The Encyclopedia of the Sahaba (Companions) of the Holy Prophet (S.A.W.A.)

Imam Baquir al-Ulul (A.S.) Research Institute in the Hawzah Ilmiyyah (Islamic Seminary), Qum on April 18, 2013 released the “The Encyclopedia of the Sahaba of the Holy Prophet (S.A.W.A.)” in seven volumes in Farsi language, which deals with the life and works of the Sahaba (Companions) of the Holy Prophet (S.A.W.A.).
This comprehensive documented research work on the Sahaba (Companions) of the Holy Prophet (S.A.W.A.) was compiled by a group of historians of the Hawzah Ilmiyyah (Islamic Seminary) of Qum under the supervision of the renowned scholar of Islamic history, Allamah Muhammad Hadi Yusefi Gharavi.
Shia Muslims along with deep love and reverence for the Holy Ahlul Bayt (A.S.) of the Holy Prophet (S.A.W.A.) also respect the Sahaba (Companions) of the Holy Prophet (S.A.W.A.).
Three centuries ago a prominent Shia scholar Ayatullah Allamah Syed Ali Madani Shirazi, compiled the life and works of the Sahaba (Companions) of the Holy Prophet (S.A.W.A.) in Arabic titled “Darajat al-Rafiah” . About sixty years ago the leading Shia scholar Shaykh Abbas Muhadith Qummi, compiled the life and works of the Sahaba (Companions) of the Holy Prophet (S.A.W.A.) in Arabic titled “Tuhfah al-Ahbab fi Nawadir Asaar al-Ashaab”.
Ref: Imam Reza Network

The Companions of the Prophet as seen by the Shia and the Sunnis

By: Muhammad Tijani Samawi
One of the most important studies which I consider to be the cornerstone for all the studies that lead to the truth is the research into the life of the Companions, their affairs, their deeds and their beliefs; because they were the foundations of everything, and from them we took the principles of our religion, and they enlightened our darkness, so that we can see the rules of Allah. Many Muslim scholars- convinced of the above - embarked on the study of the lives and deeds of the Companions, among them: "Usd al-Ghabah fi Tamyeez al-Sahabah", and "al-Isabah fi Maarifat al-Sahabah", and "Mizan al-I'tidal" and various other books which look critically and analytically at the lives of the Companions, but all from the point of view of the Sunnis.
There is a slight problem here, and that is that most of the early scholars wrote in the way which suited the Umayyad and Abbasid rulers who were well known for their opposition to Ahl al-Bayt and all their followers. Therefore, it is not fair to depend on their works alone without reference to the works of the other Muslim scholars who were persecuted and ultimately killed by these governments simply because they were followers of Ahl al-Bayt and the cause behind the revolutions against the oppressive and deviant authorities.
The main problem with all that was the Companions themselves, for they disagreed about the wish of the Messenger of Allah (saw) to write them a document which would help them to remain on the right path until the Day of Judgement. This disagreement deprived the Islamic nation of a unique virtue, and has thrown it into darkness until it was divided and plagued with internal quarrels and finally ended up as a spent force.
It was they who disagreed on the issue of the Caliphate [the successorship of the Prophet], and were divided between a ruling and an opposing party, thus dividing the nation into the followers of Ali and the followers of Muawiyah. It was they who differed in the interpretations of the Book of Allah and the sayings of His Messenger, which led to the creation of the various creeds, groups and subgroups; and from them came many scholars of scholastic theology and schools of thoughts and philosophies inspired by political ambitions with one aim in mind and that was to obtain power.
The Muslims would not have been divided and in disagreement had it not been for the Companions, for every disagreement that has been created in the past, or is being created at the present time is due to their disagreement about the Companions. There is one God, one Qur'an, one Messenger and one Qiblah, and they all agree on that, but the disagreement among the Companions started on the first day after the death of the Messenger (saw), in the Saqifah [house] of Bani Saidah, and has continued up to the present day, and will continue for as long as Allah wills it.
Through my discussions with the Shiite scholars, I discovered that, in their views, the Companions were divided into three categories:
The first category included the good Companions who knew Allah and His Messenger truly well, and they acclaimed him [the Messenger] to the last moments of their lives. They were truly his friends by words and deeds, and they never abandoned him, but rather stood their ground with him. Allah - the most High - praised them in many places in His Holy Book, and the Messenger of Allah (saw) also praised them in many places. This group of Companions are mentioned by the Shia with reverence and respect, they are also mentioned by the Sunnis with the same reverence and respect.
The second category were the Companions who embraced Islam and followed the Messenger of Allah (saw) either through choice or through fear, and they always showed their gratitude to the Messenger of Allah (saw) for their Islam. However, they hurt the Messenger of Allah (saw) on a few occasions, and did not always follow his orders, in fact they often challenged him and challenged the clear text with their points of view, until Allah, through the Holy Qur'an, had to intervene by rebuking them or threatening them. Allah exposed them in many Qur'anic verses, also the Messenger of Allah (saw) warned them in many of his sayings. The Shia mention this group of Companions only because of their deeds, and without respect or reverence.
The third type of Companions were the hypocrites who accompanied the Messenger of Allah (saw) to deceive him. They pretended to be Muslims but inside themselves they were bent on blasphemy and on deceiving Islam and the Muslims as a whole. Allah has revealed a complete Surah in the Qur'an about them, and mentioned them in many other places, and promised them the lowest level in Hell. Also the Messenger of Allah (saw) mentioned them and issued warnings about them, and even informed some of his close friends about their names and characteristics. The Shia and the Sunnis agree in cursing this group of Companions and have nothing to do with them.
There was a special group of Companions who distinguished themselves from the others by being relatives of the Prophet (saw), in addition to having possessed ethical and spiritual virtues and personal distinctions from Allah and His Messenger that no one else was honoured with. These were Ahl al-Bayt (the Prophet's Family) whom Allah cleansed and purified, and ordered us to pray for them in the same way as he ordered us to pray for His Messenger. He made it obligatory for us to pay them one fifth of our income, and that every Muslim must love them as a reward for the Muhammadan Message. They are our leaders and we must obey them; and they are people firmly rooted in knowledge who know the interpretation of the Holy Qur'an and they know the decisive verses of it, as well as those verses which are allegorical.
They are the people of al-Dhikr whom the Messenger of Allah equated with the Holy Qur'an in his saying "the two weighty things" (al-Thaqalayn), and ordered us to adhere to them [2], He equated them to Noah's Ark: whoever joined it was saved, and whoever left it drowned [3]. The Companions knew the position of Ahl al-Bayt and revered them and respected them. The Shia follow them and put them above any of the Companions, and to support that they have many clear texts as proofs.
The Sunnis respect and revere the Companions but do not accept the above classification and do not believe that some of the Companions were hypocrites, rather, they see the Companions as being the best people after the Messenger of Allah. If they classify the Companions then it would be according to their seniority and their merits and their services to Islam. They put the Rightly Guided Caliphs in the first class, then the first six of the ten who were promised with heaven, according to them. Therefore when they pray for the Prophet (saw) and his household they attach with them all the Companions without exception.
This is what I know from the Sunni scholars, and that is what I heard from the Shii scholars regarding the classification of the Companions; and that is what made me start my detailed study with the issue of the Companions. I promised my God - if He led me on the right path - to rid myself from emotional bias and to be neutral and objective and to listen to what the two sides said, then to follow what was best, basing my conclusions on two premises:
1. A sound and a logical premise: that is to say that I would only depend upon what everybody is in agreement with, regarding the commentary on the Book of Allah, and the correct parts of the honourable Sunnah of the Prophet.
2. The mind: for it is the greatest gift that Allah has given to human beings, and through it He honoured them and distinguished them from the rest of creation. Thus, when Allah protests about what His worshippers do, He asks them to use their minds in the best possible way, and He says: Do they not understand? Do they not comprehend? Do they not see? . . .etc."
Let my Islam primarily be the belief in Allah, His angels, His Books and His messengers; and that Muhammad is His servant and His Messenger; and that the Religion of Allah is Islam; and that I will never depend on any of the Companions, regardless of his relation to the Messenger or his position, for I am neither Umayyad nor Abbasid nor Fatimid, and I am neither Sunni nor Shii, and I have no enmity towards Abu Bakr or Umar or Uthman or Ali or even Wahshi, the killer of our master al-Hamzah, as long as he became a Muslim, and the Messenger of Allah forgave him. Since I had forced myself into this study in order to reach the truth, and since I had rid myself, sincerely, from all my previous beliefs, I decided to start, with the blessing of Allah, by considering the attitudes of the Companions.
[2].
Kanz al Ummal, vol 1 p 44
Ahmed's Musnad, vol 5 p 182
[3].
al Mustadrak, al Hakim (al Dhahabi's abridged), vol 3 p 151
Al Sawaiq al Muhriqah, Ibn Hajar, p 184, 234
The Companions at the Peace Treaty of al Hudaibiyah
Briefly the story is as follows:
In the sixth year after the Hijrah (emigration of the Prophet from Mecca to Madinah), the Messenger of Allah with one thousand and four hundred of his Companions marched towards Mecca to do the Umrah. They camped in "Dhi al-Halifah" where the Prophet (saw) ordered his Companions to put down their arms and wear the Ihram (white gowns worn especially for the purpose of the pilgrimage and the Umrah), then they dispatched al-Hady (an offering for sacrifice) to inform Quraysh that he was coming as a visitor to do the Umrah and not as a fighter. But Quraysh, with all its arrogance, feared that its reputation would be dented if the other Arabs heard that Muhammad had entered Mecca by force. Therefore, they sent a delegation led by Suhayl ibn Amr ibn Abd Wadd al-Amiri to see the Prophet and ask him to turn back that year, but said that they would allow him to visit Mecca for three days the year after. In addition to that, they put down some harsh conditions, which were accepted by the Messenger of Allah as the circumstances warranted such acceptance, and as revealed to him by his God, Glory and Might be to Him.
A few of the Companions did not like the Prophet's action and opposed him very strongly, and Umar ibn al-Khattab came and said to him, "Are you not truly the Prophet of Allah?" He answered,"Yes, I am." Umar asked, "Are we not right and our enemy wrong?" The Prophet answered, "Yes." Umar asked, "Why do we then disgrace our religion?" The Messenger of Allah (saw) said, "I am the Messenger of Allah and I will never disobey Him and He is my support." Umar asked, "Did you not tell us that we would come to the House of Allah and go around it?" The Prophet answered, "Yes, and did I tell you that we were coming this year?" Umar answered, "No." The Prophet said, "Then you are coming to it and going around it." Umar later went to Abu Bakr and asked him, "O Abu Bakr, is he not truly the Prophet of Allah?" He answered, "Yes." Umar then asked him the same questions he had asked the Messenger of Allah, and Abu Bakr answered him with the same answers and added, "O Umar he is the Messenger of Allah, and he will not disobey his God, Who is his support, so hold on to him."
When the Prophet had finished signing the treaty, he said to his Companions "Go and slaughter (sacrifices) and shave your heads." And by Allah one of them stood up until he had said it three times. When nobody obeyed his orders, he went to his quarters, then came out and spoke to no one, and slaughtered a young camel with his own hands, and then asked his barber to shave his head. When the Companions saw all that, they went and slaughtered (sacrifices), and shaved one another, until they nearly killed one another [4].
This is the summary of the story of peace treaty of al-Hudaibiyah, which is one of the events whose details both the Shia and Sunnah agree upon, and it is cited by many historians and biographers of the Prophet such as al-Tabari, Ibn al-Athir, Ibn Saad, al-Bukhari and Muslim.
I stopped here, for I could not read this kind of material without feeling rather surprised about the behaviour of those Companions towards their Prophet. Could any sensible man accept some people's claims that the Companions, may Allah bless them, always obeyed and implemented the orders of the Messenger of Allah (saw), for these incidents expose their lies, and fall short of what they want! Could any sensible man imagine that such behaviour towards the Prophet is an easy or acceptable matter or even an excusable one! Allah, the Almighty, said:
But no! By your God! They do not believe (in reality) until they make you a judge of that which has become a matter of disagreement among them, and then do not and any straightness in their hearts as to what you have decided and submit with entire submission. (Holy Qur'an 4:65)
Did Umar ibn al-Khattab succumb to them and find no difficulty in accepting the order of the Messenger (saw)? Or was he reluctant to accept the order of the Prophet? Especially when he said, "Are you not truly the Prophet of Allah? Did you not tell us? ..." etc, and did he succumb after the Messenger of Allah gave him all these convincing answers? No he was not convinced by his answers, and he went and asked Abu Bakr the same questions. But did he succumb after Abu Bakr answered him and advised him to hold on to the Prophet? I do not know if he actually succumbed to all that and was convinced by the answers of the Prophet (saw) and Abu Bakr! For why did he say about himself, "For that I did so many things..". Allah and His Messenger know the things which were done by Umar.
Furthermore, I do not know the reasons behind the reluctance of the rest of the Companions after that, when the Messenger of Allah said to him, "Go and slaughter [sacrifices] and shave your heads." Nobody listened to his orders even when he repeated them three times, and then in vain.
Allah, be praised! I could not believe what I had read. Could the Companions go to that extent in their treatment of the Messenger. If the story had been told by the Shia alone, I would have considered it a lie directed towards the honourable Companions. But the story has become so well known that all the Sunni historians refer to it. As I had committed myself to accept what had been agreed on by all parties, I found myself resigned and perplexed. What could I say? What excuse could I find for those Companions who had spent nearly twenty years with the Messenger of Allah, from the start of the Mission to the day of al-Hudaibiyah, and had seen all the miracles and enlightenment of the Prophethood? Furthermore the Qur'an was teaching them day and night how they should behave in the presence of the Messenger, and how they should talk to him, to the extent that Allah had threatened to ruin their deeds if they raised their voices above his voice.
[4].
Sahih, Bukhari, Book of al Shurut, Chapter: Al Shurut fi al Jihad vol 2 p 122
The Companions and the Raziyat Yawm al Khamis
(The Calamity of Thursday)
Briefly the story is as follows:
The Companions were meeting in the Messenger's house, three days before he died. He ordered them to bring him a bone and an ink pot so that he could write a statement for them which would prevent them from straying from the right path, but the Companions differed among themselves, and some of them disobeyed the Prophet and accused him of talking nonsense. The Messenger of Allah became very angry and ordered them out of his house without issuing any statement.
This is the story in some details:
Ibn Abbas said: Thursday, and what a Thursday that was! The Messenger's pain became very severe, and he said, "Come here, I will write you a document which will prevent you from straying from the right path." But Umar said that the Prophet was under the spell of the pain, and that they had the Qur'an which was sufficient being the Book of Allah. Ahl al-Bayt then differed and quarrelled amongst themselves, some of them agreeing with what the Prophet said, while others supported Umar's view. When the debate became heated and the noise became louder, the Messenger of Allah said to them, "Leave me alone."
Ibn Abbas said: The disaster was that the disagreement among the Companions prevented the Messenger from writing that document for them [5].
The incident is correct and there is no doubt about its authenticity, for it was cited by the Shii scholars and their historians in their books, as well as by the Sunni scholars and historians in their books. As I was committed to consider the incident, I found myself bewildered by Umar's behaviour regarding the order of the Messenger of Allah. And what an order it was! "To prevent the nation from going astray", for undoubtedly that statement would have had something new in it for the Muslims and would have left them without a shadow of doubt.
Now let us leave the points of view of the Shia, that is that the Messenger wanted to write the name of Ali as his successor, and that Umar realized this, so he prevented it. Perhaps because they do not convince us initially with that hypothesis. But can we find a sensible explanation to this hurtful incident which angered the Messenger so much that he ordered them to leave, and made Ibn Abbas cry until he made the stones wet from his tears and called it a "great disaster"? The Sunnis say that Umar recognized that the Prophet's illness was advancing, so he wanted to comfort him and relieve him from any pressure.
This type of reasoning would not be accepted by simple-minded people, let alone by the scholars. I repeatedly tried to find an excuse for Umar. but the circumstances surrounding the incident prevented me from finding an excuse. Even if I changed the words "He is talking nonsense" - God forbid - to "the pain has overcome him", I could not find any justification for Umar when he said, "You have the Qur'an, and it is sufficient being the Book of Allah." Did he know the Qur'an better than the Messenger of Allah, for whom it was revealed? Or was the Messenger of Allah - God forbid - unaware of what he was? Or did he seek, through his order, to create division and disagreement among the Companions - God forbid. Even if the Sunni reasoning was right, then the Messenger of Allah would have realized the good will of Umar and thanked him for that and perhaps asked him to stay, instead of feeling angry at him and telling them to leave his house. May I ask why did they abide by his order when he asked them to leave the room and did not say then that he was "talking nonsense"? Was it because they had succeeded in their plot to prevent the Prophet from writing the document, so that there was no need for them to stay any longer? Thus, we find them creating noise and difference in the presence of the Messenger, and divided into two parties: one agreeing with the Messenger of Allah about writing that document, while the other agreed with Umar "that he was talking nonsense".
The matter is not just concerned with Umar alone, for if it was so, the Messenger of Allah would have persuaded him that he could not be talking nonsense and that the pain could not overcome him in matters of the nation's guidance and of preventing it from going astray. But the situation became much more serious, and Umar found some supporters who seemingly had a prior agreement on their stand, and so they created the noise and the disagreement among themselves and forgot, or perhaps pretended to forget, the words of Allah - the Most High:
O You who believe! Do not raise your voices above the voice of the Prophet, and do not speak loud to him as you speak loud to one another, lest your deeds become null while you do not perceive (Holy Qur'an 49:2).
In this incident they went beyond raising their voices and talking loud to accusing the Messenger of Allah of talking nonsense - God forbid - then they increased their noise and differences until it became a battle of words in his presence.
I think the majority of the Companions were with Umar, and that is why the Messenger of Allah found it useless to write the document, because he knew that they would not respect him and would not abide by the command of Allah by not raising their voices in his presence, and if they were rebellious against the command of Allah, then they would never obey the order of His Messenger.
Thus, the wisdom of the Messenger ruled that he was not to write the document because it had been attacked during his lifetime, let alone after his death.
The critics would say that he was talking nonsense, and perhaps they would doubt some of the orders he passed whilst on his death-bed, for they were convinced that he was talking nonsense.
I ask Allah for forgiveness, and renounce what has been said in the presence of the holy Messenger, for how could I convince myself and my free conscience that Umar ibn al-Khattab was acting spontaneously, whereas his friends and others who were present at the incident cried until their tears wet the stones, and named the incident "the misfortune of the Muslims". I therefore decided to reject all the justifications given to explain the incident, and even tried to deny it so that I could relax and forget about the tragedy, but all the books referred to it and accepted its authenticity but could not provide sound justification for it.
I tend to agree with the Shii point of view in explaining the incident because I find it logical and very coherent.
I still remember the answer which al-Sayyid Muhammad Baqir al-Sadr gave me when I asked him, "How did our master Umar understand, among all the Companions what the Messenger wanted to write, namely the appointment of Ali as his successor- as you claim - which shows that he was a clever man?"
Al-Sayyid al-Sadr said: Umar was not the only one who anticipated what the Messenger was going to write. In fact most of the people who were present then understood the situation the same way as Umar did, because the Messenger of Allah had previously indicated the issue when he said, "I shall leave you with two weighty things: the Book of Allah and the members of my Family (Ahl al-Bayt) and their descendants, if you follow them, you will never go astray after me." And during his illness he said to them, "Let me write you a document, if you follow its contents, you will never go astray." Those who were present, including Umar, understood that the Messenger of Allah wanted to reiterate, in writing, what he had already said in Ghadir Khum, and that was to follow the Book of Allah and Ahl al-Bayt and that Ali was the head of it. It was as if the holy Prophet (saw) was saying, "Follow the Qur'an and Ali." He said similar things on many occasions, as has been stated by many historians.
The majority of Quraysh did not like Ali because he was young and because he smashed their arrogance and had killed their heroes; but they did not dare oppose the Messenger of Allah, as they had done at the "Treaty of al-Hudaibiyah', and when the Messenger prayed for Abdullah ibn Abi al- Munafiq, and on many other incidents recorded by history. This incident was one of them, and you see that the opposition against writing that document during the Prophets illness encouraged some of those who were present to be insolent and make so much noise in his presence.
That answer came in accordance with what the saying meant. But Umar's statement, "You have the Qur'an, and it is sufficient, being the Book of Allah" was not in accordance with the saying which ordered them to follow the Book of Allah and the Household [Ahl al-Bayt] together. It looks as if he meant to say, "We have the Book of Allah, and that is sufficient for us, therefore there is no need for Ahl al-Bayt." I could not see any other reasonable explanation to the incident other than this one, unless it was meant to say, 'Obey Allah but not His Messenger." And this argument is invalid and not sensible. If I put my prejudices and my emotions aside and base my judgement on a clean and free mind, I would tend towards the first analysis, which stops short of accusing Umar of being the first one to reject the Prophet's Tradition (al-Sunnah) when he said, "It is sufficient for us, being the Book of Allah".
Then if there were some rulers who rejected the Prophet's Traditions claiming that it was "contradictory", they only followed an earlier example in the history of Islam. However, I do not want to burden Umar alone with the responsibility for that incident and the subsequent deprivation of the nation of the guidance. To be fair to him, I suggest that the responsibility should be borne by him and those Companions who were with him and who supported him in his opposition to the command of the Messenger of Allah.
I am astonished by those who read this incident and feel as if nothing happened, despite that it was one of the "great misfortunes" as Ibn Abbas called it. My astonishment is even greater regarding those who try hard to preserve the honour of a Companion and to correct his mistake, even if at the cost of the Prophet's dignity and honour and at the cost of Islam and its foundations.
Why do we escape from the truth and try to obliterate it when it is not in accordance with our whims . . . why do not we accept that the Companions were human like us, and had their own whims, prejudices and interests, and could commit mistakes or could be right?
But my astonishment fades when I read the Book of Allah in which He tells us the stories of the prophets- may Allah bless them and grant them peace - and the disobedience they faced from their people despite all the miracles they produced .. Our God! Make not our hearts to deviate after thou hast guided us aright, and grant us from Your Mercy; surely You are the Most Liberal Giver.
I began to understand the background to the Shia's attitude towards the second Caliph, whom they charge with the responsibility for many tragic events in the history of Islam, starting from "Raziyat Yawm al-Khamis" when the Islamic nation was deprived of the written guidance which the Messenger wanted to write for them. The inescapable fact is that the sensible man who knew the truth before he encountered the men seeks an excuse for the Shias in this matter, but there is nothing we can say to convince those who only judge truth through men.
[5].
Sahih, Bukhari, Chapter: About the saying of the sick, vol 2
Sahih, Muslim, End of the book of al Wasiyyah, vol 5 p 75
Musnad, Ahmed, vol 1 p 335, vol 5 p 116
Tarikh, Tabari, vol 3 p 193
Tarikh, Ibn al Athir, vol 2 p 320
The Companions in the Military Detachment under Usamah
The story in brief is as follows:
The Prophet (saw) organized an army to be sent to Asia Minor two days before his death. He appointed Usamah ibn Zayd ibn Haritha, (who was eighteen years old), as its commander in chief, then the holy Prophet attached some important men, both Muhajireen and Ansar, to this expedition, such as Abu Bakr, Umar, Abu Obaydah and other well-known Companions. Some people criticized the Prophet for appointing Usamah as the commander in chief of that army, and asked how could he have appointed so young a man as their commander. In fact the same people had previously criticized the Prophet for appointing Usamah's father as an army commander before him. They went on criticizing until the Prophet became so angry that he left his bed, feverish and with his head bandaged, with two men supporting him and his feet barely touching the ground (may my parents be sacrificed for him). He ascended the pulpit, praised Allah highly then said,
O People ! I have been informed that some of you object to my appointing Usamah as commander of the detachment. You now object to my appointing Usamah as commander in chief as you objected to me appointing his father commander in chief before him. By Allah, his father was certainly competent for his appointment as commander in chief and his son is also competent for the appointment [6].
Then he exhorted them to start without further delay and kept saying,
"Send the detachment of Usamah; deploy the detachment of Usamah, send forward the detachment of Usamah." He kept repeating the exhortations but the Companions were still sluggish, and camped by al-Jurf.
Events like that made me ask, "What is this insolence towards Allah and His Messenger? Why all that disobedience towards the orders of the blessed Messenger who was so caring and kind to all the believers?"
I could not imagine, nor indeed could anybody else, an acceptable explanation for all that disobedience and insolence. As usual, when I read about those events which touch on the integrity of the Companions, I try to deny or ignore them, but it is impossible to do so when all the historians and scholars, Shia and Sunnis, agree on their authenticity.
I have promised my God to be fair, and I shall never be biased in favour of my creed, and will never use anything but the truth as my criterion. But the truth here is so bitter, and the holy Prophet (s.a.w.) said, "Say the truth even if it is about yourself, and say the truth even if it is bitter..." The truth in this case is that the Companions who criticized the appointment of Usamah disobeyed all the clear texts that could not be doubted or misinterpreted, and there is no excuse for that, although some people make flimsy excuses in order to preserve the integrity of the Companions and "the virtuous ancestors". But the free and sensible person would not accept such feeble excuses, unless he is one of those who cannot comprehend any saying, or is perhaps one of those who are blinded by their own prejudice to the extent that they cannot differentiate between the obligatory task that must be obeyed and the prohibition that must be avoided. I thought deeply to find an acceptable excuse for those people, but without success. I read the points of view of the Sunnis which provide us with an excuse based on the fact that these people were the elders of Quraysh, and were among the early followers of Islam, whereas Usamah was a young man who had not fought in the decisive battles that gave Islam its glory, such as Badr, Uhud and Hunayn; and that he was a young man with no experience of life when the Messenger of Allah appointed him military commander. Furthermore, they thought that human nature, by its inclination, makes it difficult for elderly people to be led by young men, therefore they [i.e. the Companions] criticized the appointment and wanted the Messenger of Allah to appoint a prominent and respectable Companion.
It is an excuse which is not based on any rational or logical premise, and any Muslim who reads the Qur'an and understands its rules must reject such an excuse, because Allah- the Almighty - says: "Whatever the Messenger gives you, accept it, and from whatever he forbids you, keep back" (Holy Qur'an 59:7).
"And it behooves not a believing man and a believing woman that they should have any choice in their matter when Allah and His Messenger have decided a matter; and whoever disobeys Allah and His Messenger, he surely strays off a manifest straying" (Holy Qur'an 33:36).
So what kind of an excuse could any rational person accept after reading all these clear texts, and what can I say about people who angered the Messenger of Allah, when they knew that the Messenger's anger is Allah's anger. They accused him of talking "nonsense", and they shouted and disagreed in his presence when he was ill (may my parents be sacrificed for him), until he ordered them to leave his room. That did not seem to be enough for them, and instead of returning to the right path and asking Allah's forgiveness for what they had done to His Messenger, and asking the Messenger for forgiveness as the Qur'an taught them, they went on criticizing him, despite all the care and kindness he had for them. They did not appreciate him or respect him, and two days after having accused him of talking "nonsense", they criticized him for appointing Usamah as military commander. They forced him to come out in the appalling condition which the historians describe. Due to the severity of his illness, he had to walk with the support of two men, then he had to swear by Allah that Usamah was a competent commander for the army. Furthermore, the Messenger informed us that they had criticized him previously for appointing his father as a commander, which indicates that these people had had many previous confrontations with him, and that they were not willing to obey his orders or accept his judgement, rather, they were prepared to oppose him and confront him, even if such behaviour went against the rules of Allah and His Messenger.
What leads us to believe that there was open opposition (to the orders of the Prophet), was that in spite of all the anger shown by the Messenger of Allah, and the fact that he himself tied the flag with his noble hand to the post and commanded them to march immediately, they were sluggish and reluctant to move, and did not go until he had died (may my parents be sacrificed for him). The Prophet(s.a.w.) died feeling sorry for his unfortunate nation, which he feared would go backwards and end up in hell, and no one would be saved except a few, and the Messenger of Allah described them as a handful.
I am surprised that those Companions angered the Prophet on that Thursday and accused him of talking "nonsense", and said, "It is sufficient for us that we have the Book of Allah", when the Holy Qur'an states:"Say if you love Allah, then follow me and Allah will love you" (Holy Qur'an 3:31). As if they were more knowledgeable about the Book of Allah and its rules than he to whom it had been revealed. There they were, two days after that great misfortune, and two days before he [the holy Prophet] went up to meet his High Companion, angering him even more by criticizing him for appointing Usamah, and not obeying his orders. Whereas he was ill and bed-ridden in the first misfortune, in the second one he had to come out, with his head bandaged and covered by a blanket and supported by two men with his feet barely on the ground, and address them from the top of the pulpit. He started his speech with the profession of the unity of Allah and praised Him in order to make them feel that he was not talking nonsense, then he informed them about what he knew regarding their criticism of his orders. Furthermore, he reminded them of an incident which had occurred four years previously, in which he was criticized by them. After all that, did they really think that he was talking nonsense or that his illness had overcome him so that he was unaware of what he was saying?
Praise and thanks be to You, Allah, how did these people dare oppose Your Messenger. They disagreed with him when he signed the peace treaty, they opposed him very strongly even when he ordered them to make the sacrifice and shave their heads, and even repeated it three times although no one cared to obey; and again they pulled him by his shirt to prevent him from praying for Abdullah ibn Ubay and said to him, "Allah forbade you from praying for the hypocrites!" As if they were teaching him what had been revealed to him, when You said in Your Holy Qur'an: "We have revealed to you the reminder that you may make clear to men what has been revealed to them" (Holy Qur'an 16:44).
And You said: "We have revealed the Book to you with the truth that you may judge between people by means of that which Allah has taught you"(Holy Qur'an 4:105).
And You said, and Your saying is the truth: "We have sent among you a messenger from among you who recites to you Our Verses and purifies you and teaches you the Book and the wisdom and teaches you that which you did not know" (Holy Qur'an 2:151).
I am astonished at those people who put themselves in a position higher than that of the Prophet. On one occasion they disobeyed his orders, and on another occasion they accused him of talking nonsense, and then talked loudly and without respect in his presence. They criticized him for appointing Zayd ibn Harithah to the military command, and after him his son Usamah. How could they leave the scholars in any doubt, after all this evidence, that the Shia are right when they put a question mark on the position of some of the Companions, and show their resentment towards these positions purely out of respect and love for the Messenger and the members of his Household.
I have mentioned only four or five of these controversial issues to be brief and to use them as examples, but the Shii scholars could recount hundreds of situations in which the Companions contradicted the clear texts. In all this the Shia refer to sources written in books by Sunni scholars.
When I look at a number of positions taken by a few of the Companions with regard to the Messenger of Allah, I stand astonished; not because of the attitudes of those Companions alone, but because of the position of the Sunni scholars who gave us the impression that the Companions were always right and could not be criticized. Thus they prevented any researcher from reaching the truth and left him puzzled in the midst of all these contradictions.
In addition to the examples that I have mentioned above, I will bring some more in order to establish a better picture of those Companions, so that we may understand the position of the Shia towards them.
According to al-Bukhari in his Sahih, Vol. 4 Page 47, section "The virtue of Patience when one is hurt" and the words of the Almighty "...And those who are patient, surely they will be rewarded", in the Book of Conduct he said:
Al-Amash told us that he heard Shaqiq saying that Abdullah told him: Once the Holy Prophet divided something among a group of men, as he used to do, when one man from al-Ansar stood up and said, "This division is not for the sake of Allah." I said, "For my part, I shall have a word with the Prophet (s.a.w.)." So I went to see him, and I found him with his Companions. I explained my grievances, and the Prophet's face changed and showed signs of anger, and I wished that I had not told him, then he said: "Moses was hurt more than that but he was patient."
Al-Bukhari mentioned in the same book - i.e. the book of Conduct - in the chapter concerning smiling and laughter that Anas ibn Malik was heard saying: I was walking with the Messenger of Allah (s.a.w.) who was wearing a Najrani cloak with a rather thin edge to it, and suddenly a man approached him and pulled harshly at his cloak. Anas continued: I looked at the side of the Prophet (s.a.w.) and noticed that as a result of that harsh pull, the edge of the cloak went up to his shoulder, then the man said, 'O Muhammad, give me some of what you have from Allah's wealth!" The Prophet turned to him and laughed, then he ordered his Companions to pay him something.
Al-Bukhari also mentioned the following incident in the Book of Conduct and put it in the chapter concerning "He who does not face people with blame", he said: Aisha said that the Prophet (s.a.w.) did something and made it permissible, but no one followed what the Prophet did. The Prophet (s.a.w.) happened to hear about it, so he decided to address the people. He first thanked Allah then said: "What is the matter with people who refrain from the thing I did? By Allah, I know more than any of them about Allah, and I fear Him most... !"
When we look deeply at incidents like those above we find that the Companions put themselves on a higher level than the Prophet, and thought that he was wrong and they were right. Furthermore, there were some historians who deliberately corrected the position of the Companions, even if that contradicted the action taken by the Prophet, and showed them at a level of knowledge and piety higher than that of the Prophet. As is the case when they judge the Prophet wrong in the case of the Prisoners of War at the battle of Badr, so it appears that Umar ibn al-Khattab was right. They also tell wrong stories, such as the following saying attributed to the people: If Allah decided to inflict a disaster on us, no one will escape except Ibn al-Khattab. In other words, they were saying, "If it was not for Umar, the Prophet would have perished." God protect us from such a corrupt and shameful belief, and he who adheres to this kind of belief is surely far from Islam, and ought to review his thinking or rid himself of the devil.
Allah - the most High - said:
"Have you considered him who takes his low desire for his God, and Allah has made him err having knowledge and has set a seal upon his hear and his heart and put a covering upon his eye. Who can then guide him after Allah? Will not they be mindful?" (Holy Qur'an 45:23)
I believe that those who think that the Prophet (s.a.w.) was subject to his emotions to the extent that he deviated from the right path and made a judgement not for the cause of Allah, or those who refrained from doing things which were done by the Messenger of Allah thinking that they were more knowledgeable and more pious than the Messenger, do not deserve any respect or appreciation from the Muslims. They were put at the same level as the angels, as the best people in the whole of creation after the Messenger of Allah, so that Muslims are obliged to follow them and take them as an example, just because they were the Companions of the Messenger of Allah.
That contradicts the belief of Ahl al-Sunnah, who pray for Muhammad and his family, and then add all the Companions. If Allah - praise be to Him the Most High - appreciated them and put them in their correct position and ordered them to pray for His Messenger and the purified members of his family, they should have submitted and known their place with Allah. Why should we then put them in a position which is higher than they deserve. and equate them with those people whom Allah has elevated and preferred above all people?
Let me then conclude that the Umayyads and the Abbasids, who opposed-Ahl al-Bayt and exiled them and killed them with their followers, got the gist of that distinguished position and recognized its danger for them. For if Allah - praise be to Him - would not accept the prayers of a Muslim unless he prays for them (Ahl al-Bayt): how could they justify their opposition to them. Therefore, they attached the Companions to Ahl al-Bayt in order to give the impression to the public that they are equal.
Especially when we know that their masters and dignitaries were Companions who bought some other Companions known to have weak personalities and asked them to distribute fabricated sayings (of the Prophet) in praise of the Companions and the next generation, and in particular those who reached the position of Caliphs (i.e. the Umayyad and Abbasid) and they were the direct reason behind them attaining this position and becoming rulers over all the Muslims. History is the best witness to what I am saying: Umar ibn al-Khattab, who was well known for his strictness towards his governors whom used to dismiss them on mere suspicions, was quite gentle towards Muawiyah ibn Abi Sufyan and never disciplined him. Muawiyah was appointed by Abu Bakr and confirmed by Umar throughout his life, who never even rebuked him or blamed him, despite the fact that many people complained about Muawiyah and reported him for wearing silk and gold, which was prohibited to men by the Messenger of Allah. Umar used to answer these complaints by saying, "Let him be, he is the Kisra (king) of the Arabs." Muawiyah continued in the governorship for more than twenty years without being touched or criticized, and when Uthman succeeded to the caliphate of the Muslims, he added to his authority further districts and regions, which enabled him to a mass great wealth from the Islamic nation and to raise armies to rebel against the Imam (Leader) of the nation and subsequently take the full power by force and intimidation. Thus he became the sole ruler of all Muslims, and later forced them to vote for his corrupt and alcohol drinking son Yazid, as his heir and successor.
This is a long story so I will not go into its details in this book, but the important thing is that we should understand the mentality of those Companions who reached the position of caliph and facilitated the establishment of the Umayyad state in a direct way, so as to please Quraysh which did not want to see both the Prophethood and the caliphate in the House of Bani Hashim(7). The Umayyad state had the right, or indeed was obliged to thank those who had facilitated its establishment, most of all the "story tellers" whom it hired to tell tales about the virtues of their masters. In the meantime it elevated them to a higher place than that of their enemies, Ahl al-Bayt, simply by inventing virtues and merits, which if (may Allah witness) examined under the light of logical and legal evidence mostly disappear, unless there is something wrong with our minds or we have started believing in contradictions.
For example, we hear so much about Umar's justice which the "story-tellers" attributed to him. It was even said about him "You ruled with justice, therefore you can sleep." It has also been said that Umar was buried in a standing position so that justice would not die with him, . . . and you could go on and on talking about Umar's justice. However, the correct history tells us that when Umar ordered that grants should be distributed among the people during the twentieth year of al-Hijrah, he did not follow the tradition of the Messenger of Allah, nor did he confine himself to its rules. The Prophet (s.a.w.) distributed the grants on an equal basis among all Muslims and did not differentiate between one person and another, and Abu Bakr did the same throughout his caliphate. But Umar introduced a new method. He preferred the early converts to Islam to those who came later. He preferred al-Muhajireen (immigrants from Mecca to Medinah) from Quraysh to other Muhajireen. He preferred all the Muhajireen to al-Ansar (followers of Prophet Muhammad in Medinah who granted him refuge after the Hijra). He preferred the Arabs to the non-Arabs. He preferred the freeman to the slave(8). He preferred (the tribe of) Mudar to (the tribe of) Rabia for he gave three hundred to the former and two hundred to the latter(9). He also preferred al-Aws to al-Khazraj. (10)
Where is the justice in all this differentiation, O people who have minds?
We also hear so much about Umar's knowledge, to the extent he was described as the most knowledgeable Companion, and it has been said about him that he agreed with his God on many ideas that were revealed in various Qur'anic verses, and that he disagreed with the Prophet about them. But the correct history tells us that Umar did not agree with the Qur'an, even after it had been revealed. When one of the Companions asked him one day during his caliphate, "O Commander of the Believers, I am unclean, but I cannot find water to wash." Umar answered, "Do not pray." Then Ammar ibn Yasir had to remind him about Tayammum [ritual cleaning with earth], but Umar was not convinced, and said to Ammar, "You are responsible only for the duties which have been assigned to you"(11).
Where is Umar's knowledge regarding the Tayammum verse which had been revealed in the Book of Allah, and where is Umar's knowledge of the Tradition of the Prophet (s.a.w.) who taught them how to do Tayammum as well as Wudu [ritual ablution]. Umar himself confessed on many occasions that he was not a scholar, and that all people, even women were more knowledgeable than him, and he was heard saying many times, "If it was not for Ali, Umar would have perished." And throughout his life he did not know the rule of al-Kalalah [relatives of the dead excluding the son and the father], although he passed various different judgements about it, as history witnesses.
We also hear a great deal about the courage and physical strength of Umar, and it has been said that Quraysh feared the day when Umar became a Muslim, and that Islam became even stronger when he entered the religion. It has also been said that Allah glorified Islam with Umar, and that the Messenger of Allah did not call for Islam openly until after Umar had become a Muslim.
But the correct historical references do not seem to indicate that courage, and history does not mention one famous or even ordinary person who has been killed by Umar in a dual or a battle like Badr and Uhud or al-Khandaq. In fact the correct historical references tell us exactly the opposite; they tell us that he escaped with the fugitives in Uhud, and escaped on the day of Hunayn, and that when the Messenger of Allah sent him to take the city of Khayber he returned defeated. He was never even the leader in the military detachments in which he served, and in the last one (that of Usamah) he was put under the charge of young Usamah ibn Zayd. So where is all that courage compared to these historical facts ... O people who have minds?
We also hear about Umar's piety and his great fear of Allah, to the extent of crying. It has been said that he was afraid of being accountable before Allah if a mule tumbled in Iraq because he did not pave the road for it. But the correct historical sources tell us that he was a rough man who lacked piety and did not hesitate to beat a man until he bled because he asked him about a Qur'anic verse, and even that women used to miscarry their babies out of fear when they saw him. Why did he not fear Allah when he raised his sword and threatened anybody who said that Muhammad had died, and he swore by Allah that he had not died, rather, he had gone to talk to his God in the same way as Moses did. Then he threatened to kill whoever said that Muhammad was dead(12).
Why did he not fear Allah when he threatened to burn Fatimah al-Zahra's house if those who refrained from voting for the successorship of the caliphate did not come out(13)? It has been said that when he was told that Fatimah was inside, he answered, "So what!" He violated the Book of Allah and the Tradition of the Prophet and passed rules and judgements during his caliphate which contradicted the texts of the Holy Qur'an and the noble Tradition of the Prophet (s.a.w.)(14).
So where was all that piety and fear of Allah in all these bitter and sad historical facts, O good worshippers of Allah? I took this great and famous Companion as an example, and I have summarized a great deal to avoid prolongation, but if I wanted to talk in some detail, I could have filled many volumes. But as I said I have mentioned these historical references as examples and not for specific reasons.
What I have mentioned is a small amount, but it gives us a clear indication as to the mentalities of the Companions and the contradictory attitudes of the Sunni scholars and historians. For on the one hand they forbid people from criticizing them or doubting their intentions, but on the other hand they write in their books things that make people doubt their deeds and criticize them.
I wish the Sunni scholars had not written about these matters in such a way that it clearly sullies the dignity of the Companions and ruins their integrity. If they had not we would have been spared all that confusion.
I still remember meeting a scholar from al-Najaf whose name was Asad Hayder (author of "Al-lmam al-Sadiq wa al- Madhahib al-Arbaah") and as we were talking about the Sunnis and the Shia he told me a story about his father. He (i.e. the father) had met a Tunisian scholar from al-Zaytunah during the pilgrimage season some fifty years ago, and started a debate about the Imamate of Ali - may Allah's peace be upon him - and his eligibility to the succession for the caliphate. The Tunisian scholar listened attentively as the other man mentioned four or five reasons. When he had finished, the scholar from al-Zaytunah asked him, "Have you got any other reasons?" The man answered, "No." Then the Tunisian scholar said, "Get your rosary out and start counting, then he listed some hundred reasons that my father had not known before.
Shaykh Asad Hayder added, "If the Sunnis read what is in their books, then they would say similar things to what we are saying and we would not have any differences between us for a long time."
By my life! It is the inevitable truth, if only man would liberate himself from his blind prejudice and his arrogance and submit to the clear proof.
Ref: Imam Reza Network

The Companions and the Jewish Influence

Introduction
Putting the fictitious Abdullah Ibn Saba aside, there have been some non-fictitious Jews who influenced the companions in a great deal. The attitude of Imam Ali ( as ) towards new converts from the people of the Scriptures was very alert, as he ( as ) preserved the purity of the Islamic Teachings. They didn't listen to allegations from those who adopted Islam and claimed to have knowledge in religion through the Old Testament and wanted to pass it on to Islam.

This sober attitude was taken by Imam Ali ( as ), while the prominent
companions ( in the eyes of the Sunnis ), were deceived by these
scriptural scholars. I shall mention some of them in my discussion.
Kaab al-Ahbar
A man named from Yemen named Kaab Ibn Mati al-Humyari also nicknamed as Abu
Ishaq, from the Clan of Thee Ra-een (or the Clan of Thee al-Kila a) came
to Medina during the time of Umar. He was a prominent Rabbi and came to be
known as Kaab al-Ahbar. He declared his Islam and resided in Medina until
the days of Usman. In this first part ( Part I ) I shall examine some of
the claims that he made, his deceiving Caliph Umar, his participation in
the plot of Caliph's assassination and Imam Ali's ( as ) attitude towards him.
This new Muslim was not an imaginary person as the Jew Abdullah Ibn Saba,
indeed Kaab was a real person, since he resided in Medina and was looked
upon with high prestige by the second and the third Caliphs. He narrated
many stories claiming that they were from the Old testament. Many famous
companions such as
- Abu Huraira
- Abdullah Ibn Umar
- Abdullah Ibn Amr Ibn al-Aas
- Muawiyah Ibn Abu Sufyan
reported his stories. This international Rabbi had reported many strange
tales, the contents of which testify for their own lack of authenticity.
One such tale is as follows :-
A companions named Qais Ibn Kharshah al-Qaisi reported that Kaab Al
Ahbar said :
Every event that has taken place or will take place on any
foot of the earth, is written in the Tourat ( Old Testament ),
which Allah revelaed to his Prophet Moses ( as ).
Sunni Reference :
Ibn Abdul Barr - al-Istiab, v3, p1287
Printed in Cairo 1380 A.H
Such a report should arouse the attention of the readers, because it states
that which is in-conceivable. The earth contains billions of square miles,
each mile contains millions of cubic feet (for lack of proper arithmetic),
and each part of the earth may become a place of thousands of events from
the time of Prophet Moses ( as ) until the Day of Judgment. Yet, Kaab
claimed that all these events are recorded in the Old Testament.
The parts of the Old Testament which were dictated or written by Prophet
Moses ( as ), don't come to 400 pages. Recording all the events of the
World bewteen the time of Moses ( as ) till the day of Judgment, may take
millions of pages. Furthermore, the pages of the Old Testament do not
record future events. All they contains are some past events which took
place during or before the time of the biblical Prophets. Considering these
aspects, the claim that Kaab made belies itself.
Kaab al-Ahbar counts the days of the Caliph Umar
This rabbi was able to deceive many companions through his trickery. Even a
prominent companion, such as Umar Ibn al-Khattab could not escape his
tricks. Kaab's influence had grown during the days of Umar's caliphate to
such a degree that he was able to say to Umar :
Kaab : Ameer al-Mumineen, you ought to write your will because you will
die in three ( 3 ) days.
Umar : How do you know that ?
Kaab : I found it in the Book of God, the Taurat ( Old Testament ).
Umar : By God do you find Umar Ibn al-Khattab in the Old Testament ?
Kaab : By God, no. But I found your description in the Old Testament
and your time is coming to an end.
Umar : But I do not feel any pain or sickness
On the following day Kaab came to Umar and said :
Ameer al-Mumineen, one ( 1 ) day has passed and you have only
two ( 2 ) more days.
The following day Kaab came to him and said :
Ameer al-Mumineen, two ( 2 ) days have gone and you have only
one day and one night remaining.
The following morning, Umar came out to lead the prayers at the mosque. He
used to comission men in order to arrange the rows of the worshippers. When
they were in a straight line, he started the prayer. Abu Lulu entered the
mosque carrying a dagger with two ( 2 ) heads and a handle in the middle.
He hit Umar six ( 6 ) times, one of them hit the Caliph in the navel,
killing him.
Sunni reference :
Tabari - History of al-Tabari, v4, p191
Printed by Dar al-Maarif - Cairo
Looking at the Old Testament, one does not find any names or predictions of
Umar. Also no Rabbi other than Kaab, claimed that the Old Testament
predicted the existence of Umar, his murder, or defined the time of his
death. Had information of this kind been contained in the Torah, the Jews
would have been proud of it and would have used it in an attempt to prove
that the Jewish religion is the right religion.
A part of the Conspiracy
It seems clear that Umar's assination was a conspiracy, and that Kaab was a
part of the plot. The assassination of Umar would weaken the Muslims because
an outburst of violence against the Caliphate would shake the confidence in
the Islamic regime and create confusion. Announcing the event before it
took place made the companions believe in what Kaab predicted and what he
claimed to be recorded in the Old Testament, therefore making him a
reliable source for future information. Such confidence would enable him to
interfere in major events and suggest the name of the future Caliph. A
number of prominent companions believed the information that Kaab used to
fabricate pertaining to the past and the future.
Kaab did not speak only about the events that happened on the earth, but he
also gave information concerning the heavens and the Divine throne. Al
Qurtubi in his Commentary on the Quranic Chapter of Ghafir reported that
Kaab said :
When God created his throne, the throne said : ' God didn't create any
creature greater than me. ' The throne then shook itself to show it's
glory. God roped the throne with a snake which had 70 thousand wings;
each wing had 70 thousand feathers; each feather had 70 thousand
faces; each face had 70 thousand mouths, and each mouth had 70
thousand tongues. Out of these mouths words glorifying Allah with a
quantity equal to the number of drops of rain that have fallen, and
the leaves on the trees, and the number of pieces of gravel and soil
and the number of the days of the world, and the number of angels. The
snake coiled around the throne, for the throne was much smaller than
the snake. The throne was covered by only half the snake.
Imam Ali's ( as ) attitude towards Kaab
Umar and a number of prominent companions had a very positive attitude
towards Kaab. However the most knowledgeable and the most farsighted among
them, namely, Imam Ali ( as ) discredited Kaab. Kaab did not dare to come
close to Imam Ali ( as ), despite the fact that the Imam was in Medina for
the duration of Kaab's stay. It is reported that Imam Ali ( as ) said about
Kaab : Certainly he is a professional liar !
Ibn Abbas's attitude towards Kaab
Tabari notes in his chronicles that Ibn Abbas ( as ) was told :
Kaab says that on the day of the judgment the sun and the moon will
be brought forth like two ( 2 ) stupefied bulls and thrown to hell !
Upon hearing this Ibn Abbas ( as ) was enraged and retorted three ( 3 )
times :
Kaab is a liar !
Kaab is a liar !
Kaab is a liar !
This is a Jewish notion, and Kaab wants to introduce it into Islam. Allah
is free from the things they attribute to Him. He never punishes those who
obey. Have you not heard that Allah says in the Quran :
And He has made subject you the sun and the moon, both diligently
pursuing their course [ Ibrahim 33 ]
Ibn Abbas further said :
The word 'Daibain' used in this Verse denotes constant obedience to
Allah.
Then he continued :
How can He punish these two ( 2 ) heavenly bodies whom He Himself
praises for obedience. God curse the Jewish Scholar and his
learning ! What a shameless audacity to attribute Lies to Allah,
and to impute guilt to the two ( 2 ) obedient creatures !
Having said this, Ibn Abbas said this three ( 3 ) times :
To Allah we belong and unto Him shall we return !
To Allah we belong and unto Him shall we return !
To Allah we belong and unto Him shall we return !
Then Ibn Abbas went on to narrate what the Prophet ( Peace and Salutations
to his cleansed and Pure Progeny ) had actually said about the sun and the
moon :
Allah created two sources of light ! That which He named the Sun was
like the Earth, between the points of rising and setting. And that
which He ordained to be lustreless at times, He called the moon and
made it smaller than the Sun. And both of them appear to be small
because of their height in the sky and their distance from the earth.
Sunni reference :
Tabari - History of al-Tabari, v1, p62 - 63
European Edition
This concludes my first part of the discussion, Insha Allah in the future
portions I shall further pursue these topics:
- Kaab's interference in the Caliphate
- Kaab's during the reign of the Third Caliph
Kaab Interfered in the Caliphate
Kaab took advantage of Umar's good heartedness and used all his shrewdness
to make Umar keep Imam Ali ( as ) away from the Caliphate. Kaab was
motivated by his resentment towards Islam and his hatred of Imam Ali (AS).
After all it was Imam Ali ( as ) who had brought the Jewish Influence in
Hijaz to an end in the battle of Khaibar.
It is amazing that the Caliph had so much confidence in Kaab, he even
sought his advice about the future of the caliphate. Ibn Abbas reported
that Umar said to Kaab, in the very presence of Ibn Abbas, the following
Umar asked ...
I would like to name my successor because my death is near. What
do you say about Ali ? Give me your opinion and inform me of what
you find in *your books*, because you allege that we are mentioned
in *them* ?
Kaab answered ...
As to the wisdom of your opinion, it would be *unwise* to appoint
Ali as a successor because he is *very religious*. He notices every
deviation and does not tolerate crookedness. He follows only his
opinion in Islamic rules and this is not a good policy. As far as
*our* scriptures, we find that neither he nor his children will
come to power. And if he does, there will be confusion.
Umar asked ...
Why will he not to come to power ?
Kaab answered ...
Because he has shed blood and Allah has deprived him of authority.
When David wanted to erect Walls of the temple in Jerusalem, Allah
said to him : ' You shall not build the Temple because you have
shed
blood. Only Solomon shall erect it. '
Umar asked ...
Did not Ali shed blood rightly and for the truth ?
Kaab answered ...
Ameer al-Mumineen, David also shed blood for the truth
Umar asked ...
Who will come to power according to *your scripture* ?
Kaab answered ...
We find that after the Prophet ( Peace be upon him and his Cleansed
and Pure Progeny ) and his two ( 2 ) companions (Abu Bakr and Umar)
power will be transfered to his enemies ( the Omayyads ) whom he
fought for religion.
When Umar heard this, he *sadly* said : ' We belong to God and to Him we
shall return '. Then he said to Ibn Abbas : ' Ibn Abbas, did you hear what
Kaab said ? By God, I heard the Messenger of God say something very
similar. I heard him ( Peace be upon him and his Cleansed Progeny ) say :
The Children of Omayyad shall ascend to my pulpit. I have seen them
in my dreams jumping on my puplit like monkeys.
Then the Prophet said that the following verse was revealed about the
Omayyads :
And We made that dream, which We have shown you, only as a test
to the people and the cursed tree in the Quran ...
Sunni reference :
- Ibn Abi al-Hadid in his Sharh, v3, p81
Printed by Mohammad Ali Subaih in Egypt
- Imam Fakhr ad Din al-Razi in his commentaries of the Holy Quran
Chapter 17, v5, pp 413 - 414
Second Printing by al-Matbaah al-Sarafeyah 1304 H
This dialogue should alert us to the deceptive and successful attempt on the
part of Kaab to influence future events by Satanic suggestions. It contains
a great deal of decepetion which produced many harmful results to Islam and
the Muslims. It is very easy to read the following into this dialogue : -
1. Kaab was very indictive towards Imam Ali ( as ) because he was
the one who had smashed the Jewish strong hold in the Arabic
Peninsula. Kaab thought, and rightly so, he would remove all the
Jewish influence from the Arab Society. Therefore, Kaab was very
anxious to have the leadership in the hands of the Omayyad who were
un-concerned with the future of Islam. They only concerned
Ahemselves with the materialistic aspect of the World. In addition
they were as hostile to Imam Ali ( as ) as Kaab. The Omayyads and
Kaab considered Ali their common enemy. He had destroyed their
leaders in the defense of Islam.
2. Kaab comments that Imam Ali is highly religious and he does not
close his eyes on any crokedness; nor does he tolerate any
deviation from the Islamic path, when further examined reflects
that either Kaab forgot or he deliberately deleted from his story
that the Messenger ( Peace be Upon him and his followers ) was the
most religious and the most successful head of the state in the
history of the World.
3. Kaab also found in * his * scriptures that neither Imam Ali (as)
nor his children would come to power because he has shed blood. In
addition, Kaab said that it is written that David did not build the
Temple of Jerusalem becuase he shed blood and that his son, Solomon
was destined to build it so. Kaab did not mention and he made the
Caliph forget that David, in spite of his shedding blood and being
prevented from constructing the Temple came to power and became the
Ruling King !
The Holy Quran declares that Allah said to David :
Oh David, We certainly have made you Caliph on earth. You should
judge between people rightfully ... [ Chapter 28 Verse 26 ]
Kaab also forgot that the great Prophet ( saw ) shed the blood of
enemies for truth. Infact he led several battles and this did not
prevent him from ruling and administering the affairs of the
Muslims, nor did it prevent him from building an Islamic State !
4. Furthermore, Kaab by saying that shedding blood prevents coming
to power, makes those who endeavor in the name of God less
valuable than those who do not endeavor. This contradicts the Holy
Quran which declares : -
Those believers who sit still, other than those who have
a disabling hurt, are not equal to those who endeavour in
the way of Allah with their wealth and * lives *. Allah has
conferred upon those who endeavor for religion with their
lives and wealth a rank above those who sit ( at home ).
And to each, Allah has promised good, but He has bestowed
on those who strive a great reward above the sedentary;
degrees of rank from Him, and forgiveness and Mercy. Allah
is ever forgiving, merciful. [ Chapter 4 Verse 95 ]
It would be illogical to think that Allah commands people to
endeavour in His way, then punishes the endeavours by preventing
them from coming to power.
5. It is indeed very curious that Kaab claimed that the Jewish
scriptures mention that Islamic Leadership would pass from the
Prophet ( saw ) and his 2 ( two ) companions to his enemies. There
is no mention of anything to this in the Old Testament in spite of
the fact that Kaab had said to Qais Ibn Kharsha :
There is no place on earth that is not mentioned in the Old
Testament, along with the events which will happen at that
place until the Day of Judgment.
Kaab actually did not find in his Jewish scriptures any of the
events that he had fabricated. He only stole what he overheard from
the Companions of the Prophet ( saw ). Companions including Umar,
reported that the Messenger ( saw ) of Allah said :
Banu Omayyad shall climb on my pulpit and I have seen them in a
dream jumping on the pulpit like monkeys.
Sunni reference :
- Jalal ud Din Suyuti, Tarikhul Khulafa
Translated by Major H. S. Barret, p12
Published by J. W. Thomas, Baptist Mission Press, Calcutta
- Imam Fakhr ad Din al-Razi in his Commentaries of the Holy
Quran, Chapter 17, v5, pp 413 - 414
Second Printing by al-Matbaah al-Sarafeyah 1304 H
It is amazing that the Calpih heard these words from the Messenger of God
and still did not suspect Kaab had stolen them from the Jewish scriptures.
Furthermore, Kaab said that he found in Jewish books that power will be
transfered after the Prophet ( saw ) and his 2 ( two ) companions to the
Prophet's ( saw ) enemies. This, how ever did not occur. The caliphate
passed to Usman after Umar, and Usman was not an enemy of the Prophet ( saw
). He was an important companion. Also to our surprise the claim made by
Kaab was shattered into pieces when Imam Ali ( as ) received the Caliphate.
It is more amazing that the Caliph heard all these false statements which
Kaab had attributed to the Old Testament and did not even command Kaab to
show him the Jewish book from which he received the information.
The second Caliph with all his prominence, righteousness and intelligence
took the word of Kaab as if it came from heaven and was inevitable. He
forgot the matter of his successor was in his hands. It was entirely upto
him to choose Imam Ali ( as ) or any other eprson. It was expected that the
second caliph would please the Prophet ( saw ) by preventing the Omayyads
from coming to power after seeeing the Prophet ( saw ) disturbed over his
dream in which the Omayyads were jumping on his pulpit like monkeys. One
word from Umar could have had changed the course of History.
The second caliph could have appointed Imam Ali ( as ) as his successor and
prevented the Omayyads from coming to power. Unfortunately, he kept the
Imam away from the Caliphate by forming a six member committee, most of them
who were very un-friendly to Imam Ali ( as ) and friendly to Usman, the
righteous Omayyad who was extremely attached to his clan. Contrary to what
was expected, however, the second caliph did that which Kaab liked and the
Prophet ( saw ) disliked.
Sunni reference :
- Ibn al-Atheer, al-Kamil, v3, p35
Published by Dar al-Kitab al-Lubnanai 1973 A.D
Thus a Jew, newly converted to Islam, claiming that he had knowledge of
what was in the past and what will be in the future, was able to change the
course of Islamic History through his influence on a prominent Caliph,
Umar. What a historic catastrophe !
Kaab during the reign of Uthman
The influence of Kaab continued to grow after the death of Umar. During the
reign of the Third Caliph, Kaab was able to give verdicts in Islamic
affairs. The Calpih * often * agreed with him, and no one among the
attendants of the Caliph's meetings would oppose him, except for people
like Abu Dhar who became so furious one time upon hearing Kaab's verdicts
in Islam that he hit him with his rod saying
Son of a Jewsih lady, are you trying to teach us our religion ?
To secure for himself a bigger influence and a better future after the
death of the Uthman, Kaab tried to please Muawiyah by predicting his future
arrival at the helm of the Islamic Rule. Caliph Uthman was returning from
his pilgrimage accompanied by Muawiyah and the caravan driver sang a song
in which he predicted that Ali would be successor of Uthman. Kaab belied
the singer saying :
By God, you * lie *. The ruler after Uthman will be the rider
of the blond mule.
Here Kaab was refering to Muawiyah, and he falsely attributed this
information to the Old Testament ! Muawiyah had also * ordered * Kaab to
narrate to the people of Damascus anything that puts Damascus and its
people above other provinces.
Sunni references :
- Ibn al-Atheer - Kamil, v3, p76
Known as Ali Ibn al-Sahibani - Second Print ( Mule reference )
- al-Tabari - History, v4, p343
Printed by Dar al-Maarif - Cairo ( Mule reference )
- Ibn Hajar Asqalani ( Sunni Hadith Scientist )
al-Isabah , v5, p323 ( Muawiyah ordering reference )
On Other Incidents
Ahmed reported that Jabir Ibn Abdullah reported that Umar came to the
Prophet ( Peace be Upon him and his Cleansed and Pure progeny ) with a book
which he obtained from some followers of the scripture. He read it in front
of the Prophet ( Peace be Upon him and his Cleansed and Pure progeny ).
The Prophet ( saw ) became furious and said :
Son of al-Khattab, by the One in Whose hand is my soul, if Moses
were alive, he would have to follow me.
Al Bukhari reports that Ibn Abbas said :
How do you ask the people of the scriptures about anything while
your book, which was revealed by Allah to His Messenger (Muhammad)
is the newest Book ? You read it pure without any interpolation
by any non Quranic words. The Quran has informed you that people of
the scripture tampered with and changed their book.
On the contrary other Companions, like Abu Huraira and Abdullah Ibn Amr
Al-Aas reported that the Messenger of God said :
Take from the Israelites, and you will * not * be committing a
sin.
Also al-Bukhari mentioned:
Sahih a-Bukhari Hadith: 4.667
Narrated 'Abdullah bin 'Amr al-Aas:
The Prophet said, "Convey to the people even if it were a single
sentence, and tell others the stories of Bani Israel, for it is not
sinful to do so.
It is worthy to note that Abu Huraira and Abdullah were both * students *
of Kaab. It is also reported that Abdullah Ibn Amr al-Aas acquired two (2)
camels loaded with books of people of the * scriptures * and used to give
information to Muslims from these * books *.
Ibn Hajar al-Asqalani, who is the foremost * authority * on the Hadiths in
Sahih al-Bukhari, said :
Because of this ( as mentioned above ) many prominent scholars
among the students of the companions of the Prophet ( saw )
* avoided * taking information from Abdullah Ibn Amr al-Aas.
Sunni reference :
- Fath al-Bari, Ibn Hajar al-Asqalani, v1, p167
Ref: Imam Reza Network

The Cognition of Companionship and Companions

1. THE LEXICAL MEANING OF SAHABA

A. IN LEXICONS
(As'hab, Sahaba, Sahibe, Yas'habu, Suhbeh, Sahabe.) According to the Arabic-Arabic dictionaries, these idioms mean to associate, to accompany, to sit with, to submit to, to accede to. (Sahib) means the associate, the submissive, the sitter with, the companion, the custodian or the keeper of a matter. This word (Sahib) is called on those who refer to a definite sect. It is said: the As'hab -followers- of Imam Ja'far, the As'hab of Abu Haneefeh,.. etc.

B. IN THE HOLY QURAN
Allah, the Elevated, revealed the Quran in Arabic. One of the characteristics of Quran is being the only convictional reference of Arabic. It is the words of Allah, the knowing, dogmatically, of the most accurate hiddens and the deepest secrets of this language. By reading the Holy Quran, we discover that the words derived from the idiom involved are included in the following forms: (Tussahibeni, Sahibhuma, Sahibuhu, Sahibetihi, As'hab and As'habehum.) These forms were repeated ninety seven times in the Holy Quran.
The raised point is that there in no existence for the forms (Sahaba and Suhbe) in the Holy Quran.

C. INDUCE THE QURANIC VERSES FOR PROVIDING FOR THE LEXICAL MEANING
By conjuring these words up, we find out that they are forming a perfect coverage of the entire lexical meaning previously referred to. This idiom may take a single face or aspect, or various faces and aspects. It may bear an ideal face representing the total rims of good and, in the same time, it may bear a face so ugly that it represents the gross rims of evil.

D. LEXICAL ASPECTS OF THE IDIOM
Suhbe may hint at relationship between two believers. It may hint at relationship between a man and his parents who are opposing his belief. It may hint at relationship between two companions in a journey. It may hint at relationship between a master and his slave. It may hint at relationship between a believer and a disbeliever. It may hint at comprehensive relationship between an individual disbeliever and a group of disbelievers. It may hint at relationship between a prophet and his disbelieving people who are aiming for pulling their prophet to the shed of evil. It may be compulsory. It may be a pursuing companionship that leads to an ill deed on which a general conduct is based. It may be a matter of submitting to a divine doctrine and an absolute loyalty to the political leadership of that doctrine. An example on this sort of companionship is the Prophet's family's submission and loyalty to the divine doctrine and the Prophet's political leadership, along with their notable sacrifices. Another example is the Prophet's virtuous choicest companions' submission and loyalty to the Prophet (peace be upon him and his family).
Pivot of companionship is comprehensive, based upon a doctrine, a leadership, goals and supreme idealities to the achievement of which the leader and his companions are working for submitting the whole society to the domination of that doctrine.
2. TERMINOLOGICAL MEANING OF SAHABA
The following are the words of Ibn Hajar Al-Asqalani, the Shafi'ite:
“A Sahabi includes all those who met the Prophet (peace be upon him and his family) and believed in him till death.

A. AN EXPLANATION OF IBN HAJAR'S DEFINITION
The following categories are registered under the title of Sahaba:
1. Those who met the Prophet for a considerable or a brief period.
2. Those who reported the Prophet's traditions and those who did not.
3. Those who participated in battles led by the Prophet and those who did not.
4. Those who saw the Prophet, even without a meeting.
5. Those who could not see the Prophet for an accidental obstacle; such as blindness.
The following are excluded from the list of Sahaba, for the bound of believing:
Those who met the Prophet while they were believing in other prophets; such as the faithful Scriptuaries before Mohammed's divine envoy.
Scriptuaries who met the Prophet and believed that that would be the anticipated prophet are probably included with the Sahaba. An example is Bahira, the priest and his likes.
Every mandate human being and jinn are included in bound of believing in the Prophet.
Ibnul-Atheer's objection on Abu Musa's excluding some of the jinn mentioned in the list of the Sahaba is not unacceptable.
Ibn Hazm says: “They lied to the Islamic nations those who claim of unanimity. God, the Elevated, informed us that a group of jinn had believed and listened to the Quran recited by the Prophet (peace be upon him and his family). Hence, they are Sahaba.”
Reckoning the angels with the Prophet's companions is a subject of discrepancy. As Fakhruddin Ar-Razi, in his Asrarur-Tenzil, reported the unanimous claim that the Prophet (peace be upon him and his family) had not been sent to the angels, a many scholars disagreed to him. Providing a number of arguments, Sheik Teqiyyuddin As-Sebki alleged that the Prophet (peace be upon him and his family) had been sent to the angels, too.
By bound of (believing till death), the apostates who denounced their disbelieving in the Prophet's divine message after they had met him, are excluded from the list of Sahaba. An example is Ubeidullah Bin Jahsh. With his wife, Ummu Habiba, he declared his being Muslim and immigrated to Abyssinia. Unfortunately, he embraced Christianity there till his death. Abdullah Bin Khatl who was killed while he was hanging to curtains of Ka'ba is another example.
Muslims who defected their apostasy are reckoned with the Sahaba according to bound of (believing till death), even if they had never seen or met the Prophet. Regarding the earlier part of this category, there is unanimity on the ruling that apostates who return to Islam before their death are Sahaba, while some scholars had preservations against this class. Relying upon the hadithists' agreement on reckoning Ibn Qeis, who returned to Islam in Abu Bakr's reign after he had apostatized, with the Sahaba and recording his reports in the most remarkable books of hadith, the earlier preservations are not satisfactory.

B. IBN HAJAR'S ESTIMATION OF THIS DEFINITION
Ibn Hajar's definition is extracted from the most authentic opinions adopted by supreme scholars, such as Al-Bukhari and his tutor, Ahmed Bin Hanbal and their followers. There are, however, many disorderly opinions appertained to identifying the Prophet's companions. Among these is the opinion that institutes four conditional qualifications of Sahaba. A Sahabi is only that who enjoyed a considerable period of companionship with the Prophet, and his reports, regarding the Prophet's traditions, were taken into account, and participated in the Prophet's battles or was martyred with him (peace be upon him and his family.) Others instituted maturity and sitting with the Prophet as provisories of regarding companionship. A group named every single individual who had seen the Prophet (peace be upon him and his family) as a Sahabi. Pursuant to the rule that capability of seeing cannot be imputed to the undiscerning, the previous opinion includes discerning individuals only. At any rate, those undiscerning individuals are Sahaba since they were seen by the Prophet (peace be upon him and his family.) Regarding those whose dead bodies had been seen by the Prophet (peace be upon him and his family), like Abu Thuweib Al-Hutheli, the poet, there is a discrepancy about reckoning them with the Sahaba. It is more acceptable to exclude them.

C. MEANS OF RECOGNIZING THE SAHABA
Means of proving a Sahabi is a successive narration that is well publicized and well-known. In addition, there must be a report of a Sahabi respecting reckoning that individual with the Sahaba. A single Sahaba's follower's report depending upon a Sahabi's nomination is acceptably taken into consideration of being a Sahabi. Lastly, a decent man's declaration of being a Sahabi is considered.
Al-Amudi and others put decency as a provisory condition of admitting a Sahabi. Since the entire Sahaba are decent it is imperative to admit an individual's claim of being a Sahabi. Thus, a claim of being a Sahabi is measured in the very balance of claiming of decency. This is, however, unacceptable.
Coinciding in time of the Prophet (peace be upon him and his family) is an essential base of deciding a Sahabi. That time is limited by one hundred and ten years after the Prophet's immigration to Yathrib. On that account, the imams disavowed claims after that period. A group of people were discredited in their claims of being Sahaba since their appearances proved forgery of their claims. Al-Amudi, however, decided inadmissibility of regarding such individuals as Sahaba.

D. THE ENTIRE PEOPLE ARE SAHABA
Unanimously, Mohammed's advocacy resulted in establishing the state led by him for about a decade. During this period, he (peace be upon him and his family) planted regulations of the Islamic political system and clarified thoroughly the belief of Islam by applying the total hypotheses that led to propounding the general spirit of Islam.
Constitutionally, any government consists of people, a province on which those people settle and a power policing those people. Pursuant to Ibn Hajar Al-Asqalani's definition of the Sahaba, the following two points are bases on which a Sahabi is considered:
1. Meeting the Prophet (peace be upon him and his family) by associating, talking or viewing him. He whomever saw or was seen by the Prophet, including unweaned babies, is regarded as a Sahabi.
2. Believing in prophesy of Mohammed (peace be upon him and his family.)
Considering Ibn Hajar's opinion, it is obligatory to scrutinize everyone's creed. This matter, still, is out of humans' capacity. Al-Asqalani should have discriminated between real and ostensive believing. Abdullah Bin Ubey, for instance, is one of the Sahaba agreeingly. Yet, he is chief of the hypocrites. The Prophet (peace be upon him and his family) addressed at those who suggested that Abdullah would be crucially killed: “I swear we are to respect his accompanying us as long as he is among us.” Abdullah Bin Abi Sarh, as another example, was the Prophet's registrar, but he forged lies against the Prophet who, as a penalization, legalized killing him whenever found even hanging to curtains of Ka'ba. At conquest of Mecca, Othman interceded to gain cancellation of that decision. Hence, that man embraced Islam for saving his soul. Such an individual is undiscussibly a Sahabi. The same is said about Al-Hakam Bin Al-Aas who had been banished by the Prophet (peace be upon him and his family.) After the Prophet's decease, the man asked Abu Bakr and Omar respectively to annul the Prophet's decision. They rejected his demand. Othman, when became the caliph, allowed him to be in Al-Madina with full honor and dignity. As a compensation, he gifted him one hundred thousand dirham, as he was a Sahabi.
Briefly, it is not a condition to regard the real believing in the Prophet's mission in consideration of the Prophet's companionship. It is acceptably sufficient to dissemble to be believing in him or keep such a pretence all the lifetime since the Prophet does not care for the hidden on any. Hiddens, however, is God's concern!
Totally, everybody had the opportunity to meet the Prophet through the solicitation, government, battles, declaration of fealty, ritual pilgrimage and Visitations, especially the Welfare Pilgrimage, and the complete domination of the Arab Peninsula. All of citizens of Mecca and At-Ta'if declared their being Muslims and witnessed the Farewell Pilgrimage with the Prophet (peace be upon him and his family). that was in 10 A.H. The same could be said about tribes of Aws and Khazraj. Hence, when the Prophet was dead, no single individual was showing disbelieving in his mission. Babies, as their fathers used to take them to the Prophet for seeking blessing, became Sahaba according to the fact that the Prophet (peace be upon him and his family) had seen them. Reports appertained to this matter are many. (Babies were taken to the Prophet for seeking blessings.) (Whenever a baby was born, it would be taken to the Prophet.)
The authentic reports regarding the Prophet’s being wont to walk in streets, during his leading the government he had established, without being accompanied by any guardian or the like, and wont to practice his activities himself, lead to the inevitable fact that every citizen in his state had full option to see, communicate and attend at any meeting he held. This means that the entire citizens could meet, see, hear and sit with their president.
The other Islamic sects agree with Sunnis on the lexical and terminological meanings of Sahaba. They differ with them on significance of qualifications of decency. While Sunnis generalize and unexceptionally decide the entire Sahaba as decent, the other sects figure certain justifiable prerequisites and topical qualifications for decency. Decency is imputed to those individuals who enjoy such prerequisites and qualifications only. Depending on evidences elicited from Book of God and the Prophet's traditions, they rule of those who do not enjoy such prerequisites and qualifications as indecent.
SUNNIS' CONCEPTION OF THE SAHABA'S ULTIMATE DECENCY
There is an assent among the Sunni Scholars upon the decency of all of the Prophet's companions. Except for some heretic individuals, as Ibn Hajar Al-Asqalani expresses, none has any dispute about this view. It is essential to believe in their honesty, since it has been proved that all of them shall be in the Paradise and none, among them, shall be sent into the hell-fire. The very conception of Sahaba we have referred to during inspecting Ibn Hajar Al-Asqalani's definition of this term, is meant in the previous statement.
THE SUNNI SCHOLARS’ ARGUMENT REGARDING THIS CONCEPTION
Al-Khateeb mentions that the Sahaba's ultimate decency is evidently proved through Allah's ruling, informing and opting for their decency and integrity. The following Verses are among such credentials:
(You are the best of the nations raised up for (the benefit of) men;..)*
(And thus we have made you a medium -just- nation.)
(Certainly Allah was well pleased with the believers when they swore allegiance to you under the tree, and He knew what was is their hearts..)
(And as for the foremost, the first of the Muhajirs and Ansar, and those who followed them in goodness, Allah is well pleased with them and they are well pleased with Him..)
(O Prophet! Allah is sufficient for you and for such of the believers as follow you.)
(It is for the poor who fled, those who were taken out from their homes and their possessions, seeking grace of Allah and His pleasure, and assisting Allah and His Apostle: these it is that are the truthful.. Surely Thou art Kind, Merciful)
Besides, there is a great number of Verses and hadiths pertaining to this topic.
TENOR OF SUNNIS' CONCEPTION OF THE SAHABA'S ULTIMATE DECENCY
The literal meaning of the Sahaba's ultimate decency is that it is impermissible to impute fabrication, forgery or any flaw to any of those who lived or was born during the Prophet's lifetime, even if such an individual perpetrated a massacre or committed numerous evil deeds. Accordingly, the first class of the Umayids, including Abu Sufian and his progeny, and the entire sons of Marwan, including those who were banished by the Prophet, and Al-Mugheera Bin Shu'beh and Abdullah, his son who, though was only ten year old at the Prophet's decease, had written a number of the Prophet's hadiths in a volume called ‘As-Sadiqa’ -the most truthful-, are included under name of Sahaba.
Thusly, all those and others are decided as decent, and their reports in respect to the Prophet are reckoned with the most authentic hadiths even though such reports ascribe perfidiousness to Ali and the Prophet's progeny, and refer acclamation and saintliness to Abdurrahman Bin Muljim.
According to the conception involved, it is imperative to embrace such reports and, thus, it is unauthorized to repudiate since reporters were among the decent who should never prevaricate tenaciously. Depending on the claim that the Prophet (peace be upon him and his family) had said: “The like of my companions -Sahaba- is the stars; whomever is followed, guidance -to the right path- is the result.”, the groups who pursued and kept in line with Muawiya for about three decades, including those who poisoned Al-Hassan Bin Ali to death and murdered Al-Hussein and his companions, and perpetrated abundant crimes in Kufa and other cities, all those are rightful and followers of the true guidance. The saying concerned, however, is ruled as doubtful by the most well-versed hadithists. Furthermore, Ibn Teimiyeh ruled of falsification of this saying imputed to the Prophet. Hence, it is unconvincing as a proof.
PUNITION OF DISSENTS OF THE SAHABA'S ULTIMATE DECENCY CONCEPTION
Disbelievers in the Sahaba's ultimate decency conception, in least of all, are, according to the Sunni scholars, described in the following judgments:
(He should certainly be one of the miscreants, that whoever maligned any of the Prophet's companions. They are surely miscreants those who malign any of the Prophet's companions at all. Abuse is the least form of treating them.)
(It is illegal to share those who malign or vilify at the Prophet's companions in a food or a drink, or to perform the ritual funeral prayer for them.)
THE MYSTERY BEYOND SUCH AN EXTREME HARSHNESS
According to judgment of the Sunni scholars, the Prophet is a true, and the Holy Quran is a true, and whatever in it is a true, and all these facts were communicated to us by the Prophet's companions. Those who vilify at any of them, are aiming at expelling our witnesses in order to repeal the Holy Quran and the Prophet's traditions. Consequently, casting aspersions on such individuals should be an essential procedure. Besides, they should be treated as miscreants.
RECALL
The Sunni Scholars mean by the term ‘Sahaba’, all those who fall under Ibn Hajar’s definition, commencing with Khadijah, Ali, Zaid Bin Haritha and Abu Baker, to the last child who saw or was seen by the Prophet. At any rate, it is favorable to take another look on Ibn Hajar's definition of Sahaba.
AN ATTEMPT FOR MITIGATING SUCH A HYPERBOLE
In his Sharhul-Burhan, Al-Maziri says:
“Not all those whom were seen, visited or met by the Prophet (peace be upon him and his family), even for an interest or the like, are falling under our conception of the ultimate decency of Sahaba. We, in fact, dedicate the term only to those who accompanied the Prophet, (and honored him and helped him, and followed the light which has been sent down with him, these it is that are the successful).”
DENYING AND ERADICATING THIS ATTEMPT
As a matter of fact, the above expression refers to the general idea; lest, only those who had spent or fought for sake of God are named Sahaba. Confirmed by none, Al-Maziri's opinion was denied by a group of respectful scholars.
The following is Salah Al-Illani's replication:
“This opinion is extremely unfamiliar. Accordingly, a great number of well-known Sahaba, like Wa'il Bin Hajar, Malik Bin Al-Huweirith, Othman Bin Al-Aas and many others who visited the Prophet as formal delegations without residing for a considerable period, will be excluded from list of the Prophet's companions. Besides, those who related only a single hadith -the Prophet's tradition- and Bedouins whose period of residence -at the Prophet's- is not defined, are also excluded. Precisely, opinion of generalization -regarding all those seen, visited or met by the Prophet as the Sahaba- is the most considerable and acceptable since most of the scholars have adopted for.
EFFECTS OF THIS OPINION OF GENERALIZATION
First of such effects is senseless equality. According to Sunnis' conception, the Sahaba, entirely, are enjoying an equal decency. Hence, all of them are decent in the very same degree. The fighter -for the sake of God- is not different from the withdrawer. The perfectly satisfied Muslim is not different from those embraced Islam due to fear of death. The foremost is not different from the dilatory. The distributor out of his fortune for sake of God is not different from the miser. The obedient is not different from the mutineer. The well-minded is not different from the discerning child. Correspondingly, Ali (peace be upon him) who had fought for Islam and missed no single battle, is not different from Abu Sufian who had led battles against Islam, and is not different from Muawiya Bin Abi Sufian. Hamzeh, in the same way, the master of martyrs, is not different from Wahshi, his killer. Othman Bin Affan, who had been already foretold of being in the Paradise, is not different from Al-Hakam Bin Al-Aas, his uncle, the father of the Umayid caliphs, who was banished by the Prophet (peace be upon him and his family) and his two companions. This man, as well as his son, was cursed by the Prophet (peace be upon him and his family). In the same way, Abdullah Bin Abi Sarah, who forged lies against Allah and apostatized and, thus, was sentenced to death penalty in absentia even if he hangs to curtains of Ka'ba, is not different from Abu Bakr. Abdullah Bin Ubey, chief of the hypocrites, is not different from Ammar Bin Yasir. These examples are quite true according to the Sahaba’s ultimate decency conception. They all are decent. They all shall be in the Paradise. None of them shall be in the hell-fire at all!!
WONDERMENT AND END RESULT
How is it reasonable to regard the knowledgeable as same as the ignorant, the fighter as same as the retiree and the perfectly satisfied Muslim as same as the embracer of Islam for saving his soul? Is it rational to regard the killer as same as his victim? Is it rational to regard the foremost as same as the dilatory, the distributor as same as the miser, the obedient as same as the disobedient, the true faithful as same as the ostentatious, and the honest as same as the hypocrite? Is it reasonable to regard Muawiya as same as Ali?
Neither doctrine, sense nor does logic accede to such an equality. It is, as a matter of fact, an excessive unfairness and disastrous fusion that intellect denies and sound human nature does reject.
CRITICISM OF THE CONCEPTION
UNANIMITY AND DISCREPANCY
Considering lexical and terminological meanings of the term Sahaba, the entire Islamic sects have no choice other than accepting, unanimously, the fact that the term does refer to individuals who embraced Islam, whether satisfactorily or ostentatiously, and those who heard, accompanied or saw the Prophet (peace be upon him and his family). Discrepancy, in fact, is in the opinion of generalization. While Sunnis rule of the ultimate decency of the entire Sahaba, the other sects do neither acknowledge such an opinion nor do they agree upon such a generalization.
AN ENDEAVOR FOR RECONCILING
Generally, Sahaba are the entire people of the Prophet's state, or the Islamic nation that lived under dominion of the Prophet (peace be upon him and his family). This denotation is adopted by Sunnis. Hence, those Sahaba are the very individuals at whom Verses of the holy Quran were addressed and laws were applied. He whoever declares his being Muslim and speaks out the two creeds of Islam, is reckoned with Muslims and citizens of the Prophet's state. This is by reason that it is only God Who does realize hidden intendments, and it is none but Him who shall reward for embracing Islam. On bases of this belief, the Prophet (peace be upon him and his family) was used to regarding only appearances, apart from real intendments and purposes. He left hidden aims to God. Behaviors, however, are postponed to the future, God's mercy and effects of the Islamic society, as well as situations to battles of Islam against the unbelieving groups, under commandment of the Prophet himself or the mandate leader. Evading naming any hypocrite declaratorily, the Prophet (peace be upon him and his family) wont to supplicate God to cover up His creatures' flaws and lead them to prosperity and the right path. Tens of Quranic Verses, however, are harshly reproaching hypocrites spreading all over Al-Madina, the capital, and ýýýýýýýýýthe surrounding villages. Such Verses have evidently uncovered concealments and disclosed their hidden malice and treated with actual events of Al- Madina.
Furthermore, there was a number of individuals, regarded as Sahaba, whose private states were identified by the Quran and, thus, they were sentenced to doctrinal provisions.
Substantial attributes for good and evil deeds were subjected by the Islamic Doctrine. Belonging to any of these two groups is depending upon individual qualifications and practices. Actualization of such attributes is their bearer's concern. All over the Prophet's life, conflict against atheism was ceaseless. As a nature, individuals always reflect their beliefs through their behaviors sooner or later.
After the Prophet's decease, each Muslim realized perfectly his situation in fields of devotion or hypocrisy. Despite the fact that the Islamic society, specially in Al-Madina, was a society of Sahaba in its terminological and lexical meaning, people did realize each other's standing. Who, however, should have secured feeling against God's penalty? What is, moreover, the meaning of (Situations are as to their latest)?
We should have no choice other than classifying the honorable Sahaba into two groups:
1. The virtuous Sahaba:
They are the righteous on whose shoulders the Islamic state was built and established. It is they who suffered mockery and harm of the unbelieving majority until God's right was manifest. They adhered themselves to God's concerns and acceded to the Prophet and those he ordered of acceding to. They kept on holding on God's line till their last moments. They are unanimously decent. This ruling is indisputably adopted by the whole sects of Islam.
2. The rest of Sahaba:
They are uneven. It is only Allah Who distinguishes them. Among them there is the boys and the hypocrites. God has ruled of siting the evil hypocrites in the lower class of the hell-fire, although they were showing being Muslims and classified as the Prophet's companions (Sahaba) according to subjective standards established by Sunnis.
THE BENEFIT OF SUCH A CLASSIFICATION
In fact, recognizing the virtuous Sahaba is a matter of a highly considerable importance. Dedicately, they are those who swear exceptional allegiance to the imam. besides, they are a notable pillar of the Islamic Consultance. In addition, they are the actual accomplishers of the Islamic orders. They are the imam's descriptive government whose mission is establishing bases for accepting God's instructions and applying the Islamic Shari'a and declaring public loyalty to the imam. It is essential for the public to follow them in satisfaction and displeasure. By achieving so, survival of the masses, as well as such Sahaba, is gained, while doom shall certainly be the fate if this is not attainable.
Advantage of such a classification in such a late stage is attaining a substantial review of the past for sake of inspecting mystery beyond the Muslims' present discrepancy, dissipation of attitudes and collapse of their government. This is taken as a commencing step towards enlightening their morrow and ensuring their stepping, keeping them in circle of the legal course as the only one leading to their reunification and reestablishing of a government on bases of Islamic Shari'a, the only way for achieving eternality and evading another collapse.
It is apt to add that discrimination is necessary for recognizing the most virtuous and the most meritorious for occupying public offices.
Regarding the holy Verse, (Surely Allah commands you to make over trusts to their owners), At-Tabari points to the following idea as exegesis. He mentions that making over trusts to their owners aims at referring authorities to the most meritorious. How, then, is it possible to deliver such responsibilities to the fittest without recognizing the best and the most meritorious? It is most certainly that none preceded the Sahaba to acquainting this idea, and it is none but them whom are concerned!
DISCRIMINATION IS A DIVINE NORM
Discrimination is a divine custom and one of the general constitutions of life. It is looked upon as an incentive to advancing in this life that is naturally formed, due to variance in creation, abilities, powers and understanding. It is also imposed by achievement of political and functional justice in field of finding the fittest. The legal discrimination issued by Islam is the only course for achieving such a justice, considering that discrimination as a Divine reward and encouragement.
EVIDENCE OF LEGAL DISCRIMINATION
By both the Shari'a and the general spirit of Islam, means of legal discrimination is affirmed. God says: (Allah has made the strivers with their property and their persons to excel the holders back a high degree, and to each class.) (We have made some of these apostles to excel the others.)
The legal discrimination is also determined by God even over families and tribes. In this manner God addresses at the Israelis: (In fact that I made you excel the nations.) (And certainly we have made some of the prophets to excel others, and to Dawood -David- We gave a Scripture.) (And Ismail and Al-Yasha and Yunus and Lut, and every one We made to excel in the worlds.) (See how we have made some of them to excel others, and certainly the Hereafter is much superior in respect of excellence.) (Not alike among you are those who spent before the victory and fought and those who did not: They are more exalted in rank than those who spent and fought afterwards; and Allah has promised good to all.).
Legal discrimination is necessary for identifying the fittest and the most meritorious for occupying general centers of the government. This is becoming to the Prophet's saying: (It is a treachery to God and His Apostle to assign a man as a leader of a group among whom there is a fitter.)
CLASSES OF SAHABA
Logically, legally and actually Sahaba as a group are not of the same level. Even among the faithful, there is a variance in degree of faithfulness. There are different levels among the powerful Sahaba, and there are variant levels among the feeble ones. Even hypocrites are enjoying different levels of hypocrisy.
As an instance, we may cite the Prophet's following saying to those who suggested to sentence Abdullah Bin Ubey to death penalty: (We will treat him politely so long he is among us.)
According to this text, Abdullah Bin Ubey, chief of the hypocrites, is reckoned with Sahaba. He is Sahabi on the grounds unanimously established by Sunnis. We would have accepted the life stillness and the rational deadlock if we had concurred with such a conception. Although they agreed or declared their agreement upon the Sahaba's ultimate decency conception, Sunnis had to confess, even partly, of inactiveness and illogicality of the conception that is, according to their declaration also, contradicting the Shariite intendment.
One of the clearest evidence on such a confession is their classifying the honorable Sahaba into several classes. Belonging to any of these classes covers the lawful and political role in accordance with the Shari'a. Question of classification is not a discretionary effort. Qualifications of such classes are cited by the Quran and the Prophet's traditions. Exploiting this point, Ibn Sa'd identified five classes of the Sahaba, while Al-Hakim, in his Al-Mustedrak, classified them into twelve classes.
CLASSIFICATION OF THE SAHABA AS POSITED BY AL - HAKAM IN HIS AL-MUSTEDRAK:
The First class: Individuals who embraced Islam before Hijra -The Prophet's immigration to Yathrib-. The four caliphs are cited as examples.
The second class: The Prophet's companions of Darun-Nidwa.
The third class: The immigrators to Abyssinia.
The fourth class: The Prophet's companions of the first Aqaba.
The fifth class: The Prophet's companions of the second Aqaba.
The sixth class: The first group of immigrators who arrived in Al-Madina after the Prophet.
The seventh class: The warriors of -the battle of- Badr.
The eighth class: Individuals who immigrated in the period between battle of Badr and the treaty of Hudeibiyeh.
The ninth class: Individuals of the Razwan declaration of fealty.
The tenth class: Individuals who immigrated in the period between the treaty of Hudeibiyeh and conquest of Mecca. Khalid Bin Al-Waleed and Amr Bin Al-Aas are cited as examples of this class.
The eleventh class: The ‘released’ who embraced Islam only on the day of conquest of Mecca. Abu Sufian and Muawiya, his son, are cited as examples of this class.
The twelfth class: Juveniles and children who saw the Prophet on the day of conquest of Mecca.
Hence, the first Muslim is Khadija followed by Ali (peace be upon him). (On Monday, the Prophet, peace be upon him and his family, was prophesied. On Tuesday, Ali, Zeid Bin Haritheh and Abu Bakr embraced Islam respectively.)
As a matter of fact, classification of the Sahaba into various classes is seen as an actual entry to legal discrimination. Indeed, it will be unreasonable to regard the foremost in embracing Islam as same degree of decency as a ‘released’ who declared his being a Muslim on the say of conquest of Mecca. Al-Faruq -Omar Bin Al-Khattab- directed attention towards this very point during distributing the grants among Muslims. He took the classes to which each individual belonged in consideration. So, he neither treated the foremost in Islam as equal to the latest nor did he equate those who spared no single arts in field of fighting against Islam till they were surrounded in the island of polytheism, with those who missed no single battle for the sake of Islam till God fortified His religion. Moreover, evidence of the Muhajirs -immigrators from Mecca- against the Ansar -supporters of Al-Madina- in the question of the most meritorious to leadership of Muslims after the Prophet (peace be upon him and his family), which was arisen in the Saqeefa of Bani Sa'ideh, is that they, the Muhajirs, had been the foremost in worshipping God by Islam. They also stated that they had been the Prophet's backers, clan, and hence, the most meritorious of his heritage. They also stated that it should be unjust for any to dispute them in this question since the Arab should be dissatisfied if the Ansar would take leadership while the Prophet of the nation is belonging to another group. They stated that the Arab should not be satisfied unless leadership would be the Prophet's clan's.
Is it not acceptable to conclude from Omar's saying: (Who dares to dispute us in Mohammed's heritage and authority while we are his people and clan?
, in the Saqeefa of Bani Sa'ideh, backed by Abu Bakr, that it is an accurate conceptual application of legal discrimination and, in turns, it is a radical blast to the Sahaba's ultimate decency conception?
Back to the story, the Ansar could find nothing other than submitting to this indisputable evidence; therefore, they declared that they would accept none but Ali.
As Imam Ali faced them in his substantial evidence after their declaring fealty to Abu Bakr as the caliph, Bashir Bin S'ad, who was the main reason beyond the Ansar' discordance, addressed at Ali: “No any two would have litigated about your rightfulness -in matter of leadership- if only you had made the Ansar hear your previous words before they declared fealty to Abu Bakr.) Without applying legal discrimination as a means of preceding the most learned, the best and the fittest in the entire fields of life, such contentment should never be attained. Absolutely, legal discrimination policy contravenes the Sahaba's ultimate decency conception since such a policy and a course would be nonexistent when the all are equally decent.
APPROACH OF DISCRIMINATION IN ISLAM
In order to evade dissension and discrepancy, discount the role of temper and fancies and deprecate any tyrant essay to be imposed on the nation, Islam, through undeniable and artless texts, defined the basic pillars of approach of discrimination. These bases are circumscribed in five pillars for the purpose of defining paths to virtue and justice and courses to fields of goodness. Throughout such points, Muslim's position, role and size shall be evidently outlined. Besides, these points shall be the legal answer of any question appertained to individuals' standings and values. They are, then, the only way through which the most learned, the most favorable and the fittest shall be apparently recognized. What is the objective, then, beyond issuing approach of discrimination when the Prophet's companions as a whole are unexceptionally equal? What is the objective beyond instituting doctrinal provisions and issuing rulings and judges, then?
PILLARS OF DISCRIMINATION AND COURSES OF DECENCY
Throughout an extrapolative study of the Islamic divine belief, it is clear to conclude that approach of discrimination is grounded on five pillars considered as legal standards exhibiting the estimation and the status of each Muslim:
The first pillar is the immaculate kinship to the Prophet (peace be upon him and his family). It is, by undiscussible legal texts, the spiritual and political successive leadership of the nation. Concerning the answer of the wonderment why they have been dedicately selected, we can say nothing more than it is the grace of Allah that He grants to whomever He desires. In the same way, alike questions can be put about Mohammed's being chosen for the divine revelation and mission. The same can be said about Moses' being chosen as prophet. The answer will be the same; it is the grace of Allah that He grants whomever He desires. These are, anyhow, concerns of God.
The kinship involved is regarded, according to divine texts, as the center, ‘the saving boat’, ‘the door of forgiveness’, ‘the stars of guidance to the right’, ‘the foremost to faithfulness’, ‘the godliest’, ‘the most knowledgeable’ and ‘the most misfortunate’. They are, according to divine texts too, those whose commitment is imposed upon everybody. Their chief is the legal leader of the nation at any time he is in. He is, thus, the authority of people. This is according to the logic fact that the prophet is preferred to the mission with which he is sent, and the guide is preferred to the matter he is guiding to. How should God send a messenger without a message? At which situation did God reveal a Divine Book to other than one of His slaves? This is to be proved later on. They, the Prophet's progeny, are the core and the essence of the divine leadership.
The second pillar is precedence to believing in the Prophet.
The third pillar is devoutness.
The fourth pillar is knowledgeability.
The fifth pillar is the Prophet's -or the legal leader's- nominating his successor. He is the one elected by the masses fully satisfactorily, without coercion, inducement or duplicity!
ESTIMATING THE CRITERIA
These criteria are actually topical, originated, exclusively, from the Divine Islamic law. They are manifestation of each individual's credentials of decency. Respectfully, other criteria are not more than a form of harmony between an imposed actuality and a divine ordained ensample. The criteria involved are recognized by every body. In the historical policy of caliphate, these criteria were the foremost and most acceptable argument. The following situations of Abu Bakr, Omar and Abu Ubeideh, in the conference of Saqeefeh, are good examples of our discussion. These three individuals expressed their precedence in succeeding Mohammed (peace be upon him and his family) since:
1. The Arab reject delivering leadership to people other than those from among whom prophesy appeared.
2. Mohammed's people and clan are the most preferable in his heritage and authorities. This is the very criterion of kinship.
3. They claimed of their being the first individuals who had worshipped Allah in this world. This is the criteria of precedence to believing and devotion...etc.
Omar's course in distributing the imports can be added to examples of taking the previous five criteria in consideration.
WONDERMENT
Considering the Sahaba, as a whole, are equally decent, shall be in the Paradise, none of them shall be in the hell-fire at all and are equally treated by God; what, then, intercepted the Ansar from having leadership of the Muslims? Why did most of them satisfactorily concede leadership to the three Muhajirs? Why did Omar, the just caliph, follow a policy of discrimination in distributing imports of the state on the Muslims? Why were some of Sahaba sentenced to various doctrinal provisions? Lastly, how should the just decent individual, whose pass to the Paradise is already guaranteed, thieve?!
You, who embrace the Sahaba's ultimate decency conception, are not more knowledgeable than the two Sheiks -Abu Bakr and Omar-. For you, their opinions are ruled as sufficiently satisfactory. I challenge each of you to find, or to try to find, answers to the previous questions. How should the impetuous pursuance be a path to the right? God did learn us that the impetuous pursuance should be the way to the Fire. He, the Exalted, graces us with the intellect so that we will use in obedience and exploring aims of the Islamic laws.
OUTWARD REFUTATION OF THE CONCEPTION
Formally, the Sahaba's ultimate decency conception, adopted by Sunnis, is, generally, refuted from two faces:
FIRST FACE
ADMISSION AND WITNESSES
The Holy Quran is, indisputably, the (Reminder) intended in God's saying: (Surely We have revealed the Reminder and We will most surely be its guardians). The Prophet's traditions are, beyond any dispute, explanations and interpretation of the (Reminder.) God, the tremendously Almighty, has committed Himself of guarding that Reminder all over times. In this manner, guardianship of the Reminder is divinely guaranteed. The honorable Sahaba are not involved in such a guarantee or guardianship. Without need to witnesses, this religion is under guardianship and consonant since Allah is the witness and He is the guardian and the explainer. Only after God's perfecting the religion and completing the divine grace, The Prophet (peace be upon him and his family) moved to his Elevated Associate.
Mohammed, hence, is the witness on Muslims. Muslims of every time are the witnesses on people of their time. Likewise, the Book is revealed from God and none, to any extent, can add, change or erase any single letter. This is because it is a divine arrangement.
Along with the revelation of any group of the Quranic Verses, there was the divine guidance concerning position of these Verses in the Quran book. At the Prophet's decease, the Quran, as a whole, was arranged as exactly as we have now. It was thoroughly written, not only in hearts of men, -as some brothers claim- but also on papers. View of the Sahaba's ultimate decency shall not add anything to the consonant or the defended thing and, in the same way, view of the only sincere Sahaba’s decency shall neither vibrate nor influence consonance or safe. It is really unreasonable for them to discuss matter of the divine guardianship of the Quran for the purpose of proving the ultimate decency of the Sahaba as a whole. In this manner, thanks is God's particularly, and pride is Mohammed's, his folks' and his faithful companion's, who encompassed him. As a matter of fact, the Prophet would have been killed, like many other prophets, if his folks had let him down or delivered him to chiefs of Quraish and, as a sequence, his progeny would have not suffered all those years of blockade, pains and mistreatments. By the way, I wonder where the entire Sahaba were while the Hashemites were detained in Col of Abu Talib, having from leaves of trees and their children were sucking sands due to their starvation and thirst!! It is, positively or divinely, fair to measure the detainer and the detained in the same scale? (What is the matter with you?! On which grounds are you judging?

SECOND FACE
For the following reasons, the claim of reckoning those who malign any of the Sahaba, with the miscreants, is not acceptable:
Since Islam is the last and final heavenly form of God's religion, it is presented and designed in a way enables every individual to understand it according to individual capability. Ideal understanding, however, is that fitting the legal intendment of the text so as to attain what God has exactly meant. This mission, at any rate, is not easy. It is perfectly a matter of specialization. This is why God forwards messengers with the Divine Books, and guides with the guidance. In the same way, it is the reason beyond the existence of imams and the prophets' leadership. As a result, it becomes obvious that Islam is different from our understanding of Islam which depends upon our diverse education.
Difference of opinions and variance of cognition cannot be regarded as disbelief. It is to add that there was a number of Sahaba who maligned the Prophet and criticized his justice. As an example, you may refer to Ibnul-Khuweissira's following saying: “O Mohammed! Be just. You, by God, did not seek God's satisfaction by opting for such a sort of distribution!”
The Prophet, however, did not describe him as a miscreant or a hypocrite. He only answered him with the following statement: “Woe is you! Who will be just if I am not?!”
Are the Sahaba enjoying a standing higher than the Prophet's, then? How come do you rule of ultimate decency of all of the Sahaba while the Prophet (peace be upon him and his family), the leader of mankind, says: “I am but a human. I may be right or, may be, wrong?”
Sunnis unanimously agree, or might be only showing so, that the Prophet is right, and what he has come with is right, too. As long as the Sahaba were the only persons who transferred these rights to us, they are the only witnesses on authenticity of their beliefs. Those vilifying at those Sahaba are attempting to negate the Book and the traditions we are pursuing. Those are miscreants, then. You are not allowed to share those vilifiers at any Sahabi in a meal or a drink or even perform the funeral prayer for them.
PREFATORY PERUSAL
FIRST: CONFUSION
Belief of authenticity of the Prophet, the Quran and traditions is indisputably considerable by Muslims with their various sects. In an equal degree, all of Muslims are belonging to the religion and bearing its eternal identity. The religion, however, consists of two major sections; the Prophet as a person, his sayings, deeds and signature, and the revealed Book of God. This is an unanimity among Muslims. Their discrepancy, in fact, is in their understanding of legal intendment of this religion. It is unacceptable to confuse the religion and our understanding of it. Religion is the constant center, and our understandings are variables. Our understandings are practically differing among individuals and groups. This depends upon degree of knowledgeability, capability of grasping, activity and deserting one's fancies.
Had it been effectual to impose a single understanding to a text, God would have imposed it and there have been unnecessary to pursue the unanimous agreement or, even, the understanding itself. With existence of more than a conception of a definite text, this will definitely incite individuals opting for various understandings of the same text to prove their claim of grasping the legal intendment, to re study severally for attaining a united conception since each text does have one meaning only. Any other theory will grant discrepancies and differences the mark of legality. Likewise, every sect will appoint a different path as its goal while the good of this nation is achieved only by their unification. As an addition it is to say that achievement of any understanding, other than the very one intended by God, does not flow in the good of any. The good of this nation is acquired only by gaining the very understanding meant by God and putting it into action.
It is impermissible for us to confuse our understandings with the religion in various intendments, whether good or bad. It is also inappropriate to dedicate the religion to our inferable understandings so firmly that we sentence those who disagree with us to punition. By opting for such actions we should be exceeding the area of following into that of legislation which is God's concern exclusively. The judgment of regarding individuals embracing contrary opinions as miscreant, and the decision of forbidding sharing them in food and drink, and performing the funeral prayers for their bodies, are inadmitted by religion. Such judgments are ruled as groundless punition and an aggression against others' properties. Furthermore, they are basically void and valueless.
SECOND: SUGGESTIVE WORDS
Islam is a distinct term of a definite meaning. It is:
1. Mohammed, the Prophet, as a person, his words, deeds and signature. Likewise, it is the Holy Quran with its two aspects; theory and practice. These aspects are forming the total exemplary juristic structures that God revealed to His Prophet who, in turns, explained to people. It is the divine creed intended, by Allah, to be religion of the obedient creatures. It is an idiosyncratic denotation.
2. The virtuous Sahaba who pursued the religion and acceded to the Prophet in his divine missive and establishment of the Islamic government. Neither being the religion itself nor a pillar part of it, they are mere followers.
3. The Muslims who followed and aspired to Islam. Considering them as more than followers, Muslims are not Islam itself. There is a great distance between belief and individuals embracing. The same is said about law and people and, in the same way, judges and the judged.
THIRD: PROTECTION AND COVERING UP
Benefits of Islam and Muslims is achieved by understanding the genuine intendment of the Islamic doctrine, that is exactly intended by Allah, the Elevated. Conceiving such an intendment, which is the demand of every person, requires specialization and individual talents. Unfortunately, there are some individuals who occupied others' fields and attempted, peacefully or coercively, at imposing their false conclusions on people. Furthermore, they locked the way to inspecting and searching for the true intendment, and they ruled of atheism of those who contradict them as they judged that their elicitation is the religion itself.
They, however, are not rightful to declare so since there is a great difference between religion, as a belief, and them, as individuals. It is to add that contradicting such individuals has no relation to contradiction of the religion. Opting for such a false perception is regarded as deciding the proofless choice and as an impermissive custody. This will definitely make the whole process a form of utilizing the religion for covering up and protecting a certain belief or conception.
Precisely, contrariety about the understanding of a text does not lead to apostasy of somebody or godliness of another. Such a conception is judged as a proofless preponderance and a baseless outrage. It flows only in the arteries of those who dominated the Islamic nation by discriminating them into various groups and sects using means of dishonest political trickeries. This was done by aid of the ill scholars of this nation who used to stand against consensus and unification of Muslims. It is they who used various names and attributes to the Muslims; such as unbelievers, Sunnis, Shias and the like. Even the unbelievers of the Scriptuaries disdained the naughty matters of discrimination that is detested by sound sense and pure nature. At any rate, it does show the narrow-mindedness of those opting for, and does contravene principals of Islamic fraternity and its general spirit.
The literal degree of oddity and detestability of excessive enthusiasm is recognized by God alone. In his thesis about the most authentic narrators of hadiths, At-Thehbi says:
Abu Omar Bin Abdil-Berr says: It was narrated that Mohammed Bin Weddah had said: “I sought Yahya Bin Mu'in's opinion about Ashafi'i. -Yahya Bin Mu'in is one of the most considerable scholars of evaluating narrators of hadiths and traditions whose opinion is highly taken into account and ruled as a decisive evidence-. He answered that Ashafi'i is distrustful! Regarding Ja'far Bin Mohammed As-Sadiq, except for Al-Bukhari who excluded him from the group of acceptable narrators, Abu Hatem and An-Nisa'i ruled of his authenticity.”
See how Yahya Bin Mu'in, the well known scholar, denied honesty of Ashafi'i, and how Al-Bukhari denied Imam Ja'far As-Sadiq's being among the admissible narrators, while others of less standing, were considered. Imam Ja'far As-Sadiq, however, is the chief of Ahlul-Beit Sect. He is the tutor of founders of the four schools of jurisprudence. He is the unprecedented and the most celebrated savant, from whose school four thousand students of jurisprudence and hadith were graduated. Moreover, he is the sixth Imam of the Prophet's progeny whose fathers are Mohammed, Ali Zeinul-Abidin, Al-Hussein and Ali Bin Abi Talib.
Despite all these specifications, Al-Bukhari did neither regard Imam Ja'far as one of the reliable relators nor did he rule of his authenticity! Even though they are Sahaba according to the conception of Sunnis, the Imams' narratives were ignored by Al-Bukhari.
A TOPICAL REFUTATION OF THE SAHABA'S ULTIMATE DECENCY CONCEPTION
It is a common belief among Sunnis that all of the Prophet's companions are unexceptionably decent. While this conception was invented by the dominant politicians -of that time- for a specific wicked purpose, as we are to verify sooner, they could prove to feeble people that it was a pillar part of Islam and a constant principal of this divine doctrine. They could cheat those people that he should be ruled as a miscreant and should be abandoned that who attempts to disbelieve, discuss or criticize this conception.
It is undeniable that companionship of the Prophet (peace be upon him and his family) is a remarkable honor and a high standing. According to the lexical and the terminological meaning unanimously adopted by Sunnis, all of people of the Prophet's government are included. Characteristics that defining the Prophet's companionship are:
1. Meeting the Prophet (peace be upon him and his family).
2. Declaring true believing in his message. This characteristic can easily be gotten by the hypocrites, like those who spared no efforts for fighting Islam, but they declared their being Muslims when they had been fully surrounded and when the entire doors had been locked in their faces except that of Islam. God, however, alone knows the real intents.
3. Keeping on this state till death.
Those faithful believers, the ostentatious hypocrites and the unbelievers were not of the same degree so that we can ruled of their equal decency! As a matter of fact, among them there were those who showed their Islam while they were hiding disbelief and defiance. Those are the group of the Muslim hypocrites who lived with and after the Prophet (peace be upon him and his family).
The Holy Quran divulged constancy on hypocrisy, treason, mendacity, dishonesty, prevarication, planning for rebellion, hurting the Prophet and disobedience of such individuals.
Beginning with expansion of the Islamic state, elevation of the Prophet's pennon, domination all over the Arabia, mastery over the entire people, perfection of the religion and crowning of God's grace till the Prophet's decease, situations of that faction of hypocrites showed no change at all, whereas the other Muslims were of discrepant standings in believing and sacrificing.
THE WONDER OF WONDERS
With or without political introductories, the entire individuals of the Prophet's state became Sahaba! They, as a whole, did see, or were seen by, the Prophet. They believed faithfully or ostentatiously in him and kept on such a believing to the end of their life. This conception, nevertheless, was invented in the Umayid reign before the extinction of generation of Sahaba. This is to mean that they ruled of the decency before waiting for the end!
In this manner, this mentioned conception is basically annulled.
ASPECT OF ANNULMENT
1. This conception opposes categorical Quranic texts.
2. This conception opposes traditions of the Prophet (peace be upon him and his family) in their three aspects; words, deeds and signature.
3. This conception opposes actuality.
4. This conception opposes general spirit of Islam, concept of the unforeseen end result and concept of cause finale.
EXPATIATING AND PROVING ASPECTS OF ANNULMENT
I. THE CONCEPTION OPPOSES CATEGORICAL QURANIC TEXTS.
MANIFESTATION OF HYPOCRISY
Hypocrisy was prevalently manifested during the Prophet's age. The hypocrites were forming a considerable tangible power. They are a group of people who showed their believing in the Prophet's message and admitting, by words, the two creeds of Islam besides the very statements frequently repeated by Muslims. By uttering so, they were aiming at deceiving and mocking at Muslims. God says: (And these are some people who says, We believe in Allah and the last day and they are not at all believers. They desire to deceive Allah and those who believe, and they deceive only themselves and they do not perceive.)
Manifestation of hypocrisy included deeds also. The hypocrites were performing prayers, giving alms, providing convincing excuses as they were withdrawing from battles of Islam and repeating their claims of being believers.
Sooner or later, conducts reflect substance of beliefs. Yet, intents are God's concern lonlily. The Prophet (peace be upon him and his family) who is, as a norm, kind, merciful and highly polite as he is the ideal of perfect human, is to deal with individuals according to their appearances and outwards conducts, entrusting intents to Allah. When they exceeded limits, the Holy Quranic Verses began to disclose the real peculiarities of such a group. The following is a number of such Verses:
(And they are not all believers. They desire to deceive Allah and those who believe.) (And when they are alone with their Shaitan they say: surely we are with you, we were only mocking.) (And they do not come to prayer but while they are sluggish, and they do not depend but while they are unwilling.) (And if they intended to go forth they would certainly have provided equipment for it, but Allah did not like their going forth, so He withheld them, and it was said to them: Hold back with these who hold back. Had they gone forth with you, they would not have added to you aught save corruption, and they would certainly have hurried about among you seeking dissension among you, and among you there are those who hear for their sake; and Allah knows the unjust.) (And they swear by Allah that they are most surely of you, and they are not of you, but they are a people who are afraid -of you-.) (And among them there is he who says: allow me and do not try me, Surely into trial have they already tumbled down, and most surely hell encompasses the unbelievers.)
CATEGORICAL DIVINE JUDGMENT
As God uncovered their realities and bared their intendments, He issued His just ordinance fitting their grave offenses of lying to people and God. In Addition, God enjoined His Prophet informing them of contents, recitals and causes of this divine judgment: (Say: Spend willingly or unwillingly it shall not be accepted from you.)
What for is this decision? This was by reason that they had been deceiving God and those who believed in Him, and their claims had been false and aimed for mocking. As a result, they disbelieved in God and His Messenger in spite of their claims.
As to his responsibility, the Prophet (peace be upon him and his family) declared this divine judgment without neglecting its causes and recitals. Consequently, he put such facts before everybody's eyes.
Nevertheless, the Prophet, as to his perceptible nature, went on seeking God's forgiveness and guidance to the right path for such individuals. Evidently, God answered: (Ask forgiveness for them or do not ask forgiveness for them; even if you ask forgiveness for them seventy times, Allah will not forgive them; this is because they disbelieve in Allah and His Apostle, and Allah does not guide the transgressing people.)
EXAMPLES OF CONTRADICTION BETWEEN THE HOLY QURAN AND THE SAHABA'S ULTIMATE DECENCY CONCEPTION
The first example is God's saying: (And there are those of them who made a covenant with Allah; if he give us out of His grace, we will certainly give alms and we will certainly be of the good. But when He gave then out of His grace, they became niggardly of it and they turned back and they withdrew. So He made hypocrisy to follow as a consequence into their hearts till the day when they shell meet Him because they failed to perform towards Allah what they had promised with Him and because they told lies.)
This is concerning the story of Tha'laba, the destitute Sahabi, who implored the Prophet (peace be upon him and his family) to seek God's bestowing him a considerable fortune. The story goes on in this form: “Woe is you, Tha'laba!” said the Prophet, “A thankful scantiness is better than an unbearable plenitude.” “By Him Who messaged you with the Truth I swear,” Tha'laba asserted, “I will settle the whole rights.”
The Prophet (peace be upon him and his family) supplicated God to bestow Tha'laba. Hence, the man was greatly enriched. Unwillingly, Tha'laba resisted the Prophet's demand and refrained from defraying the poor rate imposed on every wealthy Muslim. His excuse was that he had regarded the poor rate as tributes that he was not to pay. Without receiving Tha'laba's taxable sums, the Prophet (peace be upon him and his family) was deceased. Abu Bakr, Omar and Othman, during whose reign Tha'laba was deceased, rejected receiving his poor rates.
The second example is God's saying: (Is he then who is a believer like him who is a transgressor? They are not equal. As for those who believe and do good, the gardens are their abiding place; an entertainment for what they did. And as for these who transgress their abode is the fire; whenever they desire to go forth from it they shall be brought back into it, and it will be said to them, taste the chastisement of the fire which you called a lie.)
The believer, in the above Verses, is, dedicately, Ali Bin Abi Talib, while the transgressor is Al-Waleed Bin Aqaba. It is worth to mention that this (transgressor) became Othman's governor of Kufa and Muawiya's governor of Al-Madina.
The third example is God's saying: (And who is more unjust than he who forges a lie against Allah and he is invited to Islam, and Allah does not guide the unjust people.)
This Verse was reveled for the case of Abdullah Bin Abi Sarh, the governor of Egypt in the reign of Othman. He forged lies against Allah. As a result, the Prophet (peace be upon him and his family) judged of shedding his blood in impunity and going unrevenged even if he hangs to curtains of Ka'ba. This report is quoted by the Shafi'ite author of As-Seeretul-Halabiyyeh, Section: Conquest of Mecca. The author adds that Othman led him seeking the Prophet's securing him. That was on the day of the conquest of Mecca. By keeping silence, the Prophet (peace be upon him and his family) anticipated that the man would be killed by somebody. Eventually, he had to grant secure to the man as he recognized that none would kill him.
EXPLICATION OF THE EXAMPLES
1. GOD'S JUDGMENT IN THE THREE INDIVIDUALS
In the First example God rules of hypocrisy of Tha'laba's intendment.
In the second example God explicates that Al-Waleed Bin Aqaba is a transgressor who shall be certainly sent to where he shall never find any other choice or an exit.
In the third example God points out that Abdullah Bin Abi Sarh has forged lies against Allah and attempts to contort God's Book. He is, then, the most unjust. In addition, God shows that this individual shall be never following the true path since God shall not guide the unjust.
2. SUNNIS' JUDGMENT RESPECTING THE THREE
These three individuals are reckoned with Sahaba considering they are meeting qualifications of Sahaba lexically and terminologically. On that account, they are such decent persons that it is inapt for them to fabricate at all and they are ruled as honest who shall certainly be sent to the Paradise and none of them shall see the Hell. These matters are fortified by the facts that Abdullah Bin Abi Sarh had been Othman's governor of Egypt and one of his close viziers. The same is said about Al-Waleed Bin Aqaba who was the governor of Kufa who had performed the Fajr Prayer with four Rak'as -units of prayer- and showed his readiness to add any number according to desires of his followers. He was Othman's vizier and Muawiya's governor of Al-Madina. In due course, he shall be decided as a miscreant, that is forbidden from being shared in a food or a drink or prayed for his dead body, that whoever asperses any of those three individuals!!
Forthrightly, which one is to be believed? Is it God's Book and judgment, or is it partisan pursuance? From this cause, the Sahaba's ultimate decency conception is topically nullified because of its being paradoxical to decisive Quranic texts. Generalization of the ultimate decency of the Sahaba, as a whole, opposes and counteract the divine doctrines.
II. THE CONCEPTION OPPOSES THE PROPHET'S TRADITIONS
The first example is Thuthedyeh. He was one of the pious Sahaba, whose godliness and saintliness were admiring people. The Prophet (peace be upon him and his family), however, described him as “a man with a face of Satanic traces.” Abu Bakr and Omar were sent by the Prophet for killing that man, but they did not do it as they found him in a state of praying. Imam Ali, then, was charged for the mission. The man had left the place just before the arrival of Imam Ali. Thus, he survived.
This man was the leader of the Kharijites in battle of Nahrawan. At any rate, the man was killed by Imam Ali during that battle.
The second example is that group of Sahaba who used to meet in a house for driving people against the Prophet (peace be upon him and his family). Pursuant to the Prophet's orders, the house was put on fire while they were in.
The third example is Qazman Bin Al-Harth. This man fought remarkably in the line of Muslims. Before the Prophet (peace be upon him and his family), attendants mentioned Qazman's courage and great role in the battle. “Indeed, he shall be in the Hell.” commented the Prophet (peace be upon him and his family). Qazman was dying due to heavy stabs when some Muslims congratulated him for he should be in the Paradise very soon. “Is it not that Paradise of harmaline?” mimed Qazman, “I swear I fought only for the sake of the worldly benefits!”
The fourth example is Al-Hakam Bin Al-Aas Bin Umaya Bin Abd Shams, uncle of Othman Bin Affan and father of Marwan Bin Al-Hakam.
The Prophet (peace be upon him and his family) cursed this individual and his progeny; “My people shall be countering anguishes on the hands of this one's progeny.”
It is related that A'isheh addressed at Marwan: “I do attest that God's messenger did curse your father while you were in his back.”
Al-Hakam was banished to Marj, a village near At-Ta'if, and prevented from entering Al-Madina city. Abu Bakr, in the same way, rejected his request of visiting Al-Madina. Othman mediated at Omar, the caliph, to let him in Al-Madina anew. The caliph rejected strictly. Having come to power, Othman canceled the Prophet's decision of the banishment. Hence, the man entered Al-Madina with full honor and dignity. Besides, he was gifted one hundred thousand dirhams. Marwan, this man's son, was assigned as secretary of the caliph. This was the main cause of eruption of the revolution against the caliph which led to his assassination and to devastation of the regime of caliphate. It is to add that Marwan had been called ‘a thread of the wrong.’
A poet used this name when he said:
To Allah I complain against a people took a thread of the wrong as their leader..
The fifth example is (Those who built a mosque to cause harm and for unbelief and to cause disunion among the believers.) Those twelve individuals, who are reckoned with Sahaba despite their hypocrisy, declared that the aim before establishing that mosque had been seeking God's favor.
The sixth example is a number of Sahaba who had been declaratorily cursed by the Prophet (peace be upon him and his family). Al-Halabi mentions that the Prophet (peace be upon him and his family), for a considerable period, cursed some persons.
Al-Bukhari relates the following:
Salim, his father:
After reciting the statement of the last ritual genuflection of Fajr prayer, I, frequently, heard the Prophet (peace be upon him and his family) curse some names.
As-Suyouti relates:
Ahmed, Al-Bukhari, At-Tirmithi, An-Nisa'i, Ibn Jarir and Al-Beihaqi -in his Dela'ilun-Nubuwweh- record the following narrative:
Ibn Omar related: “On the day of battle of Uhud, the Prophet (peace be upon him and his family) cursed Abu Sufian, Al-Harth Bin Husham, Suheil Bin Amr and Safwan Bin Umaya.”
At-Tirmithi, who ruled of authenticity of the following narrative, Ibn Jarir and Ibn Abi Hatem write down the following narrative:
Ibn Omar related: “The Prophet (peace be upon him and his family) was wont to supplicate God against four individuals. In his Fajr prayers, he used to supplicate God to curse certain names.”
Nasr Bin Muzahim Al-Minqari records:
Abdul-Gheffar Bin Al-Qasim, Edi Bin Thabit, Al-Bera Bin Azib:
Abu Sufian and Muawiya were approaching when the Prophet (peace be upon him and his family) pointed at them and said: “O Allah! Curse the follower and the followed. O Allah! Take charge of the uneven-bodied.”
The uneven- bodied is Muawiya.
Nasr, Ali Bin Al-Aqmur records:
...The Prophet's sights fell on Abu Sufian who was riding a pack animal while Muawiya and his brother were driving and leading the animal, and said: “O Allah! Curse the rider, the driver and the leader.”
Another evidence is Mohammed Bin Abi Bakr's missive to Muawiya. The following is an excerpt of that missive:
“I saw you attempt to liken him -Ali Bin Abi Talib- and you are what we know, and he is what we know. He is the most well-meaning, father of the best progeny, husband of the finest wife and cousin of the most honorable man. He is brother of that self-sacrificer on the day of Mu'teh. He is nephew of master of martyrs on the day of Uhud. He is son of the protector of the Prophet and his group. While you are the cursed and son of the cursed. Continuously, your father and you have been waylaying the Prophet and sparing no efforts for darkening God's light. For so you have been allying the arrays, spending fortunes and instigating tribes against him. On this state, your father was deceased. You did succeed him.)
In spite of his expressive reply to this missive, Muawiya neither denied his father's being cursed nor did he deny his.
A SOLICITATION TO SCRUTINIZING THE EXAMPLES
All the six previous examples related to the Prophet (peace be upon him and his family) are contradictory to the Sahaba's ultimate decency conception. It is rational that the condemned and sentenced to death, by the Prophet, are not decent. In a like manner, those the Prophet flamed their house while they were in are not decent. Those who mock at the Paradise and fight for the sake of spoils are not decent. As well, those who are cursed, along with their progenies, by the Prophet are not decent. Those who built a mosque for the sake of harm are not decent. Ruling of decency of the previous individuals is opposite to the Prophet's holy traditions. While the blind followers posit decency of such individuals without referring to their senses, the Prophet's tradition abjure it. Which is to be believed; the Prophet's traditions or the blind followers?!
Decency of the virtuous Sahaba is unanimously acceptable. The real disagreement exists in conception of generalizing such a decency, that is thoroughly contrary to the Prophet's traditions.
THE CONCEPTION IS CONTRADICTORY TO ACTUALITY
The first example: Muawiya acquired declaration of fealty, as a caliph, by means of massacring, destroying, searing and reviling at the Prophet's supporters. He misused the Muslims' fortunes he had amassed during the twenty year dominion of Syria for the aim of fortifying his authorities. He invented an income distributed on the military at the nomination of a new caliph.
This trend became indisputably obvious after Muawiya's proposing his son, Yazeed the notorious lascivious and ill-mannered, as the caliph, in addition to the coercive procedures of acquiring people's declaration of allegiance.
The second example: Muawiya Bin Abi Sufian advised his son, Yazeed, to opt for Muslim Bin Aqaba for quelling any probable rebellion in Al-Madina. Muslim Bin Aqaba kept a list containing names of the most immaculate Sahaba, so that he would not miss any. In the centre of the Prophet's capital, Muslim perpetrated the most outrageous crimes. Marwan was the commander while Muslim and his militaries were the executors. Besides the merciless executions, results of this operation advised by Muawiya, can be counted in the following points:
1. The whole warriors of Badr were terminated.
2. Seventy men from people of Quraish and the Ansar were killed.
3. Ten thousand individuals from the Arab and the non Arab were killed.
These were incidents of Al-Harra encounter that occurred in 63 A.H. Abdullah Bin Omar, who had been withdrawing from the continuous conflict between Ali and Muawiya, declared the saying which was changed, afterward, into an institutional rule; “We are with the controlling.”
The third example: Muawiya assigned Bisr Bin Arta'a as the commander of three thousand soldiers and ordered him of acquiring fealty declaration of people of Al-Madina, Mecca and Yemen. It was the year 40 when Bisr ascended the pulpit and menaced people of Al-Madina with killing if they would reject declaring fealty to Muawiya. After having finished his mission in Mecca, Bisr advanced towards Yemen. As he could not find Ubeidullah Bin Abbas, the governor of Yemen, Bisr killed Abdurrahman and Al-Qasim, the two young children of Ubeidullah, and their maternal uncle. Bisr perpetrated heavy massacres in Al-Madina, between the two mosques, Al-Jawf and San'a. He killed every man descried as acceding to Ali Bin Abi Talib.
Juweiriyeh, the mother of the two young children killed by Bisr, used to circumambulate around her house with her hair dispersed, and eulogize her two children with excessively expressive words.
The fourth example: It is related that Ja'deh Bint Al-Ash'ath Bin Qeis killed her husband, Al-Hassan Bin Ali, with poison she had taken from Muawiya. The incentive beyond her ill deed was that Muawiya had promised her with one hundred thousand dirhams and selecting her as his son's wife. After the decease of Al-Hassan due to poisoning, Muawiya sent the sum he had promised Ja'deh of, but he broke the other promise saying: “We will chose you as our son's wife unless we do want him to live!”
It is related that during his dying, Al-Hassan said: “He, Muawiya, did achieve his goal; but he shall never make his words nor shall he fulfill his promise.“
Al-Abbas Bin Abdil-Muttelib related:
I was with the Prophet (peace be upon him and his family) when he smiled in the face of Ali Bin Abi Talib while he was approaching. As I sought an explanation, the Prophet (peace be upon him and his family) said: “O the Prophet's uncle! I do assert that Allah does love this man more than I do. The prophet's progenies are their sons. Mine is Ali's.”
People of Syria elected Abdurrahman Bin Khalid Bin Al-Waleed as Muawiya's successor. This was the reason beyond Muawiya's poisoning him. The same thing was done to Abdurrahman Bin Abi Bakr.
The fifth Example: The Grand Beatitude:
Mohammed Bin Jarir At-Tabarani, Mohammed Bin Hameed Ar-Razi, Ali Bin Mujahid, Mohammed Bin Isaaq, Al-Fadhl Bin Rabee'a:
Abdullah Bin Al-Abbas related:
I was in the mosque when I heard Muawiya recite ‘Allahu Akbar’ declaratorily. Responding this declaration, people encompassing him, recited the same statement. When people of the mosque heard so, they participated. From her place, Fakhiteh Bint Qaraza Bin Amr Bin Nawfel Bin Abd Menaf went out and wondered: “God may please you, Ameerul-Mu'mineen! What is this news that made you so jovial?” “It is the decease of Al-Hassan Bin Ali.” answered Muawiya. She was highly touched; therefore, she wept and cried: “The master of Muslims and the son of the Prophet is dead.” “The best thing you are doing.” said Muawiya, “ He was certainly as exactly as you have described.”
As soon as I was informed of the news I hurried up to Muawiya. “O son of Al-Abbas! Have you been informed of the news of Al-Hassan Bin Ali's death?” he asked. “Yes, I have. Did you recite ‘Allahu Akbar’ for this very reason?” I wondered. “Yes, it was.” Muawiya affirmed.
The sixth example: The troops led by Amr Bin Sa'd Bin Abi Waqqas, the Sahabi, advanced.. Because of the heavy numbers of troops surrounding Al-Hussein (peace be upon him), he had to fight them since he was sure he would not find an exit. He fought to death. A man from people of Mithaj decapitated Al-Hussein and took his head to Ubeidullah Bin Ziyad seeking the prize of killing that ‘deferential celebrity, son of the most honorable father and mother’ as the killer admits.
Al-Belathiri, in his Ansabul-Ashraf, relates that in addition to their robbing the apparel of Al-Hussein, the killed, horsemen executed the command of Omar Bin Sa'd, the Sahabi, of treading Al-Hussein's chest with their horses. Isaaq Bin Hubeira Al-Hadhrami and his group were mandated for this operation. Thus, they trod Al-Hussein's dead body. After having terminated the offspring of Mohammed, intercepting them from having from the near at hand River Euphrates, from which even dogs drink, Omar Bin Sa'd Bin Abi Waqqas and his troops came back bearing triumph.
The seventh example: During his meeting Muawiya, Imam Al-Hassan addressed at people of Kufa: “Saving your three acts that I can never disregard; your killing my father, robbing my gear and stabbing me in the abdomen, I would be careless for you. Thereupon I declare fealty to Muawiya.”
This occurred after he (peace be upon him) had led a twelve thousand fighter army and camped in Al-Meda'in. Aback, some of his warriors robbed his luggage and gave him up. In addition, some attempted to enchain Imam Hassan and take to Muawiya. Some, however, aimed at killing him.
EXPLICATION OF THE EXAMPLES
Massacres, destruction, flaming, terminating the warriors of -the battle of- Badr, killing eleven thousand Muslims of the capital, Al-Madina, in a single day; all these are matters contradictory to decency.
In a like manner, murdering young children and executing every one showing, even surmisingly, Ali's affection are matters opposing claim of decency.
Correspondingly, poisoning Al-Hassan, killing Al-Hussein, truding his chest with horses, terminating Mohammed's progeny and depriving them of drinking are matters violating claim of decency.
Besides others, occurrence of such matters repeals claims of those who rule of the ultimate decency of Sahaba as a whole. It repeals, likewise, their claim of the Sahaba's being in the Paradise and being saved from the Hell. Adopting for such a claim leads to the existence of rewarding those who perpetrated actions illegalized by Allah.
Actions like poisoning Imam Al-Hassan, killing Imam Al-Hussein and terminating the Prophet's progeny and companions cannot be regarded but an aggression. It cannot be decided as a sort of Ijtihad - doing the best for gaining an acceptable manner- under any circumstances. It is logically, religiously, justifiably and topically impossible to reckon perpetrators of such murders with the decent. Any commander, even paganists, will elevatedly evade committing such crimes of killing young children in the absence of their father, like that perpetrated by Bisr Bin Arta'a. As a matter of fact, existence or absence of two young children should never affect authority of Muawiya. It is, by all means, a savage unreasonable deed. Is it, then, rational that the perpetrator of such a misdeed is reckoned with the decent? It is rational that the perpetrator of such a misdeed shall be certainly in the Paradise?
As to partisan pursuance, any strange matter is acceptable. It is, however, unacceptable in accordance to laws of the infallible Divine Doctrine.
Thus, actuality, together with incidents occurred after the Prophet's decease, does perfectly repeal the Sahaba's ultimate decency conception. Occurrences are contradictory to the conception which had been established, as we shall see, only for certain political purposes, including covering up transgression against legality and the illegal transference of power. God, however, is the Prevalent. People pursued each other in respect to this conception till it became as same as transference of fashions.
THE SAHABA'S ULTIMATE DECENCY CONCEPTION OPPOSES THE GENERAL SPIRIT OF ISLAM, CONCEPT OF THE UNFORESEEN END RESULT AND CONCEPT OF CAUSE FINALE.
Indeed the Almighty Allah has created life, death, the earth and what is all over it, only for the purpose of discerning the best doers. This is shown in God's saying: (Surely We have made whatever is on the earth an embellishment for it, so that We may try them as to which of them is best in works.) (He Who created death and life that He may try you -which of you is best in deeds.)
Consequently, This life is existed as a field of testing the creatures. This field is composed of every element in this life. Process of testing commences with the mandate connected to the intellectual discernibility and ends at death. Considering all of Sahaba are ultimately decent, infallible, honest and that they shall certainly be in the Paradise and none of them shall be in the Hell, means that they, as a whole, are out of process of mundane testing. This is indisputably opposite to the cause finale of their existence. Reciprocally, this will lead to the cessation of process of the divine testing.
Furthermore, this is opposite to the general spirit of Islam since God says: (I swear by the Asr. Most surely man is in loss. Except those who believe and do good, and enjoin on each other truth, and enjoin on each other patience.)
The providence of Muslims is committing to God's commands till doom. Any error occurs to such a commitment should result in being out of realm of Islam and, also, drawing God's ire that is invariable according to sort of errors. The criterion is taken from the end result.
Providing that a Muslim apostatizes only at the last day of his life, honesty and faithfulness of his entire previous life shall be valueless. Due to God's mercy and grace, the Prophet (peace be upon him and his family) does realize the morrow. On that account, he (peace be upon him and his family) addressed at the believers in his last (Farewell) Pilgrimage: “After me, turn not into disbelieving, decapitating each other!” This statement is addressed at Sahaba, in both terminological and lexical meanings.
The following are narratives respecting this meaning:
* Al-Bukhari: Ibn Abbas:
The Prophet (peace be upon him and his family) said: “You shall be resuscitated -on the Doomsday- barefooted and naked. Some from among my companions shall be taken to the right and to the left. Then, I will say: ‘They are certainly my companions.’ I will be answered: ‘They kept on apostasy from the moment you departed them.’ Thereupon I will repeat the words of that virtuous slave -of God-: (I was a witness on them so long I was among them.)”
* The same narrative is recorded by Muslim in the following form:
The Prophet (peace be upon him and his family) said: “Individuals from among my companions shall be proceeding towards me. As soon as I realize them they will be intercepted from me. I, then, will say: ‘They are my companions.’ I will be answered: ‘You do not know what they did after you.’”
* Al-Bukhari:
The Prophet (peace be upon him and his family) said: “-On the Doomsday- While I will be standing erect, a group of people will be advancing towards me. When I realize them, a man comes out between them and me and lead to the hell-fire. I will ask about the reason, and I will be answered: ‘They apostatized and turned to their backs just after you.’ Saving very few of them, none will be saved.”
* As to another narrative recorded by Al-Bukhari:
The Prophet (peace be upon him and his family) related: “On the Resurrection Day, a crowd from my companions will be advancing towards me when they shall be intercepted from having from my Pool. Then, I shall say: ‘O Lord! These are my companions.’ I will be answered: ‘You do lack knowledge of what they did after you. They apostatized and turned to their backs.’”
* Sahl Bin Sa'd relates:
The Prophet (peace be upon him and his family) says: “Peoples I do realize as same as they do realize me, shall be intercepted from keeping advancing towards me.”
An-Nu'man Bin Eyash testifies that he heard Abu Sa'eed Al-Khidri add the following statements to the same saying: “I will say: ‘They are within my people.’ I will be answered: ‘You do not know what they did after you.’ Thereupon, I will say: ‘Remote be those who altered after me.’”
* Ibn Abbas
“..People from among my companions shall be taken to the left. I will say: ‘They are my companions. They are my companions.’ I will be answered: ‘Since you departed them, they kept on apostatizing.’”
* The same is recorded by Abu Ya'qub in his Musned Omar.
* Al-Bukhari, in Chapter: Al-Hudeibiyeh Battle, writes down: Al-Ala Bin Al-Museyyeb, his father:
“Congratulations! You accompanied the Prophet (peace be upon him and his family) and declared fealty to him under that tree.” I said to Al-Bera Bin Azib. He answered: “O my brother's son! You do not know what heresies we contrived after him!”
* Al-Bukhari: Abdullah:
The Prophet (peace be upon him and his family) said: “-On the Resurrection Day- I will be preceding you to the Pool. Some of you shall be certainly driven away from me. I will say: ‘O Lord! They are my companions.’ He shall answer: ‘You do not know what they did after you!’”
* Al-Bukhari: Asma Bint Abi Bakr:
The Prophet (peace be upon him and his family) said: “I will be standing to the Pool so that I will see who advances towards me from among you. Some peoples will be driven away from me. ‘O Lord! They are with me and within my people!’ I will be saying. I, then, will be answered: ‘Do you cognize what they did after you? They went on returning to their backs!’”
Ibn Melika used to supplicate: “O Allah! We do seek your protection against turning to our backs and being tested in our religion.”
These are a part of what is recorded in books of Muslim and Al-Bukhari about the subject. Evading elaboration, we neglected mentioning the plenteous narratives appertained.
EXPLICATION OF THE ABOVE TEXTS
From the above texts of the Prophet (peace be upon him and his family), it is proved that a number of Sahaba shall be altering his norms and turning to their backs and, consequently, sent to the hell-fire. Muslim and Al-Bukhari, whom are considered, by those who embrace the Sahaba's ultimate decency conception, as the most authentic and respectful after the Holy Quran, are among the hadithists who recorded such narratives. How should we, then, correspond between the Sahaba's ultimate decency conception and being unquestionably sent to the Paradise, and such decisive continuously related texts of the Prophet (peace be upon him and his family) that are, in addition, supported by actuality?
As long as it is impracticable to harmonize between the conception and these texts, the earlier will be regarded as null. Likewise, it opposes the cause finale which is, the testing, and the spirit of Islam that is binding the upright life to the good deeds and continuity of enjoining each other of truth and toleration. This courses should be crowned only by the satisfactory end result.
INCOHERENCE OF THE CONCEPTION
In his Sharhu Nahjil-Belagheh, Ibn Abil-Hadid records:
Ibn Arafa, the well named 'Naftawayih', who is one of the most considerable hadithists, says:
“Most of sayings reckoned with the Prophet's traditions, that are appertained to excellencies of Sahaba, had been deceitfully intrigued in the Umayid reign. It was purposed for seeking those rulers' favors, considering such acts as an effort for subjecting the Hashemites. These lies were patterned in such a compiled form that it deems every Sahabi as the most virtuous exemplar of mankind. Besides, such sayings bring all sorts of virulence to those who malign or misthink of any of them. In this manner, the following is related to Anas Bin Malik: “He whoever reviles at any of my companions is cursed by Allah, the angels and people entirely. You are not to share -in a food or drink- those whoever malign or impute dishonor to any of Sahaba. You are not to perform the ritual funeral prayer for such individuals.” Many a narratives were related in this style without showing any difference between the Prophet's companions.
REMARKS
Regarding the God’s devotee, brother of God's messenger, chief of the Prophet's household, door to the city of Divine knowledge; Ali Bin Abi Talib, all these specifications are through categorical Divine texts. He is, furthermore, a Sahabi like others. What is, then, the judgment appertained to those who malign and impose his continuous defaming on people all over the Islamic state? What is the judgement respecting those who carried on such a decision issued by Muawiya? Will they be included in the previous narrative?
In addition, Muawiya, as he was advised by some to avoid maligning Ali Bin Abi Talib and his associates, said: “Nay, by God. I will never stop maligning and reviling at him so that children will be grown up on such a manner, and the middle-aged will become old on it!”
Muawiya gifted Samara Bin Jundub, the Sahabi, five thousand dirhams in place of forging misrepresentatively that the Prophet (peace be upon him and his family) had informed of Ali Bin Abi Talib's having been the one intended in God's saying: (And among men is he whose speech about the life of this world causes you to wonder, and he calls on Allah to witness as to what is in his heart, yet he is the most violent of adversaries, And when he turns back, he runs along in the land that he may cause mischief in it and destroy the tilth and the stock, and Allah does not love mischief-making.)
In a like manner, Samara was gifted a bribe for publicizing the fib that Abdurrahman Bin Muljim, Ali's killer, had been the one intended in God's saying: (And among men is he who sells himself to seek the pleasure of Allah; and Allah is Affectionate to the servants.)
What for does this conception discriminate Sahaba? What for is it applied to some and neglect others of the same class?! No single sane can negate the fact that authorities of Muawiya's regime betook maligning and reviling at Ali as an action imposed on the entire people who, in any case, will undergo a part of this sin!!
THE SAHABA'S ROLE IN LEGISLATION
In their epoch, the Sahaba and the first class of followers were not more than reporters of the Prophet's words and deeds. In epochs of plurality of sects, the Sahaba's opinions were betaken as a part of the Prophet's traditions. Hence, the Sahaba's opinions were regarded as a third source of legislation in case that a judgment of an incident cannot be inferred from the Quran and the Prophet's traditions.
It seems that founders and scholars of the Hanafite, the Malikite and the Hanbalite sects are more fanatic, in this regard, than the Shafi'ites.
Despite the fact that he was favoring and enthusing over principal of analogy, Abu Hanifa was wont to precede the Sahaba's opinions when contrasted with other items of jurisprudence. It is narrated that he said: “I will refer to the Sahaba's opinions if I lack the ability to infer from the Quran and the Prophet's traditions. In case there are different opinions of different Sahaba, I will take from any indiscriminately in order not to neglect their opinions and opt for the followers'.”
In his A'lamul-Muwaqqi'in, Ibnul-Qeyyim mentions the following:
“For imam Ahmed, sources of legislation are five: texts, Shaba's verdicts...”
The Hahafites and the Henbelites ruled of allocating the Quran's judgments to the Sahaba's deeds. This is for the reason that Sahaba would not neglect applying the Quran's judgments unless they had an evidence. Hence, whenever the Sahaba contradicted the Quran, this item must have been allocated for a specific state or manner. The Sahaba's deeds, however, are as same as their words.
It is a great remoteness between this conception adopted by Sunnis and Shias' ruling of impermissibility of referring to the Prophet's traditions, in field of legislation, unless when supported by a single Verse, at least, of the Holy Quran. They believe in the fact that the Quran is including the entire subjects; (Explaining clearly everything.) Likewise, the Quran was revealed in the tongue of the Arab that everyone can comprehend, while the Prophet's traditions were related by individuals so ordinary that they may say truth or lie.
Back the Sunni sects, they sometimes reject each other's narratives and adopted their own inference. Their disagreement reached climax when they accused each other of illegality to the degree that they ruled of legality of killing the other sects' followers.
For Sunnis, words, deeds and opinions of Sahaba are one the most perceptible sources of legislation after the Quran. As if the Sahaba's opinions are immaculately true that are revealed from the Heavens, they used to allocate the generic rules and generalize the allocate rules of the Holy Quran according to such opinions. It is well recognizable that such pictures of exaggeration in sanctifying the Sahaba are indifferent from principal of sinlessness. In this manner, this sanctification is too extensive to defer hypocrites and polytheists who showed their being Muslims coercively.
At the same epoch, this form of sanctifying the Sahaba was created and directed for conflicting jurisprudence, legislation and rites of the Prophet's household sect; the Shi'a, whose course, representing the true Islam in its entire stages and echelons, is as exactly as what they had inherited from Ali, the door to city of Divine knowledge. The twelve Imams used to say: “Whatever we say is coinciding the Holy Book of Allah. You are to disdain every word imputed to us while it is contradicting the Holy Book of Allah.”
THE SAHABA'S ULTIMATE DECENCY CONCEPTION AT SHIAS
1. Shias' acceding to the Sahaba:
Seyid Murteza Ar-Razawi says: “Shias accede to Mohammed's companions who did their best for the sake of supporting this religion and strove with their souls and wealth. Accusing Shias of maligning and regarding the entire companions of the Prophet (peace be upon him and his family) as apostates, is null and void. It is to rule of such an incorrect accusal as an informing of an unforeseen matter. It is resulted from subjection to fanaticism and sectarian extremism. Finally, it is a matter stemmed from seeking illusions and falsities.”
2. For Shias, who are the Sahaba?
All those who accompanied, saw or heard from the prophet (peace be upon him and his family) are included in the term of Sahaba. This is to mean that believers, hypocrites, the decent, the dishonest...etc., are included. The mere companionship of the Prophet (peace be upon him and his family) is not a matter that protects against misguidance or indecency. Ranks and standings of the Prophet's companions are to be measured pursuant to individual acts and conduct. There are adequate evidences on our claim inferred from the Holy Quran and the Prophet's traditions. Besides, events are good witness of our trend of comprehensiveness of the Prophet's companionship and variant standings of such companions among whom there are the decent, who attested their covenant to God, fastened their feet in the Doctrine, made the belief flow in their arteries and acted sincerely to God. Such companions could attain the acme of perfection. They are described, by Allah, in the following Verse:
(Mohammed is the Apostle of Allah, and those with him are firm of heart against the unbelievers, compassionate among themselves -each other-; you will see them bowing down, prostrating themselves, seeking grace from Allah and pleasure; their marks are in their faces because of the effect of prostration; that is their description in the Tavrat -Torah- and their description in the Injeel -Bible- like as seed produce that puts forth its sprout, then strengthens it, so it becomes stout and stands firmly on its stem, delight on the sowers that He may enrage the unbelievers on account of them; Allah has promised those among them who believe and do good, forgiveness and a great rewards.)
Surely they are the true believers; (The believers are only those who believe in Allah and His Apostle then they doubt not and struggle hard with their wealth and their lives in the way of Allah; they are the truthful ones.)
God issued ordinance of following and pursuing such true believers; (O you who believe! Be careful of (your duty to) Allah and be with the true ones.)
It is those who are the decent companions of Mohammed (peace be upon him and his family), as Shias believe.
Shias push themselves in the midst of debate on conducts of the aberrant Sahaba by means of free conviction. Each is measured according to his deeds. Shias never respect those who oppose God and His messenger. They declare their repudiation from those who betook their oaths as a protection against their acts of occluding others from taking path of God. Adopting this style, Shias are not contradictory to the Holy Book of Allah, the Prophet's traditions and the virtuous predecessors, in matter of discriminating the Sahaba.
3. The basic difference point:
Sunnis rule of decency of the entire Sahaba, according to both terminological and lexical meaning of this word. Shias rule of decency of those who were described as decent from among the Prophet's companions.
4. The Shias' supplication for Mohammed's companions:
The most decisive evidence on Shias' sincere loyalty and allegiance to the Prophet's companions is their famous supplication they have inherited from their Imams. They supplicate God for the benefit of the entire followers of apostles of God, and for Mohammed's companions especially.
5. The most well memorized supplication of the Shiite:
In the well known As-Sahifa As-Sajjadiya, Imam Zeinul-Abidin renders this famous supplication:
Blessings upon the Followers of, and Attesters to, the Messengers: O God, as for the followers of the messengers and those of the people of the earth Who attested to them unseen (while the obstinate resisted them through crying lies). They yearned for the emissaries through the realities of faith, in every era and time in which Thou didn't send a messenger and set up for the people a director from the period of Adam down to Mohammed (God bless him and his Household) from among the imams of guidance and the leaders of the godfearing (upon them all be peace) remember them with forgiveness and good pleasure! O God, and as for the companions of Mohammed specifically, those who did well in companionship, who stood the good test in helping him, responded to him. When he made them hear his message's argument, separated from mates and children in manifesting his word, fought against fathers and sons in strengthening his word, fought against fathers and sons in strengthening his prophecy, and through him gained victory; those who were wrapped in affection for him, hoping for a commerce that comes not to naught in love for him; those who were left by their clans when they clung to his handhold and denied by their kinsfolk when they rested in the shadow of his kinship; forget not, O God, what they abandoned for Thee and in Thee, and make them pleased with they good pleasure for the sake of the creatures they drove to Thee while they were with Thy Messenger, summoners to Thee for Thee. Show gratitude to them for leaving the abodes of their people for Thy sake and going out from a plentiful livelihood to a narrow one, and [show gratitude to] those of them who became objects of wrongdoing and whom Thou multiplied in exalting Thy religion. O God, and give to those who have done well in following the companions, Who say, Our lord, forgive us and our brothers who went before us in faith, Thy best reward; Those who went straight to the companions road sought out their course, and proceeded in their manner. No doubt concerning their sure insight diverted them and no uncertainty shook them from following in their tracks and being led by the guidance of their light. As their assistants and supporters, they professed their religion, gained guidance through their guidance, came to agreement with them, and never accused them in what they passed on to them. O God, and bless the Followers, from this day of ours to the Day of Doom, their wives, their offspring, and those among them who obey Thee, with a blessing through which Thou wilt preserve them from disobeying Thee, make room for them in the plots of Thy Garden, defend them from the trickery of Satan, help them in the piety in which they seek help from Thee, protect them from sudden events that come by night and day except the events which come with good, and incite then to tie firmly the knot of good hope in Thee, what is with Thee, and refrain from ill thoughts [toward Thee] because of what the hands of Thy servants' hold. Thus Thou mayest restore them to beseeching Thee and fearing Thee, induce them to renounce the plenty of the immediate, make them love to work for the sake of the deferred and prepare for what comes after death, make easy for them every distress that comes on the day when souls take leave from bodies, release them from that which brings about the perils of temptation and being thrown down in the Fire and staying forever within it, and take them to security, the resting place of the godfearing.
GROUNDS OF CONSIDERATION OF SAHABA
Ibn Abbas describes the Sahaba before Muawiya:
After he had asked Ibn Abbas about various matters, Muawiya asked about the real Sahaba: Ibn Abbas answered:
“O Muawiya! God, the Almighty, granted His Prophet, Mohammed (peace be upon him and his family) exclusively, with companions who gave priority to him upon themselves and their riches. They sacrificed themselves for him in every situation. In His Book, God described them: (Mohammed is the Apostle of Allah, and those with him are firm of heart against the unbelievers, compassionate among themselves -each other-; you will see them bowing down, prostrating themselves, seeking grace from Allah and pleasure; their marks are in their faces because of the effect of prostration; that is their description in the Tavrat -Torah- and their description in the Injeal -Bible-; like as seed produce that puts forth its sprout, then strengthens it, so it becomes stout and stands frimly on its stem, delighting the sowers that He may enrage the unbelievers on account of them; Allah has promised those among them who believe and do good, forgiveness and a great reward.)
They secured traces of the religion and advised for Muslims to excess till paths of the religion became neat, and its pillars became rigid, and God's graces became manifest, and His religion became stable, and His signs became evident. By those persons, God humiliated polytheism, beheaded it, erased its signs and, hence, God's word became the most elevated, while the disbelievers' is the most downcast.
God's peace, mercy and blessings be on these immaculate souls and elevated pure spirits. In their lives, they were favorite to God, and after their death, they have been alive. They were the advisors of God's slaves. Before they attain the other life, they migrated to it. While they were still it this world, they fled it..” “O Ibn Abbas! Change the subject!” Muawiya interrupted.
THE WILL OF HUTHEIFEH BIN AL-YEMAN, THE SAHABI
While he was ill in Kufa, in 36 A.H., Hutheifeh was informed of Othman's having been killed and Ali's having been elected for caliphate. He asked the attendants to take him out and gather people in the mosque.
After he had been reached to the pulpit, Hutheifeh orated:
“Praised and thanked be Allah. Blessed be Mohammed and his household.
O people of Kufa! Ali has been elected for caliphate. I call you for being wary of God and acceding and supporting Ali. By God I swear, he is the bearer of truth from the beginning to the end. He is definitely the ever best personality after the Prophet.”
Hutheifeh, then, put his right palm over the left and went on saying: “O Allah! Be the witness that I do declare fealty to Ali.” He, soon afterward, asked his two sons, Safwan and Sa'd, to take him back. He asked them to be always in the line of Ali. He foretold them that there would be a number of wars broken out during which a many people would be perished. “Waste no single opportunity for sacrificing yourselves for Ali in these wars. He is, by God, the right. They are the wrong those who will oppose him.” Hutheifeh advised his sons.
Seven days, or forty according to some reports, later, Hutheifeh was deceased. His two amenable sons did implement his will. They were martyred in battle of Siffine while they were fighting in the line of Ali (peace be upon him).
AZ-ZUBEIR AND THE END RESULT
Bearing no piece of arms and putting nothing on his head, Imam Ali himself came to the battle field, riding on the pack animal of the Prophet; “O Zubeir! Come out before me.”
Heavy armed, Az-Zubeir came before Imam Ali. As she was told of this situation, A'isheh cried: “O Asma! Ready for wailing for your husband!” She was relaxed only when she was told of Ali's having been bare-headed.
The two had hanged each other. Ali said: “Woe is you, Zubeir! What has made you come out against me?” “It is Othman's revenge.” answered Az-Zubeir. “God may kill the nearer to Othman's murder.” Imam Ali said, “Do you remember the day when you were accompanying the Prophet (peace be upon him and his family) on his pack animal in quarters of Banu Beyadha. It is when he, as well as you, smiled in my face as I met you both. It is then when you said: ‘Ali will never give up his elation!’ The Prophet answered you: ‘No, he does not enjoy any elation. O Zubeir! Do you cherish him?’ ‘Yes, I do cherish him, by God.’ you answered. The Prophet, then, foretold: ‘It is indeed that you shall be wronging him on that day when you shall fight him!’” Az-Zubeir, here, said: “I do seek my God's forgiveness. I would have never come out for this conflict only had I remembered this foregoing situation!”
Imam Ali, then, asked him to return back to his homeland. “How come should I withdraw now, while the two opposing bows are to be forming ring of the war. This shall certainly be the unacceptable shame!” Az-Zubeir expressed his embarrassing situation. “O Zubeir! Withdraw before you will be having the hell-fire besides the shame!” advised Imam Ali.
Concisely, Az-Zubeir withdrew from that sinful assemblage. Amr Bin Jurmuz killed him few hours later.
TALHA AND THE END RESULT
After Az-Zubeir's withdrawal, Ali (peace be upon him) shouted at Talha: “O Abu Mohammed! What for have you mutinied against me?” “It is for Othman's revenge.” answered Talha. “May God kill the nearer to his killing.” said Imam Ali (peace be upon him) and went on, “O Talha! Have you not heard the Prophet (peace be upon him and his family) said: ‘O Allah! Accede to whomever accedes to Ali, and oppose whomever opposes him.’ O Talha! You were the foremost in declaring fealty to me, and the foremost in breaking that fealty. God says: (..Therefore whoever breaks his faith, he breaks it only to the injury of his own soul.)”
Talha sought God's forgiveness and withdrew.
CONFEDERATES KILL EACH OTHER
Having been shocked by withdrawal of Az-Zubeir and Talha, Marwan Bin Al-Hakam Bin Al-Aas threw his spear and hit Talha's capillary, saying: “I do not care whether I hit this or that man.” While he was dying, Talha showed his great remorse for his past misdeeds.
Some mentioned that Abdul-Melik had injured Talha in the forehead, and Marwan Bin Al-Hakam hit his capillary due to which he was killed.
AMMAR BIN YASIR'S SATISFACTORY END RESULT
In battle of Siffine, Ammar Bin Yasir said: “I can obviously see faces of brave people who will fight against falsehood, until its followers will fall in doubt. By God, we are the right and they are the wrong even if they may defeat us and take us back to Hajr.”
After he had fought in the heart of the battle field , Ammar went back to a certain place for drinking some water. A woman from the Sheiban offered him a honey mixed with milk. He shouted: “Allah is the greatest! Allah is the greatest! It is the day I am to see my lovers under these sharp spears. He had said but the truth; that honest who foretold me of this day.”
The Prophet (peace be upon him and his family) had foretold Ammar of his being killed by the tyrant faction, and that his last drink in this world would be milk with honey. “O people!” cried Ammar, “Any one to direct to the Paradise under these dragging spears? By He, the Prevailing of my soul I swear, we shall be fighting them for the interpretation of the Quran just like that when we fought them for its revelation.”
Both Abul-Adiyeh and Ibn Jawn As-Saksaki killed Ammar. As they litigated about whose rightfulness in Ammar's spoils, the two nominated Abdullah Bin Amr Bin Al-Aas, the Sahabi, as arbiter.
MUAWIYA'S ARGUMENT
Muawiya mutinied against the legal ruler. He demanded the Imam with penalizing killers of Othman, the previous caliph. “Submit to obedience of this legal leadership so that I will issue a judgment against those people who killed Othman.” Imam Ali suggested to Muawiya who rejected and betook the case of Othman's assassination as bridge to royalty. He, however, could achieve his goal. He was crowned as the Muslim's king. The whole souls were submissive to his monarchy whether by terrorism or pleasure.
MUAWIYA PENALIZES OTHMAN'S ASSASSINATORS
In Al-Madina, Muawiya entered Othman's house where he was received by a groan from A'isheh, Othman's daughter.
“O my brother's daughter!” he addressed at her, “People gave us their submission, and we gave them our secure. We showed them a tranquillity stuffed with range. They showed us a compliance stuffed with abhorrence. Each man has his sword and realizes his supporter's place. They will break their allegiance if we break our promises. Then, we cannot guarantee the consequence. Being Amirul-Mu'minin's cousin will be certainly better than being an ordinary lady.”
AL-HASSAN AL-BASRI'S IMPRESSION ON MUAWIYA
At-Tabari mentions that Al-Hassan Al-Basri used to say:
“Four ill deeds, any of which is sufficiently periling, are Muawiya's. They are his using the ill-minded ones, with the existence of the Prophet's companions and virtuous individuals, as rulers of this nation till he could dominate and cancel principal of consultancy. His nominating Yazeed, his son, the drunkard who dresses silky clothes and plays on drums, as his successor. His avowing Ziyad as his brother, whereas the Prophet (peace be upon him and his family) had said: ‘Babies are for the bed, and the prostitutes' share is the stones.’ His killing Hijr and his companions. Woe will be him due to killing Hijr and his companions. Woe will be him due to killing Hijr and his companions.”
MUAWIYA'S ZENITH OF GLORIES
As if this (decent) Sahabi was not convinced of these previous acts, he attained the acme by cursing Imam Ali, the favorite of God. He led his people to this act. He issued orders of cursing Ali Bin Abi Talib from the pulpits.
MUAWIYA'S OFFICIALS REVILE AT ALI
Seeking Muawiya's satisfaction, officials were reviling at Ali (peace be upon him).
THE RIGHT COURSE TO RECOGNIZING THE DECENT SAHABA.
TOPICAL INTRODUCTORY
A majority of historians mentioned the following:
Just before the beginning of battle of Badr, the first armed encounter between polytheism and monotheism, Abu Jahl raised his hands towards the heavens and pray to God: “O God! The further from Thee and the most involved in cutting relations; Thou involve him in calamities of this battle..”
At the same time, the Prophet (peace be upon him and his family) raised his hands towards the heavens and supplicated: “O God! Thou shall never be worshipped on this earth if my small party is defeated today. O God! Fulfill Thy promise..”
Inspecting these two supplications, it is recognizable that both raised their hands towards the heavens.. Both implored “O God.” Both carried slogan of truth.
Abu Jahal claimed of being the nearest to God and the keeper of relations. Mohammed, in the other side, affirmed that his followers were the real protectors of the truth and the ideal connection between the Creator and His creatures. He declared that there had been promises and covenants between his Creator and him.
A wonderment: Considering both were claiming of being the truth, what for, then, were they about to fight each other? Considering both were together on the same course of Allah, which is only a united way, what for, then, were they so discrepant that they faced each other with arms?
Prospect: In accordance with criteria of mere topical debate, we have to opt for one of these three prospects or views:
1. The two parties were right. This prospect, however, is inapplicable since there is only one undoubtable course which is the right path of Allah. According to sameness of both parties' bases, they should have followed each other.
2. One of the two was the right. This prospect is expedient.
3. The two parties are wrong. For a prophet fortified by arguments and heavenly miracles, this prospect is unacceptable.
Explication: For recognizing the mere reality, it is essential to achieve the following:
1. Identifying the right.
2. Identifying the wrong.
3. Identifying the right party by means of the right itself.
4. Identifying the wrong party by same means and criteria of the right.
The solving method:
1. The existence of the right and its jurisprudential formulation. The right, here, is Islam; the Quran and the Prophet's traditions; words, deeds and signature. The jurisprudential formulation of the right is Quranic texts and the Prophet's traditions that falsehood should not come to it from any side. It is God's formulation and revelation.
2. An intellect so apt that it can consume the divine jurisprudential formulation.
3. Objectivity and pertinence. The aim should be framing thoughts with legality and achieving the very intendment of the divine texts and general spirit of the jurisprudential formulation.
4. The existence of a personality of a divine authority before whom fruits of the intellectual comprehension should be provided. This personality should be the judge in case of suggestive discrepancies. Besides, he is the organizer of capacities, guide of privileges and the true director to the right. This personality is the prophet, in reign of prophesy, and the virtuous imam defined by legal and jurisprudential bases, in succeeding reigns. He is, however, the objective criterion of right and wrong. Those who accede to Mohammed, comply to his orders and follow his instruction are the right party. Those who accede to others are the wrong party, even if they recite and retain the Holy Quran, perform the ritual prayers, fast and establish mosques. This is by reason that the constant criterion of identifying the right and the wrong in any time is affability -to the leader of the right course-.
OBSTRUCTIONS OF THE SOLVING METHODS
1. Carnal desire: It is the aspiration that all matters and all texts are going and elucidated for one's benefits.
2. Partisan imitation: It is the adaptation of the out-of-date conceptions with rejection and denial of any attempt of renewing or alteration.
3. Despotic attitude: This means the belief of justifiablility and appropriateness of one's conception, and that those who disagree with such a conception are the Satan's supporters whom should be intercepted, resisted and reckoned with foes.
4. Canceling or supplanting the legitimate leadership. This occurs by opting for a leadership other than the one God has ascribed. By such an act, the dominion leader will be supported even though he is wrong.
CONCLUSIVE JUDGMENT OF THE SAHABA'S DECENCY- RECALL AND ABSTRACT OF THE VIEWS OF SUNNIS AND SHIAS
As it has been previously mentioned, we could prove that the lexical and the terminological meaning of ‘Suhba’ -the Prophet's companionship- includes all those who met, believed or showed their believing in the Prophet's mission, provided that they kept on such an appearance all their lifetime. Sunnis, unanimously, ruled of decency of the entire Sahaba without exception. We could see also that the Sahaba's ultimate decency conception is contradictory to words, deeds and signatures of the Prophet, and the decisively jurisprudential texts of the Holy Quran. Furthermore, we could prove, by examples and means of conceivable simplification, that the conception is contradictory to the cause finale, logic of beings and the general spirit of Islam.
As a conclusion and according to legality and essentiality, we could apprehend that there are two categories of Sahaba:
1. The righteous Sahaba: These individuals are indisputably and unanimously decent.
2. The other Sahaba: There is a controversy regarding such individuals. Sunnis rule of the ultimate decency of the entire Sahaba, with no difference between the foremost to Islam and a boy saw or was seen by the Prophet. They are, the Sahaba, are entirely and unexceptionally decent. It is illicit to mention them in any way leading to any sort of criticism or maligning. He whoever takes in such a course is a sinful miscreant that every one is mandated to avoid sharing him in a drink or a food or offer the ritual funeral prayer for his soul.
Respecting Shias, they believe that the decent Sahaba are only those whose decency is judged by Allah and His Apostle. The objective legal truth is the believer's aim. The doubtless Shari'a of Islam demonstrates and guides to means of detecting the objective legal truth. Intellectual qualifications helping in achieving the aim are also gifted by the Shari'a, provided that fancies are abandoned. In consideration of their claim that the Prophet (peace be upon him and his family), may do right or wrong; what, then, would intercept an ordinary boy saw or was seen by the Prophet, from making a mistake or forging a lie? What is the location of that doctrinal judgment of interdicting the intellect from inspecting the truth here and there? Certainly there were those who murdered a number of Sahaba, thieved, fabricated, committed fornication and those who were submitted to juristic questions after the Prophet's decease. How should we delve into the facts of such deeds? How should we institute justice? How should people take stock of the past experiences for evading the wrong and taking in the right?
On that account, Shias give credence to decency of the virtuous companions of the Prophet (peace be upon him and his family) exclusively. They beg God's mercy for such individuals at every ritual prayer. Regarding the other companions, every person is measured as to his beliefs and conduct in field of the doctrinal duties. They, the Shias, believe that the Sahaba's ultimate decency conception is a completely political representation, originated, with all its grounds, under custody of the Umayid regime; the ‘released’. The ruling regime’s mass media helped greatly in publicizing and impressed bases of that conception which, imitatively and with variant intentions, was transferred to the succeeding generations.
Shias add: Concerning the penalization issued by the jurisprudents, as one of means of supporting the Sahaba's ultimate decency conception, it is, in fact, a groundless chastisement. It is unauthorized for any to condemn a Muslim unless there is a doctrinal text legalizing such a condemnation. Hence, this chastisement is unjust and void according to the entire doctrinal standards. It does result in giving stability to the state of discrepancy in which the Islamic nation is involved, and intercepting the current generation from applying past lessons and examples for discovering obstacles dug in course to the bright future and the mentally and practically illuminated unification of this nation.
CONFUSION
If the entire Sahaba had been decent:
Those seditious matters would not have occurred. The Islamic nation would not have been engaged in discrepancies. They would not kill each other since the decent should not commit murders. The concern of leadership would not have been robbed. Finally, caliphate would not have become a regime of royalty dominated by the strongest.
Believing in decency of the entire Sahaba is a matter of confusion, darkening and interdicting people's intellects. It is reasonable that any parties in conflict cannot be the right together. The right is opposite to massacres, seditious matters, discrepancies and assigning positions to other than their rightful.
It is inaccurate for us to accept invitations of making a new beginning after elapse of a thousand years, neglecting recognizing the rightful party so as to follow, and the wrong so as to avoid their paths. This leads to the fact that we are to waste the thousand year experiment and have a very new bare beginning. This is the exact confusion we mean. In the past, such a confusion resulted in benefiting and covering up a certain authority or individual. Now, what shall we gain from adopting such a confusion and covering up. What shall we gain from canceling a 1390 year experiment, especially when we realize that consequences of such a confusion, covering up and canceling will directly befit our religion since such operations are implemented under Islamic slogans.
AN EVENT FOR THE SHARIITE DISCLOSURE
After a long-time indecision, enraged groups of people rebelled against Othman Bin Affan, the third caliph, claiming of his having deviated from courses of his former associates, As-Siddiq and Al-Faruq. Thus, people of Al-Madina swore fealty to Ali (peace be upon him). Saving people of Syria governed by Muawiya Bin Abi Sufian who did not show fealty to the new caliph claiming that he should punish Othman's killers, the other provinces declared their allegiance. Muawiya rejected Imam Ali's invitation to show obedience provided that justice should be issued in the case of Othman's being killed. He used his province, Syria, as a fortress from which he began to arrange for trickeries against the Imam, declare his mutiny, shake security and constancy of the state and contrive for breaking unity up. For using so, Muawiya exploited the wealth of that province in an illegal way. He went on his trickeries causing blood to be shed and people to be scattered. At length, the Imam was assassinated. Muawiya could come to power by force. He became head of the nation within whose people there were the foremost in Islam and the Sahaba who fought against his father and him for the sake of Islam. Furthermore, he forgot or feigned forgetfulness of Othman's killers. He appointed his son, Yazeed, the notorious drunkard and monkeys breeder, the drummer, as his crown prince. Since then, power became in the hands of the strongest. Considering the saying that “Old things are old.”, domination became a Shariite means for coming to power. “We are being with the dominion.”
THE ENTIRE SAHABA'S DECENCY
It is a matter of surprising and a difficult issue to believe that those who supported Ali (peace be upon him) and those who supported Muawiya were decent Sahaba whom should never be sent to hell-fire, and are sinless religious authorities. It is illicit to malign or criticize them. He is a miscreant whom should be avoided in drinking, eating or offering a ritual prayer, that whoever reviles at any Sahabi. These rules are issued by Sunnis. Moreover, it is to say that they agree upon applauding any of those Sahaba in any form or style; but you should be ruled as miscreant if you impute a flaw to any.
This impetuous contemplation had changed into a factual tradition as if being the norm of Allah and His Apostle.
LOGICAL CHARACTERIZATION
Depending on criteria of scientific research, we have to opt for one of the following three prospects or view.
1. The two parties are right. (Ali and his group and Muawiya and his group.) This prospect, however, is irrational since there is only one undoubtable course to the right.
2. The two parties are wrong. (Ali and his group and Muawiya and his group.) this is also irrational since Ali, according to doctrinal texts, is the devotee of Allah. Ali is being with the right, and the right, being with Ali, moves wherever Ali moves.
3. A party is the right and the other is the wrong.
Wonderment: The two parties would not have fought each other and been engaged in discrepancies if had they both been the right. Forasmuch as they were engaged in discrepancy, they should never have reached stage of fighting and killing each other. Such discrepancies might have been solved depending on legal grounds. There, hence, would not have been such a large number of victims.
Abstract: In this manner, it is indispensable that one party was the right while the other was the wrong. Ruling of decency and sinlessness of both parties is a decision stemmed from artlessness and inadvertence. The option of armed fighting should not be adopted before achievement of the Shariite certitude. Murder is crime. Breaking up the nation is a crime. Rebellion against Shari'a is a crime too. It is impossible to regard those who commit assassinations due to conjecture or fancies, as decent who do never lie, mistake or disobey. Since the Prophet's companionship is not a divine prophesy, the general frame does not occlude the Sahaba from mistaking.
From this occurrence, for instance, how should we discriminate the indecent Sahaba?
1. Existence of the right and its jurisprudential formulation the mission of which is covering areas of deeds and intendments.
The right is present. The jurisprudential formulation of the right is Islam; the Holy Quran and the Prophet's traditions; words, deeds and signature. These things, all told, form the jurisprudential formulation that is “falsehood does not come to it from face or back.” It is the religion of Allah. He has accepted for His slaves. It is His revelation and formulation.
2. Existence of a divine authority who listens to the whole opinions and, in turn, whose decision is the conclusion at discrepancies. He should be the guide of liberties, coordinator of activities and director to the right. He is the leader.
This role was played by the Prophet (peace be upon him and his family) in epoch of prophesy. He nominated Ali as his successor. He stated: “He, Ali, is your leader after me. He is the leader of every male and female believer. He whose leader was I, Ali is his. O Allah! Accede to him that who accedes to Ali, and oppose him that who opposes Ali.” This is a factual truth none at all, including Muawiya himself, can deny. Later on, documentation of this truth is to be proved.
3. Inspecting the occurrences and events so objectively and topically that researchist's very goal is same as God's.
4. The intellect that can well assume the jurisprudential formulation, apply it and provide fruits of this process to the divine authority.
SUBMISSION TO THE AUTHORITY NOMINATED BY THE PROPHET IS THE CLUE TO DECENCY
Ali Bin Abi Talib was the first man who embraced Islam. He is the favorite to Allah and His Apostle's brother. He is father of the Prophet's grandsons and husband of Al-Betoul. He is commander of the military operations against polytheism, the unprecedented knight of Islam and the killer of foes of the religion. He is the grand veracious and the leading distinguisher -between right and wrong-, as I am to prove by divine texts. He is son of Abu Talib, the only one who protected the Prophet (peace be upon him and his family) before the immigration, and head of the Hashemites who was blocked by the entire Arab tribes in Col Abu Talib for three continuous years. This was done for a single purpose. The Hashemites should give up the Prophet and withdraw from protecting him against people of Quraish.
Muawiya, on the other side, is the ‘released’ son of the ‘released’, Abu Sufian, who led the parties and fought the Prophet (peace be upon him and his family) in all of battles. He tried to assassinate the Prophet (peace be upon him and his family) and led armies and waves of hostility against him. He is son of Hind, the lady who, in addition to cogitating the perfidious assassination of Hamzeh, tore his abdomen and deformed his corpse. Altogether with his father, Muawiya spared no art for sake of fighting against the Prophet (peace be upon him and his family) till the conquest of Mecca. In that conquest, those individuals were surrounded and could find no way other than surrender. He was one of those who are classified as the inclined-hearted category who were given a part of the alms for the sake of encouraging them to embrace Islam.
THE DECENT SAHABA
All the Sahaba who supported Ali are decent. Thanks to God, they are forming majority of the Prophet's companions and those who regretfully opposed him, such as Talha and Az-Zubeir who obeyed him satisfactorily before their decease. It is a sufficient honor for Islam to declare that there were only two persons from among the Ansar who supported Muawiya. Were Abu Bakr alive, he would support him. Were Omar, who said: “He is my master and the master of every male and female believer.”, alive he would join him. O Allah! Be pleased to them and reward them what they do desire.
Regarding supporters of Muawiya and his father, they are those involved in this research debated with the doctrinal means. They are, at any rate, the lowest class of the Sahaba, terminologically and lexically. For none but them, the Sahaba's ultimate decency conception was invented. This was for finding legal excuses to their deeds.
MODELS OF THE SLUGGISH IRAQI AND SYRIAN INDIVIDUALS
Al-Mas'udi records: A Syrian man was asked about Abu Turab whom is continuously cursed by the imam -Muawiya- from the pulpits. “I see he is one of the robbers!!”
Al-Jahizh records: During his journey to the ritual pilgrimage, a man was advised to be as near as possible to the Holy House of God. “So, who will come out and speak to me then?”
A man asked his companion who was saying ‘Bless be upon Mohammed and his household.’: “Who is that Mohammed? He is our Lord, isn't he?”
Thumameh Bin Ashres records: I was passing by in Baghdad when I noticed a man encompassed by a great assemblage. I rode off to see the matter. It was a man advertising for a kind of alcohol. He was alleging that that alcohol is the effective remedy of any eye disease. As I glanced at the man, I found that he had been diseased in his two eyes. “O man! Your eyes would have been cured had your advertisement been true!” I shouted at him. He looked at me and said: “O you ignorant! My eyes were not diseased here. They were diseased in Egypt!” The whole assemblage expressed their full believing in the advertiser's argument. So, I could hardly escape from their sandals that played on my body!
Another narrative: People used to attend our sessions during which we were discussing affairs of Abu Bakr, Omar, Muawiya and Ali. One day, the head and the most knowledgeable among those people showed his disgust from daily repetition of that subject. “What about your opinion, sir?” I asked the man. “About which one of them?” he asked. “About Ali.” I defined. He said: “Is he not that man, the father of Fatima?” he wondered. “Which Fatima?” I shouted. “She was the Prophet's wife, A'isheh's daughter, Muawiya's sister.” The man declared. “Well, what about Ali, then?” I asked. “A man killed in battle of Hunein with the Prophet (peace be upon him and his family)!” The man said.
THOSE WHO COMPLIED TO MUAWIYA
“They obeyed him so sincerely that he led them in the collective Friday Prayer held on Wednesday just before they reached Siffine, the battle field. They borrowed him their heads making them the fortress against him. They referred to Amr Bin Al-Aas in the claim that Ammar Bin Yasir had been killed by Ali since the latter sought his support in the battle. This obedience transferred among their generations and attained the acme when they made course of cursing Ali a norm at which they were brought up.”
This is the style adopted by such decent Sahaba in elucidating facts. It was Ali Bin Abi Talib who killed Ammar Bin Yasir!! This is the style adopted by such decent individuals for teaching people their religion and identifying Mohammed's virtuous companions; men on whose houlders Islam was established!!
By: Ahmad Husain Yaqub
Ref: Imam Reza Network

Saeed bin Jubayr

The Beginning
The people in the palace slept. The guards and the soldiers stayed up. They were walking through the porches. They were carrying torches, swords and spears. Two guards stood at the door of a big hall. Al-Hajjaj bin Yousif al-Thaqafy, the Iraqi ruler, slept in the hall. The guards said to his friends:
I've heard that the prince has become crazy
The other said:
His behaviour shows his madness. He has not slept since he killed Saeed bin Jubayr. He always wakes and shouts with alarm: "Why have I killed him?" I heard him saying to Dr. Tyyadok: "I am always dreaming that I see Saeed bin Jubayr pulling my neck. I heard him saying: "Allah's enemy, why have you killed me?" The Prince has killed over one hundred thousand men and women. There are fifty thousand men and thirty thousand women in his prisons.
In the meantime, they heard a yell of fear. They heard al-Hajjaj saying:
Why have I killed Saeed bin Jubayr?
The guard said to his friend:
I think that Saeed bin Jubayr has appeared again. The other asked: Who was that good man?

Saeed bin Jubayr
His name was Saeed bin Jubair. His surname was Abu Abdullah. He came from al0Habasha. He joined bani-Asad. He lived in Kufa. He was God-fearing. He was one of the companions of Imam Zaynul Abideen, Ali bin al-Husayn [a].

Saeed loves Prayer
Saeed loved nothing but prayer. He lived a good life with his parents. He obeyed and treated them kindly. Saeed woke when the rooster crowed. He performed the ritual ablution. He said his morning prayers.
Then he read the Qur'an till the sun shone. One day the rooster did not crow. So, Saeed did not say his morning prayers punctually. He woke after the sunrise. He was sad because he did not say his prayers at the right time. Meanwhile, he was angry at the rooster because it did not crow. When Saeed looked at the rooster, he said angrily:
Why didn't you crow? May Allah not make you crow again!
The rooster had not crowed since then. Saeed's mother saw the rooster. She said to her son:
Saeed, Allah accepts your prayer. So, don't invoke Him against anyone.
Saeed obeyed his mother. He did not invoke Allah against anyone but one time. When did he do that? Let's read Saeed's story together!

Abd al-Malik bin Marwan
Abid al-Malik bin Marwan became a Caliph. He closed the Holy Qur'an and said:
I won't read you forever!
Abd al-Malik bin Marwan began practicing a strict policy to continue his government. He appointed unjust people to rule. For example, he appointed Khalid bin Abdullah al-Qasry over Kufa. Then he appointed him over Makkah. And he appointed al-Hajjaj bin Yousif al-Thaqafy over Hejaz. Then he appointed him over Kufa. In the meantime, Abid al-Malik bin Marwan ordered his rulers to kill people.

Al-Hajjaj
Al-Hajjaj got to Kufa. He was masked. He went up the pulpit. He kept silent for a while. Then he removed the mask and addressed the Muslims:
Iraqis! Disobedient! Hypocrites!
He abused them and said:
Abid al Malik bin Marwan has given me a whip and a sword! The whip has dropped! The sword has remained!
Namely, Abid al-Malik ordered al-Hajjaj to kill and torture the Iraqis! The whip was used for torturing. The sword was used for killing. The time of terrorism started.
He began killing and imprisoning. He killed many companions. Kumail bin Ziyad was among them. Along his rule al-Hajjaj killed one hundred and twenty thousand men and thirty thousand women. There were children in his prisons, too.

The Mad Man
Al-Hajjaj persecuted people everywhere. The people in the deserts were afraid of his name. One day, al-Hajjaj went to a desert. He found a man there. He said to the man:
What do you think about al-Hajjaj?
The man said:
He's unjust!
Al-Hajjaj said:
What do you think about Caliph Abid al-Malik bin Marwan?
The man said:
He's more unjust than him!
Al-Hajjaj said:
Do you know me?
The man said:
No, I don't! Who are you?
Al-Hajjaj said:
I'm al-Hajjaj.
The man shook with fear and said:
Your Highness, the Prince, do you know me?
Al-Hajjaj said:
No! Who are you?
The man said with fear:
One of the Bani Thour. I get crazy twice a year! This is one of them!
Al-Hajjaj smiled and let the man go. Th man pretended madness. So, al-Hajjaj let him go.
The Revolution Al-Hajjaj busied the Muslims with fights on the borders. He tried to occupy the nearby countries and robbed them of their possessions. In the meantime, he wanted to kill the Muslims to get rid of them. For this reason, he ordered the Muslims to fight continuously.
One day, al-Hajjaj sent a big army to fight Ratbil, the Turkish King. Abd al-Rahman bin al-Ashath headed the army. Abid al-Rahman defeated Ratbil. Then he sent a man to al-Hajjaj. The man said to him:
Abd al-Rahman wants to see the conquered lands. He has ceased fighting to refresh the fighters.
Still al-Hajjaj sent Abid al-Rahman a letter. In the letter, he condemned him. And he ordered him to go on fighting. Abid al-Rahman understood al-Hajjaj's bad aims. So, he told his fighters about him.
The Muslims hated al-Hajjaj because he was unjust. Besides they hated Abid al-Malik bin Marwan because he appointed him ruler over them. Abid al-Rahman revolted against al-Hajjaj. The fighters stood by him. Abid al-Rahman came back to Iraq to topple the unjust ruler. The Muslims supported him.

The Qur'an Readers Battalion
The Qur'an Readers were the most knowledgeable at the explanation of the Qur'an and other Qur'anic sciences. Many of them joined Abd al-Rahman. So, they formed a special battalion called the Qur'an readers Battalion. Kumail bin Ziyad headed the battalion.
The revolutionaries freed vast lands from al-Hajjaj's and Abid al-Malik's persecution. They freed Afghanistan, Kirman and Fars (in Iran), Basrah and Kufa (in Iraq). Abd al-Rahman's Army took part in several fights. It won victories at them.

The Battle of Deer al-Jamajum
Abd al-Malik was afraid of that great revolution. He tried to cheat the Muslims. He said:
If the revolutionaries hand over their weapons, I'll dismiss al-Hajjaj.
Abd al-Malik appointed al-Hajjaj and other unjust rulers. He was the cause for all those disasters. So, the Muslims refused his suggestion. And they ordered him to resign.
Abd al-Malik sent a big army to help al-Hajjaj. The two armies met at a place near Kufa called Deer al-Jamajum. A grim foght happened between the two armies.
Al-Hajjaj won the the fight. Abd al-Rahman bin al-Ashath escaped to Turkey. Al-Hajjaj's army captured many revolutionaries and executed them. Kumayl bin Ziyad, the leader of the Qur'an Readers' Battalion, disappeared for a time. He heard about about his people's sufferings. So, he gave himself up to al-Hajjaj. Al-Hajjaj ordered a man to execute him.

To Makkah
Saeed bin Jubayr escaped to Makkah to live there. He chose a valley near Makkah so as no one would know him. Al-Hajjaj's spies looked for him everywhere. Abid al-Malik was even more spiteful than al-Hajjaj with Saeed.
So, he sent his private messanger Khalid bin Abdullah al-Qasry to Makkah. Khalid bin Abdullah al-Qasry arrived in Makkah. The ruler of Makkah was Muhammad bin Salama. Muhammad was addressing the people. Khalid interrupted him and went up the pulpit. He took out a letter. Abid al-Malik had sealed the letter. Khalid read the Makkans Abd al-Malik's letter. The letter was as follows:
From Abd al-Malik bin Marwan, To the people of Makkah; I have appointed Khalid bin Abdullah al-Qasry ruler over you. Hear and obey him. We'll kill the person who aids Saeed bin Jubayr!
After reading Abd al-Malik's letter, Khalid said stormily:
If I see Saeed in a house, I'll demolish the house. And I'll demolish the nearby houses!

In the Valley
Saeed knew that Khalid would kill anyone who would help him. So, he did not ask anyone for help. Therefore, he took his small family and lived in a valley near Makkah.
One day, a spy knew Saeed's place. The spy hurried to Khalid to tell him about Saeed. The Ruler of Makkah ordered his guards to capture Saeed. Some horsemen with swords set out for the valley. They saw a little tent among the rocks. Saeed bin Jubayr was saying his prayers. The horsemen dismounted.
They approached his tent. Saeed's son knew that the horsemen came to arrest his arrest. The son wept to see his father in that terrible state. The father said:
Son, why are you weeping and I've lived for seventy five years. This is a long age.
The father said good-bye to his son. He asked him to be patient. Saeed advanced bravely towards the horsemen's leader. The leader admired Saeed's personality. He was sad to see him praying in the desert. He was sad to see him saying the final good-bye to his son. The leader said:
The Prince has ordered me to arrest you. Escape to any country you like. I'll go with you.
Saeed asked the horsemen's leader:
Have you a family?
The leader answered:
Yes.
Saeed said:
Aren't you worried about them?
The leader said:
Allah will save them!
Saeed refused to escape so that the leader would not punish the innocent people. So, he went with the soldiers.

The Ka'aba
The Prince of Makkah was sitting by the Holy Ka'aba waiting for the horsemen's coming. The horsemen brought Saeed bin Jubayr. Khalid bin Abdullah al-Qasry, the Prince of Makkah, ordered the guards to tie Saeed's legs to his neck.
A man from Shaam said:
Your Highness, the Prince, release Saeed, release him. Don't send him to al-Hajjaj. He'll kill him. Saeed is a good man. May Allah be pleased with you.
The Prince said:
If Abd al-Malik ordered me to demolish the Ka'aba thoroughly, I would do to please him.
Abd al-Malik appointed unjust rulers over the Muslims. They did not think about Allah's satisfaction. They thought about Abid al-Malik's.

Wasit
Al-Hajjaj built a new town between Kufa and Basrah. The town was Wasit. He built a big palace in its center. Besides he built he big prison to torture innocent people. There were thousands of men, women and children in his prison.
Al-Hajjaj was sitting in his palace. There was a Christian doctor with him. The doctor's name was Tyyadok. The headsman was standing. He was waiting for Saeed. Saeed came into the palace full of the smell of blood. Al-Hajjaj said:
What's your name?
Saeed answered:
Saeed bin Jubayr.
(Saeed = happy, Jubayr = unbroken)
No! You're Shaqy bin Kusair.
(Shaqy = unhappy, Kusair = broken)
My mother knows my and my father's name. May you and your mother be unhappy!
No one knows the unseen but Allah. Al-Hajjaj kept silent. Then he clapped. Some bad men came and made funny movements. Al-Hajjaj and his guards laughed loudly. Saeed kept silent. Al-Hajjaj asked him:
Why don't you laugh?
Saeed said:
There's nothing to laugh at.
Al-Hajjaj said:
I laugh! Thus Allah has created us to be different.
Al-Hajjaj ordered his guards to bring him a big jewel box. Al-Hajjaj began piling the jewels before Saeed. Then he asked him:
What do you think about those jewels?
To teach him a lesson, Saeed said:
They are good if you spend them for Allah! Why? To be safe on the Judgement Day.
Again al-Hajjaj kept silent. Al-Hajjaj beckoned the headman to kill him. The headsman advanced towards the great companion. Saeed turned towards the Ka'aba with a certain heart. He asked the headsman permission to say two Raka'as. He turned towards the Ka'aba and said:
Surely, I have turned myself, being upright, wholly to Him who originated the heavens and the earth, and I am not of the polytheists.
Al-Hajjaj shouted
Turn him away from Ka'aba!
The headsman changed his direction. Saeed said:
And Allah's is the East and the West, therefore, whither you turn, thither is Allah's purpose.
Al-Hajjaj shouted:
Lay on your belly on the ground!
Saeed said:
From it We have originated You. And in it We will bring you back. And from it We will take you out again.
Al-Hajjaj said with spite:
Behead him!
At that moment, Saeed looked at the sky and said:
Allah, don't forgive him for persecuting me! Punish him for my blood! And make me the last person he kills of Muhammad's nation! Immediately, the headsman beheaded him. The head fell to the ground and said:
There's no god but Allah!
Al-Hajjaj began looking at the continuous flowing of the blood. He was astonished to see the plentiful blood. So, he asked Dr. Tyyadok about the secret. The doctor said:
All those you killed were afraid. Their blood stopped in their veins. So, there was no bleeding. But Saeed was not afraid. His heart was beating normally.
Saeed's heart was full of faith. He was not afraid of death. So, he passed away a martyr

Al-Hajjaj's End
After that time, al-Hajjaj got crazy. When he slept he saw nightmares. He woke with alarm and said:
Why have I killed Saeed bin Jubayr?
Fifteen days passed after that crime, al-Hajjaj died. Allah accepted Saeed's prayers. So, he was the last person al-Hajjaj killed during his life full of crimes and persecution. When the Muslims opened the door of the prisons, they found fifty thousand men, women and children. Saeed and al-Hajjaj died in the same year. Their story became a lesson for generations. History praises Saeed and dispraises al-Hajjaj
Ref: Imam Reza Network

On the Companions who Murdered Caliph Uthman

A Wahhabi mentioned:
Muawiya felt that the killers of Amirul Mumineen Uthmaan RA (the fathers of Shiasm) should not be allowed to continue their evil against Islaam. He did not fight for personal power. Ali did not hand over these assassins to Muawiya due to some sound and concrete proof that he possessed. Thus the people of Shaam joined forces with Muawiya against Ali."
It is not surprising that this Wahhabi has overlooked what the Messenger of Allah (S.A.W.) said About the fate of those who will fight Imam Ali (AS) which are recorded in what they call Sahih books, and stick to what is fabricated by the Leader of the Hypocrites (Amir al-Munafiqeen) Muawiyah (LA) himself. After all, I should not expect from their Wahhabi mentors to do better than that for bread and butter.
The claim that Muawiyah raised against the legitimate Caliph of his time
and killed thousands of Muslims to take revenge from the murderers of
Uthman is a flat-out lie! Had Muawiyah this in mind, he should first kill
the commander of his army and many of his assistants for the Sunni history testifies that those who killed Uthman were the companions who were on the side of Muawiyah (as well as other opponents of Imam Ali).
The fact is that any deceitful power-hungry leader needs to provide an excuse for his horrible acts, and this was not unique to Muawiyah. As we can see in the following Sunni references, those who agitated against Uthman were ones who came first to revenge for his blood with one aim in their mind, that was destroying the rule of Imam Ali (AS).
Sunni historians confirm that the agitation against the Caliph started by
some influential individuals among the companions. The weakness of Uthman in handing the affairs of the State caused many companions to oppose him.
This naturally resulted in a power struggle among the influential
companions in Medina. Sunni historians such as al-Tabari, Ibn Athir, and al-Baladhuri and many others provide traditions which confirm that these
companions were the first who asked the other companions, resided in other cities, to join them in revolt against Uthman. Ibn Jarir al-Tabari
reported:
When the people saw what Uthman was doing, the companions of the
Prophet in Medina wrote to other companions who were scattered
throughout the frontier provinces: "You have gone forth but to
struggle in the path of Almighty God, for the sake of Muhammad's
religion. In your absence the religion of Muhammad has been corrupted and forsaken. So come back to reestablish Muhammad's religion." Thus,they came from every direction until they killed the Caliph (Uthman).
Sunni reference: History of al-Tabari, English version, v15, p184
In fact al-Tabari quoted the above paragraph form Muhammad Ibn Is'haq Ibn Yasar al-Madani who is the most celebrated Sunni Historian and the author of "Sirah Rasool-Allah".
History testifies that those influential people who were the key element in
agitation against Uthman include Talha, Zubair, Aisha (the mother of
believers), Abdurrahman Ibn Ouf, and Amr Ibn al-Aas (the army commander of Muawiyah).
a) Talha
Talha Ibn Ubaydillah was one of the biggest agitator against Uthman and was the one who plotted his murder. He then used that incident for revenge against Ali by starting the first civil war in the history of Islam (i.e.,the battle of Camel). I just give few paragraphs from both of al-Tabari and Ibn Athir to prove my point. Here is the first one which is narrated by Ibn Abbas (in some manuscripts it is Ibn Ayyash):
I entered Uthman's presence (During the agitation against Uthman) and talked with him for an hour. He said: "Come Ibn Abbas/Ayyash," and he took me by the hand and had me listen to what the people were saying at his door. We heard some say, "what are you waiting for," while
others were saying, "wait, perhaps he will repent." While the two of
us were standing there (behind the door and listening), Talha Ibn
Ubaydillah passed by and said: "Where is Ibn Udays?" He was told, "He is over there." Ibn Udays came to (Talha) and whispered something with him, and then went back to his associates and said: "Do not let anyone go in (to the house of Uthman) to see this man or leave his house."
Uthman said to me: "These are the orders of Talha." He continued, "O
God! Protect me from Talha for he has provoked all these people
against me. By God, I hope nothing will come of it, and that his own
blood will be shed. Talha has abused me unlawfully. I heard the
Messenger of God said: 'The blood of a Muslim is lawful in three
cases: apostasy, adultery, and the one who kills except in legitimate
retaliation for another.' So why should I be killed?"
Ibn Abbas/Ayyash continued: I wanted to leave (the house), but they
blocked my path until Muhammad Ibn Abi Bakr who was passing by
requested them to let me go, and they did so.
Sunni reference: History of al-Tabari, English version, v15, pp 199-200
The following report also supports that the murder of Uthman was led by
Talha, and the killers came out to inform their leader that they took care
of Uthman:
Abzay said: I witnessed the day they went in against Uthman. They
entered the house through an opening in the residence of Amr Ibn Hazm.
There was a skirmishing and they got in. By God, I have not forgotten
that Sudan Ibn Humran came out and I heard him say: "Where is Talha Ibn Ubaydillah? We have killed Ibn Affan!"
Sunni reference: History of al-Tabari, English version, v15, p200
Uthman was besieged in Medina while Imam Ali (AS) was in Khaibar. The Imam (AS) came to Medina and found people gathering at the residence of Talha.
Then Imam Ali (AS) went to met Uthman. Ibn Athir wrote:
Uthman said to Ali: "You owe me my Islamic right and the right of
brotherhood and relationship. If I have non of these rights and if I
were in pre-Islamic era, it would be still shame for a descendants of
Abd Munaf (of whom both Ali and Uthman are descendants) to let a man of Tyme (Talha) rob us of our authority." Ali said to Uthman: "You
shall be informed of what I do." Then Ali went to Talha's house. There
were a lot of people there. Ali spoke to Talha saying: "Talha, what is
this condition in which you have fallen?" Talha replied: "O' Abul
Hasan! it is to late!"
Sunni reference: al-Kamil, by Ibn Athir, v3, p84
Tabari also reports the following conversation between Imam Ali and Talha during the siege over Uthman:
Ali said to Talha: "I ask you by Allah to send people away from
(attacking) Uthman." Talha replied: "No, by God, not until the Umayad voluntarily submit to what is right." (Uthman was the head of Umayad).
Reference: History of al-Tabari, English version, v15, p235
Talha even deprived Uthman of water:
Abdurrahman Ibn al-Aswad said: "I constantly saw Ali avoiding (Uthman) and not acting as he formerly had. However, I know that he spoke with Talha when Uthman was under siege, to the effect that water skins should be taken to him. Ali was extremely upset (from Talha) about that until finally water skins were allowed to reach Uthman."
Sunni reference: History of al-Tabari, English version, v15, pp 180-181
Now let us take a look at a report from the battle of Camel which has been mentioned in numerous Sunni books of History and Hadith. The following report proves that even the Umayad leaders such as Marwan who (along side with Talha) was fighting against Imam Ali, knew that Talha and Zubair were the killers of Uthman. Sunni scholars recorded that Yahya Ibn Sa'id narrated:
Marwan Ibn al-Hakam who was in the ranks of Talha, saw Talha is
retreating (when his army was being defeated in the battlefield).
Since he and all Umayad recognized him and al-Zubair as the murderers of Uthman, he shot an arrow at him and severely wounded him. He then said to Aban, the son of Uthman, that: "I have spared you from one of your father's murderers." Talha was taken to a ruined house in Basra where he died.
Sunni references:
- Tabaqat, by Ibn Sa'ad, v3, part 1, p159
- al-Isabah, by Ibn Hajar al-Asqalani, v3, pp 532-533
- History of Ibn al-Athir, v3, p244
- Usdul Ghabah, v3, pp 87-88
- al-Isti'ab, Ibn Abd al-Barr, v2, p766
- History of Ibn al-Kathir, v7, p248
- A similar report is given in al-Mustadrak, by al-Hakim, v3, pp 169,371
b) al-Zubair
al-Zuhri, another important Sunni narrator who is famous for his dislike
of Ahlul-Bayt, reported the following dialogue of Imam Ali with Zubair and Talha before the start of battle of Camel:
"Ali said: 'Zubair, do you fight me for the blood of Uthman after you
killed him? May God give the most hostile to Uthman among us the
consequence which that very person dislikes.' He said to Talha:
'Talha, you have brought the wife of the Messenger of God (Aisha) to
use her for war and hid your wife at your house (in Medina)! Did you
not give me your allegiance?' Talha said: 'I gave you the allegiance
while the sword was on my neck.'
(At this point, Ali tried to invite them to peace, leaving them no
excuse.) Ali addressed his own army saying: 'Who among you will
display this Quran and what is in it to the opposing army with the
understanding that if he loses one of his hand he will hold the Quran
with his other hand...?' A youth from Kufa said: 'I will take the
mission.' Ali went through his army offering them the mission. Only
that youth accepted it. Then Ali said to him: 'Exhibit this Quran and
say to them: It is between you and us from its beginning to its end.
Remember God, and spare your blood and our blood.'
As the youth called upon them to resort to the Quran and surrender to
its judgment, the Basrites army attacked and killed him. At this time,
Ali said to his army: 'Now the fight has become legal.' The battle
then started.
Sunni reference: History of al-Tabari, Arabic version, Events of year 36 AH
v4, p905
As we see in the above tradition, Imam Ali clearly stated that Zubair was
among those who killed Uthman. Had the revolters elected Talha or Zubair instead of Imam Ali (AS) as Caliph, they would have given the killers of Uthman the biggest prize. Certainly the leaders did not seek revenge for the blood of Uthman, for they themselves were behind the plot. They only pretended to do that as a means of destroying the Imam's caliphate.
c) Aisha
Talha and Zubair were not the only collaborators against Uthman. Sunni
history tells us that Talha's cousin, Aisha, was collaborating and
campaigning against Uthman as well. The following paragraph also from the History of al-Tabari shows the cooperation of Aisha with Talha in
overthrowing Uthman:
While Ibn Abbas was setting out for Mecca, he found Aisha in al-Sulsul (seven miles south of Medina). Aisha said: "O' Ibn Abbas, I appeal to you by God, to abandon this man (Uthman) and sow doubt about him among the people, for you have been given a sharp tongue. (By the current siege over Uthman) people have shown their understanding, and light is raised to guide them. I have seen Talha has taken the possession of the keys to the public treasuries and storehouses. If he becomes Caliph (after Uthman), he will follow the path of his parental cousin Abu-Bakr." Ibn Abbas said: "O' Mother (of believers), if something happens to that man (i.e., Uthman), people would seek asylum only with our companion (namely, Ali)." Aisha replied: "Be quiet! I have no desire to defy or quarrel with you."
Sunni reference: History of al-Tabari, English version, v15, pp 238-239
Many Sunni historian reported that Once Aisha went to Uthman and asked for her share of inheritance of Prophet (after so many years passed from the death of Prophet). Uthman refrained to give Aisha any money by reminding her that she was one those who testified and encouraged Abu-Bakr to refrain to pay the share of inheritance of Fatimah (AS). So if Fatimah does not have any share of inheritance, then why should she? Aisha became extremely angry at Uthman, and came out saying:
"Kill this old fool (Na'thal), for he is unbeliever."
Sunni references:
- History of Ibn Athir, v3, p206
- Lisan al-Arab, v14, p141
- al-Iqd al-Farid, v4, p290
- Sharh Ibn Abi al-Hadid, v16, pp 220-223
Another Sunni historian, al-Baladhuri, in his history (Ansab al-Ashraf)
said that when the situation became extremely grave, Uthman ordered Marwan
Ibn al-Hakam and Abdurrahman Ibn Attab Ibn Usayd to try to persuade Aisha
to stop campaigning against him. They went to her while she was preparing
to leave for pilgrimage, and they told her:
"We pray that you stay in Medina, and that Allah may save this man
(Uthman) through you." Aisha said: "I have prepared my means of
transportation and vowed to perform the pilgrimage. By God, I shall
not honor your request... I wish he (Uthman) was in one of my sacks so
that I could carry him. I would then through him into the sea."
Sunni reference: Ansab al-Ashraf, by al-Baladhuri, part 1, v4, p75
d) Amr Ibn al-Aas
Amr Ibn al-Aas (the number 2 person in the government of Muawiyah) was one of the most dangerous agitators against Uthman and he had all the reasons to conspire against him. He was the governor of Egypt during the reign of the second Caliph. However, the third Caliph dismissed him and replaced him with his foster brother, Abdullah Ibn Sa'd Ibn Abu Sharh. As a result of this, Amr became extremely hostile towards Uthman. He returned to Medina and started a malicious campaign against Uthman, accusing him of many wrong doings. Uthman blamed Amr and spoke to him harshly. This made Amr even more bitter. He used to meet Zubair and Talha and conspire against Uthman. He used to meet pilgrims and inform them of the numerous deviations of Uthman.
According to Tabari, when Uthman was besieged, Amr settled in the palace of
al-Ajlan and used to ask from people about the situation of Uthman:
...Amr had not left his seat before a second rider passed by. Amr
called him out: "How is Uthman doing?" The man replied: "He has been killed." Amr then said: "I m Abu Abdillah. When I scratch an ulcer, I cut it off. (i.e., when I desire an object, I attain it). I have
been provoking (people) against him, even the shepherd on the top of
mountains with his flock." Then Salamah Ibn Rawh said to him: "You, the Quraishites, have broken a strong tie between yourselves and
the Arabs. Why did you do that?" Amr replied: "We wanted to draw the truth out of the pit of falsehood, and to have people be on an equal
footing as regards the truth."
Sunni reference: History of al-Tabari, English version, v15, pp 171-172
The divider of Muslims ignored what is well known in the history of Islam which was reported by important Sunni reporters. The revolt against Uthman was as a result of the efforts of influential companions in Medina, such as Aisha, Talha, Zubair, Aburrahman Ibn Ouf, and Amr Ibn al-Aas. The murder of Uthman provided a nice scapegoat for those who were fighting over more power, while serving under the government of Uthman. They were mainly his relatives, the Umayad, such as Muawiyah and Marwan, who thoroughly took advantage of Uthman's life as well as his death.
Imam Ali said in the battle of Camel:
"Truth and falsehood can not be identified by the virtue of people.
First understand the truth, you will then realize who is adhering to
it." (Nahjul Balaghah, by Imam Ali)
Ref: Imam Reza Network

Miqdad, the great companion of the Holy Prophet (S.A.W.A.) and Imam ‘Ali (A.S.)

Miqdad is a companion of the Prophet (S) and Imam ‘Ali (‘a). Regarding his dignified station, it is enough to say that based on one hadith, “For the sake of seven persons—one of whom is Miqdad—God gives you provisions and sustenance, helps you, and sends you rain.”
On the issue of caliphate (khilafah) and Imamate (imamah), he insisted on the rightfulness of the Commander of the Faithful (‘a) and exerted much effort in this regard.
Regarding him, the Prophet (S) said: “God ordered me to love four persons: ‘Ali (‘a), Miqdad, Abu Dharr, and Salman.” In another hadith, it is stated: “Heaven is eager to meet Miqdad.” See Mu‘jam Rijal al-Hadith, vol. 8, p. 314.
He migrated twice and participated in various battles. During the Battle of Badr, he said to the Prophet (S): “We will not say to you what the Children of Israel said to Hadrat Musa (‘a). We shall say instead that we are beside you and fight against the enemy at your side.” During the rule of Imam ‘Ali (‘a), Miqdad was among the Shurtah al-Khamis.
Miqdad passed away at the age of seventy in a land called Jarf, three miles away from Medina. The people there ritually washed his corpse and brought it to Baqi‘ where they buried him. See Tanqih al-Maqal, vol. 2, p. 245; Asad al-Ghabah, vol. 4, p. 409.
Ref: Imam Reza Network

Miqdad, the Brave Sahabi

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, alZubair, 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.

By: Kamal al-Syyed
Translated by: Jasim al-Alyawy

Ref: Imam Reza Network

Martyrdom of Hijr bin Adi al-Kindi and his Companions

He was known as Hijr al-Khayr, His Kunya was Abu Abd al-Rahman b. Adi, b. al-Harith b. Amru b. Hijr, He was given the nickname (i.e., laqab) of Akil al-Mirar. He was the king of the Kindis. It was said that he was the son of Adi b. Mu'awiya b. Jubla b. Adi b. Rabi'a b. Mu'awiya al-Akramin. He belonged to Kinda.1
Hijr was notable companion from the companions of Ali nd his son Al-Hasan, peace be on them. He was a lord from the lords of the Muslims in Kufa.
Hijr nd his brother Hani b. Adi came to the Prophet, may Allah bless Him and his family. In his book al-Isti'ab, b. Abd al-Bisr al-Maliki sadi: "Hijr was among the excellent Companions, and his age
1. (The tribe of ) Kinda belong to the banu of Kahlan. Their homeland was the Yemen. Then many of their leaders moved to Iraq. Kahlan and Himyar were the two sons of Saba. Saba was the name which brought both tribes together. It was said: "The Arabs regarded the houses with glory and honor after the house of Hashim b. Abd Manaf as four houses. They were the house of Qays al-Fazazi, (the house of) the Darimiyyin, (the house of) banu Shayban, and the house of the Yemen, who belonged to the banu of al-Harith b. Ka'b." As for Kinda, they are not regarded as some of the peole of the houses. Rather they were kings. Among them was al-Malik al-Dilil (ie, Umru' al-Qays). The had authority in the Yemen and al-HIjaz. The glory of Kinda lasted during the time of Islam. Some of the Kindis took part in the conquests and the revolts; some of them were governors; some of them were judges such as Husayn b. Hasan al-Hijri; some of them were poets such as Ja'far b. Affan al-Makfuf, the poet of the Shi'a. Hani b. al-Ja'ad b. Adi, the nephew of Hijr, was among the noble figures in Kufa, Ja'far b. al-Ash'ath and his son al-Abbas b. Ja'far were among the Shi'a of Imam Abu Al-Hasan (ie, Musa, b. Ja'far) and his son al-Rida, peace be on them. As for al-Ash'ath b. Qays al-Kindi, he was the greatest of all the hypocrites in Kufa. He became Muslim, then he renounced Islam after the Prophet. Then he became Muslim, and Abu Bakr accepted his Islam. Abu Bakr married Him his sister who was the mother of Mohammed b. al-Ash'ath. Imam Al-Hasan married al-Ash'ath's daughter whom Mu'awiya provoked to give Al-Hasan poison to drink.
was less than their old ones." In his book Asad al-Ghaba fi Tamyiz al-Sahaba,' b. al-Athir has mentioned Him with words similar to these ones. In his book al-Mustadrak, al-Hakim has described Him as: "the monk of the Companions of Mohammed, may Allah bless Him and his family."
Hijr worshipped (Allah) to the extent that when he made ritual impurity, he performed the ritual ablution; when he performed the ritual ablution, he prayed. He performed one thousand rak'as a day. His religious piety was apparent, and his supplication was accepted.1 He was among the chosen reliable figures. He preferred the hereafter to the life in this world to the extent that he subjected his life to killing refusing to renounce his Imam. He had a high social position.
Hijr was in the army that conquered Sham (Syria), and in the army that conquered Qadisiya (a city in Iraq). He took part in the Battle of the Camel headed by Ali. He was the commander of Kinda at the Battle of Siffin, and the commander of the left wing of the army at the Battle of al-Nahrwan. He was the brave man who defeated al-Dahhak b. Qays in the western part of Tadmur. It was he who said: "We are the children of war and appropriate for it. We start it and end it. We have known it (ie, war) and it has known us."
Hijr was the first patient martyr in Islam.
Mu'awiya b. Abu Sufyan killed Hijr and six of is companions at Marj Athra, twelve mile far from Damascus in the year 51 A.H. Up till now, Hijr's grave is apparent and famous. There is a firm dome on it. Old marks can be seen on the dome that is beside a wide mosque. Hijr's companions who were killed with him are in his shrine. We will mention them one by one.
Zyyad b. Abih demolished Hijr's house in Kufa.
1. In his book al-Isaba fi Tamyiz al-shahaba, b. al-Athir said: "Major ritual impurity hit Him (ie, Hijr) while he was a prisoner. So he said to the guard: Give me my water to pure myself with it. 'I am afraid that you will die of thirst, so Mu'awiya will kill me, said the guard. He (ie, b. la Athir) said Hijr prayed to Allah (for rain). His companions said to His: Ask Allah to save us. So he said: O Allah save us."
The Cause of his Killing
Hijr opposed al-Mughira b. Shu'ba and Zyyad b. Abih when they cursed Ali peace be on Him. In this connection he said to them: "I testify that whom you dispraise is worthier of the outstanding merit, and whom you praise is worthier of dispraise." When Hijr said openly these words of his, most people agreed with Him on that and said: "By Allah, Hijr has said the truth and kept his words."
As for al-Mughira b. Shu'ba, he knew that high spirits that made Hijr as an excellent companion, as a leader from the the great figures of Ali in Kufa, and as an Arab Emir who inherited the crown from his close grandfathers. al-Mughira had heard with his own ear when the people supported Hijr's summons paying no attention to any force, nor were they afraid of the wrath of the ruler. So he thought that it was better for Him to be slow towards the affairs of Hijir. and to apologize to his advisers who provoked Him to punish Hijr. Then al-Mughira said to his advisers: "I have killed Hijr." How have done that?" asked the advisers." Al-Mughira answered:" An emir will come after me. Hijr will think that the emir is similar to me. Hijr will say to Him similar to what you have heard. So the emir will punish Him immediately, and then will kill Him through an evil way." During his attitude towards Hijr, al-Mughira pretended to be wise. Also he pretended to be wise towards Sa'sa'a b. Sohan during the discord which was created by al-Mustawarad b. Alafa al-Khariji (ie, the Kharijite) in the year 43 A.H. al-Mughira said to Sa'sa'a: "Be careful! I have heard that you spread openly that outstanding merits of Ali. That is because I know all the excellent qualities of Ali. Rather I know them more than you do. However, this ruler (Mu'awiya) has appeared. He has forced us to show the people Ali's defects. We leave many things from what he has ordered us (to mention). We mention the things which we regard as precautionary stimulation (taqiya) to save our lives from these people (ie, the Umayyads)."1
When al-Mughira b. Shu'ba died in the year 50-51 A.H, b.
1. Al-Tabari, Tarikh, vol.6, p.108.
Sumayya (ie, Zyyad b. Abih) became governor of Kufa. So the latter wanted to serve his claimed Umyyad lineage through killing Hijr b. Adi to relieve the Umayyads of the greatest of all troublemakers against them. However, he forgot that the blood of HIjr would go on making troubles to the Umayyads throughout their history as long as the people knew these two names (ie, Hijr's name and Mu'awiya's name).
The new governor (ie, Sumayya) elaborated friday sermon to the extent that there was no time for Friday prayers that had a limited time. So Hijr, who always attended their (ie, the Umayyad's) Friday sermon and prayers, said: "the Prayer!" Still Zayyd continue his sermon. Hijr was afraid that the obligatory prayers would escape Him, so he took a handful of stones. Then he rose to perform the prayers and the people rose with Him.
Abu Abd al-Rahman (ie, Hijr b. Adi) who had a high social position, and worshipping ascetic spirit refused to bargain with the Umayyads or flatter them concerning his religion. He thought that there was the rest of the companions of Al-Hasan among the people. He reminded them of Al-Hasan and opposed the Umayyads before them to make them follow his example. In this way he opposed the Umayyads to support the usurped right to authority, and he struggled against them through his tongue to defend his religion, his Imam, and his prayers as he did against them through his sword during the Islamic conquests.
Hijr's crime list, according to the Umayyads' custom, contained: he opposes cursing Ali, peace be on Him. He wants the prayers to be performed at their exact times, and nothing more than that.
Ziyad summoned his obedient servants who sold their consciences for pleasures. Among them were Amr b. Sa'd (who killed al-Husayn, peace be on Him), al-Mudhir b. al-Zubayr, Shimr b. Dhi al-Jawshan al-Amiri, Isma'il and Ishaq (the two sons of Talha b. Abd Allah), Khalid b. Arfata, Shibth b. Rib'i, Hajjar b. Abjard, Amru b. al-Hajjaj, Zajr b. Qays, and the like of these persons who divorced manhood three times. They were seventy men. In his book Tarikh, vol.6, pp.150-1,' al-Tabari counted them one by one. He distinguished Abu Burda b. Abu Musa al-Ash'ari from them, for the latter was the weakest of them with Him (ie,al-Tabari) or he was the strongest of them with Mu'awiya who ordered Him to write:
"In the Name of Allah, Most Gracious, Most Merciful. This is what Abu Burda b. Abu Musa al-Ash'ari has testified for Allah the Lord of the worlds. I (ie, Abu Burda) testify that Hijr b. Adi has refused obedience, left the united people (Jam'a), cursed the Caliph summoned (the people to wage) war (against Him), gathered groups of people and summoned them to break the pledge of allegiance, and disbelieved openly in Allah (the Great and Almighty).
Then Zyyad said to the seventy persons; "Confirm this testimony. Indeed, by Allah, I will do my best to cut off the thread (of hope) of this foolish traitor!" Seventy persons from the notables and the children of the houses in Kufa testified this traitorous foolish document. Then Zyyad wrote may letters to Mu'awiya concerning Hijr. So Mu'awiya wrote to Him: "Tie Him (ie, Hijr) up with the iron and send Him to me."
It is necessary for us to remember now the backgrounds of this group of people, who belonged to the houses in Kufa, towards the matter of Al-Hasan b. Ali, peace be on them, during the days of his succession to authority. It was they who deserted from the Camp of Maskan, provoked the people at the Camp Mada'ini (against Al-Hasan), and wrote to Mu'awiya to desert Al-Hasan and to hand Him over. Therefore who refused obedience, left the united people, and broke the pledge of allegiance Hijr b. Adi or they?
Then we have to remember the attitude of these persons themselves during the tragedy of al-Husayn, peace be on Him, at the Battle of Karbala. They were then the swords of the Umayyad tyrants who were reponsible for those painful events whose atrocities have no limit in the history of Arabs and Islam.
The Attitude of the Kufans towards the Event of Hijr
If Hijr had wanted to resist with the weapon, he would have been able to ignite the fire of the revolution that would be strong enough to shake the position of Mu'awiya in Kufa. Mu'awiya understood that when he said after the killing of Hijr: "If Hijr had remained alive, he would have created another war." Also Zyyad understood that when he sent his postman to Mu'awiya and said to Him: "Go quickly to M'awiya and say to Him; "If you need you authority, then save me from Hijr."
However, the Shi'te leader (ie, Hijr), who had taken lessons from the valuable sacrifices of Al-Hasan b. 'Ali (peace be on them) prevented bloodshed, and prevented his people from waging war openly (against Mu'awiya).
Still a group of Hijr's companions clashed with the police of Zyyad at the gates of Kinda. Another group of them clashed with Zyyad's policemen at the door of his house near the cemetery of Kinda. Among the herose of these two events were Abd Allah b. Kh'Alifa al-Ta'i, Umru b. al-Hamaq al-Khaza'i (We will mention them both in the chapters that follow), Abd al-Rahman b. Muhriz al-Tamhi, A'idh b. Hamla al-Timimi, Qays b. Yazid, 'Ubayda b. Amru, Qays b. Shimr, and Umayr b. Yazid al-Kindi, known as (Abu al-Umrrata). They said: "The sword of Abu al-Umrrata was the first sword to be used in Kufa on the day when Hijr (was killed). Qays b. Fhadan al-Kindi went out riding his own donkey walking through the meetings of Kinda to urge them to wage war (against Mu'awiya).
Zyyad dominated the people of Kufa. That was his legal inheritance from his mother Sumayya.1
As for Hijr Himself, he always ordered his people to scabbard their swords and said to them: "Do not fight (against Mu'awiya), for I hate to expose you to destruction. As for me, I will follow some of these ways."
The spies of Zyyad were unable to capture Hijr, for most people protected Him from them.
In this manner Zyyad was unable to bear Hijr and his companions.
1. In his book "Tarikh, vol.6, p.132, al-Tabari said: "From that day he took a compartment."
So he gathered the notables of Kufa and said to them: "O people of Kufa, don't sad! your bodies are with me, and your desires are with Hijr. you are with me while your brothers, your children, and your tribes are with Him. By Allah, this is some of your cheat. By Allah, you should renounce, Hijr: otherwise I will bring a group of people through whom I will reform your deviation and your wry faces." Then he added: "Each man of you should help this group of people against Hijr. Moreover, each man of you should summon his brother, his son, his relatives, and those who obey Him from his tribe, to the extent that you are able to provoge all people against Him (ie, Hijr)."
Then Zyyad ordered to the commander of his police, Saddad b. al-Haythan al-Hil'Ali to capture Hijr. Zyyad knew that his police would be unable to rest Hijr. So he summoned Mohammed b. al-Ash'ath al-Kindi and said to Him:" Abu Maytha by Allah, you should bring me Hijr:; otherwise I will uproot your date palms, demolish your house, and tear you to pieces." Shaddad said to Him: "Give me time to look for Him. Zyyad said: "I will give you three days. you should bring Him: otherwise you must regard yourself as one of the perished!"
I (ie, the author) say: Why was Zyyad full of rage? Was he full of rage for the religion?
Certainly not! For b. Sumayya (ie, Zyyad) was not worthier of religion than the worshipping Companion (ie, Hijr), who performed one thousand ruk'as a day, and who had no crime but that he wanted to forbid (the people) from doing evil deeds, and wanted the ritual prayers to be performed during their fixed times. Or was Zyyad full of rage for the life in this world? Surely not! For he lost his glory in history when he killed Hijr b. Adi.
Zyyad intended to make the Kindis kill each other when he ordered al-Ash'ath al-Kindi to capture Hijr. This was among the evil ways which rulers have used to dominate helpless people.
Hijr knew what Zyyad intended towards the Kindis. So he said: "However, I listen and obey."
The police men went about to arrest the prominent figures who supported Hijr. They arrest nine Kufans and four non-Kufans,according to the narration of al-Mas'udi.
Ibn al-Athir has counted them in this way: "Hijr b. Adi al-Kindi, al-Arqam b. Abd Allah al-Kindi, Shurayk b. Shaddad al-Hadrami, Sayfi b. Fasil al-Shaybani, Qubay'a al-Absi, Karim b. Afiif al-Khath'ami, Asim b. Awf al-Baj'Ali, Warqa b. Sumay al-Baj'Ali, Kaddam b. Hayyan, Abd al-Rahman b. Hassan al-Anzayan, Muhiz b. Shahab al-Timimi, adn Abd Allah, b. Hawba al-Sa'di al-Timimi," Ibn al-Athir said: "These are twelve men. Then Zyyad added two men to them. They were Utba b. al-Akhnas b. Sa'd b. Bakr, and Sa'd b. Nimran al-Hamadani, So they were fourteen men."
At that time the slanders became active and numberous in that unfortunate city (ie, Kufa).
Hijr remained in the prison of Kufa for ten days till the plicy men of Zyyad gathered his above mentioned companions. Then Zyyad ordered them to be sent to Sham (Syria). So all what was in kufa indicated that the situation would result in an uprising. No one knew the tribulation of that uprising against the ruler and the subjects.
However, Zyyad paid attention to that, so he ordered them to be sent during the night to make use of darkness and to decrease the violence of this bovious oppression.
Qubaysa b. dubay'a, one of Hijr's companions, looked left and right. He found Himself walking by his house near the graveyard of Arzam. Also he found his daughters looking at Him and weeping over Him. So he spoke to them and preached them, and then he went away. We will mention that in his biography.
A daughter of Hijr's feared for Him. So she recited the following lines of poetry during one of her black nights when she addressed the moon. It was said that Hind bint (the daughter) of Zayd al-Ansari recited these lines to bewail Hijr:
O bright moon, go higher
so that you may see Hijr walking!
He is walking to Mu'awiya b. Harb.
(Mu'awiya will ) kill Him as the Emir has claimed.
(He will) hang Him on the gate of Damascus.
So the eagleswill eat from his charms.
The tyrants have become haughty after Hijr.
Al-Khawarnaq and al-Sidir (two palaces) have delighted them.
The country has become faded.
As if no rain had enlivened it.
O Hijr, Hijr b. Adi,
May safety and joy receive you.
I fear that you will be killed as 'Ali had been killed.
(There is ) a shaykh in Damacus with roar.
If you perishes, then every chief of people
moves from this world to destruction.
His Killing
They (i.e., the police men) took them (i.e., Hijr and his companions) to Adhra, that was a village twelve miles far from Damascus. They were imprisoned there. Mu'awiya and Zyyad exchanged letters. The delay increased them nothing by torture. The one eyed man of Mu'awiya and a group of his companions came to them. They brought Mu'awiya and a group of his companions came to them. They brought Mu'awiya's order to kill Hijr and his companions. Also they brought shrouds with them. He (ie, the one eyed man of Mu'awiya) said to Hijr; "Indeed the Commander of the faithful (ie, Mu'awiya) said to Hijr: "Indeed the Commander of the faithful (ie, Mu'awiya) has ordered me to kill you, for you are the head of error, the origin of unbelief and tyranny, and the supporter of Abu Turab (ie, Imam Ali). Also he had ordered me to kill your companions except when you withdraw from your unbelief, curse your leader (ie, Imam Ali) and renounce him." So Hijr and is companions said to him: "Indeed patience towards the punishment of the sword is easier for us than what you summon us to. Then meeting Allah, His Apostle, and his(ie, the Prophet's) trustee of authority (wasi) is more lovable for us than entering the fire."
The graves were dug. Hijr and his companions began performing prayers throughout the night. When the morning came, they (ie, the police men) brought them to kill them, so Hijr said to them: "Let me perform the ritual ablution and say prayers. For when I perform the ritual ablutions, I say prayers." They let him (pray). He prayed, and then went away. By Allah, I had not performed a prayer lighter than it (ie, this prayer). Were it not for that you think that I an impatient of death, I would increase it."
Then Hijr said: 'O Allah, we ask you to show enmity towards our people. Indeed the Kufans had testified against us, and the Syrians have come to kill us. By Allah, if you kill me at it (ie, the village of Adhra), I will be the first Muslim horseman to be killed in its valley, and the first Muslim man at whom is dogs will bark."1
Then Hudba b. Fayyad al-Qud'i walked forward Hijr carrying his own sword. The former trembled and said to the latter: "you have claimed that you are patient towards death. Therefore renounce your leader (ie, Imam Ali), and we will let you (go)."
So Hijr said: "Of course, I am patient towards death. For I see dug grave, a spread shroud, and a drawn sword. Indeed, by Allah, even if I am impatient towards death, will not say what displeases the Lord!"
Some close associates of Mu'awiya interceded for seven companions of Hijr.
The rest of Hijr's companion were exposed to the sword. Hijr's final words were: "leave me shackled with iron and stained with the blood. For I will meet Mu'awiya on the straight path tomorrow (ie, on the judgement Day). I will bring suit (against him before
1. Ibn al-Athir, al-Kamil fi Tarikh, vol.13, p.192. Ibn Sa'd and Mus'ab al-Zubari have narrated the following on the authority of al-Hakim, who said: "He (ie, Hijr) was killed at Marj Adhra according to Mu'awiya's orders. It was Hijr who conquered it (ie, Marj Adhra), then he was killed at it.
I (i.e., the author) say: This is the meaning of Hijr's words: "...., and the first Muslim man at whom its dogs will bark." He meant the day when he conquered it.
Allah). Mu'awiya mentioned these words of Hijr. So when he was about to die, he said: "Hijr, my day will be long because of you.
The Muslim's Reactions towards Hijr's killing
After he had killed Hijr, Mu'awiya performed the hajj. Then he passed by A'isha. "He asked permission (to enter her house). She permitted him. When he sat down, she said to him: Did not you fear Allah When you killed Hijr and his companion?"1 Then she added: "Were it not for the critical situation, we would change the killing of Hijr. By Allah, he performed the greater and the lesser hajj."2
Shurayh b. Hani wrote to Mu'awiya concerning Hijr. He gave him a religious opinion in which he denoted that it was forbidden (for Mu'awiya) to shed the blood of Hijr and to take his possessions. Concerning Hijr, Shurayh said: "He was among those who performed the ritual prayers, pay zakat, performed frequently the lesser and the greater hajj, enjoyed (the people) to do good deeds and prevented them from doing evil deeds. It was forbidden to shed his blood and to take his property."3
Ibn Umar began asking the people about Hijr from the day when the latter was captured. While b. Umar was walking in the market, he was told that Hijr had been killed. So he burst into tears and went away.4
Abd al-Rahman b. al-Harith b. Hisham came to Mu'awiya, after the latter had killed Hijr, and said to him: "When did the clemency of Abu Sufyan leave you? Mu'awiya replied: It left me when those who were like you in clemency left me. Ibn Sumayya (ie, Zyyad b. Abih) provoked me, so I carried tht out." Then He (ie, Abe al-Rahman)
1. Al-Tabari, Tarikh, vol. 6, p. 156.
2. Ibn al-Athir, al-Kamil fi al-Tarikh, vol. 3, p. 193.
3. Al-Tabari, Tarikh, vol. 6, p. 153.
4. Ibid.
said: "By Allah, the Arabs will never regard you as the one who has clemency and an opion. you killed the people whoom the prisoners from the Muslims sent to you."
Many pople from Kinda, al-Sikun, and the Yemen supported Malik b. Hubayra al-Sikuni. So Malik was able to say to Mu'awiya the following words when the latter refused to release Hijr: "By Allah, we are in no need of Mu'awiya more than Mu'awiya is in no nedd of us. We have alternates among his people,1 while he has no successor from us amog the people.
It was said to Abu Ishaq al-Subay'i: When did the people become low?" He replied: "When Al-Hasan died, Zyyad was claimed, and Hijr b. Adi was killed."2
Al-Hasan al-Basri said: "Mu'awiya had four qualities. If he had only one of them, it would have been a grave sin: he dominated this community through the foolish to the extent that he usurped its affair (ie, the succession) without any advice from it. (ie, the community), while among it were the rest of the Companions (of the prophet) and virtuous ones. He appointed his son to the succession to authority while he drank wine, wore silk (clothes), and played on the lutes. He claimed Zyyad while the Apostle of Allah, may Allah bless him and his family, said: "They baby is to bed and the prostitute is stoned. He killed Hijr. Woe unto him (ie, Mu'awiya) from Hijr and his companions."3
Al-Rabi' b. Zyyad al-Harithi died of sadness when Hijr was killed. He was the governor of Mu'awiya over Khursan. In his book (al-Kamil fi Tarikh, vol. 3, p. 195) b. al-Athir said: "The reason for his death was that he was indignant when Hijr b. Adi was killed, so he said: The Arabs will be killed because of patience after Hijr. If they had revolted (against Mu'awiya) when he killed Hijir, no one of them would have been killed because of patience. However, they
1. He meant th banu (sons) of HasHim.
2. Ibn Abu al-Haddid, Sharh Nahj al-Balagha, vol. 4, p. 18.
3. Al-Tabari, Tarikh, vol. 6, p. 157.
accepted that so they became low. After this speech, he (ie, al-Rabi') remained one Friday. Then he went out on Friday and said: "O people, indeed, I am tired of life. So I will ask (Allah for something) through a supplication, so be safe. Then he raised his hands after the prayers and said: " O Allah, if I good with you, then make me die soon. The people became safe. then he went out. Before his garments disappeared he fell (over the ground)."1
Al-Husayn. peace be on him, wrote a letter to Mu'awiya: "Aren't you who killed Hijr the brother of Kinda and he worshipping prayers who refused oppression and regarded heresies as great and did not fear the blame of the blamer concerning Allah. you killed them because of oppression and enmity after you had given them strong oath and certain covenants (al-Husayn refers to the clauses of the fifth item in the Peace Treaty.) so that you should not punish them due to an event between you and them or a spite you bear in yourself against them.2
Then the role of history came so that many historians have written books about Hijr and his companions. For example, Nasr b. Muzahim al-Manqari and Lut b. Yahya b. Sa'id al-Azdi3 have written two books about the killing of Hijr. Hisham b. Mohammed b. al-Sa'id has written two books: one concerning the killing of Hijr; the other is about the killing of his companions such as Rashid, Maythan, and Juwayriya b. Mishhir.4
Traditions concerning Hijr and his companions
Ibn Asakir said: "After A'isha had blamed Mu'awiya for killing Hijr and his companions, she said: "I heard the Apostle of Allah, may Allah bless him and his family, say: At (the Marj of) Adhra', the
1. See also: Ibn Abd al-Bisr al-Maliki, al-Isti'ab.
Ibn al-Athir, Asad al-Ghaba fi Tamayiz al-Shahaba. Ali Khan, al-Darajat al-Rafii'a. al-Shaykh al-Tusi, al-Amali.
2. Al-Majlisi, Bihar al-Anwar, vol.10, p.149
3. Ibn al-Nadim, al-Fihrast, p.136
4. Al-Najashi, Fihrast al-Rijal, p.306.
place where Hijr and his companions were killed, people will be killed so that Allah and the people of the sky will be angry for them."
He (i.e., b. Asakir) has narrated traditions similar to this one through another way on the authority of A'isha.
Al-Bayqahi (in his book al-Dala'il) and Yaqubi b. Sufyan (in his book Tarikh) have narrated the following tradition on the authority of Abd Allah b. Zurayr al-Ghafiqi, who said: "I heard Ali b. Abu Talib, peace be on him, say: O people of Iraq, seven people from the you will be killed at (the Marj of) Adhra. Their likeness is like the Companions of the furrow (ikhdud)."
The Martyrs from Hijr's Companions
From what we have mentioned, we understand that the companions of Hijr were a choice from the few of men of Allah. Also we have known that al-Husayn, peace be on him, wrote a letter to Mu'awiya concerning them, in which he said: "... and he worshipping prayers who refused oppression and regarded heresies as great and did not fear the blame of the blamer concerning Allah."
Also we have known that the great Muslim figures mentioned them as long as they mentioned Hijr.
Though the Umayyads did their best to hide the stories of Hijr's companions, they (ie, Hijr's companions) have become the martyrs of the principles and victims of the usurped right to authority. That is enough for them to be virtuous, glorious, and prominent in history.
After he had killed this honorable group of people, and after he had performed his (accepted) hajj, Mu'awiya met al-Husayn b. Ali, peace be on them, in Mecca and said to him proudly: "Have you heard what we have done for Hijr, his companions, nad his Shi'a (followers) who were the Shi'a of your father?" al-Husayn asked: "What have you done for them? Mu'awiya replied: "We have killed them, shrouded them, prayed over them, and buried them." al-Husayn, peace be on him, smiled, and then he said: "Mu'awiya, the people will bring suit against you (before Allah). If we killed your followers, we would no shroud them nor would we pay over them, nor would we bury them."1
The following are the martyrs from Hijr's companions:

A. Shurayk b. Shaddad or Thaddad al-Hadrami
Another (historian) has called him "Urak b. Shaddad.

B. Sayfi b. Fasil al-Shaybani
He was a leading companion of Hijr. He had an iron heart, a strong belief, and correct words. He was captured and brought before Zyyad who said to him: "O enemy of Allah, what do you think of Abu Turab (ie, Imam Ali)?" "I do not know Abu Turab," replied Sayfi.
"You know him very well, said Zyyad. "I do not know," answered Sayfi. "Do you not know Ali, Abu Talib? asked Zyyad. "Yes, answered Sayfi.
"That is Abu Turab, said Zyyad. "No, that is Abu Al-Hasan and al-Husayn, said Sayfi. So the commander of the police of Zyyad said to Sayfi: "The Emir say to you: He is Abu Turab, and you say: No." Do you want me to tell lies as the Emir does or do you want me to testify falsehood as the Emir does? asked Sayfi. "This is some of your sin, too. Bring me the rod," said Zyyad. The rod was brought to Zyyad, and then he said to Sayfi: "What do you say?" "These are the best words which I have said concerning a servant from the believing servants of Allah, replied Sayfi. "Hit his shoulder with the rod till he stick to the ground, said Zyyad. So Sayfi wa hit till he stuck to the ground.
Then Zyyad said: "leave him. What do you think of Ali?" By
1. Al-Majlisi, Bihar al-Anwar. al-Tabari has narrated a tradition similar to this one on the authority of Al-Hasan. That is incorrect for the tragedy of Hijr and his companions were two years after the death of Al-Hasan. A similar tradition has been narrated by b. al-Athir on the authority of Al-Hasan al-Basri who said: "By the Lord of the Kaaba, they have instituted a proof aganst them."
Allah, even if you cut me to pieces with the razors and the knifes, I will not say except what you have heard from me," answered Sayfi.
"You should curse him (ie, Imam Ali): otherwise I will cut off your neck, "said Zyyad. "Therefore cut off, and Allah accepts that. If you refuses (anything) but to cut it off, them I am satisfied with Allah, (while) you are unhappy," said Sayfi. Push him in the neck. Tie him up with the shackles, and throw him into prison," shouted Zyyad.
Then Sayfi joined the caravan of death with Hijr, and was among those blessed people who died martyrs at (the Marj of) 'Adhra'.

C. 'Abd al-Rahman b. Hasan al-Anzi
He was among Hijr's companions. He was sent with Hijr while he was shackled. When he arrived at (the Marj of) Adhra, he asked (the police men) to send him to Mu'awiya, for he thought that Mu'awiya would be better than b. Sumayya (ie, Zyyad), When he came to Mu'awiya, the latter said to him: "Brother of Rabi'a, what do say concerning Ali? Leave me and do not ask me (about him), for that is better for you, replied Abd al-Rahman. "By Allah, I will not leave you," said Mu'awiya. Abd al-Rahman said: "I testify that he was among those who remembered Allah very much, enjoined (the people to follow) the truth, undertook justice, and forgave the people." "What do you say concerning Uthman? asked Mu'awiya. "He was the first to open the door of injustice and to close the door of the truth," answered Abd al-Rahman. "you have killed yourself," and said Mu'awiya. "Rather, you have killed yourself," said Abd al-Rahman. Then Mu'awiya returned him to Zyyad in Kufa and ordered him to kill him in an evil manner.
It was Abd al-Rahman who said the following words on the day when the police men of Mu'awiya imprisoned him along with his companions (at the Marj of) Adhra: "O Allah, made me among those whom you honor through their (i.e., the Umayyads') disgrace, and you are pleased with me. I subjected myself to killing many times, but Allah refused (that) except what He willed."
In his book (Tarikh al-Kufa, p. 274), Habbata al-'Arani has mentioned Abd al-Rahman as follows; "Abd al-Rahman b. Hasan al-Anzi was among the companions of Ali, peace be on him. He lived in Kufa to provoke the people against the banu (sons) of Umayya. So Zyyad captured him and sent him Sham (Syria). (There) Mu'awiya summoned him to renounce Ali, peace be on him. So Abd al-Rahman answered Mu'awiya rudely. Then Mu'awiya returned him to Zyyad, so he (ie, Zyyad) killed him.
Ibn al-Athir (in his book al-Kamil fi al-Tarikh, vol.3, p.192.) and al-Tabari (in his book Tarikh, vol.6, p.155.) said that Zyyad buried Abd al-Rahman alive at the Qis of al-Natif.1
I (i.e., the author) say: If Mu'awiya had known the ways which Zyyad used to kill the Shi'a of Ali in Kufa, and if he had known that Zyyad cut off their legs, their hands, and their tongues, and knocked out their eyes, he would have not suggested any way when he ordered them to kill Abd al-Rahman through evil way. Is there a way worst of these ways of killing and punishment? However, Zyyad carried out Mu'awiya's suggested, so he created a way through which he buried Abd al-Rahman alive to kill him.2
Do you know which punishment Mu'awiya and Zyyad will face on the Judgment Day because of these ways of killing?
1. A place near Kufa. It was on the eastern bank of the Euphrates.
Al-Marwaha faced it on the western bank of the Euphrates. The Battle of Abu 'Ubayd the father of al-Mukhtar al-Thaqafi took place at it.
2. Then this kind of killing became the bad practice (Sunna) which the tyrants after Zyyad followed, When the Umyyads were angry with Umar al-Maqsus, the educator of Mu'awiya b. Yazid b. Mu'awiya, who resigned from the their succession as protest against them, they took him and buried him alive. This has been narrated by al-Dimyari in his book 'Hayat al-Hayawan, p. 62. In the book, he has narrated the speech which Mu'awiya made concerning the backgrounds of Umar's resignation, which make the person feel that Umar was a follower of ahl al-Bayt, peace be on them.

D. Qubaysa bin Rabi'a al-'Abasi
Some historian have called Qubaysa b. Dubay'a. He was the brave man who decided to resist the Umayads with his weapon and his people. However, the commander of the police gave him security over his blood and his property. So he put his hand in their hands depending on security covenant which the Arabs before and after Islam followed. However, it seems that the Umayyads abandoned the Arabic and the Islamic morals or that they understood that such morals were mere means for victory and violence.
Accordingly, (Qubaysa) b. Duby'a al-Abasi was broght before Zyyad who said to him: By Allah, I will do (something) for you to distract you from creating discords and revolting against the governors." Qubaysa said: "I have come to you according to the security covenant." "Take him to prison, said, Zyyad.
Then Qubaysa was among the shackled persons who were driven to death because of patience. In this connection the tradition says: "Whoever gives security to a man over his blood and kills him, therefore I (ie, the Prophet) renounce the killer even if the killed one is unbeliever."1
Before the police men took the prisoners (ie, Hijr and his companions), they had passed by Qubaysa's house. Qubaysa saw his daughters looking at him and weeping over him. So he said to the two police men (ie, Wa'il and Kuthayr): "Permit me to recommend my family. When he approached his daughters who were weeping, he kept silent for an hour, and then he said to them: "Be silent." So they kept silent. Then he said to them: "Fear Allah, the Great and Almighty. Be patient. Indeed I hope that Allah, my Lord, will grant me one of the two good things during this going of mine: either martyrdom that is happiness or coming back to you in good condition. It is Allah, the Most High, Who gives you your provisions. He is Living, and never dies. I hope that He will not leave you. Rather I hope that He will
1. Ahmad Shahab al-Din al-Asqalani, al-Isaba fi Tamyiz al-Sahaba, vol.4, p.294.
protect me for you." Then Qubaysa went away.
The hopeless family spent that night weeping and praying, as Mu'awiya wanted. There were then many daughters similar to Dubaya's ones in tradegy.
Al-Tabari said: "Qubaysa b. Dubay'a fell into the hands of Abu Sharif al-Baddi. So Qubaysa said to him: Indeed there is no evil between my people and your people. Thus let other than you kill me, Abu Sharif said: kinship is obedient to you. Then al-Quda'i killed Qubaysa.

E. Kaddam bin Hayyan al-Anzi
F. Muhriz bin Shahab bin Bujayr bin Sufyan bin Khalid bin Munqir al-Timimi1
He was among the chiefs of the people, and from the pure Shi'ites who were known for their Shi'ism. Muhriz was the commander of the left wing of the army headed by Ma'qal b. Qays who waged war against the Kharijites in the year 43 A.H. During those three battles the army of Ma'qal was three thousand people from the loyal Shi'ites and their horsemen, as al-Tabari described them in his book (Tarikh, vol.6, p.108).

2. Amru bin al-Hamaq al-Khaza'i
He was b. (son of) al-Kahil b. Habbib b. Amru b. al-Qayn b. Dharrah b. Amru b. Sa'd b. Ka'b b. Rabi'a al-Khaza'i.
He became Muslims before the Conquest (of Mecca), and emigrated to Medina. He was a loyal companion. Thus the Prophet, may Allah bless him and his family, prayed for Allah to make him (i.e., Amru)
1. See the following references about what we have written concerning Hijr and his companions: al-Daynwary, b. al-Athir, al-Tabari, b. Abu al-Haddid, al-Isti'ab, al-Nasa,ih al-Kafiya, and Tarikh Baghdad.
enjoy his youth. So eighty years, passed and no one saw a white hair among his hair, in addition to this, there was handsomeness on his face, that increased his splendor.
After the Prophet, Amru became a companion of the Commander of the faithful (ie, Ali) peace be on him, Thus he was the sincere companion to whom Ali said; "I wish I had a hundred people. like you in my army." Amru witnessed the Battles headed by Ali such as the Camel, Siffin, and al-Nahrwan.
The Commander of the faithful invoked Allah for Umru with these words. "O Allah, enlighten his heart with piety, and guide him to your stright path." Moreover, he said to him: "Amru, you will be killed after me. Indeed, your head will be moved (from one place to another). It will be the first head to be moved in Islam. Woe unto him who will kill you."1
Ibn al-Athir said in his book (al-Kamil fi Tarikh, vol.3, p.183): "When Zyyad came to Kufa, Ammara b. Aqaba b. Abu Mi'yat said to him: Indeed Amru b. al-Hamq has gathered the Shi'tes of Abu Turab (ie, Imam Ali)". Thus Zyyad sent for him (and said to him): "What are thse groups which you have gathered? Whomever you want to speak to, (you should speak to him) in the mosque."2.
"Then Amru was still (as al-Tabari has narrated) afraid and expecting till the event of Hijr b. Adi occurred. Then he proved Himself brave. A man called Bakr b. 'Ubayd from al-Hamra' (ie, the police of Zyyad) hit Umru on the head with an iron bar. Thus Amru fell over the ground. The Shi'ites carried him and hid him in the house of a man from the Azd. Then Amru went out to leave (Kufa). The other leader, Rifa'a b. Shaddad, accompanied him. So they headed for al-Mada'in. Then they departed till they arrived at the land of Mousil. They hid in a contain there. The governor of al-Rustaq condemned
1. Abbas al-Qummi, Safinat al-Bihar, vol. 2, p. 360.
2. al-Tabari had mentioned that slander of Ammara b. Aqaba, and then he said: "It is said that it was Yazid b. Ruwaym who slandered Amru b. al-Hamq, and said: He (ie, Amru has provoked the two cities (ie, Basrah and Kufa.)"
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that. So he went to them with the horses. As for Amru, he reached Mousil while he was ill. As for Rifa'a b. Shaddad, who was a strong young men, he jumped on ihs quick horse and said to Amru: I will fight on behalf of you.' It does not avail me that you fight on behalf of me. Save yourself if you can. Thus Rifa'a attacked them, so they let him go. Then he want out while his horse was bolting. The horsemen went out looking for him. He was a sharp shooter so that he wounded or killed those horsemen who followed him. Thus they left him and went away. Then they asked Amru: "Who are you? "It is him whom if you lave it will be safer for you, and whom if you kill, it will be more harmful for you," replied' Amru, Again they asked him, but he refused to tell them. Thus b. Abu Balta'a, the governor of al-Rustaq, sent him to Abe al-Rahman b. Abd Allah b. Uthman al-Thaqafi, the governor of Mousil. When the latter saw Amru b. al-Hamaq, he knew him, and then he wrote to Mu'awiya concerning him. So Mu'awiya ordered Abd al-Rahman to stab Amru nine times as he (ie, Amru) stabbed Uthman."
Ibn Kuthayr opposed the Above mentioned account of al-Tabari. He said: "Indeed the companions of Mu'awiya found Amru dead in a cave. They cut off his head and sent it to Mu'awiya. Thus it was the first head to be moved in Ialam. Then Mu'awiya sent his head to his wife (ie, Amru's wife), Amina bint al-Sharid, who was in the prison of Mu'awiya. The head was put on her lap. She put her hadn on his forehead and kissed his mouth, and then she said: "you had concealed him for a long time, then you have offered him to me and he is dead. Therefore welcome to this lovable left."
Then he was in what al-Husayn, peace be on him, wrote to Mu'awiya: Aren't you who killed Amru b. al-Hamaq, the Companion of the Apostle of Allah, may Allah bless him and his family? He was the righteous person whom worship wore out to the extent that it made his body weak and his color yellow. you had given him security. you had given him some of the covenants of Allah and His pledges. If you had given them to a bird, it would have come showing impudence towards you Lord and disdaining His covenant through that."
I (i.e., the author) say: Through this covenant, al-Husayn refers to the clauses of the fifth item in the Peace Treaty.
In his book 'Safiinat al-Bihar, Abbas al-Qummi said: "His (ie, Amru's) gave was in the outskirts of Mousil. Abu Abd Allah, (ie, Sa'id b. Hamdan), the cousin of Saif al-Dawla, was the first to build the grave in the month of Sha'ban in the year 336 A.H."
In the book (Usul al-Tarikh wa al-Adab, vol. 9, p. 2) it has been mentioned: "Abu Al-Hasan 'Ali b. Abu Bakr al-Harawi said in the book al-Ziyarat (ie, visitations): "The shrine of Amru b. al-Hamaq was on the highest elevation at the outskirts of the Mousil. His body was buried (there) and his head was carried to Damascus. It was said that it was the first head to be carried in Islam. In the the shrine were some Sheriffs from the children of al-Husayn, peace be on him."

3. Abd Allah bin Yahya al-Hadrami and his companions
In his book (al-Furuq bayna al-Abatil wa al-huquq), Mohammed b. Bahr al-Shaybani has mentioned the following on the authority of al-Qasim b. Mujayma: "Mu'awiya did not fulfill anything of the covenant he made with Al-Hasan. I (ie, al-Qasim b. Mujayma) have read the letter of Al-Hasan to Mu'awiya, in which he counted he counted the crimes Mu'awiya committed against Him and his Shi'ite of Ali, peace be on Him. Al-Hasan mentioned Abd Allah b. Yahya al-Hadrami and those whom Mu'awiya killed with Him."1
I (ie, the author) say: We do not know now anything about the conditions of al-Hadrami, the event of his killing, and the number of his martyred companions. However, we know that this man (ie, Abd Allah b. Yahya) was among the men of the Commander of the faithful who said to him at the battle of Camel: "O sin Yahya, you and your father be cheerful."
We have known the reason why Al-Hasan mentioned Abd Allah before the Shi'ites whom Mu'awiya killed. Among these reasons is
1. Al-Majlisi, Bihar al-Anwar, vol.10, p.101.
that he was the farthest of them from the life on this world and the nearest of them to the life of asceticism.
They (i.e., the historians) said: "Mu'awiya knew that (Abd Allah) b. Yahya and his companions were full of sadness when the Commander of the faithful (ie, Ali died, and that they loved Him and mentioned his outstanding qualities very much. Thus Mu'awiya brought them and cut off their heads because of patience. The one who brings down a monk from his cell to kill Him without a crime (issues) from Him towards his killer is more wonderful than the one who takes out a priest from an abbey and kills Him, for the owner of the abbey (ie, the priest) is nearer to the stretching of the hand then the owner of the cell (ie, the monk) who is between the sky and the earth. Therefore no wonder when Al-Hasan counted Mu'awiya's crimes, preferred servants to servants, ascetics to ascertics, and the lamps of the country (ie, the brilliant figures) to the lamps of the country. Rather, it is a wonder if he had preferred a neglectful one to the one who was humble (before Allah). and a moderate one to a hardworking one."1
The tragedy of Abd Allah b. Yahya was similar to the tradegy of Hijr b. Adi, For they both were killed becuse of patience. Companions were killed with them both. Moreover,they bothwere killed without any crime except the crime that was the title of their outstanding virtures.

4. Rushayd al-Hajri2
He was the student of Ali, peace be on Him, and his companions who devoted Himself to Him. He was a religious scholar. He was famous for the knowledge fo deaths and disasters. Many people narrated accounts on his authority. However, they all refrained from mentioning his name because they were afraid of the Umayyad rulers. No one narrated stories openly on his authority except his only daughter who attended Him when he was killed. It was she who
1. Al-Majlisi, Bihar al-Anwar, vol.10, p.102.
2. He was attributed to Hajr (i.e., Bahrain).
gathered his limbs (ie, his hands and his legs) which b. Sumayya (i.e., Zyyad) cut off.
When his limbs were but off, his daughter asked Him: "O my father! Do you feel pain because of what has hit you? "No, my little daughter, but (it is) like the crowd among the people."
Rushayd was brought before Zyyad who said to Him: "What had your companion (ie, Ali, peace be on Him) told you about what we would do for you?
"You would cut off my hand, my leg and would hang me," said Rushayd. By Allah, I will refute his (ie, Ali's) words. Release Him!" When Rushayd wanted to go out Zyyad said: "Return Him! We find nothing more appropriate for you than what your companion had said to you. For you still intend to do evil for us if you remain (alive). Cut off his hands and his legs!" They (ie, the police men) cut them off while Rushayd was still speaking! Thus Zyyad said: "Hang Him!" "A thing for me is with you. I do not think that you have done it yet," said Rushayd. "Cut off his tongue!" shouted Zyyad. When they took out Rushayd's tongue, he said: "Release me to say one word." So they released Him, and he said; "By Allah, this confirms what the Commander of the faithful had told me. He had told me that my tongue would be cut off."
Rushayd was brought out of the palace while he was torn to pieaces. The people gathered around Him. He, may Allah be pleased with Him, died at the same night.
His daughter said: "I said to my father: "How hard your struggle is!" "My little daughter, people will come after us. Their insight will be for their religion. Thus (their struggle) will be better than ours," He answered.
Also he said to her: "My little daughter, make the speech die through concealment, and make the heart an abode for trust."1
1. Abbas al-Qummi, Safiinat al-Bihar, vol.1, p.522.

5. Juwayriya bin Mashar al-'Abdi
Ibn Abu al-Haddid said: "One day, Ali, peace be on Him, look at Juwayriya and called Him: Juwayriya, follow me. For when I see you, I love you. Then he told Him about some affairs secretly. His last words to Him were: Juwayriya, love the person whom we love as long as he loves us, and hate the one whom we hate as long as he hates us. However, if he loves us, then love Him. If he hates us, then hate Him.' Juwayriya devoted Himself to Ali, peace be on Him. Thus he came one day to Him, peace be on Him, while he was sleeping and there were people from his companions with Him, and called Him: "O you who is sleeping, get up. Indeed you will be hit on the top of your head so that your heard will be colored because of that hit. He (ie, Juwayriya) said: Thus the Commander of the faithful smiled, and then he said: "Juwayriya, I will tell you about your fate. By Him in whose hand is my soul, you will be taken by force to the rude basterd (ie, Zyyad). He will cut off your hand and your leg, and will kill you beside a short trunk. He (ie, the narrator) said: By Allah, only few days after that, Zyyad took Juwayriya, cut off his hand and his leg, and killed Him beside the trunk of b. M'akbar. It was a long trunk so that he hanged Him on a short trunk beside it."
I (ie, that author) say: Habbata al-Arani, may Allah be pleased with, has narrated this story, too. Moreover, he added the following words: "Zyyad b. Abih was among those who showed enmity towards the Commander of the faithul, peace be on Him. He followed the companions of Ali while he (ie, Zyyad) knew them very well. Still he killed them everywhere."

6. Awfa bin Hisn
He was among the victims of the Umayyad injustice. Zyyad summoned Him, but he refused to meet Him. Zyyad reviewed the people so that he passed by Awfa and said: "Who is this?" It was said to Him: "Awfa b. Bism." Thus Zyyad said: "His two legs have brought you a traitorous (deed)." Then he said to Awfa: "What do you think of Uthman?" "The Apostle of Allah, may Allah bless Him and his family, married his (ie, Uthman's) two daughters," replied Awfa. Then Zyyad asked Him; "what do you think of Mu'awiya?" (He is) generous and clement," answered Awfa.
Awfa was smart in his language and his style so that Zyyad was unable to find a jutification to kill Him.
Again Zyyad came back to Awfa and asked Him: "what is your opinion concerning me?" Awfa replied: "I have heard that you said in Basra: By Allah, I will punish the innocent one because of the guilty one and the comer because of the runaway. "I said that" said Zyyad. "you mixed them at random," said Awfa.
I (i.e., the author) say: Some of the smartness of this wise man (ie, Awfa) was that he gave gradual answers to Zyyad to draw his attention to his errors. Do not forget that Awfa was at that time between the leather rug and the sword (ie, he was about to be killed), and between the right and the wrong. These attitudes increase our admiration towards these heroes from the students of Ali, However, all his preachment went in vain. That is because Zyyad said concerning Him: "the blower is not the worst of the group." Then Zyyad ordered Awfa to be killed.1
I (i.e., that author) do not know, and I do not think that Zyyad Himself knew the reason why he shed the blood of Awfa, while the Prophetic tradition says: "It is forbidden for the Muslim to (shed) the blood of the Muslim, (to violate) his honor, and (to confiscate) his property."
In all his answer, the man (ie, Awfa) as you have seen, did not reveal a secret, nor did he violate an affair. Rather the one who opposed the Koran openly when he punished the innocent because of the guilty and the comer because of the runaway did not understand the above mentioned traditions and the Words of Allah, that say: "And no bearer of burden shall bear the burden of another."
1. Ibn al-Athir, al-Kamil fi al-Tarikh, vol.3. p.183. al-Tabari, Tarikh, pp.130-32.
Zyyad adhered to his immoderation. Thus the people around Him suffered from the strongest ordeals in the world: some of them were driven to prison; some of them were chased, and hundreds of them were brought before Him every day so that their eyes knocked out, their limbs were cut off, and their ribs were destroyed.1 Other shackled victims were between Kufa and Sham (Syria). There was another in Kufa except dreadful terrorism, and there was nothing in Sham but horrible death.
Kufa, which was full of plots and opposition, submitted as the broken wing did because of the oppression of the Umayyad rulers. Thus the people who plotted the Umayyads yesterday began to practice oppression today when they became rulers over the Kufans. Thus the Kufans became various groups and took to flight.
Mu'awiya, Zyyad b. Abih, and the men of their school were heedless. they did not think that violence would result in finding an ideal leader who was able to fight against the violent ruler, and that violence was unable to destroy that opinion that has become immortal in history.
For this reason hunderd millions of people took part in the opinion of the Kufans, and were ready to send Mu'awiya and his men its echo which the days were unble to wear out.
Torture without killing
The Umayyads had methods other than killing, homelessness, demolishing houses, confiscating properties, and muzzling mouths.
When b. al-Athir mentioned the tragedy of Awfa b. Hism, he said: "He (i.e., Awfa) was the first to be killed by Zyyad after the event of the thirty or the eighty (people) whose hands Zyyad cut off.
1. In bood (Tarikh, vol. 6, p. 147), al-Tabari said: "Umayr b. Yazid (a companion of Hijr b. Adi's) was brought before Zyyad. He had been given security over his blood and his property. Zyyad ordered Him to be shackled. Then the men began to lift Him to the highest point and let Him fall over the ground many times."
Mu'awiya knew thoroughly the internal affairs of Basra and Kufa, Thus he attacked the chiefs of the people, the swordsmen, the notable orators, and the Shi'te talented poets. He irritated them, imprisoned them, shackled them, made them homeless, and shed their blood.
The following are some examples of the tragedies which Abu Yazid (ie, Mu'awiya) committed then against the prominent figures from the Shi'ite leaders.
Source: SULH Al-Hasan (The Peace Treaty of Al-Hasan)
by Shaykh Radi Al-Yasin

Ref: Imam Reza Network

Were all the companions of the Prophet just?

By: Ayatullah Shaheed Syed Abdul Husayn Dastaghaib Shirazi
The Sunnis, especially the Wahabis, as one of their objections against the Shias, say that the Shias dare to offend the companions of the Holy Prophet while all the companions of the Prophet were just. The Shias consider them all bad and curse them.
In reply we say, "O Sunni gentleman! Why do you make allegations? May God curse the one who offends the true and real companions of Muhammad." In Sahifa Sajjadiya, the fourth supplication is for invoking blessings on the companions of the Holy Prophet. Our Imam sends Salawat on the companions of the Holy Prophet. We do not close our eyes and we do not send Salawat on all the companions indiscriminately. Likewise, we do not close our eyes and speak ill of all of them. We do not send Salawat on every Muslim of the Prophet’s time, who lived near or around him or remained in the mosque with him. May Allah forgive us – Dust on our heads if we do like this. We are behind Imam Zainul Abideen. Our Imam has said: O! Lord Bless the companions of Muhammad. Thy peace and mercy on him and his descendants in particular, (Bless) those who were good companions of his.
Not everyone who became a Muslim, not everyone who came to the mosque was really a companion of Muhammad. No, instead, everyone who obeyed Muhammad, whoever became his follower and who did not obey his desires and passions, who never put off a compulsory or obligatory deed, who did not commit any unlawful deed was a true companion of the Prophet. Can we come and praise Walid, the transgressor, whom the Qur’an calls a transgressor. How can we say: Since he was one of the companions of the Prophet should we send Salawat on him? Even though after the Holy Prophet he makes mischiefs? You ask us: Why do you offend the companions of the Prophet? Was Walid a companion of the Prophet? No, he was a companion of Satan.
You are obedient not commanders
The following verse of Qur’an says so. It addresses the people:
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وَاعْلَمُوا أَنَّ فِيكُمْ رَسُولَ اللَّهِ لَوْ يُطِيعُكُمْ فِي كَثِيرٍ مِنْ الْأَمْرِ لَعَنِتُّمْ
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"And know that among you is Allah’s Apostle; should he obey you in many a matter, you would surely fall into distress… (49:7)"
Know that Walid was not alone in lying and mischief making. A group of Muslims had also joined him. They instigated the Prophet and wanted that the fire of enmity should arise. God Almighty, in this verse, addressing Muslims says: Know that between you is the Messenger of God, Muhammad. How should you behave with Muhammad? You should come to him and say: O Messenger of Allah! What is your command?
So that he may issue orders to you. Not that you should come and start making a move saying: O Messenger of Allah! Walid has told the truth – kill, and arrest. Suggesting things for the Prophet of God! If it so happens that Muhammad starts believing in whatever you say and begins to move and declares people disbelievers and transgressors and if he is impressed by you then you yourselves will be destroyed and you will fall into trouble, and be involved in reckless bloodshed and thus finally you will be oppressed. Muhammad is the Prophet of God. You must have Faith. What is the demand of true Faith? It is to obey Muhammad. You, instead, come with your ugly sins and want to instigate the Holy Prophet, to fan the fire of mischief and corruption in land. Just listen to this fine point.
God sent faith for you
God has favored some of you:
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وَلَكِنَّ اللَّهَ حَبَّبَ إِلَيْكُمْ الْإِيمَانَ وَزَيَّنَهُ فِي قُلُوبِكُمْ
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"…but Allah has endeared the faith to you and has made it seemly in your hearts… (49:7)"
The address is to "you", but what is meant is "some of you" as understood from the last part of this Holy verse:
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أُوْلَئِكَ هُمْ الرَّاشِدُونَ
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"…these it is that are the followers of a right way... (49:7)"
This is also accompanied with additional qualities:
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وَكَرَّهَ إِلَيْكُمْ الْكُفْرَ وَالْفُسُوقَ وَالْعِصْيَانَ
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"…and He has made hateful to you unbelief and transgression and disobedience…"
Thus it means: O Muslims! Rightly guided, successful and fortunate are those Muslims in whose hearts God makes Faith sweet and dear – Faith becomes the most beloved thing in their sight, they never give preference to desires over Faith; that is, they do not sell faith in exchange of worldly benefits (whatever is in the world) so much so that they are ever ready to sacrifice their lives, but they would never part with Faith. This is a true believer. But Walid and his like were in a pit of hatred and enmity, which they had from pre-Islamic times against the tribe of Bani Mustaliq. What did they want? Why should blood of innocent people flow unnecessarily due to this hatred? Why should Muslims be branded disbelievers? This should never happen. You must be of those who love their Faith. So there also were such Muslims who loved Faith more than they loved their lives.
Ref: Imam Reza Network