muhammad who has created dissension amongst Quraysh. He laughs at their wisdom and intellect, declares their religion to be worthless and belittles their gods. I am going to kill him".
Na'im says: "I said to him: You are deceived. Do you think the descendants of Abd Munaf will spare your life? If you are a peaceable person you should first reform your own house. Your sister Fatimah and her husband have become Muslims and follow the religion of Muhammad".
Na'im's words created a storm of wrath in the mind of Umar. Consequently he abandoned his previous plan and went to the house of his brother-in-law. When he reached near the house he heard the humming of someone who was reciting the Holy Qur'an with an impressive voice. The manner of Umar's arrival in his sister's house was such that she and her husband also became aware that he was about to enter. They, therefore, concealed the teacher of the Holy Qur'an in the back part of the house so that he might remain hidden from Umar's eyes. Fatimah also concealed a leaf on which verses of the Holy Qur'an were written.
Umar said without any salutation or greeting: "What was this humming that I have heard?" They replied 'We have heard nothing". Umar said: "I have been informed that you have become Muslims and follow the religion of Muhammad". He uttered this sentence with great fury and attacked his brother-in-law. His sister then stood up to protect her husband. Umar attacked her also and seriously injured her head with the point of his sword. While blood was flowing from her head, the helpless woman said with great fervour of faith: "Yes. We have become Muslims and believe in Allah and His Holy Prophet. Do whatever you like".
The tragic plight of the sister, who was standing by the side of her brother with her face and eyes besmeared with blood and was speaking to him, made Umar tremble and he was sorry for what he had done. He, therefore, insisted that they should show him the relevant leaf so that he might ponder over the words of Muhammad. His sister fearing lest he should tear it up, put him on oath that he would not do so, and he also made a promise and confirmed it on oath that he would return the leaf after having gone through it. Then he took the sheet in his hand. A few verses were written on it. Their translation is given below: Taha. It was not to distress you that We revealed the Qur'an. It is to admonish those who fear Allah. It is a revelation from Him who has created the earth and the lofty heavens. The Merciful who is firm in power. His is what the heavens and earth contain. He has knowledge of all that is secret and all that is yet more hidden. (Surah Taha, 20:1-6)
These eloquent verses and the clear and firm words impressed Umar very much. The man, who was the most ruthless enemy of the Qur'an and Islam a few minutes earlier, decided to change his mind. He went to the house about which he had already learnt that the Holy Prophet could be found there and knocked at the door. One of the companions of the Prophet peeped through a hole and saw Umar standing with a sword in hand and waiting for the door to be opened. He returned at once and informed the Prophet about the matter. Hamzah, son of Abdul Muttalib said: "Let him come in. If he has come with good intentions we shall welcome him, but if his intentions are not good we shall kill him". Umar's attitude towards the Prophet reassured them and his open countenance and expression of sorrow and shame proved his real intentions. Eventually he embraced Islam at the hands of the Prophet in the presence of his companions and thus joined the ranks of the Muslims.[2]
Notes:
[1] Seerah Ibn Hisham, vol. I, page 365.
[2] Ibn Hisham has given another version of the embracement of Islam by Umar. (vol. I, page 368)
Imam Reza (A.S.) Network

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