Malek-e-Ashtar

Al-Rabathah
Al-Rabathah is a desert between Makkah and Madina. It is a barren land. No one inhabits it. But in the year 30 A.H., there was only one tent. In the tent there were an old man, an old woman, and their daughter.
Why did the old man inhabit that distant area in the middle of the desert? He did not inhabit it of his on accord - the Caliph banished him to die there. The old man was ill. And his wife was always in tears. So, he said to her:
Dhar's mother; why do you weep?
The old woman said:
Why shouldn't I weep and you're dying in this desert?
The old man said:
One day, my friends and I were sitting with Allah's Apostle [s]. And he said to us: "One of you will die in the desert. And a group of believers will attend his death."
All my friends passed away in their houses. And no one has remained but I. A person will come to your aid. The old woman said:
The time of Hajj (Pilgrimage) is over. And no one has passed through this desert.
The old man said:
Don't worry! Go up the hill and look at the road of caravans.
The old woman went up the hill and looked. A long time passed, in the distance, the old woman saw a caravan coming towards her. The old woman waved a piece of cloth. The riders wondered and asked each other about that lonely old woman in the desert. They approached and asked about her condition. She said:
My husband is dying. And no one is beside him. And who's your husband?
While the old woman was weeping, she said:
Abu Dhar, the companion of Allah's Apostle!
The owners of the caravan were surprised. So, they said:
Abu Dhar! The Prophet's companion! Come on! Let's see him!
The men went to the tent. When they came into it, they saw Abu Dhar sleeping in his bed. They said:
Assalamu Alaik, companion of Allah's Apostle! Wa Alaikum al-Salam, who are you?
One of them said:
Malik bin al-Haarth al-Ashtar. And there are some men with me from Iraq. We're going to Madina to tell the Caliph about the persecution we suffer from
Abu Dhar said:
My brothers, be cheerfull! Allah's Apostle [s] has told me that I'll die in the desert and that some believers will attend my death.
Malik and his friends rejoiced at that Prophetic good news. They sat down in Abu Dhar's tent. Malik al-Ashtar felt sorry for him. And he was sad to hear that the Umayyads mistreated the great companion, Abu Dhar.

Al-Ashtar
Malik bin al-Haarth al-Nakhay belonged to an old Yemeni tribe. He became a Muslim in the time of the Prophet [s]. He was loyal to his Islam.
He took part and fought bravely in the Battle of Yarmook. He had brave attitudes in stopping the Romans' attacks against the Muslim Army. So, his eye was split by a sword, namely, its lower lid was split. Thus, he was called al-Ashtar.
In 30 A.H., the Muslims in Kufa and other Muslim cities were angry with their rulers' behaviour. For example, al-Waleed bin Akabah, the Caliph Uthman's brother, the ruler of Kufa, behaved contrary to Islam - he drank alcohol and spent his time in amusements.
One day, al-Waleed entered mosque drunk. He prayed four Raka'as during the morning prayers. Then he turned to the worshipers and said sarcastically:
Shall I increase my prayers?
People were displeased with his behaviour. They criticized him in markets, houses and mosques. People asked each other:
Has not the Caliph found a good ruler to replace this bad one? He drank alcohol openly. He violated the teachings of the religion and the Muslims' rights.
So, people thought about a way to solve the problem. Finally, they decided to ask the advice of the good people. So, they went to Malik al-Ashtar. Malik al-Ashtar said to them: First we'd better advise him. Then we'll tell the Caliph about his bad behaviour. Malik and some good people went to the ruler's palace. When they got into the palace, they saw him drinking as usual. They advised him to behave well. But he scolded and dismissed them.
So, they decided to go to al-Madina al-Munawwara to meet the Caliph and to tell him about the problem. The delegation met the Caliph and told him about his ruler's bad behaviour. It was unfortunate that he scolded and dismissed them. Besides, he refused to hear their complaints.
So, they became disappointed. They thought about going to Ali bin Abu-Talib, our Master Muhammad's cousin, because he was the only hope to reform the situation.

The Delegation
In the meantime, all people all over the Muslim cities complained of the rulers' bad behaviour. The companions went to Imam Ali's house. They told him about the rulers' persecution and corruption. Imam Ali [a] was sad to hear that. So, he went to the Caliph's palace. He met Uthman and advised him:
Uthman, the Muslims are complaining of the rulers' persecution. And you know that very well I've heard Allah's Apostle [s] saying: "On the Day of Judgement, the unjust imam will be brought to hell. And no one will support or excuse him. Then, he will be thrown into hell. He'll go round and round it till he gets into its intense heat." Uthman thought for a while. He bent his head sadly. He admitted his mistakes. And he promised that he would ask Allah for forgiveness and that he would apologise to the Muslims. Imam Ali [a] went out to give the Muslims good news. They were all happy. But Marwan, the hypocrite, said to the Caliph:
You'd better threaten the people so as no one would dare to say bad words against the Caliph.

The Revolution
Uthman broke his promise. He did not behave well and did not change the rulers. In the meantime, he used strict policy against people. Mu'awiyah, the ruler of Shaam, advised the Caliph to banish some companions from the land. So, the Caliph banished Abu Dhar, the great companion, to al-Rabathah Desert where he died alone.
He hit the companion Ammar bin Yasir, the son of the first two martyrs in Islam. The Caliph whipped the companion Abdullah bin Masoud, too. So, people grumbled about Uthman's and his rulers' policy. Our Master Muhammad's companions sent many letters to all Muslim cities.
The letters read as follows:
Muslims, come to us. And save the Caliphate. Allah's Book has been changed. And the Prophet's Sunnah has been changed. So, come to us if you believe in Allah and the Day of Judgement.
The Muslim streamed into al-Madina al-Munawwara from everywhere. Malik al-Ashtar represented the revolutionaries. So, he held a meeting with Uthman to reform the affairs of the Muslim State.
The revolutionaries asked Uthman to leave power. But the Caliph refused that. Imam Ali [a] tried to reform the matters. But all his efforts were in vain. The reason was that the Muslims were displeased with Uthman's and his rulers' persecution. In the meantime, Uthman stubbornly insisted on his policy. The revolutionaries besieged Uthman's palace.
The revolutionaries climbed the walls of the palace. They broke into the Caliph's room and killed him. Marwan and other hypocrites ran away. Talha and Zubair were ambitious to get the Caliphate. So, they helped the revolutionaries. But the people were thinking about only one person to be a Caliph.
And the person was Imam Ali [a]. Streams of people came into Imam Ali's house. They asked him to be a Caliph. But the Imam refused. Malik al-Ashtar and other companions insisted on Imam Ali's Caliphate. Malik addressed the people with enthusiasm: People, this is the Prophet's Regent. He has learnt the Prophet's knowledge. Allah's Book has mentioned his belief. Allah's Apostle [s] has told him that he will enter al-Ridhwan Garden. His personality is perfect The people in the past and present are certain of his behaviour and knowledge.
Thus Malik al-Ashtar was the first to appoint Ali bin Abu-Talib as a Caliph. Then the Muslims followed him. When Imam Ali [a] became the Caliph, a new time began. He dismissed all the unjust rulers. And he appointed good persons.

The Battle of the Camel
Some people were ambitious for the Caliphate. Talha and Zubair were two of them. They went to Makkah and urged A'isha, Abu Bakr's daughter, to revolt against Imam Ali [a]. Marwan took advantage of that situation.
He began spending the Muslims' money, which he had stolen, to form a big army. He announced that he would revenge himself on Uthman's killers. The army headed for Basrah.
There they uprooted the ruler's beard and dismissed him. They robbed the Public Treasury. Amirul Mu'mineen, Ali bin Abu Talib, was facing that mutiny strongly. He advanced towards Basrah to invite its people to strive against the rebels.
The ruler of Kufa was Abu Musa al-Ashary. He discouraged people from striving against the rebels. In the meantime, he ordered people to disobey Amirul Mu'mineen, Ali bin Abu Talib.
Days passed. But al-Hasan and Ammar bin Yasir did not come back. So, the Imam sent Malik al-Ashtar after them. Malik al-Ashtar was a brave, determined man. He realized that the people of Kufa were always supporting the Imam against his enemies. And he understood that only Abu Musa al-Ashary obstructed them. Malik al-Ashtar arrived in Kufa and began inviting its people to follow him.
A numerous army obeyed him. So, he could attack the ruler's palace and to dismiss the guards from it. At that time, Abu Musa al-Ashary was in the mosque asking the people to stay in their houses and to disobey Amirul Mu'mineen orders. The guards came and told him that Malik al-Ashtar occupied the palace.
Abu Musa al-Ashary asked Malik al-Ashtar for a day's time to leave Kufa. So, Malik accepted that. On the same day, Malik al-Ashtar hurried to the mosque to encourage the people to support Imam Ali [a].
Hence, Malik could form a big army. The army was more than eighteen thousand fighters. Al-Hasan headed nine thousand fighters. They marched by land. The others crossed by river. The purpose of all was to join Imam Ali's army at Dhiqaar in the southern part of Iraq.
Imam Ali [a] headed the army and advanced towards Basrah, where he met A'isha's army. The leaders of the A'isha's army were Talha, Zubair and Marwan bin al-Hakam. Malik al-Ashtar was the leader of the right wing. Ammar leader of the left wing.
Imam Ali [a] stood in the middle of the army. And Muhammad bin al-Hanafiyah, Imam Ali's son, carried the banner. A'isha's Army began attacking Imam Ali's army. They showered the Imam's Army with arrows. So, some fighters were killed and others were wounded. The Imam's Army wanted to return like for like. But the Imam stopped them and said:
Who can take this Qur'an and go to them to appeal to it? Surely they will kill him.
A young man said:
Amirul Mu'mineen, I'll take it.
A Muslim headed for the Army of the Camel raising the Qur'an. A'isha shouted:
Throw arrows at him.
So, the bow men threw arrows at him. He fell over the ground and became a martyr. During those moments, Amirul Mu'mineen raised his hands towards the sky. He prayed for Allah, the Almighty, to grant them a victory. Then he said:
Allah, the eyes are gazing at you! And the hands are extended! Our lord, judge between our nation and us with justice! And you're the best judge!
Then the Imam ordered his fighters to launch a general attack. Malik al-Ashtar advanced. He was fighting bravely. Violent clashes took place around the camel. The Imam realized that killing the camel would end bloodshed and that it would end the fighting between the two parties.
Malik al-Ashtar launched a violent attack towards the camel. He was fighting bravely and honestly. He did not kill the wounded. He did not chase the runaway. Malik al-Ashtar copied Imam Ali's good behaviour. He loved the Regent of Allah's Apostle [s]. The Imam loved Malik too, for he was God-fearing. And Allah loves those who fear him.

The Victory
After violent fights, the Imam's Army could kill the camel So, the facing army was in low spirits and its fighters began escaping from the battlefield. The Imam ordered his fighters to stop the war operations.
And he ordered them to treat A'isha kindly and to bring her back to Madina. The Imam released the prisoners of war. He ordered his fighters to cure the wounded. And he forgave them all. Malik al-Ashtar and Ammar bin Yasir visited A'isha. She said:
Malik, you were about to kill my nephew.
Malik answered:
Yes. I wanted to relieve Muhammad's nation from him. But I did not kill him because I was fasting for three days. And I'm an old man.

In Kufa
After some days stay in Basrah, the Imam headed for Kufa. Malik al-Ashtar fought as bravely as a lion. So, the enemies were afraid of him. But on the normal days, he looked a poor man. He wore simple clothing. He walked humbly. Thus most people did not know him.
One day, while Malik al-Ashtar was walking was walking in the street, a foolish person was eating some dates and throwing the stones about. Malik al-Ashtar passed before the foolish person. He threw a stone at Malik. The stone hit him on the back. The foolish person began laughing at him. A man saw the foolish person. He said to him:
What are you doing? Do you know that man?
The foolish person answered:
No, who is he? He's Malik al-Ashtar!
Malik went on walking. He did not pay attention to the foolish person. He remembered how the polytheists treated our Master Muhammad [s] in Makkah. They threw dust and rubbish at him but he kept silent.
Malik came into mosque. He began praying for Allah to forgive the foolish person. The man ran quickly. He came into the mosque. He embraced Malik apologizing and saying:
I want to apologize to you for my bad behavior! So, accept my apology.
Malik answered with a smile:
Brother, don't worry. By Allah, I've entered the mosque to pray for Allah to forgive you.

The Battle of Siffeen
The Imam chose the good persons to rule the cities. So, he appointed Malik al Ashtar ruler over Mousal, Sinjar, Naseebeen, Heet, and Anat. They are areas on the borders of Shaam.
Mu'awiyah disobeyed the Caliph. He became a dictator in Shaam. The Imam tried to persuade Mu'awiyah to obey him. He sent him several letters, sent some delegates to talk with him. But all the Imam's efforts were in vain.
Thus the Imam formed an army and gave its leadership to Malik al-Ashtar. The army advanced towards Shaam. It arrived in Kirkeesya, where it clashed with the Shamian Army headed by Abi al-Awar al-Salmy.
Malik al-Ashtar tried to persuade the leader of the army to end the mutiny and to obey Amirul Mu'mineen, but he refused. At night, the Shamian Army took advantage of time and launched a surprise attack. That action was contrary to the religion and politeness because the two parties were in negotiations. The Caliph's Army resisted the surprising attack.
It killed and wounded many attackers and forced the others to withdraw to their original places. Again Malik al-Ashtar showed his bravery. He sent a man to Abi al-Awar to invite him to duel with swords. The man said:
Abi al-Awar, Malik al-Ashtar is inviting you to duel with him!
The leader of Mu'awiyah's Army became afraid and with cowardice said: I
don't want to duel with him!
Mu'awiyah headed a big army to join the Shamian Army. The two armies met in the plain of Siffeen on the banks of the Euphrates. Some units of Mu'awiyah's Army occupied the banks and besieged the river.
That action was also contrary to the laws of Islam and the laws of war. The Imam sent Sasaah bin Suhan, one of the companions of the Prophet [s], to Mu'awiyah to talk with him. Sasaah came into Mu'awiyah's tent and said:
Mu'awiyah, Ali says: "Let's take some water. Then we'll decide what's between you and us, otherwise we will fight each other till the victor drinks."
Mu'awiyah kept silent and said:
I'll answer you later on.
The Imam's representative went out. Mu'awiyah asked the advice of some men. So al-Waleed said with spite:
Prevent them from drinking water to force them to surrender. They agreed on this opinion. Mu'awiyah gathered all the evil persons around him. They violated the laws of Islam and of human rights. Malik al-Ashtar was watching the military movements on the river banks. He saw military supplies. So, he realized that Mu'awiyah would tighten the siege. The Imam's soldiers became thirsty. Malik became thirsty, too. So, a soldier said to him:
There's only little water in my water-skin, please drink it.
Malik refused that and said:
I won't drink till all soldiers drink!
Malik went to the Imam and said:
Amirul Mu'mineen, our soldiers are very thirsty. We've nothing but fighting.
The Imam answered:
Yes.
The Imam gave the soldiers a speech and urged them to fight bravely. Then he said:
Death is that man is pleased with abasement. And life is that man who dies and becomes a martyr.
Malik led the first attack at the Battle of Siffeen. And he began fighting bravely. So, he advanced towards the banks of the Euphrates.
After violent clashes, Malik could recapture the river banks and force Mu'awiyah's Army to withdraw. Mu'awiyah's Army became far from water. So, they thought of a trick to recapture its places on the River Euphrates.
On the following day, an arrow fell among the Imam's soldiers. There was a letter tied to the arrow. The soldiers read the letter carefully. They passed on the news quickly to each other. The news was:
From a loyal brother in the Shamian Army, Mu'awiyah is going to open the river to drown you. So, be careful!
The soldiers believed the news and withdrew. The Shamian Army took advantage of the situation and recaptured the river banks. But the Imam's Army launched a general attack and dismissed the Shamian Army from the region. Mu'awiyah was so worried that he asked Amru bin al-Aas:
Do you think Ali will prevent us from drinking water?
Amru bin al-Aas answered:
Ali doesn't do as you do!
The Shamian soldiers were worried, too. Immediately, the soldiers heard that Imam Ali [a] allowed them to come to the river to drink water. Some people from Shaam realized the difference between Mu'awiyah and Ali.
Mu'awiyah did every evil action for victory. But Ali did not think about that at all. He conformed to the human, good, ideal behaviour. Thus, the soldiers of the Shamian Army left Mu'awiyah's front secretly at night. They joined Ali's front because it was always representing truth and humanity.

Mu'awiyah
Mu'awiyah was displeased with Malik al-Ashtar, for his bravery made Ali's Army fight with enthusiasm. In the meantime it dismayed the Shamian soldiers. So, Mu'awiyah decide to kill Malik in a face-to-face duel with swords.
He ordered Marwan to duel with him. But Marwan was afraid of Malik. Thus he apologised to Mu'awiyah and said:
Let bin al-Aas duel with him because he's your right arm.
Then Mu'awiyah ordered Amru bin al-Aas to duel Malik. He reluctantly agreed to Mu'awiyah's plan. Ibn al-Aas invited Malik to duel with him. Malik advanced towards him holding his spear. He hit him violently on the face. So, Amru bin al-Aas escaped with alarm.

Ammar's Martyrdom
The clashes became intense. Ammar was leading the left wing of the Imam's Army. He, though an old man, was fighting bravely. When the sun was about to set, Ammar, may Allah be pleased with him, requested some food to break the fast. A soldier brought him a cup full of yoghurt. Ammar became cheerful and said:
Tonight, I may he martyred because Allah's Apostle [s] has said to me: Ammar, the unjust group will kill you, and your final drink in the world will be a cup of yoghurt.
The companion broke his fast and advanced towards the battlefield. He fought bravely. Then he fell over the ground and became a martyr. The Imam came and sat near Ammar's head and said sadly: May Allah have mercy on Ammar on the day when he became a Muslim, may Allah have mercy on Ammar on the day when he became a martyr, may Allah have mercy on Ammar on the day when he will be raised from the dead! Ammar enjoy your garden! Ammar's martyrdom in the battlefield affected the course of the battle very much. The Imam's Army was in high spirits. In the meantime, Mu'awiyah's Army was in low spirits. All Muslims memorized the tradition our Master Muhammad [s] said to Ammar bin Yasir. The tradition is as follows:
Ammar the unjust group will kill you.
All understood that Mu'awiyah and his soldiers were wrong and that Ali and his companions were right. Thus the Imam's Army attacked Mu'awiyah's Army increasingly. Therefore, Mu'awiyah and his army were getting ready to escape.

A New Trick
Mu'awiyah thought about a new trick to cheat the Imam's Army. So, he asked the advice of Amru bin al-Aas. Amru bin al-Aas said:
I'm sure we can cheat them with the Qur'an.
Mu'awiyah rejoiced at the trick and ordered his soldiers to raise the Qur'an on their spears. When the Imam's soldiers saw the Qur'an, they thought about stopping the battle. Thus Mu'awiyah cheated many soldiers. The Imam said:
It's a trick! I was the first to invite them to Allah's Book. And I was the first to believe in It. They've disobeyed Allah and broken His promise.
But twenty thousand soldiers disobeyed the Imam's order and said: Stop fighting and order al-Ashtar to withdraw!
The Imam sent a soldier to al-Ashtar to stop fighting. But Malik al-Ashtar went on fighting. Then he said:
We'll get the final victory within few moments.
The soldier said:
But twenty thousand rebels are besieging the Imam. If you go on fighting they'll kill him.
Malik al-Ashtar was forced to withdraw. So, he said:
There's neither might nor power but with Allah.

The Arbitration
Malik al-Ashtar knew that Mu'awiyah's action was only a trick. But he obeyed the Imam's order so as no disaster would happen. He was a brave leader and an obedient soldier. The fights stopped. And the two parties agreed to the arbitration according to Allah's Book.
Mu'awiyah sent Amru bin al-Aas to represent him in the negotiations. And the Imam wanted to choose an alert, wise man. A man who had a good knowledge of Allah's Book. So, he chose Abdullah bin Abbas, the religious scholar of the nation. But the rebels refused him and said:
We'll choose Abu Musa al-Ashary.
So, the Imam advised them and said:
I disagree with you on him. And Abdullah bin Abbas is better than he.
Again the rebels refused him. So, the Imam said:
I'll choose al-Ashtar.
They refused him too. They insisted on Abu Musa al-Ashary. To avoid a disaster, the Imam said:
Do whatever you like!
Thus the two representatives met to talk. Amru bin al-Aas thought about a way to deceive al-Ashary. He said to him:
Abu Musa, Mu'awiyah and Ali have caused all these troubles. So, lets dispose them and elect another man.
Abu Musa al-Ashary did not like Amirul Mu'mineen, Ali bin Abu-Talib. So, he agreed to the plan. He said before the people: I'm removing Ali from the Caliphate as I'm removing my ring from my finger. Then he removed his ring. But Amru bin al-Aas said spitefully:
I'm fixing Mu'awwiyah to the Caliphate as I'm fixing my ring to my finger
Then he wore his ring. The rebels repented of their wrongdoing. But they insisted on disobeying the Imam.
In the meantime, they asked him to turn to Allah in repentance and to announce war again. But the Imam respected the promise and the covenant. He agreed with Mu'awiyah on the truce and stopping the battle for a year. The Imam asked his fighters to be patient for the year. But they disobeyed him, too. So, they were called the Kharijities

Egypt
Mu'awiyah thought about a way to control Egypt. So, he sent a big army to occupy it. The ruler of Egypt was Muhammad bin Abu-Bakr (the first Caliph's son). He asked Imam Ali [a] to send him urgent military supplies to prevent the invaders from occupying Egypt. So, the Imam said to Malik al-Ashtar:
Malik, may Allah have mercy on you, go to Egypt. I've absolute trust in you. Rely on Allah! Use gentleness in its places and intensity in its place.
Malik al-Ashtar set out for Egypt.

The Poison and the Honey
Mu'awiyah was worried about Malik's going to Egypt, for he knew that Malik would save it. So, Mu'awiyah thought about a way to kill him. Mu'awiyah used to mix honey with poison to kill his enemies. Mu'awiyah imported poisons from Rome.
The Romans allowed Mu'awiyah to import them because they knew that he would use them to kill the Muslims. Amru bin al-Aas said:
I know a man. The man lives in al-Qilzim City on the borders of Egypt. He has vast lands. Certainly Malik al-Ashtar will pass through the city and stop in it to rest.
Mu'awiyah said:
Let's send a man to tell him to kill al-Ashtar and we won't tax him for life.
Thus Mu'awiyah's delegate quickly set out for Egypt taking the poisoned honey to persuade the man to kill Malik al-Ashtar.

Martyrdom
The man agreed to Mu'awiyah's plan. He took the poisoned honey. He was looking forward to Malik's arrival. After only a few days, Malik arrived in al-Qilzim City. The man invited the new ruler of Egypt for lunch in his house. Malik al-Ashtar accepted the invitation thankfully.
The man put the cup of the poisoned honey on the table. The guest took one spoon of the poisoned honey. He felt a severe pain in his stomach. He realized the plot. So, he put his hand on his belly and said:
In the Name of Allah, the Most Gracious, the Most Merciful We belong to Allah, and we'll come back to Him!
Malik al-Ashtar received death with the bravery of the certain believer, who knew that his way was Islam and the Paradise. When Malik al-Ashtar became a martyr, Mu'awiyah was about to fly because of happiness. So, he said:
Ali bin Abu Talib had two hands. I cut off one of them on the day of Siffeen. It was Ammar bin Yasir. And today I've cut off the other hand. It is Malik al-Ashtar. But Amirul Mu'mineen was very sad. So, he expressed his sorrow: May Allah have mercy on Malik! He loved and obeyed me as I loved and obeyed Allah's Apostle [s]. Thus, Malik al-Ashtar ended his life in Jihad. His bright behavior will remain as a model for the Muslim young men everywhere
Ref: Imam Reza Network

Ammar bin Yasir

The people in Makkah lived in ignorance and darkness. The strong persecuted the weak and deprived them of their rights. No one supported the weak. The Quraishi leaders were traders. Each year, they had two trade journeys.
In summer, their caravans went to Shaam. In winter they went to Yemen. The people in Makkah were of two classes: one class was rich, the other was poor. The rich persecuted the poor. Some poor people were slaves.They had nothing, not even their freedom.
Our Master Muhammad [s] lived in that time. He went to Mount Hira. There he thought of his people. He felt pain for them because they worshipped idols.
Our Master Muhammad [s] became forty years old. One day, Jibreel came down from the sky. He told Muhammad [s] about Islam. Our Master Muhammad [s] came down the mountain. He was carrying the Mission of Islam.
He intended to spread it among people to live peacefully. The poor and the persecuted listened to the Mission of Islam. They believed in it. So their hearts were filled with love for Islam. The traders and the rich of Quraish heard about Islam.
Thus, they had spite against our Master Muhammad [s]. in the meantime, they plotted against Islam and the Muslims. Abu Jahal was the most spiteful polytheist. He mistreated our Master Muhammad [s] very much.

Al Arqam's House
Our Master Muhammad [s] met the believers secretly in al-Arqam's house. He wanted to keep his religion a secret so that Abu Jahal, Abu Sufyan and other polytheists would not hurt the Muslims. One day Ammar bin Yasir came and saw a man standing at the door. The man's name was Suhaib. Ammar said to him:
Suhaib, what are you doing here?
Suhaib answered:
I've come to hear Muhammad's words. And what are you doing? I've come to hear his words, too. Then Ammar and Suhaib came into al-Arqam's house
They humbly began listening to Allah's words and to the Verses of the Holy Qur'an. Ammar's heart was full of belief as streams are full of rain water. When Ammar and Suhaib wanted to leave al-Arqam's house, our Master Muhammad [s] said to them:
Stay here till evening. Allah's Apostle [s] was afraid that Quraish would hurt them.
Ammar waited until it got dark. Then he left al-Arqam's house and hurried towards his house. His mother and father were waiting for him anxiously. When Ammar entered, the little house was full of happiness. He began telling his parents about Islam, Allah's religion.

Yasir's Family
Ammar belonged to Yemen's tribes, but how did he come to Makkah? Yasir, Ammar's father, and his two brothers al-Harith and Malik looked for their missing brother everywhere. But they did not find him. Therefore, they decided to go to Makkah to look for him. They did not find him there, too.
Al-Harith and Malik wanted to come back to Yemen, but Yasir decided to stay in Makkah to live near Allah's Holy House. Yasir joined the tribe of Bani Makhzoom. Then he became one of its members. He married a female slave. Her name was Summayya. Days passed. Summayya gave birth to a baby. His father named him Ammar.

Ammar
Ammar was born four years before the year of the elephant. Our Master Muhammad [s] was born in that year. When Ammar became a young man, he made friendship with our Master Muhammad [s]. then he became his companion.
Ammar loved our Master Muhammad [s] because of his good behaviour. Ammar was twenty-nine years old. Meanwhile our Master Muhammad [s] was twenty-five years old. One day, while Ammar was walking with our Master Muhammad [s] between al-Safa Mount and al-Marwah Mount, Hala, Khadijah bint Khuwailid's sister came. Hala took Ammar aside and said to him:
Ask Muhammad to marry my sister, Khadijah.
Our Master Muhammad [s] accepted her. Then the blessed marriage took place. When Allah appointed our Master Muhammad [s] as Prophet, Ammar, his father Yasir and his mother Summayya believed in him.

The Revenge
Abu Jahal heard that Ammar became a Muslim. So, he got crazy. Abu Jahal led a group of polytheists and went to Yasir's house. Torches were in their hands. They burnt the house and took Yasir, Ammar and Summayya to a desert outside Makkah.
They chained and began torturing them. First, they whipped them till blood flowed out. Then they brought torches and began burning their bodies. But that small family went on their firm belief.
Abu Jahal brought rocks and put them on their chests. They were breathing hard. Still they were believers. It was noon. The heat was intense. Abu Jahal and the polytheists came back to Makkah.
They left Yasir's family in the intense heat of the sun. In the meantime, our Master Muhammad [s] passed by the family. When he saw them he wept and said:
Yasir's family, be patient! Your reward will be Paradise! Summayya said with belief:
I confess that you're Allah's Apostle. And your promise is true. The criminals came back. Abu Jahal was in advance. There was a long spear in his hand. He began torturing them savagely.
Ammar, Yasir and Summayya were unconscious. So the criminals showered them with water. When they got well again, Abu Jahal shouted at Summayya stormily:
Praise our gods; dispraise Muhammad!
Summayya spat in his face and said:
How bad you and your gods are!
Abu Jahal boiled in anger. Thus, he raised his spear high and it Summayya on the belly. Then he began stabbing her body with his spear until she died.
For this reason, Summayya became the first martyr in the history of Islam. Then Abu Jahal began kicking Yasir on the belly savagely until he died.
Ammar saw what happened to his parents and he wept. Then Abu Jahal shouted angrily:
If you don't praise our gods, I'll kill you! Ammar could not endure that cruel torture. So he reluctantly said:
Hubal (an idol) is great! Ammar praised their idols to save himself from torture. So they unchained and left him.

The Belief in the Heart
Ammar went weeping to our Master Muhammad [s]. He did not weep for his parents or for himself or for the torture he had suffered - he wept because he praised the polytheists' idols.
Allah's Apostle consoled Ammar on his parents martyrdom. Ammar went on weeping. Then he said: Allah's Apostle, the polytheists did not release me until they forced me to praise their gods! Our Master Muhammad [s] said kindly:
Ammar, what about your heart?
Ammar answered:
Allah's Apostle, my heart's certain of faith.
The Prophet [s] said:
Don't worry! Allah sent down a verse concerning you:
"Not, he who is compelled while his heart is at rest because of his faith."

The Migration
The condition of the Muslims in Makkah became critical. So, our Master Muhammad [s] ordered his companions to immigrate to Yathrib. Ammar was one of those who migrated for Allah.
When our Master Muhammad [s] immigrated too, happiness covered al-Madina al-Munawwara. And the immigrants lived peacefully with their brothers in Yathrib.
First, Allah's Apostle [s] thought of building a mosque so that the Muslims would worship Allah alone. In the meantime it would be a symbol for the Muslims strength and a castle for the Muslim nation. With enthusiasm, the Muslims began building the Prophet's Mosque.
Some Muslims were carrying dust. Some were making bricks and some were carrying the dried bricks to make the walls. Our Master Muhammad [s] was working with his companions. Ammar, though covered with dust, was working actively. Each Muslim was carrying a brick.
But Ammar was carrying two bricks. For this reason, our Master Muhammad [s] said to him:
They (the Muslims) will get a reward; you'll get two rewards. To encourage his Muslim brothers, Ammar repeated the following enthusiastic words:
Those who build the mosque do not equal those who avoid dust. Some companions were avoiding dust. They became displeased with Ammar's words.
Uthman came to Ammar and said threateningly:
I'll hit you on the nose with this stick!
Ammar looked at Uthman but did not say a word. Our Master Muhammad [s] heard about Uthman's threat. He felt pain. Then he came to Ammar and said:
You're dear to me! Our Master Muhammad [s] rubbed the dust from Ammar's face. Thus the great companions heart was filled with love for the Holy Prophet.

Jihad (Holy War)
Days and months passed. Allah, the Glorified, wanted to punish those who persecuted the Muslims in Makkah and robbed them of their money. The Battle of Badr took place. Ammar was one of the fighters who went to hinder the Quraishi caravan coming from Shaam. The Muslims heard that the polytheists had formed an army. Abu Jahal headed the army. He was heading for al-Madina al-Munawwara.
The Prophet asked the advice of his companions. Finally, he took a decision to face the polytheists. Our Master Muhammad [s] sent Ammar bin Yasir and Abdullah bin Masoud to get him information about the polytheists' army.
Ammar was brave. He approached the polytheists caravans and went round their camp to collect information. Ammar and his friend came back to our Master Muhammad [s]. Ammar said:
The army is afraid. The horse wants to neigh. But its owner hits it on the face. And its raining heavily. Therefore, they can't move easily. Generally speaking, the polytheists are in low spirits. In the morning, when the polytheists woke, they found strange footprints. Munbih bin al-Hajjaj had a good knowledge of footprints.
He said: By al-Lat and al-Uzza, these are Ammar's and Abdullah's footprints.

The Battle of Badr
On the morning of 17th Ramadan, 2 A.H., the great Battle of Badr, the first battle in the history of Islam, took place. At that battle, Allah granted the believers victory over the polytheists. Ammar was fighting with enthusiasm.
When the polytheists escaped, Ammar saw Abu Jahal. So, he remembered those days when Abu Jahal tortured the Muslims and tortured his parents. Now, the swords of the persecuted got revenge on the unjust. Ammar looked at the sky and thanked Allah, the Glorified, for his victory.

Ammar was with Truth
Ammar was sixty years old. However, he was more eager than the young men to strive for Allah. Ammar deeply believed in Allah. He loved the Apostle of humanity, our Master Muhammad [s]. The Prophet [s] also loved his old friend, Ammar. He praised him on several occasions:
Ammar is with truth and truth is with Ammar. Truth is always with him. Ammar is full of faith. Blessed is Ammar, the unjust group will kill you. Your last food in this world will be a cup of yoghurt. Days, months and years passed. Ammar was always with our Master Muhammad [s] he was always striving for Allah against the enemies of Islam and humanity.
In 11 A.H., our Master Muhammad [s] passed away. On that occasion, all Muslims became sad. Ammar wept over his old friend, Allah's Apostle. He remembered the days of his youth in Makkah and the days of Jihad. Ammar (may Allah be pleased with him) stayed loyal to his Islam.
He was always striving for the religion and saying the word of truth. He was not afraid of anyone but Allah. Ammar loved Ali bin Abu Talib because he heard our Master Muhammad [s] always saying: Ali, no one loves you but a believer and no one hates you but a hypocrite. Ali, you are in the same position with respect to me as Harun was to Musa except there is no Prophet after me.
On the farewell pilgrimage, Ammar saw our Master Muhammad [s] taking both arms of Ali and raising them high, he said:
Whoever, I am the master of, this man, Ali is his master. Allah, befriend whoever befriends him, be hostile to whoever opposes him. Support whoever supports him and desert whoever deserts him.
For this reason, Ammar thought that Ali bin Abu Talib would be the Caliph after our Master Muhammad [s]. Anyhow, Abu Bakr al-Sidiq became the Caliph after the Prophet. But some companions opposed his Caliphate. Ammar opposed his Caliphate too. And he stood by Ali bin Abu Talib and Fatima al-Zahra, our Master Muhammad's daughter. After a short while, Fatima al-Zahra, the mistress of the women of the world, died.

Jihad
Ammar devoted most of his time to the life of Jihad. He took part in the Muslims conquest battles. He also fought bravely against the apostasy in Yemen. When Umar bin al-Khattab became the Caliph after Abu Bakr, he appointed Ammar to rule over Kufa. There Ammar treated people according to Allah's law. And the people were pleased with his just, merciful and humble treatment.

Al-Shura (Consultation)
In 23 A.H., Umar bin al-Khattab was assassinated. Some Muslims had come to Umar, earlier, and asked him to appoint a Caliph after him. The Caliph decided that the Caliphate had to be shura (consultation).
So, he elected six persons. They were Ali bin Abu Talib [a], Uthman bin Affan, Talha, Zubair, Abdul Rahman bin Auf and Saad bin Abi Wakkas. Umar ordered the persons to hold a meeting in one of their houses to appoint one of them caliph within three days.
Ammar hoped that they would elect Ali because of his long jihad, his blood relation to our Master Muhammad [s], his knowledge, his outstanding merits and his priority in Islam. One day passed. Then two days passed.
But there was no result. There was serious competition between Ali bin Abu Talib [a] and Uthman bin Affan for the Caliphate. Some companions such as al-Miqdad, Ammar bin Yasir, al-Abbas, and others stood by the house. They hoped that Ali would be elected.
Banu Ummayyah stood by the house, too. They hoped that Uthman would be elected. To make Abdul Rahman bin Auf hear, Ammar loudly said: If you want to see the Muslims in agreement then appoint Ali. To support Ammar, al-Miqdad said:
Ammar has told the truth. If you appoint Ali, we'll hear and obey him. AbdulRahman's ambition was to be a caliph. He refused to appoint Ali because Ali would not hand him the Caliphate later on. So, Abdul Rahman appointed Uthman to hand him the Caliphate after his death.
Thus Uthman became the third Caliph. Imam Ali went out after he had said to Abdul Rahman:
This is not the first day when you support each other against us! But patience is good and Allah is whose help is sought for against what you describe. By Allah, you have appointed Uthman caliph to hand you the Caliphate.
Ammar was very unhappy for the Ahlul Bait because they were worthier of Caliphate than other people and because Allah kept away uncleanness from them and purified them thoroughly.

Deviation
Six years passed after Uthman's Caliphate. Gradually, the Caliph deviated from Islam and from our Master Muhammad's behaviour. Uthman appointed his blood relatives rulers over the cities. They were bad, unjust persons.
For example, Uthman appointed al-Waleed bin Utbah, his half brother, ruler over Kufa. Al-Waleed drank alcohol and went drunk to the mosque.
Uthman made Marwan bin Hakam the real ruler of the Muslim government. He appointed the rulers and dismissed them. He dismissed the great companion Salman al-Farsi from Mada-inn and appointed one of his blood relatives over it. Uthman also dismissed Saad bin Abi Wakkas from Kufa and appointed al-Waleed bin Akabah over it. Uthman spent the Muslims' money on his blood relatives from Bani Ummayyah and left the poor to live in pain.

The Word of Truth
There were jewels in the Muslim public treasury. Uthman divided the jewels among his daughters and wives. The Muslims became angry. They began talking against Uthman's bad behaviour. Uthman went on with his corrupt policy.
One day, he went up the pulpit and addressed the people: We'll take whatever we need from the Public Treasury in spite of all people. Imam Ali bin Abu Talib became sad when he heard Uthman's words.
Ammar bin Yasir aged 90 stood up and said the word of truth: By Allah, I'm the first man to prevent you from that. The Caliph became annoyed and said:
Bin Yasir, how dare you say these words before me! Uthman ordered his guards to arrest Ammar.
The guards respected neither Ammar's old age nor his friendship to Allah's Apostle [s]. They drew him into Uthman's room. They chained his hands and legs. Then the Caliph came and began hitting Ammar on the belly till he became unconscious.
Some Muslims came and carried him to our Master Muhammad's wife, Umm Salama's house. Ammar remembered the days of torture in Makkah. He could endure as many times as what Uthman did because he was a young man. But today he was unable to endure Uthman's torture because he became an old man.
Umm Salama felt pain when she saw Ammar in that bad condition. Yet Ammar said: This is not the first day when we suffer from torture for Allah.

Uthman Banishes Abu
Uthman banished Abu Dhar to al-Rabatha Desert which is uninhabited because of its bad climate. Besides Uthman prevented the Muslims from seeing off Abu Dhar. Any how, some Companions of the Prophet went out to see off the great companion Abu-Dhar.
Ali Bin Abu-Talib, our Master Muhammad's grandsons, al-Hasan and al-Husain, and Ammar went out to see off Abu-Dhar. Then Imam Ali [a] said: May not Allah amuse those who annoy you. And He may not make safe those who have dismayed you. By Allah, if you want their world, they'll make you safe. And if you are pleased with their actions, they'll love you. Abu Dhar, his wife, and his daughter went to al-Rabatha Desert. He remembered the tradition of our our Master Muhammad [s]:
Abu-Dhar, you'll live alone, and die alone!

The Revolution
The Muslims' anger increased because of Uthman's and his rulers' behaviour. The Prophet's Companion's in Madina wrote to people every where: If you want Jihad, then come to it. Because your Caliph has corrupted Muhammad's religion.
For this reason, the delegates from Kufa, Egypt, Basra, and the like came to Madina and went to the Caliph to ask him to change his based policy. But he dismissed them.
So, they went to Ali Bin Abu-Talib, our Master Muhammad's cousin and his successor. Imam Ali [a] hoped that Uthman would come back to the laws of Islam. Thus he went to advise him:
Don't be a tool in Marwan's hand. Don't let him direct you to whatever he likes. Don't forget your position with respect to Allah's Apostle [s].
Uthman agreed to announce his repentance before people. So, he went out and apologized to people for his bad behaviour. Besides he promised them to follow a new policy Allah and his Apostle accepted. But Marwan, who was cunning, said to him:
Don't be weak before people. Threaten them! Nayylah, Uthman's wife, knew that Marwan was a bad man and that he disliked Muslims. For this reason, she said to her husband:
Listen to Ali because people love and obey him: don't listen to Marwan because people hate him. Uthman did not listen to those who advised him. So, people revolted and killed him in his palace.

Imam Ali [A]
The Muslim masses headed for Imam Ali's house. They asked him to be the Caliph. The Imam refused that and said: Look for another man. But people realized that the Imam was the only man who deserved the Caliphate. Therefore, they insisted on their attitude. Finally, the Imam agreed to shoulder this responsibility to deprive the ambitious of it.

Justice
The Muslims revolted for justice. They were angry at persecution. Imam Ali [a] was the symbol of justice. The Imam did not sadden the Muslims. On the first day, he dismissed all the bad rulers Uthman had appointed. Then he appointed good rulers. The Imam dismissed Mu'awiyah from Sham. But Mu'awiyah was always planning to control Sham first. Then he planned to control the Muslim lands in general.
So, he rebelled and announced that he would get revenge on Uthman's killers. For this reason, the Battle of Siffeen took place on the borders between Syria and Iraq. Imam Ali's army included many companions of Allah's Apostle [s]. Ammar bin Yasir, Malik al-Ashter, Abdullah bin Abbas, and others were among them.
Mu'awiyah's army included the enemies of Islam such as Marwan bin Al-Hakam, Amru bin al-Ass, bin Abi-Maayad, and those who escaped from Ali's Justice to Mu'awiyah's world.

The Unjust Group will kill You
The Muslims in both armies were always repeating our Master Muhammad [s] tradition: Ammar, the unjust group will kill you. Ammar was in Imam Ali's Army. He was over ninety years old. Nevertheless, he fought as bravely as the believing young man did. He looked at the sky and said:
Allah, if I know that you are pleased with throwing myself into the Euphrates, I'll do! Allah, I know that you are pleased to see me striving those corrupt people!
Ammar was with truth, and truth was always with him. So, he said: By Allah, if they (Mu'awiyah's Army) defeat and chase us to the Hajar date-palms, I'll say that we're right and they're wrong. When the battle broke out, Ammar addressed the fighters:
Who wants Allah's satisfaction?
Some believers accepted his words. So, Ammar led them towards the enemy. When the companions saw him passing through the enemy army, they followed him.
Although Ammar was fasting, he was fighting with great enthusiasm. In the middle of the battle, Ammar saw Amru bin al-Ass and said to him:
Amru, Woe on you! You've sold your religion for Egypt!
Namely, Mu'awiyah promised to give Egypt to Amru bin Al-Ass if the latter stood by him. Amru bin al-Ass said with trick:
No, I'm requesting Uthman's blood! Ammar said:
I firmly believe that your action is not for Allah. Then Ammar advised him: If you won't be killed today, you'll die tomorrow. And actions are according to intentions. So, correct your intentions because Allah will reward people according to their intentions.

The Trial
The Muslims were in a fix. They did not distinguish right from wrong. Their guide was Ammar because our Master Muhammad [s] said:
The unjust group will kill Ammar. Amru bin al-Ass deceived the people of Sham when he said to them:
Be patient! Ammar will come to your front! The days of the war passed, but Ammar was fighting at the front of right. He was always standing by Ali.
One day, Ammar and a believing group launched an attack. Ammar was fighting bravely. He remembered the days when he fought beside our Master Muhammad [s] . He remembered the Battles of Badr, Uhud and the other Muslims battles. Though Ammar was fasting, he went on fighting.
When the sun set, Ammar asked some water because he was thirsty. A fighter brought him a cup full of yogurt. Ammar smiled. Then he cheerfully said:
Tonight, I may die a martyr. Some fighters asked him about the secret. He said:
My dear Allah's Apostle [a] has told me:
The unjust group will kill you. And your final food in this world will be a cup of yogurt.
Ammar (May Allah be pleased with him) drank the cup of yoghurt. Then he continued fighting till he fell over the ground and became a martyr. Mu'awiyah was about to fly because of happiness. Imam Ali [a] was full of sadness and sorrow. During those moments all Muslims knew the unjust group.
Some soldiers in Mu'awiyah's Army were waiting for Ammar's coming to their front. But they saw him fighting bravely beside Imam Ali [a] till he became a martyr. So, they sneered at Amru bin al-Ass' claim. In the meantime, they took advantage of the dark and began coming to join the Imam's Army. They knew that it was the front of right.

The End
Ammar's martyrdom sounded at both fronts. Imam Ali's Army was in high spirits, but Mu'awiyah's Army was in low spirits. At that night, the Imam's Army launched a wide attack against Mu'awiyah's Army. The Imam's Army was about to win victory. But Amru bin al-Ass created a new trick. He ordered the army of Sham to raise the Koran.
They were demanding the Imam's Army to turn to Allah's Book. The fights stopped. Both armies withdrew from the Valley of Siffeen. The martyrs' bodies stayed on the battlefield. The body of Ammar, aged ninety six, stayed there too. Nowadays, when the Muslims visit that area, they can see the big shrine of that great companion, who spent all his life in striving for Islam. When Ammar became a martyr, the Muslims knew the right front during that bitter war.
Ref: Imam Reza Network

Al-Mukhtar al-Thaqafy

In the month of Rajab, 60 A.H., Mu'awiyah died. He had ruled the Muslim countries for twenty years. He killed many companions of our Master Muhammad. Hajar bin Ady al-Kindy, Amr bin al-Hamq al-Khazay, and Rasheed al Hajry were some of them.
He killed with poison Imam Hasan (the Prophet's grandson), Malik al-Ashtar, Saad bin Abu Waqas, and others. In spite of the Muslims' dissatisfaction, Mu'awiyah appointed his son Yazeed caliph. So, the Caliphate became kingdom.
The Muslims were angry with Yazeed, for he was a corrupt young man. Besides he drank alcohol and amused himself with his monkeys and dogs. The Muslims in Kufa hoped that Imam Husain would be the Caliph, for he was our Master Muhammad's grandson. Moreover, he was good, God-fearing, and a believing man. And he treated the poor kindly.
So, the Muslims sent Imam Husain hundred's of letters asking him to come to save them from persecution. Imam Husain (A.S.) was in al-Madena al-Monawwara. He did not pay homage to Yazeed, for the latter behaved badly. In the meantime, he sent his cousin Muslim bin Aqeel as his envoy to Kufa. Imam Husain asked his cousin to stay with the most loyal person in Kufa.

Kufa
The people of Kufa were waiting for Imam Husain's coming. They were tired of the Umayyads' persecution. Meanwhile, they longed for Imam Husain's justice. Muslim bin Aqeel arrived in Kufa and stayed with al-Mukhtar.
The people of Kufa heard about his arrival. The people crowded around al-Mukhtar's house to see Imam Husain's envoy. And they wanted to pay homage to establish Allah's government.
Muslim bin Aqeel read the Kufians Imam Husain's message: In the name of Allah, Most Gracious, Most Merciful From al-Husain bin Ali, To the believing Muslim people, Hany and Saeed brought me your letters.
They were your last two messengers. I have understood all that you have written. The majority of your letters have showed that there is no Imam other than me. You have said:
Come. May Allah bring us together with you to follow Guidance and truthfulness. So, I have sent you my cousin Muslim bin Aqeel. I have ordered him to write me about your attitude. If he writes me that your good people are all in agreement, I'll come, Allah willing. By my life! The Imam must conform to the Book and Justice.
The Muslims were full of hope when they heard Imam Husain's message. Al-Mukhtar paid homage to al-Husain's envoy. He promised to establish the Muslim government. He also promised to revolt against the unjust. Besides he promised to support the persecuted. Al-Mukhtar was the first to pay homage to al-Husain. Then thousands of people paid homage. Their number was eighteen thousand people.

Al-Mukhtar al-Thaqafy
Al-Mukhtar bin Abu UbAld bin Masoud al-Thaqafy was born in Tayif City, 1 A.H. Al-Mukhtar's father loyally believed in Islam. He led the Muslim Army to conquer the Persian country. An elephant killed him at the Battle of al-Jisr. So, his son Jubair led the Muslim army. He became a martyr, too.
Al-Mukhtar's house became the headquarters. The Muslims went to it every day. The spies told Yazeed bin Mu'awiyah about al-Mukhtar. They also told him about al-Numan bin Basheer al-Ansarys' mildness, the ruler of Kufa, with him.
Yazeed bin Mu'awiyah asked the advice of Sergon. Sergon was a spiteful Christian man. Sergon advised Yazeed bin Mu'awiyah to appoint Ubaidullah bin Zyyad, the ruler of Basrah, ruler over Kufa. Ubaidullah bin Zyyad arrived in Kufa
He ordered his guards to arrest Muslim bin Aqeel. Muslim bin Aqeel disappeared in a house in Kufa. Ubaidullah bin Zyyad's guards arrested al-Mukhtar. They sent him to al-Tamura. Al-Tamura was a fearful prison under the ground. Ubaidullah bin Zyyad filled the prisons with innocent people. Meanwhile he sent spies all over Kufa to look for Muslim bin Aqeel. Muslim bin Aqeel was forced to announce the revolution. Many people supported him. Muslim bin Aqeel's forces besieged the Prince's palace for several days. Ubaidullah bin Zyyad was wicked. He spread a rumour: The Shamian enormous army will come. It will destroy Kufa and kill its people. The people believed Ubaidullah bin Zyyad's rumour. They left Imam Husain's envoy alone. Muslim bin Aqeel was forced to disappear again.

Taua's House
The spies found Muslim bin Aqeel in a house which belonged to a good old woman called Taua. Ubaidullah bin Zyyad sent the police to arrest Muslim bin Aqeel. When the police asked him to surrender, he refused and began fighting alone. Muslim bin Aqeel was badly wounded. The police promised to treat him kindly. So, he handed over his sword.
The police arrested and took him to the Prince's palace. Ubaidullah bin Zyyad was full of spite. He hated Ahlul-Bait and their supporters. So, he ordered his guards to kill Muslim bin Aqeel. Besides he ordered them to kill one of his companions. The companion's name was Hany bin Urwa.
He was a leader in Kufa. Ubaidullah bin Zyyad ordered his guards to throw Muslim bin Aqeel and his companion down the palace. Ubaidullah bin Zyyad began killing and imprisoning the people in Kufa for any accusation. So, the people there were afraid.

The Battle of Karbala
Imam Husain left al-Madina al-Monawwara. He went to Mecca to perform the Hajj. Yazeed bin Mu'awiyah knew about al-Husain's travel. He sent some spies to kill him. So, Imam Husain decided to leave Mecca. He said:
"I don't want them to violate the Holiness of the Kaaba
Imam Husain headed for Kufa. On the way, he heard that Ubaidullah bin Zyyad's guards killed Muslim bin Aqeel, Hany, Qais bin Muzahir al-Saidawy, and others.
A thousand horsemen surprised Imam Husain's caravan. They prevented it from advancing towards Karbala. Then the military battalions came successively. Their number was four thousand fighters. Seventy persons came with Imam Husain. They were his family and his supporters.
When Ubaidullah bin Zyyad's army asked Imam Husain to surrender and to pay homage to Yazeed bin Mu'awiyah, he said his famous words:
"Abasement is far away from us!"
Imam Husain was ready to die a martyr for Islam. In the morning, Muharram 10th, the Battle of Karbala took place. Thousands of fighters launched a savage attack against Imam Husain and his companions.
They faced the attack bravely. Strong fights took place. They astonished the enemies. Only seventy fighters were fighting from the early hours of the morning till afternoon. All of Imam Husain's companions passed away. Imam Husain was alone. Still he attacked Ubaidullah bin Zyyad's army. He was fighting bravely. Ubaidullah bin Zyyad's Army killed Imam Husain. It beheaded the martyrs, tied their heads to the spears, and burnt the tents. Then it took the women and the children prisoners.

Al-Husain's Head
Al-Shimr beheaded al-Husain and gave his head to Ubaidullah bin Zyyad. The people saw Imam Husain's head. They felt pain because they did not support him. Ubaidullah bin Zyyad ordered some guards to bring al-Mukhtar. Seeing al-Husain's head, al-Mukhtar said with pain:
"Alas! Alas!"
Then he thought about a revolution to punish the criminals.

Maitham al-Tammar
Maitham al-Tammar was a good man. He was one of Imam Ali's companions. From the Imam's knowledge, he learnt a lot. Maitham al-Tammar was in the same prison with al-Mukhtar. One day al-Mukhtar said to him:
"Ubaidullah bin Zyyad, the unjust man, had killed the Grandson of Allah's Apostle so, he will kill us!"
Maitham al-Tammar said:
"My dear Ali (A.S.) has said to me:" 'They will tie you to a date-palm trunk. Then they will kill you. They will release al-Mukhtar from prison. He will kill the unjust tyrant. He will kick his face with his leg.' "

Safyyah
Safyyah was al-Mukhtar's sister. She was the wife of Abdullah bin Umar bin al-Khattab. Abdullah bin Umar bin al- Khattab had good relation with Yazeed bin Mu'awiyah. So, he asked him to release al-Mukhtar. Ubaidullah bin Zyyad decided to kill al-Mukhtar. But Yazeed bin Mu'awiyah sent a man quickly to him. He ordered him to release al-Mukhtar.
Ubaidullah bin Zyyad read Yazeed bin Mu'awiyah's message. He obeyed him. So, he released al-Mukhtar. He said to him rudely: "You must leave Kufa within three days. If you do not leave it, I will kill you."
So, al-Mukhtar headed for Mecca.

Abdullah bin al-Zubair
Abdullah bin al-Zubair appointed himself caliph. The people paid him homage. Some people liked him. Some disliked the Umayyads. Al-Mukhtar knew that Abdullah bin al-Zubair was ambitious. Anyhow, he paid him homage because he hated the Umayyads. Yazeed bin Mu'awiyah had killed Imam Husain and captured his family.
So, the people of al- Madina al-Monawwara, the majority of the Prophets companions were with them, revolted against him. Muslim bin Akkaba, whom the people called Mujrim bin Akkaba, headed the Shamian army.
He attacked al-Madina al-Monawwara and the Prophet's Holy shrine. He committed massacre. The number of the killed was more than fifteen thousand people. He violated the women. Then he put them in the markets for sale. After that massacre, Yazeed's Army headed for Mecca to occupy it.

Al-Mukhtar defends Allah's House
Mujrim bin Akkaba headed the Shamian Army. On the way to Mecca, a scorpion stung him. He died. So, al-Husain bin Numair, who took part at Karbala massacre, headed the army. The Shamian Army besieged the Holy Mecca.
The soldiers occupied the nearby hills and mountains. The soldiers placed their Majaneeq (in ancient times, machines for throwing fire in war). Al-Husain bin Numair ordered his soldiers to attack Madena:
"Throw fire at them!"
A soldier said:
"Leader, they are meeting in the Kaaba!"
The leader commanded the soldiers with spite:
"Throw fire at the Kaaba!"
The soldiers did. The fire dropped on the houses and the mosques. The walls of the Kaaba caught fire. After the heavy fires, al-Husain bin Numair ordered the horsemen to break into Mecca. He also ordered them to kill the passers-by. The infantry, heavily armed, followed the horsemen.
They advanced towards Mecca. Violent fights took place in the Kaaba. Al-Mukhtar was defending Allah's House against the invaders. He forced them to retreat. A horseman came from Damascus while the violent fights were going on. The horsemen met al-Husain bin Numair. He said to him:
I've sad news." "Say." "Caliph Yazeed bin Mu'awiyah has died! "What?"
Al-Husain bin Numair was surprised to hear the news. He asked the horseman to keep silent. But the news quickly spread among the Shamian soldiers, who were tired of the siege. They were displeased with attacking the Kaaba, Allah' House, because they turned their faces toward it when they said their prayers.

Al-Mukhtar comes back to Kufa
Al-Husain bin Numair withdrew his forces. He headed for Damascus. So, the siege was over. After four years' stay in Madena, al-Mukhtar decided to come back to Kufa. After Yazeed's death, Ubaidullah bin Zyyad escaped to Damascus.
The people of Kufa took advantage of the situation and supported Abdullah bin al-Zubair. Abdullah bin al-Zubair appointed Abdullah bin Mutea, ruler over Kufa. Some rulers who took part at Karbala massacre supported the new ruler.
One day, one of them said: "
Your Highness, the Prince, al-Mukhtar is more dangerous than Sulaiman. Sulaiman went out to Kufa to fight the Shamian people, but al-Mukhtar wants to announce his revolution in Kufa. He wants to get revenge on Imam Husain's killers."
Another said:
"I think you have to imprison him."
The Prince accepted their ideas. Thus, he imprisoned al-Mukhtar.

Sulaiman bin Sird
Sulaiman bin Sird was a good companion. He and the Kufians felt pain because they did not support Imam Husain at the Battle of Karbala. For this reason, he asked them to turn to Allah in repentance.
Four thousand Muslims followed him. He formed an army. He announced his revolution against the Umayyads, who killed Imam Husain and captured his family. Although the soldiers were few in numbers, they were very eager to start the fight. First, they visited Imam Husain's tomb and wept very much.
Then they headed for Sham. Ubaidullah bin Zyyad formed an army of eight thousand soldiers. Violent fights took place. The two armies met at Ain al-Warda on the borders between Iraq and Sham. Sulaiman bin Sird passed away during the fights. Ryfaah bin Shaddad headed the army after Sulaiman bin Sird. Then he decided to withdraw the army to Kufa.

Al-Mukhtar sends a Message
From his prison, al-Mukhtar sent a message to Ryfaah and his companions. The message was as follows:
"Allah has made your reward greater. He has decreased your sins for fighting the unjust. Allah will reward you."
Ryfaah answered al-Mukhtar's message. In it he said:
"We are ready to break into the prison to release you!"
Al-Mukhtar ordered them not to do that.

Al-Mukhtar announces Revolution
Abdullah bin Umar bin al-Khattab interceded for al-Mukhtar again. He was released. Having left prison, al-Mukhtar began calling up the people to punish the persons who committed Karbala massacre. In the meantime, he received a letter from Muhammad bin al-Hanafiyah, Imam Ali's son. In his letter, Muhammad announced his support to al-Mukhtar.
Muhammad's attitude encouraged people to stand by al-Mukhtar. Ibraheem al-Ashtar, a brave senior army leader, joined al-Mukhtar. The revolutionaries fixed time to announce the revolution. The time was Thursday night, Rabi al-Awwal 14th, 66 A.H. The spies were reporting about al-Mukhtar's movements. Meanwhile, the police were roaming through the streets in Kufa.

The Revolution breaks out
On Tuesday night, Rabi al-Awwal, namely two days before the revolution, on the way to al-Mukhtar's house, Ibraheem al-Ashtar and some of his friends came across a patrol. The Commander of the patrol said:
"Who are you?"
Ibraheem al-Ashtar answered:
"I'm Ibraheem al-Ashtar"
The Commander of the patrol said:
"Who are those with you? Have you permission to go out at night?" "No." "We must arrest you!"
Ibraheem al-Ashtar was forced to attack the Commander. He killed him. The rest of the patrol ran away. Ibraheem al-Ashtar and his friends hurried to al-Mukhtar. They told him about the accident. Ibraheem al-Ashtar said to al-Mukhtar:
"You must announce the revolution at once!"
Al-Mukhtar said:
"What has happened?" "I have killed the Commander of the patrol. It's important to announce the revolution at once."
Al-Mukhtar became cheerful and said:
"May Allah make you happy! This is the beginning of the conquest!"

The Revenge
Al-Mukhtar ordered his followers to make fires. The fires were a sign of the revolution. At midnight, the Kufians woke. They heard the revolutionaries repeating slogans. The revolutionaries went to al-Mukhtar's house. Street clashes took place in Kufa. The Ruler's soldiers and the police surrendered. Then the Ruler himself escaped to al-Hejaz.

In Kufa Mosque
Al-Mukhtar went up the pulpit. He announced the aims of the revolution:
"I'll conform to Allah's Book and to His Apostle's Sunnah. I'll take revenge on Imam Husain's killers I'll fight against those who have broken Allah's laws. I'll defend the weak against the strong."
Al-Mukhtar wanted to follow Imam Ali's just policy. So, the people were full of happiness. The Umayyads were racists. They preferred Arabs to non-Arabs. For this reason, al-Mukhtar abolished racial discrimination. He adopted justice instead.

The Victory
After the Battle of Ain al-Warda, the Umayyad Army went on advancing towards Kufa. It occupied Mousal City. Then it headed for Kufa.
Al-Mukhtar formed an army of three thousand fighters. Yazeed bin Anas, a brave, good, old man headed the army Reaching Mousal suburbs, al-Mukhtar's Army met the Umayyads' one at two battles. It won the two battles. Then Yazeed bin Anas died. His death affected his fighters' spirits. They were afraid of the Umayyads' Big Army. Thus, they decided to come back to Kufa.

The Rumours
Imam Husain's killers rumoured that al-Mukhtar's army was defeated. They also rumoured that Yazeed bin Anas was killed at the battle. So, al-Mukhtar formed an army of seven thousand fighters. He ordered Ibraheem al-Ashtar, a brave leader, to head the army.
The army left Kufa. Al-Mukhtar's enemies took advantage of the situation. They plotted against al-Mukhtar's government. The rebels besieged the Prince's palace. In spite of the siege, al-Mukhtar sent a horseman to Ibraheem al-Ashtar. The horseman told him to come back.
After three days' siege, the rebels were astonished to see the army coming back. The army could end the Mutiny quickly. It arrested some plotters. And some escaped. The army executed Harmala bin Kahil, who killed Imam Husain's baby. It arrested and executed Sanan bin Anas, who took part in Imam Husain's killing. And it executed Amr bin Saad, who led the Umayyad Army at Karbala massacre. Shibth bin Riby escaped to Basrah. Shimr bin Zil- Jawshan also escaped. The army chased him. It found him at a village in Wasit and executed him. Al-Shimr himself had beheaded Imam Husain. He took his head to Kufa and Damascus.

Al-Mukhtar thanks To Allah
Al-Mukhtar was a good man. He fasted to thank Allah for His blessings. Allah granted him victory over the Prophet's enemies, who killed his grandson and robbed his family of their possessions. Al-Mukhtar thought that Allah's blessings are countless. Concerning this, Allah, the Glorified, said:
"And if you count Allah's favours, you will not be able to number them."
So, al-Mukhtar fasted for most days of the year.

The Battle of al-Khazar
Ibraheem al-Ashtar's Army reached al-Khazar River. There he met Ubaidullah bin Zyyad's Army. Violent fights took place between the two sides.
The Kufian Army fought bravely. Some commandos made a brave attack against the Umayyads' headquarters. They killed senior leaders such as Ubaidullah bin Zyyad and al-Husain bin Numair. Anyhow, Ibraheem al-Ashtar's Army defeated Ubaidullah bin Zyyad's. Al-Mukhtar's victory spread all over the Muslim cities. The Muslims became happy when they heard about Ubaidullah bin Zyyad's killing.
The Battle of al-Khazar suited Allah's Words:
"How often has a small party vanquished a numerous host by Allah's permission"
Ibraheem al-Ashtar's small army defeated Ubaidullah bin Zyyad's big one.

Abd al-Malik bin Marwan
Al-Mukhtar made peace with Abdullah bin al-Zubair to unite efforts against the Umayyads, the enemy of Islam. Still Abdullah bin al-Zubair was ambitious. He was afraid of al-Mukhtar's increasing power and popular base, for he could end the persons who committed Karbala massacre. Yazeed bin Mu'awiyah died. His son Mu'awiyah succeeded him.
Mu'awiyah bin Yazeed bin Mu'awiyah was a believing young man. He admitted that his father was bad. Therefore, he resigned from the Caliphate.
Marwan bin al-Hakam was ambitious. He took advantage of the situation. So, he became the ruler. He ruled for six months. He died. Then his son Abid al-Malik succeeded him. Abd al-Malik bin Marwan sent a big army to occupy al-Madina al-Monawwara. Al-Mukhtar heard about the army.
He formed an army of three thousand fighters to save the Prophets' City. Apparently, bin al-Zubair sent an army of two thousand fighters to defend Madina against Abid al-Malik's Army. Abdullah bin al-Zubair's real aim was to attack al-Mukhtar's Army. Al-Mukhtar's soldiers were busy fighting. Bin al-Zubair's army took advantage of the situation.
It attacked al-Mukhtar's soldiers. It killed some soldiers. The rest escaped to the desert. They died of hunger and thirst. Bin al-Zubair disliked the Alawids. He brought them together near a mountain outside Mecca. He prevented them from leaving that place. Besides he demolished their houses. Al-Mukhtar sent five thousand fighters to raise the siege. He released the Alawids and rebuilt their houses.

Musab bin al-Zubair
Abdullah bin Al-Zubair thought about a new, strict ruler to appoint over Basrah. He chose his brother Musab to carry out the task. Musab bin al-Zubair arrived in Basrah. He addressed its people: "Some people have told me that you surname your rulers. Before you surname me, I have surnamed myself al-Jazzar (Butcher)." Some persons killed innocent people. They escaped from al-Mukhtar's justice. They began urging Musab to fight al-Mukhtar.

The Martyrdom
Musab formed a big army and headed for Kufa. He took al-Mukhtar by surprise. Ibraheem al-Ashtar was in Mousil City. Al-Mukhtar faced Bin al-Zubair with his small army.
The two sides won victories during the first fights. Bin al-Zubair's Army launched a strong attack. It forced al-Mukhtar's army to come back to Kufa. Musab's Army followed al-Mukhtar to Kufa. It besieged his palace.
The siege went on for four months. Al-Mukhtar tried to raise the siege. He ordered the Kufians to make street clashes. But they disobeyed him. On Ramadhan 14th, 61, al-Mukhtar decided to leave his palace. He said to his companions:
"The siege will weaken us more and more! Let's go out to die martyrs."
Only seventeen persons obeyed al-Mukhtar. They went out to fight the big army that surrounded the palace. Al-Mukhtar was sixty-seven years old. He fought bravely. Then he died a martyr for Islam. Musab cheated the persons who stayed in the palace. He promised not to harm if they came out. When they opened the gates of the palace, he ordered his soldiers to kill them all. Meanwhile, he executed seven thousand people on one day. It was a horrible massacre. The Kufians had never seen it before.

The Believing Women
Musab ordered his soldiers to arrest al-Mukhtars wife. Her name was Umra. Her father's name was al-Numan bin Basher al-Ansary. She was a believing woman. Musab asked her to disown her husband. She said:
"I won't disown him. He fasted at day. He said his prayers at night. He sacrificed himself to Allah and His Apostle. He took revenge on Imam Husain's killers."
Musab said with a threat:
"I'll kill you."
The believing woman said:
"To die a martyr for Allah is better than this world. I'll die and enter the Paradise! I prefer Imam Ali's to everything!"
Musab decided to kill her. In the dark, a person took her to a place between Hira and Cuba. In that desert the person beheaded her. She died a martyr for Imam Husain's aims. Al-Mukhtar and his wife passed away. They wrote a bright page in the history of Jihad. The page has illuminated the way for generations
Ref: Imam Reza Network

Al-Mikdad

In Ramadan, 2 A.H., 313 Muslim fighters went outside Madina to attack a Quraishi trade caravan coming from Shaam. The caravan was very big. It had one thousand camels. Abu Sufyan, the enemy of Islam, led it.
When the Muslims immigrated from Makkah to Madina, the polytheists attacked and robbed their houses. For this reason, the Prophet [s] wanted to bring back the Muslims' money. Besides he wanted to punish the Quraish. So, he began threatening their trade caravans.
The Muslims camped near Badr wells. They were waiting for the arrival of the caravan. After a period of time, they heard bad news. The news was that Abu Sufyan changed the course of the caravan.
Meanwhile, the Quraish were preparing a big army with good weapons to save the caravan from the Muslims. The Muslims went out to control the trade caravan. They were not thinking about facing the big army.
Our Master Muhammad [s] asked his companions' opinions. Umar bin al-Khattab stood up and said:
It's Quraish and its disloyalty (i.e. the Quraish are always disloyal). By Allah! It (the Quraish) has not become abase since it became strong. And it has not believed (in Allah) since it disbelieved (in him).
The Muslims were very worried when they heard Umar's words. Moreover, some of them thought about coming back to Madina. During those sensitive moments, al-Miqdad bin al-Aswad al-Kindy stood up and said with enthusiasm:
Allah's Apostle, go on obeying Allah's order! We'll support you! By Allah, we won't say as the Jews had said to their prophet: You and your lord, go and fight! We'll stay here! We say: You and your lord, go and fight! We'll fight with you.
Happy expression appeared on our Master Muhammad's face. Then the Prophet [s] said to al-Ansar: What shall I do? Saad bin Maadh answered:
Allah's Apostle, we've believed in you, we've believed you. We've confessed that which you you've brought is true. We've promised to hear and obey! Then, Allah's Apostle, go on what you've wanted! By Allah! If you asked us to cross the Red Sea, we would do!
The Muslims were full of enthusiasm. They got ready to face the polytheists with hearts filled with faith. The fight started. The Muslims won it. Then they came back and remembered al-Miqdad's words.

Who was al-Miqdad?
Al-Miqdad belonged to Kunda's tribe. He escaped from his tribe and inhabited Makkah. There he belonged to a man called al-Aswad bin Abid Yaqut al-Zuhry. So, people called him al-Miqdad bin al-Aswad.
In connection with al-Miqdad, this verse came down from the sky: Call them with their fathers' names For this reason, people called him al-Miqdad bin al-Aswad.
Islam rose from the top of the Hiraa Mount. Al-Miqdad became twenty-four years old. He heard about our Master Muhammad's mission. He hurried to believe in the new religion. He kept his Islam a secret.He met our Master Muhammad [s] secretly. Thus, he was among the earlier Muslims. He always felt the Muslims' sufferings.

The Migration
Our Master Muhammad [s] ordered his companions to immigrate to Madina. They immigrated one by one or group by group. Then Allah, the Glorified, ordered His Apostle to immigrate to Madina. Al-Miqdad rejoiced at the safety of Allah's Apostle.
He admired the Muslim young man Ali bin Abu-Talib [a] who sacrificed his life to save our Master Muhammad [s] from polytheists' swords.
When our Master Muhammad [s] immigrated to Madina, the polytheists attacked and robbed the Muslims' houses. So, our Master Muhammad [s] thought about threatening the Quraishi trade caravan as a punishment.
Hamza bin Abdul-Muttalib headed the first company and went towards al-Ays area near the Red Sea. There he met the polytheistic troops headed by Abu Jahal. No fight took place because some Arab leaders mediated between the two parties.
In Shawwal, 1 A.H., another company went out. The number of the company was sixty fighters. Its aim was to get to Rabgh Valley to threaten the Quraishi trade road between Makkah and Shaam.

In Makkah
Al Miqdad decided to join the polytheistic troops. He took advantage of the condition to immigrate to Madina. Utbah bin Ghazwan became Muslim secretly. Al-Miqdad headed for him.
They agreed on joining the polytheistic troops.
Abu Sufyan led two hundred fighters and headed for Rabgh Valley. There, the polytheists met the Muslim company. The two sides reciprocated arrows.
In the meantime, the polytheists were surprised to see two of their fighters running towards the Muslim company. Besides, they heard the Muslims' yells sounding in the desert:
Allah is great! Allah is great!
Then Abu-Sufyan knew the runaways' names. They were al-Miqdad and Utbah bin Ghazwan. Abu-Sufyan was full of spite. He ordered his fighters to come back to Makkah. He was afraid that there might be secret Muslims among his fighters.

In al-Madina al-Munawwara
Al-Miqdad lived happily in Madina The Muslims were full of faith, for the Prophet [s] treated them all kindly. Our Master Muhammad [s] was very careful of the Muslims.
He was always thinking about their security and future in here and hereafter. Al-Miqdad was deeply believing. He loved Allah's Apostle. He was always going with him to wage holy war against the polytheists.
One day, the polytheists attacked Madina pastures and robbed them of their cattle. So, our Master Muhammad [s] asked the Muslims to chase them. Al-Miqdad was among the first Muslims who obeyed the order of Allah's Apostle. Our Master Muhammad [s] led two hundred horsemen to chase the attackers, but they ran away. After the Prophet [s] had dismayed the polytheists, he came back to Madina. That raid was named Badr Minor Battle.

Battle of Badr
Near Badr wells, the Muslims heard that the polytheists would form an army. Besides Abu Jahal led the army. Our Master Muhammad [s] asked his companions' opinions. Some companions advised him to come back to Madina.
Meanwhile the Muslims were very worried. During those moments, al-Miqdad stood up and said enthusiastic words. The words made the Muslims full of faith. When the fight broke out, the Muslims fought bravely.
In the meantime, our Master Muhammad [s] asked Allah to grant His believing slaves a victory. After only a few hours, the Muslims could defeat the polytheists.
Allah took revenge on Abu Jahal and Umayyah bin Khulaif, for they had tortured the Muslims. Besides, the Muslims captured some polytheists, such as al-Nadhar bin al-Harith, Akabah bin Abu-Myad, and others.
Al-Miqdad captured al-Nadhar bin al-Harith.
The Muslims took the prisoners of war and headed for Madina.
When they reached al-Atheel area, the Prophet [s] ordered a Muslim to kill al-Nadhar bin al-Harith. Al-Nadhar bin al-Harith had tortured the Muslims in Makkah.
So, the Muslims prayed for Allah to save them from him. For this reason, Allah's Apostle ordered Ali bin Abu Talib [a], the hero of Islam, to kill al-Nadhar bin al-Harith to save the deprived Muslims from his torture.
Al-Miqdad said:
Allah's Apostle, he's my prisoner!
The Prophet [s] knew that al-Miqdad wanted ransom. So, he raised his hands towards the sky and said:
Allah make al-Miqdad rich with your favour!
Al-Miqdad became satisfied with the prophet's prayers. So, he handed the enemy of Islam and of humanity to the Muslims to punish him.
The Prophet [s] asked his companions to treat the prisoners of war kindly. Besides he released some prisoners without ransom because they were poor. And he asked the prisoners who could read and write to teach the Muslims' children as ransom.

The Battle of Uhud
After their defeat at the Battle of Badr, the polytheists decided to take revenge on the Muslims. So, they formed a big army. The number of the army was three thousand fighters.
The polytheists advanced towards Madina. When they reached it, they left their camels and horses to graze on its pastures. They did that to challenge the Muslims.
The Prophet [s] asked the advice of his companions. Some companions advised him to stay at Madina, and some advised him to go out of it. The Muslim young men were eager to start the battle outside Madina.
So, the Prophet [s] decided to go out of Madina. The Muslim army got to Uhud Mount. There, the Prophet [s] prepared his troops to start the battle.
The Prophet [s] ordered the best fifty bow men to stay on al-Ainain Mount, a small mountain, to guard the Muslims from the back.
When the battle broke out, the polytheists horsemen tried to attack the Muslims from the back. So, the bow men faced them, stopped their attack, and forced them to withdraw.
The polytheists tried three times, but they failed because the Muslim horsemen headed by al-Miqdad faced their attack and fought them bravely.
The polytheists headed by Khalid bin al-Waleed came back to their positions. During those moments, the Prophet [s] ordered the Muslims to launch an opposite attack to drop the polytheists' banner to weaken their spirits.
Strong fights took place around the banner. When the banner dropped from a fighter's hand, another raised it. Finally, the banner dropped.
So, the Muslims defeated the polytheists. The polytheists ran away. Their idol fell off the camel. The bow men saw the polytheists running away. And they saw their Muslim brothers chasing them and collecting booty.
They came down the mountain. Their leader reminded them of our Master Muhammad's advice, but they said:
The polytheists have run away There's no need to stay
During that moment Khalid bin al-Waleed and his horsemen launched a severe attack. So, the remaining bow men could not resist the attack. The polytheist horsemen took the Muslims by surprise.
Hence, the Muslims were in chaos. In the meantime, some Muslims were killed and others were wounded. When the polytheists saw the Muslims' chaotic condition, they came back and carried their banner.
So, the Muslim Army was between two forces. The horsemen were at their back, and the infantry were in front of them. The polytheists tried to kill our Master Muhammad [s] to destroy Islam totally.
But the sincere companions such as Ali bin Abu-Talib [a], al-Miqdad, al-Zubair, Mus'ab bin Umair, Abu-Dujana al-Ansary, Sahal bin Hunaif and others resisted the polytheists bravely. They defended the Prophet [s] against them.
Our Master Muhammad [s] decided to withdraw his troops to Uhud Mount to defend themselves against the polytheists easily. While the Prophet [s] and his troops were withdrawing, they fought the polytheists till they reached Uhud heights. So, after a while, the polytheists stopped their attacks.

The Great Lesson
The Battle of Uhud was a lesson for the Muslims. They learnt a lot from it. They learnt how to obey the Prophet [s] at any rate, for obedience to him meant victory, and disobedience meant defeat. Our Master Muhammad [s] was badly wounded.
The reason was that he ordered the bow men not to leave their place on al-Ainain Mount at any rate, but they forgot his order. The Arab tribes scorned the Muslims' shaken reputation.
Meanwhile, the hypocrites and the Jews rejoiced at their misfortune. For this reason, our Master Muhammad [s] wanted to restore Islam to its reputation. So, he reorganized his troops to chase the polytheists.

Hamraa al-Asad
Though wounded, the Muslims obeyed and supported the great Prophet [s]. So, he took them and headed for a place called Hamraa al-Asad.
The Jews were surprised to see the Muslims going with enthusiasm to face the polytheists army a day after the battle of Uhud. The polytheists thought about attacking Madina again to destroy Islam completely.
So, Abu-Sufyan had camped at al- Rouhaa. Abu-Sufyan heard about the Muslim Army's coming. He was worried, for he knew that the Muslims' defeat was because of the bow men's neglect. So, he withdrew his fighters to Makkah.
He tried to frighten the Muslims. Thus, he sent them his threats to Hamraa al-Asad. The Muslims did not pay attention to his threats. They went on camping at Hamraa al-Asad for three days. They were burning fire at night to challenge the polytheists. Abu-Sufyan was afraid. So, he ordered his troops to withdraw to Makkah.
Thus, our Master Muhammad [a] could restore Islam to its former reputation in the Arab Peninsula. Allah loves Him Al Miqdad deeply believed in Allah and His Apostle. So, our Master Muhammad [s] said about him and about some of his companions:
Allah has ordered me to love four (persons), and He has told me that He loves them. The persons are Ali, al-Miqdad, Abu-Dhar and Salman.
Our Master Muhammad [s] passed away. Some companions were certain that his successor would be Ali bin Abu-Talib [a]. Still some Muhajireen and Ansar held a meeting in Bani Saaida's Saqifa (Shelter). There was a serious competition for the Caliphate.
Finally, Abu-Bakr was appointed caliph. Al-Miqdad, Salman, Ammar, Abu-Dhar, Abu-Ayoob al-Ansary, al-Abbas bin Abdul-Muttalib, and others were surprised at that appointment. So, they stood by Imam Ali bin Abu Talib [a].
The Imam insisted on his attitude. His wife Fatima al-Zahra, our Master Muhammad's daughter, supported him. Fatima al-Zahra was displeased with what had happened after her great father's passing away.
She passed away six months after Abu-Bakr's Caliphate. Imam Ali [a] was forced to acknowledge Abu Bakr to avoid disunity Then the other companions acknowledged him, too. Al-Miqdad paid homage and began waging holy war.
He taught people the Qur'an. His reading became famous all over Shaam. Al-Miqdad stayed loyal to Allah and His Apostle. He did not change his opinion.
The Second Caliph appointed six persons. They were Ali bin Abu-Talib [a] Uthman bin Affan, Abdul-Rahman bin Auf, Saad bin Abi-Wakkas, al-Zubair bin al-Awam, and Talha bin Abdullah. The appointed persons held a meeting to elect one of them caliph.
Some Companions hoped that Imam Ali [a] would be elected. Thus al-Miqdad shouted to make the appointed person hear: If you appoint Ali caliph, we'll hear and obey. Ammar bin Yasir supported al-Miqdad. But the ambitious persons played an important role. So, Uthman was appointed caliph.
The End
Al-Miqdad saw Uthman deviating from the Prophet's behaviour. However, he stayed loyal to his religion. He became ninety years old. Then he passed away.

Ja'far al-Tayyar, the Owner of the Two Wings

The Beginning
Abu Talib, Shaikh al-Bat-ha, missed his nephew our Master Muhammad [s]. So, he went to look for him. He was not alone. His son Ja'far aged twenty was with him. Shaikh al-Bat-ha and his son went to the hills near Makkah. They found him there.
Our Master Muhammad [s] 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] 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].
Ja'far bin Abu Talib looked like our Master Muhammad [s]. He lived with his cousin al-Abbas. Abu Talib had a big family. Our Master Muhammad [s] 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] 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] 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
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] 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] 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] 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], 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] 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 Prophet [s] 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 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 Prophet's letters to the Kings all over the world.
The Prophet [s] sent letters to Hercules, the Emperor of Rome, Kossra, the King of Iran, and al-Mokawkas, the Pharaoh of Egypt.
Letter to al-Najashy
Amru bin Umayyah al-Dhimry our Master Muhammad's delegate, arrived in Habasha carrying the letter of the 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].
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].
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] 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] and his soldiers.
So, the Prophet [s] 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] 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] 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] 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] 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 Prophet [s] 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] appointed Zaid bin Haritha leader to the Muslim Army. The 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] 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] began condoling Asmaa, the great Martyr's wife.
The Holy Prophet [s] came into Ja'far's house. He found his children sitting. His wife had just finished doing her hair.
The Prophet [s] 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 Prophet [s]: Allah's Apostle, have you heard anything about Ja'far and his companions?
Yes, they've been martyred!
The Prophet [s] left the house. He asked his daughter Fatima al-Zahra 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] 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

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.
Ref: Imam Reza Network

Imam Reza (A.S.) Gives Explanation about Sahaba

Some asked him about the meaning of this tradition: "My companions are like the stars: If you follow any of them, you shall receive guidance," and another one saying, "Leave my companions to me." Both of these traditions are considered by Sunnis as the foundation of their generalization of their judgement regarding all companions of the Prophet (S.A.W.), thus justifying even their acts which contradicted Islamic justice, calling what they could not justify as "an error in ijtihad." But the Imam (A.S.) provides us with the actual explanation of these and other such ahadith with honesty and integrity, outlining in an easy manner their exact meaning. In his answer regarding the first tradition, he said, "Yes; he did say this hadith, meaning thereby the companions who did not make any alteration after him or any change." He was asked, "How can you tell that they altered and changed?" He said, "This is due to what is reported about him (S.A.W.) that he said, `Certain individuals among my companions will be forcibly pushed away from my Pool (of Kawthar) on the Day of Judgement just as strange camels are pushed away from the watering place, and I shall cry, `O Lord! My companions! My companions!' and it shall be said to me, `You do not know what innovations they invented after you,' so they will be pushed away towards the left side (where Hell is), and I shall say, `Away with them; ruined they shall be.'" The Imam continued to say, "Such will be the penalty of those who alter and change (hadith)."
This hadith is narrated, with a minor variation in its wording, by al-Bukhari who quotes Abdullah ibn Mas'ood citing the Prophet (S.A.W.) saying, "I shall be the first to reach the Pool, then the souls of some men among you will be raised and they shall be prohibited from coming near me, and I shall say, `Lord! These are my companions!' And it shall be said to me, `You do not know what they did after you...'"(Bukhari, Vol. 8, p. 119, Amiri edition). A number of huffaz and narrators of hadith reported this tradition in various wordings which maintained the same contextual meaning, proving thus that it is consecutive according to them.
The Imam (A.S.), through his frank and proven answer, saved us the effort to look for lame excuses for the flagrant transgressions in which a number of the sahaba fell, and from far-fetched arificialities to justify the errors of conduct which they deliberately committed with determination and which the same huffaz could not justify except by saying that they were cases of "mistaken ijtihad" which, according to them, did not contradict the justice expected of them, having been pressed by their attempt to attribute absolute justice to the sahabi no matter what he did...
A companion (sahabi) of the Prophet (S.A.W.) who was distinguished with the honour of being so close to the Prophet (S.A.W.) is one who is the custodian over the fruits of the Message and a protector of its structure through his faith and deeds. He is a man who ought to be taken as a model of conduct. He is a man, as the Imam (A.S.) used to say, who does not alter or change any of the statements of the Prophet (S.A.W.). As regarding those who altered and changed, these cannot be awarded a unique distinction, just because they were companions of the Prophet (S.A.W.), which raised them above other Muslims simply because they were not up to par with the level of responsibility of being honest, which is expected of them, to carry out after the demise of the Prophet (S.A.W.) and the cessation of wahi from coming to this world.
The hadith which the Imam (A.S.) narrated about Ibn Mas'ood, and which is recorded by a number of those who learned the Holy Qur'an and hadith by heart in their books is considered as an explanation of this hadith and an explanation of its connotation. Moreover, it puts the sahaba on equal footing with the others in subjecting their behaviour to criticism and discussion, and it shatters the self-immunity which was granted to them in accordance to Prophetic statements manufactured by a number of huffaz and traditionists without permitting themselves or others to discuss but take for granted.
In another hadith, the Imam (A.S.) proves to us, through a clear statement by the Prophet (S.A.W.), that some individuals who were regarded as sahaba were not actually so, which shatters all the excuses used only to justify the mistakes and transgression committed by them. For example, Muhammad ibn Ishaq al-Taliqani reported that a man in Khurasan swore by divorce that Mu'awiya was not among the true companions of the Messenger of God (S.A.W.), and this happened when Imam al-Reza (A.S.) was present there. The jurists there issued their verdict that the man had actually divorced his wife, and the Imam (A.S.) was asked to provide his own opinion in this regard. He decided that that man's wife was not divorced; therefore, those jurists wrote a statement and sent it to him. In it, they asked him, "How did you come to say, O son of the Messenger of God (S.A.W.), that the woman was not to be divorced?" He wrote down on the same sheet saying, "It is so because of what you yourselves narrate from Abu Sa'eed al-Khudri quoting the Messenger of God (S.A.W.) saying about those who accepted Islam on the day of opening Mecca, when he was surrounded by a large number of people, `You are good; my companions are good; and there shall be no migration after this Fath,' without including these (meaning Mu'awiya) among his companions." The jurists had to adopt the decision of the Imam (A.S.).
Thus did the Imam (A.S.) deny that Mu'awiya was a companion of the Prophet (S.A.W.), which claim used to surround the man with a halo of sanctity of his personality and which used to be used to justify the very serious transgressions he committed which left their terrible marks on the structure of the Islamic government since then, and to justify such transgressions by saying that he was a sahabi, and that as such whatever he did or said could not possibly cast a doubt about his justice, adding, "If we see the good aspect of his action missing, we may say that he attempted ijtihad, and he erred," even if such error was at the expense of the Prophetic Message itself...
If we accept this argument, we would be justifying all the transgressions and erroneous behaviour of some companions of the Prophet (S.A.W.) regardless of their motives or horrible consequences. The transgressions of Mu'awiya and his norms of conduct, in which he departed from the line of the Islamic Message, and which agreed with the attitude of animosity towards Islam, and whose motives and impulses were reasons to cast doubts and suspicions, nobody is really obligated to defend and describe as within the Islamic Shari'a simply because they were the result of an erroneous ijtihad wherein the mujtahid is rewarded with one reward, due to his "immunity" which does not include Mu'awiya simply because the latter was not a companion of the Prophet (S.A.W.) but was just like any other Muslim whose conduct was subject to accountability and criticism, and the verdict in his regard is based on the anticipated results of his deeds.
The directive the Imam (A.S.) intended by denying that those who accepted Islam, including Mu'awiya, were not companions of the Prophet on the day when Mecca was conquered is one of the strongest and deepest of his directives, for he drew a line between the Prophet (S.A.W.) and his true companions on one side, and those who accepted Islam after the conquest of Mecca and under the pressure of a superior power and authority on the other hand. Had it not been for their feeling of their precarious situation versus the might of their opponent, realizing that they had no choice except to make asylum and submit to the word of Islam, they would have otherwise dealt with Islam in a quite different manner...
Ref: Imam Reza Network

Ijtihad and the Sahaba

This article is our reply to Ansar's defences of Hadhrath Ayesha and Mu'awiya - namely that their acts of insurgency and rebellion against Imam 'Ali (as) were based on ijtihad for which they shall be rewarded. We decided to write a separate article to highlight the fallacies and contradictions that dog this concept - one that is central to the beliefs of the followers of the Ahl'ul Sunnah wa al Jamaah.
In Islam all people are equal in the eyes of Allah (swt). As Muslims we are required to live our lives in accordance with the dictates of the Qur'an and Sunnah. If we look at the Muslim countries today we see leaders plundering the nations wealth; they commonly put friends and relatives in to positions of power, they likewise plunder the state's wealth. They commit acts that cause revulsion amongst the public, and yet they are 'above the law' you cannot question their actions. We hate this, we believe they should be brought to task, accountability is a key component in Islam. We all must comply with it and we are all responsible if we break it, no matter who you are, who you know, who you are related to. We have the verse in the Qur'an making it clear that we will be judged according to our actions on the Day of Judgement. Furthermore we have the following incident recorded in books of hadith:
"A woman belonging to a high and noble family was arrested in connection with a theft. The case was brought to the Prophet, and it was suggested that she may be spared the punishment of theft. The case was brought to the Prophet, and it was recommended that she may be spared the punishment of theft. The Prophet replied: "The nations that lived before you were destroyed by God because they punished the common man for their offences and their dignitaries go unpunished for their crimes; I swear by him (God) who holds my life in his hand that even of Fatima, the daughter of Muhammad has committed this crime, then I would have amputated her hand".
Human Rights in Islam, by Abul A'la Maudoodi page 35-36, published by the Islamic Foundation, United Kingdom 1976.
This event makes it absolutely clear that:
1. All are accountable for their actions
2. You will be accountable irrespective of nobility
This is the justice of Allah (swt) the justice which Islam proclaims. With this clear evidence how would you feel if legislation were passed stating that you can never question the actions of members of the ruling party, no matter what they do? Would the reasonable person accept such a law? Certainly not, on the contrary this would be a clear violation of the Qur'an and Sunnah. Bearing this in mind it is most unfortunate that the majority sect has formulated an opinion that if the companions perform such violations, they are not in error and hence NOT accountable before Allah (swt), as their actions were due to mistakes in their Ijtihad.
The verdict of Ahl'ul Sunnah on the disputes between the companions
This is the Fatwa of the Wahabie scholar Shaykh Muhammad Al-Saleh Ul-Uthaimin on this matter:
"We believe that the disputes that took place among the Prophet's companions were the result of sincere interpretations they worked hard to reach. Whoever was right among them would be rewarded twice, and whoever was wrong among them would be rewarded once and his mistake would be forgiven"
The Muslim's Belief, by Shaikh Al Saleh Al Uthaimin, translated by Ar Maneh Hammad al Johani, p 23
Is this a plausible concept?
What sort of justice is this? If the companions commit any wrongdoing, not only are they unaccountable they are forgiven and rewarded for it! If the beloved daughter of the Prophet (s) is not above the law, then why are the companions?
In every day life we as fallible human's commit mistakes, we act in a way that does not behove a believer, when we make such mistakes, do we believe that these actions will merit praise from Allah (swt)?
Akbar Shah Najeeb Abadhi expresses a rather curious opinion on the matter:
"Allah (swt) is the Protector of the Deen as he states "We are its revealers and its protectors?with this in mind one needs to understand that the differences that existed between the Sahaba were a means by which Allah (swt) protected the Deen. The Prophet (s) said "Differences of opinion are a mercy for you, the differences between Hadhrath Ali (ra) and Hadhrath Mu'awiya (ra) were on account of mistakes in ijtihad, not due to personal grudges. No one was opposed to the Shariah. Whatever Ali (ra) did was on account of his opinion that he was right as was the case with Mu'awiya (ra) as did the other Sahaba who attached themselves to whoever they felt was right?if the dispute between Mu'awiya and 'Ali had not taken place we would have been deprived of many aspects of the Sharia, why did this happen? Because Allah (swt) is the Protector if the Deen and created the dispute between Ali and Mu'awiya and through this He (swt) accomplished the Law of Sharia - for example in every Government, Kingdom, Society good and bad obstacles exists these obstacles were inherent when one analyses the dispute between Ali (ra) and Mu'awiya (ra). Kingdoms come and go, peoples rise and fall, families succeed and fail this is all a part of the cycle of life and history is replete with such events. No time / Government has been free from mischief, bribery, cheating and deception - all these acts were in existence during the dispute between 'Ali (ra) and Mu'awiya (ra) - with these examples before us making a decision during disputes has been made easy for us - we can make the choice about who to follow".
Tareekhe Islam by Akbar Shah Najeeb Abadhi, Volume 2 page 47
So according to Abadhi:
1. Allah (swt) created the fitna - Allah forbid!
2. It benefited the Deen
3. People can make a choice about who to follow - once they analyse the dispute.
Abadhi states the existence of corruption during the dispute helped later generations to decide whom to follow. This would make sense if the next step would be to condemn those perpetuating such activity. Rather than do so the Ahl'ul Sunnah approach is praise and appreciate both - the corrupt and impeccable are both right, the bribed and upstanding are both right, the Imam and the rebel are both right, and no matter how appalling their actions were, they will be rewarded for them. Is this logical?
It is a basic principle of rationality that if two parties have a dispute both can be wrong, but both can not be right. Applying this to the battles of Jamal and Siffeen, will both the murderers and the murdered be in heaven, because both were right? A Judge for example when hearing a dispute between two parties will not rule that both parties are right and should be compensated for their role in the dispute. An even more absurd conclusion would be if the Judge after ruling that one party was right in its claim and awarding it; then turned to the other side pardoned them and then awarded them for their wrongdoing. Is this a rational concept? If a Judge would never behave in such an unjust way, do you honestly believe that the greatest Judge of all, Allah (swt) would act in this way? If we take this to its logical conclusion then no one is entitled to criticise or resolve any disputes. In politics disputes between two opposing parties is common, and can lead to bitter hatred / political assassinations / demands for independent enquiries etc. If we apply the principle of ijtihad then political disputes should never be resolved, both parties will claim that they are right and hence are entitled to act 'by any means necessary' to achieve their objective, whether that be via bribery, murder or armed rebellion - even if they are not right, they will be forgiven and rewarded for their actions.
Why adhere to such a belief?
The reality is that this concept has been developed by the scholars to in effect provide blanket immunity for those companions who committed major wrongs. Whilst the casual reader would be horrified by their actions his childhood beliefs that the companions actions were mistakes for which they would be rewarded have effectively subdued the majority to not think about what they read.
Never has the desire to believe in mistakes in Ijtihad been more important for the followers of the companions than when looks at the battles of Jamal and Siffeen. Here two groups of companions met each other on battlefield and fought one another. The same companions who had sat with the Prophet (s) were killing one another. As these battles are undeniable facts, and uncomfortable reading for scholars whose attitude has been all the companions are just, the concept of Ijtihad has proved to be a 'protection clause' a means of maintaining beliefs in the presence of facts which would other wise create doubts in those beliefs.
Ibn Khaldun exemplifies this thinking as follows:
"Beware! Do not speak ill of anyone of them. One ought to find some justification for each faction for they deserve to be rated highly by us. They differed on principle and rightly fought the battle. All those who were killed or were slain were fighting in the way of God for upholding truth and justice. Rather, I think that their differences were a blessing for the latter generations so that every one may choose anyone of them as his guide and Imam. Keep this in mind and try to understand the divine wisdom governing the world and the beings".
Tareekhe Islam by Akbar Shah Najeeb Abadhi, Volume 2 page 145. Quoting Muqqadimah, by Ibn Khaldun p. 172
The ijtihad attributed to the companions who rose against Imam 'Ali (as) contradicts the Qur'an, the Sunnah and sheer common sense
It should be pointed out that both Sunni and Shi'a adhere to the concept of ijtihad as a legitimate source of Islamic Law. We however assert that ijtihad can only be exercised when there is no clear ruling within the Qur'an or Sunnah with regards to a particular matter. Ijtihad is therefore essentially the last resort, it cannot be utilised when solutions are evident in the Qur'an and Sunnah, and crucially ijtihad can never be exercised when it is in violation of the Qur'an and Sunnah.
The Qur'an is a binding document for all. Muslims are brothers to one another and yet one group rebels against the leader refuses to submit to him, declares war on him a war which leaves thousands dead and this was all done in the interests of truth and justice, for the betterment of Islam. Do we have evidence of such thinking in the Qur'an or hadith?
What gave one party the right to rebel and behave in this way against a Khalifa whom the vast bulk of Muslims deems rightly guided? Do these actions not therefore set a precedent that if you do not agree with a Khalifa you can mount armed rebellion against him? Would the common man ascribe to the view that ousting a Leader over a difference of opinion through armed rebellion is not only good but will be rewarded even if it is wrong?
The common defence to the actions of Imam Ali (as)'s opponents at Jamal and Siffeen is that they wanted the killers of Hadhrath Uthman to be punished. Individuals are entitled to voice their concerns / opinions to those in authority. Concerns are only permitted to go as far as 'silent protest' not armed rebellion. There exists no verse in the Qur'an or hadith that entitles individuals to rebel and fight the khalifa if their demands are not met. If this was the case then all Governments would be held to ransom, a 'its my way or the highway' approach - leaders would be constantly watching over their shoulders wondering when the next opposition rebellion would take place.
The Holy Qur'an states quite categorically:
"And whoever kills a believer intentionally, his recompense shall be hell, he shall abide therein and God's wrath (Ghazibullaho) shall be on him and his curse (lanato), and is prepared for him a great torment" (Surah Nisa, v 93).
With this verse in mind, history testifies that during the battles of Siffeen and Jamal 70,800 Muslims lost their lives. What is the position of the killers here? Does this verse not applicable to them? If these individuals opposed the Khalifa of the time and were responsible for spreading fitna (dissension) and murder, what will be their position on the Day of Judgement?
If for arguments sake, this concept is indeed correct then why should any disputes be resolved in court? After all if there is a dispute between two groups of Muslims, why should they be punished? Can they not advance a defence that they were following the way of the companions and that whoever was right will receive one reward from Allah (swt) and whoever was wrong will get one reward and be forgiven. Should they not be encouraged to continue to fight and kill one another in the same way that the companions did?
Afghanistan is a land that has been plagued by Civil War between Muslim factions? Each party thinks it is right and the other is wrong and hence should bow to them. Would it be correct to say that they all are working sincerely for Islam, and hence will be rewarded, they should continue killing one another as their actions if wrong will just amount to mistakes in Ijtihad for which they will get one reward? Can any rational person accept such a thinking?
An appeal to rationality
Islam is not a religion of confusion, a religion of truth clear unequivocal truth it has clear rules and regulations. In the same way two wrongs don't make a right how can two parties killing each other both be right! They are either both wrong, or one Party is wrong and the other is right. When the Sunni Ulema acknowledge that Ali (as) was right then they are forced to accept that his opponents were wrong, hence the thinking espoused by the famous Sunni scholar from the Indian Subcontinent Qazi Thana Ullah Panee Puthee:
"Those who disputed with him were in the wrong, but we should not think ill of any Sahaba".
The Essential Hanafi Hand Book of Fiqh, page 29 the English Translation of Mala Budda Minhu, by Qazi Thana Ulla - rendered in to English by Maulana Yusuf Talal Ali Al-Amriki, Kitab Bhavan publishers, India
Apportioning blame to Ali (as)'s opponents is a difficult pill to swallow, hence the development of the thought that the mistake was a mistake in Ijtihad religious interpretation for which they would receive one reward from Allah (swt). It cannot be overstated that this was not a small mistake in Ijtihad which might not be of much significance, this was a mistake that lead to social disorder amongst the Muslims, anarchy and ultimately bloodshed on the battlefield, despite the fact that the Prophet (s) had warned the companions during his pilgrimage:
"Do not revert to disbelief after me by striking (cutting) the necks of one another",
Sahih al Bukhari Arabic-English Volume 9 hadith number 198
will Allah (swt) reward such acts of insurgency? When the Prophet (s) states that he would punish his daughter if she committed theft, what of those who propagated insurgency and caused the deaths of thousands of fellow Muslims, all because they interpreted Islam differently? Would Allah (swt) hold such individuals accountable for their deeds or would he reward them? Is it justifiable to conclude that these actions should not be questioned because the companions committed them? Does Sharia apply to all? Is there one rule for Muslims and another for the Companions - to the extent that there is blanket immunity for them?
In England until recently there used to be the law of 'diplomatic immunity' whereby ambassadors from foreign lands could not be charged with any offences due to their positions. Media coverage following some horrendous behaviour by such individuals created public outrage the law was repealed and rightly why should these people be above the law? Now think how would you have felt if rather than punish such personages a clause was added stating not only are such persons not going to be prosecuted they will receive an order of merit from the Queen for their actions. Would you support such thinking?
The Battle of Siffeen took place when Mu'awiya refused to leave his post as Governor over Syria, following Ali (as)'s appointment as fourth Khalifa. Despite numerous correspondences to Mu'awiya by the Imam (as), he refused to wrest his authority, hence the Imam was forced to wage a war against Mu'awiya and his adherents. Now we should ask, what was the Ijtihad used by Mu'awiya in this case which justified his actions to the extent that the matter had to be resolved through bloodshed? The Ahl'ul Sunnah scholars state that he wanted the killers of Uthman to be punished, what verse of the Qur'an did he interpret which would justify him to rebel and mount a campaign against the Khalifa if he did not get his way? What Ijtihad did Mu'awiya use which would justify his opposition to Ali(as) and hence grant him a reward from Allah (swt)? Despite this, scholars still try to water the episode down by putting it down to religious interpretation; Ghazzali symbolises this thinking as follows:
"As to the struggle between Mu'awiya and Ali, it was the result of differences of opinion to discover truth by Ijtihad"
Ihya Ulum-id-din, by Imam Ghazzali, Volume 1 page 143, English translation by Maulana Fazlul Karim, Publishers Kitab Bhavan, India.
And what a discovery! A journey of discovery inciting hatred and armed opposition to the Khalifa, resulting in a 110-day battle, which left the field of Siffeen strewn with corpses? On what ground will Mu'awiya receive a reward from Allah (swt)? What precisely were these 'differences'? Let us allow the Wahabie scholar Al Aqqad answer this:
"It was not a conflict between two individuals but between two systems, which, on modern phraseology, can be called a conflict between two schools of thought. In fact, the clash between the system of Caliphate (represented by Ali) and the scheme of administration (epitomised by Mu'awiya b. Abi Sufyan"
The life of Caliph Ali, by S. Abul Hasan Nadwi, p 187 quoting Al-Abqariyat al-Islamiyah, by Al Aqqad p 892
So essentially Mu'awiya didn't want to give up his power, this entitled him to rebel against the leader and plague the Ummah with a second civil war! And this was all done for the betterment of Islam, for which Mu'awiya will be awarded on account of him exercising Ijtihad which incidentally was a 'mistake'! Can you really ascribe to such a viewpoint, explaining Siffeen in terms of a mistake for which no one shall be held accountable? It is unlikely that the objective person to support this thinking and yet we see recognised Sunni scholars like Ibn Khaldun doing precisely that:
"The stand taken by Ali in this dispute was undoubtedly correct yet no evil intention can be attributed to Mu'awiya also. He was well intentioned but made a mistake. Thus both groups were justified so far as their motives are concerned, but a peculiarity of the power is that he should wrest it for himself alone from others. It was not possible for Mu'awiya to give up this peculiarity either for himself or for his people. This was a natural trait strengthened by one's own predilections and the support one gets from his family and tribe".
The life of Caliph Ali, by S. Abul Hasan Nadwi, p 145 quoting Muqqadimah, by Ibn Khaldun p 162
So Mu'awiya rebelled against Imam Ali (as) due to his exercise of ijtihad, the ijtihad being he wanted to stay in power, and for this he will be rewarded! One must ask what benefit did Siffeen have for the Muslims that will reap reward from Allah (swt)?
The concept is an attempt to cover up history
This entire thinking has been developed to maintain status quo to continue the thought that the Companions are just and they can never make a mistake for which they will be admonished. The Sunni Ulema are fully aware that history cannot vouch for this and hence seek to urge their adherents to blindly accept this as part of their belief.
The Ulema know better and they know that they are seeking to cover up the truth, this is evident from the comments of the Wahabie scholar Shaykh Naasir al-'Aql:
"The noble companions are all trustworthy ('udool) and they are the best of this Ummah...It is necessary to withhold from entering into the differences that befell them and to abandon discussing the matter so as not to belittle their rank and position".
The General precepts of Ahlus-Sunnah wal-Jamaa'ah, by Shaikh Naasir al-'Aql, page 34 - 35 English translation by 'Abu 'Aaliyah Surkheel ibn Anwar Sharif, published by Message of Islam
What we should ask is, if the companions are indeed trustworthy then what is there to worry about? If they are indeed all trustworthy then there should be no risk of their rank and position being diminished via discussion over their disputes. To abandon discussing something is clear evidence of seeking to cover up something unpleasant. If there is nothing to hide then why insist on not discussing these matters? If the companions are indeed the best of generations then we should investigate both their agreements and disagreements for the sake of learning lessons from those differences. Clearly there is a link in the eyes of the Wahabie scholar between the two, if you discuss the disputes, the high-elevated position of the companions are called in to question. Does this not seem somewhat unusual? This is similar to the blind following attributed by Christians to the Bible.
When the contradictions are brought to their attention, the clergy insist that you should not think about that, rather you should blindly accept the Book to be the word of God free of errors. The Roman Catholic Church likewise follow a similar approach, adherents are taught to blindly believe in the infallibility of the Papal Church, and are forbidden to think about the transgressions of the Pope, past and present. Many reverts broke the shackles of such blind following when they embraced Islam, and yet they are being told to blindly accept something that does not tally up with history. Does the mind really feel at ease with such a belief, 'Do not think or investigate history, do not even think about them just believe what we say because we are Ulema?' What is the difference between this approach and that used by the Catholic hierarchy?
This concept is 'selectively applied' creating clear contradictions
Curiously this concept only applies to the two battles waged during the Caliphate of Imam Ali (as)! During the reign of Hadhrath Abu Bakr, he waged a war against those companions who refused to pat Zakat to him. The Sunni Ulema have never deemed their actions as mistakes in Ijtihad. On the contrary a very different opinion is put forward. The late Wahabie scholar Sayyid Abul A'la Maudoodi, in his book "Murtad ki Saza" (Punishment of the apostate), [page 24 - 25 Karachi edition 1954] states that those who did not pay Zakat became apostates because they rebelled against the Khalifa of the time. Curiously when the companions rebel against Ali (as) and wage war against him the same thinking is not applied. Faced with this problem the same Maudoodi in his later work 'Khilafath aur Mulukiyat' (Caliphate and Monarchy) (see note below) reflects orthodox Ahl'ul Sunnah beliefs putting the rebellions down to mistakes in ijtihad by the companions.
Khilfath aur Mulukiyath, by Sayyid Abul A'la Maudoodi
A mistake in Ijtihad is a concept that was formulated specifically to defend those companions who unsheathed their swords against Ali (as). On the one hand the Ahl'ul Sunnah proudly proclaim the importance of sticking to the Jamaah and not rebelling against a leader, and to do so is a major sin, but if the Companions rebel against Ali who to quote the Wahabie scholar Nadwi "the Ahli-i-Sunnat Sect of the Muslims is unanimous in the view that Ali was lawfully entitled to hold the reigns of caliphate" it is okay it is a mistake for which they will be rewarded!
The life of Caliph Ali, by S. Abul Hasan Nadwi, p 193, quoting Shah Waliyullah 'Izalatul Khifa pages 278-280
In Sahih al-Bukhari we learn that Abdullah Ibne Umar dissuades the Ummah from breaking the oath of allegiance to Yazid, basing his argument on a hadith that such persons will be raised as betrayers on the Day of Judgement(see note below). Curiously, this hadith is put forward to support Yazid, the tyrant after the event oh Harra when he ordered his army free reign to ransack Madina, this lead to the slaughter of the companions and mass rape of the women folk. Those who turn their back on Khalifa Yazeed shall be raised as betrayers on the Day of Judgement for breaking the oath of allegiance; while companions such as Talha and Zubayr who broke the oath of allegiance administered to 'Ali (as) and fought him are not rebels but companions who made mistakes in Ijtihad for which they shall be rewarded. What is worse, rebelling against Yazid or against Hadhrath 'Ali (as)? If those who rebelled against Yazid will be raised as betrayers in the next world why not those who rebelled against Hadhrath 'Ali (as)?
Sahih al Bukhari Arabic - English Volume 9 hadith number 127)
Is this not a clear contradiction, applying a different approach to a different scenario? If Mu'awiya rebels against Hadhrath 'Ali it is a mistake in his ijtihad, if Hadhrath Abu Bakr denies the daughter of the Holy Prophet (s) her inheritance rights in violation of the Qur'an this is not a mistake in ijtihad, but rather can be put down to 'minor matters'(1) and a 'misunderstanding'(2)
1. The life of Caliph Ali, by S. Abul Hasan Nadwi, p 75
2. The life of Caliph Ali, by S. Abul Hasan Nadwi, p 175
What sort of rationale is this? Mistakes in ijtihad are selectively applied to different scenario's, they can be applied here but not here!
This type of inconsistent approach is no different to the different way the West deals with dictatorships. The US for example imposes sanctions and isolation against Burma for its human rights violations, but not against China, when Madelaine Albright the, Secretary of State was asked why this was the case on one occasion in 1998 she answered unequivocally 'Different strokes for different folks'. Do the followers of the companions not follow the same approach when analysing the wars between the companions?
A 'Baghi' (rebel) can never claim ijtihad as a defence for his actions
The Holy Prophet (s) had told Hadhrath Ali (as):
"O Ali! Soon a rebellious group will fight against you, you will be on the truth whoever does not support you on that day will not be from us"
Kanz al Ummal, by Ali Muttaqi al Hind quoting Ibn Asakir, hadith number 32970
Let us now analyse who this rebellious group are. The late Wahaby scholar Sayyid Abu'l Ala Maudoodi in his 'Tafhim ul Qur'an' collates the opinions of the Ahl'ul Sunnah Ulema about a 'baghi'. He writes:
"Ibne Khumman in Hidaya's commentary Fathul Kadheer states that the scholars have declared that a baghi is he who disobeys the rightful Imam. Imam Shaafi in Kitab ul Umm states 'Baghi' is he who fights the Adil Imam. Imam Malik declared that it is a duty to fight the one who rebels against the Adil Imam [al Mudawanna]"
Tafhim ul Qur'an by Sayyid Abu'l Ala Mauddodi, Volume 5 page 80
This point needs to be taken into account. In addition one should also think about this verse of the Qur'an:
"O you who believe! Obey Allah and his Apostle and those in authority among you".
This verse provides no room for manoeuvre obedience to those in authority is on par with obedience to Allah (swt) and the Prophet (s). This means that disobeying the Leader amounts to disobeying Allah (swt) and his Prophet (s). The verse is absolutely clear how can anyone interpret this verse as entitling someone to rebel against a leader. Anyone who does so is a rebel.
Now the question we ask is these questions:
1. Does Imam Ali (as) not come within this verse?
2. Was he not 'those in authority'?
3. Is he not the fourth rightly guided khalifa?
4. Did Mu'awiya obey him?
Under the definitions of Ahl'ul Sunnah his disobedience of Imam Ali (as) makes him a rebel. If this is not clear enough we also have the hadith of Rasulullah (s) about Hadhrath Amar bin Yasir (ra).
Umm Salama narrated that Allah's messenger (may peace be upon him) said: "A band of rebels would kill Ammar"
Sahih Muslim, English version, v4, chapter MCCV, Tradition #6970
Ibn Sa'd also records that the Prophet (s) said to Amar "You will be killed by a rebellious group".
Tabaqat, by Ibn Sa'd Volume 3 page 252
Can there be anything more explicit than this hadith? Amar was martyred during the Battle of Siffeen by the forces of Mu'awiya.
In his discussion of Siffeen Maudoodi writes as follows:
"There were some companions who were reluctant to participate in Jihad as they were unsure which party was that of truth and which party was that of falsehood. After Amar Ibne Yasirs death the matter became clear. It is on this basis that Abu Bakr bin Jasas writes in Ahkam ul Qur'an, Volume 3 page 492: 'Ali ibne Abi Talib (ra) fought a rebellious group accompanying him were recognised Sahaba who had participated in Badr, they were in the right. The Prophet told Amar that a 'baghi group will kill you' this hadith is Mutawatir and Sahih, so much so that when Abdullah bin Umar bin Aas said this to Mu'awiya he did not refute it". Allamah Ibne Abdul Barr in al Istiab Volume 2 page 424 records the hadith 'a baghi group will kill Amar, this is a Mutawatir / Sahih tradition. Allamah Hafidh Ibne Hajar in Isaba writes on Volume 2 page 502 'After Amar's murder it became clear that the truth was with 'Ali and on this the Ahl'ul Sunnah became united when previously there were differing opinions".
Al Khilfath aur Mulukiyath - by Sayyid Abu'l Ala Maudoodi, pages 136-138
The Sahaba Abul Hasan Ashari expressed a clear opinion namely that "Mu'awiya and Amr bin Aas fought against the rightful Imam, Ali fought the rebels, he was with the truth and the truth was with him".
Ma Qa la Ishabal Inabathay fi Mukhathilathai Sahabathay (Urdu) by Sayyid Lal Shah Bukhari quoting Al Mihal wa al Nihal by Allamah Shahrastani Volume 1 page 103
Many Sunni scholars have likewise deemed Mu'awiya a rebel who fought the rightful Imam.
Tumheed ai Abi Shakhoor Ahl'ul Sunnah by Ameer M. Muazzim page 182
The modern day Sunni scholar Muhammad S. El-Awa Associate Professor of Comparative Law at the University of Riyadh makes the point even more explicit. He writes that following the killing of Hadhrath Uthman:
"?'Ali b. Abi Talib assumed the Caliphate by virtue of oath of fealty sworn to him by the Muslims in Madinah. There is no doubt that 'Ali did not confirm Mu'awiya's governorship which ended when Uthman was murdered. Thus although Mu'awiya had ceased to be the de jure (lawful) ruler of Damascus, he remained in de facto (actual) possession of that position. In taking this stand - that of refusing to take the oath of fealty to 'Ali in expectation of the enforcement of Qisas upon the murderers of 'Uthman, and refusing to implement 'Ali's orders in Damascus - Mu'awiya and his Damascene followers became dissidents and rebels against the Caliph 'Ali"
On the political system of the Islamic State, by Muhammad s. El-Awa, page 50 American Trust Publications
The hadith and verdicts of Ahl'ul Sunnah are quite clear that Mu'awiya and his cronies were rebels. This fact is so clear that Abdullah ibne Umar regretted until his dying days his decision to steer away from fighting at Siffeen. Ibn Barr in al Istiab narrates that Un Habeeb ibne Abi Sabith (ra) heard Abdullah ibne Umar say:
"I regret that I did not join Ali and fight the rebellious group". Abi Barr bin Abi Jaham (ra) narrates that he heard Abdullah ibne Umar say "I never regretted anything in my life other than the fact that I did not fight the rebels".
al Istiab, by Ibn Barr Volume 3 page 83
Ibn Sa'd narrates that "Hasan bin Thabit said that Abdullah ibn Umar stated on his deathbed "The biggest regret I have in my life is that I did not fight the rebellious group".
Tabaqat, by Ibn Sa'd Volume 4 page 187
Defending the indefensible
Despite such clear evidence - namely the verdicts of the Qur'an, the Sunnah, the Sahaba and the Ahl'ul Sunnah Ulema themselves, the majority school still maintain the belief that all the companions should be revered and committed mistakes in ijtihad. In doing so they fall deeper into the quagmire of contradiction, inconsistency and absurdity. The perfect example of contradiction is evident if one analyses the rulings of the Wahabie scholar Shaykh Naasir al-'Aql whilst setting out the creed of the Ahl'ul Sunna wa al Jamaah. He proudly proclaims in the preface:
"They are called the Jamaa'ah because they are the ones who gather upon the truth and do not split-up in their Religion; they gather upon the legitimate rulers and do not rebel against them; and they follow the consensus (ijma') of the Pious Predecessors of this ummah".
The General precepts of Ahlus-Sunnah wal-Jamaa'ah, by Shaikh Naasir al-'Aql, page 12 English translation by 'Abu 'Aaliyah Surkheel ibn Anwar Sharif, published by Message of Islam
Perhaps the Shaykh should also answer this question 'was Imam Ali (as) a legitimate ruler?' Clearly he was, he is deemed the fourth rightly guided Khalifa in the eyes of Ahl ul Sunna. To rebel against the legitimate leader according to Al' Aql takes you out of the Jamaa'ah. Did prominent companions not break ranks and rebel against Imam Ali?
Al' Aql illuminates this delicate issue yet further:
"It is not permissible to revolt against the Muslim ruler except in cases where he manifests clear unbelief (kufr buwaah), for which there is decisive proof from Allah concerning it".
The General precepts of Ahlus-Sunnah wal-Jamaa'ah, by Shaikh Naasir al-'Aql, page 34 English translation by 'Abu 'Aaliyah Surkheel ibn Anwar Sharif, published by Message of Islam
Perhaps Al 'Aql should also shed light on whether the companions followed this example, after all according to the Wahabies guidance is by adhering to their way. Did Imam 'Ali (Allah forbid) display any signs of clear unbelief that justified revolt? No Muslim would have the audacity to state this, so on what basis did the companions feel justified to rebel against Imam 'Ali. When Al 'Aql makes this ruling to legitimise his paymasters the Saud family then it should be applied in all circumstances. He makes it clear rebellion is not permissible does this ruling not apply to the companions who rebelled against Imam 'Ali (as) or does it refer to everyone accept those who fought Imam 'Ali (as)?
Al 'Aql is a learned man who is fully aware about the rebellions against Imam 'Ali and the fact that this is in contradiction to what he stipulates as the way of the Ahl'ul Sunna. Rather than raise doubts about the companions he then proceeds to completely rewrite history, stating:
"?the Khawaarji were the first people to split from the ummah with the sword and split from the Jamaa'ah of the Muslims and its leader".
The General precepts of Ahlus-Sunnah wal-Jamaa'ah, by Shaikh Naasir al-'Aql, page 44 English translation by 'Abu 'Aaliyah Surkheel ibn Anwar Sharif, published by Message of Islam
This is a remarkable revision of history since the first group to split from the Jamaa'ah and raised their swords against the Leader were not the Khawaarji. Has the 'learned scholar' had amnesia as to the previous two battles against Imam 'Ali? This being an undeniable fact then why is Al-Aql seeking to deny history? This is because it is necessary to define these battles as 'differences' rather than 'splitting' so as to maintain the belief that the companions had exercised ijtihad when breaking ranks with Imam 'Ali (as) and fighting him. If al-Aql were in fact to apply the verdicts written from his own pen; to the letter - the entire house of 'ijtihad of the companions' built by him and his predecessors will fall down. The Arabic for splitting is 'iftiraaq' and is defined by Al Aql as:
"?Fragmentation, which is disunity, separation, cutting off. It is also derived from the term divergence and aberration. From it comes (the expression): Departure from the fundamental, or from the united body".
The General precepts of Ahlus-Sunnah wal-Jamaa'ah, by Shaikh Naasir al-'Aql, page 42 English translation by 'Abu 'Aaliyah Surkheel ibn Anwar Sharif, published by Message of Islam
Now that Al Aql has defined splitting let us delve further into its significance:
"?opposing Ahlu-Sunnah wal-Jamaa'ah in any of the fundamental precepts of belief ('aqeedah) is deemed as splitting (iftiraaq) and separating from the Jamaa'ah?and opposing the united body of Muslims and their leader, in what is from the (issues of) welfare is deemed as splitting and separating from the Jammah".
The General precepts of Ahlus-Sunnah wal-Jamaa'ah, by Shaikh Naasir al-'Aql, page 43 English translation by 'Abu 'Aaliyah Surkheel ibn Anwar Sharif, published by Message of Islam
So opposing any of the fundamental beliefs of the Ahl'ul Sunnah constitutes splitting from the Jamaa'ah. One of those fundamental beliefs stated by Al Aql here and earlier (see footnote 22) is that it is not permissible to rise up against your Leaders. Taking this to its logical conclusion if anyone breaches this, they have broken a fundamental precept of the belief of Ahlul-Sunnah and have therefore split from the Jamaa'ah. Applying Al-Aql's own definition of splitting, the very first people to split and draw swords against their Leader were the prominent companions such as Talha, Zubayr and Hadhrath Ayesha at Jamal. Thereafter Mu'awiya did likewise at Siffeen. The Khawarij in rebelling and raising their swords against Hadhrath Ali (as) were hence only following the precedents established by the companions.
Do these actions not therefore suggest that the path of the Salaf (pious predecessors) is not to remain in the ranks of the majority but is in fact to break from it, rebel and fight the legitimate ruler? Those who rebelled against 'Ali (as) cannot be defined as the earliest examples of Ahl'ul Sunnah since they split from the Jamaah and fought the Rightly Guided Khalifa. They acted in opposition to what 'Al Aql states is the way of the Jamaa'ah.
Why does Al-Aql not wish to apply splitting to the first two groups? To do so will mean that he will be unable to maintain the assertion that the companions had made mistakes in ijtihad. This is because Al-Aql himself states that:
"Splitting is never due to ijtihad and good intentions and its proponent is never rewarded, rather he is censured and sinful in all cases. Therefore splitting does not occur except due to innovations, or following whims and desires, or due to the blameworthy type of imitation (taqleed madhmoom)".
The General precepts of Ahlus-Sunnah wal-Jamaa'ah, by Shaikh Naasir al-'Aql, page 47 English translation by 'Abu 'Aaliyah Surkheel ibn Anwar Sharif, published by Message of Islam
What more can we say? If one objectively goes through al-Aql's verdicts it is evident that the companions were indeed guilty of splitting from the Jamaa'ah. As he comments, splitting is a sin and will not be rewarded, the defence of ijtihad can never be raised. If as al-Aql states you can never raise a defence of ijtihad when splitting from the aqeedah of Ahl'ul Sunnah - rebelling against a Leader being one such tenet, on what basis do the Ahl'ul Sunnah scholars maintain that the actions of the companions in splitting from the Imam, rebelling against him and fighting him were mistakes in ijtihad for which they will be rewarded? Is this not a contradiction in belief?
Perhaps the Wahabys should answer each one of these questions in the following order:
1. Can you split from your Leader?
2. Does rebelling against a Leader constitute splitting from the Jamaa'ah?
3. Can you justify splitting from the Leader by relying on Ijtihad for which you will be rewarded?
4. Where does that leave the companions who split and fought battles against Hadhrath Ali (as)?
The first three questions will automatically be a resounding 'No'. Once the fourth question is posed one will automatically witness confusion appear on their faces followed by an explanation of mistakes in ijtihad, an explanation that curiously contradicts / negates the first three answers. It is at that point that the rational minded person will be able to conclude the obvious contradiction that dogs this concept.
Rising against Ahl'ul bayt can never be deemed a mistake in ijtihad
The Prophet (s) had made an explicit instruction during the farewell pilgrimage, namely "I am leaving you two weighty things, if you follow them you will never go astray, they are the Qur'an and my Ahlul'bayt".
Sahih al-Tirmidhi, v5, page 662-663
This meant that in all circumstances it was incumbent upon Muslims to attach themselves to the Family of the Prophet (s). At no point did he (s) ever say that it would be permissible to fight them, at no time did he state those that fought them would be rewarded because they exercised ijtihad. On the contrary, Hadhrath 'Abu Bakr narrates:
"I saw the Messenger of God pitch a tent in which he placed 'Ali, Fatima, Hasan, and Husayn. He then declared: 'O Muslims, I am at war against anyone who wars against the people of this tent, and am at peace with those who show peace toward them. I am a friend to those who befriend them. He who shows love toward them shall be one of a happy ancestry and good birth. Nor would anyone hate them except that he is of miserable ancestry and evil birth".
Abu Ja'far Ahmad al-Muhibb al-Tabari, Al-Riyad al-nadira (Cairo, n.d.), Volume 2, page 199
Is there anything more explicit than this instruction? Those who fight them are fighting the Prophet (s). Can fighting the Prophet (s) ever be deemed as a mistake in ijtihad for which the perpetrators will be rewarded? By Hadhrath 'Abu Bakr's own admission fighting the Ahlul'bayt is on par with fighting the Prophet (s) so how can ijtihad be used as a defence for those that fought Hadhrath 'Ali (as)? There are adherents of the Wahaby school of thought that may seek to place the onus on Hadhrath Ali (as) by alleging that he initiated the war, and hence his opponents were not at war against him per se, rather they were defending themselves. To this our reply is clear, whoever takes a stand against Hadhrath Ali (as) is taking a stand against the Prophet (s). If Imam Ali (as) declares war on a group the Prophet (s) is likewise at war with such individuals, there is no room to excuse their behaviour on account of mistaken ijtihad. In this there is no doubt, the Prophet (s) made this point absolutely clear with these words:
"Allah's Messenger (peace and blessings of Allah be upon him) said regarding 'Ali, Fatima, Hasan and Husayn (Allah be pleased with them all): I am at peace with those with whom you make peace and I am at war with those whom you make war"
Sunan Ibn-I-Majah, English translation by Muhammad Tufail Ansari, Volume 1 page 81
Fada'il al-Sahaba, by Ahmad Ibn Hanbal, v2, p767, Tradition #1350
al-Mustadrak, by al-Hakim, v3, p149
Majma' al-Zawa'id, by al-Haythami, v9, p169
al-Kabir, by Tabarani, v3, p30, also in al-Awsat
Jamius Saghir, by al-Ibani, v2, p17
Tarikh, by al-Khateeb al-Baghdadi, v7, p137
Sawai'q al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 11, section 1, p221
Talkhis, by al-Dhahabi, v3, p149
Dhakha'ir al-Uqba, by al-Muhib al-Tabari, p25
Mishkat al-Masabih, by Khatib al-Tabrizi, English Version, Tradition #6145
The Sahaba never proclaimed that they had mad mistakes in ijtihad
This is a very interesting point. There exists no statement from history in which any Sahaba who fought Imam Ali (as) declared that they had exercised ijtihad that was wrong but they would be rewarded for it. Their advocates have only formulated this - years after their departure. If this was true do you not think that they would have advanced this argument to justify their stance? Remember that an advocate in law can only prepare a defence for his client on the basis of legislative tools, s/he is not free to present a defence outside that. The legal statutes in Islamic Jurisprudence are the Qur'an and Sunnah and as we have conclusively proven in this article there exists no evidence in these documents to support the assertion that individuals can rebel against a Leader claiming immunity on grounds of ijtihad.
Rasulullah foretold that a rebellious group would kill Amar, did he say that the group would be exercising ijtihad for which they would be rewarded? He (s) also warned Hadhrath Ayesha that the dogs of Hawab would bark at her (see note below), did he add to the prediction that she would be exercising ijtihad for which she would be rewarded? If the Prophet (s) and the companions never declared this, on what basis have the Sunni Ulema reached this conclusion? Rather than support this viewpoint, Hadhrath Ayesha's own damning confession proves clearly that she did not believe that Allah (swt) would forgive her for her opposition to Ali (as).
History of al-Tabari vol. XVI, pp. 49-50, and p. 68
In the renowned Ahl'ul Sunnah work - "Mawaddathul Qurba" we read the following:
"Hadhrath Ayesha narrates the Prophet said 'Allah asked me 'Whoever doesn't accept Ali's khilafath and rebels and fights him is a kaffir and will perish in the fire" Someone asked her "Why did you rebel and fight him?" She replied "I forgot this Hadith on the Day of the Battle of Jamal, I remembered it again when I returned to Basra and I asked for Allah's forgiveness, I don't think that I will be forgiven for this sin"
Mawaddatul al Qurba page 32 by Sayyid 'Ali Hamdani, Chapter "Mawaddathul Saum"
The Shi'a viewpoint
Alhamdolillah, there is no such confusion for the Shi'a. We believe firmly in Justice, and that no one is beyond reproach of the law. The fact that individuals saw the Prophet (s) does not therefore provide them with any immunity with regards to their future conduct. Why should actions of personalities whose conduct violated the Qur'an and Sunnah and caused fitna in the Ummah be explained in terms of mistakes for which they shall be rewarded?
There is no evidence of such protection in the Qur'an and we find hadith that confirm that the companions will make changes and be punished accordingly. This is what we read Sahih al-Bukhari:
"Some men from my companions will come to my Lake-Fount and they will be driven away from it, and I will say, 'O Lord, my companions!' It will be said, 'You have no knowledge of what they innovated after you left: they turned apostate as renegades (reverted from true Islam)".
Sahih al Bukhari English-Arabic edition Volume 8 hadith number 586
This is an authentic hadith confirming that some of the companions will become apostates, where does that leave the belief that all the companions are just and trustworthy?
There is no doubt that the companions deserve respect having sat in the presence of the Prophet (s). It is however sad that when we see history and the tragic events that took place, the Ahl'ul Sunnah scholars assert that such individuals should be forgiven for their mistakes on account of whom they are and not according to what they did!
The Book of God is the guiding principle for us and yet scholars have abandoned its applicability when faced with the actions of the companions. Ibne Jauzi was indeed correct when he wrote:
"Some people blindly follow their leaders, which is absolutely wrong, because we should follow the principle not the leader. When Harith bin Hauta asked Hadhrath Ali whether Talha and Zubayr could be in the wrong he replied 'Harith you have been deceived, remember the truth is not recognised through people, rather people are recognised by the truth"
The ijtihad of the Sahaba is a concept dogged by inconsistency, contradiction and violates the dictates of the Qur'an, Sunnah and rationality. This is clear to see for any objective reader, the words of Imam Ali (as) indeed ring clear "Truth will always overcome falsehood".
Ref: Imam Reza Network

Hujr ibn Odai, the Holy Prophet’s Companion

Compiled By: Syed Ali Shahbaz
Condolences to you on the shock which the civilized world received recently when a group of Salafi savages, posing as Muslims, desecrated the shrine of Hujr Ibn Odai al-Kindi, the famous companion of Holy Prophet Mohammad (SAWA), by exhuming his grave and stealing his body that was remarkably preserved despite the passing of 1353 solar years since his martyrdom.
The tomb of Hujr ibn Odai, in Adra, a small town north of Damascus, was a site of pilgrimage by both Sunni and Shi’ite Muslims ever since his body was laid to rest at this spot in 660 AD. Hujr and his sons were killed by the Omayyad usurper of the caliphate, Mu’awiya ibn Abu Sufyan. Hujr was the victim of his loyalty to the Commander of the Faithful, the Prophet’s divinely-decreed successor, Imam Ali ibn Abi Taleb (AS). The Late prominent Sunni scholar Abu’l-Ala Mawdudi in his book Caliphs and Kings writes: “Hujr ibn Odai was a pious companion of the Holy Prophet (SAWA) and played a vital role in guiding the Islamic Ummah. During Mu’awiyyah’s rule when the custom of cursing Imam Ali from the pulpits of mosques began, hearts of the Muslims were being bled dry but people bit their tongues fearing death. In Kufa (in Iraq), Hujr ibn Odai could not remain silent and he began to praise Imam Ali (AS) and condemn Mu’awiyyah. Until Mughira remained the Governor of Kufa, he adopted a lenient attitude towards this, but when Ziyad ibn Abih’s governorship of Basra was extended to include Kufa, serious altercations arose. He would curse Imam Ali AS (AS) during the sermons and Hujr would refute him. On one occasion, Hujr censured Ziyad for being late for the Friday Prayer. Ziyad then arrested him along with twelve of his companions on false accusations of forming an opposition group to overthrow the Caliph. He also gathered false witnesses to testify against them because of their belief that the caliphate was the exclusive right of the lineage of Ali (AS) and accused them of creating disturbance by sending blessings upon him and hating his enemies.
As the late contemporary Sunni Islamic scholar, Abu’l Ala Mawdid writes in his book, Caliphs and King, in the Chapter on Elimination of Freedom of Speech, the accused were sent to Mu’awiyyah in Damascus, and he sentenced them to death. A condition was placed that if they cursed Imam Ali (AS) and showed their hatred to the Prophet’s cousin and son-in-law, im they would be pardoned. They refused and Hujr ibn Odai said: “I will not say that which would displease Allah.” Finally Hujr, his son Humaan and his seven companions were martyred. From amongst them Abdur-Rahman ibn Hassaan was sent back to return with a written instruction that he be murdered in the worst possible manner, and he was buried alive by Ziyad ibn Abih – which means son of his own father, since no one had any clue as to who the real father of Ziyad was, since he was born out of wedlock in the pre-Islamic days to the prostitute Sumayya. In other reports, it is said that Hujr’s final wish was that his son be killed before him, in fear that his son would be terrified of death and give in to the demands to curse Imam Ali (AS). Hujr patiently saw his son being killed before he too stepped forward for martyrdom, both giving their lives in loyalty to Imam Ali (AS) and for the sake of Allah.
Thus in view of these undeniable facts, the slogans of the Salafis, of love for the Companions of the Prophet, is nothing but a lie. Those who exhumed grave of Hujr Bin Odai today, are no different than the killer of this revered companion, by Mu’awiyyah Ibn Abu Sufyan, who as late as 8 AH, that is, two years before the passing away of Prophet Mohammad (SAWA), was an archenemy of Islam and Muslims. No religion permits the desecration of graves, and may the curse of God be on those who exhumed the body of Hujr, while chanting the deceitful slogan of "freedom", "democracy", "human rights" and “Islamic rule” in Syria. Hujr ibn Odai was testified by Imam Ali (AS) as a Faqih or the one who possesses the highest form of faith, piety and jurisprudential knowledge. After the passing away of Prophet Mohammad (SAWA), Hujr ardently supported Imam Ali (AS), and participated in the Battles of Jamal and Siffeen, where he lost an eye defending Islam. When the Prophet’s elder grandson, Imam Hasan Mojtaba (AS), succeeded Imam Ali (AS), he rallied support for the Prophet’s grandson from the tribe of Kindi. He strongly censured Mu’awiyya for the killing of innocent Muslims, and was eventually martyred. When news of his martyrdom reached Imam Hasan (AS), he protested to Mu’awiyyah by writing a letter and condemning the act.
The desecration of the grave of such a righteous person, whose body God has preserved intact despite the passing a millennium and three-and-a-half centuries, has exposed the Salafis in their true heathen colours. Both Sunnis and Shi’ite Muslims have denounced the sacrilege that is supported by the US, the Zionists, and Saudi Arabia. The Council of European Jamaats (CoEJ) condemns the behaviour of the terrorists who desecrated the shrine of Hujr bin Odai al-Kindi, a companion of the Prophet. It said that with such upsetting news, the Muslim community cannot continue to remain silent as we witness disrespect being extended toward the companion of Prophet Mohammad (SAWA) and Imam Ali (AS) with no just cause. This act once again provides us with understanding as to why great personalities like the Prophet’s Immaculate Daughter, Hazrat Fatemah Zahra (SA) requested being buried in the middle of the night, so that their resting places cannot be desecrated in a similar way. It is our duty as conscious and aware Muslims to raise awareness of this through all sources available. This includes all social media networks including Facebook and Twitter, internet blogs, writing articles in newspapers, sending complaints to the UNESCO World Heritage Centre and through all other means. Let us follow in the footsteps of our beloved Ahl al-Bayt. Let us rally together and raise awareness for the worldwide injustices continually being endorsed by our heavy, meaningful silence. Let us stand up and take ownership of our faith.
The Council of European Jamaats (CoEJ) has already contacted the Muslim Council of Britain to raise awareness about this issue. This is not solely a matter of grave concern for the Shi’ite - it concerns Muslims worldwide. Hujr sacrificed himself to preserve the message of Islam and so it is a duty for all adherents of this faith to honour him. Raising our voices to counter injustice is something promoted vigorously in Islam, and this occurrence is as significant as all other injustices occurring globally. It is clear that the desecration of a shrine is entirely unacceptable on moral grounds, and that this cannot be tolerated, irrespective of the current political strife currently taking place in Syria. We are working toward actions that will ensure that our dissent is heard clearly and that this does not go unnoticed. We also wish to extend our heartfelt support, prayers and thoughts worldwide to everyone who is experiencing political insurgency, perpetuated poverty, modern-day slavery, unjust imprisonment, torture and all other injustices.
Ref: Imam Reza Network

How the Companions Regarded Each Other?

By: Muhammad Tijani Samawi
1. Their testimony that they themselves have changed the tradition of the Prophet
Abu Saeed al-Khudari said: On the first days of 'Id al-Fitr [breaking the fast of Ramadan] and 'Id al-Adha [celebrating the end of the Pilgrimage], the first thing the Messenger of Allah (saw) used to do was to say his prayers in the mosque, then he went to see the people, who sat in rows in front of him, and then he started to deliver advice or orders or even finalize outstanding issues, and after all that he would leave. Abu Saeed added: The situation continued to be like that, until one day, either Fitr or Adha, I went with Marwan, who was the governor of al-Medinah. When we arrived at the mosque, which had a new pulpit built by Kathir ibn al-Salt, Marwan headed for the pulpit (before praying), so I pulled him by his clothes, but he pushed me and went up on to the pulpit. He addressed the people before he prayed, so I said to him, "By Allah you have changed it." He replied, "O Abu Saeed, what you know has gone." I said, "By Allah, what I know is better than what I do not know." Marwan then said, "People did not sit for us after the prayers, so I put [it] before the prayers". [20]
[20]
Sahih, Bukhari, vol 1 p 122 (al Idayn book)
I looked for the reasons which led those Companions to change the Sunnah [the tradition] of the Messenger of Allah (saw), and found that the Umayyads (and most of them were Companions of the Prophet) and Muawiah ibn Abi Sufian (writer of the revelation, as he was called) in particular used to force people to swear at Ali ibn Abi Talib and curse him from the pulpits of the mosques, as most of the historians have mentioned in their books.
Muslim, in his Sahih, wrote in a chapter entitled, "The virtues of Ali ibn Abi Talib", the following: Muawiah ordered his governors everywhere to take the curse [of Ali ibn Abi Talib] as tradition, and that all the speakers must include it in their speeches. When some of the Companions protested very strongly against such a rule, Muawiah ordered their killing and burning. Among the famous Companions who were killed at the order of Muawiah were Hijr ibn Adi al-Kindi and his followers, because they protested and refused to curse Ali, and some of them were buried alive.
Abu al-Aala al-Mawdudi wrote in his book "Caliphate and Kingdom": Abu al-Hasan al-Basri said: Muawiah had four features, and if he had only one of them, it would have been considered a great sin:
1. Making decisions without consulting the Companions, who were the light of virtues.
2. Designating his son as his successor. His son was a drunkard, corrupt and wore silk.
3. He claimed Ziyad [as his son], and the Messenger of Allah said, "There is offspring for the honourable woman, but there is nothing for the whore."
4. His killing of Hijr and his followers. Woe unto him from Hijr and the followers of Hijr. [21]
[21] al Khilafah wa al Mulk, Syed Abul A'la Maududi, p 106
There were some good Companions who used to dash out of the mosque immediately after the prayers so that they did not have to listen to the speeches which always ended with the cursing of Ali. For that reason the Umayyads changed the tradition of the Messenger of Allah. They put the speech before the prayers, so that people listened to it against their will.
What kind of Companions were these people! They were not afraid of changing the tradition of the Messenger of Allah, or even the laws of Allah, in order to reach their wicked and low objectives and to satisfy their sinister desires. They cursed a man whom Allah had kept cleansed and purified, and made it obligatory for people to pray for him in the same way as they prayed for His Messenger. Furthermore, Allah and His Messenger made it obligatory for people to love him, and the Prophet (saw) said, "Loving Ali is believing, and hating him is hypocrisy" [22].
[22]
Sahih, Muslim, vol 1 p 61
But these Companions changed the rules and said, "We heard, but we disobey." And instead of loving him, praying for him and obeying him, they swore at him and cursed him for sixty years, as has been mentioned in the history books.
Whereas the Companions of Moses plotted against Aaron and tried to kill him, some of the Companions of Muhammad killed his Aaron and pursued his sons and followers everywhere. They removed their names from the Diwan (account books of the treasury) and prohibited anyone to be named after them. As if that was not enough for them, they cursed him and forced the faithful Companions to do so unjustly and by force.
By Allah! I stand astonished and perplexed when I read in our Sihahs how much the Messenger of Allah loved his "brother" and cousin Ali and how he put him above all the Companions, and even he said, "You are to me as Aaron was to Moses, but there will be no prophet after me." [23]
He also said the following things about Ali:
"You are from me, and I am from you" [24].
"Loving Ali is believing, and hating him is hypocrisy" [25].
"I am the city of knowledge, and Ali is its gate" [26].
"Ali is the master of all the believers after me"[28].
"Whoever accepted me as his master, then he should also accept Ali as his master. O Allah be friendly with his friends, and be enemy to his enemy" [28]
[23]
Sahih, Bukhari, vol 2 p 305
Sahih, Muslim, vol 2 p 356
Mustadrak, al Hakim, vol 3 p 109
[24]
Sahih, Bukhari, vol 1 p 76
Sahih, Tirmidhi, vol 5 p 300
Sunan, Ibn Majah, vol 1 p 44
[25]
Sahih, Muslim, vol 1 p 61
Sunan, al Nasai, vol 6 p 117
Sahih, al Tirmidhi, vol 8 p 306
[26]
Sahih, Tirmidhi, vol 5 p 201
Mustadrak, al Hakim, vol 3 p 126
[27]
Musnad, Ahmed Hanbal, vol 5 p 25
Mustadrak, Hakim, vol 3 p 134
Sahih, al Tirmidhi, vol 5 p 296
[28]
Sahih, Muslim, vol 2 p 362
Mustadrak, Hakim, vol 3 p 109
Musnad, Ahmed Hanbal, vol 4 p 281
If we study all the virtues that the Prophet (saw) attributed to Ali, which have been mentioned and approved by our scholars in their books, then we would need to write a whole book.
So, how did the Companions ignore all these texts, swear at him, plot against him, curse him from the pulpits of the mosques and then fight against him and finally kill him?
I tried in vain to find a reason for the behaviour of those people, but found nothing except the love of this life and the competition for it, in addition to the tendency to apostatize and turn back on their heels. I have also tried to attach the responsibility to a group of bad Companions and some hypocrites, but regrettably those were only a few among the famous and the important. The first who threatened to burn his house - with its inhabitants - was Umar ibn al-Khattab, and the first who fought him were Talhah, al-Zubayr, Aishah bint Abi Bakr - Umm al-Mumineen, Muawiah ibn Abi Sufian, Amr ibn al-'Aas and many others.
I am astonished, and my astonishment will never end, and any responsible free thinker would agree with me, as to how the Sunni scholars agree on the righteousness of all the Companions and ask for the blessings of Allah to be upon them and pray for all of them without exception, although some of them say: "Curse Yazid, and no further." But where is Yazid amongst all these tragedies which no religion or logic could approve? I appeal to the Sunni people, if they truly follow the Prophet's tradition, to ask themselves how they could accept somebody to be righteous when the laws of the Holy Qur'an and the Prophetic tradition judge him as being corrupt, an apostate and an unbeliever. The Messenger of Allah (saw) said, "He who insults Ali, insults me. He who insults me, insults Allah. And he who insults Allah, Allah will throw him into Hell" [29]. If that is the punishment for those who insult Ali, one wonders about the punishment of those who fought him and ultimately killed him. What are our scholars' opinions regarding all these facts, or are their hearts locked solid?! Say, O God please protect us from the tricks of the devil.
[29]
Mustadrak, hakim, vol 3 p 121
Khasais, al Nasai, p 24
Musnad, Ahmed Hanbal, vol 6 p 33
al Manaqib, al Khawarizmi, p 81
al Riyadh al Nadira, Tabari, vol 2 p 219
Tarikh, as Suyuti, p 73
2. The Companions even made changes in Prayers
Anas ibn Malik said: I knew nothing during the lifetime of the Prophet(saw) better than the prayer. He said: Have you not lost what you have lost in it? Al-Zuhri said: I went to see Anas ibn Malik in Damascus, and found him crying, I asked him, "What is making you cry?" He answered, "I have known nothing but these prayers, and they have been lost." [30]
[30]
Sahih, Bukhari, vol 2 p 134
I would like to make it clear that it was not the followers who implemented the changes after all the intrigues and civil wars, rather it was the caliph Uthman who first made changed in the Prophet's tradition regarding the prayers.
Also Umm al-Mumineen Aishah was involved in these changes. Al-Bukhari and Muslim, both stated in their books that the Messenger of Allah (saw) performed two prayers at Mina, and Abu Bakr after him, then Umar and Uthman who later performed four prayers. [31]
[31]
Sahih, Bukhari, vol 2 p 154
Sahih, Muslim, vol 1 p 260
Muslim also stated in his book that al-Zuhri asked 'Urwah, "Why did Aishah complete her prayers during the journey?" He answered, "She improvised in the same way as Uthman did." [32]
[32]
Sahih, Muslim, vol 2 p 134
Umar used to improvise and interpret the clear texts of the Prophet's tradition, and even the Holy Qur'anic texts. Like he used to say: two pleasures were allowed during the life of the Messenger of Allah, but now I disallow them and punish those who commit them, I tell the person who is in a state of ritual impurity, or cannot find water not to pray. That was in spite of the words of Allah - the Most High - in Surat al-Maidah: "If you do not find water, then use clean sand."
Al-Bukhari stated in his book, in a chapter which deals with ritual impurity: I heard Shaqiq ibn Salmah saying: I was with Abdullah and Abu Musa, and Abu Musa asked, "What do you say about a man who is unclean but cannot find water?" Abdullah answered, "He should not pray until he finds water." Abu Musa then asked, "What do you think about what the Prophet said to Ammar [regarding the issue of impurity] when Ammar asked him?" Abdullah said, "For that reason Umar was not satisfied with [that]." Abu Musa said, "Forget about what Ammar said, but what do you say about the Qur'anic verse?" Abdullah did not know what to say, but he justified his stance by saying, "If we let them do that, then whenever the water becomes cold, they avoid using it to clean themselves, and instead they use sand. I said to Shaqiq, "Abdullah is most certainly hated for that." He said, "Yes". [33]
[33]
Sahih, Bukhari, vol 1 p 54
3. The Companions Testify against themselves
Anas ibn Malik said that the Messenger of Allah (saw) said to al-Ansar: You will notice after me some great selfishness, but be patient until you meet Allah and His Messenger by the pool. Anas said: We were not patient. [34]
[34]
Sahih, Bukhari, vol 2 p 135
Al-Ala ibn al-Musayyab heard his father saying: I met al- Bara ibn Azib - may Allah honour them both - and said to him, "Bless you, you accompanied the Prophet (saw) and you voted for him under the tree." He said, "My son, you do not know what we have done after him" [35].
[35]
Sahih, Bukhari, vol 3 p 32
This early Companion, who was one of those who voted for the Prophet under the tree, and who received the blessing of Allah, for Allah knew what was in their hearts, testifies against himself and his companions that they did not keep the tradition. This testimony is confirmation of what the Prophet (saw) talked about and predicted in that his Companions would break with his tradition and fall back on their heels.
How could any sensible person, after all this evidence, believe in the righteousness of all the Companions, as the Sunnis do?
He who believes that, is definitely reversing the order of logic and scholarship, and there will be no intellectual criteria for the researcher to use in his quest for the truth.
4. The testimony of the Shaykhan against themselves
In a chapter entitled "The virtues of Umar ibn al-Khattab", al-Bukhari wrote in his book: "When Umar was stabbed he felt great pain and Ibn Abbas wanted to comfort him, so he said to him, "O Commander of the Believers, you accompanied the Messenger of Allah and you were a good companion to him, and when he left you, he was very pleased with you. Then you accompanied Abu Bakr, and you were a good companion to him, and when he left you, he was pleased with you. Then you accompanied their companions and you were a good companion to them, and if you left them, they would remember you well." He said, "As for the companionship of the Messenger of Allah and his satisfaction with me, that is a gift that Allah- the Most High - has granted to me. As for the companionship of Abu Bakr and his satisfaction with me, that is a gift that Allah - Glory be to Him - has granted to me. But the reason you see me in pain is for you and your companions. By Allah, if I had all the gold on earth I would use it to ransom myself from the torture of Allah - Glory and Majesty be to Him - before I saw Him. [36]
[36]
Sahih, Bukhari, vol 2 p 201
He has also been quoted as saying the following, "I wish I was my family's sheep. They would have fattened me up to the maximum. When they were visited by friends, they would have killed me and roasted part of me, and made qadid (meat cut into strips and dried) from the other part of it, then they would have eaten me, and lastly, they would have relieved me with their bowle evacuation ... I wish I had been all that, rather than a human being." [37]
[37]
Minhaj as Sunnah, Ibn Taymiyya, vol 3 p 131
Hilyat al Awliya, Ibn Abi Nuaym, vol 1 p 52
Abu Bakr apparently said a similar thing to the above. He looked at a bird on a tree, then said, "Well done bird ... You eat the fruits, you stand on the trees and you are not accountable to anybody nor indeed can anybody punish you. I wish I was a tree by the road, and that a camel would come along and eat me. then relieve me with his bowel evacuation ... I wish that I had been all that, rather than a human being." [38]
[38]
Tarikh, Tabari, p 41
al Riyadh al Nadira, vol 1 p 134
Kanz al Ummal, p 361
Minhaj as Sunnah, Ibn Taymiyya, vol 3 p 120 He also said, I wish that my mother had not given birth to me ... I wish I was a straw in the mud. [39] These are some texts that I used just as examples and not for any specific reason.
[39]
Tarikh, Tabari, p 41
al Riyadh al Nadira, Tatabri, vol 1 p 134
Kanz al Ummal, p 361
Minhaj as Sunnah, Ibn Taymiyya, vol 3 p 120
And this is the Book of Allah which gives the good news to the worshippers of Allah who believe in Him: "Now surely the friends of Allah - they shall have no fear, nor shall they grieve. Those who believe and fear (Allah). They shall have good news in this world's life and in the Hereafter, there is no changing in the words of Allah; that is the great achievement" (Holy Qur'an 10:62-64).
Allah also says: "(As for) those who say, our Lord is Allah, then continue in the right way, the angels descend upon them, saying, "Fear not, nor be grieved, and receive good news of the garden which you were promised. We are your guardians in this world's life and in the Hereafter, and you shall have therein what your souls desire and you shall have therein what you ask for. An entertainment by the Forgiving, the Merciful" (Holy Our'an 41:30-32).
How could the two Shaykhs. Abu Bakr and Umar, wish that they were not from the human race, which Allah honoured and put it above all His creation? Even the ordinary believer, who keeps on the straight path during his lifetime, receives the angels to tell him about his place in heaven, and that he should not fear the torture of Allah, nor be depressed about his legacy in life, and that he has the good news while he is in this life before reaching the life Hereafter. Then how could the great Companions, who are the best of creation after the Messenger of Allah (so we have been taught), wish they were excrement or a hair or a straw when the angels had given them the good news that they would go to heaven? They could not have wished to have all the gold on earth to ransom themselves from the torture of Allah before meeting Him.
Allah - the Most High - said: "And if every soul that has done injustice had all that is in the earth, it would offer it for ransom, and they will manifestly regret when they see the chastisement and the matter shall be decided between them with justice and they shall not be dealt unjustly" (Holy Quran 10:54).
Allah also said: "And had those who are unjust all that is in the earth and the like of with it, they would certainly offer it as ransom (to be saved) from the evil of the punishment on the day of resurrection; and what they never thought of shall become plain to them from Allah. And the evil (consequences) of what they wrought shall become plain to them, and the very thing they mocked at shall beset them" (Holy Qur'an 39:47-48).
I wish sincerely that these Qur'anic verses did not involve great Companions like Abu Bakr al-Siddiq and Umar al-Faruq ... But I often pause when I read these texts so that I can look at some interesting aspects of their relations with the Messenger of Allah (saw), and how that relation went through many turmoils. They disobeyed his orders and refused him his wishes, even in the last moments of his blessed and honourable life, which made him so angry that he ordered them all to leave his house and to leave him. I also recall the chain of events that took place after the death of the Messenger of Allah, and the hurt and lack of recognition that afflicted his daughter al-Zahra. The Messenger of Allah (saw) said, "Fatimah is part of me, he who angers her angers me" [40].
[40]
Sahih, Bukhari, vol 2 p 206
Fatimah said to Abu Bakr and Umar: I ask you in the name of Allah - the Most High - did you not hear the Messenger of Allah (saw) saying, "The satisfaction of Fatimah is my satisfaction, and the anger of Fatimah is my anger, he who loves my daughter Fatimah loves me, and he who satisfies Fatimah satisfies me, and he who angers Fatimah angers me?" They said, "Yes, we heard it from the Messenger of Allah (saw)." Then she said, "Therefore, I testify before Allah and the angels that you have angered me and did not please me, and if I meet the Prophet I will complain to him about you."[41]
[41]
al Imamah Was Siyasah, Ibn Qutaybah, vol 1 p 20
Muhammad Baqir as Sadr, Fadak in History, p 92
Let us leave this tragic story for the time being, but Ibn Qutaybah, who is considered to be one of the great Sunni scholars, and was an expert in many disciplines and wrote many books on Qur'anic commentary. Hadith Linguistics, grammar and history might well have been converted to Shiism, as somebody I know once claimed when I showed him Ibn Qutaybah's book "History of the Caliphs".
This is the type of propaganda that some of our scholars use when they lose the argument. Similarly al-Tabari was a Shi'ite, and al-Nisa'i, who wrote a book about the various aspects of Imam Ali, was a Shiite, and Taha Husayn, a contemporary scholar who wrote "Al-Fitnah al-Kubra" and other facts, was also a Shi'ite!
The fact is that all of these were not Shiites, and when they talked about the Shia, they said all sorts of dishonourable things about them, and they defended the fairness of the Companions with all their might. But the fact is that whenever a person mentions the virtues of Ali ibn Abi Talib, and admits to the mistakes that were committed by the famous Companions, we say that he has become a Shiite. And if you say in front of them, when you mention the Prophet, "May Allah bless him and his Family" or say, "Ali, may Allah's peace be upon him" then you are branded a Shiite. According to that premise, one day, during a debate, I asked one of our scholars, "What do you think of al-Bukhari?" He said, "He is one of the leading authorities in Hadith (the Prophetic tradition) and we consider his book to be the most correct book after the Book of Allah, as all our scholars agree." I said to him, "He is a Shiite." He laughed and said, "God forbid that Imam al-Bukhari be a Shiite." I said, "Did you not say that whoever says Ali, may Allah's peace be upon him, is Shiite?" He answered, "Yes." Then I showed him and those who were with him al-Bukhari's book, and in many places when Ali's name appears, he put "May Allah's peace be upon him" as well as the names of Fatimah and al-Husayn. The man did not know what to say. [42]
[42]
Sahih, Bukhari, vol 1 p 127, 130, vol 2 p 126, 205
Let us return to the incident mentioned by Ibn Qutaybah in which Fatimah allegedly was angered by Abu Bakr and Umar. If I doubt the authenticity of that story, then I could not doubt the authenticity of al-Bukhari's book, which we consider to be the most correct book after the Book of Allah. As we have committed ourselves to the fact that it is correct, then the Shiites have the right to use it in their protestation against us and force us to keep to our commitment, as is only fair for sensible people. In his book, al-Bukhari writes in a chapter entitled "The virtues of the relatives of the Messenger of Allah" the following: The Messenger of Allah (saw) said, "Fatimah is part of me, and whoever angers her angers me." Also in a chapter about "The Khaybar Raid" he wrote: According to Aishah, Fatimah- may Allah's peace be upon her - daughter of the Prophet, sent a message to Abu Bakr asking him for her share of the inheritance of the Messenger of Allah, but he refused to pay Fatimah anything of it. Fatimah became so angry at Abu Bakr that she left him and never spoke to him before her death. [43]
[43]
Sahih, Bukhari, vol 3 p 39
The final result is one, al-Bukhari mentioned it briefly and Ibn Qutaybah talked about it in some detail, and that is: the Messenger of Allah (saw) is angry when Fatimah is angry, and he is satisfied when Fatimah is satisfied, and that she died while she was still angry with Abu Bakr and Umar.
If al-Bukhari said: She died while she was still angry at Abu Bakr, and did not speak to him before she died, then the end result is quite clear. If Fatimah is "the leading lady among all the ladies" as al-Bukhari declared in the section al-Isti'dhan, and if Fatimah is the only lady in this nation whom Allah kept clean and pure, then her anger could not be but just, therefore Allah and His Messenger get angry for her anger. Because of that Abu Bakr said, "May Allah - the Most High - save me from His anger and Fatimah's anger." Then he cried very bitterly when she said, "By Allah, I will curse you in every prayer that I do." He came out crying and said, "I do not need your pledge of allegiance and discharge me from my duties." [44]
[44]
Tarikh al Khulafa, Ibn Qutaybah, vol 1 p 20
Many of our historians and scholars admit that Fatimah - may Allah's peace be upon her - challenged Abu Bakr in many cases such as the donations, the inheritance and the shares of the relatives, but her challenge was dismissed, and she died angry at him. However, our scholars seem to pass over these incidents without having the will to talk about them in some detail, so that they could as usual, preserve the integrity of Abu Bakr. One of the strange things that I have read regarding this subject, is what one of the writers said after he had mentioned the incident in some detail: God forbid that Fatimah should claim something that does not rightly belong to her, and God forbid that Abu Bakr denied her rights.
The writer thought that through this weak reasoning, he would be able to solve the problem and convince the researchers. He appears to be saying something similar to the following: God forbid that the Holy Qur'an should say anything but the truth, and God forbid that the sons of Israel should worship the calf. We have been plagued with scholars who say things that they cannot comprehend, and believe in the object and its antithesis, simultaneously. The point is that Fatimah claimed and Abu Bakr dismissed her claim, so she was either a liar - God forbid - or Abu Bakr treated her unjustly. There could be no third solution for the case, as some of our scholars would wish.
Logical reasoning and traditional proofs prevent the Mistress of Ladies from being accused of lying, due to the confirmation of her father (s) in his saying: "Fatimah is a part of me, and whoever hurts her hurts me." Hence, intuitively, whoever lies does not deserve this kind of statement (of honor) by the Messenger of Allah (saw). Therefore, the saying itself is a clear indication of her infallibility. The purification verse from the Holy Qur'an is another indication of her infallibility, and it was revealed in her honour and the honour of her husband and her two sons, as Aishah herself testified [45]. Hence, there is nothing left for sensible people but to accept the fact that she was unjustly treated, and that she was easy to be branded a liar by somebody who was willing to let her burn unless the remaining people in her house came out to vote for him. [46]
[45]
Sahih, Muslim, vol 7 p 121, 130
[46]
Tarikh al Khulafa, vol 1 p 20
Because of all that, she - may Allah's peace be upon her - refused entry to Abu Bakr and Umar when they asked her permission. Even when Ali allowed them to enter, she turned her face to the wall and refused to look at them [47]. Furthermore, before she died, she asked to be buried secretly, and at night, so that none of them could be present at her funeral [48], and to this day, the grave of the Prophet's daughter is unknown.
[47]
Tarikh al Khulafa, vol 1 p 20
[48]
Sahih, Bukhari, vol 3 p 39
I would like to ask why our scholars remain silent about these facts, and are reluctant to look into them, or even to mention them. They give us the impression that the Companions are like angels, infallible and sinless, and when you ask them why the caliph of the Muslim's Uthman was murdered, they would say: It was the Egyptians - and they were not believers - who came and killed him, thus ends the subject with two words.
When I had the opportunity to carry out research into history, I found that the main figures behind the killing of Uthman were the Companions themselves, and that Aishah led them, calling for his death publicly and saying: "Kill Na'thal (the old fool), for he was not a believer." [49]
[49]
Tarikh, Tabari, vol 4 p 407
Tarikh, Ibn Athir, vol 3 p 206
Lisan al Arab, vol 14 p 193
Taj al Arus, vol 8 p 141
Al Iqd al Farid, vol 4 p 290
Also we know that Talhah, al-Zubayr, Muhammad ibn Abi Bakr and other famous Companions besieged him in his house and prevented him from having a drink of water, so that they could force him to resign. Furthermore, the historians inform us that they did not allow his corpse to be buried in a Muslim cemetery, and that he was finally buried in "Hashsh Kawkab" without washing the corpse and without a shroud.
O Allah, praise be to You, how could they tell us that he was unjustly killed, and that those who killed him were not Muslims. This is another case similar to that of Fatimah and Abu Bakr: Uthman was either unjustly treated, therefore we may pass judgement on those Companions who killed him or those who participated in his killing that they were criminal murderers because they unlawfully killed the caliph of the Muslims, and threw stones at his funeral, and humiliated him when he was alive and then when he was dead; or that the Companions killed him because he committed certain deeds which were not compatible with Islam, as the historical sources tell us.
There is no third option, unless we dismiss the historical facts and accept the distorted picture that the Egyptians, who were not believers, killed Uthman. In both cases there is a definite rejection of the common belief that all the Companions were right and just, without exception, for either Uthman was unjust or his killers were not just, but all of them were Companions, and hence our proposition becomes void. Therefore we are left with the proposition of the followers of Ahl al-Bayt, and that is that some of the Companions were right and some others were wrong.
We may ask a few questions about the war of al-Jamal, which was instigated by Umm al-Mumineen Aishah, who played an important role in it. How could Umm al-Mumineen Aishah leave her house in which Allah had ordered her to stay, when the most High said: "And stay in your houses and do not display your finery like the displaying of the ignorance of yours" (Holy Qur'an 33:33).
We may also ask, how could Aishah allow herself to declare war on the caliph of the Muslims, Ali ibn Abi Talib, who was the master of all Muslims? As usual, our scholars, with some simplicity, answer us that she did not like Imam Ali because he advised the Messenger of Allah to divorce her in the incident of al-Ifk. Seemingly these people are trying to convince us that that incident - if it was true - namely Ali's advice to the Prophet to divorce Aishah, was sufficient for her to disobey the orders of her God and her husband, the Messenger of Allah. She rode a camel that the Messenger of Allah forbade her from riding and warned her about the barking of al-Hawab's dogs [50], she travelled long distances from al-Medinah to Mekka then to Basrah, she permitted the killing of innocent people and started a war against the commander of the believers and the Companions who voted for him, and she caused the deaths of thousands of Muslims, according to the historians [51]. She did all that because she did not like Ali who advised the Prophet to divorce her. Nevertheless the Prophet did not divorce her so why all this hatred towards Imam Ali? History has recorded some aggressive stances against Ali that could not be explained and these are some of them. When she was on her way back from Mekka Aishah was informed that Uthman was killed, so she was delighted, but when she learnt that people had voted for Ali to succeed him she became very angry and said, "I wish the sky would collapse on the earth before Ibn Abi Talib succeeds to the caliphate." Then she said, "Take me back." Thus she started the civil war against Ali, whose name she never liked to mention, as many historians agree.
[50]
al Imamah was Siyasah
[51]
Al Tabari, Ibn al Athir and other historians who wrote about the events in the Year 36 A.H
Had Aishah heard the saying of the Messenger of Allah (saw): Loving Ali is believing, and hating him is hypocrisy? [52]. To the extent that some of the Companions used to say, "We recognized the hypocrites by their hatred of Ali." Had Aishah not heard the saying of the Prophet: Whoever accepts me as his master, then Ali is his master? Undoubtedly she heard all that, but she did not like it, and she did not like mentioning his name, and when she learnt of his death she knelt and thanked Allah. [53]
[52]
Sahih, Muslim, vol 1 p 48
[53]
Al Tabari, Ibn al Athir, who wrote about the events in the Year of 40 Hijri
Let us move on, for I do not want to discuss the life of Umm al-Mumineen Aishah, but I have tried to show how many of the Companions violated the principles of Islam and disobeyed the orders of the Messenger of Allah (saw), and it suffices to mention the following incident which happened to Aishah during the civil war, and on which all historians tend to agree. It has been said that when Aishah passed by the waters of al-Hawab and heard the dogs barking, she remembered the warning of her husband, the Messenger of Allah, and how he prevented her from being the instigator of "al-Jamal" war. She cried, then she said, "Take me back . take me back!" But Talhah and al- Zubayr brought fifty men and bribed them, then made them testify that these waters were not al-Hawab's waters. Later she continued her journey until she reached Basrah. Many historians believe that those fifty men gave the first falsified testimony in the history of Islam. [54]
[54]
Al Tabari, Ibn al Athir and other historians who wrote about the events of the Year 40 A.H
O Muslims! You who have enlightened minds ... assist us in solving this problem. Were these truly the honourable Companions, of whom we were always led to believe in their righteousness, and that they were the best people after the Messenger of Allah (saw)! How could they give a falsified testimony when the Messenger of Allah considered it to be one of the great sins, whose punishment is Hell.
The same question crops up again. Who was right and who was wrong? Either Ali and his followers were wrong, or Aishah and her followers and Talhah and al-Zubayr and their followers were wrong. There is no third possibility. But I have no doubt that the fair researcher would take Ali's side and dismiss Aishah and her followers who instigated the civil war that devastated the nation and left its tragic marks to the present day.
For the sake of further clarification, and for the sake of my own satisfaction I mention here what al-Bukhari had to say in his book about the civil war. When Talhah, al-Zubayr and Aishah travelled to Basrah, Ali sent Ammar ibn Yasir and al-Hasan ibn Ali to al-Kufah. On their arrival, they went to the mosque and addressed the congregation, and we heard Ammar saying, "Aishah had gone to Basrah ... and by Allah she is the wife of your Prophet in this life and the life hereafter, but Allah, the Most High, is testing you to know whom you obey: Him or her." [55]
[55]
Sahih, Bukhari, vol 4 p 161
Also al-Bukhari wrote in his book a chapter about what went on in the houses of the Prophet's wives: Once the Prophet (saw) was giving a speech, and he indicated the house where Aishah was living, then said, "There is the trouble ... there is the trouble ... there is the trouble ... from where the devil's horns come out ..." [56]
[56]
Sahih, Bukhari, vol 2 p 128
Al-Bukhari wrote many strange things in his book about Aishah and her bad manners towards the Prophet to the extent that her father had to beat her until she bled. He also wrote about her pretention towards the Prophet until Allah threatened her with divorce... and there are many other stories but we are limited by space.
After all that I ask how did Aishah deserve all that respect from the Sunnis; is it because she was the Prophet's wife? But he had so many wives, and some of them were better than Aishah, as the Prophet himself declared [57]. Or perhaps because she was Abu Bakr's daughter! Or maybe because she played an important role in the denial of the Prophet's will for Ali, and when she was told that the Prophet recommended Ali, she said, "Who said that? I was with the Prophet (saw) supporting his head on my chest, then he asked me to bring the washbowl, as I bent down he died, so I cannot see how he recommended Ali [58]. Or is it because she fought a total war against him and his sons after him, and even intercepted the funeral procession of al-Hasan - Leader of the Heaven's youth - and prevented his burial beside his grandfather, the Messenger of Allah, and said "Do not allow anybody that I do not like to enter my house."
[57]
Sahih al Tirmidhi
al Istiab, Ibn Abd al Barr, Biography of Safiyya
[58]
Sahih, Bukhari, vol 3 p 68
She forgot, or maybe ignored the Messenger of Allah's sayings about him and his brother, "Allah loves those who love them, and Allah hates those who hate them," Or his saying, "I am at war with those who fight against you, and I am at peace with those who appease you." And there are many other sayings in their honour. No wonder, for they were so dear to him!
She heard many more sayings in honour of Ali, but despite the Prophet's warning, she was determined to fight him and agitate the people against him and deny all his virtues. Because of that, the Umayyads loved her and put her in a high position and filled the books with her virtues and made her the great authority for the Islamic nation because she had half of the religion.
Perhaps they assigned the second half of the religion to Abu Hurayrah, who told them what they wanted to hear, so they bestowed on him various honours: they gave him the governorship of al-Medinah, they gave him al-Aqiq palace and gave him the title of "Rawiat al-lslam" - the transmitter of Islam. He made it easy for the Umayyads to create a completely new religion which took whatever pleased them and supported their interests and power from the Holy Qur'an and the tradition of the Prophet. Inevitably, such a religion lacked any seriousness and became full of contradictions and myths, hence most of the facts were buried and replaced by lies. Then they forced the people to believe in these lies so that the religion of Allah became a mere joke, and no one feared Allah as much as they feared Muawiah. When we ask some of our scholars about Muawiah's war against Ali, who had been acknowledged by al-Muhajireen and al-Ansar, a war which led to the division of Islam into Sunnis and Shiites and left it scarred to this very day, they simply answer by saying, "Ali and Muawiah were both good Companions, and both of them interpreted Islam in his own way. However, Ali was right, therefore he deserves two rewards, but Muawiah got it wrong, therefore, he deserves one reward. It is not within our right to judge for them or against them, Allah- the Most High - said: "This is a people that have passed away, they shall have what they earned and you shall have what you earn, and you shall not be called upon to answer for what they did" (Holy Qur'an 2:134).
Regrettably, we provide such weak answers that neither a sensible mind nor a religion, nor indeed a law would accept. O Allah, I am innocent of idle talk and of deviant whims. I beg You to protect me from the devil's touch.
How could a sensible mind accept that Muawiah had worked hard to interpret Islam and give him one reward for his war against the leader of all Muslims, and for his killing of thousands of innocent believers, in addition to all the crimes that he committed? He was known among the historians for killing his opponents through feeding them poisoned honey, and he used to say, "Allah has soldiers made of honey."
How could these people judge him as a man who worked hard to promote Islam and give him a reward for that, when he was the leader of a wrong faction? There is a well known Hadith of the Prophet, and most of the scholars agree its authenticity, "Woe unto Ammar .. he will be killed by the wrong faction." And he was killed by Muawiah and his followers.
How could they judge him as a promoter of Islam when he killed Hijr Ibn Adi and his companions and buried them in Marj Adhra in the Syrian desert because they refused to curse Ali ibn Abi Talib?
How could they judge him a just Companion when he killed al-Hasan, leader of the Heaven's youth, by poisoning him?
How could they judge him as being correct after he had forced the nation to acknowledge him as a caliph and to accept his corrupt son Yazid as his successor, and to change the Shurah [consultative] system to a hereditary one? [59]
[59]
Read Khilafat o Mulukiyat by Syed Abul A'la Maududi
How could they judge him as a man who had worked hard to promote Islam and to reward him, after he forced the people to curse Ali and Ahl al- Bayt, the Family of the chosen Prophet, and killed those Companions who refused to do so, and made the act of cursing Ali a tradition? There is no power but in Allah, the Most High, the Great.
The question crops up over and over again. Which faction was right, and which faction was wrong? Either Ali and his followers were wrong, or Muawiah and his followers were wrong, and the Messenger of Allah (saw) explained everything.
In both cases, the proposition of the righteousness of all the Companions does not hold ground and is incompatible with logic. There are many examples for all these subjects. and if I want to study them in detail and discuss them for all their aspects, then I would need volumes. But I wanted to be brief in this study so I mentioned a few examples, but thank Allah, for they have been enough to refute the claims of my people who froze my mind for a period of time, and prevented me from looking at the Hadith (prophetic tradition) and the historical events with an analytical view, using the intellect and the legal yard-sticks which the Holy Qur'an and the honourable Prophet's tradition taught us to do.
Therefore, I shall rebel against myself and rid myself of the dust of prejudice with which they engulfed me. I shall free myself from all the chains and fetters that I have been tied with for more than twenty years, and say, "I wish my people knew that Allah has granted me forgiveness and made me among the honourable people. I wish my people could discover the world they know nothing about. but nevertheless oppose."
Ref: Imam Reza Network