Malek-e-Ashtar

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Kumail bin Zyyad

On Thursday night the Moslems finish the night prayers. They sit down in lines. They implore Allah, the Merciful Creator, to forgive them their sins. They ask him to be pleased with them. Sweet words flow out of the mosque minarets. The words fly high in the clear sky full of stars:
Allah, I implore You with Your mercy that has included everything. And with Your power with which You have overcome everything, And every thing has.yielded to it...
Whose supplication is this?
It's Kumail's.
What's the story of this supplication?

Who was Kumail?
He was Kumail bin Zyyad al-Nakhay. He was one of Imam Ali's companions. He was a noble man. His people obeyed him. He came from Yaman. His family inhabited Kufa during Imam Ali's Caliphate. Abid al-Rahman bin al-Ashath led a revolution against alHajjaj. Kumail joined the revolution. He led the Koran Readers' Battalion.

The Beginning
Our Master Muhammad said:
I am the city of knowledge and Ali is its gate.
Imam Ali (A.S.) was a great scholar. He said:
Allah's Apostle has taught me a thousand doors of knowledge. Each door leads to a thousand doors.
He also said:
The Zakat (alms) of knowledge is to publish it.
So, Imam Ali (A.S.) taught his companions whatever they wanted. One day, he took Kumail with him outside Kufa. It was night. The sky was full of stars. Northern fresh breeze was blowing. Imam Ali (A.S.) said to his companion: Kumail, these hearts are containers (of knowledge). The best of them are those that best preserve the knowledge. Therefore, preserve what I say to you:
There are three classes of people. The first class knows Allah. The second learns knowledge as means of salvation. And the third is rabble, - followers of every crower, who bend with every breeze. These men do not seek to be illuminated by the light of learning, nor do they resort to any authority. Kumail, knowledge is better than wealth. Knowledge guards you while you guard wealth. Wealth is diminished by expenditure while knowledge is increased even by giving it away. Kumail, those who amass wealth die even as they live, while those who have knowledge will continue to exist for as long as time lasts.

Al-Khidr's Supplication
Imam Ali (A.S.) was sitting with a group of his companions. One of them asked him about the explanation of the following Holy Verse: "Therein every wise affair is made distinct"
The Imam said:
It is on Shaban 15th.
Then he added:
By Allah, man faces his fate on Shaban 15th. So, man must implore Allah at such a night He must read Al-Khidr's supplication. Certainly, Allah accepts it.
The meeting was over and the Imam went home. The evening came. Then it got dark. People went to bed. At that hour, Kumail got up. He went to Imam Ali's house. He had a question. Kumail knocked at the door. Imam Ali (AS.) said:
Kumail what has brought you?
Kumail, politely said:
Amirul-Momineen, Al-Khidr's supplication
The Imam kindly said:
Kumail, please sit down.
Then he added:
I'll read you a supplication. Read it on Thursday nights.
The Imam began reading the supplication. Kumail was writing it. Nowadays, millions of Moslems read the supplication. They call it Kumail's supplication. Thursday night, when you are free, then read Kumail's supplication. Faith will shine in your heart. It will illuminate the way of your life as it had illuminated the way of Kumail's life.

Al-Hajjaj
Imam Ali (A.S.) passed away. Maawyyah became a Caliph. Unjust rulers succeeded him. Kufa lived unbearable life. The rulers imprisoned and killed the God-fearing followers of Ahlul-bait. Zyyad bin Abeeh ruled Kufa. Then his son Ubaidullah succeeded him.
The latter killed the Prophet's grandson. Besides he killed seventy of his companions and his family. AI-Hajjaj did his best to please the Umayyad rulers. He filled his prison with innocent men and women. In his prison, there were fifty thousand men and thirty thousand women.
The prison was roofless. The prisoners were subjected to the sun heat in summer. And they were subjected to rain and coldness in winter. In summer their faces became as black as Negroes. A person had been in prison for months.
One day his mother went to the prison to visit him. She was astonished to see him. She said:
He's not my son. My son is white. This young man is a Negro. I don't know him
The young man reminded his mother of some marks. The mother became certain of her son. She burst into tears. Then she died of sadness.

The Revolution
AI-Hajjaj hated Ahlul-Bait and their followers very much. So, he filled the prisons with Shias. They had no guilt but had loved Muhammad's family.
AI-Hajaj was unjust. People hated him. They asked Abid al-Malik to remove him from office. Abid al-Malik refused because al-Hajaj wanted to strengthen the Umayyad rule with fire and sword. AI-Hajaj was wicked. He sent people to fight and occupy lands. He forced them to join the invading armies.
He wanted them to get the booty of the conquered lands. In the meantime, he wanted to get rid of them.

Abid al-Rahman bin al-Ashath
King Ratbil ruled Turkey. AI-Hajjaj sent Abid al-Rahman bin al-Ashath to Turkey to invade it. Abid al-Rahman went deeply into the Turkish lands. He won victories at some battles. So, he sent al-Hajjaj a letter.
In the letter he asked him to stop fighting to refresh his fighters. AI-Hajjaj's answer was full of abuses. Meanwhile, he ordered Abid al-Rahman to go deeper into the Turkish lands. Abid al-Rahman and his fighters knew al-Hajjaj's wicked aims. So, they decided to revolt against al-Hajaj and Abid al-Malik. After Abid al-Rahman had announced the revolution, he came back from Turkey. Many people supported him. The Koran readers were the first to support him. The Koran readers formed a battalion. Kumail bin Zyyad led the battalion
Because the Kufians suffered from persecution, they also supported the revolution. The number of the revolutionaries was over one hundred people. This number included the Koran readers, worshipers, poets, religious jurists, and the common. Half the number were foreigners,. They suffered from racial discrimination. 'Me Umayyads preferred Arabs to non-Arabs.
Saeed bin Jubair, the most famous jurist, was among the revolutionaries. He made the people eager to start the revolution. Poets urged Abid al-Rahman to go on revolting to end persecution

The Fights
In 81 AH., Abid al-Rahman advanced towards Iraq. Violent fights took place there. The revolutionaries defeated al-Hajjaj's army. They freed many cities such as Sajestan and Kirman (in Iran), Basra and Kufa (In Iraq).
Abd al-Malik sent a man to Abid al-Rahman to hold talks with him. He accepted some conditions such as removing al-Hajjaj from office. People rejoiced at freedom and victory. So, they insisted on removing Abd al-Malik from the office, for he appointed al-Hajjaj ruler over them. Abid al-Malik sent military supplies to support al-Hajjaj. The army in Khurasan joined him, too.

The Battle of Deer al-Jamajum
The two armies met at Deer al-Jamajum. A violent fight took place between the two sides. AI-Hajjaj defeated Abid al-Rahman. Abid al-Rahman's army scattered. Some fighters escaped. Some passed away. Abid al-Rahman himself took refuge in Turkey. Some revolutionaries such as Saeed bin Jubair and Kumail bin Zyyad disappeared. AI-Hajjaj began looking for the revolutionaries. He executed some of them. And some were afraid of him.

The Martyrdom
After Deer al-Jamajum Battle, Kumail bin Zyyad was far away from spies. The police were looking for Kumail everywhere. AI-Hajjaj used a new way to arrest Kumail. He ordered the police to annoy Kumail's followers. He deprived them of money. So, their economic condition was bad. Kumail heard about that. Thus, he decided to surrender. The police took him to al-Hajjaj.

Kumail's Memories
Kumail bravely walked with the police. In the meantime, he recalled the beautiful days with his teacher and leader Imam Ali (A.S.). Kumail remembered the days when he was a soldier in the Imam's Army. He remembered his fights against the disloyal, the unjust and the apostates.
Kumail remembered the day when he led an army of four hundred fighters to face a raid by Maawyyah's Army. Kumail remembered the day when he chased the invaders in Kirkeesya. He remembered the Imam's scolding letter because he left the borders of his country without soldiers.
The Imam's letter read as follows: Certainly you have deeply gone into Kirkeesya. And you have left the positions without protection. The idea is incorrect You have become a bridge for your enemies to attack your friends.

Why did Kumail surrender?
Kumail believed in Allah and the hereafter. He loved all people. He loved his family and his tribe. AI-Hajjaj mistreated Kumail's family and tribe. So, Kumail surrendered to save them from persecution. Kumail remembered Imam Ali's (A.S.) words:
Kumail, order your family to do good. Order them to help people at night ..
Before Al-Hajjaj Kumail's face was bright. His beard was white. His heart was certain. Kumail came into al-Hajjaj's palace. He saw al-Hajjaj sitting and his guards standing around him.
He saw a headsman carrying a sword. Kumail new that al-Hajjaj would kill him, for Imam Ali (AS.) had told him about that. Paying not attention to al-Hajjaj, Kumail said:
My master Imam Ali (A.S.) has told me that you will kill me. Allah's enemy, do whatever you like! And know that the Judgement Day will be after killing.
Al-Hajjaj said:
Disown Ali to save your soul.
Kumail said:
Show me a religion better than Ali's.
AI-Hajjaj ordered the headsman to behead Kumail.

Kumail Shrine
Nowadays, the visitor sees Kumail shrine on a hill at Wadi al-Salam in Holy Najaf. Sweet perfume spread in Kumail shrine. On Thursday nights, sweet words fly high in the sky full of stars. The words remind people of that great martyr whose name has connected with the supplication. So, his name will be immortal
Ref: Imam Reza Network

Al-Mukhtar al-Thaqafy

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

SHIMR B. ZIL JAWSHAN

SHIMR B. ZIL JAWSHAN


HIS BACKGROUND

Shimr was named Sharhabeel at birth. His agnomen (kuniyah) was Abu as-Saabegah. His father Zil Jawshan al-Ziyaabi was from the clan of Bani Kilaab. His name was mentioned among the affluent individuals of Hawaazan. Janab Ummul Baneen, mother of Hazrat Abbas (a.s.), was from the same clan. This is why Shimr on the 9th of Muharram, approached Imam Hussain's camp, offering amnesty to Hazrat Abbas and his brothers. But they shunned his overtures and chose to stay with Imam (a.s.) and embrace martyrdom. They had recognized their Imam and their duties vis-a-vis the Imam and everything else to them seemed a mere distraction that would distance them from this recognition.

SHIMR'S ADVENT AT KARBALA

Tabari records that Umar b. Sa'ad's inclination was for peace with Imam (a.s.), and was not favorably disposed towards a confrontation. When Ibne Ziyad learnt of this disposition, he wrote a letter to Shimr and commanded him to take it to Umar b. Sa'ad. He instructed him to ensure that Umar b. Sa'ad took the pledge of allegiance from Husain and his friends. If they acceded, then Shimr was to bring them to Ibne Ziyad, in a manner akin to slaves. However, if they did not, Shimr was to confront them. If Umar b. Sa'ad was also for confrontation then Shimr was to simply obey him. But, if the former desisted from waging a battle, then Shimr was to behead Umar b. Sa'ad, take charge of his army and wage a battle against Hussain.

At the same rime Ibne Ziyad also wrote a letter to Umar b. Sa'ad. He reprimanded him for trying to seek means of salvaging the situation and preventing a confrontation with Hussain (a.s.)..... If Umar did not wish to submit then he was to surrender charge of the army in favour of Shimr who was given suitable instructions.

PLEA FOR AMNESTY

When Shimr received his letter, he along with Abdullah b. Abi Mahal, approached Ubaydillah (the cursed) to plead exemption for the sons of his paternal aunt, Ummul Baneen binte Khuram. She was wife of Ameerul Mo'mineen, Ali, and had four sons from him viz.Abbas, Abdullah, Ja'far and Usman. Abdullah b. Abi Mahal explained to Ubaydillah that Ummul Baneen's sons were in Hussain's camp and beseeched Ubaydillah to write a letter of amnesty for them. The latter complied with this request and issued a letter. Abdullah b. Abi Mahal ordered his freed slave, Karman, to deliver the letter to his nephews. Karman did as ordered and handed over the letter to Ummul Baneen's sons. However, the latter did not even bother reading the message. They said that they would never accept any immunity from Ibne Ziyad as Allah's promise of deliverance was more veracious than that of Ibne Ziyad.

INTENSE ATTACHMENT TOWARDS IMAM

Tabari writes further, that on the eve of Ashoora, which happened to be a Thursday, Shimr approached Imam Hussain's camp. He demanded, 'Where are my nephews?' Hearing him, Abbas, Abdullah, Usman and Ja'far, stepped out of their tents. They asked him, 'What do you want with us?' Shimr replied, 'I bring tidings of reprieve for all of you?' They retorted contemptuously, 'Curse be upon you and your reprieve! You, our uncle, are willing to offer us immunity but deprive the Prophet's son of it!' ( Tarikh-e-Tabari part IV, page, 241-242, printed by Nafis Academy, Karachi )

SHIMR'S PEDIGREE

Shimr's low pedigree can be gauged from an incident that occurred on the day of Ashoora. Imam Hussain's tent was pitched on a low-lying land. Imam (a.s.) had amassed some reeds and woods near his tent. The idea behind this was that in the event of a raid he could set alight the firewood and curtail the attack to only one direction. On the day of Aashoora, Imam (a.s.) was forced to resort to this move.

When Shimr witnessed this spectacle, he rushed past Imam's tents. The tongues of flames leapt high in the air blocking the tents from his view. He cried out to Imam (a.s.) in his insolence, 'O Hussain! You seem impatient to enter the fire and could not wait for Qiyamat.' Imam (a.s.) inquired from his companion. This seems like Shimr'. Imam's companion affirmed. Imam (a.s.) cried, 'O son of a herdsman! It is you who shall be engulfed in the fire.' ( Tabari part IV, 250-251 )

Umar b. Sa'ad had stationed Amr b. Hajjaj on his right and Shimr on his left.

SHIMR'S IMPUDENCE

When Zuhair b. Qain (r.a.) exhorted Umar b. Sa'ad's men to refrain from fighting against Imam Hussain's (a.s.), Shimr shot an arrow at Zuhair. He castigated Zuhair thus, 'May Allah strike you dumb! You talks have pestered us no end! Zuhair retorted, 'I am not addressing you! By Allah, I know that you will find it difficult to comprehend even a couple of verses from the Quran! May the hereafter greet you with destruction and a painful chastisement!'

HIS ATTEMPTS TO SET ABLAZE THE AHLE BAYT (A.S.)

Shimr in the course of the battle at Karbala, attempted several forays on Imam Hussain's tents with the intention of setting them ablaze. However, his henchmen chided him for his intention to raid helpless women and children. A person named Hameed remarked, "The murder of men by you is sufficient to please your master." At that moment Zuhair assaulted Shimr with a group of ten soldiers. He forced Shimr to withdraw, but not before killing Abu Farah Zababt, one of Shimr's close companions. ( Ibid, 265 )

HIS ATTACK ON THE IMAM'S TENTS

Shimr along with a band of ten Kufans advanced towards Imam's tents which were inhabited by the Able Bayt (a.s.). They intercepted Imam (a.s.) and stood between him and the tents. On seeing this, Imam (a.s.) said, "Woe on you! You are devoid of any faith and if you don't fear the hereafter, at least observe the basic human rights!"

SHIMR AND HIS CRONIES

When Shimr saw Imam (a.s.), he advanced towards him with his infantry. Among these were Abul Junoob Jo'fee, Qash'am b. Amr Jo'fee, Saleh b. Wahab Yazalee, Sinaan b, Anas Nakha'ee and Khulee b. Yazeed Asbahee. Shimr tried to instigate them into murdering Imam (a.s.). He commanded Abu Junoob to advance towards Imam (a.s.).

The former rejoined. 'Why don't you (do it)?' Stung with this reply, Shimr said, "You dare speak to me in this way!' Abu Junoob shot back similarly, *You dare speak to me in this way!' Shimr accused him of being slothful. Abu Junoob replied menacingly, 'I will tear out your eyes with my dagger'. This had the desired effect and Shimr left him alone. But he kept muttering under his breath about getting even with Abu Junoob. ( Ibid 276 )

MUKHTAR AND SHIMR

Mukhtar Saqafee sent forth his slave Zarbi to track down Shimr. Muslim b. Abdullah Zababi, one of Shimr's henchmen, relates, 'Mukhtar's slave, Zarbi gave us a chase. We had left Kufa behind us, riding on our skinny horses. He continued in hot pursuit, not willing to relent. When he closed in on us, Shimr cautioned, 'Distance yourself from me, I think he is only after me.' We hustled our horses.

When Zarbi, the slave had reached within striking distance, he assaulted Shimr. Shimr, warded off the blow. But meanwhile, Zarbi had parted from his companions. Shimr saw his chance and struck him so hard that he broke his spine, killing him.

Later, when Zarbi's corpse was taken to Mukhtar, he was aggrieved and said that he would never have permitted Zarbi to combat Shimr. Anyhow, Shimr, after killing Zarbi, fled to Saaneedma where he took shelter in a village called Qultaneesa, located on a riverbank. He hid near a hillock. He chanced upon a farmer from the village. He roughed him up and ordered him to pass on a letter to Mu'sab b. Zubair. That farmer took the letter and on his way had to traverse through a village. Incidentally Mukhtar had posted Abu Umrah in that village as a conduit between himself and the people of Basrah. A farmer from that village met this farmer (sent by Shimr) and complained to the latter of Shimr's excesses. One of Abu Amarah's men overheard this conversation and inquired about Shimr's whereabouts from them.

The farmer disclosed Shimr's exact location, which was only some distance away. All of them set forth in that direction. On reaching the shack where Shimr had taken shelter, they encircled him and launched a concerted onslaught. Shimr was attired in only a cloak and nothing else. He tried to retaliate with his lance but in vain. His opponents were in a merciless mood and did not even spare him the chance to put on his clothes. Meanwhile, we were watching the entire episode from a distance. When we saw Shimr in this condition we decided to make ourselves scarce and fled silently. We had only gone a little distance when we heard the triumphant cries of 'Allahu Akbar' rejoicing Shimr's death.'

Abdur Rahman b. Abul Kunood recounts, 'I was the one who saw Shimr's letter with the farmer and took him to Abu Umrah. And I was the one who finally killed Shimr.'

SHIMR'S END

Ali Akbar Dehkhuda has chronicled in his ' Na'at Namah ' that Shimr actually fought the battle of Siffeen from Hazrat Ali's side. He then settled down in Kufa. Eventually he participated in the carnage at Karbala and killed Imam Hussain (a.s.).

Indeed it is most ironical that one who fought the battle of Siffeen from Ameerul Mo'mineen's army, a few years later slays his beloved son. However, it is not really astonishing. History is replete with such instances. Ibn Muljim is a case in point. He was one of the supporters of Ameerul Mo'mineen before he actually killed his own Imam. Therefore, one must never take the light of guidance for granted. On the contrary, one must allow for intense introspection to safeguard this light. God forbid, the generations to follow must not mention our names in the same breath as Shimr and Ibn Muljim.

Anyhow, Mukhtar Saqafee threw Shimr's corpse to the dogs after slaying him.

Most of Shimr's children migrated towards the west and settled down in Andaloos (Spain). The one to achieve some prominence was his grandson, Samil b. Hatim b. Shimr b. Zil Jawshan.

www.yamahdi.com

Who was Yazid?

In order to learn more clearly as to how far the views expressed by Imam Husayn about Yazid are indisputable according to the history of Islam, one should refer to the following remarks of Mas'udi in respect of Yazid.

"Yazid was a pleasure-seeking person. He was a man, who kept beasts of prey. He had dogs, monkeys and panthers. He always arranged wine-drinking parties. One day after the martyrdom of Imam Husayn while he was sitting in such a party, Ibn Ziyad was seated on his right side,Yazid turned to the cupbearer and recited two couplets which are translated below:

"Give me a cup of wine which should satiate my bones. Then give another such cup to Ibn Ziyad, the man who is my confidant and who has strengthened my position and the foundation of my caliphate".

Yazid meant to say that Ibn Ziyad by killing Imam Husayn had strengthened the foundation of his caliphate.

Thereafter Mas'udi writes about the injustice and oppressions committed by Yazid and then says: "In the Muslim ummah Yazid was like Pharaoh amongst his subjects" and then writes: "It is not so, because Pharaoh was more just to his subjects". He adds: "The injustice, intrepidity and impiety of Yazid also penetrated into the Muslim ummah". The sins committed by Yazid were also committed by his favorites and they adopted his ways and manners. During the period of his caliphate music became current in Makkah and Madina, and all sorts of amusements and funs began to be used. The people began to drink wine openly. It is also the more surprising that the man, who claimed to be the successor to the Holy Prophet and occupied the seat of the caliphate, had a pet monkey, which was named Abu Qays. Yazid used to bring it in his drinking parties and he spread a mattress for it. He also mounted it on the back of a she-ass, and made it participate in the horse-race. One day Abu Qays won the race. The monkey was then dressed in red and yellow silken clothes and cloak, and an embroidered cap was placed on its head".

This was the import of the sentence that Imam Husayn wrote to Mu'awiya about Yazid. However, this person attained to the Islamic Caliphate and pressed Imam Husayn to take the oath of allegiance i.e. to acknowledge him to be the lawful successor of his (i.e. Imam Husayn's) grandfather, the Prophet of Allah.

-----
Source: A Probe Into the History of Ashura; By: Dr. Ibrahim Ayati; Published by: Islamic Seminary Publications; Karachi, Pakistan
www.ahlulbaytportal.com

Hadrat Shahrbano: The Reverend Mother of Imam Zayn al-Abidin Part II

The Holy Relationship

Shahrbano was the holy relationship between the Arabs and the Persians.
This is because she was the mother of Zayn al-'Abidin, who was the son of the two good (communities) and father of the pure progeny who filled the world with all the factors of awareness, dignity, and advancement.
Sayyid 'Abid al-'Aziz Sayyid al-Ahal said: "Zayn al-'Abidin is a strong relationship between us, we, the Arabs, and the Persians.

Then he is a strong relationship among all people.
It is as if he is among the strong causes which the Subtle, the Powerful (Allah) drove to erase division, to strengthen unity, and to bring people close to each other."
This was the strongest relationship between the Arabs and the Persians because it has spread love, affection, and unity among them.


Pre-Islamic Beliefs

Islam destroyed the pagan beliefs that divided the Muslims and paralyzed their unity.
Among those beliefs was that an Arab did not marry a non-Arab (woman ).
This is because he wanted to preserve Arab blood and lineage.
Surely this phenomenon divided the Muslims and destroyed their unity. Islam indeed cast away this hollow selfishness and these vain titles.
It supported the honor and beauty of soul.

Hence the Prophet, may Allah bless him and his family, said:
"Surely, the most honorable of you with Allah is the most pious of you." Islam has denoted in a positive way the just equality among the Muslims.
It has destroyed class differences and all racism. Allah's Apostle, may Allah bless him and his family, married his relative Zaynab, the daughter of Jahash, who belonged to the chiefs of the Hashimites, to his retainer, Zayd b.
Ha`ritha.
He, may Allah bless him and his family, wanted the Islamic community to learn a lesson from that and to follow this clear straight path.

The Imams of the members of the House (ahl al -Bayt), peace be on them, followed this Prophetic method.
They waged war against racism and resisted pre-Islamic beliefs by marrying female slaves after they had released them.
They sometimes married them with money before they had freed them.
This had great influence on the Arabs, and they abandoned their pre-Islamic beliefs.

The historians said: "Ima`m al-Husayn, peace be on him, married Shahrbano

and she bore him the great figure of guidance, Ima`m Zayn al-'Abidin, peace be on him.
The Arabs saw his perfection and his high self.
Hence Quraysh hurried to marry slave-wives.
Al-Mubarrad has narrated the following on the authority of a man from Quraysh.
The man's mother was a slave-wife.
The man said:
"One day I sat with Sa'id b. al-Musayyab, and he asked me:
'Who are your maternal uncles?'
My mother is a slave-wife, I answered."

Sa'id disdained the man.
However, the man was clever. He waited for a while.
In the mean time Sa`lim b. 'Abd Allah b. 'Umar came.
The latter was a Quraysh great figure, but his mother was a slave-wife. Sa'id talked with Sa`lim.
Then the latter went away. So the man asked Sa'id:

"Uncle, who is this man ?"

Sa'id became angry.
He shouted at the man, saying:

"Glory be to Allah !
Do you ignore this man who is from your people ?
This is Sa`lim b. 'Abd Allah b.
'Umar b. al-Khatta`b."

"Who is his mother ?" asked the man.

"A slave-wife," replied Sa'id.

Then al-Qa`sim b. Mohammed b.
Abi Baker came to Sa'id.
The former's mother was a slave-wife.
A talk took place between them.
When al-Qa`sim went away, the man asked Sa'id the same question.
The man answered him in the same manner.
Then Ima`m Zayn al-'Abidin came.
Sa'id welcomed him warmly.
When the Ima`m went away, the man asked Sa'id: "Uncle, who is this man?"

"This is whom no Muslim can ignore.
This is 'Ali b. al-Husayn b. 'Ali b. Abi Ta`lib," replied Sa'id angrily.
"Who is his mother ?" asked the man.

"A slave-wife," replied Sa'id.

"Why did you disdain me when I said that my mother was a slave-wife ?
Is my mother not similar to theirs?" asked the man.

Sa'id confessed his mistake. He admired the man and took care of him.(Al-Mubarrad, al-Kamil, vol. 2, p. 462 Nazhat al-Jalis, vol. 2, p. 23. al-A'mmia al-Ithna 'Ashar, p. 176).

This bad phenomenon prevailed that time.
It resulted from the backgrounds of the pre-Islamic time that was intellectually and socially backward.
One has no shortcoming when his mother is from Rome, Persia, and the like.
For this reason the poet said:

Do not curse the person whose mother is from the Romans

Or is black from the non-Arabs.

Indeed the mothers of people are entrusted containers

And the lineage has fathers.

They only thing that increases the importance of the person is his good deeds, his services for his community, and his high self even though his mother is black from non-Arabs.
If the person's deeds are bad, then he is mean even if he is a Sharif from Quraysh.
The great Islam has underlined that. It does not hold importance to anything except good deeds, for they are the only criterion in showing the high and low position in it.


Ima`m 'Ali took care of Her

Ima`m 'Ali, the Commander of the faithful, peace be on him, took care of Shahrbano, for he was aware of her belief and her perfect intellect.
A group of traditions was narrated on his authority.
The traditions have praised her outstanding qualities.
Some of them are as follows:

A. He recommended his son, Ima`m Husayn, to treat her kindly, saying:
"Treat Shahrbano kindly, for she is satisfactory.
She will bear you the best of the people of the earth after you."('Uyyun al-Mu'jizat.
Ithbat al-Hudat, vol. 5, p. 14).

B. He told his family that she would be the pure mother of the pure Imams. He, peace be on him, said:
"She is the mother of the trustees (of authority ), the pure progeny."( Basa'ir al-Darajat, p. 96. Ithbat al-Hudat, vol. 5, p. 214.
Nasikh al-Tawarikh, vol. 1, p. 13).

The pure Imams, from whom Allah kept away the uncleanness and purified thoroughly, branched from this noble Mistress.

Ima`m 'Ali, the Commander of the faithful, took care of Shahrbano, for he knew that she had good abilities such as virtues, perfection, and politeness.
He, peace be on him, asked her: "What have you memorized from your father after the Event of the Elephant?"

She answered him with this golden word that denotes her father's vast intellect and his experience in the affairs of life:

He said: "When Allah overcomes an affair, the ambitions become humble after it.
When the period is over, death is in the means."

The Ima`m was astonished at this wise word that indicates the reality of life.
Hence he admired her, saying: "What good your father said !
All matters are subject to destiny, so much so that sometimes death results from effort."(Al-Mufid, al-Irshad, p. 160. Al-Bihar, vol. 46, pp. 11-12).

Every thing in this existence is subject to Allah's will.
Indeed Allah , the Most High has the power over everything.
Man may depend on firm means.
He thinks that such means protect him from dangers.
However, they do not avail him.
This is because they might endanger him.
Therefore, his death results from them.


Al-Husayn took care of Her

Ima`m Husayn, peace be on him, took care of his wife,Shahrbano, very much.
He preferred her to his wives.
As a result this Shahrbano found respect and honor with the Ima`m.
So she forgot the luxurious life which she led during the rule of her father.
The Ima`m taught her the Islamic spiritual teachings to the extent that she renounced her royal life.
Sayyid 'Abd al-Aziz Sayyid al-Ahal said: "Al-Husayn, peace be on him, taught her Islamic teachings to the extent that she forgot the palaces of al-Mada`'in and the meadows of Kabul."


The Historians praised Her

Some historians praised this noble lady.
The following are their words (concerning her):


A. Al-Mubarrad

Concerning this great Mistress, al-Mubarrad said:

"Shahrbano was among the excellent women."(Al-Kamil, vol. 2, p. 462).

Indeed Shahrbanowas among the mistresses of the women. She was chaste, and her intellect was perfect. Moreover, her morals were high.


B. Ibn Shadqam

Ibn Shadqam said: "Shahrbano had many outstanding merits."(Zahrat al-Maqul, p. 16).

C. Al-Kunji

Ima`m al-Hafiz, Mohammed b. Yousif al-Kunji, said: "Allah, the Blessed and Exalted, created the rightly-guided Imams, from among the progeny of al-Husayn, from the daughter of Choesroe with the exclusion of the rest of his wives.(Kifayat al-Talib, p. 414).

Indeed Allah bestowed His favors and His care on this noble lady.
He endowed her with great favor.
He made her a noble mother for Ima`m Zayn al-'Abidin and good pure grandmother for the pure Imams, who raised the Word of Allah high in the earth.

www.rafed.net

Hadrat Shahrbano: The Reverend Mother of Imam Zayn al-Abidin Part I

Shahrbano was the daughter of the (Iranian) kings and was mother of Ima`m Zayn al-'Abidin, peace be on him.
This great mistress occupied an important position in the world of the Muslim woman.
Indeed, she was among the great mistresses of her time. She was among the prominent Muslim women and was distinguished by noble qualities.
Among them are:

A. She had a very clear lineage.
She was the daughter of Choesroe, the just king and pride of the kings of the East.
Concerning him, the Prophet, may Allah bless him and his family, said with pride: "I was born at the time of the just King, Choesroe."

B. She was the wife of the father of the free and lord of martyrs, Ima`m Husayn, peace be on him.

C. She was the mother of Ima`m Zayn al-'Abidin and Sayyid al-Sa`jidin, peace be on him.

D. She was the grandmother of the pure Imams from among the children of Ima`m Zayn al-'Abidin, peace be on him.

E. She was the holy relationship between the Arabs and the Persians.

Indeed these qualities added honor to her honor and glory to her glory.


Her Psychological Traits

As for her psychological traits, they were chastity, purity, perfection, standard morals, and cleverness.
As she had good inclinations and honorable traits, the Commander of the faithful (Ima`m 'Ali ), peace be on him, hastened to marry her to his son Ima`m Husayn, peace be on him.
He ordered him to treat her kindly and to do good for her.
We will briefly present some of her affairs according to what the references have mentioned.


Reports of her Marriage

The reports have differed over the time when she married Ima`m Husayn, peace be on him.
The following are some of them:


A. At the Time of 'Umar

Al-Kulayni reported on the authority of Ima`m Abu Ja'far al-Baqir, peace be on him.
He said: "When Yazdigird's daughter came, 'Umar made the virgins of Medina honor her.
When 'Umar looked at her, she covered her face and said:
"Uf biru`jj ba`da` Hurmuz."
These words meaning the day of Hurmuz has become black because his daughters have become prisoners.

"Is she abusing me ? "asked 'Umar.
"That is not for you," said the Commander of the faithful, "Let her choose a person from the Muslims."

She walked till she put her hand on the head of al-Husayn, peace be on him (Usul al-Kafi, vol. 1, p. 467. Dala'il al-Imama, p. 370.)

Some historians have mentioned a report similar to this account. They said: "Yazdigird had two daughters.
They were taken prisoners during the time of 'Umar.
Thus, the Commander of the faithful (Ima`m 'Ali), peace be on him, took them. Of these he had given Ima`m al-Husayn and she bore him Zayn al-'Abidin.
He had given the other to Mohammed b.
Abi Bakr and she bore him al-Qa`sim.(Shadharat al-Dhahab, vol. 1, p. 104. Nazhat al-Majalis, vol. 2, p. 192. Zahrat al-Maqul, p. 6).

Ibn Kullakan has mentioned a similar report to this.
However, he has added that they were three (daughters). So he (the Commander of the faithful)had given the third to 'Abd Allah b. 'Umar.(Ibn Khullkan, Wafayat al-A'yan, vol. 2, p. 429).


B. At the Time of 'Uthma`n

Al-Sadu`q has reported: "When 'Abd Allah b.
'Umar conquered Khurasan (Iran)during the days of 'Uthma`n, he took the two daughters of Yazdigird prisoners.
He sent them to 'Uthma`n. Of them the latter had given to al-Hasan.
He had given the other to al-Husayn."('Uyyun al-Akhbar wa Funun al-Athar, p. 143. Roudat al-Wa'izin, vol. 1, p. 137.

Tuhaf al-Raghib, p. 13. A'lam al-Wara, p. 151. Al-Mufid, al-Irshad).


C. At the Time of the Caliphate of the Commander of the Faithful

A group of the historians and the narrators has reported:
"When the Commander of the faithful (Ima`m 'Ali), peace be on him, had assumed the caliphate, he appointed Hurayth b. Ja`bir over part of the eastern provinces.

The latter had sent him two daughters of Yazdigird b.
Sharyya`r.
Of these he had given his son al-Husayn, peace be on him, Shahrbano and she bore him Zayn al-'Abidin, peace be on him. He had given the other to Mohammed b.
Abi Baker and she bore him al-Qa`sim, the famous jurist."

These are the reports which have been mentioned of her marriage to Ima`m (Husayn), the Lord of martyrs, peace be on him.
/ m,;Worth mentioning, the last two reports have not mentioned the capture of Shahrbano with her two sisters, rather they have mentioned that they were sent to the Caliph.
But the first report is clear in mentioning their capture.


Checking the Reports

We must check these different reports.
We think that the first report is incorrect for the following reasons:

1. Yazdigird was alive throughout the caliphate of 'Umar.
He died after his death. He was killed in Maru in the year 30 A.H.
That was in the sixth year of the caliphate of 'Uthma`n.
We firmly believe that Shahrbano and her two sisters disappeared after the murder of their father till the caliphate of the Commander of the faithful (Ima`m 'Ali).
The Commander of the faithful appointed Hurayth b. Ja`bir over that area. The latter found them and sent them to the Ima`m, peace be on him.


2. What Abu Hanifa reported indicates that the first report is incorrect.
When the daughter of Yazdigird was brought to the Commander of the faithful, he, peace be on him, said to her:

"Choose whomever you want of the Muslims."

She answered with awareness and high purpose:

"I want a head over whom there is no head."

This indicates the strong awareness of this Princess.

The Ima`m answered her kindly, saying:

"Indeed 'Ali is an old man."

This means that the Ima`m was in no need of women, for he was an old man.
Besides he was busy treating the general affairs that surrounded him.

But the Princess insisted on her idea, saying:

"I talked completely to you."

Some Persian leaders asked the Ima`m to marry her to them.

The Ima`m answered, saying: "That is up to her. If she wishes to refuse (marriage), (she can refuse it).
If she wishes to accept (marriage), (she can accept it)."

The Ima`m had no right to impose marriage on her, rather that was up to her psychological wishes.
No one had the right to force her to what he wanted.
The Mistress refrained from answering him.( Al-Akhbar al-Tiwal).
We firmly believe that it was Shahrbano. Her marriage took place during the time of the Commander of the faithful, peace be on him.

The most famous of the foregoing two reports. Most jurists think that fame makes the report superior to (the other reports).
Al-Muqrim, a researcher, believed in this report.


Irregular Ideas

Some historians have mentioned irregular ideas concerning the lineage of Shahrbano.
They are as follow:

A. She was from the country of al-Sind.

B. She was among those who were taken prisoners in Kabul.

These two ideas oppose what the narrators and the historians have unanimously agreed on, for they said that she was the daughter of Yazdigird, the king of the Persians.
That was famous even during the time of the Ima`m.
All the people knew that. In this connection, Abu al-Aswad al-Du'ali, who was contemporary with the Ima`m, recited:

Indeed there is a son between Kasra and Ha`shim.
He is more noble than him to whom charms were
entrusted.
He is the light.
The place of his secret
is the Light of Allah.

He is the source of the fountain of the Ima`mate.(Bihar al-Anwar, vol. 46, p. 166).


He is knowledgeable

Ima`m Zayn al-'Abidin, peace be on him, denoted that when he said: "I am the son of the two good (communities)." With this he, peace be on him, referred to the well-known tradition:
"Allah, the Most High, has two good (communities) among His creatures.
His good (community) from the Arabs is Quraysh, and from non-Arabs is Persia."(Ibn Khullaka Wafayat al-A'yan, vol. 2, p. 429. Ibn Tolon, Al-A'mmia al-Ithna 'Ashar, p. 175).

Some historians said: "Indeed 'Ali b. al-Husayn (Zayn al-'Abidin) gathered prophethood and authority on the side of his grandfathers."


Her Holy Name

The mother of the Ima`m, peace be on him, was known as Shahrbano.
This was not her name.
Rather it was her nick-name.
It means the queen or the mistress of the women.1 However, the historians have differed over her name.


The following are some of her names:

1. Sala`ma.
2. Sala`fa.
3. Ghaza`la.
4. Salama.
5. Sa`dira.
6. Shahrbano.

These are some of the ideas which we have mentioned concerning her name.
It does not concern us which name is correct, for it does not avail readers.

www.rafed.net

Al-Mufaddal bin Omar's Commandment for the Shi'ites

Al-Mufaddal bin Omar's Commandment for the Shi'ites.
Al-Mufaddal bin Omar was a famous traditionalist and companion of Imam Jafar Sadiq (A.S.).
1 - I command you to fear Allah exclusively without associating with him anything. I command you to declare that there is no god but Allah and the Muhammad (S.A.W.) is His servant and messenger. Fear Allah and utter only the good wording. Seek the satisfaction of Allah and fear His wrath. Keep up the traditions of Allah, do not exceed His limits, watch Him in all of your affairs, and satisfy yourselves with His act, whether they are for your good or evil.
2 - Cling to enjoining good and forbidding evil.
3 - Do them who did you favors as many favors as possible, pardon them who mistreated you, and do to people what you want them to do to you.
4 - Associate with people as much as possible. You should not let any point be taken against you. Stick on religious knowledge, show piety against the forbidden (matters), and respect the friendship of him whoever befriends you whether he was pious or sinful.
5- Commit yourselves to excessive piety, for it is the source of the religion.
Offer the (obligatory) prayers in their proper times and fulfill the obligatory rituals as exactly as possible.
6 - Do no show any negligence in performing the rites that Allah has made incumbent upon you and the matters that bring Allah's satisfaction. I have heard Abu-Abdullah [Imam Ja'far Sadiq ( A.S.)] saying. "Learn the religious affairs and do not be like the Bedouins. Allah will not regard (by a look) those who lack any acquaintance with the religious affairs on the Day of Resurrection.
7 - Be moderate whether you are rich or poor. Take some of the worldly affairs as means to the life to come. I have heard Abu - Abdullah (A.S.) saying. "Take some of this (world) as means to that (life to come), and do not be burden on people." Behave courteously with everybody and do favors to everyone.
8 - Beware of aggression, for I have heard Abu - Abdullah (A.S.) saying: "Aggression is the quickest in punishment."
9 - Carry out the prayers and the fasting, as well as the other obligatory rituals, that Allah has made incumbent upon you, and defray the obligatory zakat to their proper people. Abu-Abdullah (A.S.) said: O Mufaddal, tell your acquaintances to defray the zakat to its proper people and I will guarantee for what they give."
10 - Adhere to the loyalty to (the leadership of) Muhammad's (S.A.W.) family (A.S.). Reconcile the quarreling parties and do not backbite each other.
11 - Exchange visits, cherish each other, and do favors to each other. Meet each other and exchange conversations. Do not hide (malice or other affairs) from one another. Beware of disagreement. Beware of abandoning each other, for I have heard Abu-Abdullah (A.S.) saying: "By Allah I swear, I disavow and curse one of the two Shi'ites who leave one another out of disagreement. In most cases, I curse both of them." Muattib said: May Allah make me your sacrifice. You may curse the wrong party, why is then the wronged party cursed, too?" The Imam (A.S.) answered: The wronged party is cursed because he does not call the other party to reconciliation."
The Imam then added: "I heard my father saying: If two of our adherents Shi'ites disagree and one of them transcends the other, the wronged party should come to the other and confess that he was wrong, so that their disagreement will come to an end. Allah the Blessed the Exalted is surely fair judge; He will surely judge; He will surely judge for the good of the right party."
12 - Do not debase or leave the poor adherents of Muhammad's (S.A.W.) family (A.S.). Treat them kindly and give them from the right of Allah that He has made incumbent in your properties. Do them favors. Do not take the family of Muhammad (S.A.W.) as means by which you collect earnings. I heard Abu-Abdullah (A.S.) saying: "People have taken three different courses in following us.
Some people have followed us and expected our relief for the purpose that they may obtain worldly pleasures. They have declared their adherence to us and repeated our words, but they have omitted abiding by our deeds. Allah will take them to Hell in hoards.
Some people declared their adherence to us, listened to our words, and showed no negligence in carrying out our orders. All that has been purposed for gaining the (worldly) donations of people. Allah will fill in their bellies with fire and will impose upon them starvation and thirst.
Some people have declared their adherence to us, retained our wording, carried out our instructions, and have not dissented from our deeds. Those are from us and we are from them."
13 - Do not leave regarding the family of Muhammad (S.A.W.) out of your riches. The rich ones should pay in proportion to their wealth and the poor in proportion to their poverty. He who wants Allah to solve his most complicated problems should regard the family of Muhammad (S.A.W.) and their adherents 'Shi'tes' by means of his most needed property.
14 - Do not be angry with the right that is said to you and do not detest the people of right when they say it in your faces. The true believers are not angry with the right that is said in their faces.
15 - I was accompanying Abu-Abdullah(A.S.) when he asked me: "O Mufaddal, how many are your companions?" "They are few," answered I. When I arrived in Kufa, the Shi'ites received me with showers of insults, backbiting, and revilement at my honor. Moreover, some of them jumped in my face, others waylaid me for beating me, and others accused me falsely of every ill matter. This event was reported to Abu-Abdillah (A.S.).
Next year, the first thing about which Imam Sadiq (A.S.) asked me was this event. "I do not care for them," I answered." Yes," said the Imam (A.S.), "They are only harming themselves. How do they become angry? Woe to them. You said that your companions are few. No, by Allah. They are not our adherents' ___ Shi'ites. They would not have been angry at your answer if they had been true Shias. Allah has mentioned other characters for our Shias. The adherents ___ Shias____ of Ja'far are only those who stop uttering ill wording, work for the sake of their Creator, hope for their Master, and fear Allah so properly. Woe to them! Has anyone of them become like a bending bow because of the very much offering of prayers? Has anyone of them become like a lost man because of intense fear (of Allah)? Has anyone of them become like a blind man because of excessive apprehension of Allah? Has anyone of them become like an excessively languished man because of the very much fasting? Has anyone of them become like a mute man because of long silence? Has anyone of them deprived himself of the worldly pleasures out of fear of Allah and desire for us; the Prophet's family? How can they be our Shias? They are disputing our enemies about us so excessively that they cause them antagonize us more and more. They are barking like doge and greedy like crows. I would have ordered you to keep yourself indoors and close your door in their faces unless I had had the apprehensions that they might hurt you. Anyhow, accept their apologies if they come to you. Allah has made them the claim against themselves and made them the claim against others.
16 - Do not be deceived by this world with all its bliss, pleasures, delight, and possessions. It is not yours and will not persist for you. In fact, it will not persist even for its people.
All praise is due to Allah the Lord of the worlds. All peace and blessings be upon our master Muhammad (S.A.W.) and his immaculate family (A.S.).
Source: Tuhaf al-Uqoul

Reference: ImamReza.net

Husham bin al-­Hakam's Argumentation

Husham bin al-­Hakam's Argumentation
Husham Bin Al­Hakam is the most remarkable Shiite whom were frequently accused of corporalism by authors of books dealing with the Islamic sects. Any historian can not notice any signal or pace of such accuse during investigating the life accounts of such accused persons. Finally, it shall be discovered that the main and only reason beyond charging such accusation is nothing other than those persons' die-hard in defending the Ahlul­ Bayt sect and its imams.
By ensuing history of the man, it is obvious that Husham Bin Al­Hakam was the best arguer in the reign of Harun Ar­Rashid. He was evaded by the master Jews, Christians, Magi and atheists. This man did challenge and overcome all these categories. He also subdued Amr Bin Ubeid, Abu Hutheil Al­Allaf and their Mutazilite and Asharite likes.
While the caliph, Harun, was hiding behind a screen for listening, Jafar Al­Barmeki was holding sessions of disputation between followers of the different religions and sects. Husham was the most remarkable and famous in such sessions for his éclat and deduction. Some of his argumentation on masters of other religions are recorded.
Because of antagonism against the Prophet's progeny, Ar­Rashid's vizier could use his Magian shrewdness for provoking Husham on defending Imamate during one of these session. Hence, the caliph aimed at killing him. But he could escape. Till his death, he attempted at evading the caliph and his authorities.
In his Muroujut­Theheb, Al­Masudi refers to this incident.
On page 379 part 3, he writes:
Yahya Bin Khalid held sessions at which theologians, whether Muslims or of other religions, used to debate in their beliefs. Yahya said to them, "You have overstated about denial and materialization of the divine attributes… Is imamate mandated by the Lord or is it submitted to people's own opinions? …etc.
We are to mention Sharif Al­Murteda's defending Husham before we move to rending models of that man's disputation that are acceptably sufficient to prove his innocence from charges recorded in books of the Islamic sects.
Sharif Al­Murteda's Ashafi, page 83:
As much as it is conceivable, Husham's saying, "He is a corporeality unlike ordinary corporealities", is the main incentive beyond accusation of his adopting for corporalism. Indisputably, the fore cited statement does by no means refer to anthropomorphizing, repeal a principal nor does it deny a branch. It is a statement of a rhetorical question. Majority of our acquaintances assert that this statement was within a longer one Husham addressed at the Mutazilite who had claimed the Anterior Lord's being a thing unlike ordinary things. The whole statement is, "Supposing your claiming the Anterior Lord's being a thing unlike ordinary things, you should say then He is a corporeality unlike ordinary corporealities." It is not necessary that opinions used in refuting a belief, are actually adopted by the refuter. It is so applicable that Husham might aimed at discerning their answer, or showing their inadequacy to introduce an answer for such a claim. Many other probabilities can be regarded in this topic.
Reports relating Husham's regarding the faith that Allah is a corporeality that enjoys the entire qualities of ordinary corporealities, and his narrating the hadith of the Lord's measures, are exclusively arisen by Al­Jahiz who relates them to An­Naddam. The latest is a doubtful narrator whose accounts are untrue.
Generally, faiths should be taken from embracers, masters and trustful reporters. It is impracticable to refer to claims of the rivals since this will make the matter worse and more calamitous. Thus, reports and documentations will not be trusted, especially in fields of providing faiths of a sect.
If Husham was actually bearing faith of corporalism, this would have been common and well known. For instance, faiths of Al­Khawarzmi and his followers are well known.
Imam As­Sadiq addressed at Husham, "As long as you, Husham, defend us, you shall be backed by the Sacred Spirit." He also addressed at Husham, the young, when he preceded and sit him next to his place, while master Shias were attendant there, "This is our supporter, by the heart, the hand and the tongue." Imam As­Sadiq also said, "Husham Bin Al­Hakam is the pioneer of our rights, and our spokesman. He is advocating our truthfulness and defending nullity of our antagonists. He that follows him and his affair, shall be following us. And he whoever opposes and denies him, shall be opposing and denying us." Finally, the imam was used to guiding and urging people on referring to Husham in questions of arguing the opponents. These are adequate proofs on wrongfulness and nothingness of the previous claims against Husham. Hence, it is nonsense to perceive that Husham might have said that his lord is seven arms length.
Moreover, it is most surely that such claims against Husham are seen as reviling at Imam As­Sadiq (peace be upon him) and ascribing him as bearing the same faiths, since the imam, as we have previously introduced, did praise and support Husham. Thus, Imam As­Sadiq should have denied, banished and censured Husham for bearing such horribly forlorn faiths if only that had been pure.
Husham's book regarding contingence of the cosmos is also forged against him. We have not seen such a book. We also have not had a written document or an authentic report asserting so.
In his Al­Milelu Wen­Nihel, part 1 page 185, Ashehristani records:
Husham Bin Al­Hakam is a deep scholar in questions of principals of the religion. It is impractical to scorn his decisive disputation against Mutazilites. As a matter of fact, this man is more excellent than his disputation and more exalted than anthropomorphism ascribed to him. He overcame Al­Allaf when he stated, "You claim of Allah's being knowing by His knowledge, and his knowledge is His Essence. Thus, He should share the contingent beings in being knowing by a knowledge, and He should oppose them in His knowledge being His Essence. Then, why do you not claim the Lord's being a corporeality unlike the corporealities, a feature unlike features and a component unlike the components?"
Just after describing Husham in such an admirable way, Ashehristani claims Husham's claiming Ali's godhood! This is really strange! Finally, Husham is nobler than claiming such a faith. It is also really strange that a Wahabist researcher reviles at Husham for his uttering that Allah is a corporeality unlike ordinary corporealities, when this is the faith of Wahabism indeed! Bin Baz and Ibn Teimiya, as it has been previously introduced, did evade the idea of denying God's being a corporeality. Hence, Wahabists should have claimed Husham Bin Al­Hakam's being one of them, because of his previous saying! Nevertheless, readers shall soon give credence to Husham's being released from such faiths of anthropomorphism and God's occupying a certain space.
HUSHAM'S ARGUMENTATION AGAINST A MAGIAN BELIEVING IN GOD OF LIGHT AND GOD OF GLOOM
Uyounul Akhbar, part 2 page 153:
Al­Mubith: O Husham! There is a thing around the cosmos, isn't it?
Husham: No, it is not.
Al­Mubith: Nothing shall stop my hand if I send it out of this cosmos, then.
Husham: Nothing shall stop it, and there is nothing you shall send your hand to.
Al­Mubith: How should I recognize such a thing?
Husham: O Mubith! Supposing you and I were on the edges of the cosmos. I will claim of seeing nothing. You will ask me why. I will answer here is no gloomy intercepts me from seeing. Then, it is your turn to claim of seeing nothing. I will ask you why. You will answer there is no light to look at. In that case, will the two ­light and gloomy­ be equal in contradiction?
Al­Mubith: Yes, they will.
Al­Mubith: If they are equal in contradiction, why will they not be equal in nothingness?
Hence, Al­Mubith submitted.
On another day Husham asked Al­Mubith: Are they ­light and gloomy­ of the same power?
Al­Mubith: Yes, they are.
Husham: Are they of the same particles?
(Saying to himself aloud) Al­Mubith: If I say they are of the same particles they shall be of the same characteristics. And if I say they are not, they shall be contracted in wills and deeds.
Husham: Why do you not submit to Islam, then?
Al­Mubith: Far is that!
HUSHAM'S ARGUMENTATION AGAINST A CATHOLIC
As­Saduq's At­Tawhid, page 270:
My father: Ahmed Bin Idris and Mohammed Bin Yahya Al­Attar: Mohammed Bin Ahmed: Ibrahim Bin Husham: Mohammed Bin Hemmad: Al­Hassan Bin Ibrahim: Younus Bin Ibrahim:
For seventy years, a catholic named 'Bureiha' challenged Muslims. He used to challenge the arguers by providing knowledge of the Christ with his qualities, miracles and portents. None could challenge him in this field; therefore, Bureiha's reputation was highly considered by Christians, Muslims, Jews and Magianists. Christians were very proud of their man. They used to say, "Even if Christianity had Bureiha alone, he would be satisfactory." Nevertheless, Bureiha was continuing on seeking the most righteous path to take. He was inclined to Islam. In private, Bureiha used to inform a woman, who served and accompanied him for ages, of failing of the Christian's proofs.
Bureiha toured all over countries challenging people in their faiths. He discussed the entire sects of Islam. He was always the prevalent. "You would have had a little of right if your masters had been the right.", Bureiha was wont to address at the defeated sects. He, however, used to argue the most knowledgeable, pious and cognizant scholars. Finally, he was told of Shism. Some picked up Husham Bin Al­Hakam as the spokesman of Shias.
Husham was in his shop encircled by students of Quran when a big crowd of Christians associated by about one hundred monks in black, putting caps. The master was Bureiha, the grand Catholic. They encompassed his shop. A chair was prepared for the grand Catholic while the capped priests and monks were inclining against their canes. "Saving you, no other theologist could escape my challenge and prevalence in arguing about Christianity. Today, I am to argue with you about Islam," spoke Bureiha. Husham smiled, "O Bureiha! Do you want me to show you miracles as those shown by the Messiah? I am not the Messiah, and I will never attain his resemblance or approach him in any way. He is a perfect, excellent and elevated spirit. His miracles are obvious, and his portents are efficacious." Later on, Bureiha confessed that he had been admired by Husham's words.
"This is the proper place of argumentation," Husham suggested.
Hence, Bureiha asked: well, what is the lineage linking your prophet to the Messiah.
Husham: He is the cousin of his maternal grandfather. The Messiah is the offspring of Isaac, while Mohammed is the offspring of Ishmael.
Bureiha: How could you limit his father's lineage?
Husham: I can tell you of the lineage we regard, and I can tell of that you regard.
"I will overcome if he regards the lineage we believe in," Bureiha said to himself.
Bureiha: Well, mention the lineage we regard.
Husham: You claim of his being anterior, and a part of an anterior. Then, who is the father and who is the son?
Bureiha: The son is that who descended to the earth.
Husham: No, the father is that who descended to the earth.
Bureiha: The son is the messenger of the father.
Husham: The father is wiser than the son, since he is the creator.
Bureiha: Creation is the father's and the son's.
Husham: Supposing they have been associates in creation, what for, then, did they not descend together?
Bureiha: How should they associate in a matter when they are the identical thing? They only differ in names.
Husham: They only similar in names.
Bureiha: This is nonsense.
Husham: This is reality.
Bureiha: The son is connected to the father.
Husham: The son is disconnected to the father.
Bureiha: This is contradictory to people's faith.
Husham: Providing people's faith is taken in consideration, you are defeated, then. People do believed that the father had been in being a long while before the son came to existence.
Bureiha: I do not mean this.
Husham: What for, then, have you provided people's faith as your evidence while you reject it on yourself?
Bureiha: The father and the sons are only names of the Anterior.
Husham: Are these two names as anterior as the father and the son?
Bureiha: No, names are contingent.
Husham: Well, you have substituted the father for the son, and the son for the father. If the son, not the father, is the maker of these names, he will be the father. If the father, not the son, is the maker of these names, he will be the father, and there will be no son, since the son is the father.
Bureiha: The son is the name of the spirit when descended to the earth.
Husham: Supposing the spirit did not descend to the earth, what should the name be then?
Bureiha: The name is 'the son', whether the spirit descended or not.
Husham: Then, this spirit had two different names before descending to the earth?
Bureiha: All is the identical. It is only one spirit.
Husham: You divided that spirit into two parts; the son and the father.
Bureiha: No, name of the father and name of the son is the same.
Husham: Then, the son should be the father of the father, and the father should be the father of the son. And the son is the same.
"Well, you have never encountered such an embarrassing day. You should leave," the attendant monks advised their master.
For a while, Bureiha was perplexed. As he tried to leave, Husham seized him and asked, "What occludes you from embracing Islam? Is there any other question regarding Islam you doubt? You'd Better say it, otherwise I will provide a single question about Christianity, and till next morning, you will be trying to find its answer. The next morning you will be lead straightly to me." "Do not avoid this question. It may be the way to overcoming," the monks suggested. "Well, what is it, man of wisdom?" Bureiha asked.
Husham: You see that the son knows completely what the father has, do you not?
Bureiha: Yes, indeed.
Husham: You see that the father knows completely what the son had, do you not?
Bureiha: Yes, indeed.
Husham: You see that the son is competent to bear whatsoever the father bears, do you not?
Bureiha: Yes, indeed.
Husham: You do see that the father is competent to bear whatsoever the son bears, do you not?
Bureiha: Yes, indeed.
Husham: Then, how is it acceptable that one of them is the son of the other while both are enjoying the identical competencies? Similarly, how should one wrong the other?
Bureiha: They both have no injustice at all.
Husham: If so, it is just that the son should be the father of the father, and the father should be the son of the son. Think of it, Bureiha!
Hence, the Christians went back damning the time at which they saw Husham and his acquaintances.
Bureiha's maid asked him an explanation for the depression he had. He told her of his situation with Husham. "Woe is you! Do you intend to support the right or the wrong?", she asked. "The right, of course," Bureiha answered. "Then, you should turn to the right whenever it was. Beware disputation. Disputation is doubt. Doubt is evil. People of evil shall be in hell," she advised.
Bureiha opted for her saying and decided to see Husham again.
Next morning, Husham was alone when Bureiha came to him and asked, "O Husham! Is there a definite person whose sayings you revere and refer to and obey?"
Husham: Yes, Bureiha!
Bureiha: What are his specifications?
Husham: The racial or the religious?
Bureiha: Both.
Husham: Regarding the racial, he is the head of the Arab, the choice of Quraish, the select of Hashemites. He is, lineally, the most favorable. Quraish is the best of the Arab. Hashemites are the best of Quraish. The best of Hashemites is their celebrity, chief and master. Sons of the master are preferred to others. He is the son of the master.
Bureiha: What about his religion?
Husham: The jurisprudence or the material qualities?
Bureiha: The material qualities.
Husham: He is so sinless that he does never defies, and so generous that he is never niggardly, and so courageous that he is never coward, and so intelligent that he does never omit any of the knowledge he receives. He is the observant of what is imposed on him, the descendant of the prophets' progeny and the compiler of the prophets' knowledge. He possesses himself when enraged, and gives the due and supports when satisfied. He acts fairly to the adherent and the antagonist. He does never outdo with his opponents. He does never block advantage of his advocate, and acts as exactly as the Divine Book instructs, and makes miracle things. He is one of people of purity. He relates sayings of the immaculate imams. None could ever repeal his argumentation. He did never ignore a question. He adjudges in every field, and clears every blackness.
Bureiha: You have just counted peculiarities of the Messiah, and remarked his evidences and marvels. Yet, personality is different from qualities, and description depends upon the described. We will believe if the descriptions are found in the described.
Husham: You shall certainly be guided if you believe, and you shall never be censured if you follow the right. O Bureiha! The entire argumentations God has instituted upon the earlier, are the same instituted upon the middle and the late. Hence, argumentations, faiths and beliefs shall never be elapsing.
Bureiha: This is very alike to the right, and very near to the truth. It is indeed the quality of the wise who verify the true argumentation in a way repealing the heresy.
Husham: Yes, indeed.
Later on, Husham, Bureiha and his bond began their journey to Al­Madina for meeting Abu Abdillah (peace be upon him). First, they met Musa Bin Jafar (peace be upon him) before whom Husham related the whole story. Subsequently, imam Musa Bin Jafar asked, "O Bureiha! How about your knowledge of your Book?"
Bureiha: I am surely knowledgeable in this regard.
Imam: How about its interpretation.
Bureiha: I am the most trustful in interpretation of the Book.
Hence, imam Musa Bin Jafar went on reciting the Bible. "The Messiah was reciting in this very way. None else did recite. You are the very man I have been looking for fifty years."
Bureiha and his maid embraced Islam in a distinguishable way.
Husham, Bureiha and the maid saw Abu Abdillah (peace be upon him) afterwards. As Husham related the story of Bureiha and his conversation with Musa (peace be upon him), imam recited God's saying, (Offspring, one of the other, and Allah is Hearing, Knowing). "How have you, the sacrificed, obtained the Torah, the Bible and the prophets' books?", Bureiha asked. "We have them in inheritance. We recite and utter them as the prophets recited and uttered. Allah does never elect a representative who should say, 'I do not know' about any question."
Bureiha adhered to Abu Abdillah (peace be upon him) and to his son, Musa (peace be upon him) till his death. Imam Musa Bin Jafar performed the ritual bathing, coffining and burying of Bureiha, and said, "This is among the Disciples of the Messiah. He does respect God's rights."
Most of Bureiha's acquaintances hoped had they been like him.
SOME OF THE DEBATE OF IMAM AS­SADIQ, RELATED BY HIS DISCIPLE HUSHAM BIN AL­HAKAM
Alihtijaj, part 2 page 69:
Husham Bin Al­Hakam: A miscreant asked Abu Abdillah about the on existence of the Creator of the cosmos.
Abu Abdillah: The evidence is the actuality of deeds referring to efforts of the maker. Whenever a constructive building is seen, it is directly understood that there should be an expert constructor who did so. Yet, this constructor is not met.
The miscreant: What is that Creator, then?
Abu Abdillah: He is a thing incompatible to things. I only used 'thing' for referring to him. He is a thing only by His objective being. He is neither a corporeality nor a feature. He is neither materialized nor measured. He is not comprehended by the five senses. Allusions cannot apprehend Him. Ages cannot degrade Him. Time cannot effect Him.
The miscreant: Every alluded is inevitably created.
Abu Abdillah: If this is true, we shall not be submitted to monotheism. We are not mandated to believe in a being that is not alluded. We say that anthropomorphized beings that are alluded, comprehended and conceived by senses must have been inevitably created. It is essential to substantiate that the Maker of things must have been out of the two unacceptable articles. First, article of denial that, particularly, stands for nullity and nonexistence. Second, article of anthropomorphizing the creatures that are evidently structured. Consequently, it is essential to affirm existence of the maker due to existence of the made, and their being made exhibits their indigence for the maker. This results in proving that the maker is not like the made. Specifications of the made, such as their extrinsic structure and composition, their being after nonexistence and their changeability in size, color and strength, do assert their want to their Maker.
The miscreant: As you have proved His existence, you have demarcated Him.
Abu Abdillah: I have not demarcated. I only prove His existence when there is nothing stands between proving and denial.
The miscreant: What about His saying, (The Beneficent settled on the Throne)? Abu Abdillah: He characterizes Himself by this expression. He is prevalent over the Throne and abstracted from His creatures. The Throne is not a place dedicated to Him. We believe that He is the bearer and the holder of the Throne. We repeat His statement, (His Chair is as large as the heavens and the earth.) Hence, we prove existence of the Throne and the Chair, but We do deny that the Throne and the Chair are containing Him. We also deny that the Lord, the Powerful and Glorified, is in need for a space or any created thing. We do affirm that His creatures are in need of Him.
The miscreant: What is the difference, then, between raising or lowering the hands towards the heavens or the earth?
Abu Abdillah: There is no difference according to the Lord's knowledge, comprehension and competence. However, He, the Powerful the Glorified, ordered his devotees and servants of raising their hands upward, towards the Heavens since He made it source of subsistence. Hence, we do affirm what is affirmed by the Quran and the Prophet who says, "Raise your hands to Allah, the Powerful the Glorified." This fact is unanimously agreed upon by the entire sects of Muslims.
The miscreant: Is it practicable that there are more than one creator for this cosmos?
Abu Abdillah: If there were two creators, they, both, should be either anterior and powerful, or both be weak, or one should be weak while the other powerful. Regarding the earliest probability, what for do they not challenge on having the godhead singularly? If one is powerful and the other is not, then it is provable that there is one creator, since the other is weak.
Furthermore, if there were two creators, they should be accordant in definite, not all, matters. As we notice this orderly creation and current planets and consequence of night, day, sun and moon; these all referred to ultimate coincidence of affairs of creation. Finally, this shows that the Maker if One.
Husham Bin Al­Hakam:
As Abul-Awja was before Imam As­Sadiq (peace be upon him), he was asked, "O Abul­Awja! Are you made or not?
Abul­Awja: No, I am not made.
Imam As­Sadiq: How should your figures be if you were made?
As he could not find an answer, Abul­Awja went out.
Husham Bin Al­Hakam:
Abu Shakir Ad­Deisani, the miscreant, addressed at Abu Abdillah, "O Jafar Bin Mohammed! Lead me to my god." There was a child having an egg in the hand. Abu Abdillah asked the child to give him that egg. Then, he commented, "O Deisani! In my hand is a covert fortress with a packed crust. Under this crust, there is another one, but lank. A liquid golden yellow and a dissolved silvern are under that lank crust. Neither the liquid golden yellow fuses with the dissolved silvern, nor does the dissolved silvern coalesce the liquid golden yellow. Hence, each is on its manner. No sound thing can go into it to tell of its soundness, and no rotten thing can go there to tell of its putridity. It is unknown whether it was created for the male or the female. It bursts colors like these of a peacock. Do you see there must have been a maker of such a thing?"
The man nodded his head for a considerable time before he declared, "I admit there is no god but Allah, lonelily without any associate, and I do admit Mohammed is His servant and apostle, and you are the imam and God's argumentation on His creatures. I do declare my repentance…"
Husham Bin Al-Hakam:
An Egyptian miscreant decided to see Abu Abdillah (peace be upon him) for disputation since he had heard of his knowledgeability. As he could not meet the imam in Al­Madina, he continued his way to Mecca. We were with the Imam when that Egyptian miscreant met him during the time of the ritual Circumambulation. After greeting, Abu Abdillah asked about his name.
The miscreant: Abdul Melik (servant of the king).
The imam: What is your nickname?
The Miscreant: Abu Abdillah (father of the slave of God).
The imam: Who is that (king) you are serving, is he a mundane or a heavenly king? What about your son? Is he a slave of a mundane or a heavenly god?
The miscreant could not find an answer.
The Imam: You should answer.
The miscreant kept up his silence.
The imam: You may see me after accomplishing this Circumambulation.
We were attendant when the miscreant came to Abu Abdillah.
The Imam: You know there is something beneath the earth and there is something above it, do you not ?
The miscreant: Yes, I do.
The imam: Have you gone beneath it?
The miscreant: No, I have not.
The imam: Can you realize what is there?
The miscreant: I cannot. But I surmise there is nothing there?
The imam: Surmise is deficiency unless it is ascertained. Have you been in the heavens?
The miscreant: No, I have not.
The imam: Can you realize what is there?
The miscreant: No, I cannot.
The imam: Have you seen what is beyond the east and the west?
The miscreant: No, I have not.
The imam: What a strange man you are! You have not attained the furthest east or west, and you have not descended under the earth, and you have not ascended to the heavens to know what creatures there are, and, meanwhile, you deny all! Is it practicable for the sane to deny what they ignore?
The miscreant: indeed, none addressed such wording at me.
The imam: Hence, you doubt so. Maybe yes, maybe not.
The miscreant: Maybe!
The imam: O man! The ignorant have no argumentation on the knowing. Similarly, the illiterate have no argumentation on the literate. O you Egyptian brother! Try to understand me. Do you not see the sun, the moon, the day and the night come one into the other without difference in disposition? Do you not see them go and return orderly. They are bound. They lack any other place to go in. If they were able to go, why would they be returning. If they were not bound, what for would they not interchange their roles or places. They are, by God, bound. O Egyptian brother! You believe it is the nemesis which arranges all these things. Then, what for is it incompetent to stop what is going on or release what is bound? See how the heavens is uplifted, and the earth is ballast. The heavens should never fall on the earth, and the earth should never incline on what is beneath. By God, it is the Creator the Maker who holds them.
(Husham:) Hence, that miscreant believed and succumbed to the imam who order me of instructing that man.
Alihtijaj, part 2 page 142:
Husham Bin Al­Hakam: Ibnu Abil­Awja, Abu Shakir Ad­Deisani, Abdul­Melik Al­Basri and Ibnul­Muqaffa met at the Holy House of God for mocking the pilgrims and reviling at the Holy Quran. Ibn Abil­Awja suggested that each should find faultfinding in a quarter of the Holy Quran so that, the next year, they should repeal the Quran entirely. They agreed upon meeting in the same place. They assured that faultfinding of the Quran should result in repealing Mohammed's prophecy which leads to nullity of Islam. This would prove those four person's being the right.
The next year, they met in the same place. Ibn Abul­Awja confessed, "Since our last meeting, I have been thinking of the Verse, (Then when they despaired of him, they retired, conferring privately together. 12:80) I could not find any fault in the rhetoric and meaningfulness of this Verse; therefore I could not see another Verse."
Abdul­Melik spoke, "Since our last meeting, I have been thinking of the Verse, (O people! A parable is set forth, therefore listen to it; surely those whom you call upon besides Allah cannot create a fly, though they should all gather for it, and should the fly snatch away anything form them, they could not take it back for it; weak are the invoker and the invoked. 22:73) I could not say anything about this Verse."
Abu Shakir spoke, "Since our last meeting, I have been thinking of God's saying, (If there had been in them any gods except Allah, they would both have certainly been in a state of disorder. 21:22) I could not say anything about this Verse."
Ibnul­Muqaffa spoke, "Since our last meeting, I have been thinking of God's saying, (And it was said: O earth! Swallow down your water, and O cloud! Clear away. And the water was made to abate and the affair was decided, and the ark rested on the Judi, and it was said: Away with the unjust people. 11:44) I could neither conceive it, nor could I say anything about it."
Meanwhile, Jafar Bin Mohammed As­Sadiq passed by them and recited God's saying, (Say: if men and jinn should combine together to bring the like of this Quran, they could not bring the like of it, though some of them were aiders of others. 17:88)
They looked at each other and confessed, "If Islam is an actuality, Mohammed's succession shall be in the hands of none other than Jafar Bin Mohammed. We have never seen such a person. We revere him whenever we see. Besides, we feel embarrassed when we meet him" Hence, they escaped after they had declared their submission.
HUSHAM'S ARGUMENTATION AGAINST AMR BIN UBEID
Alihtijaj, part 2 page 126: Husham Bin Al-Hakam: I was greatly touched when I received the news of Amr Bin Ubeid's opinions and his holding sessions in Basra Mosque. Hence I went there.
It was Friday when I arrived in Basra and went directly to the Mosque. A great number of people were encircling Amr who was in a black garment, in the twist, and another on the shoulders. People were referring to him in their questions. I could push my way through them till I had a seat rather near. I knelt and asked, "O master! I am a foreigner. May I ask you a question?"
Yes, you may.
Do you have eyes?
O son! What sort of question is this?
Well, this is my question.
Although it is an idiot question, I am to answer.
Well, you will answer me?
Ask, then.
Do you have an eye?
Yes, I do.
What is its function?
I can distinguish colors and person with it.
Do you have a nose?
Yes, I do.
What is its function?
I smell with it.
Do you have a tongue?
Yes, I do.
What is its function?
I use it in articulation.
Do you have an ear?
Yes, I do.
What is its function?
I hear sounds with it.
Do you have hands?
Yes, I do.
What is their function?
I use them for seizing things, and discerning the flimsy from the dense.
Do you have legs?
Yes, I do.
What is their function?
I use them for moving from a place to another.
Do you have a mouth?
Yes, I do.
What is its function?
I taste the different drinks and food.
Do you have a heart?
Yes, I do.
What is its function?
I use it for sensing whatsoever comes to the other organs.
What for should this occur while the other organs are sound and cogent?
O son! If the other senses or organs doubt anything, they will refer to the heart for noticing. Function of the heart, then, is asserting the true and eradicating the doubted.
This means that God made the heart for guiding the other organs to the true, does it not?
Yes, it does.
This means that the heart is inevitably necessary for eradicating doubts of the other organs, does it not?
Yes, it does.
O Abu Marwan! God, the Blessed the Exalted, did not leave your organs before He selected a leader whose mission is affirming the true and denying the doubted. How is it practicable for Him to leave all these beings subsisting in their perplexity, suspicion and discrepancy, without selecting for them a leader to whom they should refer in states of suspicion and perplexity, like He had done when He selected a leader to whom the other organs should refer in states of doubt and perplexity?
For a considerable while, Amr could not find an answer. He, then, glanced at me and asked, "You are Husham, are you not?" "No, I am not," I answered. "You are one of his disciples, are you not?" he asked. "No, I am not," I answered. "Where are you from, then?" he re asked. "From Kufa," I answered. "It is indeed you, Husham." He asserted and embraced me. He sat me next to him without uttering a single letter till I left.
Reference: ImamReza.net

Who was Ibn Saba?

Who was Ibn Saba?
By Ayatullah Muhammad Jawad Chirri
Late Director of the Islamic Center of America
The mercenary writers whose goal is to split the Muslims allege that a Yemenite Jew from Sana', Abdullah Ibn Saba (also called Ibn al-Sawda), adopted Islam during the reign of the third Caliph 'Uthman. They allege that Ibn Saba, through some doctrines that he spread among Muslims, was a big factor in causing the revolt against 'Uthman.
The following are some of the doctrines attributed to Ibn Saba.
(1). This alleged Jew invented the idea that the Prophet Muhammad would return before the Day of Judgement. He based his allegation on the return of Jesus, saying:
"If Jesus is going to come back, Muhammad will also return because he is more important than Jesus."
He also quoted the following verse from the Qur'an to support his allegation: "Certainly the one who revealed the Qur'an to you shall return you." These writers say that the Shi'ite school borrowed from this imaginary Jew the idea that the Prophet would return.
(2). Ibn Saba is the one who propagated the idea that Ali Ibn Abi Talib is the executor and successor of the Messenger of God. He said that there were a thousand prophets before Muhammad, and that each prophet had an executor after him, and that Ali is the executor of the Prophet. Furthermore, Ibn Saba said that the three caliphs who ruled after the Prophet were usurpers of the Islamic rule.
(3). Ibn Saba is the one who instigated the two prominent companions of the Prophet Muhammad, Abu Dharr and Am-mar Ibn Yasir, against 'Uthman. The mercenary writers also allege that this imaginary Jew met Abu Dharr in Damascus, and that he introduced him to the idea of prohibiting treasuring gold and silver. He also said that the revenue from Zakat and land tax belongs to the Muslims rather than to God.
(4). Ibn Saba persuaded the men who participated in killing 'Uthman to start the battle of Basra (at night) between Imam Ali's camp and the camp of the three leaders (A'ishah, Talhah, and Zubayr). He wanted to make each of the two armies accuse the other of starting the battle. Let us discuss each of these allegations in order.
The Return of the Prophet Muhammad
The attribution to Ibn Saba of the idea that the Prophet would return is ridiculous. It shows the ignorance of the mercenary writers who write such allegations. They misunderstand the history of Islam. Had these mercenaries studied Islamic history carefully, they would have known that the first one who declared the idea of the return of the Messenger of God was 'Umar Ibn Al-Khattab.
Muslim historians agree that 'Umar stood at the Mosque of the Prophet when the Prophet passed away and said:
"There are hypocrite men who allege that the Messenger of God has died. Certainly the Messenger of God did not die, but he went to his Lord as Moses, son of 'Imran, went to his Lord (for receiving the Heavenly commandments). By God, Muhammad will return as Moses returned, and he shall sever the hands and legs of the men who alleged that the Messenger of Allah has died." (Ibn Hisham, Al-Sirah al-Nabawiyyah, part 2, page 655)
We cannot say that 'Umar took this idea from Abdullah Ibn Saba or any other person. Ibn Saba did not even exist at that time, not even in the imagination of Sayf bin 'Umar al-Tamimi, who invented the entire allegation.
The Shi'ite school of thought does not consider the Prophet's return a part of Islamic belief. If any Muslim believes in this, it would only be logical to say that the source of this doctrine is the second Caliph's speech on the day the Messenger of God died, rather than Ibn Saba.
The Doctrine of Ali's Executorship
The dividers of Muslims alleged that Ibn Saba is the one who invented the doctrine of Ali's executorship. Yet history testifies that the Messenger of God himself is the one who declared that Ali would be his executor. Imam Ali reported the following: When the Qur'anic verse:
"And warn your closest relatives"
was revealed, the Messenger of God called me and said:
"Ali, certainly Allah commanded me to warn my closest relatives, and I feel the difficulty of this mission. I know that when I confront them with this warning, I will not like their response."
The Prophet invited the members of his clan to dine with him on a small amount of food and little milk. There were forty of them. After they ate, the Prophet spoke to them:
"Children of Abdul Muttalib, by God, I do not know of any young man from the Arabs who brought to his people better than I brought to you. I have brought to you the goodness of this world and the Hereafter. The Almighty commanded me to invite you to it. Who among you will assist me on this mission and become my brother, executor, and successor?"
No one accepted the invitation, and I said:
"Messenger of God, I shall be your assistant."
He held my neck and said to them:
"This is my brother, executor, and successor. Listen to him and obey him." They laughed, saying to Abu Talib: He (Muhammad) commanded you to listen to your son and to obey him. (al-Tabari, al-Ta'rikh, part 2, pages 319-21)
This hadith was reported by Ibn Ishaq, Ibn Abi Hatim, Ibn Mardawayh, and Al-Bayhaqi in his book aI-Dala'il. This was also reported by a number of historians including Abu al-Fida and Ibn al-Athir. In addition, Muhammad Hussein Haykal recorded it in his book Hayat Muhammad (first edition).
Here we should ask the following question: Imam Ali reported that the Messenger of God is the one who granted him the office of executorship, brotherhood, and successorship. Sayf Ibn 'Umar reported that the idea of the executorship of Ali had come from a Jew called Abdullah Ibn Saba.
We should ask the members of the Takfeer University (who call everyone who disagrees with them "Kafir"-unbeliever) the following question: Do you believe Imam Ali's report or Sayf Ibn 'Umar's?
Sayf was accused by prominent Sunnite scholars of weakness, forgery, and heresy. Of course, we should not expect any true Muslim to choose the report of a liar such as Sayf Ibn 'Umar and reject the report of the Imam of the faithfuls, Ali Ibn Abi Talib, the brother of the Prophet. The Messenger of God once said to Ali: "Would you not be pleased to be to me like Aaron was to Moses, but there shall be no Prophet after me?" (al-Bukhari in his Sahih reported this through his channel to Sa'd Ibn Abi Waqqas, part 6, page 3). Muslim also reported this in his Sahih, part 15, page 176.
Hadith Al-Ghadir
Do the mercenary writers who endeavor to spread hostility among Muslims forget that while returning from his farewell pilgrimage, and in the presence of over a hundred thousand pilgrims, the Messenger of God declared:
"Do I not have more right over the believers than they have over themselves?"
"They answered:
'Yes, Messenger of God.'
"The Prophet held up the hand of Ali and said:
'Whoever I am his Mawla (leader), this Ali is his Mawla. God, love whoever loves him, and be hostile to whoever is hostile to him.'
" No Muslim would doubt that the Messenger of God is the leader of all Muslims from all generations.
The Prophet in his statement granted Ali the same position as his when he said that Ali is the leader of everyone who follows the Prophet. This declaration which was reported by about a hundred companions does not just indicate that Ali is the executor of the Prophet, but also indicates that Ali takes the place of the Messenger in the leadership of all Muslims.
However, these mercenaries still allow themselves to say that the belief that Ali was the executor of the Messenger had come through a Jew who declared his Islam during the days of 'Uthman.
The Mercenaries Try To Defame The Two Beloved Companions Of The Prophet, Abu Dharr And Ammar Ibn Yasir
The mercenary workers did not even hesitate to attack the outstanding companions, Abu Dharr and Ammar. They said that Abu Dharr and Ammar met the imaginary Jew Ibn Saba, were affected by his propaganda, and thus turned against 'Uthman.
They say this while history testifies that Abu Dharr said to 'Uthman in the presence of Ka'b Al-Ahbar:
"Do not be satisfied that people do no harm to others. They should try to assist one another. It could be that the person who pays Zakat should do more. He should assist his neighbors and Muslim brothers and be generous to his relatives."
Ka'b Al-Ahbar said:
"Whoever performs his duty would be free of any other additional charitable spending."
Abu Dharr immediately took his cane and hit Ka'b on the neck injuring him and said:
"Son of a Jewish lady, are you trying to teach us our religion?"
With such a firmness in religion which made Abu Dharr hit and injure Ka'b (who was highly respected by 'Umar and 'Uthman) because he tried to give a verdict in the Islamic religion, it is inconceivable that Abu Dharr would learn from the imaginary Ibn Saba, who never met 'Uthman or any other caliph before him.
The dividers of Muslims do not hesitate to attack Abu Dharr and Ammar by saying that they were affected by Ibn Saba. However, we should not forget that by their attacking two prominent companions, they actually are attacking the Messenger of God who attested to their purity and righteousness.
Ibn Majah, in his authentic Sunan, reported that the Messenger of God said: "Certainly Allah commanded me to love four persons and informed me that He loves them."
The companions asked the Prophet:
"Messenger of God, who are these four persons?"
The Prophet said:
"Ali is from them (repeating that three times), Abu Dharr, Salman, and Al-Miqdad." (part 1, page 52, hadith No.149)
Al-Tirmidhi, in his authentic Sunan, reported that the Messenger said: "Every prophet was given by God seven righteous companions. I was given fourteen righteous companions." He included in them Ammar and Al-Miqdad. (part 5, page 329, hadith 3877)
Al -Tirmidhi also reported that the Prophet said:
"Heaven has not shaded, nor has the earth carried a truer person than Abu Dharr. He walks on earth with the immaterialistic attitude of Jesus, son of Mary." (part 5, page 334, hadith 3889)
Ibn Majah, in his authentic Sunan, reported that Imam Ali said:
"I was sitting in the house of the Prophet and Ammar asked to see him. The Prophet said 'Welcome the good and the purified.'"
Ibn Majah also reported that 'A'ishah reported that the Messenger of God said "Whenever Ammar is given two alternatives, he always chooses the most righteous of the two."
Al-Tirmidhi, in his authentic Sunan, reported that the Messenger of God witnessed Ammar and his two parents tortured in Makkah. The Prophet said to them: "Members of Yasir's family, be patient. Your destination is paradise. (part 5, page 233)
Thus, Ammar and his parents were the first people to be declared by the Prophet to be dwellers of Paradise. Here we should say: When a Muslim knows that the Prophet has commended these two important companions so highly, and if he is a believer in the truthfulness of Muhammad, he does not allow himself to insult these two companions. Such an insult discredits the Prophet.
We find that the hostility of Sayf Ibn 'Umar Al-Tamimi, who lived during the second century after the Prophet, and the hostility of his students towards the Shi'ites motivated them to spread cheap propaganda. Sayf knew that attributing the revolt against 'Uthman to the work of Ibn Saba contradicted known historical facts which show that the two companions, Abu Dharr and Ammar, were opposed to 'Uthman 's ever coming to power.
Because Sayf knew of their opposition to 'Uthman, he tried to smear their reputations by adding the names of the two prominent companions to the list of students of the imaginary Jew.
If Ibn Saba ever existed he, according to the tale of Sayf Ibn 'Umar, had declared his Islam after 'Uthman came to power. Abu Dharr and Ammar Ibn Yasir, on the other hand, had been opposed to 'Uthman's caliphate before he came to power. The two companions were followers of the Imam Ali. They were firm believers that he was appointed by the Prophet to be his successor.
Since this was their belief before Ibn Saba's existence, Sayf's story about their being influenced by Ibn Saba is unfounded and untrue. Thus, in order to clear the third caliph from all the accusations pertaining to his ill-management of the Islamic treasury, Sayf accused the revolters of being students of Ibn Saba. He then completed his story by adding the two companions to the class of Ibn Saba's students, intentionally overlooking the fact that the two companions belong to the first successful class of the school of the Prophet Muhammad. They were among the important companions who were honored by the Prophet. In the end, Sayf was led by his untrue story to reject the testimony of the Prophet. By this, Sayf had disproved his whole tale.
Who Is Sayf Ibn 'Umar?
The books that deal with the reporters of hadiths inform us that Sayf was a well-known liar.
Ibn Ma'in (died in 233 AH) said: Sayf is weak.
Abu Hatim (died in 277 AH) said: Sayf's hadith is rejected.
Al-Nisa'i (died in 303 AH) said: Sayf is weak.
Abu Dawud (died in 216 AH) said: Sayf is nothing. Some of his hadiths were conveyed and the majority of them are denied.
Ibn Hibban said: Sayf attributed fabricated hadiths to good reporters. He was accused of being a heretic.
Al-Darqutni (died in 385 AH) said: Sayf is weak.
Al-Hakim Al-Nisaburi (died in 405 AH) said: Sayf is accused of being a heretic.
Ibn Abd Al-Barr (died in 462 AH) said in his writing abut Al-Qa'qa': Sayf reported that Al-Qa'qa' said: I attended the death of the Prophet Muhammad. Ibn Abd Al-Barr also said: Ibn Abi Hatim said: Sayf is weak. Thus, what was conveyed of the presence of Al-Qa'qa' at the death of the Prophet is rejected.
Ibn Hajar (died in 850 AH) said: Sayf's hadith is weak.
Al-Suyuti (died in 900 AH) said after conveying a hadith: "Many reporters of this hadith are weak and the weakest among them is Sayf."
(Sayyid Murtada Al-Askari, Abdullah Ibn Saba, pages 27-28)
I should mention that Al-Askari had a very distinguished achievement. He proved beyond any doubt, in his book Abdullah Ibn Saba, that Ibn Saba never existed, and that he was invented by Sayf Ibn 'Umar.
Was Ibn Saba the Organizer of the Revolt Against 'Uthman in Basra, Kufa, and Egypt?
Should a reader of Islamic history be liberated from his emotions towards or against the Third Caliph, he can be assured that the call for a revolt against the Caliph did not start in Basra, Kufa, Syria, or Egypt.
The agitation against the Caliph started in Madinah by prominent and influential individuals. The most prominent among them were 'A'ishah, the mother of believers, Talhah, Zubayr, Abdul Rahman Ibn Awf, Amr Ibn al-As, and Ammar Ibn Yasir.
The Third Caliph, 'Uthman, was given the allegiance of the people with the stipulation that he would manage the affairs of the nation according to the Book of God and the teachings of the Prophet. He was to follow the method of Abu Bakr and 'Umar, if there was no instruction from the Qur'an or the Prophet.
It is well-known that the first two caliphs lived very simple lives. They did not give members of their clans a preference over other people, nor did they appoint any of their relatives to prominent positions in the State. 'Uthman, on the other hand, had his own opinions. He allowed himself to live luxuriously. He put members of his clan in prominent and strong positions in the State, preferring them over other Muslims. However, his relatives were not righteous
'Uthman thought that his preference towards them was in accordance with the Book of God because the Qur'an urges people to be kind to their relatives. This method of handling the affairs of the State did not please many companions. They found it extravagant and extreme. They criticized the Caliph for the following things:
(1). He brought his uncle Al-Hakam Ibn Al-As, (son of Umayyah, son of Abd Shams), to Madinah after the Prophet had exiled him from Madinah. It was reported that Al-Hakam used to hide and listen to the words of the Prophet as he spoke secretly to prominent companions and circulated what he heard. He used to imitate and ridicule the Prophet in the way he walked. The Prophet one time looked at him while he was being imitated and said: "This way you will be." Al-Hakam started immediately shaking and continued that way until he died. One day, while sitting with some of his companions, the Messenger of God said, "A cursed man will enter the room." Shortly thereafter, Al-Hakam entered. He was the cursed man. (Yusuf Ibn Abd Al-Barr, AI-Isti'ab, part one, pages 359-360)
(2). After bringing him to Madinah, 'Uthman gave his uncle Al-Hakam 300,000 dirhams.
(3). He made Marwan, son of Al-Hakam, his highest assistant and top advisor, giving him influence equal to his own. Marwan bought a fifth of the spoils of North Africa for 500,000 dinars. However, he did not pay this amount. The Caliph allowed him to keep the money. This amount was equal to ten million dollars.
(4). The Caliph appointed his foster brother Abdullah Ibn Sa'd governor of Egypt. At that time, Egypt was the largest province in the Muslim State. Ibn Sa'd had declared his Islam and moved from Makkah to Madinah. The Prophet enlisted him as a recorder of the revelation. However, Ibn Sa'd then deserted the faith and returned to Makkah. He used to say:
"I shall reveal equal to what God revealed to Muhammad."
When Makkah was conquered, the Prophet ordered the Muslims to kill Ibn Sa'd. He was to be killed even if he was found tying himself to the cloth of the Ka'bah. Ibn Sa'd hid himself at the house of 'Uthman. When the situation calmed down, 'Uthman brought Ibn Sa'd to the Prophet and informed him that he had put Ibn Sa'd under his protection. The Prophet remained silent for a long while, hoping that one of those present would kill Ibn Sa'd before he honored 'Uthman's request. The companions, however, did not understand what the Prophet meant by his long silence. Since no one moved to kill Ibn Sa'd, the Prophet approved the protection of 'Uthman.
(5). The Caliph 'Uthman appointed Al-Walid Ibn 'Uqbah (one of his Umayyad relatives), governor of Kufa after dismissing the previous governor, the famous companion Sa'd Ibn Abi Waqqas. Sa'd was a famous marksman known for combating enemies of Islam in front of the Prophet at the Battle of Uhud. The Prophet prayed for him saying:
"Lord, I ask Thee to make his arrow accurate as I ask Thee to respond to his prayer."
Walid's past during the time of the Prophet was not honorable. The Qur'an discredited him and called him a transgressor. For instance, the Messenger sent him to Banu Al-Mustalaq to collect their Zakat. Walid witnessed from a distance the Mustalaqites coming toward him on their horses. He became frightened due to a previous hostility between the Mustalaqites and him. He returned to the Messenger of God and informed him that the Mustalaqites wanted to kill him. This was not true. However, Walid's information infuriated the Medinite Muslims, and they wanted to attack the Mustalaqites. At this time, the following revelation came down:
"Oh you believe, if a transgressor comes to you with news, try to verify it, lest you inflict damage on people unwittingly; then you may consequently regret your hasty action. (ch. 49, v.6)
Walid continued in his non-Islamic way for the rest of his life. He used to drink wine and several witnesses testified to the Caliph that they had witnessed Walid drunk while leading a congregational prayer. Upon the testimony of good witnesses, Walid was lashed eighty times and was dismissed by the Caliph. The Caliph was expected to replace this transgressor with a good companion of the Prophet but, instead, he replaced Walid with Sa'id Ibn al-As, one of his Umayyad relatives.
The Companions of Madinah Wrote To the Companions outside Madinah
Al -Tabari reported that when people witnessed what 'Uthman had done, the companions living in Madinah wrote to the companions living in other provinces: "You have left Madinah to endeavor in the way of God and promote the religion of Muhammad. The religion of Muhammad has been corrupted. Come back and straighten the religion of Muhammad." The companions came from every province and killed the Caliph. (Al-Tabari, al-Ta'rikh, part 4, page 367)
Talhah
Talhah Ibn Ubaydullah was one of the biggest agitators against 'Uthman. It is reported that Imam Ali said to Talhah:
"I ask you in the name of Allah to deter people from attacking 'Uthman." Talhah retorted:
"No, by God, until the Umayyad returns to the people their rights." 'Uthman was the head of the Umayyads. (Al-Tabari, page 405)
'Uthman was besieged in Madinah while Imam Ali was in Khaybar. The Imam came to Madinah and found people gathering at the residence of Talhah, one of the influential people in Madinah. 'Uthman came to Imam Ali and said:
"You owe me my Islamic right and the right of brotherhood and relationship. If I have none of these rights and if I were in the pre-Islamic era, it would still be a shame for a descendant of Abd-Manaf (of whom both Ali and 'Uthman are descendants) to let a man of Taym (Talhah) rob us of our authority."
Imam Ali said to 'Uthman:
"You shall be informed of what I do."
The Imam went to Talhah's house. There were a lot of people there. Imam Ali spoke to Talhah saying:
"Talhah, what is this predicament in which you have fallen?"
Talhah said:
"Abu al-Hasan, it is too late."
The Imam went to the treasury and ordered people to open it. Unable to find the key, he broke the door and distributed some of the money among the people. People then deserted Talhah. 'Uthman was very pleased. Talhah came to 'Uthman and said:
"Amir Al-Mu'minin, I tried to do something but Allah prevented me from doing it."
'Uthman said:
"By God, you did not come as repenter; you came only because you were defeated. May God punish you for your intention." (Ibn Al-Athir, AI-Kamil, part 3, page 84).
Al-Tabari reported in his history that when 'Uthman was besieged, Ibn Abbas came to see him. 'Uthman said:
"Ibn Abbas, come with me." He made him listen to some of the conversations among the besiegers outside the house. They witnessed Talhah pass and ask the people:
"Where is Ibn 'Udays (the leader of the Egyptian revolters)?"
Ibn 'Udays came and conferred secretly with Talhah. Ibn 'Udays then returned to his group and said:
"Do not let anyone enter or leave 'Uthman's house."
'Uthman said to Ibn Abbas:
"This is an order from Talhah. God, I ask Thee to take care of Talhah Ibn Ubaydullah. He instigated these people against me. By God, I hope his share of the caliphate is zero and that his blood is shed." (Al-Tabari, part 4, page 379)
'Aishah
Talhah was not the only collaborator against 'Uthman. His cousin, 'A'ishah, was collaborating and campaigning against 'Uthman as well. She was hopeful that Talhah would be the successor to 'Uthman.
She said to Ibn Abbas while both were performing the pilgrimage:
"Ibn Abbas, you are endowed with an effective tongue. I ask you in the name of God not to try to scatter people away from Talhah by putting doubt in their minds. The situation of 'Uthman has become obvious. People have come from many locations for something big that is about to happen. I know that Talhah Ibn Ubaydullah has acquired the keys of the treasury houses. If Talhah succeeds 'Uthman, he will follow the path of his cousin Abu Bakr . . ." (Al- Tabari, page 407)
Al-Baladhuri in his history (Ansab Al-Ashraf) said that when the situation became extremely grave, 'Uthman ordered Marwan Ibn Al-Hakam and Abdul Rahman Ibn Attab Ibn Asid to try to dissuade 'A'ishah from campaigning against him. They went to her while she was preparing to leave for pilgrimage and said:
"We pray that you stay in Madinah and that Allah may through you save this man ('Uthman)."
'A'ishah said:
"I have prepared my means of transportation and vowed to perform the pilgrimage. By God, I shall not honor your request."
Marwan and Ibn Attab stood up and Marwan said:
"Bishr built the fire to stir up the people against me; and when the fire became large he left the scene."
'A'ishah said:
"Marwan, I wish that he ('Uthman) was in one of my sacks, and that I could carry him. I would then throw him into the sea." (AI-Baladhuri, part 1 of Vol.4, page 75)
Certainly the revolution against the Third Caliph started in Madinah, not in Basra, Kufa, or Egypt. The prominent people of Madinah are the ones who wrote to those outside of Madinah and instigated them against 'Uthman. To say that a Jew named Ibn Saba is the one who inspired people to revolt against the Caliph is not logical unless we say he is the one who inspired 'A'ishah, Talhah, and Zubayr to revolt.
But those who speak of Ibn Saba and his role do not include 'A'ishah and the people of her position as followers of Ibn Saba. The alleged role of Ibn Saba, in the revolt against 'Uthman, would also be credible if we were to say that Ibn Saba was the one who persuaded the Caliph to follow a path contrary to that of the first two Caliphs, and that he was the one who advised 'Uthman to give Islamic funds to his relatives and appoint them governors of Islamic provinces.
The manner in which 'Uthman conducted the affairs of the Islamic State gave 'A'ishah, along with Talhah, Zubayr, and others, reason to instigate the Muslims against 'Uthman. However, those who attribute the revolution against 'Uthman to Ibn Saba do not accept that Ibn Saba was the one who advised 'Uthman to follow that wrong policy. They are correct, because that alleged Jew never existed except in the imagination of Sayf Ibn 'Umar Al-Tamimi
It is amazing that such an important role in the revolution against 'Uthman is attributed to a man whose existence has no evidence. Yet historians forget the important role which was played by a person well known in Islamic history, namely: Amr Ibn Al-As. He was more intelligent and more clever than any Jew that ever existed in that era. Amr had all the reasons to conspire against the Caliph and he had all the abilities to instigate most of the Medinite personalities against him.
Amr Ibn Al-As
Amr Ibn Al-As was one of the most dangerous agitators against 'Uthman. He was the governor of Egypt during the reign of the second Caliph. However, the Third Caliph dismissed him and replaced him with his foster brother Abdullah Ibn Sa'd Ibn Abi Sarh.
Amr became extremely hostile towards 'Uthman. He returned to Madinah and started a malicious campaign against the Third Caliph, accusing him of many wrong doings. 'Uthman blamed Amr and spoke to him harshly. This made Amr even more bitter. He used to meet Zubayr and Talhah and conspire against 'Uthman.
He used to meet the pilgrims and inform them of the numerous deviations of 'Uthman. When 'Uthman was besieged, Amr left Madinah and went to Palestine. He rested in an area called Al-Saba. He dwelt in a palace called Al-Ajlan. He would repeatedly say
"I wonder what news is coming about 'Uthman."
While he was at his palace accompanied by his two sons Muhammad and Abdullah, along with Salamah Ibn Zanba'a Al-Juthami, a traveler passed by. Amr called him and the following conversation took place:
Q. Where did you come from?
A. From Madinah.
Q. What is 'Uthman doing?
A. I left him heavily besieged. As soon as Amr finished his conversation with the traveler, another traveler appeared. Amr asked:
Q. What is 'Uthman doing?
A. He was killed.
Amr retorted saying: "I am Abu Abdullah. When I scratch an ulcer, I cut it. I used to campaign against him vehemently. I even instigated the shepherds at the top of the mountains to revolt against him."
Salamah Ibn Zanba'a Al-Juthami said:
"You, the Qurayshites, have broken a strong door between yourselves and the Arabs. Why did you do this?"
Amr answered: "We wanted to bring the truth out of the falsehood." (AI-Tabari, part 4, pages 356-57)
The dividers of Muslims ignored what is well-known in the history of Islam and which was reported by a host of good reporters. The revolution against 'Uthman was a result of the efforts of prominent personalities in Madinah, such as 'A'ishah, Talhah, Zubayr, Abdul Rahman Ibn Awf, and Amr Ibn Al-As.
Instead of attributing the revolution to real people who rebelled against 'Uthman and brought about the revolution, the dividers of the Muslims refuse to accept the truth or mention it. They attribute the revolution to an imaginary Jew, relying on the report of Sayf Ibn 'Umar Al-Tamimi, a man who was accused by prominent Sunni scholars to be a man of lies and deviations. They chose to accept Sayf's report in order to cover up for the Caliph, 'A'ishah, Talhah, and Zubayr.
It is even more amazing that 'A'ishah, Talhah, Zubayr, and Mu'awiyah Ibn Abi Sufyan fought the Imam in two wars, unprecedented in the history of Islam. They were the most zealous to smear the reputation of Imam Ali and his followers. Yet the opponents of Imam Ali did not accuse his supporters of being students of Ibn Saba.
History clearly states that Mu'awiyah commanded all the Imams of the mosques throughout the Muslim World to curse Imam Ali at every Friday prayer. If the imaginary Ibn Saba had any small role in the revolution against 'Uthman, Mu'awiyah would have made it the main topic of his defamation campaign against the Imam and his supporters.
He would have publicized throughout the Muslim World that those who killed 'Uthman were students of Ibn Saba and that they were the ones who brought Ali to power. However, neither Mu'awiyah nor 'A'ishah took this route because Ibn Saba's story was invented by Sayf Ibn 'Umar Al-Tamimi who lived in the second Hijra century after their death.
Who Started The Battle Of Basra?
The circulators of false accusations against the followers of the members of the House of the Prophet say that the followers of Ibn Saba started the battle of Basra at night just before the negotiations between Imam Ali and his three opponents ('A'ishah, Talhah, and Zubayr) were about to succeed.
They started the battle at night by attacking the two armies simultaneously in order to make them plunge into battle. This would abort the peaceful efforts whose stipulations were supposed to include the punishment of 'Uthman's killers. This allegation is opposed to many clear historical facts of which the following events were recorded by Al-Tabari in his history (part 4).
(1). Al-Shi'abi reported the following: "The right side of Amir Al-Mu'mineen 's army attacked the left side of Basra's army. They fought each other and people resorted to 'A'ishah and most of them were from Dabba and Al-Azd tribes." "The Battle started after sunrise and continued until afternoon. This means that the fight did not start during the night as the inventors of Ibn Saba claim.
The Basrites were defeated and a man from the tribe of Al-Azd said: 'Come back and attack.' Muhammad, son of Imam Ali (Ibn Al-Hanafiyya), hit him with his sword and severed his hand. The man shouted: 'Azdites, run away.' When the Azdites were overwhelmed by the army of the Imam, the Azdites shouted: 'We belong to the religion of Ali Ibn Abi Talib.' " (Al- Tabari, page 312)
(2). The report of Qatadah said:
"When the two armies faced each other, Zubayr appeared on his horse while he was well armed. People said to the Imam, '
This is Zubayr.'
The Imam said:
Zubayr is the more expected of the two to remember God, if he is reminded." Talhah also came to face the Imam. When Imam Ali faced them, he said:
"Certainly you have prepared arms, horses, and men. Did you prepare an excuse for the Day of Judgement when you meet your Lord? Fear God and do not be like the lady who unravels her weaving after she had woven it strongly. Was I not your brother and you used to believe in the sanctity of my blood? Did anything happen to make it legal for you to shed my blood?"
Talhah said:
"You have instigated people against 'Uthman,"
Imam Ali retorted, quoting from the Qur'an:
"On the Day of Judgement, Allah will pay them their just due, and they will know that He (Allah) is the Manifest truth."
The Imam continued:
"Talhah, you are fighting for the blood of 'Uthman? May God curse those who killed 'Uthman.
"Zubayr, do you remember the day when you passed by with the Messenger of God at Banu Ghunam and he looked at me and smiled? I smiled back at him and you said to him:
'Ibn Abi Talib is always conceited.' The Messenger of God said to you:
'He is not conceited, and you shall fight him unjustly."'
Zubayr retorted:
"By God, this is true. Had I remembered that, I would not have made this journey. By God, I shall never fight you."
Zubayr left and informed 'A'ishah and his son Abdullah that he took an oath never to fight Imam Ali. His son counseled him to fight the Imam and pay atonement. Zubayr agreed and made his atonement by freeing his slave Makhul. (Al-Tabari, pages 501-502)
This event tells us that Talhah and Zubayr confronted the Imam before the start of the battle, and the confrontation was in the day time rather than at night. Otherwise, people could not have seen the confrontation or heard the conversation between the Imam and his opponents.
We are sure that there was no electricity for light, nor was there any voice amplifier to make conversations heard. Since the conversation and the confrontation took place before the start of the battle, it is clear that the report of Sayf about the battle starting during the dark night is a sheer lie.
(3). Al-Zuhri reported that Imam Ali had a dialogue with Zubayr and Talhah before the battle. He said that the Imam said:
"Zubayr, do you fight me for the blood of 'Uthman after you killed him? (by his instigation) May God give the most hostile to 'Uthman among us the consequence which he dislikes.
He said to Talhah:
'Talhah, you have brought the wife of the Messenger of God ('A'ishah) to use her for war and hid your wife at your house (in Madinah)! Did you not give me your allegiance?"'
Talhah said:
"I gave you the allegiance while the sword was on my neck."
At this point, the Imam tried to invite them to peace, leaving them no excuse. He addressed his army saying:
"Who among you will display this Qur'an and what is in it to the opposing army with the understanding that if he loses his hand he will hold the Qur'an with his other hand...?"
A youth from Kufa said:
"I will take the mission."
The Imam went through his army offering them the mission. Only the youth accepted it. The Imam said to him:
"Exhibit this Qur'an and say to them: 'It is between you and us from its beginning to its end. Remember God, and spare your blood and our blood."'
As the youth called upon them to resort to the Qur'an and surrender to its judgement, the Basrites attacked and killed him. At this time, Imam Ali said to his army
"Now the fight has become legal." The battle started. (Al-Tabari, page 905)
All these reports clearly indicate that the battle started in the day time rather than at night, as Sayf Ibn 'Umar has alleged. Had the confrontation between Imam Ali and Talhah and Zubayr taken place at night, it would have had no benefit because the two armies would not have been able to witness it or hear their conversation.
Also, the confrontation between the carrier of the Holy Qur'an and the Basrites would have been useless. None of the opposing soldiers could have seen the Qur'an in the hands of the young man at night. Furthermore, the alleged agreement between the Imam and the three leaders, to punish the ones who shared in 'Uthman's murder, would be logical only if the three leaders were serious in seeking punishment for the killers. But the three leaders were the main agitators who induced people to kill the Third Caliph
Had the revolters elected Talhah or Zubayr instead of the Imam as Caliph, they would have given the killers of 'Uthman the biggest prize. Certainly the leaders did not seek revenge for the blood of 'Uthman. They only pretended to do that as a means of destroying the Imam's caliphate.
Reference: ImamReza.net