Muhammad al-Tijani al-Samawi al-Tunisi
In
The Shia: The Real Followers of the Sunnah
When going through the topic of Sahabah without any prejudice or emotions, we see that the Shi'ah have given them the ranks ordained by the Qur'an and the Prophetic Sunnah and as obligated by reason. They (Shi'ah) have never charged them all with disbelief as done by the Ghulat, nor believed in their equity (adhalah) as a whole, as done by Ahl al-Sunnah wa al-Jam'ah.
In this respect, al-Imam Sharaf al-Din al-Musawi says: "Anyone ponders upon our opinion in regard of the Sahabah, comes to know that it is the most moderate of all, as we have never exceeded the proper bounds like the Ghulat who regarded all of them as infidels, nor gone to extremes as done by the Jamhur (Sunnah) who had confidence in all of them. The Kamalites and their in ghulluw have charged all the sahabah with impiety (kufr) and Ahl al-Sunnah believe in the justice of every one who has heard or seen the Prophet among Muslims absolutely, disputing with the hadith (Every creeping and walking of them all).
But for us, though seeing the (prophet's) companionship in itself as a laudable virtue but not impcabling, we opine that the sahabah are like other people including the just ones represented by their magnates and scholars, and the tyrants and the culprits from among the hypocrites and also those of unknown condition, but we reason with their just ones and follow their guide in the world and Hereafter.
Regarding the bughat (oppressors) against the wasi (executor) and Prophet's brother, and all culprits like Ibn Hind, Ibn al-Nabigah, Ibn al-Zarqa', Ibn 'Aqabah and Ibn Arta'ah and their likes, we never hold any weight for them nor give their hadithany consideraion. In regard of that whose condition is unknown (maghul al-hal), we never judge him unil getting acquainted with his nature.
This is our view in regard of the traditionists among the Sahabah, relying upon the Qur'an and Sunnah as an avidence for it, as elaborated in the arguments in Usul al-fiqh. The Jumhur have exaggerated in sanctifying every one they have call a Sahabi, to the extent exceeding moderation, as they have offered for argument the lean and the corpulent, blindly following the guide of every Muslim who heard or saw the Prophet (S), disapproving anyone contradicting them in this ghuluww (excess), going too far on this disapproval.
Their severest denial against us comes when we refute the hadith of a large number of Sahabah, expressing their untruthfulness or being of unknown state, acting according to the legal duty that calls for investigating the religious realities, and searching for the veracious (sahih) Prophetic traditions.
This has prompted them to look at us with mistrust and suspicion, accusing us with many charges through divination and out of ignorance (jahl). But had they come to their senses and referred to bases of knowledge, they would have realized that no evidence is there to prove the originality of justice ('adalah) among the Sahabah. If they deliberate on the holy Qur'an, they will find it replete with references to the hypocrites among them, like surat al-al-'Ahzab and others''. (End of Sharaf al-Din's quotation).
Dr. Hamid Hafni, the Head of Arabic Department in 'Ayn al-Shams University in Cairo, says: ''But the Shi'ah view the Sahabah like other Muslims with no difference, on account of justice balance, with which the acts of Sahabah and of their successors are weighed. The Companionship in itself can't render its owner any virtue unless he deserves it, and being competent for undertaking the mission of the Shari'ah , including the infallibles, such as the Imams who enjoyed the Messenger's company, like 'Ali and his sons (A). They include also the equitable, who have been kind companions for 'Ali after the Prophet's demise.
They include too the truthful mujtahid and the mistaken one, the debauches, and the zindiq who is uglier and more wicked than the debauchee, that includes the hypocrites who worship God upon a narrow meager, and also the infidels, who have never repented of their hypocrisy, and those who have apostatized after being Muslims.
The meaning we get from this, is that the Shi'ah -who constitute a big majority of worshippers -judge all Muslims through one criterion, without differentiating between a Sahabi (companion) and Tabi'i (follower) and a letter, safeguarding its owner in his belief (against error).
On this solid basis, they (the Shi'ah )- following their ijtihad- permitted criticizing the Sahabah, and investigating the level of their justice, beside allowing themselves to find fault with some of the Companions who have violated the requirements of companionship, and turned away from the affection toward Al Muhammad (S). Why not, while the holy Messenger says: [I am leaving behind among you two things, if you hold on to them you will never go astray: the Book of Allah and my Kindred ('Itrah), my Household, for indeed, the two will never separate until they come back to me by the Pond. So watch out how you treat these two after me.] Based on this hadith and its like, they consider many companions to have contradicted it through persecuting the Household of Muhammad, and their reviling some of the 'Itrah. Therefore how can such opposes enjoy the honour of companionship, and how can they be branded with 'adalah (justice) ?!This is the quintessence of the Shi'ah's opinion in denying some Companions of the trait of justice, and such are the factual scientific reasons upon which they have founded their proofs".
In another place, Dr. Hamid Hafni confesses that reproaching or doubting the Sahabah, has not been innovated by the Shi'ah alone, when he says: "In the past he Mu'tazilah have practiced such criticism beside other doctrinal problems, being unsatisfied with criticizing the Sahabah in general but even Caliphs themselves, the practice for which they had opponents and supporters. Criticizing the Sahabah used to be -during the early centuries- followed only by those who were firm in knowledge, particularly the Mu'tazilah 'ulama', preceded by the heads of the Shi'ah and chiefs of the fanatics towards Muhammad's Household.
I have indicated, at another place, that the theologians and Mu'tazilah shyakhs used to be 'alah (pauper) sustaining and Shi'ah leaders from the first century (H). So the matter of criticizing the Sahabah is originated by tashayyu' for Muhammad's Household, but not for tashayyu, itself, since the Shi'ah of Al Muhammad have been known of their profundity in the sciences of doctrines, due to their getting from the resources of Ahl al-Bayt Imams, who represent the pristine source and plentiful spring (of knowledge) of which all the Islamic cultures have drunk from the advent of Islam up to date". 282Here the speech of Dr. Hamid (Hafni) Dawud is over.
I believe that every truth-seeker should open the gate of criticism and tajrih (sarcasm), as otherwise he will be curbed from entering it, exactly like the case of Ahl al-Sunnah wa al-Jam'ah, who have exaggerated in believing in the justice of the Sahabah, without any verification or investigation into the their states, the fact that caused them to remain too far from the truth till the present time.
282. Al-Sahabah fi nazar al-Shi'ah al-'Imamiyyah, p.8 and onwards.
Ahl al-Sunnah wa al-Jama'ah have exaggerated in glorifying the Sahabah, and believing in their justice as a whole with no exception, exceeding in this all the bounds of reason and transmission, refuting every one criticizing them or denying their justice, beside charging him which debauchery. Here are some of their utterance to expose their remoteness from the Qur'anic concepts, the percepts confirmed by the Prophetic Sunnah, and those established by reason.
Al-'Imam al-Nawawi says in sharh Sahih Muslim: "The Sahabah are all the of people and masters of the Ummah, superior, but the rabble has been caused by those who succeeded them, and fault has been in those ones". 283
Yahya ibn Ma'in says: "Every one insulting 'Uthman or Talhah or any of the Prophet's companions, is but an imposter not to be relied upon in writing (the hadith), and upon him be the curse of Allah and the angels and all people". 284
Al-Dhahabi also says: "Slandering any of the Sahabah is major sin, and anyone defaming or slandering them will go out of the fold of Islam and renegade the religion of Muslims".285
Once al-Qadi Abu Ya'la was asked about the rule in regard of that who insults Abu Bakr? He replied: He is a disbeliever, and then was asked: It is permissible to perform salat (salat al-mayyit) on him? He said: No. Then it was said: What to do for him while he witnesses that there is no god but Allah? He replied: Do not touch him with your hands, but push him with a stick till you bury him in his grave."286
283. Sahih Muslim, vol, viii, p.22.
284. Tadhhib al-tahdhib, vol, i, p.509.
285. Al-Dhahabi, Kitab al-kaba'ir pp. 233, 235.
286. Al-Sarim al-masalul, p.275.
Al-'Imam Ahmad ibn Hanbal says: The best of people after the prophet (S) is Abu Bakr, then 'Umar, then 'Uthman and then 'Ali, who are rightly -guided caliphs, and mention their mischief, or defame them with any fault or blemish, and anyone doing this has to be chastised and punished, and not to be pardoned. He should be punished and asked to repent, if he repents it should be accepted from him, but if he insists he should be punihsed again and imprisoned till he dies or repents".
Al-Shaykh 'Ala' al-Din al-Tarablusi al-Hanafi says: ''Anyone insults any of the Prophtet's Companions, as Abu Bakr, 'Umar, 'Uthman, 'Ali, Mu'awiayah or 'Amr ibn al'As, and accusing them with deviation and kufr (disbelief), should be executed, but if he insults them with ordinary faults, he should be punished severely''.287
Dr. Hmid Hafni Dawud briefly reported the sayings of Ahl al-Sunnah wa al-jama'ah saying: Ahl al-Sunnah view all the Sahabah to be just altogether, though they differ in the degrees of 'adalah, and that whoever charges any Sahabi with impiety is a disbelievers, and charges him with debauchery is a debauchee, and anyone defaming any Companion is as if he has defamed the Messenger of Allah (S).
The critics of Ahl al-Sunnah believe the it is not permissible to engage in debating the historical events that took place between 'Ali and Mu'awiyah. And that of the Companions there is one who has interpreted and hit the mark, like 'Ali and whoever followed his example. There are some who have exerted their opinions but mistaken, like Mu'awiyah and 'A'ishah and those who followed their example. They believe too that it should be made a halt and abstaining, up to the limits of this judgement, without mentioning the disgraces. They have forbidden the slandering of Mu'awiyah due to his being a companion, with emphasis on forbidding slandering 'A'isha, due to her being the second Umm
287. Mu'in al-hukkam fima yataraddad bayn al-Kasmayn min al-'ahkam, p.187.
al-Mu'minin after Khadijah, and on account of her being the beloved of the Messenger of Allah. Debating any other matter should be abandoned and left to Allah, the Glorified. In this respect al-Hasan al-Basri and Sa'id ibn al-Musayyab say: "There are matters of which Allah has purified our hands and swords, so let us cleanse our tongues of them"
This being the quintessence of Ahl-al-Sunnah's opinions regarding the justice of the Companions and the things we should abstain from referring to about them".288 (The end of his speech).
Should any researcher intend to acquire more information in regard of the Sahabah, and who are the ones meant by this term as opined by Ahl al-Sunnah wa al-Jam'ah, he will realize that they give this honorary badge to anyone who saw the Prophet!
Al-Bakhari says in his Sahih: Anyone enjoyed the company of the Messenger of Allah (s) or saw him, is counted among his Companions.
Ahmed ibn Hanbal says: The best of people after the Messenger's Companions among the Badriyyun, is every one who has enjoyed his (s) company for a year or a month or one day, or who has seen him, and the degree he deserves is proportionate with the period of his company with him.289
Ibn Hajar, in the book al-'Isabah fi tamyiz al-Sahabah, says: "Every one who has narrated a hadith or a word from the Prophet, or seen him while believing in him, is counted among the Sahabah. Also (of the Sahabah) is any one who has met the Prophet with believing in him, and died as a Muslim, whether his meeting with him being long or short, narrating from him or not, invading or not, or who has seen him without sitting with him, or has not seen him due to an excuse.290
The overwhelming majority of Ahl al-Sunnah had this view, and regard as a companion anyone who has seen the Prophet, or was born during his lifetime, even before attaining
288. Al-Sahabah fi nazar al-Shi'ah al-'Imamiyyah, pp. 8,9.
289. Al-Kifayah, p. 51; LTaliqh fuhum ahl al-'athar, p.2.
290. Ibn Hajar, al-'Isabah, vol.i, p.10.
puberty. The clearest evidence for this is their counting Muhammad ibn Abi Bakr among the Sahabah, though he was only three months old at the time of the Prophet's demise. Therefore Ibn Sa'd has classified the Sahabah into five classes in his famous book: Tabaqat Ibn Sa'd.
Al-Hakim al-Nisaburi, the author of al-Mustadrak, classifies them into twelve classes as follows:
First Class: Those who embraced Islam at Makkah before the migration, like al-Khulafa' al-Rashidun.
Second Class: Those who attended Dar al-Nadwah.
Third Class: Those who migrated to Abyssinia.
Fourth Class: Those who attended the First 'Aqabah.
Fifth Class: Those who attended the second 'Aqabah.
Sixth Class: Those who migrated to al-Madinah after the Messenger's migration to it.
Seventh Class: Those who witnessed Battle of Badr.
Eighth Class: Those who migrated after Badr and before al-Hudaybiyyah (peace Treaty).
Nineth Class: Those who attended Bay'at al-Ridwan.
Tenth Class: Those who migrated after al-Hudaybiyyah and before Conquest of Makkah, like Khalid ibn al-Walid and 'Amr ibn al-'As and others.
Eleventh Class: Those who were called by the Prophet (S) al-Tulaqa'.
Twelfth Class: The lads and children of the Sahabah who were born during the Prophet's lifetime, like Muhammad ibn Abi Bakr.
Ahl al-Sunnah wa al-Jam'ah concur concerning the justice of all the Sahabah, and the four schools of thought recognize their narrations without any hesitation, allowing no one to criticize or defame them.
Needles to say that the men of jarh (criticism) and ta'dil (adjustment), undertaking the task of criticizing the traditionists and narrators, for sorting out and purifying the traditions, when not intending to talk about any Companion, whatever be his class and his age at the time of the Prophet's demise, they abstain from doubting his narration despite all the suspicious raised against it, and its contradiction to reason ('aql) and chain of transmission (naql), claiming that the Sahabah are not to be subjected to criticism and sacrasm and all being just!
This is verily a manifested of which is reason is averse, human nature is repugnant, and not established by knowledge ('ilm), and I do not think the educated youth of today, may acknowledge such silly bida' (innovation).
It is known where from Ahl al-Sunnah have extracted such thoughts, that are estrange to the sprit of Islam, which has been established upon the scientific evidence and final argument. I wish that even one of them; can prove to me the alleged 'adalah of the Sahabah, through only one evidence from a scripture or Sunnah or logic!

Final Decision in Evaluating the Companions
The Companions are undoubtedly human beings, not infallible against error being like all ordinary people on account of duties and rights. They differ from ordinary people by the honour of the prophet's company, should they respect and give heed to it as it is worth. Otherwise they will be subject to multiple chastisement, as Allah -- the Glorified-- has ordained, through His justice, not to chastise those who are far remote in the same way He does to the intimate near ones. Because it is not proper to resemble that who heard from the Prophet directly, sighting the Prophethood's light and miracles by his own eyes, taking the Prophet's instructions, with that who lived in the post-Prophet's time, never seeimg him or hearing from him directly.
Reason and inner consciousness prefer a contemporary man respecting and paying heed to the Book and Sunnah, over a companion who lived contemporaneously with the Prophet before Islam, embracing Islam then and enjoying the Prophet's company with righteousness and piety throughout his life, but apostatized and turned back after his (S) death. Besides, it is fact determined by the Book of Allah and His Messenger's Sunnah, and by anyone having awareness of them, with no suspicion in it or way out of it. The evidence for this can be found in the following holy verse:
''O ye wives of the Prophet! Whosoever of you committed manifest lewdness, the punishment for her will be doubled, and that is easy for Allah''.(33:30)
The fact is that the Sahabah include all sort of people: the believer of perfect faith, the ascetic pious, and the imprudent unaware of his better, the magnanimous just, spiteful oppressors, rightful believers, unjust debauchees, active 'ulama', innovating ignorant, the sincere, hypocrites covenant-violators, renegades and apostates.
When knowing that the holy Qur'an and the Prophetic Sunnah and history, have all determined and demonstrated these matters expressly, then no consideration or worth would be given to Ahl al-Sunnah's claim, that all the Sahabah being just, as this contradicts the Qur'an and Sunnah, disagreeing with history, 'aql (reason) and inner consciousness, being mere fanaticism and an allegation with no proof, and an illogical speech.
Any researcher in such matters may be amazed at the mentality of Ahl al-Sunnah, who contradicts reason ('aql) traditions and history. When going through the roles played by the Umayyads, and means followed by the 'Abbasids for this belief-- i.e. respecting the Sahabah and believing in their 'adalah, with abstaining from criticizing them -- his amazement will vanish and it will be proved for him that the reason for their preventing any debate regarding the Sahabah lies in the fact that no cirticism or sarcasm should be directed at the heinous mischief, they have perpetrated against Islam, Prophet of Islam and Islamic Ummah.
When Abu Sufyan, Mu'awiyah, Yazid, 'Amr ibn al-'As, Marwan ibn al-Hakam, al-Mugh i rah ibn Shu'bah and Bisr ibn Arta'ah, are counted as Sahabah ruling over the believers, so it was natural for them to prevent people from engaging in censuring the Sahabah, innovating false narrations to confirm their justice as a whole, in order that they be involved in these virtues, and no one may dare to censure them or disclose their (evil) acts.
Any Muslim does so, they charge him with impiety and zandaqah, issuing a fatwa (verdict) to kill him, forbidding performance of ritual washing and shrouding for him, but he should be pushed by a piece of wood till be buried in his grave, as mentioned before. When they (rulers) intend to slaughter the Shi'ah, it is enough to accuse them with slandering the Sahabah, meaning for them censuring them for their mischief, an act entailing suppression and slaying. They have even exceeded this limit, when they killed anyone daring to inquire about the meaning and conception of the hadith as in the following example:
Al-Khatib al-Baghdadi has reported in his Ta'rikh, saying: Someone has narrated, before Harun al-Rashid, a hadith said by Abu Hurayrah that: Moses has met Adam and said to him: Are you he one who caused us to go out from Paradise? A Qurashi man present there said: Where has Adam met Moses? Thereat al-Rashid became furious saying: The rudeness and the sword for) a zindiq finding fault with the hadith of God's Messenger (S). 291 (Meaning that he ordered to cut his head).
When such a respectable man, attending al-Rashid's court, faces death through cutting his head by the sword, for just inquiring about the place in which Adam has met Moses, so never ask about any Shi'i calling Abu Hurayrah as a liar, based on the Sahabah's refuting his hadith, headed by 'Umar ibn al-Khattab. Hence any truth-seeker can realize all the contradictions, indecencies, impossibilities and express disbelief with which the traditions being replete. Despite this fact, all the traditions have been recorded as being correct, and corvered with the garment of sacredness and honesty.
This is all to the fact that, criticism and sarcasm were prohibited, entailing death and perdition. Even that who inquires about the meanings to attain truth, is subject to slaying, if his intention is known to be investigating, for making him an example for others, to silencing all people.
They have deceived people that anyone doubting the hadith of Abu Hurayrah or any ordinary companion, has suspected the prophet's hadith, covering thus the fabricated ahadith, innovated after the Prophet (S) demise, with the garb of sanctity, rendering them as indisputable facts.
291. Ta'rikh Baghdad, vol.xiv, p.7.
I have conferred with some of our 'ulama' that the Sahabah have not held such holiness, but they themselves used to raise doubts against the hadith of some others, when contradicting the Qur'an, and that 'Umar has censured Abu Hurayrah, forbidding him from narrating, charging him with lying (kidhab) and so on. But their ('ulama') reply has been that the Sahabah being entitled to suspect each other, but we are not in the position permitting us to disapprove or criticize them.
I say: O God's servants, they have charged each other with impiety, fought and killed each other?!
They say: All of them are mujtahidun, for the truthful be two towards, and for mistaken be only one reward, and we are not permitted to dispute their affairs. They have definitely inherited this belief from their fathers and forefathers, generation from another, reiterating it like a parrot, without any pondering or verification.
No wonder to hear this, as their Imam al-Ghazzali himself has adopted this view and disseminated it among people, becoming thus hujjatul-Islam wal-Muslimin, as he said in his book: al-Mustafa: The ancestors and their successors (khalaf) hold that the Sahabah's ahadith being confirmed by God's straightening and appraising them in His Book, and such is our belief in them".
I wonder at al-Ghazzali, and Ahl al-Sunnah in general, for their reasoning with the Qur'an for proving the Sahabah's justice, while it never contains even one verse indicating this, but on the contrary, there are numerous verses denying their justice, disclosing their hidden facts and revealing their hypocrisy.
I have devoted a complete chapter for this subject in my book Fas'alu Ahl al-Dhikr (pp. 113-172).The truth-seekers can refer to it for realizing wha God and the Messenger said in their regard. Anyone, intending to know that the Sahabah have never dreamed of attaining the position given to them by Ahl al-Sunnah, can go through the hadith and history books which are replete with their heinous acts, and their charging each other with impiety, and that many of them have been doubting themselves to be among the hypocrites.
Al-Bukhari reports in his Sahih that ibn Malikah has heard from thirty of the Prophet's Companions their expressing fear and doubt to be hypocrites, and none of them claiming his faith being as that of Gabriel. 292
Al-Ghazzali himself reports, in his book, that 'Umar ibn al-Khattab used to ask Hudhayfah ibn al-Yaman wheather the Messenger of Allah has counted has counted him among the hypocrites, of whose names he (S) has appraised him (Hudhayfah).293
No consideration should be given to anyone claiming that hypocrites being not among the Sahabah, when knowing that the term they agreed upon is the one we heard before, being that everyone who saw the Prophet while believing in him is a Sahabah even without enjoying his company.
There is affectation also in their saying "while believing in him", since all those who enjoyed the Prophet's company have uttered the Shadatayn (witnessing that there is no god but Allah), and the Prophet (S) has accepted of them that according to the appearance and Allah undertakes the hidden thoughts", never saying to any of them: You are hypocrites, I can't admit your Islam!
Therefore too, we observe the Prophet (S) call the hypocrites as "A sahabi" (my companions) despite his awareness of their hypocrisy. The following is the proof:
Al-Bukhari has reported the 'Umar ibn al-Khattab has asked the Prophet (S) to cut the head of 'Abd Allah ibn Ubayy, the hypocrites (munafiq), saying: O Messenger of Allah, let me smite the neck of this munafiq! The Prophet (S) replied: Leave him, lest that people should be say that Muhammad kills his Companions. 294
292. Sahih al-Bukhari, vol. i, p.17.
293. Al-Ghazzali, Ihya' 'ulam al-Din, vol. i, p.129; Kanz al-'Ummal, vol. vii, p.24.
294. Sahih al-Bukhari, vol. vi, p. 65, kitab fada'il al-Qur'an, surat al-Munafiqin; Ta'rikh Ibn 'Asakir, vol. iv, p.97.
Some of the Sunni 'ulama' may try to convince us that the hypocrites being known and we should not mix them with the Sahabah. But this being an impossible and infeasible thing, as the hypocrites is among the Sahabah whose hidden thoughts are only known by Allah, and they used to pray, fast, worship God and seek the Prophet's nearness through all means. Here is the evidence:
Al-Bukhari has reported in his Sahih, that 'Umar ibn Khattab asked the Messenger of Allah again to allow him to smite the neck of Dhu al-Khuwaysirah, when he said to the Prophet: Be just But the Prophet (S) said to him: Leave him, he has companions, whose salat may be scored with that of anyone of you, and also their fasting (siyam), and reciting the Qur'an that never exceed their collar -bones. They pass through the religion as the arrow passes through the fling. 295
I may be not exaggerating when saying that most of the Sahabah have not been far form hypocrisy, as stated by the Book of Allah in a large number of verses, and exposed by the Prophet through many traditions. The examples from the Book of are the following verses:
-"Nay, but he brings them the truth; and most of them are haters of the Truth". (23:70)
-"The wandering Arabs are harder in disbelief and hypocrisy..."(9:97)
-"...and among the townspeople of al-Madinah (there are some who) persist in hypocrisy whom thou (O Muhammad) know not". (9:97)
-"And among those around you of the wandering Arabs there are hypocrisy ..." (9:101)
It is noteworthy that some of Ahl al-Sunnah utmost conceal the facts, when they interpret "Arab " (the wandering Arabs) to be not among the Companions, but they being the Bedouins living on the skirts of the Arab Peninsula.
295. Sahih al-Bukhari, vol. iv, p. 179.
We are told that 'Umar ibn al-khattab has, at the point of death, recommended his successor saying: ''I recommended you to be kind to the wandering Arabs, as they truly represent the origin of Arabs and the substance of Islam''. 296
When the Arabs and substance of Islam being more in disbelief and hypocrisy, and it is preponderant they should not know the limits of what is revealed by Allah upon His Messenger, and Allah is Knower and wise, so no worth is left for the claim of Ahl al-Sunnah wa al-jama'ah that all the Companions being just.
Elaborating more, and in order that the researcher be assured that the wandering Arabs are themselves the Sahabah in general, as is stated by the holy Qur'an, when God --the Glorified -- says (after saying that the wandering Arabs are more hard in disbelief and hypocrisy):
''And of the wandering Arabs there is he who believeth in Allah and the Last Day, the Messenger as acceptable offering in the sight of Allah. Lo! verily it is an acceptable offering them. Allah will bring them into His mercy. Lo! Allah is Forgiving, Merciful''.(9:99)
Concerning what is determined by the Messenger of Allah is the holy Prophetic Sunnah, we can refer to his saying: My Companions will be taken to fire, whereat I say: My God, these are my Companions! Then he is told: You have no knowledge of what they have done after you. And I say: Distant be whoever has altered after me, I never see him to be delivered put of them but like the negligent of bounties.297 There are more traditions we have not mentioned due to brevity. Our intention is not going through the biography of the Sahabah for raising suspicion against their justice, as history is sufficient and has testified against some of them, their perpetrating adultery, imbibing wine, giving false testimony, apostasy, violting the rights of the innocent, and betraying the Ummah.
296. Ibid, vol, iv, p.206.
297. Ibid, vol. vii, p. 209. bab al-hawd.
But we want to expose that the allegation of adopting the justice of all the Sahabah, is no more than a fanciful legend created by Ahl al-Sunnah, for concealing the acts of their masters and magnates among the Sahabah, who have innovated in God's religion and perverted its rules through their fabricated heresies. Besides, we intend to reveal once more, that Ahl al-Sunnah have, through believing in the justice of all the Sahabah, disclosed their real identity, which being holding affection toward the hypocrite, and adopting their heresies, with which they strive to restore people to the Pre-Islamic period (Jahiliyyah).
As Ahl al-Sunnah have forbidden their followers from sarcasm and doubting the Sahabah, closing the door of ijtihad from the era of the Umayyad caliphs and creation of creeds so the followers have inherited this doctrine, bequeathing it to their sons generation after generation. Till the present time Ahl al-Sunnah prevent people from engaging in dispute about the Sahabah, showing pleasure with all of them, and charging with impiety whoever criticizes any of them.
We conclude that the Shi'ah, the followers of Ahl al-Bayt, give the Sahabah their proper positions, showing pleasure with their pious ones, proclaiming freedom from obligation of the hypocrites and debauches, the enemies of Allah and His Messenger. They proved thus to be the followers of the true Sunnah, since they loved God's beloved and His Messenger among the Sahabah, and proclaimed freedom from enemies of God and His Messenger.

Ref: Imam Reza Network

Ibn Abbas's address on Khilafah
He said: Abu Hafs Umar b. Muhammad reported to me from Abu Abdillah Ja'far b. Muhammad al-Hasani, who reported from Isa b. Mehran, who reported from Hafs b. Umar al-Farra, who reported from Abu Muaz al-Khazzaz from Ubaidullah b. Ahmad al-Rab'ai, who said:
While Ibn Abbas addressed the people of Basrah, when he came face to face with them, he said: "O people who are lost and confused about its faith, if you had given precedence to him who Allah had preferred, and if you had kept back him who Allah had kept back, and if you had kept the inheritance and the authority where Allah had kept them, then the share (in inheritance) ordained by Allah would not have devolved upon distant relatives (leaving behind the actual heirs), nor would the Wali of Allah have been deprived; and no two persons would have ever differed about a divine order, nor would the Ummah enter into any disputations about any interpretation of the Book of Allah. So now, have a taste of the evil consequence earned by your disregard, and by your own hands. And those who do injustice shall soon come to know what punishment awaits them."

Mu'awiya's Discussion on Imamah and Khilafa with Abdullah b. Abbas
He said: Abu Ubaiydillah Muhammad b. Imran al-Marzbani reported to me from Muhammad b. Husain al-Jawhaeri, who reported from Ali b. Sulaiman who reported from al-Zubair b. Bakkaar, who reported from Ali b. Swaleh, who reported from Abdullah b. Mas'ab, from his father that Abdullah b. Abbas called upon Mua'wiya b. Abi Sufyan, who welcomed him, and then said:
"O Ibn Abbas, you people wish to restrict Imamat (to yourselves) the way you have been privileged with Prophethood? By Allah, these two will never go together. Your argument about the Caliphate has put people in doubt. You say: 'We are Ahlul Bait of the Prophet, peace be upon him and his progeny, then why should the succession to the Prophethood be outside us?' This creates suspicion, for it has a semblance of truth, and a touch of justice. But things are not the way you imagine. The Caliphate has to rotate in various tribes of Quraish according to the general will of the public and the consultation of the selected ones. And we do not find people saying: 'We wish we were ruled by Banu Hashim, for if they did, we would have been better off here and hereinfter.' And if you had stayed away from it yesterday the way you claim, you would have fought for it today. And By Allah, if you had acquired the rulership, O Banu Hashim, then the ill wind of A'd and the thunderbolt of Thamood would not have been worse killer of men than you."
So Ibn Abbas replied (May Allah bless him with mercy): "O Mu'awiya, when you said that we base our argument on the Prophethood to prove our eligibility for Caliphate, then, by Allah, it is of course as you say. For if the Prophethood does not provide eligibility to the succession (Caliphate), what else does?
And when you say that Caliphate and Prophethood do not combine for anyone, then what would say about the verse in which Allah, Most High, Says: 'Do they envy the people for the bounty that Allah has given them by His Grace. Yet We gave the family of Ibrahim the Book, and the Wisdom and We gave them a mighty sovereignty.' (al-Nisa V.54)
So, the Book is the Prophethood, the Wisdom is the Sunnah, the Traditions of the Prophet, and the sovereignty is the Caliphate. And we are the descendants of Ibrahim, and that is why the order remains applicable for us till the Day of Judgement.
As for your claim that our arguments are dubious, then that is not true. Our arguments are brighter than the sun, and more luminous than the moon. The Book of Allah is with us, and the Traditions of the Prophet, peace be upon him and his progeny, are within us. And you know that very well, but pride makes you turn away; and you hold your head in haughtiness because we killed your brother, your grandfather, your maternal uncle and your father's brother. Well, do not shed tears over the rotten bones, and upon the souls which are perished in hell-fire; and do not be vengeful for the blood spilled in the way of polytheism, made lawful by unbelief, and is debased by the religion (Islam).
And as for the people who refused to give us preference and turned away from granting us their consensus, be it clear that what they have lost from us is greater than what we have lost from them! In every matter, the truth is established and the untruth is dispelled when the result is obtained.
And as for your pride in this transitory kingdom to which you have ascended by trickery, (remember that even) Pharaoh had such kingdom before you, and Allah destroyed him. O Banu Umayya, what you hold under rule for a day, we may hold it for two days after you; and what you have for a month, we may have it for two months, and if for a year, then we may hold it for two years.
And when you said that if we were the authority, our rule would have been a worse killer of men than the ill wind of A'd and the thunderbolt of Thamood, that statement has been belied by Allah, the Most High, in the Qur'an: 'And We did not send you but as a mercy to all beings.' (al-Anbiya V. 107)
As we are the nearest inmates of the Prophet's household, our mercy over the creatures of Allah is evident; and the torment of your kingdom over the people is there for everyone to see. And after you have gone, the kingdom will be in the hands of your son and your brothers - and that will be a worse killer of people than the fatal wind. Then Allah will avenge through His devotees, and the final success is for the pious."

"Keep my cheek on the ground..." the last words of Umar
He said: Abu Bakr Muhammad b. al-Je'abi reported to me from Abul Husain al-Abbas b. al-Mughairah, who reported from Abu Bakr b. Mansoor al-Ramadi, who reported from Sulaiman b. Harb, who reported from Hammad b. Zaid, from Yahya b. Saeed, from Asim b. Ubaidullah, from Abdul Rahman b. Aban b. Uthman, from his father, from Uthman b. Affan who said:
I was the last to see Umar b. al-Khattab. I called upon him and saw his head on the lap of his son Abdullah, while he was weary. He told his son: "Keep my cheek on the ground." Abdullah refused, so he said: "Keep my cheek on the ground." Abdullah refused, so he said: "Keep my cheek on the ground, you motherless one." So he kept his (Umar's) cheek on the ground, and then Umar said: "O my mother! Woe to me, my mother! I am not forgiven (by Allah)." He went on saying that till he died.

Umar's comments about the Prophet's companions
He said: Abu Hafs Umar b. Muhammad al-Sayrafi reported to me from Abu al-Husain al-Abbas b. al-Mughairah al-Jawhari, who reported from Ahmad b. Mansur al-Ramadi Abu Bakr, who reported from Ahmad b. Swaleh, who reported from Anbasah, who reported from Yunus, from Ibn Shihab, from Ibn al-Mukhramah al-Kindi that:
Umar b. al-Khattab once arrived at an assembly where Ali b. Abi Talib, peace be upon him, and Uthman and Abdul Rehman and Talha and al-Zubair were present. So Umar said: "Does everyone of you aspire to becoming a leader after I have gone?" Al-Zubair replied: "Everyone of us aspires, and believes to be fit for it. What is that you disapprove?" Umar said: "May I not tell you what I think about you?" They remained silent. (Again) Umar said: "May I not tell you about yourselves?" They kept silent. Then al-Zubair said: "Say, despite our silence."
So he (Umar) said: "As far as you, O Zubair, are concerned, you are at your best when pleased and content, and you are at your worst when offended and angry. There is a day when you are a devil, and a day when you are a man. Tell me, who will be the Caliph on the day you turn to be a devil?
And you, O Talha, by Allah, the Prophet, peace be upon him and his progeny, left this world displeased with you.
And you, O Ali, you are a man of inactivity and frivolity.
And you, O Abdul Rehman, you are best qualified for it if the position ever comes to you.
But surely among you there is a man whose faith encompasses the faith of the multitude, and he is Uthman."

Uthman and Banu Umayya
He said: Abul Hasan Ali b. Muhammad b. Habish al-katib reported to me from al-Hasan b. Ali al-Za'farani, who reported from Ibrahim b. Muhammad al-Thaqafi, who reported from al-Hasan b. Ali al-Lu'Lui, who reported form Yahya b. al-Mughairah, who reported from Salmah b. al-Fadhl, from Ali b. Sabih al-Kindi, from Abu Yahya, the client of Muaz b. Afra' al-Ansari who said:
Uthman b. Affan once sent for al-Arqam b. Abdillah, who was the treasurer of the Baitul Mal of the Muslims, and said: "Advance me one hundred thousand Dirham." Al-Arqam said: "May I write a promissory note in favour of the Muslims for that?" He said: "What does that concern you, O motherless! You are but a safekeeper!" When Al-Arqam heard that he hastened towards the people and exclaimed: "O People, protect your wealth. I believed that I was a treasurer on your behalf and till today I never knew that I was Uthman's treasurer." Then he left and entered his house.
When Uthman learnt about that, he convened an assembly, climbed the Mimbar and said: "O people, Abu Bakr surely gave preference to Banu Teem over the people, and Umar gave preference to Banu Adi over the people and by Allah, I gave preference to Banu Umayyah over others. And if I were to sit at the gate of the Paradise, authorized to shove Banu Umayyah into it, I would surely do so. Indeed, their wealth is ours, and we will take from it if we need it inspite of the people."
Then Ammar b. Yasir, may Allah bless him with mercy, said: "O Muslim brethren! Be my witness that I do not approve that!" So Uthman said: "Oh, you are here!" Then he climbed down from the Mimbar and began kicking Ammar till he fainted and was carried away senseless to the house of Ummu Salimah. People found it very distressing. Ammar remained unconscious missing that day's noon and evening prayers. When he regained his senses, he said: "Praise be for Allah! From times old, I have been suffering in His way, and for this which has befallen me in my duty towards Allah, I seek justice between me and Uthman on the Day of Judgement from the Honourable Judge" (i.e. Allah).
When Uthman learnt that Ammar was at Ummu Salimah's place, he sent for her and said: "What are these people together with that transgressor (i.e. Ammar) doing at your house? Evict them." (She said): "By Allah, there is no one at my place except Ammar and his two daughters. O Uthman, leave us alone, and use your power wherever else you like. And this is a companion of the messenger of Allah, peace be upon him and his progeny, about to die because of what you have done to him."
He said: Upon hearing this, Uthman repented and sent for Talha and al-Zubair, asking them to go to Ammar and seek his forgiveness. They came (to Ammar) but he turned them down. So they returned (to Uthman) and informed him. Uthman said: "O, Banu Umayyah, O bed of fire, and flies of greed, was it by divine permission that you reviled me and ganged in on the companion of the Prophet, peace be upon him and his progeny?"
When Ammar recovered from his illness, he proceeded towards the Prophet's mosque and there a person announced to Uthman the death of Abu Dharr at Rabzah. He said: "Abu Dharr at Rabzah met a lonely death, and was buried by the travellers." Uthman said: "To Him we belong, and unto Him shall we return." And then he added: "May Allah bless him with mercy." Then Ammar said: "May Allah bless Abu Dharr with mercy on behalf of everyone of us."
Uthman said: "Again you are here! May you chew your father's genital! Do you think I am repenting for having exiled him?" Ammar said: "No, By Allah, I do not think so!"
He (Uthman) said: "You join the place where Abu Dharr was and remain there as long as we live." Ammar said: "Do so, by Allah, I would love to be in the company of the wild animals, more than to be near you!" Then as Ammar prepared to leave, Banu Makhzum came to Amirul Mo'mineen Ali b. Abu Talib (AS) requesting him to intervene and to ask Uthman to cancel the order for Ammar's eviction. He intervened on their behalf till Uthman responded positively.

Talha and al-Zubair
He said: Abul Hasan Ali b. Khalid al-Maraghi reported to me from Abul Qasim al Hasan b. Ali al-Kufi, who reported from Ja'far b. Muhammad b. Marwan, who reported from his father, who reported from Ishaq b. Yazid, who reported from Sulaiman b. Qaram, from Abu al-Jahhaf, from Ammar al-Duhni, who reported from Abu Uthman, the muezzin of Banu Afsa that he heard Ali b. Abi Talib say when Talha and al-Zubair advanced to fight him:
"What excuse can Talha and al-Zubair have! They swore allegiance to me of their own accord, without any coercion and they broke off without any event." Then he recited the verse: 'And if they break their oaths after their treaty and revile your religion, then fight the leaders of unbelief, for their oaths are worthless, so that you may restrain them.' (al-Taubah V:12)"

They dispute Prophethood and give away Caliphte!
He said: Abul Hasan Ali b. Muhammad al-Basari al-Bazzaz reported to me from Abu Bishr Ahmad b. Ibrahim, who reported from Zakariyya b. Yahya al-Saji, who reported from Abdul Ja'far, from Sufyan, from al-Waleed b. Katheer, from Ibn al-Sayyad, from Saeed b. al-Musayyab who said:
When the Prophet, peace be upon him and his progeny, died, the whole Makkah was shaken with deep sorrow. Then Abu Qahafa said: "What is happening?" They told him: "The Prophet has departed." He said: "Who has assumed authority over people after him?" They told him: "Your son." He asked: "Did Banu Abd Shams and Banu al-Mughaira approve?" They said: "Yes."
He said: "No one can prevent that which Allah bestows and no one can give what Allah takes away. What a surprise! They dispute the Prophethood and easily give the Caliphate! Surely, this seems to have been destined."

Shaddad b. Aws and Mu'awiyah
He said: Abu al-Tayyib al-Husain b. Muhammad al-Tammar reported to me at the Great Mosque of Al-Mansoor during Muharram of 347 Hijra, from Abu Bakr Muhammad b. al-Qasim al-Anbari, who reported from Ahmed b. Yahya, who reported from Ibn al-A'arabi, from Habib b. Basshar, from his father, who reported from Ali b. Asim, from al-Sha'bi who said:
When Shaddad b. Aws called upon Muawiyah b. Abu Sufyan, he honoured and welcomed him, did not reprimand him for his past lapses and gave him good promises of reward. Then one day he invited Shaddad at a public assembly and said: "O Shaddad, stand before people and speak about Ali and revile his so that I know the measure of your love for me."
Shaddad said: "I beg to be excused, for Ali has already gone to his Maker and has been rewarded for his deeds. And you have been sufficiently relieved of your worry about him. Now, the affairs are under your full control because of your generosity, so do not seek from people things which do not behove your magnanimity."
Muawiyah said: "You shall indeed rise to speak, otherwise (our) suspicion about you is established."
Then Shaddad stood up and said: "Praise be to Allah Who made His obedience obligatory upon His servants and placed His Pleasure with the people of Taqwa, who preferred His pleasure over the pleasure of those He created; upon that path have the predecessors gone and upon that path shall the followers go.
O People, the next world is indeed a true promise, a Day on which the Omnipotent King shall judge; and this world has a limited tenure, where every pious and impious eats his share. He who listens and obeys the truth, fears no judgement against him and he who listens and disobeys, expects no judgement in his favour. Surely, when Allah intends good for His servants, He gives them the righteous people to govern them and the learned jurists to decide among them; and places wealth in the hands of the generous among them. And when intends evil for them, He causes the fools to rule over them and the ignorant to decide among them and places wealth in the hands of the misers and niggardly among them.
And for the rulers, the most befitting thing is to have the righteous companies around them. O Muawiyah, whoever displeases you for the truth, he is your good advisor and whoever seeks your pleasure by ways which are untrue, he deceives you. I have indeed, given you a good advice in whatever I have said already and I will not deceive you by saying to the contrary."
Muawiyah said: "Sit down O, Shaddad." So, he sat down. Then Muawiyah said: "I ordered for you enough wealth to make you self-sufficient. Am I not among those generous who Allah has blessed with abundance, for the sake of the welfare of His creation?" Shaddad said: "If the wealth you possess belongs to you, to the exclusion of what belongs to the Muslims and (if) you earned and spent it in legitimate ways, after having amassed it so that it may not be squandered, then, of course, yes. And if the wealth you have, belongs to you jointly with the Muslims and you deprived them from having access to it; amassing it in abundance and then spending it excessively, then Allah, Most High, says: 'Verily, the extravagants are the brothers of the Devils' (Al-Asra' V.27)." (Upon hearing this) Muawiyah said: "I believe you have gone mad, O Shaddad! (Then turning to his people, he said), "Give him what we have set aside for him, so that he may reach his people before he gets totally demented."
Shaddad rose on his feet saying: "Someone else, other than me, has lost his sanity to his desires." He then left, without taking anything from Muawiyah.

"How is that you are prone to disobedience after I have gone?"
He said: Abul Hasan Ahmed b. Muhammad al-Hasan b. al-Waleed reported to me from his father, from Muhammad b. al-Hasan al-Saffar, from Ahmad b. Muhammad b. Isa, from al-Hasan b. Mahboob, from Abu Jameelah, from Aban b. Taghlib, who reported that:
Abu Abdillah Ja'far b. Muhammad, peace be upon him said: The Prophet, peace be upon him and his progeny, learnt that a group among the Quraish was saying: "Muhammad thinks that he has firmly connected this matter (of succession after him) with his Ahlul Bait, but when he dies, we shall snatch it away from them and place it among others." The Prophet, peace be upon him and his progeny, came to them and addressed: "O people of Quraish, how is that you are prone to disobedience after I have gone? Do you wish to see me with a detachment of my companions hitting your faces and necks with the sword?"
Then Jibraeel, peace be upon him, descended and said: "O Muhammad! Your Sustainer sends you peaceful greetings and commands: "Say, Allah willing, and Ali b. Abi Talib." The Prophet, peace be upon him and his progeny, said: "Allah willing, and Ali b. Abi Talib, who will attend to that among you."

Miqdad and Uthman
He said: Abul Hasan Ali b. Bilal al-Mahlabi reported to me from Ali b. Abdillah al-Isfehani, who reported from Ibrahim b. Muhammad al-Thaqafi who reported from Yusuf b. Saeed al-Arhabi, who reported from Ubaidullah b. Musa al-Abasi, from Kamil, from Habib b. Ibn Abi Thabit, who said:
When the people entered the house for consultation (al-Shura), al-Miqdad b. al-Aswad al-Kindi - may Allah bless him with mercy, said: "Allow me in with you for I am sincere and faithful to Allah and I have something good for you." They refused. Then he said: "Allow me to enter my head and listen to me." They refused even that. Then he said: "If you do not allow me, then (let me advise that) do not swear allegiance to the one who has not witnessed (the battle of) Badr, and who was not present at the allegiance of al-Ridhwan and was routed on the day of Uhud, when the two groups met."
Uthman said: "By Allah, if the authority is given to me, I shall indeed, send you back to your first lord." And when al-Miqdad was dying, he said: "Inform Uthman that I am being returned to my first and the last lord!" When Uthman learnt of his death, he came to his grave and said: "May Allah bless you with mercy, you were (good), in spite of what you were (i.e. my opponent)!" Then he praised him. (Upon hearing this) al-Zubair said (to Uthman): "I will let you know me (better) after death, when you lament over me, while during my lifetime, you did not allow me my subsintence."
He (i.e. Uthman) said: "O Zubair, you say this? Do you think I like to see such a companion of the Prophet, peace be upon him and his progeny, die while he is resentful against me?"

Uthman argues with Ayesha
He said: Abul Hasan Ali b. Muhammad al-Katib reported to me from al-Hasan b. Ali al-Za'farani, who reported from Abu Ishaq Ibrahim b. Muhammad al-Thaqafi, who reported from al-Hasan b. al-Husain al-Ansari, who reported from Sufyan, from Fudhail b. al-Zubair, who reported from Farwah b. Majashe, from Abu Ja'far Muhammad b. Ali, peace be upon him that:
Ayesha called upon Uthman and said: "Grant me what my father and Umar b. al-Khattab used to grant me." He (i.e. Uthman) said: "I do not see any status for you in the Book nor in the (Prophet's) Traditions. Surely, both your father and Umar b. al-Khattab, granted you (extra favours) because of their obliging nature, but I shall not do it."
She said: "Then give me my inheritance from the Prophet of Allah". He said: "Did you not come to me, with Malik b. Aws al-Nasri, to give witness that the messenger of Allah, peace be upon him and his progeny, does not bequeath; till you deprived Fatimah from her inheritance and nullified her right? How come you are claiming inheritance today from the Prophet?" She left him and went away.
And when Uthman appeared for the prayers, she raised the Prophet's shirt on a cane and exclaimed: "Surely, Uthman has contradicted the owner of this shirt and has abandoned his Tradition."

Miqdad and Abdurahman b. Awf
He said: Abul Hasan Ali b. Muhammad al-Katib reported to me from al-Hasan b. Ali al-Za'farani, from Ibrahim b. Muhammad al-Thaqafi, from Muhammad b. Ali, who reported from al-Husain b. Sufyan, from his father, who reported from Lut b. Yahya, who reported from Abdul Rehman b. Jandab, from his father who said:
When people swore loyalty to Uthman, I heard al-Miqdad b. al-Aswad al-Kindi - may Allah bless him with mercy, say to Abdul Rahman b. Awf: "O Abdul Rahman, I never saw the like of this befell the Ahlul Bait after their Prophet (peace be upon him and his progeny)." So Abdul Rahman said: "O Miqdad, what does that concern you?"
He said: "By Allah, I love them because of the Prophet's love for them; and it pains me when I find myself unable to speak openly. The Quraish enjoyed superiority over others because of the nobility of Ahlul Bait and yet they have united to snatch away from them the authority of the Prophet (peace be upon him and his progeny)". Abdul Rahman replied: "Woe unto you, by Allah! I tried my best for you!" Miqdad said to him: "By Allah, you have abandoned a man who is from among those who enjoin the truth and through that, they act with justice. By Allah, if I had some helpers against the Quraish, I would have fought them the way we fought at Badr and Uhod."
Abdul Rahman said: "May your mother mourn you, O Miqdad, let no one hear from you this talk; by Allah, I fear that you may become a perpetrator of factions and disturbance."
Jundab says: I called upon him after he had left the place and told him: "Miqdad, I am one of your helpers." He said: "May Allah bless you with mercy; what we need cannot be accomplished by two men or three." So I left him and came to Ali b. Abi Talib, peace be upon him, and related to him what Miqdad and I had said. He prayed for us.

The secret of Mo'awiyah
He said: Abu Ubaidullah Muhammad b. Imran al-Marzbani reported to me from Abu Abdillah Muhammad b. Ahmed al-Hakimi, who reported from Ismail b. Ishaq al-Qadhi, who reported from Saeed b. Yahya, from Muhammad b. Saeed, who reported from Abdul Malik b. Umair al-Lakhmi, that:
Once Jariya b. Qudamah al-Sa'di called upon Mo'awiyah; and upon the throne, there were al-Ahnaf b. Qais and al-Habbab al-Majashee sitting next to him. Mo'awiyah said: "Who are you?" He replied: "I am Jariya b. Qudamah. (And he was among the nobles). Mo'awiyah said: "May be so, but are you anything but a (stinging) bee?"
He said: "O Mo'awiyah, do not do that! You have compared me to a bee. By Allah, it has a strong sting, but a sweet spit. While, by Allah, Mo'awiyah is nothing but a female dog howling at other dogs! And Umayyah is nothing but a diminutive of Amah - a house maid."
Mo'awiyah said: "Do not do that!" He said: "You did it and so I did also."
Mo'awiyah said: "Come closer to me and sit with me on the throne." He said: "I will not do that." Moawiyah said: "Why?" He replied: "For I see that these two have occupied your seat and removed you from your place. I would not like to join them." Mo'awiyah said: "Come closer so that I may share with you a secret." So he drew closer, and Mo'awiyah told him, "O Jariya, I have bought from these two their faith." He said: "Then buy from me, O Mo'awiyah." Moawiyah said: "Do not speak loudly."

Mughairah and Ammar
He said: Abu Abdillah Muhammad b. Dawood al-Hatmi reported to me by way of authorization (to report from him) from Abu Bakr Abdullah b. Sulaiman b. al-Asha'th, who reported from Ahmad b. Muhammad Abdan, who reported from Ibrahim al-Harbi, who reported from Saeed b. Dawood b. (Abu) Zanbar who said:
Malik b. Anas reported to me from his uncle Abu Suhail b. Malik, from his father who said: When Ali b. Abi Talib, peace be upon him, rose to leave Madinah for Basrah, I was standing with al-Mughairah b. Sha'bah, when Ammar b. Yasir, may Allah be pleased with him, approached him and said: "O Mughaira, do you have an intention to do something for Allah, Most High?" He said: "And where is that for me, O Ammar?"
He (i.e. Ammar) said: "Join this call (to the war) so that you may be with those who have gone before you, and lead those who are behind you."
Al-Mughaira said: "O Abu Yaqdhan (i.e. Ammar), how about something better than that?" Ammar replied: "And what is that?"
He (i.e. Mughaira) said: "We enter the (privacy of) our homes and shut our doors, till the dust settles and the situation is clear. Then we come out and see. Let us not be like the one who broke the chain so that he may laugh (happily) and instead, he fell into anguish."
Ammar said: "Far from what you expect! Do you want to act ignorant after knowing the truth, and resort to blindness in spite of having discerned? But listen! by Allah, you will not see me, but at the forefront."
He said: Then Amirul Mo'mineen, peace be upon him, appeared and he asked: "O Abu Yaqdhan! What does this one-eyed man tell you? Surely, he is always busily engaged in mixing the truth with untruth and misinforms. He has no relation with the religion except in matters, which conform with the worldly gians. Woe unto you, O Mughairah, this calls leads everyone who joins to Paradise."
Al-Mughairah said: "You are right, O Amirul Mo'mineen. But if I do not join you, I will never be against you."

Ibn Abbas on Khilafah
He said: Abul Mudhaffar Muhammad b. Ahmad al-Balkhi reported to me from Abu Bakr Muhammad b. Ahmad b. Abul-Thalj, who reported from Abu Abdillah Ja'far b. Muhammad al-Hasani, who reported from Isa b. Mahran, who reported from Hafs b. Umar al-Farra, who reported from Abu Muaz al-Khazzaz, who reported from Yunus b. Abd al-Warith, from his father who said:
Once Ibn Abbas was addressing us from the pulpit at Basrah. When he turned his face towards the people and said: "O group of people, bewildered in their religious affairs! If you had given precedence to he who Allah had given precedence, and put back he who Allah had put back, and if you had kept the heritage and the authority where Allah had kept them, no part of divine determinate share would have been unfairly distributed, and no friend of Allah would have been humiliated, and no two persons would have differed on the law of Allah. So taste the evil consequence of your negligence about what you sent forth, and those who do wrong shall come to know what punishment awaits them."

Ubaidullah b. Abbas and Mo'awiyah
He said: Abul Hasan Ali b. Muhammad al-Katib reported to me from al-Hasan b. Abdul Karim al-Za'farani, who reported from Abu Ishaq b. Muhammad al-Thaqafi, who reported from Ja'far b. Muhammad al-Warraq, who reported from Abdullah b. al-Azraq al-Shaybani, who reported from Abu al-Jahhaf, from Mo'awiyah b. Tha'labah who said:
When Mo'awiyah found himself fully entrenched in his rule, he sent Busr b. Artat to Hejaz, to hunt for the Shias of Ali b. Abi Talib, peace be upon him. At that time, Ubaidullah b. al-Abbas governed Makkah. He (i.e. Busr) summoned him, but could not find him. Then he was informed that Ubaidullah had two infant sons. So he set out to reach them, and when he found them - they had two (tender) forelocks (shining) like pearls - he ordered to kill them. When their mother came to know this, her grief put her on the verge of death. At that moment, she said:
"Ah! Who has heard about my two dear sons,
who were like two pearls torn from their oyster!
Ah! Who has known about my two dear sons,
who are my ears, my eyes! My heart today feels wrenched.
I am informed that Busr (did it),
but I cannot believe what they thought (of us)
from (what I hear about) their speech and the falsehood they contrived.
So the sharp sword fell on the throat of my two little ones,
that indeed is tyranny and immoderation,
Who showed love to the two tormented
infants who had lost their progenitor."
He said: Then once Ubaidullah b. al-Abbas met Mo'awiyah while Busr b. Artat was present. Mo'awiyah said: "Do you recognize this old man who killed the two infants?" Busr said: "Yes, I killed them, so what?" Then Ubaidullah said: "I wish I had a sword." Busr said: "Here is my sword," pointing to his own sword. Mo'awiya scolded him saying: "Woe unto you! What makes you a fool in spite of your old age! You trust a man whose two sons you killed, and give him your sword? Perhaps you do not know the courage of Banu Hashim? By Allah, if you gave it to him, he could kill you first, and then I would be the next." Ubaidullah said: "On the contrary, by Allah, I would begin with you (O Mo'awiyah) and he (i.e. Busr) would be the next."

Admonitions by Ibn Al-Abbas
He said: Abul Hasan Ali b. Muhammad b. Hubaish al-Katib reported to me from al-Hasan Ibn Ali al-Za'farani, from Abu Ishaq Ibrahim b. Muhammad al-Thaqafi, from Habib b. Nasr, from Ahmad b. Bashir b. Sulaiman, from Hisham b. Muhammad, from his father Muhammad b. al-Saeb, from Ibrahim b. Muhammad al-Yamani, from Ikramah, who said:
I heard Abdullah b. Abbas telling his son Ali b. Abdillah that: "Let knowledge be the treasure you amass; and be more jubilant because of that, than treasuring pink gold. For I am entrusting to you an advice which if you heed, then Allah will combine for (the success in) your affairs in this world and the next.
Do not be of those who hope for the hereafter without any deeds, and procrastinated seeking repentance because of prolonged hope. He speaks in this world like an ascetic, but acts like the one inclined. If given something in it, he is never content, and if favoured, he is never satisfied. He is unable to thank for what has been given, and desires to get from what is remaining. He enjoins but does not practice it, claims to love the righteous, but does not act the way they do, and pretends to hate the ignorant, while he is one of them. He says: 'I do not act and suffer hard work, why should I not rest and hope?' So he hopes to be forgiven while he is engaged in disobedience (to Allah).
He has lived in it (i.e. the world) long enough to remember the admonitions. And for the bygone, he says: 'Had I worked and built, it would have been my asset'; and as for the remaining days, he goes on disobeying his Lord without any scruple. If struck by illness, he does not repent for not having acted, and if recovers, he feels secure and conceited and then delays further to act. He is self-conceited when healthy, and despondent when afflicted. If favoured, be becomes insolent, and when granted in plenty, he ruins (himself). His mind deludes him in matters which are doubtful (i.e. the worldly affairs), and does not overcome him in matters which he knows as certain (i.e. death and hereafter). He has no trust in the sustenance, which has been guaranteed for him and is not content with his share. He does not show willingness before he toils, and does not toil for which he is inclined. If he finds himself self-sufficient he becomes wanton and arrogant, and if he becomes poor he loses hope. He hopes for more without being content, and wastes from himself that which is more. He fears death because of his own evil deeds yet does not abandon the evil in his life. When desires tempt him, he falls into sins and then hopes for forgiveness, and when told to act for the hereafter he resists. When supplicating, he exaggerates his keenness, but when it comes to act, he is remiss. He is insistent when seeking favours, and is deficient when it comes to act. Rushes into the worldly affairs tiring himself to indisposition, and when he recovers, engages in errors with negligence.
He fears death, but does not care about the missed opportunity. When he sees the little sins of others, he feel concerned about it, but for himself, he is hopeful without any deeds. He censures others, and at the same is self-congratulating. He prefers to be trusted when pleased, and adopts dishonesty when displeased. If he is healthy or recovers from illness, he believes he has been pardoned and if he is taken ill, he covets health and then repeats (his evil deeds). He neither stands at night (for prayers) nor does he pass his day fasting. A day breaks and he worries about his lunch, and an evening falls and he thinks of dinner. Those above him seek refuge with Allah from his evil (intentions) and those below him are not safe from him in spite of the refuge. When he hates, he ruins himself in going to its extreme, and does not fall short when he loves. Little things upset him, and on having plentiful, he transgresses. He wants to be obeyed, while he remains disobedient. May we turn to Allah for help!"

A letter from Ibn Hanafiyyah to Ibn Abbas
He said: Abu Ubaidullah Muhammad b. Imran al-Marzbani reported to me form Abul Hasan Ali b. Abdul Rahim al-Sajistani, from his father, from al-Hasan b. Ibrahim, from Abdullah b. Asim, from Muhammad b. Bishr, who said:
When Ibn al-Zubair expelled Ibn Abbas - may Allah bless him with mercy, to al-Taif, Muhammad b.al-Hanafiyyah, may Allah bless him with mercy, wrote to him: "I am informed that Ibn al-Kahiliyya has driven you out to al-Taif. That way Allah, Most High may exalt your name, and grant you great reward, and lift from you the burden. O brother, (in this world) the trials are for the righteous, and blessings of honour are conferred upon the virtuous. If your reward were to be only in the things you like, then your rewards would be be too few. For Allah says (in the Qur'an): '... and you may dislike a thing which is good for you.' (2:216). And I have no doubt that the situation you are in is good for you in the sight of Allah. May Allah grant you great patience in this adversity, and enable you to be grateful for (His) bounties. Surely, He has power over all other things."
When the letter reached Ibn Abbas, he replied: "Your letter has reached me, in which you consoled me on whatever has happened to me, seeking your Lord to exalt my name. Surely, He has power to augment the reward, and to benefit by His favours and to grant more of goodness. I do not like the treatment meted to me by Ibn al-Zubair any more than had it been perpetrated by the enemies of mankind, and thus increase my reward. Nor did I expect to earn my Lord's pleausre through his efforts.
O my brother! The world has indeed turned its back and the hereinafter has shadowed. So perform good deeds. May Allah count you and me among those who fear Him, the Unseen, and who act to earn His pleausre, publicly or in privacy. Surely, He has power over all."

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

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

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

2. Are all Companions of the Prophet Righteous?
The righteousness of all the companions and their worthiness of confidence are matters about which the Shi'ites and the Sunnis argue. The majority of the Sunni scholars believe that all the companions are righteous and worthy of our confidence.
The Shi'ite scholars are selective. The Sunni scholars cite Qur'anic verses for substantiating their claim: "Muhammad is the Apostle of God; and those who are with him are firm against unbelievers, compassionate towards one another. You see them bowing and prostrating, seeking grace from God and His satisfaction ... The mark of prostration shows on their faces... Allah has promised those among them who believe and do righteous deeds forgiveness, and a great reward." (ch. 48. v. 29)
Thus, the Almighty described the companions of the Messenger as firm against the unbelievers, merciful among themselves; and that they bow and prostrate. The mark of their prostration shows on their foreheads; and that Allah promised those who believe and do righteous deeds forgiveness and a great reward.
All these descriptions substantiate the piety and virtue of the companions. The verse, however, does not include all the companions. It only includes the companions who were firm against the unbelievers, merciful among themselves. Thus, the companions who were not firm against the unbelievers or were unmerciful to the believers would not be included by the verse.
It would be only logical to say that those who shed the blood of Muslims without justification in civil wars such as Talhah, Zubayr, and Mu'awiyah are not included in this Qur'anic statement, plus all companions who joined them in their unrighteous wars against Imam Ali, and those who divided the Muslims and destroyed their unity.
Furthermore, the end of the verse clearly indicates that the praise was not to include all the companions because it declares that only those who believed in Islam and did good deeds will be entitled to forgiveness and great rewards. One of the verses which is offered as evidence of the righteousness of all the companions of the Prophet is the following: "And the early Muslims from the Makkan migrants and the Madinite Ansar (the helpers) and those who followed them with their good deeds, Allah is well pleased with them, and they are well pleased with Him; and He has prepared for them gardens beneath which rivers flow, to dwell therein forever. That is the mighty achievement." (ch. 9, v. 100)
This verse, however, speaks of the virtue of the migrants and Madinites who adopted Islam at the early state of the Islamic era. Thus, it does not include the thousands of the companions who adopted Islam after the Hudaybiyyah truce or after the conquest of Makkah. These were not from the early Muslims. Their Islam took place about twenty years after the proclamation of Islam and about eight years after Hijrah. Another verse which is cited for the righteousness of all companions is the following:
"Allah was well pleased with the believers when they swore allegiance unto thee beneath the tree; He knew what was in their hearts, and He sent down tranquility to them and rewarded them with a speedy victory..." (ch. 48, v. 18) This verse also does not include all the companions who declared their Islam after signing the Hudaybiyyah pact which took place during the sixth year after Hijra.
The declaration of the allegiance to the Prophet under the tree took place shortly before signing the pact. The companions who gave allegiance under the tree at Hudaybiyyah were about fourteen hundred. It is worthy to mention that a number of students of the companions (such as Sa'id Ibn Al-Musayyab and Al-Shi'abi and Ibn Sirin) said that the early migrants were those who prayed to the two Qiblas (Al-Masjid Al-Aqsa and Al-Ka'bah). (Abu 'Umar Yusuf Ibn Abd-Barr, Al-Isti'ab part 1, pages 2-3)
Do The Hadiths Of The Prophet Substantiate The Righteousness Of The Companions
Some scholars tried to substantiate the righteousness of the companions through a number of hadiths:
l. It is reported that the Messenger of God said, "None of those who attended the battle of Badr or the pact of Hudaybiyyah will enter Hell."
2. It is also reported that the Prophet said: "None of those who gave their allegiance under the tree (during the event of Hudaybiyyah) will enter the Fire." (Ibn Abd al-Barr, page 4) The two hadiths do not substantiate the righteousness of any companions except the companions who were present at Badr and Hudaybiyyah. Putting them together, their number would not reach two thousand, while the number of the companions was much bigger.
Those who attended the conquest of Makkah were ten thousand, and those who went with the Prophet to Tabuk were about twenty-five thousand. Thus, the majority of the companions of the Prophet would not be included in these two hadiths.

The Opinions of The Selectionists
The Shi'ite Muslim scholars did not put all the companions in one rank; nor did they say that all of them were righteous. Some of them were righteous to the highest degree. Some of them were truthful and worthy of confidence, but they were not entirely righteous. Some of them were not known to be righteous or unrighteous, and some of them were known to be devious.

Qur'anic Verses Support The Selectionists
These scholars who view that some of the companions were neither righteous nor in a place of confidence support their view with a number of Qur'anic verses:
"And they say: 'obedience'; but when they leave thee, some of them spend the night planning other than what they say to you. Allah records what they plan by night. Disregard them and put thy trust in Allah. Allah is Sufficient Trustee." (ch. 4, v. 81)
This verse declares that a number of those who were residents of Madinah were Muslims, and they prayed with the Prophet and attended his gatherings and heard the Messenger commanding the Muslims to do some good deeds. They used to say to the Prophet: "We heard you and we will obey you;" but when they left him, they did not obey the Messenger.
We find in chapter nine of the Holy Qur'an many verses which indicate that some of the companions of the Messenger were people of hypocrisy, and the Messenger did not know their hypocrisy.
"And among those around you of the wandering Arabs are hypocrites and among the people of Madinah there are some who persist in hypocrisy whom thou (0 Muhammad) know not. We know them and We shall chastise them twice; then they will be relegated to a painful doom." (ch. 9, v. 101)
"O Prophet! Combat the disbelievers and the hypocrites and be hard on them. Their abode is Hell, a hapless journey's end. They swear by Allah that they said nothing (wrong), yet they did say the word of disbelief. They disbelieved after they declared their Islam, and they plotted that which they could not carry out, and they sought revenge only because Allah and His Messenger enriched them of His bounty..." (ch. 9, v. 73)
"Among them are men who made a covenant with Allah (saying): If He gives us of His bounty we will give alms and become of the righteous. Yet, when He gave them of His bounty, they hoarded it and turned away, averse. So He made a consequence (to be) hypocrisy in their hearts until the day when they shall meet Him, because they broke their word to Allah and because they lied." (ch. 9, vs. 75-77)
We also find in chapter 33, "The Confederates": "And when the hypocrites and those in whose hearts is a disease say 'Allah and His Messenger promised us nothing but delusions.' And when a party of them said:
'Oh folk of Yathrib! There is no stand possible for you; therefore, go back.' And some of them even ask permission of the Prophet, saying:
'Our homes are exposed to the enemy, and they lay not exposed.' They only wished to flee." (ch. 33, vs. 12-13)
The chapter of Al-Munafiqun is a clear evidence that a number of Muslims (who declared their Islam at the time of the Prophet, and lived with him in Madinah, and prayed with him, were hypocrites. They came to the Prophet to defend themselves by taking an oath in the presence of the Prophet that they did not betray him, and they were liars.
They had believed in Islam then deserted it and Allah sealed their hearts. "When the hypocrites come to thee (O Muhammad), they say: 'We bear witness that thou art indeed Allah's Messenger. And Allah knows that thou art indeed His Messenger, and Allah bears witness that the hypocrites indeed are speaking falsely. They made their oaths a shield so that they may turn (men) from the way of Allah. Verily, evil is that which they wanted to do. That is because they believed and then disbelieved; therefore, their hearts were sealed so that they understand not.' " (ch. 63, vs. 1-3)
These numerous verses which are in many of the Qur'anic chapters testify clearly that many of the people who declared Islam during the time of the Prophet, and who lived and prayed with him, were hypocrites. What testimony could be bigger than the testimony of the Qur'an? These hypocrites were living with the rest of the companions, and their names were not known. Therefore, it is impossible to avoid taking hadiths from them or know how many they were.
Historians, among them Al-Tabari in his History, part 2, page 504, and Ibn Hisham in his Al-Sirah Al-Nabawiyyah, part 2, page 64, reported that when the Messenger went with his army to Uhud, he had with him one thousand companions. But Abdullah Ibn Abi Salul left the Prophet and went back to Madinah accompanying three hundred from the Madinites. Islamic history did not inform us of the names of any of the three hundred except the name of their chief, Abdullah Ibn Abi Salul. Knowing that the situation was so, how can we avoid taking hadiths from these hypocrites, who were not separated from the good companions through any mark of distinction?

The Companions Who Shed The Blood Of The Muslims
We should not forget that there were among the companions some prominent men such as Talhah, Zubayr, Mu'awiyah, Amr Ibn Al-As, Al-Nu'man Ibn Bashir, and Samurah Ibn Jundab who shed Muslim blood. These should not be considered in a place of confidence after they shed the blood of thousands of Muslims in order to reach their worldly goals. Allah declared in His book the following:
"And whoever kills a believer deliberately, his reward is Hell forever, and the wrath of God is upon him, and He cursed him and prepared for him a great punishment." (ch. 4, v. 73)
Thus, if a person kills a believer, his abode will be the Fire and the wrath of Allah is upon him, and He curses him and prepares for him a great chastisement. This will be the fate of people such as Mu'awiyah, Amr Ibn Al-As, Talhah, and Zubayr who shed the blood of more than forty-thousand Muslims.
It would be very illogical to consider people who committed so many sins righteous and their reports acceptable. There are people who say that these men who committed such sins are from the companions whom Allah likes, because they were from the early Makkan and Madinite Muslims, and they were among the ones who gave their allegiance to the Messenger under the tree of Hudaybiyyah.
These are from among the ones whom Allah was pleased with; and whoever Allah was pleased with one time, He will never be angry with. This would be clear when we look at the end of the verse which gives the early Muslims of Makkah and the Madinah the good tidings that they will have gardens under which rivers flow, wherein they will dwell forever. But this verse and the verse of allegiance under the tree of Hudaybiyyah did not include men such as Mu'awiyah and Amr Ibn Al-As because they were not from the early Muslims nor from the early migrants from Makkah to Madinah; nor were they from the people of the allegiance under the tree of Hudaybiyyah.
Amr Ibn Al-As adopted Islam after Hudaybiyyah and Mu'awiyah adopted Islam after the conquest of Makkah. Furthermore, we cannot find in the Qur'an any verse that declares that whomever God has been pleased with, God will not be angry with. It is inconceivable that Allah will give a permanent immunity against punishment to a person who did a good deed, such as being of the early Muslims or early migrants from Makkah to Madinah, and that Allah will forgive his shedding the blood of thousands of believers without any justification. If it were so, it would mean that a companion could cancel all the Qur'anic rules and the instructions of the Prophet. Certainly, we can not believe this when we remember that Allah said to His own Messenger Muhammad:
"Say: surely I fear (if I disobey my Lord) the chastisement of a grievous day." (ch. 6, v. 15)
If a companion can interpret the Qur'anic verses and the Prophet's words the way he wants, he may be able to give a verdict that the five daily prayers are only desirable and not imperative. He may say
"I understand from Aqimu Al-Salat (offer prayer) that the prayer is only desirable. Nor do I understand from the word "salat" that it has to contain bowing and prostrating, or reading from the Qur'an or the declaration of the Shahadah. It would be sufficient in the prayer to supplicate the Lord to forgive or to give sustenance or to prolong life because the word Salat used to mean supplication before Islam.
The Messenger Of God Predicted The Deviation Of Many Of His Companions
The Messenger informed the Muslims that many of his companions will deviate after him. Al-Bukhari in his Sahih, part 2, page 149, reported that the Prophet said:
"A number of my companions will come to drink from the basin. When I recognize them, they will be taken away from my sight. I would say:
'My Lord, these are my companions.'
And Allah will say:
'You do not know what they innovated after you.'
" The same source, page 150, recorded that Abu Hazim reported that Sahl Ibn Sa'd reported that the Prophet said:
"I shall come to the Hawd (basin of water) before you. Whoever meets me there will drink water. And whoever drinks of it will never be thirsty afterwards. Groups will come to me, and I will recognize them and they will recognize me and they will be screened from me."
Abu Hazim said: "Al-Nu'man Ibn Ayyash heard me and said:
'I testify that Abu Sa'id Al-Khudri said and I heard him adding to it the following: I will say:
"May God put away from me whoever deviated after me.' " Similar to this is reported by Muslim in his Sahih, part 15, pages 53-54.
Al-Bukhari reported in the section of Al-Hawd that Abu Hurayrah reported that the Messenger of God said:
"On the Day of Judgement a group of my companions will come to the Hawd (Basin), and they will be prevented from drinking out of the basin. I will say: 'My Lord, these are my companions.'
He will say: 'certainly you do not know what they innovated after you. They deserted their religion.'
" Al-Bukhari reported in his Sahih, part 4, page 169, that one reporter quoted Ibn Abbas as saying that the Prophet said:
"You will be resurrected bare footed, unclothed, and uncircumcised." Then he read: 'As We started the first creation, We shall resurrect it, a promise on Our part. Certainly We shall fulfill it.' "
"Certainly a number of my companions will be taken to the left side, and I will say:
'My companions, my companions.' Allah will say:
'They continued deserting their faith after you left them.'"
I will say as the good servant of God (the Messiah) said:
"And I was a witness on them as long as I was with them..."
Muslim in his Sahih, part 10, page 59, reported that the Messenger of God said:
"I will be the first one to come to the Basin, and I shall be challenged about some people and I will lose them, then I will say:
'My Lord, these are my companions; these are my companions.'
I will be told: 'You do not know what they innovated after you.'
"Muslim in his Sahih, part 10, page 64, recorded that Anas Ibn Malik reported that the Prophet said:
"Men from among the people who accompanied me shall come (on the Day of Judgement) to the Basin. When I see them and they are brought to me, they will be taken away from me. I will say: 'My Lord, these are my companions.' It will be said to me: 'You do not know what they innovated after you' "

Ref: Imam Reza Network

Sadruddin Sharafuddin al-Amili

The period of Ali was the period of Ammar and, in fact, of everyone, because it was undoubtedly the period of justice, freedom, equality and the domination of Islam. In the circumstances it should not be expected that in such a period Ammar should have remained obscure, idle and quiet. And again, keeping in view the fact that in the eyes of the Muslims, Ammar was recognized to be the symbol of guidance, it is evident that in such an atmosphere and situation his activity, zeal, virtuous part and good reputation should have been utilized. Hence, in this historical period of theirs which was replete with various campaigns and battles all the Muslims had fixed their eyes on Ammar for the solution of their problems. That is, in whatever row they saw Ammar, they were satisfied that, that row was on the side of truth.
In short the people distinguished goodness from evil and truth from falsehood through Ammar.
The people were entitled to hold the view which they did about Ammar and did not exaggerate or went beyond the bounds, because Ammar was like a crescent which had risen from the horizon of Islam and had been striving for the last forty five years as a mujahid (warrior). He had witnessed the greatest perils and troubles which Islam had to face. He saw around him anxiety and agitation of mind as well as avarice and greed. He remained steadfast with perfectly solid faith, firm views and constant thinking, when most of his companions had become shaky and had become apostates. In the circumstances it is not surprising that out of all those different people such a weak and at the same time an active person should attain such honour, greatness, dignity and importance.
Imam Sadiq said to one of his companions: "Some people imgaine: that until Ali drew his sword he was not an Imam. If that be so it must be admitted that Ammar (notwithstanding the fact that he had always been a sincere companion and follower of Ali) was a loser".
The point is that if Ammar and his steadfastness in following Ali did nor accord with the established rule, the logic of Imam Sadiq would not have introduced him as the proof and sign of the Imamate of Ali before his (Ali's) drawing the sword, and would not have treated his oath of allegiance a proof of the correctness of Shi 'a faith during the difficult situation for Imamate when Ali was confined in his house.
From another point of view if amongst the Muslim sects this verdict had been peculiar to the Shi'a, only this logic would not have been firm, because so long as an argument is not supported by friends as well as foes it is not convincing. The fact is that this statement of Imam Sadiq, which was made more than a hundred years after the martyrdom of Ammar, by way of proof, was a reflection of the views of all the Muslims about Ammar during his own age, and during that time different sects, and ways of discussion and debate, which had appeared during the period of Imam Sadiq did not exist.
We shall however, discuss the depth of this view and the impression made by it on the enemies of Ammar. In any case if we want to know about the piety of Ammar this very testimony of Imam Sadiq which is the result of his reasoning should suffice.
The point which deserves attention in this discussion is that now we have before us the personality of Ammar, the same personality which was recognized as the criterion of human values and example of virtuous concepts.
When we keep in view the fact that his right behaviour and conduct in the path of humanity elevated him to the summit of dignity and excellence, for which the flesh, blood, lineage and relationship are not needed so that he might have become honourable and dignified by these means. The fact is that those people, who had much nobler flesh and blood and much better origin as compared with him, praised his spiritual merits, dignity and rank.
For this very reason it may be said that it was necessary that as opposed to the period of Uthman, which was the period of his weakness and limitation, this valuable element (Aminar) should have become active as soon as he found an opportunity and should have made his voice reach everywhere and eventually manifested his character.
During the rule of Uthman the contention was initiated by Ammar. He rose and revolted and declined to take oath of allegiance to that man. And Uthman also during his rule took the initiative to forsake common practices and violate Islamic regulations which is proved by the fact that he supported Ubaydullah bin Umar, who had killed Hurmuzin without any fault of his, and did not enforce the Islamic penal law against him.
From that day onwards Ammar commenced his campaign and contention and approached Ali and said: "O proclaimer of Islam! Get up and make a call! Virtue is dead and vice is alive. Pollution and indecency have taken the place of goodness and honesty!”
He also used to say: "I swear by Allah that if I had supporters I would have risen to oppose these people and I again swear by Allah that if one man steps forward to combat I shall be the second one".
Anyhow the jihad, steadfastness and self-sacrifice of Ammar did not produce any result other than that he was recognized as one of the pivots of the Alavid period and this was a reality which was basically expected of him. Furthermore, during these days Ammar was not the man who should have sat in a corner observing a long silence and become secluded like the ascetics, who sign and say "May Allah save us from the mischief!" Now Ammar had become a perfectly different man. He had become vociferous and began his activities with comprehensive lectures and detailed discussions and debates. He went on speaking ceaselessly with great zeal and enthusiasm and made his voice reach everywhere.
The source of change and transition on this occasion is quite clear and if any person wishes to analyse the matters in this connection and to make a thorough study of the conditions of those days it will be quite easy for him to assess the position because the crescent of the Alavi State appeared in a disturbed, convulsive and foggy horizon and at the time of the appearance of this crescent troubles arose and divided the people into factions and groups and made the parties covetous, and darkened the thoughts in their entirety.
The effects and results of these convulsions, agitation and encounters affected Ammar more than anyone else, for he was more worthy of being impressed by them.
As a result of this Ammar was obliged to manifest his personality from the viewpoint of his obligation to invite and propagate Islam. And it is evident that while encountering such uproar a personality like him needs means and implements other than silence and muteness. Further more, this was not the first occasion when he had broken his silence and burst out, because he had been vociferous from the very early days of the rule of Uthman and even if his tune and accent had changed due to the positive and negative aspects of the matter it must be admitted that the essence of his personality had been one and the same and he always sought help from this inherent essence for his missionary work.
In the light of the praise which the Holy Prophet (s) bestowed on Ammar and as a result of the perseverance and stead-fastness which he showed on all occasions he had reached the summit of dignity, and had found his place at the pinnacle of confidence, reliance and honour. However, Ammar calculated that staying at this status and continuance at this high summit of dignity, honour and greatness was not possible without sincerity, propagation of Islam, inviting people to it, and self-sacrifice for the sake of Ali. He also felt that spending a long period replete with pain and hardships for the acquisition of all this dignity, honour and virtue had been a preamble to that he should play his role in this real period, the period of Alavirule.
The Prophet (s) had told Ammar things about his future as well as that of others and had also fixed his and others duties.
All that the Prophet (s) had predicted about Ammar had happened except his martyrdom at the hands of a rebellious group. Now Ammar was awaiting this very prophecy of the Prophet. Of course, after having passed ninety years of his age what else could he think of and what other thing could he desire to have?
Now dreadful disturbances had taken place and Ammar had been recognized by the people as the sign of truth and the mark of guidance and now truth in the eyes of Ammar meant Ali.
"From today onwards there is no occasion for silence; dissimulation and caution" He said these words to himself and later these very concepts flowed on his tongue in the shape of words like a torrent with sweet and agreeable statements uttered in a vehement tone. He now got up to pursue his campaign with his hands and tongue, and took the initiative in action.
After the assassination of Uthman his opponents who belonged to the tribe of Quraysh once again became his supporters and advocates And possibly the condition and position of the Mother of the Faithful Ayesha in this tragedy was the manifestation of the most complete and perfect self-contradiction and strange distortion which the covetous Quraysh openly told about the murderers of Uthman in these words: "Ayesha has been the cause of the assassination of Uthman by her strong incitement and continuous and extensive efforts and was anxious that in future the reins of government should go to the tribe of Taym through her cousin Talha.
Talha, Zubayr and Sa'd bin Abi Waqqas killed Uthman by means of the money spent by them and their under hand plots.
Mu'awiya and the Umayyad party were treated to be the murderers of Uthman, because they left him alone and did not come to his help.
Marwan and the descendants of Hakam and their friends, belonging to the tribe of Abi Mu'it killed Uthman as a result of their selfish motives.
In spite of all this, however, when Ali was elected as Caliph with the consensus of the Muslims these very groups changed their attitude and suddenly the same Uthman who was an oppressor and an unbeliever yesterday became an oppressed martyr today!
The sad and doleful thing which one observes among these events is that a group of capricious, cowardly and impudent persons who were not ashamed of anything, and the covetous and greedy people who indulged in flattery and baseness, drove them to every direction, and joined hands and formed a group. This association and alliance and preparation of a mischievous programme created intricacies and difficulties not only in the city of Madina but in the capitals of all Islamic territories.
Talha, Zubayr and Sa'd broke their allegiance to the Caliph of the time, and a small group of people in Madina followed them. Then revolt broke out in all the Islamic territories. Mu'awiya refused to pay allegiance to the Caliph of the time.
Abu Musa Ash'ari left himself and others without any responsibility, with a strange obstinacy and stagnation.
In short the spirit of fear, anxiety, caution, circumspection and irresponsibility penetrated everywhere and most of the people awaited the appearance of a bright horizon so that their responsibility might be determined.
As against these conditions, as we are aware, the followers of Ali displayed a sort of noble activity coupled with magnanimity and greatness and looked at this dark horizon with a firm resolution and an unprecedented stead fastness. However, among all of them Ammar was more free from care, more active, more zealous and more self sacrificing and none could match him in oratory .
Ammar was informed that Ayesha had left Makkah for Madina to avenge Uthman's murder, but when the news of Ali having assumed the Caliphate reached her, she abandoned her former decision.
On receiving this information Ammar sent someone to Ayesha. He reminded her of Allah and His Prophet (s) and also made a mention of her good fame and said: "It is not worthy of the Mother of the Faithful that she should forget what her attitude towards Uthman was yesterday. She should remember that she used to say: "Kill Na'thal". [1] It is also not worthy of the status of the Mother of the Faithful that she should forget the opinion already formed by her abaut Ali. It is not also worthy of her to involve herself in such controversial affairs and in the field of politic, become a tool in the hands of those who have nefarious objects and evil intentions, and are opportunists and adventurous". Unfortunately, however, the Mother of the Faithful, to whom his message was communicated, did not pay any heed to it. She remained with Talha and Zubayr till the day of the Battle of the Camel.
Ammar also observed that Mughira bin Sho'ba came to the Commander of the Faithful and made suggestions to him, and had some hopes and wishes while paying these visits. Ammar understood his Satanic politics and was also well aware of his deceitful life and hypocritical relations. He, therefore, watched carefully every step taken by this licentious person and in view of the fact that the position of a missionary of truth demanded that he should work for the mobilization of truth he did not refrain from inviting to his side even this obstinate person, so that he might also possibly join the camp of Ali.
However, as Mughira had developed hostility against Ali, he evaded agreeing to do so and preferred joining the camp of the Mother of the Faithful Ayesha so that he might get the reward for the hostility against Ali from her. Moreover, Mughira's being a member of the Umayyad party also did not allow him to become a follower of Ali.
Above all Mughira was not, intrinsically a person who might have taken a decision and undertaken a task in such an agitated and convulsive atmosphere unless his material benefit was ensured. Hence, keeping all these matters in view, he said to Ammar wth a glib and soft tongue: "I need time till this dark horizon becomes bright and the moon appears. At that time I will take my step clearsightedly in the light".
Although this was the most explicit reply which was compatible with the condition and position of Mughira in all respects and represented his way of thinking. However as a missionary of truth always pursues his object with insistence Ammar said to Mughira emphatically: "O Mughira! I seek refuge in Allah! Do you want to remain blind and sit in a corner like the blind when your inner eye has already been opened? Just reflect about your condition and see what you are seeing and what you are doing. I tell you that I am one who will not take a step except in the foremost row.
When Ammar said 'I' he did not utter this word in the capacity of the speaker but in the capacity of a sign of guidance and a symbol of exhortation.
Ammar drove Mughira into a corner, putting forward arguments continuously and making him dumbfounded. Mughira was looking this way and that way like a prey which wants to slip away from the hand of the hunter.
Ali was hearing the conversation of Ammar and Mughira and fully realized that the discussion was futile and useless. He, therefore, said to Ammar: "Leave Mughira alone. He wants only that much from the religion which guarantees his world (i.e. wordly gains). He purposely makes things dubious for himself and his idea is that these doubts should cover his lapses and serve as an excuse for his deviations".
Ammar was not surprised at the deviation and aloof ness of Abdullah bin Umar. He, therefore, obtained permission from the Commander of the Faithful to go and discuss the matters with him as well and to invite him to support the truth.
After having obtained the requisite permission in the name of Islam Ammar went to Abdullah so as to remove the doubts which had become the cause of his deviation and aloofness, and to guide him with logical argument.
Immediately after his arrival at the residence of Abdullah, Ammar initiated discussions with him and said: "O Abu Abdur Rahman! As you are aware the Muhajirs and the Ansar have taken the oath of allegiance to Ali. If we prefer Ali to you, you should not be annoyed, and if we prefer you to Ali, you should not be pleased. Indeed, as regards your acknowledging that a sword should be drawn against one who offers prayers, it is an established fact.
I also held this belief before the rulership of Ali and still hold the same view and you know that a murderer should be killed and an adulterer should be stoned to death. And then you know that Ali has not killed any person who offered prayers".
Abdullah understood what Ammar wanted to say and also realized that Ammar's reasoning was binding and according to Abdullah's past record he had taken oath of allegiance to one who had killed those who offered prayers and had also taken oath of allegiance to one who had forgiven an adulterer. However, as Abdullah was a person who was involved in deviation and crookedness like the Khawarij and had a special sense of love for renown coupled with the weakness of an ascetic, he contented himself with giving only the following reply to Ammar: "I believe in the rightfulness of Ali and can say at least this much with confidence that on the day of Shura (meeting of the consultative council) injustice was done to him as he was deprived of his right at the point of the sword".
Incidentally he criticized his father (Umar) and hinting at the fact that his father was inimical towards Ali secretly and openly, exonerated himself and said nothing else.
Ammar also contented himself with invitation and preaching to this extent only. Beyond that he had nothing to do. He then left Abdullah's house and treated him as excused.
Ammar was also told that the son of Abi Waqqas was making excuses and going back on his promises. He, therefore, went to him but realized that Sa'd was a lowspirited man with a disturbed and confused intellect. Hence, he abandoned him to his illness and suffering and did not have any discussion with him.
Ammar learned that like other pleasure-seeking and voluptuous persons who falter in the path of truth and hold themselves aloof from godliness, Muhammad bin Muslima Ansari was entangled in a mental problem and was in a state of doubt and uncertainty .He, therefore, hurried up to Muhammad to relieve him of his perplexity. Muhammad said: "O pious Abul Yaqzan, you are welcome. I regret I have not seen you for so long a time! I swear by Allah that if the report which I happen to have with me had not emanated from the Holy Prophet. I would have taken oath of allegiance to Ali even if all the people had been opposed to him”. While saying this Muhammad kept looking intently upon Ammar's face to find out the impression made by his words on him. Then he added: "What can I do in the matter when the Holy Prophet (s) has already expressed his views on the subject?"
Ammar said: "O Muhammad! Speak clearly and explicitly. If what you say is correct I shall be with you and I swear by Allah that I shall not go against truth in any circumstances and if I realize that you are right I shall surrender".
Muhammad said: "The Holy Prophet (s) has ordered us that when we see that the Muslims have begun killing those who offer prayers, we should remain aloof and neutral".
Ammar said: "Did you hear these words from the Holy Prophet?"
Muhammad replied: "Yes. I heard these words from him with my own ears”.
Ammar said: "I don't accuse you. However, if it is proved that the Prophet (s) said this, it needs correct interpretation. "You have said that the Prophet (s) was pleased to remark that whenever you see the Muslims killing one another… ...I must tell you that it is not at all possible that two Muslims may draw swords to kill each other. And if you see at any time that two Muslims are drawing swords against each other you should know for certain that one of them is not a Muslim. In that case it is your duty to side with the Muslim who is right. And if the Holy Prophet (s) mentioned those who offer prayers you will be one of the two witnesses. Do you mean to say that the Holy Prophet (s) said anything on the subject after the sermon of the farewell Haj? Did he say anything besides this: "Your blood and your property are unlawful for one another except when someone may create an accident.. O Muhammad! In that case do you want to say that we should not fight against those who create mischiefs?"
The son of Muslima surrendered before this logical argument and elaborates jurisprudence, especially because this very strong logic made him understand the difference between a true Muslim and a hypocritical worshipper, and he was obliged to give a judgement that it was necessary to kill those who created mischiefs and had risen against the sacred Islamic principles.
Eventually Muhammad contented himself with discussion and debate to this extent only and said: "O godly man! Put an end to the matter now".
The son of Muslima was afraid that after removing his doubt Ammar would also solve his mental problem. And this problem which could not be solved had arisen from the fact that Ali had killed one of Muhammad's brothers in the Battle of Khayber.
Among the supporters of Ali, Ammar was the person, whose outward movement was slower than that of others, but in fact its enthusiasm and activity were much greater than those of others.
At the same time he was the person who endeavoured more than others for the advancement of truth on all occasions and kept an eye on all the developments which took place in those days. And on the whole he excelled all others so far as capability, merit, intellectual power, correctness of views and knowledge were concerned.
During the four months since the oath of allegiance was taken to Ali (i.e. before Ali's departure to Basra to meet those who had been guilty of breach of promise) Ammar was occupied in Madina, in inviting one, strengthening another to remain constant, and putting still another in his proper place.
Anyhow, when Ali became aware of the proceeding of Ayesha, Talha and Zubayr to Basra he decided to stop them so that mischief could be avoided. He left for Basra with this purpose, and nine hundred companions consisting of the Muhajirs and the Ansar also proceeded with him.
Ammar was the chief of this army and a large number of Muslims had also proceeded with him. When the army reached Rabaza it became known that Ayesha, Talha and Zubayr had already proceeded towards Basra and no time was left to overtake them. Ali, therefore, sent his nephew Muhammad bin Ja'far and Muhammad bin Abu Bakr to Kufa along with a letter addressed to Abu Musa, the governor of that city, wherein he directed that Abu Musa should equip the people and send them to Basra to meet him (Ali) there.
However, when the said two persons arrived in Kufa they realized that the agent of the Commander of the Faithful in Kufa, or, in more appropriate words, the agent of Ashtar [2] was an enemy whose hostility ought to have been avoided. It was so, because Abu Musa was asking the people to refrain from rising or taking any action and was fabricating traditions and inviting the people by this means to neutrality, fear and seclusion. This state of affairs became the cause of the two Muhammads quarelling seriously with Abu Musa, and harsh words were exchanged between them. The Commander of the Faithful then sent Abdullah bin Abbas and Muhammad bin Abu Bakr to Abu Musa along with a strongly worded letter by means of which he dismissed him and ordered him to hand over the government of Kufa to these two persons. And when some days passed and no news was received from Kufa the Commander of the faithful became anxious lest some disturbance should have taken place there ! Ali then proceeded from Rabaza to Zi Qar and reached near Kufa. He once again confirmed the orders regarding dismissal of Abu Musa through Hasan (his son) and Ammar (his minister) and also sent along with them some competent and distiguished persons like Qays bin Sa'd and Zayd bin Sohan so that if possibly Abu Musa declined to carry out the orders Ibn Abbas and Muhammad bin Abu Bakr might persuade him to comply with the same.
In these circumstances, however, Abu Musa's resistance increased with the arrival in Kufa of the last delegates of the Commander of the Faithful and he showed obstinacy to Ibn Abbas and his companions. And when the new delegates of the Commander of the Faithful communicated the orders to the people Abu Musa mounted the pulpit, reproached the people and invited them to deliberate and reflect! He fabricated traditions attributing them to the Holy Prophet (s) and asked the two parties to refrain from fighting!
Ali had friends as well as some enemies in Kufa. However, Kufa has a strange characteristic in regard to friendship and hostility, because friendship and hostility of its people is without any base or foundation. In other words the standard of social relations in this city is certainly the special likings, and the people are subordinate to the atmosphere of the events.
During those days the atmosphere of Kufa required that the people should tread the path of procrastination, hesitation, and selfishness, and did not demand seriousnes of action, and Ibn Abbas too had not been ordered to take any severe action. He was not, therefore, harsh with Abu Musa and did not also prevent him from mounting the pulpit. In the circumstances it was natural that so long as the government house and the pulpit were under the control of Abu Musa these characteristics of procrastination, hesitation, and selfishness and egotism were quite in keeping with the taste of the people of Kufa.
At this juncture Hasan bin Ali arrived in Kufa accom panied by Ammar. And as you are aware Ammar was the Governor of Kufa of yesterday and a friend of the people of this city. He had ruled there for quite a long time during the reign of Caliph Umar and acquired successes which resulted in his removal from office!
The nature of the people of Kufa is like that of naughty and wicked students who welcome their teacher in the beginning and show him regard till they understand his personality. As soon as they realize that the teacher is a gentle, simple-hearted and good mannered, they begin teasing and annoying him. However, if they find that he is a stout-hearted and severe man, they try to win his heart and to take precedence of one another in obeying him.
The relations of the people of Kufa with their rulers were similar to this and they knew the features of Ammar.
Before this time Ammar too had tested the people very well. However, Hasan bin Ali who had arrived there for the first time was not acquainted with the people. Only the people knew that he was the son of the Imam, the grandson of their Holy Prophet (s) and the chief of the young men of Paradise. In the circumstances the people looked at him with curiosity and appointed spies and reporters on him.
The attractive personality, dignity, and fascinating speech of Hasan drew the attention of the people towards him and when he addressed a public gathering for the first time all were stunned by his superiority .Before he began speaking, the people felt that he was a unique person and as soon as he commenced his speech and spoke a few sentences the people said: “Allah knows better where He places His Message". (Surah al An'am, 6:124)
When Hasan son of the Commander of the Faithful sat down after delivering his speech, Ammar walked up with his hand on the belt of his sword and began speaking. In his address he explained to the audience the principles of the religion, the elements of Islam and the value of its campaigns. During the course of his speech he also explained all the qualities and distinctions and the status of Ali in accordance with Islamic standards and said: "At present the people are faced with two difficulties viz. opposition to the religion or respect for the Mother of the Faithful, and now they are to be tested". He then solved this difficulty in the shape of an explicit legal problem and based his judgement on giving priority to more important over important i.e. preferring religion to the respect for the Mother of the Faithful and emphasized that in any case safety of the religion enjoyed priority over the respect for the Mother of the Faithful.
Notwithstanding the fact that Talha and Zubayr were the companions of the Holy Prophet, Ammar did not attach much importance to them, because they had broken the oath of allegiance and had risen to the detriment of Islam and the security of the State. He then invited the people to receive and meet Ali and said: "If you are not prepared to assist him you should at least discuss the matter with him so that the reality may become known to you. If, as a result of this, some people agree with him they will assist him and if they are opposed to him they will reproach him”.
Democracy and steadfastness in proving the truth based on absolute freedom are quite evident from the speech of Ammar, and similiarly the power of conviction based on reasoning, before the rule of the sword, is also clearly perceptible and clear from it .
The fact is that the reflection of these realities is the manifestation of the spirit of Ali. This shows the method of contention and the policy of his government and which also displays itself in his followers in this manner.
Of course Ali was a man who opened as extensive a field for discussion before the people as possible, and gave them so much opportunity and liberty of action in this behalf, that even during the present times none of the most modern democratic societies can match it. There are people who find fault with him on this account and consider this policy to be a weak one, although this very thing is the peak of his politics.
Abu Musa who was aware of the broadmindedness and extensive noble sense of indulgence and leniency of Ali refrained from sending his representatives to him. Hence, in that very assembly he stood up after Ammar had spoken and expressed his views before the people, and advised them to remain secluded and neutral and spend their time quietly. He also put forward before the people arguments like display of Islamic brotherhood, respect for the blood of the Muslims and refraining from mischief, and said to them: "It is obligatory for the people to throw their arms on the ground”.
With his monotonous logic Abu Musa was firm in his opposition to Ali. He prohibited the people incessantly from supporting Ali and impressed upon them the respect due to the Mother of the Faithful and said: "All the people should remain neutral so that the person, who has kindled the fire of war, should himself be devoured by it".
Abu Musa mostly supported his words with the verses of the Holy Qur'an, Hadith and general principles of Islamic Jurisprudence and the most important report which he relied upon was this that he said, I have heard the Prophet, who mentioned this trouble saying: “When this trouble arises it will be better for you to be asleep than be sitting; and if you are sitting it is better than that you should be standing. And if you are standing it is better than that you should be walking”.
Ammar stood up before Abu Musa sat down. He began arguing on the basis of the principles of jurisprudence and immediately attracted the attention of the people. He turned to Abu Musa and said: "Did you hear the Holy Prophet (s) saying this?" Abu Musa said: "Yes. I put this hand of mine in pledge".
Ammar said: "If you have spoken the truth you alone are responsible and according to this argument you should confine yourself to your house and should not witness the trouble. However, what I heard from the Holy Prophet (s) was that he ordered Ali to fight with Nakithin (those who broke the covenant) and he also told me the names of those persons. Furthermore, he ordered Ali to fight against Qasitin (the deviated ones). If you desire I can produce witnesses who may testify that the Prophet (s) prohibited you and you only".
At that moment, while he was standing firmly, he said to Abu Musa in a decisive and determined tone: "Give me that hand which you pledged falsely".
Abu Musa extended his hand. After having expressed his views Ammar held Abu Musa by the hand, pulled him down from the pulpit, and threw him among the people.
Then he turned to the people and said: "Abu Musa has asked you to remain neutral with regard to the two armies which have been mobilized and what he has said is not correct" He further added: "If people act upon the advice of Abu Musa, Allah will not be pleased with them, because He has said: If two groups of the believers begin fighting with each other, you should reconcile them. However, if one group commits aggression it is incumbent upon you to fight against that rebellious group till it submit to the Command of Allah and then reconcile them in accordance with justice.(Surah alHujurat, 49:9)
The Almighty Allah has also said: Fight against them till mischief is put down and the Divine Religion (Islam) becomes firm and secure.(Surah alBaqara, 2: 19)
O people! Ponder carefully and say as to which of these Divine verses conforms to the false and deceitful suggestions of Abu Musa. Allah will not be pleased with you unless you stand up and enquire about the rebellious group and fight against the rebels till right returns to the appropriate authority, unity of purpose is established and trouble is eliminated.
O people! Ask Abu Musa as to who has created this trouble. Did the public not take oath of allegiance to Ali and is this oath not binding upon all the Muslims? Did not Talha and Zubayr, who have deluded the Mother of the Faithful and are dissuading the people by her means from payig attention to truth and are, defrauding them, take oath of allegiance to Ali? Are not these two persons committing breach of covenant? Has Ali created trouble and started a quarrel that he should deserve to be removed from office? Is Ali a man who should be put on trial on account of sin?
Ask Abu Musa these questions and also demand proof from him so that his fraud and deceit may be revealed to you. Then rise according to the Command of Allah to administer justice and to support your Imam and leader. May Allah bless you!
O people of Kufa! If previously news about us reached you from a far now you can see our condition from near. What I mean to say is that the murderers of Uthman don't regret before the people what they have done and don't apologize. They don't also deny their act. Although I didn't participate in this act personally but I must say that I didn't hate this occurrence. Those who have killed Uthman have made the Book of Allah the judge and arbiter between themselves and those who have raised a hue and cry in connection with the murder of Uthman and have resorted to discussions and disputes. The Book of Allah contains orders regarding the life of those who are alive and the death of those who are dead, which should be acted upon: In this way those who are pursuing the path of dispute should desist from rebellion. A court should then be set up for the solution of the problem.
Now as regards Talha and Zubayr, they have broken their allegiance to their Imam and leader without his having created any mischief.
This is Hasan, son of the Prophet's daughter. All of you know him. He seeks your help and Ali, the Commander of the Faithful Ali will also be arriving soon accompanied by a number of the Muhajirs and the Ansar who fought in the Battle of Badr. Rise and make haste to assist him so that Allah may make you victorious".
Ammar did not become quiet till he acquired mastery over the intellects and sentiments of the people and held the reins of their thinking and will in his own hands. In spite of this Abu Musa did not despair and began
speaking again hoping to defeat Arnmar by means of conversa tion and discussion. However, as soon as he started his speech, Zayd bin Sohan broke the calmness of the assembly and said: "O Abdullah bin Qays! (Abu Musa's first name) Do you want to turn back the waves of the river Euphrates? Refrain from discussing a matter with which you are not conversant".
At this time Shith bin Rabi'i and some members of Taym tribe who were the supporters of Abu Musa were cross. Then Qays bin Sa'd and the judge Sharih spoke one after the other.
Thereafter voices were raised in support of Ammar from all sides and a smaller number of persons supported Abu Musa. Consequently Abu Musa was obliged to leave the assembly and proceed to his official residence.
Abu Musa, who had abandoned speaking any more in the public gathering, went to his house and having placed a pulpit there continued his invitation in favour of the Mother of the Faithful Ayesha and preventing the people from supporting and assisting Ammar.
The persons present in the masjid encircled Hasan, Ammar and their companions, In the meantime the news was received that Abu Musa had placed a pulpit in his palace and was busy addressing the people. Thereupon Hasan, Ammar and their companions went to the palace.
During this conflict when the people had crowded and a new hue and cry had arisen someone said loudly: "Here comes Ashtar!" Ashtar came. On hearing the voice and becoming informed of his arrival the guardsmen of the palace went to Abu Musa and told him that Ashtar had arrived.
The person who had seen Ashtar said: "On hearing this news the colour of poor Abu Musa's face changed on account of acute anxiety, and the saliva in his mouth became dry, so much so that he gave himself up completely. At that moment he dismounted the pulpit in great fear, and his head fell down in such a way that the onlookers thought that he was crawling on the ground”.
Ali had sent Ashtar in order to suppress the disturbances, because he was receiving news regularly.
The moment Ashtar arrived and Abu Musa was dismounting the pulpit on account of his fear, Ashtar said to him loudly: "O donkey! Have you still not given up braying? When the Commander of the Faithful has issued orders regarding your dismissal what are you doing here? Get out. You have no longer any right to stay here even for a moment".
Poor Abu Musa requested Ashtar for time to stay on in Kufa for one more night so that he might settle his affairs and then go away.
The vulgar and roguish people thought of availing themselves of the opportunity afforded by the dismissal of Abu Musa and planned to attack and plunder his property. However, Ashtar stopped them and said: "It is sufficient that you are driving him away from here".
With the going away of Abu Musa the conditions in Kufa calmed down and order was restored.
Volunteers joined one another in the shape of military columns and a well-equipped army was formed whose rows marched in an organized manner under the standard of guidance and order.
Ammar was qne of the standard-bearers of the Battle of the Camel. The day of the Battle of the Camel was interesting in one respect, and frightening and dreadful in another. In this battle Ali selected Ammar as the commander of the cavalry. Ammar proceeded to organize a part of the army in accordance with the programme of the Alavi military technique and led the cavalry like a formidable thunderbolt with a special pride of faith which acquired strength from the Battle of Badr.
In this troop there could be found no man, who should be ready to fight with as much joy and mirth as Ammar.
Breaches or weak point could often be seen in some parts of the military troop of Ali but the front of Ammar was more lofty and elevated than surging of the sea.
With the strength of constancy and steadfastness peculiar to him, Ammar strengthened all sides of the organization related to his army and then gave orders for an attack. As a result of careful arrangement and the discipline maintained by him the army under his command gained complete victory over the opponents.
The army of the Mother of the Faithful possessed the strength of party spirit only and had not other support, whereas in the Army of Ali a greater power was available in the shape of spirituality and godliness and Ammar was one of the manifestations of these established realities. For was Ammar not the same martyr who was to be killed at the hands of a rebellious group?
One of the wonderful points which deserve notice in connection with this battle is the following incident: At one of the critical moments of the battle, Ali was occupying the seat of command and was issuing orders when sleep overtook him. And at that very moment both the wings of his army were attacked and the enemy made breaches in them.
Hayyan bin Jahin came to inform Ali of the impending danger and wondered to see that at that critical moment the Supreme Commander was feeling sleepy.
While relaxing the Supreme Commander was soliloquizing and calling Allah to witness regarding his innocence with regard to that mischief (Battle of the Camel) and the one relating to Uthman.
After uttering these words he girded his loins, entered the battlefield, attacked the enemy forces and strengthened the two wings of his army which had sustained injuries and then returned to his camp.
As he was feeling thirsty at the time of his return he asked for water. The sentinel posted at the seat of command did not give him water keeping in view his fatigue and thirst, and need to safeguard his health, but instead of it supplied him with some honey to suck.
While sucking the honey Ali asked: "Nephew! Is this honey of yours from Ta 'if?”.
The man who presented the honey says: "I wondered at the sensitiveness of the taste, presence of sense and concentration of the thoughts of the Cammander who could distinguish between the honey of Ta 'if and other places when he had just then returned from the battlefield and was tired and thirsty!"
In reply to his expression of wonder tne Commander of the Faithful said: "Son! Don't wonder. I swear by Allah that it has not happened so far that something should occupy the thoughts of your uncle or that he should be frightened of something"
Then he began fighting again and within a short time the army of 'the camel' retreated and the camel on whose saddle the standard had been hoisted fell down on the ground and the standard also fell down along with it. At that moment the adherents and sentinels of the camel also scattered and some relatives (of Uthman) including Marwan bin Hakam and Amr bin Uthman were taken prisoners.
The first person who reached by the side of the fallen camel was Ali and after him Ammar, Malik Ashtar, Muhammad bin Abi Bakr and some other brave men reached there.
At this moment the proclaimer of the Commander of the Faithful announced the end of the battle of Islam and said: "None is entitled to pursue a fugitive or to attack a wounded person or to tear a curtain".
These announcements were not mere moral directions but were legal orders. They provided a correct view of the logic and conduct of Ali and were a part of his plan in the matter of executive powers and organization of the State and protection of the higher interests of Islam and were expressed and acted upon with perfect gentleness and leniency and without subjecting the people to hardship or duress.
Unfortunately this intelligent viewpoint made the actual matter dubious for the people, because in spite of the expression of this view they did not understand the real limits of the matter. According to custom it was rumoured that: "The blood, property and women of the combatants are recognized to be lawful" and the people did not know the solution of this problem.
The ambiguous irrational and tingling voice of the people reached the ears of Ammar and there was a strong probability that he knew the solution of the problem. And as we have heard and seen in connection with Ammar's debate and discussion with Muhammad bin Muslima Ansari as to what extent he was conversant with the elements and principles of Islamic Jurisprudence, he could not also be accused of lack of knowledge in the present case. However, he wished that Ali should solve this problem. He, therefore, approached Ali and said: "O Commander of the Faithful! Accord permission that the persons who have been taken prisoners in the Battle of the Camel may be killed".
The Commander of the Faithful replied: "I am not going to kill the people of the Qibla”.
As you are aware Arnmar knew the difference between a Muslim who had understood the elements of Islam and one who offered prayers but was faced with anxiety and agitation in connection with these elements, and possibly he did not show any kind sentiments and love for such worshippers till that moment. However, the point at issue was that he considered that law, about the correctness of which he had not doubt, to be sufficient for himself but in order that the position might become clear to others he considered it necessary that the requisite declaration should be made by the competent authority. However, there were persons whose knowledge of legal matters was lesser than that of Ammar and who did not content themselves with the judgement.
It was for this reason that Ali explained the philosophy of this order to them, but it was difficult for them to comprehend it and they could not analyse the mattter. Ali , therefore, acted leniently with them so that he might find a perceptible reality to serve as a means of giving them a convincing reply. Hence he said to them: "Draw lots and every one of you should take his share of the booty accordingly".
When they got ready to divide the booty the Commander of the Faithful said to them: "Your mother Ayesha has now become a prisoner. Who from amongst you is agreeable that she should fall to his share?"
All of them said: "We ask Allah to forgive us".
Ali said: "I also seek His forgiveness".
It was then that all of them realized the position.

ONE MURDERED BY THE REBELLIOUS GROUP

After Abdullah bin Abbas, the new Governor of Basra, assumed the reins of office and acquired control over the state of affairs and the life of the people became normal, peace prevailed throughout the vast Islamic territories except in Syria.
However, the conditions in Syria was not important in itself because the rebel in that area was Mu'awiya, and if, according to the values prevalent in the world of Islam in those days, some people had regard for Talha, Zubayr and the Mother of the Faithful Ayesha. Mu'awiya, on the contrary, did not enjoy any value in the eyes of the Islamic world and was known as a freedman son of a freedman.
All knew that he was the son of that very person who assumed the leadership of the clans (Ahzab) and instigated the Jews to annihilate Islam. For this reason the circumstances of Syria or the mischief of Mu 'awiya in Damascus had no real importance, but its importance was connected with the historical environments and the factors of the time. In fact these very factors were the cause of campaign against Ali and not that the fraud and deceit practised by Mu'awiya in his Machiavellian politics strengthened his position.
In any case the reasons advanced by Mu 'awiya for rebellion against Ali had no basis except vain sophistry, and he was automatically considered annihilated even before he was subjected to the blow of truth.
Mu'awiya accused Ali of the murder of Uthman, but there was not even one person throughout the world of Islam of that day who might confirm this charge.
Those who considered Ali innocent of this accusation had no doubt that Mu'awiya himself was an accomplice in the murder of Uthman, because, notwithstanding the fact that he could save Uthman he refrained from doing so. Moreover, Uthman had sons who were his heirs and the guardians of his blood. Mu'awiya stole a march on them and assumed this title himself. And even if he had taken a step in this behalf in the capacity of an agent it may be said that he would have made a mistake, because the proper way for solving such problems is to approach the law court and not to resort to rebellion and revolt.
Besides this Mu 'awiya claimed that he had not taken an oath of allegiance to Ali, as had been done by Talha and Zubayr and it was not, therefore, incumbent upon him to obey the new Caliph.
It may be said in this connection that Mu'awiya’s ignorance of the problem was more baseless then his original claim, because he wanted to provide for a rule on the subject on the basis of exceptions and to make it prevail over the general orders and forge a sanctity for himself so that by this action he might show the Islamic society to be false and depraved. And relying on this he claimed that the vote of the people of Syria and not of those of the Hijaz was worthy of obedience.
Anyhow I do not know, if this claim of Mu 'awiya was not domineering and coercion, what else domineering and coercion are!
All the reasoning and arguments of Mu 'awiya were feeble and baseless like the vegetables which grow on the surface of water and he himself knew that they were even feebler than that. He relied on this pretext only for the reason that he knew that the power of understanding and assessment of the people was weaker and more baseless than even the strength of such vegetables.
Apart from this the decision taken by Mu'awiya in those days was not something new.
It was a deep and comprehensive decision which had traversed many stages with care and solidity. This fact has already been referred to in this book and the readers have not perhaps forgotten Abu Sufyan's having been turned away by Ali after the meeting at Saqifa.
Anyhow these stages were the outcome of some historical factors which proved to be more beneficial for the Umayyad party-spirit as compared with the Hashimite justice. Furthermore, the historical events which manifested themselves during the period of the third Caliph were the most effective factors which according to the exigencies of the time proved harmful to Ali. Ali had all these matters in view and none knew better than he that during this interval, as demanded by the circumstances, the only way of over coming the difficulties and the last means to arrive at a final solution was soothing covetousness and returning to the revival of party spirit and purchase of consciences! But Imam Ali was a man who said: "I am not going to seek help from the deviated seducers or to make them the means of success". He made this position clearly known to Mughira who contacted him and suggested that Mu'awiya might be allowed to retain Damascus.
Imam Ali gave the same reply to Mu'awiya when he asked him to entrust the government of Damascus and Cairo to him so that he (Mu 'awiya) might take oath of allegiance to him. Ali rejected his request. He adopted this attitude because he considered himself under obligation to enforce Islamic principles and at the same time the path of solving the political problems in the manner in which his contemporary politicians and those of later ages reflected upon was closed before him and he was not neglectful of it.
However, he was on his guard against treachery, deceit and bargaining and as his conduct was peculiar to himself he did not pay attention to the political behaviour and policies of others. For this reason and taking into account the rule and principle which he had in view he did not agree to allow Mu 'awiya to retain Syria and as a matter of principle his action with regard to Mu 'awiya was based on the same rule and principle according to which he had rejected Mu'awiya's request previously and had said: "I am not going to seek help from the seducers".
He also knew very well that the observance of this rule and principle was not compatible with the spirit of his time and following this policy would create the greatest difficulties for him. Nevertheless the only factor and cause which made him persevere and consider the exigencies of time to be insignificant was that, he wished that there should be Ali and not Mu 'awiya.
Imam Ali was struggling to safeguard and enforce this principle and rule and not to attain to rulership and kingdom. He did not desire a transient victory but wished to achieve a permanent and enternal victory.
The clearest proof of the correctness of this claim and of his careful attention towards these things is that he said to some of his companions who were showing much humiliation before him: "I know with which factor and means I should make you obey me. However I tell you that I am not the man who would spoil and corrupt his faith so that your material desires may be fulfilled".
Yes, the crux of the matter is that Ali was campaigning against immorality, mischief, indecency and corruption and in this struggle which he had undertaken against moral vices and to uproot indecency and uncleanness from the souls of the people, he did not exempt even those of his friends and kinsmen in whose nature this ailment had penetrated. In short in this campaign friends and enemies were equal in his eyes and in the circumstances it is evident that for Mu 'awiya, who was drowned in intellectual and practical evils, there was no place in this organization and he was a man who could not succeed by any other way except evil.
However the object of dwelling at length on this subject is that the genius and intelligence which has been attributed to Mu 'awiya, and his extraordinary efficiency and competence about which much has been said, is all exaggeration and idle talk. In fact the entire success of this man was indebted to those very fictitious qualities mixed with mischief and evil and such successes and victories as are the consequences of such vicious practices.
Another important point in this connection is that the apparent successes of Mu'awiya certainly sprang from the perseverance and steadfastness of Ali in protecting the principles and elements of truth. It is evident that persons who were after wordly gains and pleasures and could not achieve their ends by associating with Ali naturally turned to Mu'awiya to secure their goals.
Incidentally this aspect of the matter should also be made clear that the atmosphere preceding the rulership of Ali had distracted the people from true Islamic principles and matters had taken such a turn, that it was said: "Only that person who is dominant and powerful has a right to live, and predominance and victory can only be gained under the shadow of accumulation of wealth, hoarding, seizing an opportunity, enlargement of influence and acquisition of the objects of desire".
It is apparent that if, in these circumstances, Ali had resorted to diplomacy, he could have very easily eliminated the gains made by his opponents. And it is also evident that it was easier for Ali to overcome Mu 'awiya with the same weapon of politics then to subdue those who had broken the covenant.
The revolt of Mu'awiya during those days was not very important in the light of the true Islamic criteria. The real danger arose from the causes and effects of the prevailing atmosphere and the danger of resistance and perseverance in seeking absolute truth was the greatest of all.
However, in spite of all these conditions and circumstances it must be admitted that, the most important factors were perseverance, resistance and steadfastness in protecting and supporting absolute truth and ignoring the suggestions of those who asked Imam Ali to resort to compromises and flattery.
Anyhow during the days when Ali was staying in Kufa the condition of Mu'awiya and his activities which seemed languid and weak to every reflective and sensible person appeared all the more worthless and unimportant to Ali. Notwithstanding this, however, Ali did not ignore the elements which had been created by the circumstances and events to the benefit of Mu 'awiya which had prepared favourable environments for strenghtening his position. The matters had taken such a turn that Mu 'awiya had begun coveting the office of the Caliphate and nurtured this fancy in his mind that he might be nominated for it. However, Ali, while being fully cognizant of this state of affairs, remained steadfast and well composed. At the same time he could not only read clearly in the horizon of the coming events the evil results of the preliminaries of future campaigns, but he also afforded liberty of action to the enemy with perfect calmness, so that he might have a clear and well-founded ground for jihad against Mu'awiya, and the responsibility for the war which the agitators were going to start should be on the oppressive deviated persons, just as the responsibility for the previous war fell on the covetous breakers of the covenant and that for the future war was to fall on the Khawarij .
During the time when Ali was in Kufa letters were exchanged between him and Mu'awiya, Ali consulted his companions about current affairs and apprised them of the developments. His companions suggested that they might spend that year in Kufa and wait, but Ammar, Ashtar, Adyy bin Hatim (famous for his generosity) and Shurayh bin Hani opposed this view.
Ammar said: "O Commander of the faithful! We have taken oath of allegiance to you and find none, who may rise against you. Previously there were persons who rose to fight against you but the Almighty Allah routed them and helped you in accordance with the verse: Whoever retaliates in the same manner as he was made to suffer and then is oppressed again, Allah will certainly help him.(Surah al-Haj, 22:60) And as clearly stated by Him in another verse: Whoever breaks the covenant breaks it to his own detriment,(Surah al-Fath, 48: 10), those who broke the covenant received punishment for their conduct.
Another point is that during those days Kufa supported us and Basra was opposed to us. One group from amongst us was rewarded and the other was excused.
At present, however, we are involved in an irremediable trouble in Syria and a person, who has revolted, will not submit unless he is killed or defeated. In the circumstances we should forestall him. I would, therefore, request you to issue orders for mobilization".
Ashtar and others who were of the same opinion supported Ammar's view. Soon afterwards Ali received news of the mobilization of Mu'awiya's forces and it became certain that Mu 'awiya was on the war path and was preparing to attack.
The Commander of the Faithful, therefore, equipped an army consisting of 190,000 warriors and proceeded to Siffin at the head of this army. In this army as well the Commander of the cavalry was Ammar.
The result of the first encounter of the two parties was that Mu 'awiya obtained control of the water-way and did not allow Ali and his forces to use it.
Before the brave and distinguished warriors of Badr and the Muhajirs and the Ansar and the soldiers of Muzar and Rabi 'a and the chiefs of Yemen and Iraq could commence fighting and achieve any result from it, Ashtar, in order to achieve victory, put forward suggestions which obliged Mu'awiya and his minister to resort to cold war by discussion, debate, oration, lecturing and sending letters. These were the prerequisites for such a war. It is evident that the superiority of the supporters of Ali in this cold war was as much established in the minds of the enemies as their superiority in the matter of swordsmanship.
If there were Mu'awiya, 'Amr As and his son Abdullah in that party, there were on this side, besides Imam Ali, great orators like Abdullah bin Abbas, Ammar Yasir, Malik Ashtar, Ash'ath bin Qays (although a hypocrite), Ahnaf bin Qays, Uthman bin Hunayf, Sa'sa'a bin Sohan, Adyy bin Hatim and hundreds of others from amongst the Muhajirs and the Ansar of Badr, all of whom possessed intelligence, insight, sagacity and experience and were very eloquent, whereas the persons in the opposite row did not possess these qualities.
Mu 'awiya and his minister ‘Amr As were persons who were extreme opportunists. They had gained experiences regarding the conduct of Ali in the Battle of Basra so as to utilize them at the opportune time. They had now acquired an opportunity and wanted to profit from those experiences. Hence, in order to strengthen the morale of the Syrian soldiers and to dodge military action they resorted to stratagems. To achieve this end they decided to defame the outstanding leaders and distinguished personalities of Iraq and to make them appear despised and degraded in the eyes of the Syrians.
Amr As who had previously carried on correspondence with some Iraqi hypocrites like Ash'ath now began to lecture to the Syrians and endeavoured to delude and seduce them.
As soon as the sound of the speech of ‘Amr reached the ears of Ammar he got up to put an end to this cold war. In spite of his old age and feebleness, he raised his thunderous voice which was sustained by resolution and determination and said: "O slaves of Allah! Rise and hurry up towards these people who want to avenge the murder of a tyrant. Some benevolent and righteous persons who were opponents of cruelty and oppression and supporters of justice and goodness rose and killed that man. Now these people have risen and want to avenge the murder of such a person upon us. These persons who claim to be the avengers of his murder are of a type that if their worldly ambitions are achieved and Islam is destroyed they will not mind it. Such persons asked us: "Why did you kill him?" We replied. "On account of the unlawful things he did". They said: "He didn't do anything unlawful".
Do you know why they said all this? It was because he ensured their worldly gains. These are the people who plundered his existence and will not worry even if the mountains are demolished. I swear by Allah that they don't want to avenge the murder (of Uthman}. They relish and have become fond of worldly gains. They think that if the righteous person assumes the reins of government he will restrain their unlawful profits and unlimited greed. These people have no previous record in Islam so that they should be worthy of rulership, but they have deceived their followers and told them: "Our chief and leader was killed unjustly". They said this in order to acquire the rulership and power. As you see and know this claim is nothing except deceit and fraud. And if they had not practised this fraud none would have taken oath of allegiance to them.
O Lord! If You help us it will not be Your first hel.p because You have granted us victories earlier. And if Your Will is that they should assume rulership then put in store for them the result of their illegal acts whereby they have subjected the people to tyranny and torture".
When Ammar concluded his speech and enlightened the minds of the hearers in all respects he ordered his standard bearer, Hashim Marqal, to advance, and said: "May my parents be your ransom! Advance and attack these Syrians and break up their rows".
Ammar himself also went forward and reached in the centre of the opposing army near 'Amr As. Addressing 'Amr he said: "O 'Amr! You have sold your faith for the sake of Egypt. Woe be to you! What mischiefs and evils have you roused against Islam!”
Then Ammar began praying to Allah in the presence of the Syrians and said: “O Lord! You know that if I realize that Your Will is that I should throw myself in this river I shall do so. O Lord! If I realize that You desire that I should thrust the point of my sword into my belly and bend myself, so that the sword may come out of my back, I shall do so.
O Lord! You know that I have acquired what You have taught me and I know it very well that today no pious act is better than that I should perform jihad against these people who have violated human rights, and if I come to know that in the present circumstances there is an act which is liked by You more, I shall perform it".
As soon as 'Amr As heard these words of Arnmar he left the battlefield and hid himself.
The Syrian army also trembled more on hearing Arnmar speak than they trembled for the fear of his sword, though all of them knew well that a rebellious group would kill Ammar. The importance and the danger of the presence of Ammar was not unknown to Mu 'awiya, and he was afraid of what was going to happen, he expressed his anxiety every now and then in various ways.
Ammar attacked valiantly and his standard bearer Hashim Marqil and his companions fell upon the Umayyad army like a furious storm and pushed it back.
At this moment Ammar remembered Abdullah bin 'Amr As (who in the beginning appeared to be a devout person and hesitated to support Mu 'awiya but later joined his army saying that he was a follower of his father and not of Mu 'awiya) and called out from the battlefield with a loud voice: "O Abdullah! Have you sold your faith for the world”?
Abdullah replied: "It is not so. The fact is that I have risen to avenge the murder of Uthman".
Ammar said: "It is not at all so. I bear witness to the fact that you do not do anything for the sake of Allah. You should know that if you are not killed today you will be killed tomorrow. Ponder carefully. When Allah gives recompense according to the intentions of the people, let me know what your intention is?"
Ammar uttered these words and commenced his attack. This attack by Ammar was the commencement of an extensive battle during which the most severe and the most intense scenes of war were witnessed continuously for three days and nights. The third night of this battle is known as 'Lailatul Harir'.
In the afternoon of the day of the battle Ammar called back his soldiers from the front for rest. When his soldiers were resting the people were saying to one another: "The enemy will be immune this night from the blows of the swords of Ammar's soldiers".
Ammar was hearing these words and sharpening his sword and stimulating and equipping with arms his standard bearer and brave officer Marqil. Soon afterwards he ordered Marqil to attack and himself got ahead of the army. Then he said aloud: "Who wants to proceed to Paradise? Paradise is under the shadow of the swords and the arrows. Today I shall meet my friends. Today I shall meet the Holy Prophet Muhammad (s) and his party".
Ammar was moving ahead and other warriors were moving behind him, and all were advancing. The sun was about to set and the only light which could be seen in the extensive horizon was the lustre of the sword and the sparks of the blows. Once again Ammar decided to take rest and it was the moment when the last rays of the sun were shining on the stream of blood and its crimson rays were being reflected on all sides. At that moment, before Ammar could take rest, his eyes fell on 'Amr As who was carrying Mu 'awiya's standard on his shoulder. Ammar was reminded of something and shook his sword. Then he struck his hand on the back of his standard bearer and said: "O Marqil! I swear by Him under whose control my life is that even if these people are in a position to annihilate us by dealing successive blows no weakness will take place in my faith, because we are right and they are following the wrong path. O Marqil! The standard which' Amr As is carrying on his shoulder is the same against which I have fought in the company of the Holy Prophet (s) and it is the fourth time that I am campaigning against it".
Then he made an attack and said to Hashim 'Utba (Marqil): "O son! Advance! Advance! May my parents be your ransom!"
During this terrible fighting Ammar did not rest even for a moment. He fought on and persuaded his soldiers to do the same and ordered them to attack. He continued attacking the enemy like deadly lightening till the third day of the battle arrived on that day the fighting reached its climax and continued unabated. For the self-sacrificing warriors who accompanied Ammar it was immaterial whether they killed or were killed. Ammar, the old man, who was ninety four years of age, was fasting and in spite of this he made deadly attacks on the enemy and pushed his standard bearer Hashim forward.
Hashim insisted upon him to hand over the command and responsibility for attack to him and to take rest for sometime to get rid of the fatigue caused by fasting but Ammar shouted at him and said: "O son! May my parents be your ransom! Advance!"
Anyhow, as a result of the severe and continuous attacks by Ammar, the cavalry of the Syrian forces fled. In this combat Zul Kala' Humyari, who was the commander of the Syrian army wavered and lost the power of resistance in the row which was the target of Ammar's attack. When the news of Zul Kala's hesitation and fear reached Mu 'awiya he summoned him and deceived him with the assistance of his minister 'Amr As, and two persons took oath that what Zul Kala had heard about Ammar and had reported was true (i.e. the prophecy of the Holy Prophet (s) that a rebellious group will kill Ammar) but Ammar would at last leave his own army and would join the army of Mu'awiya and 'Amr As. Hence, Zul Kala' had no alternative and must partake in fighting. They also assured him that eventually, when the dust of the war had settled, he would see that Ammar had arrived in his (Zul Kala's) row. Incidentally they also told him that if the prediction made by them did not come out to be true he would be entitled to continue to remain hesitant in the future wars, and that he would have ample time for this.
On the third day the battle came to an end and Ammar, as steadfast as ever, remained busy in fighting like a champion. When the sun was about to set and the night called Lailatul Harir arrived Ammar asked for water to break his fast.
A vessel containing milk was brought for him. Before drinking milk he smiled and it might be said that his soul shone with that smile.
In an ecstatic and happy condition he said: "My friend, the Prophet of Allah told me: "Your last food in the world will be a gulp of milk mixed with water".
Ammar drank the milk and then made an attack along with his military column and hastened towards Paradise which was embodied and perceptible in his eyes. There he saw the Holy Prophet (s) receiving him as he used to receive him previously in this world.
There is a great probability that Mu 'awiya had fixed a big prize for the 'head of Ammar' so that he might be relieved of the embarrassment caused by the grinding argument which existed in the minds of the army personnel, just as he had ordered that all should guard the head of Zul Kala, lest he should receive any injury, and he had also promised awards for the safety of Zul Kala'.
Anyhow if Zul Kala' had remained alive after Ammar he would have created a great difficulty for Mu'awiya, and he could not satisfy him by any means. And the most important thing was that the tribe of Zul Kala' and the number of its members exceeded that of all other tribes.
In any case Ammar, while he had no guardsman to protect him drove forward dauntlessly like a lion and on having reached the battlefield said with a loud voice: “Is there any combatant here?"
At that moment a mounted soldier belonging to the tribe of 'Sakasak' came to fight against Ammar and was killed at his hands. Another horseman from amongst the Humyaris came in the field and he, too, was killed by Ammar. And all others who came thereafter met with the same fate.
Abul Ghadiya Juhani who had been on the track of Ammar since the days of Uthman, came near him. At this moment the cuirass of Ammar had fallen aside from his thigh. This man availed of the opportunity and gave a blow on the thigh of Ammar .Two other mounted men attacked Ammar simultaneously and put an end to his life.
Anyhow one of the particular pieces of good luck of Bani Umayya was the coincidence that at the moment when Ammar was killed Zul Kala' was also killed.
Ammar's being martyred was a sorrowful event for the members of both the armies. One of the effects of this tragedy was that the defensive movement of Mu 'awiya's army came to a standstill and the sound of the epic verses recited by the army of Ali reached the sky. Before Ammar was killed there were, in both the armies, persons who entertained doubts in their minds, but after he was martyred truth became evident to them.
As a result of this tragedy anxiety and agitation prevailed in the minds which ended in the retreat of the Syrian army. Mu'awiya and 'Amr As were then compelled to deceive their own army by means of misinterpretation and, in order to remain immune, delude and deceive their opponents in another manner.
However, if during these critical moments fate had not predominated, history would have adopted a course other than that which it did owing to the hypocrisy and discord of Ash'ath bin Qays.
When Abul Ghadiya killed Ammar, voices rose from both the camps saying: "O Abul Ghadiya! Woe be to you! It was you who killed Abul Yaqzan (the pious man)! May Allah kill you!"
Muhammad bin Muntashir said to Abul Ghadiya: "O Abul Ghadiya! On the Day of Judgement your enemy will be a mighty enemy with a strong hand". The only reaction of Abul Ghadiya was that he laughed and went his way.
Hana, a slave of Caliph Umar bin Khattab says thus about himself: "In the beginning I was with Mu'awiya and his companions used to say: "Allah forbid! In no circumstances shall we kill Ammar, because if we kill Ammar then, as it is said, we too shall be regarded as a rebellious group. On the day the Battle of Siffin ended I was walking about amongst those who had been killed. Suddenly I saw that Ammar Yasir had been killed. I went to 'Amr As and saw him resting on his throne. I asked him: "What have you heard about Ammar Yasir?"
'Amr As said: "I heard the Holy Prophet (s) saying: A rebellious group will kill Ammar".
I said: "I swear by Allah that Ammar has been killed. What do you say now?"
'Amr said: "It is a false claim ".
I said: "I have seen with my own eyes that Ammar has been killed".
Amr said: "Let's go and see. Show me his dead body".
I took 'Amr As up to the dead body of Ammar. On seeing the corpse of Ammar the colour of the face of 'Amr As changed. Then he turned his face and began walking and said: "Ammar has been killed by the person who brought him in the battlefield!"
Khuzayma bin Thabit was a witness to the Battles of Camel and Siffin. He did not draw his sword in either of these battles and remained neutral. However, after Ammar was killed he said: "I have now become convinced of the rebellion and deviation of the Syrians".
Then Khuzayma partook in the battle and fought till he was killed.
Each of the two horsemen who had assisted Abul Ghadiya in killing Ammar were trying to take from Mu'awiya the prize which had been fixed for the head of Ammar. 'Amr As said to both of them: "You two are fighting for the Fire of Hell and nothing else! I have heard the Prophet (s) saying: "One who kills Ammar and one who takes his clothes off his body will both go to Hell!" Mu 'awiya interrupted Amr As and said in a reproachful tone: “What you are saying is a dangerous jest. These two persons are fighting on our side and you are telling them that both of them will go to Hell!"
Amr said: “I swear by Allah that this is a fact and you also know it. I wish that I had died twenty years earlier than today".
When Abdullah bin 'Amr As was returning from Siffin along with his father and Mu'awiya, he turned to his father and said: "Father! I heard the Holy Prophet (s) saying to Ammar: “A rebellious group will kill you”.
After hearing these words 'Amr As turned to Mu'awiya with a peculiar malice and said: "Do you hear what this boy is saying?"
Mu'awiya said; "Have we killed him? This is not at all the position. I hope people, who brought him into the battlefield have killed him".
Then the two sly persons laughed.
One day 'Amr As said to his companions who had gathered round him: "I wish that when the Holy Prophet (s) breathed his last he might not have hated anyone, so that Allah might not send any person to Hell!"
His companions said: "What we felt was that the Prophet (s) loved you and appointed you to governorship".
'Amr said: "Allah knows better whether he loved me or was kind to me just by way of affability. However, I observed that he loved a particular man”.
'Amr was asked: "Who was that man?" He replied: “He was AmmarYasir".
Then he was asked: "Was he the same man whom you killed in the Battle of Siffin?”
'Amr replied: Yes, by Allah! We killed him". Anyhow, after Ammar was killed the Syrians were leaving their own standard and were scattering, and as they did not wish to be styled the rebellious group they were mixing with the people of Iraq. It was at this juncture that 'Amr As endeavoured to test the intelligence and insight of his 'king' in respect of this difficulty and in the meantime to strengthen what he had injected in the minds of the Syrians regarding Ammar and to confirm the constancy of their power of insight. .Mu'awiya turned his face from his minister and went to his army, stood at the head of the row and said to them: "I am going to speak to you about the most sensitive matter of the day. This is the most important of all the topics and it concerns the Hadith regarding the rebellious group which is being passed on from one mouth to another.
It should be known that the Hadith relating to the rebellious group is to our advantage and not detrimental to us. All of you should come to your senses and ponder carefully over the Hadith of the Holy Prophet. No doubt the 'rebel' stings us and we have become subjected to reproof. Well, let it be so! But it should be asked: "Are we not the same rebellious group who have risen to avenge the murder of Uthman and have been touched on account of that man having been oppressed? Yes, we are a rebellious group in this sense”.
The hearers heard this bombastic logic of Mu'awiya and were convinced. The Syrians then departed with a light heart and a tranquil conscience.
'Amr As laughed and appreciated Mu'awiya's skill.
Ammar's being martyred created a tumult in the Iraqi camp and the echo of this tumult draws a most vivid picture of the condition and position of Imam Ali. It is not necessary for us to discuss this point.
As soon as the news of Ammar's martyrdom reached Ali he began weeping. Then he looked at those present round him and said: "How long did you wish Ammar to live?"
It might be said that the Commander of the Faithful wanted to ask: "How long did you wish Islam to live?"
Then he stood up and went towards the corpses of those who had been killed and reached by the side of the dead body of Ammar. At that moment he expressed grief over the martyrdom of Ammar in these splendid words: "Any Muslim who doesn't consider the event of Ammar's being killed to be great, and doesn't treat it to be a painful tragedy, won't be recognized to be adult and mature. May Allah bless Ammar on the day on which he embraced Islam, the day on which he was killed and the day on which he will rise from earth once again! I saw Ammar at such a position that if the companions of the Holy Prophet (s) were reckoned to be four he was the fourth and if they were five he was the fifth and none of the companions of the Prophet (s) doubted this. Paradise has become essential for Ammar and his entitlement to Paradise did not depend on one or two instances".
It has been said: "Ammar is righteous and truth is with him. To whichever side Ammar turns truth turns along with him. One who kills Ammar will go to Hell".
Anyhow, Ali ordered that the funerals of Ammar and his standard bearer and aide-de-camp Hashim Marqil might be placed side by side. He then offered prayers for both of them without, bathing their bodies and thereafter they were buried in Siffin in 37 A.H.
For all those acquainted with the mysteries of realities, and all the reflective and clear sighted persons among whom Ammar occupied the position of a leader, nothing was more suprising than that there should be persons who should be knowing the personality of Ammar and the way of his thinking, and consider it the criterion of truth, but may not apply the same argument in the case of Ali. Yet all knew that there was a world of difference between the status of Imam Ali and Ammar.
Again how surprising it is that these people neglected and did not take into account the indisputable remarks of the Holy Prophet (s) based on authentic evidence, regarding the position and rank of Ali, which reached the ears of the people time and again, and his explicit statement that "Truth is with Ali just as Ali is with truth, and Ali always travels in the orbit and path of truth!" These remarks which are exclusively used for Imam Ali should not be used in respect of the conduct and merits of Ammar.
In any case Mu'awiya and his minister endeavoured to find fault with the pious conduct of Ammar and to remove this obstacle from their path. At times they tried to diminish his position and at other times acted to counteract his arguments. However, their efforts did not materialize at any stage and they did not achieve any success. During the plots woven by them they once sent two men of Zul Kala' Humyari, about whom they knew that his faith in Ammar was dangerous for both ‘Amr As and Mu 'awiya, to his cousin Abu Nuh Humyari, who was one of the supporters of Ali, so as to dissuade him from his faith and degrade Ammar in his eyes. In this interview the discussions between these two persons centred round the topic of the eminence of the person of Ammar.
Abu Nuh wondered that these persons had so much faith in Ammar, who himself was a staunch follower of Ali, but called Ali a heretic!
The arguments which Abu Nuh put forward against these persons on the subject were very eloquent and expressive. Later in a meeting these two persons held discussions with 'Amr As about Ammar.
Ammar was also invited personally to attend the meeting so that he might wonder all the more about the weakness of their views about him as they considered him to be the criterion of truth but did not admit Ali to be the criterion of truth, and might consequently quarrel with them and censure them with his authoritative speech, as harsh words are more penetrating than arrows. [3]
Incidentally it should be remembered that Allama Ibn Abil Hadid Mu'tazali [4] has solved this problem very clearly and thoroughly analysed it. After explaining the characteristics of Ammar and the son of Tayhin and Khuzayma bin Thabit, all of whom were martyred in this battle, the said Allama considers their self-sacrifice and martyrdom a proof of the invalidity of Mu'awiya 's claim and says: "One of the most shameful and indecent incidents which have arisen and arise from the indecent and abominable party-spirit is the fact that Abu Hayyan Tawhidi has written in his book entitled al-Basa'ir that Khuzayma bin Thabit who was killed in Siffin and was a supporter of Ali was someone else and not the well-known Khuzayma bin Thabit, whereas all the books on geneology and Hadith have stated explicitly that amongst all the companions, whether they were the Ansar or non Ansar, there was only one Khuzayma bir Thabit Zush Shahadatayn. However, the trouble is that caprice is an irremediable ailment.
Another point is that the notable historian Tabari has preceded Abu Hayyan in making this suggestion and the latter has quoted it from him, but all the books which have mentioned the names of the companions give evidence against the Abu Hayyan.
Besides all this why should the supporters of Imam Ali, the Commander of the Faithful, take trouble to prepare a long list of persons like Khuzayma, Abul Maysam Ammar etc?
In short the matter is absolutely clear that if all the people had reflected about Imam Ali and seen him with the eyes of justice they would have certainly realized that even if he had stood alone on one side and all the people had risen to campaign against him he would have beer true and all others would have been false.
The facts we have discussed here are based on the history of Islam, and I am neither the first person to initiate this discussion nor am I the last person to under take such a discussion.
This action which has been performed does not necessitate the assertion that many persons have already spoken on this subject and it is not a new topic which should be worthy of being propounded, regardless of the fact that consistency and firmness of truth is a matter which is related with continuation, repetition and reference.
Another point which deserves consideration is that we should take lesson from history as it is linked with thorough thinking in respect of all historical topics and is also linked with commentary, regulation, amplification, explanation and research in it, and the shortage of the investigators and narrators has nothing to do with it. And possibly in this sense an original subject may not be existing and again there may be original matters about which there may be difference of opinion, and there may be many capable and powerful brains which may be able to find out something valuable with their power of initiative from past record.
Anyhow nothing is more in need of revision, narration and presentation into the modern language than history. History has always been one of the causes of our backwardness and is one of the factors which has prevented our advancement and has driven us back.
This has been due the fact that we have always perceived history with a reactionary spirit and have been unable to treat the ailments, because the hardships of history have affected us, and there has been no justification for the supremacy of history except its remoteness, intricacies and ambiguity. Moreover, history has also been subordinate to commercial and political explanation. Hence, if we are able to extricare history from these bonds it will become a factor of our progress and advancement in the same proportion in which it has so far been the cause of our backwardness.
History is a collection of the experiments of life. In this collection honest and pious persons have attained success and the sinful and deviated persons have remained unsuccessful and helpless. And again history shows that many sinners have succeeded and many honest and worthy persons have remained deprived and oppressed.
When we look ar history from this point of view we find comfort and profit from it, and in the mearitime doors which show an evolutionary brilliant future are opened before us. However, if we look at history as it is With its merits and demerits nd remain unmoved and stagnant considering ourselves bound in the same manner in which the past people considered themselves to be bound, it will be as good as condemning ourselves as great sinners who should retrograde for centuries, and this is what we are doing at present.
In this treatise our main object has been to explain the most important events of the early days of Islam and the greatest factors which have been at work in connection with the developments which have taken place from the day of Siffin till the present times. There has been no motive other than sincerity and search for truth and the party spirit which is so common these days has been avoided at all costs.
Notes:
[1] Na'thal was an old Jew whose countenance and beard resembled those of Uthman. For this reason the Mother of the Faithful Ayesha used to liken Uthman to him. During the days when the conditions were disturbed owing to the people being unhappy with Uthman's administration and Uthman did not comply with the wishes of the Mother of the Faithful, she said to the people: "Kill Na'thal".
[2] Abu Musa, the Governor of Kufa, is known as agent of Ashtar because Ashtar settled in Kufa and gave Abu Musa the governorship of Kufa and Uthman supported him.
[3] In this connection refer to Nahjul Balagha, vol. II, p. 27.
[4] Sharh-e- Nahjul Balagha, vol. II, p. 539.

Ref: Imam Reza Network