توضیحات

زیر مجموعه: History

دسته: Sahaba

بازدید: 6113

On the Companions who Murdered Caliph Uthman

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

توضیحات

زیر مجموعه: History

دسته: Sahaba

بازدید: 4210

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

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

توضیحات

زیر مجموعه: History

دسته: Sahaba

بازدید: 5356

Miqdad, the Brave Sahabi

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

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

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

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

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

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

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

The Great Lesson

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

Hamraa al-Asad
Though wounded, the Muslims obeyed and supported the great Prophet [s]. So, he took them and headed for a place called Hamraa al-Asad.
The Jews were surprised to see the Muslims going with enthusiasm to face the polytheists army a day after the battle of Uhud.
The polytheists thought about attacking Madina again to destroy Islam completely. So, Abu-Sufyan had camped at al- Rouhaa.
Abu-Sufyan heard about the Muslim Army's coming. He was worried, for he knew that the Muslims' defeat was because of the bow men's neglect. So, he withdrew his fighters to Makkah. He tried to frighten the Muslims. Thus, he sent them his threats to Hamraa al-Asad.
The Muslims did not pay attention to his threats. They went on camping at Hamraa al-Asad for three days. They were burning fire at night to challenge the polytheists.
Abu-Sufyan was afraid. So, he ordered his troops to withdraw to Makkah.
Thus, our Master Muhammad [a] could restore Islam to its former reputation in the Arab Peninsula.

Allah loves Him
Al Miqdad deeply believed in Allah and His Apostle. So, our Master Muhammad [s] said about him and about some of his companions: Allah has ordered me to love four (persons), and He has told me that He loves them. The persons are Ali, al-Miqdad, Abu-Dhar and Salman.
Our Master Muhammad [s] passed away. Some companions were certain that his successor would be Ali bin Abu-Talib [a].
Still some Muhajireen and Ansar held a meeting in Bani Saaida's Saqifa (Shelter). There was a serious competition for the Caliphate. Finally, Abu-Bakr was appointed caliph.
Al-Miqdad, Salman, Ammar, Abu-Dhar, Abu-Ayoob al-Ansary, al-Abbas bin Abdul-Muttalib, and others were surprised at that appointment. So, they stood by Imam Ali bin Abu Talib [a].
The Imam insisted on his attitude. His wife Fatima al-Zahra, our Master Muhammad's daughter, supported him.
Fatima al-Zahra was displeased with what had happened after her great father's passing away. She passed away six months after Abu-Bakr's Caliphate.
Imam Ali [a] was forced to acknowledge Abu Bakr to avoid disunity Then the other companions acknowledged him, too.
Al-Miqdad paid homage and began waging holy war. He taught people the Qur'an. His reading became famous all over Shaam.
Al-Miqdad stayed loyal to Allah and His Apostle. He did not change his opinion.
The Second Caliph appointed six persons. They were Ali bin Abu-Talib [a] Uthman bin Affan, Abdul-Rahman bin Auf, Saad bin Abi-Wakkas, al-Zubair bin al-Awam, and Talha bin Abdullah. The appointed persons held a meeting to elect one of them caliph.
Some Companions hoped that Imam Ali [a] would be elected. Thus al-Miqdad shouted to make the appointed person hear: If you appoint Ali caliph, we'll hear and obey.
Ammar bin Yasir supported al-Miqdad. But the ambitious persons played an important role. So, Uthman was appointed caliph.

The End
Al-Miqdad saw Uthman deviating from the Prophet's behaviour. However, he stayed loyal to his religion. He became ninety years old. Then he passed away.

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

Ref: Imam Reza Network

توضیحات

زیر مجموعه: History

دسته: Sahaba

بازدید: 5916

Martyrdom of Hijr bin Adi al-Kindi and his Companions

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

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

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

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

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

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

2. Amru bin al-Hamaq al-Khaza'i
He was b. (son of) al-Kahil b. Habbib b. Amru b. al-Qayn b. Dharrah b. Amru b. Sa'd b. Ka'b b. Rabi'a al-Khaza'i.
He became Muslims before the Conquest (of Mecca), and emigrated to Medina. He was a loyal companion. Thus the Prophet, may Allah bless him and his family, prayed for Allah to make him (i.e., Amru)
1. See the following references about what we have written concerning Hijr and his companions: al-Daynwary, b. al-Athir, al-Tabari, b. Abu al-Haddid, al-Isti'ab, al-Nasa,ih al-Kafiya, and Tarikh Baghdad.
enjoy his youth. So eighty years, passed and no one saw a white hair among his hair, in addition to this, there was handsomeness on his face, that increased his splendor.
After the Prophet, Amru became a companion of the Commander of the faithful (ie, Ali) peace be on him, Thus he was the sincere companion to whom Ali said; "I wish I had a hundred people. like you in my army." Amru witnessed the Battles headed by Ali such as the Camel, Siffin, and al-Nahrwan.
The Commander of the faithful invoked Allah for Umru with these words. "O Allah, enlighten his heart with piety, and guide him to your stright path." Moreover, he said to him: "Amru, you will be killed after me. Indeed, your head will be moved (from one place to another). It will be the first head to be moved in Islam. Woe unto him who will kill you."1
Ibn al-Athir said in his book (al-Kamil fi Tarikh, vol.3, p.183): "When Zyyad came to Kufa, Ammara b. Aqaba b. Abu Mi'yat said to him: Indeed Amru b. al-Hamq has gathered the Shi'tes of Abu Turab (ie, Imam Ali)". Thus Zyyad sent for him (and said to him): "What are thse groups which you have gathered? Whomever you want to speak to, (you should speak to him) in the mosque."2.
"Then Amru was still (as al-Tabari has narrated) afraid and expecting till the event of Hijr b. Adi occurred. Then he proved Himself brave. A man called Bakr b. 'Ubayd from al-Hamra' (ie, the police of Zyyad) hit Umru on the head with an iron bar. Thus Amru fell over the ground. The Shi'ites carried him and hid him in the house of a man from the Azd. Then Amru went out to leave (Kufa). The other leader, Rifa'a b. Shaddad, accompanied him. So they headed for al-Mada'in. Then they departed till they arrived at the land of Mousil. They hid in a contain there. The governor of al-Rustaq condemned
1. Abbas al-Qummi, Safinat al-Bihar, vol. 2, p. 360.
2. al-Tabari had mentioned that slander of Ammara b. Aqaba, and then he said: "It is said that it was Yazid b. Ruwaym who slandered Amru b. al-Hamq, and said: He (ie, Amru has provoked the two cities (ie, Basrah and Kufa.)"
( 326 )
that. So he went to them with the horses. As for Amru, he reached Mousil while he was ill. As for Rifa'a b. Shaddad, who was a strong young men, he jumped on ihs quick horse and said to Amru: I will fight on behalf of you.' It does not avail me that you fight on behalf of me. Save yourself if you can. Thus Rifa'a attacked them, so they let him go. Then he want out while his horse was bolting. The horsemen went out looking for him. He was a sharp shooter so that he wounded or killed those horsemen who followed him. Thus they left him and went away. Then they asked Amru: "Who are you? "It is him whom if you lave it will be safer for you, and whom if you kill, it will be more harmful for you," replied' Amru, Again they asked him, but he refused to tell them. Thus b. Abu Balta'a, the governor of al-Rustaq, sent him to Abe al-Rahman b. Abd Allah b. Uthman al-Thaqafi, the governor of Mousil. When the latter saw Amru b. al-Hamaq, he knew him, and then he wrote to Mu'awiya concerning him. So Mu'awiya ordered Abd al-Rahman to stab Amru nine times as he (ie, Amru) stabbed Uthman."
Ibn Kuthayr opposed the Above mentioned account of al-Tabari. He said: "Indeed the companions of Mu'awiya found Amru dead in a cave. They cut off his head and sent it to Mu'awiya. Thus it was the first head to be moved in Ialam. Then Mu'awiya sent his head to his wife (ie, Amru's wife), Amina bint al-Sharid, who was in the prison of Mu'awiya. The head was put on her lap. She put her hadn on his forehead and kissed his mouth, and then she said: "you had concealed him for a long time, then you have offered him to me and he is dead. Therefore welcome to this lovable left."
Then he was in what al-Husayn, peace be on him, wrote to Mu'awiya: Aren't you who killed Amru b. al-Hamaq, the Companion of the Apostle of Allah, may Allah bless him and his family? He was the righteous person whom worship wore out to the extent that it made his body weak and his color yellow. you had given him security. you had given him some of the covenants of Allah and His pledges. If you had given them to a bird, it would have come showing impudence towards you Lord and disdaining His covenant through that."
I (i.e., the author) say: Through this covenant, al-Husayn refers to the clauses of the fifth item in the Peace Treaty.
In his book 'Safiinat al-Bihar, Abbas al-Qummi said: "His (ie, Amru's) gave was in the outskirts of Mousil. Abu Abd Allah, (ie, Sa'id b. Hamdan), the cousin of Saif al-Dawla, was the first to build the grave in the month of Sha'ban in the year 336 A.H."
In the book (Usul al-Tarikh wa al-Adab, vol. 9, p. 2) it has been mentioned: "Abu Al-Hasan 'Ali b. Abu Bakr al-Harawi said in the book al-Ziyarat (ie, visitations): "The shrine of Amru b. al-Hamaq was on the highest elevation at the outskirts of the Mousil. His body was buried (there) and his head was carried to Damascus. It was said that it was the first head to be carried in Islam. In the the shrine were some Sheriffs from the children of al-Husayn, peace be on him."

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

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

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

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

Ref: Imam Reza Network

توضیحات

زیر مجموعه: History

دسته: Sahaba

بازدید: 4763

Were all the companions of the Prophet just?

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

توضیحات

زیر مجموعه: History

دسته: Sahaba

بازدید: 4620

Were all the Companions of the Holy Prophet (S.A.W.) Upright and Righteous?

By: Grand Ayatullah Nasir Makarim Shirazi
Some of the Sunni brothers, due to the respect and importance attached to the 'first of the Muhajirs (Emigrants)' by the Noble Qur`an, have sought to infer that they had not committed any wrongdoing until the end of their lives and so, without exception, all of them ought to be looked upon with great esteem. They then generalized this issue to include all the 'companions' because of Qur`an's praise for them in connection with the 'pledge of Ridhwan' and other events. In practice, without taking into regard the deeds of the companions, they considered all of them to be exceptional humans and refused themselves the permission to indulge in any kind of examination and criticism with respect to their deeds.
One of them, the celebrated commentator and the author of al-Manar, has vociferously attacked the Shi'ites as to why they single out some of the initial Muhajirs for criticism… little realizing the great inconsistency of such beliefs with the spirit of Islam and its history?
Undoubtedly, the companions, especially the initial Muhajirs, possess a special reverence; however, this would only have been until so long as they had continued to tread the correct path and exhibit devotion (towards Islam), but from the day some of the companions deviated from the true path of Islam, the Noble Qur`an would surely view them differently.
For example, how can we ever exonerate Talhah and Zubayr for reneging the pledge and opposing the leader - one, who, apart from the explicit statements of the Noble Prophet (S.) attesting his leadership, had been elected by all the Muslims, including themselves? How can we clear them of the deaths of seventeen thousand Muslims, whose blood had been spilled during the Battle of the Camel? If a person were to shed the blood of one innocent person, he would have no excuse to present before Allah, what then to speak of this large multitude!
Basically, is it possible to conceive that 'Ali (a.s.) and his companions, as well as Talhah, Zubayr and some others of the companions of the Noble Prophet (S.) who had teamed up with them, were both on the side of truth in the Battle of the Camel?
Does any logic and intellect accept this manifest contrast? Can we, in the name of 'inviolability of the companions' close our eyes, regard them as special personalities and shove the entire history of Islam after the departure of the Noble Prophet (S.) into oblivion? And should we flout the Islamic criterion of:
{
إِنَّ أَکْرَمَکُمْ عِنْدَ اللٌّهِ أَتْـقَاکُمْ
}
“Verily the most honoured of you in the sight of Allah (s.w.t.) s (he who is) the most righteous of you.”
What kind of irrational and illogical judgement is this?
Basically, does there arise any problem if, one day, a person or persons were to stand in the ranks of the inmates of Paradise and supporters of truth, while on another day in the ranks of the inmates of Hell and opponents of truth? Are all the people infallibles? Have we ourselves not witnessed all these transformations taking place within individuals?
The story of the People of Apostasy - a group of Muslims who had turned apostates after the departure of the Noble Prophet (S.) - has been narrated by the Sunnites, as well as the Shi'ites in their books, that the first Caliph initiated a military expedition against them and suppressed their uprising. Had the People of Apostasy not witnessed the Noble Prophet (S.) and were they not his companions?
More amazing is the fact that in order to escape from this strange inconsistency some have brought in the pretext of ijtihad (independent reasoning) and state that individuals such as Talhah, Zubayr, Mua'wiyah and their supporters had been mujtahids (religious jurists) and although they had erred in their ijtihad, they had not perpetrated any sin; on the contrary, for these very acts of theirs they shall receive their rewards from Allah!!
Honestly, what a disgraceful logic! Is rebelling against the successor of the Noble Prophet (S.), breaking the pledge and shedding the blood of thousands of innocent people - and that too for the purpose of power, rank and wealth - so complex an issue that one is unable to perceive its evils? Does shedding that great measure of innocent blood entitle one to receive rewards from Allah (s.w.t.) ?
If we were to exonerate a group of companions, who had perpetrated offences in such a manner, without any doubt not a single offender would remain in this world, for we would have acquitted all criminals by this logic. Such unstructured defence of the companions would cause Islam to be viewed with great cynicism.
Consequently there lies no alternative except to look upon everyone - especially the companions of the Noble Prophet (S.) - with reverence and esteem, however only for so long as they do not deviate from the path of truth, justice and the agenda of Islam![117]
Numerous Sunni commentators have reported this tradition from Hamid ibne Ziyad, who says: I approached Muhammad ibne Ka'b al-Quradhi and said to him: What do you have to say in connection with the companions of the Noble Prophet (S.)? He replied:
جَمِيْعُ أَصْحَابِ رَسُوْلِ اللهِ فِي الْجَنَّةِ مُحْسِنُهُمْ وَ مُسِيْئُهُمْ
.
“All the companions are the inmates of Paradise - the righteous ones as well as the evil ones!”
I said to him: From where do you state such a thing? Whereupon he recited the following verse:
{
وَ السَّابِقُونَ الأََوَّلُونَ مِنَ الْمُهَاجِرِينَ وَ الأََنْصَارِ وَ الَّذِينَ اتَّبَعُوهُمْ بِإِحْسَانٍ رَضِيَ اللٌّهُ عَنْهُمْ وَ رَضُوا عَنْهُ
}
“And (as for) the foremost, the first of the Muhajirs and the Ansars, and those who followed them in goodness, Allah is well pleased with them and they are well pleased with Him.”[118]
And then continued: With respect to the 'Followers' there is a condition that they ought to have followed only the righteous deeds of the companions (only in this case would they attain deliverance, but this is not a condition for the companions to attain deliverance).[119]
However, this claim is unacceptable for several reasons: The ruling mentioned in the above verse should also be applicable in the case of the 'followers', who, as we had alluded previously, are those, who follow in the footsteps of the initial Muhajirs (Emigrants) and Ansar (Helpers). Therefore, the entire ummah, without exception, should be of the delivered ones!
As for the fact that in the tradition of Muhammad ibne Ka'b it has been said that Allah (s.w.t.) has placed a condition of good deeds with regards to the 'followers' i.e. they should only follow the righteous deeds and conduct of the companions, and not their sins, this is an amazing statement.
This is because if the condition prescribed for the followers in order to attain deliverance is to follow the righteous deeds of the companions, then it is all the more necessary for this condition to be prescribed for the companions too.
In other words Allah (s.w.t.), in the above verse, says that His pleasure and happiness shall encompass all the initial Muhajirs and Ansar, who were righteous and treaded the correct path, and all those who follow them. The verse does not say that He desires to encompass the Muhajirs and Ansar with His happiness, irrespective of whether they are good or bad, but as for the 'followers', He shall accept them only on the basis of that specific condition.
Reason and intellect totally reject this issue; this is because reason does not consider the companions of the Noble Prophet (S.) to possess any distinction over the others in this regard. Where lies the difference between the Abu Jahls and those, who initially embraced Islam but later deviated from it?
And why should those, who came into this world years and centuries after the Noble Prophet (S.) and whose sacrifices and heroisms were no less than those of the early companions of the Noble Prophet (S.), not be eligible for this Divine mercy? Especially since they possessed this distinction that despite not witnessing the Noble Prophet (S.), they had accepted him and had brought faith upon him.
How can the Qur`an, which says: Surely the most honourable of you with Allah (s.w.t.) s the one who is the most righteous amongst you, ever approve of such irrational discrimination? How can the Qur`an, which in its various verses, curses the sinners and unjust ones, and regards them as deserving of Allah's chastisement, approve of this irrational safety of the companions with respect to Divine punishment? Can there be exceptions to these threats and curses of the Qur`an such that a particular group is kept exempted? Why and for what reason?
Apart from these, can such a ruling not be regarded as showing a green light to them to perpetrate any and every kind of sin and offence?
This ruling does not conform with the history of Islam at all, for there have been numerous individuals who once had stood in the ranks of Muhajirs and Ansar, only to later deviate from their paths and find themselves incurring the anger of the Noble Prophet (S.) and consequently the wrath of Allah. Have we not heard of how Tha'labah ibne Hatib Ansari deviated and became the object of the Noble Prophet's (S.) anger?
To state this more clearly, if what they have intended is that the companions of the Noble Prophet (S.) did not commit any sins, and were pure and infallible from every kind of disobedience and transgression, this is tantamount to rejecting the most obvious and self-evident issues.
And if they meant that the companions did commit offences, but despite this Allah (s.w.t.) s pleased with them, this claim would mean that Allah (s.w.t.) has been pleased with sins!
Who is it that can absolve and acquit Talhah and Zubayr, who initially had been of the special companions of the Noble Prophet (S.), and 'Aishah, his wife, of the death of seventeen thousand Muslims in the Battle of the Camel? Was Allah (s.w.t.) pleased with these killings and blood-shed?
Would opposition to 'Ali (a.s.), the representative of the Noble Prophet (S.) - who, even assuming that he had not been appointed as the Caliph by the Noble Prophet (S.), at the very least, had been chosen by the consensus of the ummah - and battling him and his loyal companions be acts that would obtain the pleasure of Allah (s.w.t.) ?
The truth is that the advocates of the notion of inviolability of the companions, by their insistence and emphasis for the issue, have disfigured the pure face of Islam, which has always considered faith and righteous deeds to be the measure for gauging a person's character.
And finally, the pleasure and happiness of Allah (s.w.t.) that has been mentioned in the verse under discussion is associated with four titles - emigration, assistance, faith and righteous deeds. Thus, as long as all the 'companions' and the 'followers' adhered to these, they would be the object of Allah's (s.w.t.) grace, but the day they distanced themselves from these, they also distanced themselves from Allah's (s.w.t.) pleasure.
From the above discussion it becomes plainly apparent that the statements of the erudite, albeit prejudiced commentator - the author of al-Manar - in which he criticizes the Shi'ites for their lack of belief in the purity and uprightness of all the companions, possess no value and worth. The Shi'ites have not committed any sin save for the fact that they have accepted the rulings of intellect and reason, and the testimonies of the Noble Qur`an and history, and disregarded the unfounded and incorrect distinctions presented by the prejudiced ones.[120]
Notes:
[117] Tafsir-e-Namuna, vol. 7, pg. 263
[118] Suratul Tawbah (9), Verse 100
[119] Tafsirul Manar and the commentary of Fakhr Razi, while discussing the above verse.
[120] Tafsir-e-Namuna, vol. 8, pg. 108
Ref: Imam Reza Network

توضیحات

زیر مجموعه: History

دسته: Sahaba

بازدید: 4630

Were All Companions Just and Truthful?

“O Believers, if an unrighteous person comes to you with information, you should verify it or else you might inflict harm on a people in ignorance and then end up regretting what you have done” (Holy Qur'an: Chapter 49, Verse 6)
The Shi'ah are devoted to all those Companions of the Prophet Muhammad (s) who were loyal to his teachings in his life and remained so after his death. According to the Sunni view, even those who merely saw the Prophet (s) for a few seconds are called Companions and are considered immune from criticism. This idea is not supported by the Qur'an or historical facts, and has led too much of the difference between the two schools of thought.
A Companion Defined
Ibn Hajar al-'Asqalani, the famous Sunni scholar, defined a Companion of the Prophet (s) as a person who met the Prophet Muhammad (s), after having accepted Islam, and died while still being a Muslim.
He included in this definition the following:
q all those people who met the Prophet (s), irrespective of the fact whether it was for a long period or a very brief one,
q those who transmitted traditions from the Prophet (s) and those who did not,
q those who fought along with the Prophet (s) and those who did not,
q those who merely saw the Prophet (s) but did not sit in a gathering with him,
q as well as those who did not see him due to any excuse such as being blind. [Ibn Hajar al-'Asqalani, al-‘Isabah fi Tamyiz al-Sahaba, (Beirut), vol. 1, p. 10]
Were All Companions Just and Truthful?
The Ahl al-Sunnah are unanimous on the issue that all the Companions were just and trustworthy and that they were the best of the ummah. Many Sunni scholars have stated this belief, including:
q Ibn Hajar al-'Asqalani, al-‘Isabah fi Tamyiz al-Sahaba, (Cairo), vol. 1, pp. 17-22
q Ibn Abi Hatim al-Razi, al-Jarh wa al-Ta'dil, (Hyderabad), vol. 1, pp. 7-9
q Ibn al-'Athir, Usd al-Ghaba fi Ma'rifat al-Sahaba, vol.1, pp. 2-3
This concept is difficult to accept in the light of indisputable evidence to the contrary. Consider the following example:
q "Az-Zubair told me that he quarrelled with an Ansari man who had participated in (the battle of) Badr in front of Allah's Apostle about a water stream which both of them used for irrigation. Allah's Apostle said to Az-Zubair, "O Zubair! Irrigate (your garden) first, and then let the water flow to your neighbor." The Ansari became angry and said, "O Allah's Apostle! Is it because he is your cousin?"
On that the complexion of Allah's Apostle changed (because of anger) and said (to Az-Zubair), "Irrigate (your garden) and then with-hold the water till it reaches the walls (surrounding the palms)." So, Allah's Apostle gave Az-Zubair his full right. Before that Allah's Apostle had given a generous judgment beneficial for Az-Zubair and the Ansari, but when the Ansari irritated Allah's Apostle he gave Az-Zubair his full right according to the evident law. Az-Zubair said, "By Allah ! I think the following Verse was revealed concerning that case: "But no by your Lord They can have No faith Until they make you judge In all disputes between them." (4.65)" [Sahih al-Bukhari (English translation), volume 3, book 49, number 871]
According to the Sunni doctrine this Companion of the Prophet (s) would be beyond reproach as an authority on sunnah and his actions would be a model to be followed. This is despite the fact that this Companion not only refused to accept the judgment of the Prophet (s) but caused him grief resulting in the revelation of the Qur'anic verse.
Unfortunately, Islamic history is replete with many examples of such people who, although they meet the Sunni criteria to be called Companions, behaved in an un-Islamic way. This behavior was exhibited during the Prophet's (s) life or afterwards or both!
Al-Walid bin 'Uqbah
Is he then who is a believer like he who is a transgressor (fasiq)? They are not equal. (Qur'an: Surah al-Sajdah, verse 18)
Leading Sunni commentators tell us that the context of the revelation of this verse was an incident whereby the word "believer" referred to Imam 'Ali b. Abi Talib and the "transgressor" (fasiq) refered to a Companion of the Prophet (s) called al-Walid bin 'Uqba bin Abi Mu'ayt.
q al-Qurtubi, Tafsir, (Cairo, 1947), vol. 14, p. 105
q al-Tabari, Tafsir Jami' al-Bayan, under commentary for this verse
q Al-Wahidi, Asbab al-Nuzul, (Dar al-Diyan li-Turath edition), p. 291
We have already seen the Qur'anic verse that forbids believers from blindly believing any news transmitted by a fasiq: O ye who believe! if a wicked person (fasiq) comes to you with any news, ascertain the truth, lest ye harm people unwittingly, and afterwards become full of repentance for what ye have done. (Surah al-Hujurat, verse 6)
It is interesting to note that the exegesis of this verse indicates another incident where the same al-Walid lied about a matter that led to the revelation of this verse declaring him a transgressor (fasiq).
q Ibn Kathir, Tafsir Qur'an al-'Azim, (Beirut, 1987), vol. 4, p. 224
q al-Qurtubi, Tafsir, (Cairo, 1947), vol. 16, p. 311
q al-Suyuti and al-Mahalli, Tafsir al-Jalalayn, (Cairo, 1924), vol. 1, p. 185
q Abu Ameenah Bilal Philips, Tafseer Soorah al-Hujuraat, (Riyadh), pp. 62-63
As Abu Ameenah Bilal Philips says, “great caution must always be taken when dealing with information conveyed by people of doubtful character, those whose honesty has not yet been proven or by known sinners”. However, we find in the Sunni hadith collections traditions of the Prophet (s) on the authority of al-Walid! See, for example:
q Abu Dawud, Sunan, (1973), Kitab al-Tarajjul, bab fi'l-khuluq li'r-rijal, vol. 4, p. 404, hadith number 4181
q Ahmad bin Hanbal, al-Musnad, awwal musnad al-madaniyyin ajma'in, hadith 15784
Al-Walid's wickedness did not end during the Prophet's (s) time. He was appointed governor of al-Kufah by 'Uthman, the third caliph, where his wickedness continued. Once he led the morning prayers in a condition of intoxication and prayed four instead of two units. He was subsequently given the punishment on the orders of 'Uthman. This incident is mentioned in countless sources including some mentioned above, as well as:
q Sahih al-Bukhari (English translation), volume 5, book 57, number 45; volume 5, book 58, number 212
Al-Tabari, Ta'rikh, (English translation: History of al-Tabari, The Crisis of the Early Caliphate), volume XV, p.120
Sunni legal experts use precisely this precedent of the wicked (fasiq) Companion al-Walid to legalise praying behind a person who is an open sinner!!
q 'Ali al-Qari al-Harawi al-Hanafi, Sharh Fiqh al-Akbar, under chapter 'it is permissible to pray behind a good person or a wicked person', p. 90
q Ibn Taymiyyah, Majmu' Fatawa, (Riyadh, 1381), vol. 3, p. 281
But why not let bygones be bygones?
If we uncover the faults of Companions such as al-Walid, it is not because of any perverse desire to backbite. Rather, it is because Muslims need to be very careful of where they get their information from regarding the tenets of Islam and the sunnah of the Prophet (s). This can only be determined by paying careful attention to the lives of all the Companions of the Prophet (s), and letting their own deeds speak for their character and trustworthiness. After all, the Prophet (s) has already warned us:
q "I shall arrive at the Pool before you, and he who passes by me will drink, and whoever drinks from it will never feel thirsty. There will come to me people that I know and they know me, but we shall be separated, then I shall say, 'My companions'. An answer shall come, 'You do not know what they did after you'. Then I shall say, 'Away with those who changed after me.'" [Sahih al-Bukhari (English translation), volume 8, book 76, number 585]
The Shi'i View on the Companions
The Shi'ah love the sincere Companions of the Prophet (s) who are praised in the Qur'an. This praise does not cover individuals such as al-Walid bin 'Uqbah who, despite meeting the Sunni criteria of Companionship, cannot be considered role models or reliable transmitters of the sunnah.
The Shi'ah therefore do not believe in the universal integrity of all Companions but examine the history of each Companion to discover his or her adherence to the Prophetic message. Of course there were many such Companions including but not restricted to 'Ammar, Miqdad, Abu Dharr, Salman, Jabir, and Ibn 'Abbas. We conclude with an extract from a supplication by the fourth Shi'ah Imam Zayn al-'Abidin (a) in praise of these noble Companions, may Allah be well pleased with them: O God, and as for the Companions of Muhammad specifically, those who did well in companionship, who stood the good test in helping him, responded to him when he made them hear his messages' argument, separated from mates and children in manifesting his word, fought against fathers and sons in strengthening his prophecy, and through him gained victory; those who were wrapped in affection for him, hoping for a commerce that comes not to naught in love for him; those who were left by their clans when they clung to his handhold and denied by their kinsfolk when they rested in the shadow of his kinship; forget not, O God, what they abandoned for Thee and in Thee, and make them pleased with Thy good pleasure for the sake of the creatures they drove to Thee while they were with Thy Messenger, summoners to Thee for Thee. [Imam Zayn al-'Abidin , Sahifa al-Kamilah, (English translation, London, 1988), p. 27]
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توضیحات

زیر مجموعه: History

دسته: Sahaba

بازدید: 4750

Umar Ibn Al-Khattab and the Sahabah

By: Sayyid Ali Al-Shahristani
Muslims believe that a caliph must enjoy two authorities:
(1) Political Capacity: A caliph must enjoy experience in the management of the ummah’s affairs in both states of war and peace, protecting the frontiers of the Islamic State, confronting the enemies of the religion, and subjecting them to the Islamic laws as well as the other secondary affairs, such as organizing the economic affairs, covering the requirements of the needy and the like.
(2) Scientific Capacity: A caliph must be capable of issuing verdicts according to the rulings of the Holy Qur'ān and the heritage of the Holy Prophet. During the lifetime of the Holy Prophet, people used to receive rulings directly from the Holy Prophet to whom they referred in any new question. In the caliphs’ reigns, they should refer to the caliphs for learning the laws and the innovated affairs. Furthermore, most of them did not reside in Makkah or al-Madīnah and thus they should receive the religious knowledge from the companions of the Holy Prophet. Hence, the majority of Muslims should have received their religious directives from the caliph and their retinue taking into consideration the big difference between a caliph and the Holy Prophet.
During the Holy Prophet’s lifetime, people considered him as legislator for he, in the word of the Holy Qur'ān, never speaks out of desire.[311]Accordingly, the Holy Prophet’s instructions were so authoritative that none had the right to violate or disobey since their source was the Divine Revelation.
A caliph does not enjoy the authority of the Holy Prophet or a legislative role as regards the religious laws;[312] rather he is regarded as no more than a reporter from the Holy Prophet.
Having realized this fact, Abū-Bakr and `Umar, in the beginning, used to convey the religious laws as exactly as found in the Holy Qur'ān and Sunnah. When they had to face an ambiguous issue, they would refer it to the grand Sahābah asking them whether they had heard from the Holy Prophet something in this regard. Then, they would convey the ruling to those involved in the issue. Let us now cite examples on this information:
(A) Maymūn ibn Mahrān is reported to have said, “When an issue is presented before Abū-Bakr, he used to refer to the Holy Qur'ān first. If he found the answer, he would say it lest he would look in the Holy Sunnah. If he would not find the answer, he would ask people whether they had heard something in this regard from the Holy Prophet. One of them would say what he had heard from the Holy Prophet about the issue. When he could not find anything related, he would gather the most experienced ones and consult them. When they agree on a definite ruling, he would pass it.”[313]
(B) Mālik, Abū-Dāwūd, Ibn Mājah, al-Dārimiy and others have reported that Abū-Bakr, once, said to a grandmother who came asking for her share of an inheritance, “In the Holy Qur'ān, I could not find anything related to your case. Also, I could not find anything in the Holy Sunnah. You should now wait until I consult people.” Al-Mughīrah said, “When such a case was submitted before him, the Holy Prophet decided to give the one-sixth of an inheritance.” “Does anyone else have anything in this respect?” asked Abū-Bakr. Muhammad ibn Muslimah al-Ansāriy stood and confirmed al-Mughīrah’s claim. Thus, Abū-Bakr accepted.[314]
Like Abū-Bakr, `Umar used to ask the Sahābah on such issues and then judge.
(C) On the authority of al-Salamiy, al-Bayhaqiy narrated that `Umar consulted the people whether he would sentence to stoning punishment the lady who committed adultery with a shepherd who refused to give her water, while she was extremely thirsty, unless she would allow him to sleep with her.
(Imam) `Alī answered, “This lady was compelled; therefore I see that you should release her.” Following `Alī’s verdict, `Umar did.[315]
(D) `Umar asked Abū-Wāqid al-Laythiy about the Sūrahs that the Holy Prophet used to recite in the Prayer of the Feast (Salāt al-Īdayn). “The Holy Prophet used to recite Sūrah of Qāf (No. 50) and Sūrah of Iqtarabat (al-Qamar 54),” answered Abū-Wāqid.[316]
(E) On the authority of Sa`īd ibn al-Musayyab, al-Hākim reported that while `Umar ibn al-Khattāb was reciting the Holy Qur'ān, he passed by the holy verse,
“Those who believe and do not mix up their faith with iniquity.” [Holy Qur’ān: 6/82]
He summoned Ubayy ibn Ka`b and asked, “Are we excluded from this verse because none of us has ever committed iniquity?” Ubayy answered, “Iniquity in this verse stands for polytheism as is proven by the holy verse,
“And when Luqmān said to his son while he admonished him: O my son! Do not associate aught with Allah; most surely, polytheism is a grievous iniquity. [Holy Qur’ān: 31/13]”[317]
(F) `Umar ordered to apply the sentence of whipping to one of the first Muhājirūn because he had had strong drink. The man objected saying, “You should not sentence me to whipping penalty; I can prove it in the Holy Book of Allah (the Qur'ān).”
“How is that?” asked `Umar.
“Almighty Allah says in the Holy Qur'ān,
‘On those who believe and do deeds of righteousness there is no blame for what they ate, when they guard themselves from evil, and believe, and do deeds of righteousness,(or) again, guard themselves from evil and believe,(or) again, guard themselves from evil and do good. For Allah loveth those who do good.’ [Holy Qur’ān: 5/93]
I am one of those who believed, did deeds of righteousness, then guarded themselves from evil and believed and did deeds of righteousness. I participated with the Holy Prophet in the battles of Badr, al-Khandaq, and the Truce of al-Hudaybiyah as well as other campaigns.”
`Umar asked the attendants for an answer; therefore `Abdullāh ibn `Abbās said, “The verse that you have cited as your excuse carried excuses for the deeds that were done in the pre-Islamic era and also carried arguments against the coming generations. This is because Almighty Allah says elsewhere,
‘O ye who believe! Intoxicants and gambling, (dedication of) stones, and (divination by) arrows, are an abomination,—of Satan's handwork: eschew such (abomination), that ye may prosper[Holy Qur’ān: 5/90]’
This holy verse carried a clear-cut prohibition of drinking strong drink.”
Having been convinced by `Abdullāh’s refutation of the claim, `Umar said, “You have told the truth! Now, what do you think this man should undergo?”
(Imam) `Alī answered, “We see that because this man drank strong drink, he has raved; and because he has raved, he forged fabrications (against Almighty Allah); and the sentence of him who forges fabrications is to undergo eighty whips.” `Umar thus ordered to sentence the man to eighty whips as punishment.[318]
The aforementioned narrations, as well as many others that have not been mentioned for fear of lengthiness, prove clearly that neither Abū-Bakr not did `Umar claim full knowledge with all the religious laws that were said by the Holy Prophet or that they, and none else, were versed in the Hadīth; rather they, like the majority of the Sahābah, did not go through many issues of the religious legislation. On this account, the exaggerated claim that they were the most acquainted with the Hadīth and the most knowledgeable in the issues of the religious knowledge and laws has been based upon a purely extreme emotional, not rational, situation that is far away from the historical reality. Moreover, the majority of the reports that narrated or confirmed such claim are exposed to suspicion and uncertainty. One of such fake reports has been the following: Imam `Alī is reported to have said, “We were telling each other that an angel was talking on behalf of `Umar!”[319]
`Abdullāh ibn Mas`ūd is reported to have said, “If the knowledge of `Umar is put in a scale of a balance and the knowledge of all the peoples in the other, the scale of Umar’s knowledge will certainly incline!”[320]
The Holy Prophet is reported to have said, “Had there been a prophet to come after me, `Umar would have certainly been that prophet!”[321] And, “In the past nations, there were individuals communicated by the angels. If this occurs to my nation, `Umar will certainly be the one communicated by the angels!”[322]
The likes of such exaggerated superstitions are too many. Similarly, too many are the motives and reasons beyond them.
One of the clear-cut issue is that had Abū-Bakr and `Umar enjoyed special knowledge in this respect, they would have directly given out religious verdicts without need for consulting the Sahābah in matters they ignored, no contradiction would have ever occurred in their opinions and verdicts, they would not have withdrawn many of their verdicts in view of the reports and opinions of the other Sahābah and `Umar would not have come to a point where he declared openly, ‘All people are more knowledgeable than `Umar,’[323] and ‘Even women in boudoirs are more knowledgeable than `Umar!’[324]
In conclusion, the recognition of the religious laws among the first generation of Islam was not attained except through pure compliance with the laws issued by Almighty Allah and the Holy Prophet. This fact was known by everyone during that period of the Islamic history. Similarly, neither Abū-Bakr and `Umar nor did any of the other Sahābah have the right to adopt their personal opinions in issues judged by clear-cut texts of the Holy Qur'ān and Sunnah. Nevertheless, they committed a breach of the Holy Prophet’s orders on certain occasions when they adopted their personal views and violated the sacred texts.
Referring to a necessarily obvious fact, Ibn Hazm says, “The Holy Prophet, at issuing a verdict or a judgment, did not summon all the inhabitants of al-Madīnah to inform them; rather it was sufficient in his view that the attendants listened to that judgment and they would certainly convey it to the others whom, after that, would not be allowed to claim unfamiliarity with that judgment. Obviously, some of the Sahābah used to interpret a Hadīth—that reached his hearing—in such an inaccurate way that it would lose its actual purport. In addition, some of them confessed that they were unaware of many religious laws. In this connection, Abū-Hurayrah declared,
“The Muhājirūn, my brethren, were always engaged in making deals in marts; and the Ansār, my brethren too, were engaged by guarding their fortunes.”[325]
It has thus been obvious that the exaggerated picture in which `Umar was given such special and unattainable rank was the product of an inordinate emotion that is rejected and denounced by `Umar himself. To make it more obvious, let us cite the following reports about the Sahābah’s relationship with `Umar.
Notes:
[311] The Holy Qur'ān reads, “Nor does he speak out of desire. 53:3”
[312] Ibn Hazm: al-Ihkām fi Usūl al-Ahkām 1:11 and Dr. Muhammad Sallām Madkūr: Manāhij al-Ijtihād fī’l-Islam et al.
[313] Ibn Qayyim al-Jawziyyyah: A’lām al-Muwaqqi’īn 1:62; al-Bayhaqiy: al-Sunan al-Kubrā 10:114.
[314] Mālik ibn Anas: al-Muwatta' 2:513 H. 4; Sunan Abī-Dāwūd 3:121 H. 2894; Sunan Ibn Mājah 2:909 H. 2724; Sunan al-Dārimiy 2:359.
[315] Al-Bayhaqiy: al-Sunan al-Kubrā 8:236; al-Tabariy: al-Riyād al-Nadirah 3,4:163-164 and Dhakhā’ir al-`Uqbā; Ibn Qayyim al-Jawziyyyah: al-Turuq al-Hikamiyyah.
[316] Mālik ibn Ansa: al-Muwatta’ 1:180; Sahīh Muslim 2:607, H. 14; Sunan Abī-Dāwūd 1:30 H. 1154; Sunan al-Tirmidhiy 2:23 H. 532; al-Bayhaqiy: al-Sunan al-Kubrā 3:294; Sunan Ibn Mājah 1:408 H. 1282; Sunan al-Nassā’iy 3:183 H. 184 (with little difference).
[317] Al-Hākim al-Nīsāpūriy: al-Mustadrak `Ala’l-Sahīhayn 3:305.
[318] Al-Hākim al-Nīsāpūry: al-Mustadrak `Ala’l-Sahīhayn 4:376; Sunan al-Dāraqutniy 3:166 H. 245; al-Bayhaqiy: al-Sunan al-Kubrā 8:320; Sunan al-Nassā'iy 3:252 H. 5288. In addition to al-Hākim, al-Dhahbiy, in Talkhīs, decides this narration as authentic.
[319] Tārīkh Wasīt 1:167; Min Hadīth Khaythama 1:42; Abū-Na`īm: Hilyat al-Awliyā’ 1:42; Muhibb al-Dīn al-Tabariy: al-Riyād al-Nadirah 1:376. Al-Tabariy, in al-Mu`jam al-Awsat 7:18 H. 6726, has recorded this narration on the authority of Abū-Sa`īd al-Khidriy who reported the Holy Prophet as saying, “Among the nation of each and every Prophet that Almighty Allah sent, there must be one addressed by the angels (directly). If there is such an individual among my nation, he must be `Umar.” The Holy Prophet was asked how one can be addressed by the angels. He answered, “The angels talk on behalf of him.” Al-Haythamiy, in Mujma` al-Zawā'id 9:69, added, “One of the reporter of this narration is Abū-Sa`d, the slave of al-Hasan al-Basiry, whom I cannot tell. Yet, the others are trustworthy.”
[320] Al-Madkhal Ilā’l-Sunan al-Kubrā 1:126 H. 70; Ibn `Abd al-Barr: al-Tamhīd 3:198; al-Hakīm al-Nīsāpūriy: al-Mustadrak `Alā’l-Sahīhayn 3:92 H. 4497; Jamāl al-Dīn al-Muzziy: Tahdhīb al-Kamāl 21:325 No. 4255; Ibn Qayyim al-Jawziyyyah: A’lām al-Muwaqqi’īn 1:20; Dr. Ruwas Qal`achiy: Fiqh `Abdullāh ibn Mas`ūd, the Introduction.
[321] Sunan al-Tirmidhiy 5:619 H. 3686; al-Hākim al-Nīsāpūriy: al-Mustadrak `Ala’l-Sahīhayn 3:92 H. 1279; al-Tabariy: al-Riyād al-Nadirah 2:287; Musnad Ahmad ibn Hanbal 4:154; Ibn Hajar al-`Asqalāniy: Fath al-Bāri fī Sharh Sahīh al-Bukhāriy 7:51.
[322] Sahīh al-Bukhāriy 3:1279 H. 3282, 3:1349 H. 3486; Sahīh Muslim 4:1864 H. 2398; Sunan al-Tirmidhiy 5:285 H. 3776; al-Hākim al-Nīsāpūriy: al-Mustadrak `Ala’l-Sahīhayn 3:86; al-Tabariy: al-Riyād al-Nadirah 2:287; Sunan al-Nassā'iy 5:39 H. 8119.
[323] Al-Zamakhshariy: Tafsir al-Kashshāf 3:573; Ibn Abi’l-Hadīd: Sharh Nahj al-Balaghah 1:182; al-Jāmi` li’Ahkām al-Qur'ān 14:277; al-Suyūtiy: al-Durr al-Manthūr 5:229; Ibn Hazm: al-Ihkām fi Usūl al-Ahkām 2:253.
[324] Ibn Abi’l-Hadīd: Sharh Nahj al-Balaghah 1:128.
[325] Ibn Hazm: al-Ihkām fi Usūl al-Ahkām 1:153. The narration is also recorded in Sahīh Muslim 4:1940 H. 2492; al-Isfahāniy: Dalā'il al-Nubuwwah 1:86 H. 78; Al-Dhahbiy: Siyar A’lām al-Nubalā’ 2:595.
`Umar And The Sahābah

(1) Mu`Ādh Ibn Jabal
(A) A man complained to `Umar ibn al-Khattāb that after he had been away from his wife for two years, he found her pregnant. `Umar consulted people whether he would sentence her to the punishment of stoning. Mu`ādh ibn Jabal said, “If she is guilty, the fetus in her womb is not. You should leave her until she gives birth. `Umar did and the woman gave birth of a baby whose father avowed for the similarity between them. Commenting on the matter, `Umar said, “Women are too inadequate to give birth of one like Mu`ādh. Without Mu`ādh, `Umar would have perished.”[326]
(B) `Umar decided to sentence a retaliation punishment against a Muslim who had broken the head of a Dhimmi (a non-Muslim enjoying the protection of the Islamic state). Mu`ādh intruded, “As much as I know, you are not allowed to decided such according to a report from the Holy Prophet.” `Umar therefore gave the Dhimmi one dīnār[327] as recompense, and he accepted it.[328]

(2) Zayd Ibn Thābit
(A) Mujāhid narrated that when he was in Syria, `Umar decided to sentence the retaliation punishment to a Muslim who had killed a Dhimmi. But Zayd intruded, “You should not make your slave retaliate upon your brother!” `Umar therefore decided that the Muslim would undergo blood money.[329]
(B) Makhūl narrated that `Abādah ibn al-Sāmit, once, asked a non-Muslim Bedouin to guard his riding animal while he would offer a prayer in the holy Mosque of Jerusalem. The man rejected and `Abādah, out of rage, hit him on the head. The man complained before `Umar who decided to sentence retaliation punishment to `Abādah who claimed that his temper was so bad that he could not control himself. Yet, Zayd ibn Thābit intruded, “You should not allow your slave to retaliate upon your brother.” Hence, `Umar decided that `Abādah would undergo blood money.[330]
(C) Zayd ibn Thābit narrated that `Umar, once, visited him… and said, “I visited you to counsel me about the share of a grandfather from his grandson’s inheritance. Zayd apologized because he had known nothing about the matter. Once again, `Umar visited Zayd for the same matter. As he insisted, Zayd decided to write down his opinion. He also cited the following example, “This issue is like a tree that grew up on one trunk, which, later on, produced a branch. That branch also produced another. The trunk thus supplies the first branch with water. If the first branch is cut, water will directly go to the second branch and if the second is cut, the water will directly go to the first.” `Umar recited this before people and decided to depend upon Zayd’s verdict.[331]

(3) Abū-‘Ubaydah Ibn Al-Jarrāh
`Umar ibn `Abd al-`Azīz narrated that `Umar decided to kill the Muslim individual who had killed a Dhimmi in Syria when he was there. Objecting to him, Abū-`Ubaydah said, “You are not allowed to do this.” “Why am I not allowed to do it?” asked `Umar. “Is it lawful to kill a master as retaliation for his having killed his slave?” Abū-`Ubaydah asked. `Umar could not find a reply; he therefore decided that the Muslim should undergo one thousand dīnārs as blood money.[332]

(4) Hudhayfah Ibn Al-Yamān
One morning, `Umar met Hudhayfah ibn al-Yamān and greeted him. Hudhayfah said, “How do you expect me to be! Indeed, I dislike the right, love the temptation, testify the existence of a thing that I have not seen, learn by heart what has not been created, offer the prayer without ablution, and possess on this earth that which is not possessed by Almighty Allah in the Heavens.”
On hearing this reply, `Umar became so enraged that he left hastily as he decided to harm Hudhayfah for such saying. On his way, he passed by `Alī ibn Abī-Tālib who noticed his rage and thus asked, “What for are you so enraged, `Umar?”
“As I greeted Hudhayfah ibn al-Yamān, he said to me that he dislikes the right,” said `Umar.
“This is true,” said `Alī, “the man dislikes death, which is right!”
“He also said that he liked temptation!” added `Umar.
“This is true,” said `Alī, “the man liked his fortune and sons; and Almighty Allah says,
‘Your wealth and your children are only a temptation.’ [Holy Qur’ān: 64/15]”
“`Alī: he also claimed that he testified the existence of things that he had not seen!” added `Umar.
“This is also true,” said `Alī, “He testifies of Allah’s Oneness, the death, the Resurrection, the Judgment Day, Paradise, Hell, and the Path (al-Sirāt) while he had not seen any of these.”
“`Alī: he also said that he learnt by heart that which was not created!” added `Umar.
“This is also true,” said `Alī, “He has learnt by heart the Holy Book of Almighty Allah—the Qur'ān that is not created.”[333]
“He also claimed that he offered prayer without performing the ritual ablution!” said `Umar.
“This is also true,” said `Alī, “He prays to Almighty Allah to send blessings upon my cousin, the Messenger of Allah, without need for performing the ritual ablution. This is of course permissible.”
“Abu’l-Hasan: he said a more serious thing,” said `Umar.
“What was that?” asked `Alī.
“He said that he possesses on this earth what is not possessed by Almighty Allah in the heavens!” explained `Umar.
“This is also true,” said `Alī, “the man has a wife and sons on this earth while Almighty Allah is too Exalted to have a wife and sons.”
Pondering over the answers of `Alī, `Umar confessed, “Son of al-Khattāb would have perished were it not there `Alī ibn Abī-Tālib.”[334]

(5) `Abdullāh Ibn Mas`Ūd
Ibrāhīm al-Nakha`iy narrated that `Umar ibn al-Khattāb decided to sentence death penalty to a man who had murdered another premeditatedly although some of the victim’s heirs pardoned the murderer. `Abdullāh ibn Mas`ūd intruded, “The soul of the murderer was in the hand of all of the victim’s heirs, but when one of them allowed him to keep it, it was thus given life. This one cannot take his due unless the others do.”
“What do you think the judgment must be then?” asked `Umar.
“I think that you must decide that the murderer will undergo the blood money and then you can exempt him from the share of the heir who pardoned him.” `Umar then agreed to this judgment.[335]

(6) Ubayy Ibn Ka`b
(A) Al-Hasan al-Basriy narrated that when `Umar ibn al-Khattāb decided to distribute all the gold and silver that were in the Holy Ka`bah, Ubayy ibn Ka`b objected.
“What for do you object?” asked `Umar.
“Almighty Allah, through the Holy Prophet, has explained the expenditure of each and every fortune,” answered Ubayy.
“This is true,” confirmed `Umar.[336]
(B) Ibn Qayyim al-Jawziyyah has reported that `Umar intended to seize the fortunes of the Holy Ka`bah claiming that it did not need them. He also intended to order the people of the Yemen to stop dying their clothes with the urination of camels and to forbid the Muslims from the Mut`at al-Hajj.[337]
Objecting to all of these, Ubayy ibn Ka`b said, “Although they needed the fortune of the Holy Ka`bah, neither the Holy Prophet nor did the Sahābah take it. Accordingly, you must not take it. The Holy Prophet and the Sahābah used to use the Yemeni clothes while they knew that they were dyed with the urination of camels. Yet, they did not warn people against using them. In the presence of the Holy Prophet, we practiced the Mut`at al-Hajj about the forbiddingness of which the Holy Qur'ān has not said anything.”[338]

(7) Al-Dahhāk Ibn Sufyān Al-Kilābiy
Sa`īd ibn al-Musayyab narrated that `Umar ibn al-Khattāb decided that the blood money in an issue of slaughter would be distributed among the victim’s kinsmen while the widow’s share is nothing. But when al-Dahhāk ibn Sufyān informed him that the Holy Prophet had ordered him to give the widow of Ashyam al-Dhabābiy a share of his blood money, `Umar retracted his decision.[339]

(8) Shaybah Ibn `Uthmān
Shafīq reported from Shaybah ibn `Uthmān that `Umar, once, sat down and decided to distribute all the fortunes of the Holy Ka`bah among the poor Muslims.
“You are not allowed to do so,” said Shaybah.
“What for?” asked `Umar.
“This is because neither the Holy Prophet nor did Abū-Bakr take anything of these fortunes although they need them more than you,” explained Shaybah.
On hearing this, `Umar left the place.[340]

(9) `Abdullāh Ibn `Abbās
Nāfi` ibn Jubayr narrated on the authority of `Abdullāh ibn `Abbās that he witnessed the event when a lady that had given birth of a child only six months after her marriage was brought before `Umar to judge. All the attendants disapproved of her but `Abdullāh said to `Umar, “Do not be unfair!”
“How is that?” asked `Umar.
`Abdullāh answered, “You should consider Almighty Allah’s sayings (in the Holy Qur'ān),
‘And the bearing of him and the weaning of him is thirty months.’ [Holy Qur’ān: 46/15]
and
‘Mothers shall suckle their children for two whole years.’ [Holy Qur’ān: 2/233]
As twenty four months is the period of the two whole years, six months remains for pregnancy as a minimum. Almighty Allah advances and delays the periods of pregnancy as He desires.” On hearing this answer, `Umar accepted it.[341]

(10) `Alī Ibn Abī-Tālib
(A) `Abdullāh ibn `Abbās narrated that `Umar, once, decided to sentence to stoning punishment an insane woman who had committed fornication. While she was led to the place where she would undergo the punishment, `Alī passed by her and asked about the matter, “This is so-and-so, the insane. `Umar decided to sentence her to stoning punishment after he had consulted people.”
`Alī asked them to take her back to `Umar. He then followed them and said to `Umar, “You should have known that the Messenger of Allah said that three categories of people are not condemned for any deed they would commit—these are the immature, the asleep, and the insane. This lady is insane. Perhaps, she committed this crime while she was in a brainstorm.”
`Umar thus released the lady and repeated saying ‘Allāhu Akbar’ as sign of his admiration of `Alī’s answer.[342]
(B) A young woman was fond of one of the Ansār’s youths but he did not respond to her. She therefore decided to resort to trickery; she took an egg, threw away its yolk, and poured the albumen on her dress and thighs. She then came towards `Umar screaming and claiming that she had been abused by that young man. `Umar intended to punish that young man as soon as some women, whom he had appointed to see the traces of the crime, confirmed the existence of sperms on the young woman’s dress and body. Defending himself, the young man began shouting at `Umar to be sure of the question since he had not done it although she had sought to seduce him but he rejected. When `Umar referred the question to (Imam) `Alī, he looked at the traces on the dress, asked for a boiling water, poured it on the dress, and then the albumen solidified. As he smelled and tasted it, he knew that it was the white of an egg; therefore he scolded the young woman and she confessed of everything.[343]

(11) `Abd Al-Rahmān Ibn `Awf
(A) `Abdullāh ibn `Abbās narrated that `Umar, once, asked him whether he had heard anything from the Holy Prophet or the Sahābah as regards the doubts of the prayers. Meanwhile, `Abd al-Rahmān ibn `Awf cam and asked about the question, “I heard the Messenger of Allah saying that if one doubts in the prayer… etc.”[344]
(B) Qatādah reported that `Umar, once, was asked about the ruling if a lady was divorced twice in the pre-Islamic era and then divorced once in Islam. As `Umar excused, `Abd al-Rahmān ibn `Awf said, “I have the solution. Divorce before Islam is ineffective.”[345]
Finally, even his wife corrected `Umar’s information and cancelled his verdict when he wanted to forbid rise in dowries.[346]
The aforementioned examples prove evidently that the accurate course that should have been followed by the Sahābah was the full compliance with the judgments of Almighty Allah and the Holy Prophet and caliphs should have referred to the Holy Qur'ān and Sunnah in the issuance of verdicts. This fact seemed to be firmly present in the mentalities of the Sahābah who corrected for the caliph his errors depending upon the Holy Qur'ān and Sunnah. These events also confirm that `Umar did not claim special rank in the knowledge of the religious laws or having a distinctive mentality that enabled him to extract the religious laws in such an idiosyncratic manner that bespoke his unique mastermind due to which the Divine Revelation used to depend his opinion and reproach the Holy Prophet for not having acted upon `Umar’s opinions, and the Holy Prophet said, ‘the Right is following `Umar wherever he would go’[347] and `Umar carried the whole knowledge of the Holy Prophet as well as many alike fabrications that `Umar himself would have certainly denied had he heard them!
As has been previously demonstrated, `Umar’s compliance with the Sahābah’s opinions appertained to the religious laws, as well as the evidences that they used to infer from the Holy Qur'ān and Sunnah, proves that he, on the first days of his reign, did not argue with them on their verdicts and proofs; yet, he, later on, changed his trend by confirming his personal opinions. He thus granted the caliphs a distinctive feature due to which they alone have had the right to issue religious verdicts. This issue will be discussed in details shortly.
The previous discussion can be summarized in the following three points:
1) `Umar ibn al-Khattāb did not have full acquaintance with the Holy Qur'ān and the Holy Prophet’s instructions. Also, the Sahābah did not submit to his personal opinions.
2) The Holy Qur'ān and the Holy Sunnah are the one and only sources of the Islamic legislation and, in the conception of the Sahābah including `Umar himself, nothing can ever replace or be as important as them.
3) From the aforecited texts, we conclude that `Umar ibn al-Khattāb was about to be engaged in the most intense embarrassment, since it was not easy for the absolute ruler of the Islamic State to confess of his lack, in the field of knowledge, at all times, especially when we know that the majority of those who were experienced in the knowledge of the Holy Qur'ān and Sunnah did not agree with `Umar in principle, conceptions, and values. The coming discussions will demonstrate these facts more obviously.
Notes:
[326] Sunan al-Dāraqutniy 3:322 H. 281; al-Bayhaqiy: al-Sunan al-Kubrā 7:443 H. 15335; Musannaf `Abd al-Razzāq 7:354 H. 13454; Musannaf Ibn Abī-Shaybah 5:543 H. 28812; Al-Dhahbiy: Siyar A’lām al-Nubalā’ 1:452; al-Muzziy: Tahdhīb al-Kamāl 28:111;Ibn Abi’l-Hadīd: Sharh Nahj al-Balāghah 12:202; Ibn Hajar al-`Asqalāniy: Fath al-Bārī fī Sharh Sahīh al-Bukhāriy 12:120; al-Isābah fī Tamyīz al-Sahābah 3:427.
[327] A currency
[328] Al-Muttaqiy al-Hindiy: Kanz al-'Ummāl 15:97; Musannaf `Abd al-Razzāq 10:100 H. 18511.
[329] Al-Muttaqiy al-Hindiy: Kanz al-'Ummāl 15:97 H. 40242; Musannaf `Abd al-Razzāq 10:100 H. 18509.
[330] Al-Dhahbiy: Tadhkirat al-Huffādh 1:31 No. 16;al-Bayhaqiy: al-Sunan al-Kubrā 8:32; al-Muttaqiy al-Hindiy: Kanz al-'Ummāl 15:94 H. 40232;
[331] Sunan al-Dāraqutniy 4:93 H. 80; al-Bayhaqiy: al-Sunan al-Kubrā 6:247; Ibn Hajar al-`Asqalāniy: Fath al-Bāri fī Sharh Sahīh al-Bukhāriy 12:21.
[332] Al-Bayhaqiy: al-Sunan al-Kubrā 8:32; Al-Muttaqiy al-Hindiy: Kanz al-'Ummāl 15:94 H. 40234.
[333] The question whether the Qur'ān was created or was existent since eternity is one of the issues of disagreement between the Muslim theologians. For details, refer to books of Islamic theology.
[334] Ibn al-Sabbāgh al-Mālikiy: al-Fusūl al-Muhimmah 35; al-Kinjiy: Kifāyat al-Tālib 218-9.
[335] Al-Bayhaqiy: al-Sunan al-Kubrā 8:60; al-Shāfi`iy: Kitāb al-Umm 7:329; al-Shaybāniy: al-Hujjah 4:385. In al-Muttaqiy al-Hindiy: Kanz al-'Ummāl 11:33 H. 30513, there is another issue that occurred between `Umar and `Abdullāh ibn Mas`ūd. In the world of Ibn al-Qayyim (in I`lām al-Muwaqqi`īn 2:237, `Abdullāh ibn Mas`ūd disagreed with `Umar in more than one hundred issues.
[336] Al-Bayhaqiy: al-Sunan al-Kubrā 5:159; al-Tabariy: al-Riyād al-Nadirah 1-2:339; Musannaf `Abd al-Razzāq 5:88 H. 9084; al-Muttaqiy al-Hindiy: Kanz al-`Ummāl 14:100 H. 38052.
[337] For details on Mut`at al-Hajj, refer to the books of the Islamic laws.
[338] Ibn Qayyim al-Jawziyyya: Zād al-Ma’ād 2:208.
[339] Al-Shāfi`iy: Kitāb al-Umm 6:88; Sunan Abī-Dāwūd 3:129 H. 2927; Musnad Ahmad ibn Hanbal 3:452; Sunan Ibn Mājah 2:883 H. 2642; Sunan al-Tirmidhiy 434; al-Bayhaqiy: al-Sunan al-Kubrā 8:134; Al-Khatīb al-Baghdādiy: Tārīkh Baghdad 8:343.
[340] Sunan Abī-Dāwūd 2:215 H. 2031; Sunan Ibn Mājah 2:104 H. 3116; al-Tabariy: al-Riyād al-Nadirah 1-2:339; al-Tabarāniy: al-Mu`jam al-Kabīr 7:300 H. 7195; Ibn Hajar al-`Asqalāniy: Fath al-Bāri fī Sharh Sahīh al-Bukhāriy 3:456; Sahīh al-Bukhāriy 2:578 H. 1517, 6:2655 H. 6847; al-Bayhaqiy: al-Sunan al-Kubrā 5:159 H. 9511; Musanaf Ibn Abī-Shaybah 6:466 H. 32976; Musnad Ahmad ibn Hanbal 3:410.
[341] Musannaf `Abd al-Razzāq 7:352 H. 13449; al-Suyūtiy: al-Durr al-Manthūr 7:442; Fath al-Qadīr 5:19.
[342] Sunan Abī-Dāwūd 4:140 H. 4399, 4402; al-Hākim al-Nīsāpūriy: al-Mustadrak `Ala’l-Sahīhayn 2:68 H. 2351; al-Bayhaqiy: al-Sunan al-Kubrā 4:269, 8:264; Sunan al-Dāraqutniy 3:138 H. 173; Sunan al-Nassā'iy 4:324 H. 7347.
[343] Ibn Qayyim al-Jawziyyyah: al-Turuq al-Hikamiyyah 47 [as reported in al-`Āmiliy: al-Ghadīr 6].
[344] Musnad Ahmad ibn Hanbal 1:190; al-Bayhaqiy: al-Sunan al-Kubrā 2:332.
[345] Musnad Ahmad ibn Hanbal 3:482; Musannaf `Abd al-Razzāq 7:181 H. 16289.
[346] Al-Zamakhshariy: Tafsīr al-Kashshāf 1:258; Tafsīr al-Qur'ān al-`Adhīm 1:467; Tafsīr al-Qurtubiy 5:99; al-Suyūtiy: al-Durr al-Manthūr 2:446.
[347] Dr. Nādiah al-`Umariy: Ijtihād al-Rasūl 299.
Source:
The Prohibition of Recording the Hadith, Causes and Effects
A Glance at the Methodologies and Principles of the two Muslims Schools of Hadith
By: Sayyid Ali Al-Shahristani

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Two Self –Sacrificing Sahaba at the Battle of Uhud

By: Ayatullah Ja'far Subhani
At one point the Prophet reviewed his soldiers. Their self-sacrificing mettle and brilliant faces were shining through the lights of the swords. The army which the Prophet brought to the foot of Mt. Uhud consisted of persons in whose ages there was much divergence. Most of them were old men with white heads and faces but there could also be seen brave boys, whose ages did not exceed fifteen years. The thing which prompted these persons to participate in the battle was nothing else except the love for perfection which could be achieved only under the auspices of the defence of Islam. In support of this statement we narrate hereunder the stories of two persons i.e. an old man and a young man who had been married only one night earlier.
1. 'Amr bin Jumuh: He was an old man with a bent back, whose physical strength was exhausted and one of whose feet had also been injured in an incident. He had four brave sons whom he had sent to the battlefield and he was happy that they were fighting for the sake of truth and reality.
However, he thought within himself that it was not proper for him to remain away from the battle and thus to lose the blessings (of jihad). His kinsmen severely objected to his participating in the battle and said that the laws of Islam had absolved him from all such responsibilities. Their words did not, however, satisfy him and he approached the Prophet personally and said: "My kinsmen prevent me from participating in jihad. What is your view in the matter?" The Prophet replied "Allah considers you to be excused and no responsibility devolves upon you". He, however, insisted and entreated for the acceptance of his request. While his kinsmen were encircling him, the Prophet turned to them and said: "Don't prevent him from meeting martyrdom in the path of Islam". When he came out of his house he said: "O Allah! Make me successful in laying my life in Your path and don't make me return to my home".
A person who goes to meet death with open arms is sure to achieve his end. The attacks of this lame person were very exciting. He attacked in spite of his lame foot and said: "I am desirous of Paradise". One of his sons was also advancing along with him. Consequently both of them fought till they achieved the honour of martyrdom.[1]
2. Hanzalah, 'Ghasilul Mala'ikah': He was a young man who had not yet completed twenty four years of his age. It has been said: "He brings into existence pure children from impure parents". He was the son of Abu 'Amir, an enemy of the Prophet. His father participated in the Battle of Uhud from the side of Quraysh and was one of those mischievous elements who instigated Quraysh to wage war against the Prophet. He worked against Islam till his death and was one of the founders of Masjid-i Zirar. A detailed account of it will be given in connection with the events of the ninth year of migration.
Filial sentiments did not make Hanzalah deviate from the right path. The night preceding the day on which the Battle of Uhud took place was his wedding night. He had married the daughter of Abdullah Ubayy, the well-known member of the tribe of Aws and was obliged to consummate the marriage rites the same night. When he heard the call to jihad he was perplexed. He found no alternative but to seek permission from the supreme commander to spend that night in Madina and reach the battlefield on the following day.
As quoted by Allamah Majlisi[2] the following verse was revealed about him: The true believers are those who have faith in Allah and His Messenger, and when they are dealing with the Messenger in important matters, they do not leave without his permission. Muhammad, those who ask your permission believe in Allah and His Messenger. When they ask your leave to attend to their affairs, grant permission to whomever you please and implore Allah to forgive them. Allah is forgiving and merciful. (Surah al-Nur, 24:62)
The Prophet granted him permission for one night to consummate the nuptial rites. In the morning he reached the battlefield even before taking ceremonial bath. When he wished to come out of his house tears came in the eyes of the bride whose marriage had taken place only a night earlier. She put her arms round the neck of her husband and asked him to wait for a few moments. She then called four persons, who had stayed on in Madina on account of some excuse, to witness that marriage had taken place between them during the previous night.
When Hanzalah went, the bride turned to the four persons mentioned above and said: "Last night I dreamt that the sky was split and my husband entered it and thereafter the two parts of the sky rejoined each other. I feel, on account of this dream, that my husband and his soul will fly to Paradise".
Hanzalah joined the army. His eyes fell on Abu Sufyan who was parading between the two armies. He made a brave attack on him with his sword but it struck the back of Abu Sufyan's horse and he himself fell down.
The cries of Abu Sufyan attracted the attention of the soldiers of Quraysh. Shaddad Dulaythi attacked Hanzalah, as a consequence of which Abu Sufyan made good his escape.
A spearhead from amongst the soldiers of Quraysh attacked Hanzalah and thrust his spear into his body. In spite of the wound Hanzalah pursued that man and put him to the sword. He himself also fell down on the ground and breathed his last on account of the wound sustained by him.
The Prophet said: "I have seen that the angels were washing Hanzalah". That is why he is called 'Ghasilul Mala'ikah' (i.e. one who was washed by the angels). When the people of the tribe of Bani Aws recounted the causes of their glory and honour they used to say: "One of us was Hanzalah who was washed by the angels".
Abu Sufyan used to say: "If they killed my son Hanzalah in the Battle of Badr I also killed Hanzalah of the Muslims in the Battle of Uhud".
No doubt the mentality, sincerity and faith of this couple is surprising, because their fathers were the sworn enemies of Islam. The father of the bride was Abdullah bin Ubayy Salul, who was the chief of the hypocrites of Madina, and Hanzalah was the son of Abu 'Amir, who was a monk during the Age of Ignorance and after the advent of Islam joined the idolaters of Makkah. He was the person who invited Hercules to attack and destroy the newly-formed Islamic State.[3]
Notes:
[1] Seerah-i Ibn Hisham, vol. II, page 9.
[2] Biharul Anwar, vol. XX, page 57.
[3] Usudul Ghabah, vol. II, page 59 and Biharul Anwar, vol. XX, page 57.
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The Shi‘ah among the Companions (sahabah)

By: Ghulam-Husayn Muharrami
We said earlier that the first person to call the followers of ‘Ali (‘a) as “Shi‘ah” was the receiver of the divine revelation, Muhammad al-Mustafa (S). During the time of the Holy Prophet (S) a number of his Companions were known as “Shi‘ah of ‘Ali”. In Khatat ash-Sham, Muhammad Kird ‘Ali thus writes: During the period of the Holy Prophet (S), a number of the great Companions was known for their fellowship and friendship with ‘Ali such as Salman al-Farsi who used to say: “We pledged allegiance to the Messenger of Allah (S) that we would be the well-wishers of Muslims and that we follow and befriend ‘Ali ibn Abi Talib”; and Abu Sa‘id al-Khudri who used to say: “We were ordered five things, of which the people acted upon the four but have abandoned one of them.”
He was asked: “What are the four?” He replied: “Prayer, zakat, fasting in the month of Ramadan, and Hajj” He was again asked: “What is the thing that the people abandoned?” He replied: “The wilayah {mastership} of ‘Ali ibn Abi Talib.”
The person asked: “Is this also obligatory like the others?” {Among the Shi‘ah were} also Abu Dharr al-Ghiffari, ‘Ammar ibn Yasir, Khadiqah ibn Yaman, Khuzaymah ibn Thabit Dhu’sh-Shahadatayn, Abu Ayyub al-Ansari, Khalid ibn Sa‘id, and Qays ibn Sa‘d.[20][192]
Regarding the pioneering Shi‘ah, Ibn Abi’l-Hadid also says, thus: The talk on the superiority of ‘Ali is an old subject in which a great number of the Companions and Followers {tabi‘un} believed. Among the Companions were ‘Ammar; Miqdad; Abu Dharr; Salman; Jabir; Ubayy ibn Ka‘b; Hudhayfah; Buraydah; Abu Ayyub; Sahl ibn Hunayf; ‘Uthman ibn Hunayf; Abu’l-Haytham ibn Tayyihan; Khuzaymah ibn Thabit; Abu’t-Tufayl ‘Amir ibn Wathilah; ‘Abbas ibn ‘Abd al-Muttalib; and all members of the Banu Hashim and Banu Muttalib. At the beginning, Zubayr also believed in ‘Ali’s superiority. They were a few from among the Banu Umayyah such as Khalid ibn Sa‘id and later on, ‘Umar ibn ‘Abd al-‘Aziz.[21][193]
In Ad-Darajat ar-Rafi‘ah fi Tabaqat ash-Shi‘ah, Sayyid ‘Ali Khan ash-Shirazi has allotted a certain part to the Shi‘ah among the Companions. He has first mentioned the members of the Banu Hashim and then the other Shi‘ah among the Companions. In the first section which is related to the Shi‘ah Companions among the members of the Banu Hashim, it is thus stated: Abu Talib; ‘Abbas ibn ‘Abd al-Muttalib; ‘Abd Allah ibn al-‘Abbas; Fadhl ibn al-‘Abbas; ‘Ubayd Allah ibn al-‘Abbas; Qithm ibn al-‘Abbas; ‘Abd ar-Rahman ibn al-‘Abbas; Tamam ibn al-‘Abbas; ‘Aqil ibn Abi Talib; Abu Sufyan ibn Harith ibn ‘Abd al-Muttalib; Nawfal ibn Harith ibn ‘Abd al-Muttalib; ‘Abd Allah ibn Zubayr ibn ‘Abd al-Muttalib; ‘Abd Allah ibn Ja‘far; ‘Awn ibn Ja‘far; Muhammad ibn Ja‘far; Rabi‘ah ibn Harith ibn ‘Abd al-Muttalib; Tufayl ibn Harith ibn ‘Abd al-Muttalib; Mughayrah ibn Nawfal ibn Harith ibn ‘Abd al-Muttalib; ‘Abbas ibn ‘Utbah ibn Abi Lahab; ‘Abd al-Muttalib ibn Rabi‘ah ibn Harith ibn ‘Abd al-Muttalib; and Ja‘far ibn Abi Sufyan ibn Harith ibn ‘Abd al-Muttalib.[22][194]
In the second section (the non-Banu Hashim Shi‘ah among the Companions), Sayyid ‘Ali Khan has thus recorded: ‘Amr ibn Abi Salmah; Salman al-Farsi; Miqdad ibn Aswad; Abu Dharr al-Ghiffari; ‘Ammar ibn Yasir; Hudhayfah ibn Yaman; Khuzaymah ibn Thabit; Abu Ayyub al-Ansari; Abu’l-Haytham Malik ibn Tayyihan; Ubayy ibn Ka‘b; Sa‘d ibn ‘Ubadah; Qays ibn Sa‘d; Sa‘d ibn Sa‘d ibn ‘Ubadah; Abu Qutadah al-Ansari; ‘Udayy ibn Hatam; ‘Ubadah ibn Samit; Bilal ibn Rubah; Abu’l-Humara’; Abu Rafi‘; Hashim ibn ‘Utbah ibn Abi Waqqas; ‘Uthman ibn Hunayf; Sahl ibn Hunayf; Hakim ibn Jablah al-‘Adwi; Khalid ibn Sa‘id ibn al-‘As; Walid ibn Jabir ibn Talim at-Ta’i; Sa‘d ibn Malik ibn Sinan; Bara’ ibn Malik al-Ansari; Ibn Hasib Aslami; Ka‘b ibn ‘Amru al-Ansari; Rafa‘ah ibn Rafi‘ al-Ansari; Malik ibn Rabi‘ah Sa‘idi; ‘Uqbah ibn ‘Umar ibn Tha‘labah al-Ansari; Hind ibn Abi Halah at-Tamimi; Ju‘dah ibn Hubayrah; Abu ‘Umrah al-Ansari; Mas‘ud ibn al-Aws; Nadhlah ibn ‘Ubayd; Abu Burzah Aslami; Mardas ibn Malik Aslami; Musur ibn Shidad Fahri; ‘Abd Allah ibn Budayl al-Khaza‘i; Hujr ibn ‘Adi al-Kindi; ‘Amru ibn al-Humq al-Khaza‘i; Usamah ibn Zayd; Abu Layla al-Ansari; Zayd ibn al-Arqam; and Bara ibn ‘Azib Awsi.[23][195]
The author of Rijal al-Burqa has also mentioned the Shi‘ah and supporters of ‘Ali (‘a) among the Companions of the Prophet (S) in a certain part of his book, thus: Salman, Miqdad, Abu Dharr, and ‘Ammar, and after these four persons, Abu Layla, Shabir, Abu ‘Umrah al-Ansari, and Abu Sinan al-Ansari, and after these four persons, Jabir ibn ‘Abd Allah al-Ansari; Abu Sa‘id al-Ansari whose name is Sa‘d ibn Malik al-Khazraji; Abu Ayyub al-Ansari al-Khazraji; Ubayy ibn Ka‘b al-Ansari; Abu Burzah Aslami al-Khaza‘i whose name is Nadhlah ibn ‘Ubayd Allah; Zayd ibn al-Arqam al-Ansari; Buraydah ibn Hasib Aslami; ‘Abd ar-Rahman ibn Qays whose epithet Safinah Rakib Asad; ‘Abd Allah ibn Salam; ‘Abbas ibn ‘Abd al-Muttalib; ‘Abd Allah ibn al-‘Abbas; ‘Abd Allah ibn Ja‘far; Mughayrah ibn Nawfal ibn Harith ibn ‘Abd al-Muttalib; Hudhayfah al-Yaman who is included among the Ansar; Usamah ibn Zayd; Anas ibn Malik; Abu’l-Humra’; Bara’ ibn ‘Azib al-Ansari; and ‘Arafah Azdi.[24][196]
A number of the Shi‘ah ‘ulama’ and rijali scholars believes that the Shi‘ah among the Companions were more than this number. For example, Shaykh al-Mufid regards all the Companions who have pledged allegiance to ‘Ali (‘a) in Medina especially those Companions who accompanied him in the battles as among the Shi‘ah and those who believed in his Imamate {imamah}. In the Battle of Jamal (Camel), one thousand five hundred Companions were present.[25][197]
It is thus recorded in Rijal Kashi: Among the pioneering Companions who traversed the path of truth and believed in the Imamate of the Commander of the Faithful ‘Ali (‘a) are the following: Abu’l-Haytham ibn Tayyihan; Abu Ayyub; Khuzaymah ibn Thabit; Jabir ibn ‘Abd Allah; Zayd ibn al-Arqam; Abu Sa‘id Sahl ibn Hunayf; Bara’ ibn Malik; ‘Uthman ibn Hunayf; ‘Ubadah ibn Samit, and after them are Qays ibn Sa‘d; ‘Udayy ibn Hatam; ‘Amru ibn Hamq; ‘Umran ibn Hasin; Buraydah Aslami; and others who are described as “basharun kathir” {many people}.[26][198]
In the marginal note of Rijal Kashi on the definition and explanation of the term “basarun kathir”, the late Mirdamad says: “It means many people from among the prominent Companions and leading Followers {tabi‘un}.”[27][199]
Sayyid Muhsin Amin has also said: Be aware that many of the Companions believed in the Imamate of the Commander of the Faithful (‘a) to count them is not possible for us to do and the narrators of traditions have consensus of opinion that most of the Companions accompanied and sided with the Commander of the Faithful (‘a) in the battles.[28][200]
In one of his letters to Mu‘awiyah, Muhammad ibn Abubakr identifies the presence of the Companions of the Prophet (S) at the side of ‘Ali (‘a) as one of the signs of his rightfulness.[29][201]
Muhammad ibn Abi Hudhayfah, a loyal supporter of ‘Ali (‘a) who was a maternal cousin of Mu‘awiyah, and owing to his friendship with ‘Ali (‘a), languished in the prison cell of Mu‘awiyah and finally died there, thus addressed Mu‘awiyah in one of their conversation: From the moment I have known you, whether during the pre-Islamic period of ignorance {yawm al-jahiliyyah} or during the advent of Islam, you have never changed and Islam has not been added to you. And one of the manifestations of this fact is that you are condemning me for loving ‘Ali notwithstanding the fact that all the ascetics and devoted worshippers of the Muhajirun and Ansar are in his company while in your company are perverts and hypocrites.[30][202]
Of course, not all of those who were enlisted in the army of the Commander of the Faithful (‘a) can be considered Shi‘ah. But since he (‘a) was the official caliph, they accompanied him (‘a). This statement can be said to be correct with respect to the other people, for the Companions who accompanied him (‘a) were always assisting the Imam (‘a) in proving his rightfulness. As Salim ibn al-Qays has narrated,
The Commander of the Faithful mounted the pulpit in Siffin and everyone including the Muhajirun and Ansar enlisted in the army gathered around the pulpit. The Imam praised and glorified Allah and then said: “O people! My virtues and merits are more than that which can be counted. It is enough to say that when the Messenger of Allah (S) was asked about the verse, “And the Foremost Ones are the foremost ones: they are the ones brought near {to Allah},”[31][203] he (S) said: ‘God has revealed this verse about the prophets and their successors {awsiya’}.
I am superior to all prophets and messengers and my successor {wasi} ‘Ali ibn Abi Talib is the foremost among the successors’.” At that moment, seventy persons from among the Companions who participated in the Battled of Badr, most of whom were from the Ansar, stood up and testified that they have heard the same thing from the Messenger of Allah (S).[32][204]
Summary
The pioneering Shi‘ah were prominent Companions of the Prophet (S). Muhammad Kird-‘Ali in Khatat ash-Sham has recorded that a number of the Companions were known as the “Shi‘ah of ‘Ali” during the lifetime of the Prophet (S).
Sayyid ‘Ali Khan ash-Shirazi in Ad-Darajat ar-Rafi‘ah fi Tabaqat ash-Shi‘ah has examined the Shi‘ah among the Companions in two sections: the Shi‘ah Companions from among the Banu Hashim, and the Shi‘ah Companions who were not members of the Banu Hashim.
The writer of Rijal al-Burqa has also allotted a certain part of his book to the supporters of ‘Ali (‘a) from among the Companions of the Prophet (S).
In Al-Jamal, Shaykh al-Mufid regards all the Companions who accompanied and sided with ‘Ali (‘a) in the battles as Shi‘ah.
In Rijal Kashi, after enumerating the Shi‘ah from among the Companions, Shaykh at-Tusi thus says: “A large number believed in the Imamate of ‘Ali (‘a).”
The supporters of the Commander of the Faithful (‘a) also used to point out to Mu‘awiyah the presence of the Companions of the Prophet (‘a) on the side of ‘Ali (‘a) as one of the indications of his righteousness.
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The Sahabah in Islam

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

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

Ref: Imam Reza Network

توضیحات

زیر مجموعه: History

دسته: Sahaba

بازدید: 5125

The Sahabah and the Caliphate

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Source: Al-Amali: The Dictations of Sheikh al-Mufid

 

Ref: Imam Reza Network

توضیحات

زیر مجموعه: History

دسته: Sahaba

بازدید: 4527

The Merits of the Companions according to Ahle Sunnah

By: Ahmad Namaee
The author of the above-mentioned book has attributed some merits to the Companions and has devoted a chapter to “Abu Bakr in the shade of the Qur'an”[158][248], another one to “Proof of Abu Bakr's caliphate in traditions and narrations”[159][249] which we review them as follow: He narrates the verse ﴾If you do not help him, then Allah has already helped him when the faithless expelled him, and one of the two when the two of them were in the cave, he said to his companion, do not grieve; Allah is indeed with us. Then Allah sent down His composure upon him.﴿ (Q: 9/40), and mentions that God has honored Abu Bakr in this verse.[160][250]
We should say that this verse is not an admiration, but rather a narration. It refers to the emigration of the Messenger of God (S.A.W.A.) when he had left his house for Medina, he returned to Abu Bakr, he picked him up and they proceeded towards the cave of Thaur. Those who were looking for the Prophet climbed up to the cave. The voices were not far off; they were still approaching the cave. Abu Bakr felt grief. The Prophet (S.A.W.A.) looked at him and said, ﴾”Do not grieve; Allah is indeed with us.” Then Allah sent down His composure upon him.﴿ (Q: 9/40). The two of them stayed in the cave for three days. Then they left for Quba' near Medina.[161][251]
Of course, accompanying the Prophet is a great merit and honor, but more meritorious than he, is 'Ali who was continuously with the Prophet (S.A.W.A.) from his early childhood, and would follow him “like a young camel following in the footprints of its mother”.[162][252]
He believes the verses ﴾The God-fearing shall be spared it. He, who gives his wealth to purify himself,﴿ (Q: 92/17-18) refer to Abu Bakr.[163][253] Quoting the verse ﴾Indeed the noblest of you in the sight of Allah is the most God-fearing among you.﴿ (Q: 49/13) he concludes that Abu Bakr is the most God-fearing among the Companions.[164][254]
Abu Bakr himself confessed before his death, “I wish I had not committed three acts. I wish I had not broken into Fatima's house even if it had been closed to us for fighting. I wished I had not burned al-Fuj'at (al-Fujah) al-Sullami alive. I wish I had killed him or made him free. I wish, on the Saqifa day, I had submitted caliphate to 'Umar or Abu 'Ubayda, so as one of them had been emir and I had been his vizier.” Then he added, “I wish I had asked the Prophet (S.A.W.S.) about the matter of caliphate; to whom did it belong so as the people did not argue about it?” [165][255]
He ignored the great sin of his commander, Khalid b. Walid, when he ordered the execution of a Muslim, Malik b. Nuwayra, and married his widow at the same night.[166][256] We wonder how such a man could be more God-fearing than one who never worshipped any god but the One God and never committed any sins, neither in the Time of Ignorance nor after the advent of Islam.
Quoting the verse ﴾Allah was certainly pleased with the faithful when they swore allegiance under the tree.﴿ (Q: 48/18); he says that Abu Bakr was among those who swore allegiance under the tree.[167][257]
The pledge of Good Pleasure (al-ridhwan) took place under a tree in Hudaybiya; there were at least seven hundred men present there;[168][258] and Abu Bakr was one them. God says ﴾O you who have faith! Obey Allah and obey the Apostle, and do not render your works void.﴿ (Q: 47/33).
Elsewhere He says ﴾Say, 'I do not ask of you any reward for it except the affection for [my] relatives.'﴿ (Q: 42/23). May God be pleased with whom His Apostle's daughter, Fatima is displeased?[169][259] God knows best.
He says the verse ﴾Let the well off and the opulent among you not fail to give the relatives and the needy, and to those who have emigrated in the way of Allah.﴿ (Q: 24/22) refer to Abu Bakr.
It is true. This verse refers to Abu Bakr and his nephew, Mistah b. Uthatha b. al-Muttalib b. 'Abd Manaf. The latter had been among those who cast doubt on the fidelity of 'A’isha during the affair of her absence from the camp of Muslims. Abu Bakr, deeply offended by his conduct, vowed that he would no longer provide him as he had done in the past, even after Mistah formally repented of his mistake. The Holy Qur'an, however, commanded him not to neglect his duty towards his needy nephew and to pardon him. It is a reminder, not an approval.
He believes the verse ﴾O you who have faith! Should any of you desert his religion, Allah will soon bring a people whom He loves and who loves Him, [who will be] humble towards the faithful stern towards the faithless.﴿ (Q: 5/54) is concerned with Abu Bakr.
As we saw above[170][260] it was 'Ali b. Abi Talib about whom, in the battle of Khaybar, the Prophet said, “If Allah wills, tomorrow I will give the standard to a man who is an assailant not a runaway, he loves Allah and His Apostle; and Allah and His Apostle love him. He will not come back until Allah conquers by his means”.
He says the verse ﴾Will you kill a man for saying, “My Lord is Allah.”﴿ (Q: 40/28) refers to Abu Bakr.[171][261]
The whole story is ﴾And Pharaoh said, 'Let me slay Moses, and let him invoke his Lord. Indeed I fear he will change your religion, or bring forth corruption in the land.' Moses said, 'Indeed I seek the protection of my Lord and your Lord from every arrogant one who does not believe in the day of Reckoning'. Said a man of faith from Pharaoh's clan, who concealed his faith, will you kill a man for saying, “My Lord is Allah” while he certainly brings you manifest proofs from your Lord.﴿ (Q: 40/26-28).
The text clearly implies that these verses are about Moses and Pharaoh, not about Muhammd (S.A.W.A.). Moreover, Abu Bakr never concealed his faith. When he became a Muslim, he showed his faith openly and called others to God and to His Apostle.[172][262] The only man among Quraysh who concealed his faith and never showed it openly was Abu Talib, but it is not concerning him, either.
The author relates some traditions concerning the merits of Abu Bakr and 'Umar.
Before discussing the proof of Abu Bakr's caliphate in traditions and narrations, it is necessary to say that fabricating traditions began even during the Prophet's life. 'Ali b. Abi Talib says, “Certainly what is current among the people is right and wrong, true and false, repealing and repealed, general and particular, definite and indefinite, exact and surmised. Even during the Prophet's days false saying had been attributed to him so much so that he had to say in his sermon that, 'whoever attributes falsehood to me makes his abode in Hell'.”[173][263]
After the year of the community ('am al-jama'a),[174][264] at the end of his letter Mu'awiya wrote to his tax collectors. “When this letter from me reaches you, summon the people to relate the merits of the Companions and the first caliphs. Do not let any Muslim relate anything about 'Ali b. Abi Talib without bringing something that contradicts this about the Companions. This I like better and it pleases me more, it invalidates Abu Turab's claim and those of his Shi'ite in a more definitive way and it is for them more difficult to bear than the virtues and merits of 'Uthman.”
Mu'awiya's letters were read out to the people, and many fabricated reports concerning the merits of the Companions without any grain of truth were related. The people went out of their way in relating reports in this vein until they spoke thereof in glowing terms from the pulpits. The teachers in the schools were instructed to teach their young pupils in a vast quantity of these until they related them and studied them just as they studied the Qur'an, and until they taught these to their daughters, wives and servants. God knows how long they persisted to this activity.[175][265]
'A’isha, as it is well known, championed her father's right to the succession of the Prophet and backed the caliphate of his appointed successor, 'Umar. In the election of the shura after the murder of 'Umar, she clearly preferred 'Uthman to 'Ali. She soon became, however, a vocal critic of 'Uthman's conduct as caliph and her agitation against him contributed to the outbreak of open rebellion. When 'Uthman was murdered by the rebels and they raised 'Ali to the caliphate, she immediately turned against him, claiming the revenge for the dead caliph.
After the defeat of her Umayyad alliance in the Battle of Camel, she withdrew from active politics. However, she never criticized Mu'awiya for the public cursing of 'Ali b. Abi Talib in the congregational prayers. She ignored Mu'awiya's bribing, cheating, bribing extorting, frightening, and murdering his way through his reign and appointing his impious son Yazid to his succession. When they killed her brother Muhammad b. Abi Bakr, put him inside the carcass of a donkey, and burned, she only cursed Mu'awiya and 'Amr b. al-'As in the qunut of her prayers and she did not criticize them openly.[176][266]
The burial of al-Hasan b. 'Ali in Medina provoked fighting between the Hashimite and the Umayyad. Al-Hasan had instructed his family before his death to bury him with his grandfather if they did not fear evil. When they proposed interring him next to the Prophet, Marwan interfered, declaring, ”'Uthman will not be buried in Hashsh Kawkab and al-Hasan here.” The Banu Hashim and Bau Umayya assembled, each group with their supporters, brandishing their weapons. Abu Hurayra, this time taking the side of the Prophet's family, asked Marwan, “Will you prevent al-Hasan b. 'Ali from being buried in this place when I have heard the Messenger of God say about him and his brother al-Husayn b. 'Ali that they are the two lords of the youth of the inmates of Paradise?”
Marwan told him, “Leave us alone. The hadith of the Prophet would be lost if nobody but you and Abu Sa'id Khudri had preserved it. You have become a Muslim only at the siege of Khaybar.” Abu Hurayra protested that he had indeed accepted Islam in Khaybar, but from then on, he stayed constantly with the Prophet and knew everyone whom he loved and whom he hated, for whom he prayed and whom he cursed. However, 'A’isha taking the side of Bau Umayya, said, “The apartment is mine. I shall not permit anyone to be buried in it.” Al-Hasan b. 'Ali then was buried in Baqi' al-Gharqad.[177][267]
On fabricating traditions, it is worth narrating the following anecdote from Ibn Hibban: Yahya b. Ma'in and Ahmad b. Hanbal once came together in the mosque of al-Rusafa, where a storyteller (qass) preached to the people. He used to say, “Ahmad b. Hanbal and Yahya b. Ma'in once related to me, on the authority of 'Abd al-Razzaq, from Ma'mar, from Qatada, from Anas. That the Messenger of God is reported to have said, “He who says la ilah illa Allah causes a bird to be created from every word; its beak is made of gold and its plumage of pearls.” Ahmad and Yahya looked at one another and asked each other, “Did you really transmit this tradition?” They both swore that, they had never heard it until that moment. They waited until the storyteller had finished and collected his money.
Then Yahya beckoned to him and asked him to draw nearer. Thinking that another coin would come his way, he did so and Yahya asked him, “Who related this tradition to you?” Yahya b. Ma'in and Ahmad b. Hanbal was the answer. Then he said, “But I am Yahya b. Ma'in and this man is Ahmad b. Hanbal and we have never heard this mentioned as a prophetic tradition. If you have to tell obvious lies, do not bother us with them.”
“Are you really Yahya b. Ma'in?” the storyteller asked. “Yes.” “I have always heard that Yahya b. Ma'in is stupid,” the man proceeded, “and I have never set eyes on him until this moment.” Yahya said, “But how do you know I am stupid?” The storyteller replied, “As if there were in the whole world no other Yahyas or Ahmads except you two! I have written down from seventeen different people called Ahmad b. Hanbal apart from this man here.” Then Ahmad b. Hanbal wrapped his face in the sleeve of his cloak and said “Let him be.” With wicked glee, the storyteller watched them go.[178][268]
Regarding this preliminary, we will discuss the merits of the Companions.
1. Hudhayfa said, that the Messenger of God had said, “I do not know how long I will live among you, so you should follow Abu Bakr and 'Umar after me.”[179][269]
The Messenger of God (S.A.W.A.), from the beginning of his mission to the end of his life continuously appointed 'Ali b. Abi Talib to his succession.
a) When the Warning Verse (Q: 26/214) came down, he invited his nearest kinsfolk and called them to God. The men remained silent and 'Ali, though the youngest, said, “O Prophet of God, I will be your helper in this matter.” The Messenger of God (S.A.W.A) laid his hand on the back of 'Ali's neck and said, “This is my brother, my executer and my successor among you. Hearken to him and obey him.”[180][270]
b) In A.H. 9, while the Messenger of God with his Companions was making for the Byzantines (Tabuk), he left 'Ali behind to look after his family. The hypocrites spoke evil of him, saying that he had been left behind because he was a burden to the Prophet and he wanted to get rid of him. On hearing this, 'Ali seized his weapons and caught up with the Messenger of God when he was halting in al-Jurf, and repeated to him what the hypocrites were saying. The Prophet (S.A.W.A) replied, “They lie. I left you behind because of what I had left behind, so go back and represent me in my family and yours. Are you not content, 'Ali, to stand to me as Aaron to Moses, except that there will be any prophets after me?”[181][271]
c) On his return from the Farewell Pilgrimage, he stopped at Ghadir Khumm to communicate God's revelation (Q: 5/67) to the pilgrims who accompanied him before they dispersed. Taking 'Ali by the hand, he declared, “He of whom I am the master (mawla) this man, 'Ali, is also the master.” He pleaded, “O God, Be the friend of him who is his friend, and be the enemy of him who is his enemy; support whom he supports him and desert whom he deserts. Then Gabriel came down and revealed this verse,
﴾Today the faithless have despaired of your religion. So do not fear them, but fear Me. Today I have perfected your religion for you, I have completed My blessing upon you, and I have approved Islam as your religion.﴿ (Q: 5/3.).
Then 'Ali received in his tent, the congratulations of the Muslim men and women who greeted him with the title of the Commander of the Faithful (Amir al-Mu'minin), among them was 'Umar b. al-Khattab.[182][272]
2. Qays b. 'Ubada said that 'Ali b. Abi Talib had said, “Once the Messenger of God was ill for some days and nights. At the time of the call to prayer, he told me to say Abu Bakr to lead the prayers. When he (S.A.W.A.) died, we considered the prayer is the standard of Islam and the pillar of the faith. Therefore, we were pleased for our world with someone whom the Prophet (S.A.W.A.) was pleased for our faith. And we pledged allegiance to Abu Bakr.”[183][273]
While the Prophet's illness began and grew more serious, despite the fact that he could barely lift himself off the ground through weakness, he arose and decided to go to the mosque. 'Ali took his hand and al-Fadhl took the other. He leaned on them both and his feet dragged a trail along the ground because of his weakness. When he came out into the mosque, he found Abu Bakr had already got to the mihrab. He indicated with his hand that he should withdraw and Abu Bakr withdrew. The Messenger of God took his place. He said the takbir and began the prayer, which Abu Bakr had begun before without taking any account of what he had already performed.[184][274]
The Prophet (S.A.W.A) did not let Abu Bakr continue leading the communal prayers. How did he tell 'Ali to say Abu Bakr to lead the prayers at this time?
In the Guardian Verse (Q: 5/55), God implicitly refers to 'Ali b. Abi Talib as the successor to the Prophet.[185][275] The Prophet does not speak out of his own desire and it is not reasonable to, contrary to his previous will, say, “You should follow Abu Bakr and 'Umar after me.” Moreover, 'Ali b. Abi Talib and Banu Hashim did not swear allegiance to Abu Bakr after the Prophet's death. 'Umar and his companions took charge of securing the pledge of allegiance of all residents in Medina.
They rushed towards the house of Fatima, who was bereaved of her father's death, and the Companion al-Zubayr with some of the other Emigrants had assembled there. 'Umar came to the house and told, “By God, I will set the house on fire, unless you come out and swear allegiance to Abu Bakr.” Then he broke into the house. Fatima came out and told them, “By God, you should go out of my house, or I will unveil my hair and bewail before God.”[186][276]
Fatima lived a short time after her father: seventy-five or forty days. She made a will to be buried secretly at night, in order to prevent her enemies' attendance.[187][277] If 'Ali b. Abi Talib had swore allegiance to Abu Bakr his house would not have been rushed and set on fire.
3. Jubayr b. Mut'im said that, “Once a woman came to the Prophet (S.A.W.A.) and consulted him about a business. He told her to come later. She asked, 'If I come and cannot see you (if you were dead), whom may I confer with then?' He said, 'If you cannot find me, then discuss with Abu Bakr'.”[188][278]
This tradition and the preceding ones are contrary to the previous statements of the Messenger of God who appointed 'Ali b. Abi Talib as his successor.[189][279]
4. 'Ali b. Abi Talib said that, the Prophet (S.A.W.A.) had said, “Abu Bakr and 'Umar are the two lords of the old of the inmates of Paradise, except the prophets and the messengers.”[190][280]
The author himself knows that the Paradise inmates are the young and the old will become young while in the Paradise.[191][281] This is an inexpertly fabricated tradition, imitating the famous one; al-Hasan and al-Husayn are the two lords of the youth of the inmates of Paradise.[192][282]
5. 'Ali b. Abi Talib said that, “The best of the comm-unity after its Prophet are Abu Bakr and then 'Umar.”[193][283]
'Ali b. Abi Talib openly criticizes the caliphs before him. In Shiqshiqiyya Sermon[194][284] he says, “By Allah so and so [the son of Abi Qahafa] dressed himself with it [the caliphate] and he certainly knew that my position in relation to it was the same of as the position of the axis in relation to the hand-mill. The floodwater flows down from me and the bird cannot fly up to me. I put a curtain against the caliphate and kept myself detached from it.
Then I began to think whether I should assault or endure calmly the blinding darkness of tribulations wherein the grown up are feeble and the young grew old and the true believer acts under strain until he meets Allah. I found that endurance thereon was wiser. Therefore, I adopted patience although there was mote in the eye and suffocation in the throat”. He never believed in them. During the election (shura), 'Uthman had twice pledged without hesitation that he would follow the Book of God, the Sunna of His Prophet, and the practice of Abu Bakr and 'Umar, while 'Ali had cautiously stated that he would do so to the limit of his ability.[195][285]
After the Kharijites left Kufa, 'Ali's followers offered him a renewed oath of allegiance on the basis that they would be friends of those he befriended and enemies for those he took as enemies. 'Ali b. Abi Talib stipulated adherence to the Book of God and the Sunna of the Prophet in the oath. Rabi'a b. Shaddad al-Khath'ami suggested, “On the Sunna of Abu Bakr and 'Umar.” 'Ali b. Abi Talib objected that if Abu Bakr and 'Umar had been acting on anything but the Book of God and the Sunna of His Messenger, they would have been remote from the truth.[196][286]
If 'Ali b. Abi Talib believed that Abu Bakr and 'Umar were the best of the community after its Prophet, during the election (shura), he could pledge that he would follow the practice of Abu Bakr and 'Umar, and he would not lose his chance for caliphate. In addition, he would not object Rabi'a b. Shaddad al-Khath'ami, who had suggested, “On the Sunna of Abu Bakr and 'Umar”. The Prophet (S.A.W.A.) addressing Abu Bakr said, “You are my Companion in the cave and on the hawdh (Heavenly Water).”
This is another imitation of thaqalayn tradition: “Indeed, I have left among you the Book of God and the offspring of my family (ahl al-bayt). Do not try to outdo them, for then you will be destroyed.” [197][287]
6. Abu Sa'id Khudri said that he had heard the Messenger of God say, “Certainly the most benevolent to me in actions and wealth is Abu Bakr. If I were to take a friend (khalil), I would take Abu Bakr as my friend. All the doors leading to the Mosque should be blocked except for Abu Bakr's.”[198][288]
When the Messenger of God instituted brother-hood between his fellow Emigrants and the Helpers in Medina he said, “Let each of you take a brother in God.” He himself took 'Ali by hand and said, “This is my brother.” Therefore, the Prophet (S.A.W.A.) and 'Ali became brother.[199][289]
a) It is interesting that the Prophet could choose a brother, but he could not choose a friend.
b) The Prophet ordered that all private doors leading to the mosque be blocked except for 'Ali. He said, “O 'Ali, no one is allowed to enter the mosque while he is impure (junub) except me and you.”[200][290] There are many other traditions in this effect.[201][291]
Therefore, it is a more reasonable version, and it is confirmed by the verses, ﴾Indeed Allah desires to repel all impurity from you, O People of the Household, and purify you with a thorough purification.﴿ (Q: 33/33).
And ﴾Should anyone argue with you about them, after the knowledge that has come to you, say come, let us call our sons and your sons, our women and your women, our souls and your souls, then let us pray earnestly, and call down Allah's curse upon the liars.﴿ (Q: 3/61). Here, God considers 'Ali b. Abi Talib as the soul of the Prophet.
7. 'A’isha said that she had heard the Messenger of God say, “It does not behoove a community to lead their prayers anyone else while Abu Bakr is among them.”[202][292]
See on Abu Bakr leading communal prayers, above, (page 37).
8. Anas b. Malik said that the Messenger of God had said, “The kindest to my community among them is Abu Bakr.”[203][293]
Abu Bakr would have been the kindest to the community among them, if he had not broken into Fatima's house.[204][294] If he had not disinherited the Prophet's daughter from her father's inheritance.[205][295] If Fatima had been happy with him when she died.[206][296] If he had not made Khalid b. Walid murder Malik b. Nuwayra, and he had punished Khalid who married Malik's widow at the same night he killed her husband. If he had not burned al-Fuj'at (or Fujah) al- Sullami alive;[207][297] and if….
9. 'Abd Khayr said that he had heard 'Ali say (while he was preaching) on the pulpit, “Would you like to inform you of the best man of the community after its Prophet?” Then 'Ali named Abu Bakr. Again, he said, “Would you like to inform you of the second?” This time, he named 'Umar.[208][298]
We discussed 'Ali's attitude towards the caliphs before him (page 159).
10. 'A’isha said, “The Messenger of God told me during his illness, 'call your father and your brother to me so that I may write a letter. For I fear that someone will have wishful fancies and someone will say, I am more worthy, but God and the faithful refuse anyone but Abu Bakr'.”[209][299]
If Abu Bakr had had such a letter it would have shown it to the people in Saqifa, and he would not have offered people to accept 'Umar or Abu 'Ubayda as the caliph.[210][300] Moreover, he did not wish he had asked the Prophet (S.A.W.A.) about the matter of caliphate: to whom had it belonged, as the people had not argued about it.[211][301]
11. The Messenger of God said, “Regard for my Tr-adition (Sunna) and the Traditions of the divinely and rightly-guided caliphs, take the Traditions and hold on to them with your wisdom teeth.”[212][302]
The man who fabricated this tradition did not know that the term 'the divinely and rightly guided caliphs' had not been used during the Prophet's life. It was initiated later during the Umayyad or 'Abbasid caliphs to distinguish them from the first four ones; moreover the Prophet (S.A.W.A) said, “When you come to me at the heavenly waters (hawdh), then indeed I will ask you about two important things (thaqalayn) which I have left behind. Take care how you follow me with regard to the Book of God and the offspring of my family (ahl al-bayt). Do not try to outdo them, for then you will be destroyed.”[213][303]
11. The Messenger of God said, “Abu Bakr is blessed, 'Umar is blessed, 'Uthman is blessed, 'Ali is blessed, Talha is blessed, Zubayr is blessed, 'Abd al-Rahman b. 'Awf is blessed, Sa'd b. Abi Waqqas is blessed, Sa'id b. Zayd is blessed and Abu 'Ubayda b. al-Jarrah is blessed.”[214][304]
As we discussed before, the pledge of Good Pleasure (al-ridhwan) took place under a tree in Hudaybiya; there were at least seven hundred men present there not only ten.[215][305]
Notes:
[216][248] Salimi, 18-21.
Ref: Imam Reza Network

توضیحات

زیر مجموعه: History

دسته: Sahaba

بازدید: 4473

Are The Shi'ites Negative Towards The Sahaba?

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

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

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

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

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

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

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

Ref: Imam Reza Network

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زیر مجموعه: History

دسته: Sahaba

بازدید: 5048

Ammar Yasir (ra) - A Companion of the Prophet

Sadruddin Sharafuddin al-Amili

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

ONE MURDERED BY THE REBELLIOUS GROUP

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

Ref: Imam Reza Network

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زیر مجموعه: History

دسته: Sahaba

بازدید: 5146

Abu Dharr, the Great Companion of the Holy Prophet (S.A.W.)

Abuzar was one of those companions of the Prophet of Islam, Muhammad (s), who were pious and freedom-loving and possessed a lofty character, and according to the remark of the Holy Prophet (s), ardently desired by Heaven and the residents of Heaven. He was benefited by the company of the Prophet in the real sense of the word.
Abuzar himself says, "My real name is Jundab bin Junadah, but after my embracing Islam the Prophet (s) gave me the name "Abdullah" and this is the name I like most".
Abuzar was his kuniyyah (patronymic appellation) after his eldest son Zar.
Scholars agree that Abuzar was the son of Junadah bin Qays bin Saghir bin Hazam bin Ghifar and his mother was Ramlah daughter of Waqi'ah Ghifariah. He was an Arab by race and belonged to the tribe of Ghifar. That is why the word "Ghifari" is written with his name.
Abdullah al-Subaiti writes, “When we look at Abuzar's biography it seems that he was a light personified. He was the embodiment of qualities of a great man. He had a rare distinction of being endowed with intelligence, understanding, sagacity and wit". In the words of Imam Ja'far Sadiq (a): "He was always immersed in thought and his prayers were based on his reflections about God". (Sahih Muslim)
The famous Egyptian author Abdul Hamid Jaudatus Sahar, in his book "Al-Ishtiraki az-Zahid", writes. "Once there occurred a severe famine. The chiefs of Ghifar tribe assembled for consultation as to what they should do, because it had not rained since long, Hence, it was a time of great suffering. The animals had become lean and thin and the stores and stocks were all exhausted. They said to each other, "We do not know why our god (Idol Manat) got offended with us, although we prayed for rain, sacrificed camels in offering and did everything possible to win its favour. The rainy season has now come to a close. There is not a trace of cloud in the sky. There has been no thunder and no shower this time, not even a drop of rain or a drizzle. What do you think? Have we turned perverts that the wrath of our god has befallen us? Why should it feel offended with us when we have made so many sacrifices for its pleasure”?
People began to ponder over the matter and exchanged views. They thought to themselves: "Man cannot interfere with heavenly arrangement. No one can bring clouds and rains from the sky. This can only be done by "Manat". Hence we do not have any other alternative except that we, men and women, come out for pilgrimage, wailing and praying and beg Manat's forgiveness. It may, perhaps, forgive us and pour down rain to make the earth green after barrenness, so that our poverty is changed to prosperity, pain to pleasure and hardship to ease and comfort".
The whole tribe, therefore, started making preparations for a journey to reach Manat. Those who were sleeping got up, and began to put litters on their camels. Unais (Abuzar's brother) also rode his camel and drove her, in order to join the caravan, towards the sea coast, the Mushalsal and Qadid which lie between Mecca and Medina, and where Manat is set up. Unais looked around but could not see his brother. He made the camel sit, ran towards the house. He entered the house calling "Jundab"! "Jundab"! When he saw that Jundab was lying in his bed comfortably, he said;
Unais: Did you not hear the “call” to come out for the journey?
Abuzar: Yes, I did. But what should I do when I feel weary, and also I do not want to go on a pilgrimage to Manat either
Unais: Shut up! Ask the god for mercy. Do you not fear lest the god should hear you and send torment on you?
Jundab: Are you convinced that (Manat) hears our voice and sees us?
Unais: What has happened to you today? Has any genie overpowered you, or have you contracted a disease? Come, feel sorry. It may, perhaps, accept your remorse.
When Abuzar started rolling in his bed, his brother said, "Rise! The caravan has moved, and off goes the tribe".
The brothers were busy talking when their mother dropped in and they kept quiet.
Mother: My sons! What is your opinion?
Unais: About what, mother?
Mother: About the rain.
Unais: We agree to your proposal.
Mother: I propose to go to your maternal uncle who is a rich man.
Unais: All right! As you please. May god improve our condition.
Abuzar and Unais along with their mother came to their uncle's house. Their uncle entertained them with great hospitality. They stayed there for a long time. Their hardship had now changed to comfort and their pain to pleasure. When their tribesmen saw that their uncle was very kind to Abuzar and Unais and loved them like his own children, they felt jealous of them and started to think out plans by which he may despise them. They kept on thinking and consulting one another, till at last, they decided upon a device and selected a man for their conspiracy.
That man came to the uncle of Abuzar and sat down, quiet and downcast. Abuzar's uncle asked him, "Yes, how do you do?" That man assumed a sorrowful look and said, "I have come to you for an important business! Had it not been for my affection towards you or out of respect for you, I would not have told you anything. But my loyalty has forced me to do so. I want to unfold what is hidden to .you, so that you may see what is happening because I see that favour is rewarded with ingratitude".
Abuzar's uncle felt that there was something definitely amiss. He felt much aggrieved and said, "Speak out frankly". The man said, "How should I tell you that when you go out Unais, your nephew sits with your wife and talks to her secretly. I do not know what he talks about".
Unais's uncle said, "This is a false accusation against him, and I cannot believe it in any case". He replied, "We also wished it to be false and a calumny. But I regret to say that it is a fact".
He asked him for a proof of it. The man replied, "The whole tribe can bear witness to it. All have seen him and have the same feeling. If you so desire I can produce countless witnesses from my tribe".
Hearing this, the poor fellow began to think of his honour and prestige. He felt his self-respect injured. That man went out of the house after having bitten him like a serpent. Unais's uncle felt convinced about it. He made constant efforts to regain his peace of mind, but he could not do so. He was very sad and felt anguish and agony day and night. Whenever his nephews happened to come before him he turned his face away. Stillness pervaded the whole house.
When Abuzar saw signs of grief on the face of his uncle he asked, "Dear uncle! What has happened to you? I have been observing your changed state for some days. You talk to us very little unusually and remain very thoughtful and depressed”.
The uncle answered, "There is nothing unusual".
Abuzar said, "No, there is certainly some reason behind it. Please tell me. Perhaps, I may relieve you of your worries or I may share some of your troubles".
He said, "I cannot describe what my tribesmen have told me".
Abuzar said, “Please let me know. What have the tribesmen told you?”
His uncle replied. "They say that Unais goes to my wife when I am away from home".
Hearing this Abuzar flushed crimson with anger and said, "You have spoiled the favours that you have done us. Now we leave, and will not see you again".
At last they set off from there and took their dwelling at "Batn Marv" which was situated near Mecca. Here, Abuzar came to know that a prophet had appeared at Mecca. He became anxious to know about it. He, at once, called his brother Unais and asked him to go to Mecca and find out the particulars of the Prophet.
Unais had not yet set out for Mecca when a man was seen coming from there and he went straight away to join the company at Abuzar's house. Abuzar asked him, "Where are you coming from?" He answered, "I am coming from Mecca".
Abuzar asked, "What is the situation over there? He replied: "A man says that he is a prophet and he gets revelation from the heavens".
Abuzar said: "What did the Meccans do with him?" The man said: "They falsified him, tortured him, and prevented the people from going to him. They frighten and threaten everyone who goes to him".
Abuzar asked: "Why do the people not believe him?" "How can they believe him", he said, "who vilifies their gods, calls them foolish and their forefathers perverts".
Abuzar said: "Does he really say so?"
"Yes, he says that God is one. Just see! What a strange thing it is!" said he.
Abuzar started thinking about the man who said that God is One. He kept on thinking quietly for quite some time. The new comer looked at him and found him thoughtful. He begged leave of him and departed.
After his departure Abuzar addressing his brother Unais, said, "Just go to Mecca and find out who this man is. He says that he receives revelation from the heavens. What is the mode of his conversation? See if there is any sincerity in his talk or not".
Unais set off on the journey. After crossing different stations he reached Mecca and went to Ka 'bah for circumambulation. When he came out from there, he saw a crowd of people. He asked a man who was coming towards him, "What is going on here?" He replied, "An apostate is inviting the people to a new faith".
As soon as Unais heard it, he ran to that place. On reaching there he saw that a man was saying, "Praise belongs to Allah. I praise Him and seek help from Him. I believe in Him, depend on Him and testify that there is no God except He and He has no partner”.
To quote Subaiti, Unais heard that man proclaiming, "O people! I have brought for you the blessings of the world and the hereafter. Say that there is no god except Allah, so that you may get deliverance. I am a messenger of Allah and have come to you. I warn you of the punishment of the Day of Judgment. Remember that nobody will get deliverance except the one who comes to the presence of Allah with a humble heart. Neither the riches will be of any use to you, nor will your children help you. Fear Allah, Allah will be kind to you. O people! Listen to me! I say clearly that your forefathers had deviated from the right path in worshipping these idols and you are also following in their footsteps. Remember that these idols can neither harm you, nor can they benefit you. They can neither stop you, nor guide you".
When Unais listened to this eloquent address he got astonished. But in his astonishment he saw that people were talking different things against him.
Hearing this, the Prophet said, “Prophets do not tell lies. I swear by Allah other than whom there is no god that I have been sent to you as a messenger. By Allah you will die as you sleep and will rise as you wake up. You will be called to account for your deeds. Then you will get eternal Heaven or Hell”.
On saying this people asked the Prophet, how they would rise after becoming dust. At that time Allah revealed the following verses: "Muhammad, say: Yes, even if you become rocks, iron or anything that you think is harder to be brought to life. They will soon ask: Who will bring us back to life? Say: The One who created you for the first time: They will shake their heads and say: When will He bring us back to life? Say: Perhaps very soon". (Surah Isra, 17:50- 51)
As soon as the Prophet finished his speech people got up. While they were dispersing from there, one of them said, "He is a soothsayer". Another said, "No, he is a poet". The third one remarked, "He is a magician".
Unais listened to the Prophet and the people. He kept his head down for some time and murmured; "By Allah, his words are sweet. What he has said is true and those people are undoubtedly foolish".
Then he rode his camel and set off. He kept on thinking about Muhammad, the Prophet of Allah, throughout the journey, and was wondering at his talk, till he joined Abuzar.
As soon as Abuzar looked at Unais, he asked him eagerly, "What is the news? What did you see at Mecca?"
Unais; I am coming after seeing a man who says that God is One. I saw that he orders the people to do good and refrain from evil.
Abuzar: What do people say about him?
Unais: They say that he is a poet, a magician and a soothsayer. But when I examined his talk from the point of view of poetry I found that it is not poetry. He is neither a magician because I have seen magicians, nor is he a soothsayer as I have met many soothsayers, and his talk is not like that of the soothsayers.
Abuzar: What does he do and what does he say?
Unais: He says wonderful things.
Abuzar: Can you not recall anything which he talked of?
Unais: By Allah! His speech was very sweet, but I do not remember anything more than that which I told you, but I have seen him offering prayers near the Ka'bah, and have also seen a handsome boy who is of a preadolescent age, offering prayers beside him. People say that he is his cousin Ali. I also saw a woman offering prayers behind him. People told me that she is his wife, Khadijah.
After listening to his brother Abuzar said, "I am not satisfied with your report. I shall go there myself, see him and listen to him personally".
Abuzar reached Mecca, entered the vicinity of Ka'bah and started looking for the Prophet, but neither he found him there, nor did he hear any mention of him. He stayed there till sunset. Ali came and passed by Abuzar, who was sitting. Ali asked him, “You look to be a traveller. Isn't it?”
Abuzar: Yes!
Ali: Come on with me. Ali took him to his house. Both of them were going silently. Abuzar did not ask him anything till they reached the house. Ali made arrangements for his stay and Abuzar went to sleep. Next morning he again went to Ka'bah in search of the Prophet. Neither he asked anybody of him, nor did anybody tell him anything. He kept waiting anxiously till the day came to an end. Ali came round again as usual and passed in front of him. As soon as he saw Abuzar, he asked, “Could you not go back home up till now?"
Abuzar: No!
Ali: All right! Then, come along with me. Both of them were going silently when Ali asked, "Why! What is the reason of your coming over here?"
Abuzar: I can tell you the reason if you do not disclose it.
Ali: "Speak out frankly whatever you want to say. I will not tell it to anybody”.
Abuzar: I have come to know that a man has appeared and he calls himself a prophet. I had sent my brother to talk to him. He returned and could not give me any satisfactory information. Now, I am determined to see him myself.
Ali: You have come upto the right man. I am going towards him. Just follow me. Enter wherever I enter. If I feel any danger I shall be setting my shoe right, standing near a wall, and when I start doing so you should go back.
Abuzar says, "Ali took me into a house. I saw that a light personified was manifest there. As soon as I saw him I was attracted towards him and felt like kissing his feet. Hence I saluted him saying Assalamu Alaykum". (He was the first man who saluted the Prophet of Islam in an Islamic way, before embracing Islam).
Returning the salute he said, wa Alaykum as Salam wa rahmatullahe wa barakatoh. "Yes, what do you want?"
I replied, "I have come to you in a spirit of faith". He instructed me about necessary matters and asked me to recite the Kalimah (La ilaha illallah Muhammadun Rasulullah) I recited it to him and thus entered the fold of Islam.
Thereafter he took leave of the Prophet and started for the Ka'bah. Upon reaching there, when he saw a big gathering of Qurayshite infidels, he shouted in a loud voice, "Hear O Quraysh, I stand witness that Allah is One and Muhammad is His Prophet".
This voice frightened the audition of Quraysh and demolished the image of their Laat and Uzza. The feeling of the Quraysh that the dignity of their idols had been pulled down made them extremely perturbed.
At last people in unison encircled Abuzar. They started beating him so severely that he fainted. He would have nearly died but for the sudden arrival of Abbas bin Abd al-Muttalib. When he saw that the devotee of Muhammad was about to die, he could not help laying himself down on Abuzar.
He said, "O people! What has happened to you? You are killing a great man of Bani Ghifar. Why have you forgotten that you carry on trade with Bani Ghifar and visit them off and on. Don't you fear his tribe at all". At this those people left Abuzar and went away.
After they had left, Abuzar who was bleeding, got up from there and. went to the well of Zamzam.
He felt extremely thirsty on account of severe wounds and profuse bleeding. Hence he drank water first and then cleansed his body. After that he came groaning to the Holy Prophet. As soon as the Prophet saw him in this condition he felt very sorry for him and said, Abuzar! Have you eaten or drunk something?"
Abuzar: My master! I have felt some relief after drinking the water of Zamzam.
Prophet: No doubt it gives relief.
After that he consoled Abuzar and provided him with food.
Though Abuzar had suffered much because of his speech, yet his religious fervour did not allow him to return to his country calmly. His firm belief demanded to make Quraysh believe that human intelligence despises the superstition of idolatry.
He took leave of the Prophet and came to the precincts of Ka'bah again. He stood upon a raised spot and called out with a firm determination. "O people of Quraysh! Listen to me. I bear witness that there is no god except Allah and I testify that Muhammad is the Messenger of Allah".
Hearing this, those perverts who saw the foundations of their gods being shaken and who had been so much agitated by his earlier speech were once again startled and in a state of confusion turned towards his voice and hurriedly gathered around him. They were shouting. "Kill this Ghifari as soon as possible as he is bent upon insulting our gods".
The whole assembly cried with one voice “Kill Abuzar”. Consequently they beat Abuzar so severely that he fainted.
Seeing this Abbas bin Abdul Muttalib came forward and laid himself down on him as he did the day before, and said, "O Quraysh! What has happened to you that you are killing a Ghifari although you have good relations with his tribe and your trade is flourishing with the help of his tribe. Get aside. Do not beat him any more".
Upon hearing this all of them went away leaving Abuzar in a state of unconsciousness. When Abuzar came to his senses, he went to the well of Zamzam and after drinking its water cleaned his body of blood.
Abdullah Subaiti writes that though Abuzar had suffered wounds yet he forced the Quraysh to form an opinion through his speeches that Islam had spread around the people and they had been deeply impressed by it.
In short Abuzar got up from the well of Zamzam and reached the Holy Prophet. When the Prophet saw Abuzar in this condition he said, "O Abuzar! Where have you been and why are you in this condition?" Abuzar replied, "I had gone to Ka'bah again. I delivered a speech there and took a blood bath. Now I have come to you after cleaning my body with the water of Zamzam. The Prophet said, "O Abuzar! Now I order you to go back to your country at once. Listen! When you reach your home, your uncle will have died. Since he has no heir but you, you will be his sole successor and owner of his property. Go and spend the property for the propagation of Islam. I shall shortly migrate from Mecca to the town of date-palms. You should continue working there till I migrate". Abuzar said, "Yes! My master it is all the good. I shall leave very soon and keep on propagating Islam ".
(Sahih Bukhari vol. p. 47 chapter Islam and Abuzar, printed in Egypt, 1312 Hijra)
After embracing Islam, Abuzar left Mecca for his country. Abdullah Subaiti writes what when Abuzar took leave of the Prophet he was brimful of complete faith, and Islam had pervaded his personality. He started from there with great joy. He was very happy that Allah had guided him to a faith which is accepted by pure bondmen and conscience is satisfied with it and reason whole-heartedly welcomes it.
He went on and reached his country. The first man to greet him was his brother Unais, and he was also the first to get the flash of his faith. Unais came forward to kiss his brother's feet and said, "O brother! You have spent so many days in Mecca. Now tell me what you have made out".
Abuzar said, "Unais! I have arrived at a conclusion which is welcomed by sound reason. I concluded after a lot of thinking that I should accept the faith of Muhammad. O Unais! I cannot tell you that when I met Muhammad and looked at his face, I felt as if my chest was expanding. My heart was filled with pleasure and the mind was intoxicated with faith. I, at once, recited the formula of faith (Kalimah) and acknowledging his Prophethood requested him to teach me the articles of faith. So he explained to me the principles of Islam. O Unais! I ask you honestly with the sincerity of intention to bow your head humbly before Allah and leave the worship of these men made gods of stone".
Hearing this, Unais sat down with his head bowed and started thinking. He got in such a state as if intoxicated. Unais recalled all those things which he himself had seen in Mecca. He spoke after a while, "O brother! My mind confirms your truthfulness and my sound reason asks me not to disobey you. Hence listen! I bear witness that there is no god except Allah and I testify that Muhammad is the Messenger of Allah".
Abuzar became very happy on Unais's accepting the faith. He said to him: "Now let us go to our mother". Both of them then went to their mother.
Greeting his mother Abuzar said, "Dear mother! I beg your pardon! I have been away from you for a very long time. But, I have brought a treasure which nobody possesses here".
His mother asked, "What is that treasure which distinguishes you?" Abuzar said, it is the treasure of faith, mother. I met a person in Mecca whose face gleamed with nobleness. He is peerless in good manners and magnanimity. He speaks what is true. He says what is right. He does what is just. There is wisdom in his words. Mother! His enemies also call him truthful and trustworthy. He invites people towards Allah who is the creator of heaven and the earth and is the organizer of the existence of this universe. I have acknowledged faith in him having been influenced by his bearing, statements and sayings, and Unais has also become a Muslim. We have accepted the Oneness of Allah and the Prophethood of Muhammad (s).
Abuzar's mother said: "My son, if it is so I also bear witness that there is no god but Allah, and testifies that Muhammad is the Messenger of Allah".
Abuzar was encouraged when his brother and mother also embraced Islam and now he began thinking how to influence his tribesmen and persuade them towards the right path.
After great deliberation Abuzar came out of his house. His mother and brother were also with him. After travelling a little distance they pitched their tent near their tribe's tents.
The night had fallen. These tired travellers were lying in their tents to sleep when they felt that many tribesmen who were present at that place were telling stories among themselves and narrating different events. They were busy in continuous conversation.
When Abuzar tried to overhear them he heard that they were talking about him.
After that the people got up from their place and reached near the tent of Abuzar. Abuzar said to his brother, Unais, "The tribesmen have come close to our tent. Go out and see them".
Unais went out at once. He saw that some young men of the tribe had come. They had come to know that Unais and Abuzar were there. They saluted him. Unais, after saluting them in return, asked the reason for their visit. They said, "We have come simply to see you and Abuzar".
Unais went in to Abuzar and said, "The youths of our tribe have come to know the conditions of journey".
Abuzar said, "Call them in. I shall talk to them. May be I make them the worshippers of Allah, the One".
Unais came out and said, "Come in as brother Abuzar is calling you”.
All of them went to Abuzar. One of them said, "O Abuzar! We have not seen you since long as a result of which we have become very sad".
Abuzar said, "My dear young men! I have great love and sympathy for you in my heart”.
One man: "Abuzar! Where have you been so long? We have not been able to see you for quite some time".
Abuzar: "I had gone to Mecca. I came back a few days ago".
Second man: "We are happy that you have been to Mecca".
Abuzar: "I had, of course, gone to Mecca, but I did not offer any sacrifice to Hubal nor did I prostrate before Laat and Uzza. My young men! Why should have I done all this when I know that these idols have neither life, nor can they harm or benefit anybody? They can neither see nor hear, nor can they ward off a calamity which may befall them.
Listen! I resort to Allah in all my actions and matters. He is certainly single without peer or partner, and I testify to Allah who alone is to be worshipped. He is the Creator of everything and Nourisher of every creature.
I ask you to join me in our plan of action and testify to the Oneness of Allah like us”.
Hearing this all the people began to tremble. One of them said in amazement, "O Abuzar! What are you saying?”
Abuzar: "Listen to what I say. Though I cannot see Allah with my eyes, yet I see Him with the internal eye; and listen! He is seen in everything of the world. Think for a while! How can anything be worthy of human worship when it is made by human hands? It is not wise to worship idols made of stone and wood, and pray to them to satisfy our needs.
My tribesmen! You know that these idols do not have any power. They can neither ward off evil, nor do they have the strength to acquire benefit".
Hearing this exhortation of Abuzar people started whispering to one another.
One of them said, "I have told you already that a man has appeared in Mecca, he calls himself a prophet and invites people to worship One Allah. Abuzar has met him and has been moved by his preaching, so much so that whatever ideas he puts forth belong to that man".
The other man said, "Conditions are very grave. We are exposed to danger by Abuzar's personality and his preaching. We feel that if he goes on preaching like these differences will crop up within our tribe and our lives will be ruined. Better it is that we go to Khafaf, the chief of our tribe, explain to him all the dangers involved, and insist upon him to give full attention to counteract them.
The youngmen of Ghifar took leave of Abuzar and went to see Khafaf. On the way they exchanged views with one another.
One of them said, "Abuzar has raised a great disturbance”.
The other said, "It will be very shameful for us to ignore this great sin of Abuzar. He openly outrages our religion and ridicules our gods".
The third one said, "It is obligatory on us to turn him out of our tribe without the least delay, because if we delay his excommunication little; he will overpower our young men, women and slaves and instil his corrupt ideas in their minds. In case it so happened, we shall suffer a great loss".
The fourth one said, "Your viewpoint is correct. But who will bell the cat? He is not a man of an ordinary stature. He is a great man of the tribe, and an elder of the family. I also see that Unais holds the same views, and he is also a man of repute".
The fifth one said, "There is no cause for alarm. Come and let us put the case before Khafaf. We are sure that Khafaf, and other nobles of the tribe will themselves expel him from the tribe".
The sixth one said, "I am pondering over their ideas. I am not sure they will be able to change them. It is possible that they may of themselves come to the right path. We should not be perturbed but should reflect on their religion. Listen to me! I am noticing reality in their faith, Anyway, we are about to reach Khafaf. After our talk with him we expect to arrive at some definite conclusion".
In short, conversing together, these people reached the chief of Ghifar tribe and said to him, "We are coming from Abuzar to you”.
Khafaf: "Has Abuzar come back from the journey to Mecca?"
A man said, "Sir, Abuzar has turned a pervert. He ridicules our gods. He says that a man has been appointed as a prophet. His duty is to invite people to the worship of One God and also to teach good things. Abuzar is not content with acknowledging his prophethood and keeping it to himself, but he is constantly preaching in the masses and is inviting all others to that prophet and his God.
When Khafaf heard it, he said, "It is a pity that Abuzar, leaving all gods, propagates the worship of a Single God. It is a great evil and very repugnant. I foresee that it will stir up a serious commotion in our tribe, which will be destroyed in consequence. O my young men! Do not make haste but give me some time to think over the case of Abuzar".
After the young men went back, Khafaf, the chief of the tribe, began to think why all of them were speaking against Abuzar. He kept on pondering over the matter the whole night in his bed. He was extremely bewildered and could not form a definite opinion. But his mind had the deep impression of the hearsay expressed by Abuzar. He passed sleepless hours and was simply closing and opening his eyes.
He also recalled an address of the Arab philosopher, Qays bin Sa'idah, in the market-place; He had said that the Creator of the universe is undoubtedly One and only He is worthy of worship. He had completely endorsed Abuzar's views in his remarkable address, and had also mentioned that the ideas of Warqa bin Naufil, Zayd bin Amr, Uthman bin Hoverath and Abdullah bin Hajash had changed, and all of them were inclined towards the faith of Abuzar .
He was in this puzzling situation when his reason guided him and he said to himself, "Indeed! Abuzar is right because Qays bin Sa'ida has supported him and I am sure that Qays will not misunderstand, nor will he accept any false belief. Undoubtedly, there must be a reformer for this world, and there must exist a Being who may run the system of the universe, and it is quite obvious that our gods of stone and wood are far from such capabilities. O God of Abuzar! Guide us and delivering us from this perversion put us on the right path”.
While Khafaf was busy making his important decision, the day dawned till the sun appeared in the sky and with the spread of sunlight the news also gained currency that Abuzar, his brother and his mother have all come back from Mecca and worship only One God.
With the spreading of this news there stirred an agitation. People started reviling Abuzar and said, "He has gone mad and has seen incapacitated to understand that these very idols of ours heal us, give us food and protect us. Abuzar is a strange man who invites us to an Invisible God. It appears to us that Abuzar wants to create disturbance and trouble among our young people and mislead our children and women. Surely he is a liar and what he claims is wrong. He should be expelled from the tribe".
One of them said, "Why! How could you express the idea of his expulsion? How can it be done? No, never! It can not happen. He is the bravest man of our tribe".
After these conversations those people decided to draw the attention of their elders to this point. Accordingly they asked their elders to deliberate on this matter. The elders of the tribe decided to take the case of Abuzar to the chief. Consequently all of them went to Khafaf.
The chief of the tribe sent his slave immediately to call Abuzar to him. The slave on reaching him said, "Abuzar! you and Unais have been called on by the chief".
Abuzar said that he was just coming. After the slave had left, Abuzar held his sword in the belt and said to his brother Unais, "Come on; let us go to Khafaf".
Unais: "O brother! I hear bad things about you from the people. I am afraid this meeting of ours may not prove useful; something unexpected may come out, instead".
Abuzar: "No, it is not so. I know Khafaf very well. He is a wise man. Allah has blessed him with wisdom. He is the most intelligent man of our tribe".
The two brothers were going on talking together till they reached Khafaf. There they saw that the nobles of the tribe were sitting in a circle around him.
Addressing them all Abuzar said, "Salamun Alaykum" (Peace be upon you).
Hearing Abuzar's salutation in the Islamic way the nobles of the tribe got enraged and spoke in a furious manner. "What is this wishing which we have never heard before”.
Then one of them said, “It is a pity. We do not know which side Abuzar goes".
Another man said, "Just look at him. He is sitting with his sword, and has no respect for the chief".
The third man said, "You are right. But he is a horse rider of the tribe and brave people are always armed".
Abuzar spoke, “Listen! I respect you because you are the nobles of the tribe, worthy of our pride and esteem. The salute I have offered to you is the Islamic salute".
After this Abuzar and Unais took their seats face to face with the chief of the tribe, Khafaf.
Khafaf spoke in a kind but sharp tone, “O Abuzar! I am informed that you have been inclined to the worship of Allah Who is Invisible. The nobles of the tribe are offended with this attitude of yours. They say that Abuzar insults their gods and calls them devoid of all wisdom".
“O Abuzar! We do respect you but it does not mean that we are willing to tolerate the insult of our gods. I ask you to give up your present ideas and come back to your ancestral faith, or else explain your faith to me so that I may be able to understand the reality of your faith. Also, I assure you that I shall think to accept it if you prove that your faith is reasonably better than ours".
At this Abuzar replied, “O chief of the tribe! We respect you and honour whatever you say. But, at the same time, we want to explain that Allah, the One, Whom we have decided to worship and in Whom we believe, is the same Who has created the earth and the sky, Who gives sustenance to all creatures, Who has a control over the life of every animate object and Whose power knows no bounds".
The idols whom we have been worshipping up till now, have been made by our own hands and have been cut with our own chisels and hammers. Can reason believe that he who is our handmade should be our creator, our sustainer and the listener of our prayers?"
"Man is the noblest of the creation. How can it be worthy of his dignity to bow his head before a stone? My chief! Please think dispassionately what I say. They have no power even to repel their enemy from themselves".
Listen to me, O chief! Once I went to Manat and offered a cup of milk to him. I was still there when a fox came, drank up the cupful of milk and urinated on Manat. This incident had a great effect on me and I thought how a god could be so helpless!"
"This thing made it clear to me that it cannot be god. I am sure and every reasonable man will believe that the Creator of the heavens is better than the heavens and the Maker of the earth is better than the earth. According to this rule of reason the idols cannot be better than us and when they are not superior to us it is meaningless for us to worship them".
"O my chief! I have come to the truth that Allah is one Who is the Creator and Sustainer of the whole universe, and Muhammad Mustafa who had been sent in Mecca is His Messenger".
"He possesses such good qualities that he has no match in the world. The Quraysh who are his bitter enemies admit his truthfulness and capability. Even knowing well that Muhammad is against their gods and religion, they have given him the title of Sadiq and Amin, as I have come to know quite lately. Listen! Light reflects from his face and wisdom flows from his words".
As soon as Abuzar finished his speech there arose a great noise all round, "How sweetly Abuzar talks! So, our gods are deaf and dumb! Abuzar has humiliated our faith and has insulted our gods". A group of them also said, "My friends! Do not talk nonsense. We sincerely say that whatever Abuzar has said appears to be right, and reason demands that we should accept the truth. We are sure that we cannot get better guidance than whatever Abuzar has brought for us".
Another voice arose: "Arabia needs a reformer and there does not appear to be a better reformer than the one introduced by Abuzar”. Then another voice was raised, "Abuzar's speech is very reasonable". After this a very loud voice rose; it pierced the ear drums, "O Abuzar! I bear witness that there is no god except Allah and I testify that Muhammad is His Messenger". Seeing this, Khafaf, the chief of the tribe, after intense thinking raised up his head and said to his people: "My dear tribesmen! Listen attentively. You have heard whatever Abuzar said. It is our duty to think over his speech very carefully and intensively and find out how much truth it contains. Hastiness is not advisable. It does not carry sense to dismiss somebody's suggestion without examining it.
My friends! You are aware how much confusion prevails among us and how excessive are the crimes in which we are involved. The rich squeeze the poor, and there is no limit to sins and evils. I have come to the conclusion that I should accept and endorse what Abuzar says. Now it is up to you to form an opinion for yourselves. Listen you all: I bear witness that there is no god but Allah and Muhammad is His Messenger”
As soon as Khafaf recited the Kalimah (La ila ha illal lah Muhammadun Rasulullah) there was an outburst of noise in the tribe, "Khafaf became a Muslim. Khafaf embraced Islam".
No sooner had Khafaf become a Muslim than the condition of the tribe completely changed. Most of them accepted Islam then and there, while others waited to acknowledge Islam at the hands of the Holy Prophet at the time of his arrival at Medina.
In short, with the great efforts of Abuzar the majority of the tribesmen of Ghifar embraced Islam, and there arose the cries of "God is the Greatest”, and "God is praise worthy”, and the name of the Holy Prophet began to be proclaimed day and night.
After infusing the spirit of Islam in the tribe of Ghifar and converting the people to Islam Abuzar turned his attention to Asfan. Reaching there he preached Islam among the people. As this place lay on the high way frequented by the Quraysh, and he had developed a feeling against them which was due to the tortures he had suffered at their hands he exercised a little strictness in making them Muslims. When a group of the Quraysh came over there, he presented Islam to them, and consequently a large number of the Quraysh embraced Islam
Ref: Imam Reza Network

توضیحات

زیر مجموعه: History

دسته: Sahaba

بازدید: 4497

ISLAM IS COMPLETED BY THE APPOINTMENT OF SUCCESSOR

From the viewpoint of Shi'ah scholars khilafat (caliphate) is a Divine office which is entrusted to the most distinguished, the most appropriate and the wisest person of the ummah (nation). The most clear line of demarcation between a Prophet and an Imam (Prophet's successor) is that the Prophet lays the foundation of a religion, receives revelation and possesses a Book. However, as regards the Imam, though he does not possess any of these positions, yet, besides possessing the position of a ruler he is one, who explains and conveys that part of the Divine religion which could not be publicly narrated by the Prophet on account of lack of opportunity or because of the circumstances being unfavourable and, therefore, left it to his successors to tell them.

Hence from the Shi'ah point of view the caliph is not only a ruler of the time, a leader of Islam, the executive authority, the protector of the rights and the defender of the forts and frontiers of the country, but he is also one, who explains the knotty problems of the religion and completes that portion of the orders and laws which could not, for some reasons, be narrated by the founder of the religion.

According to the scholars of Ahl Sunnat, however, caliphate is a customary and secular office and the object of its creation is only to protect the worldly affairs and the material interests of the Muslims. According to them the caliph is selected, by making a reference to the public opinion, for the administration of political, judicial and economic matters. As regards disposal of religious matters including interpretation of laws, which were enacted during the time of the Prophet but could not be promulgated on account of various reasons, it is the concern of the scholars of Islam and it is for them to solve such difficult and knotty problems by means of Ijtihad.

On account of this difference in the views of the Muslims about the reality of caliphate two different wings appeared in them divided them into two groups This difference continues even at present.

According to the first view an Imam shares some attributes with the Prophet and is at par with him in that regard and the conditions, the fulfillment of which is considered necessary for the Prophet, are also necessary for the Imam. Here are the conditions which must be fulfilled by the Prophet as well as by the Imam:

1. The Prophet must be infallible viz. he should not commit any sin throughout his life and should not make any mistake while narrating the orders and realities of the religion or replying to the religious queries of the people. The Imam should also be like-wise and the argument in both the cases is the same.

2. The Prophet should be the wisest person in the matter of religious law and none of the points relating to religion should be hidden from him. And as the Imam is one who completes or narrates that portion of the religious law which was not narrated during the time of the Prophet of Allah, he (i.e. the Imam) too should be the most knowledgeable person with regard to the commands, and rules and regulations of religion.

3. Prophethood is a status which comes through nomination by Allah and not through selection by the people. A Prophet is introduced by Allah and is appointed to the office of prophethood by Him, because it is only He who can distinguish between an infallible and a fallible person and only He can understand as to who has attained such a position under the auspices of His blessing that he should be aware of all the details of the religion.

However, according to the second point of view (i.e. of the Sunnis), it is not necessary that any of the conditions for prophethood should be found in the Imam. It is not necessary that he should possess infallibility, righteousness, knowledge or conversance with religious law or should be nominated or should have relationship with the occult world.

It is sufficient that he should protect the glory and worldly interests of Islam by making use of his own intelligence as well as by consulting the Muslims and should ensure the security, of the area by enforcing penal laws and should endeavour to extend the territories of Islam under the call for jihad.

PROPHETHOOD AND IMAMATE WERE INTER-RELATED

Besides the logical and philosophical arguments which finally prove the correctness of the first viewpoint the hadiths and the narrations which have come down from the Prophet of Islam also confirm the view of Shi'ah Ulema. During the period of his prophethood the Prophet specified his successor time and again and excluded the subject of Imamate (successorship) from the purview of selection or reference to the popular vote. He not only specified his successor during the last days of his life, but, even at the outset of his prophethood, when not more than two persons had embraced his religion, he introduced his successor to the people.

One day he was ordered by Allah to warn his near ones of Divine torture and to invite them to Islam before extending an invitation to the public. In a meeting in which forty-five elders of the family of Bani Hashim were present he said: "The first person amongst you who assists me will be my brother and successor". When Ali stood up and acknowledged his prophethood he turned to those present and said: "This young man is my brother and successor."[1] This hadith is very well known amongst the exegetes and the traditionalists with the name of hadith Yaumud Dar and hadith Bid'ul Da'wah.

Not only at the commencement of his prophethood but on various other occasions also the Prophet made declarations about the mastership and the succession of Ali. However, none of these declarations equals the hadith of Ghadir in its greatness, clarity decisiveness and universality.

The ceremonies of Haj were over and the Muslims directly learnt the religious acts connected with Haj from the Prophet. The Prophet decided to leave Makkah for Madina. Orders for departure were given. When the caravan reached the region of Rabigh,[2] which is situated at a distance of three miles from Juhfah,[3] the Archangel Jibreel descended at a place called Ghadir Khum and communicated the following verse to the Prophet:

O Messenger! Convey what is revealed to you from your Lord, for if you do it not, it would be as though you have not conveyed His message. Allah will protect you from the people. (Surah al-Ma'ida, 5:67).

The tone of the verse shows that the Almighty Allah entrusted a very important task to the Prophet. And what task could be more important than that he should appoint Ali as his caliph and successor before the very eyes of hundreds of thousands of people. Hence orders were given to all the persons to halt. People who had gone forward ceased to move further and those who were left behind joined them. It was the noon time and the weather was very hot. The people covered their heads with a part of their cloaks and placed the other part under their feet. A shade was arranged for the Prophet by means of a cloak which was thrown on a tree. He offered the noon prayers in congregation. Thereafter, while the people were encircling him, he took his place on a platform which had been prepared with the saddles of the camels, and delivered the following sermon in a loud voice.

SERMON OF THE PROPHET AT GHADIR KHUM

All glory is specially for Allah. We seek His help and have faith in Him and rely upon Him. We seek refuge in Him from our evil doings and indecent deeds. He is the Lord besides whom there is no guide. There will be none to mislead one whom He guides. I testify that there is no god but Allah and Muhammad is His servant and His Messenger. Yes, O people! I may soon accept the Divine invitation and may depart from amongst you. I am responsible and you too are responsible. What is your opinion about me?" At this stage those present said loudly: "We testify that you have carried out your mission and made efforts in this behalf. My Allah reward you for this!"

The Prophet said: "Do you testify that the Lord of the World is one and Muhammad is His servant and His Messenger and that there is no doubt about life in the other world?" AII of them said: "lt's correct and we testify it".

Then the Prophet said: "O my followers! I am leaving behind two valuable assets as legacies to you and it is to be seen as to how you behave with these two legacies of mine".

At this moment a person stood up and said with a loud voice: "What do you mean by the two exquisite things? To this the Prophet replied; "One of them is the Book of Allah, one side of which is related to Allah and the other side is in your hands. And the other thing is my progeny and my Ahl al-Bayt. Allah has informed me that these too memorable things will not act separated from each other".

Yes, O people, Don't seek precedence over the Qur'an and over my progeny and do not be negligent in your behaviour towards them, lest you should be annihilated. At this moment he held the hand of Ali and raised it so high that the whiteness of the armpits of both of them became visible to the people. He introduced him (i.e. Ali) to all the people and then said: "Who enjoys more rights over the believers than themselves?" All of them said, "Allah and His Prophet know better". Then the Prophet said: "Allah is my maula (master) and I am the maula of the believers and I am more deserving and enjoy more rights over them than they themselves.

Yes, O people! Of whomsoever I am the maula this Ali is also his maula.[4]

"O Allah! Love those, who love Ali and be inimical to those who are inimical towards Ali. O Allah! help Ali's friends; humiliate his enemies and make him the pivot of truth".

In the meanwhile the Archangel Jibreel came and brought this verse: This day I have perfected your religion for you and completed My favours to you, and have chosen for you the religion Islam (Surah al-Ma'idah, 5:3)

At this moment the Prophet pronounced Takbir loudly and then added: "I thank Allah for His having perfected His religion and for having completed His favour and for His having been pleased with the mastership and succession of Ali after me". Then the Prophet stepped down from the platform and said to Ali: "Sit in a tent so that the chiefs and distinguished personalities of Islam may shake hands with you and congratulate you".

The two shaykhs (Abu Bakr and Umar) congratulated Ali before all others and called him their maula.

Hassan bin Thabit, the renowned poet, after obtaining the Prophet's permission recited the following verses:

"He said to Ali: Stand up for I have selected you to succeed me and to guide the people after me".

"Of whomsoever I am the maula Ali is his maula. You love him sincerely and follow him".

THE AUTHENTIC SOURCES OF THE HADITH GHADIR

Amongst all the traditions and Islamic narrations no other hadith (tradition) has been published and quoted as much as Hadith Ghadir. From out of the Ulema of Ahl Sunnat alone 353 have quoted it in their books and the number of authorities they rely upon reaches up to 110 companions. 26 great scholars of Islam have written independent books about the authorities and channels of this hadith. The famous historian of Islam, Abu Ja'far Tabari, has collected the authorities and channels of this hadith in two big volumes.

Throughout the passage of history this hadith has been the greatest authority about the precedence of Imam Ali over all other companions of the Prophet and Imam Ali, the Commander of the Faithful, himself argued on its basis in the consultative meeting which was held after the death of the Second Caliph as well as during the Caliphate of Uthman and his own Caliphate. Besides the Commander of the Faithful many other distinguished personalities amongst the Muslims have always relied on this hadith in reply to the opponents and deniers of the rights of Ali.

The event of Ghadir[5] enjoys so much importance that, as quoted by numerous exegetes and traditionalists, verses of the Holy Qur'an have been revealed in connection with the event of that day.

[1] Tarikh-i Tabari, vol. II, page 216 and Tarikh-i Kamil, vol. II, page 410.
[2] Rabigh is a place situated between Makkah and Madina.
[3] It is one of the Miqats (i.e. places where ehram is put on). From here the paths of the people of Madina, Egypt and Iraq were separated.
[4] In order to make sure that no misunderstanding arose afterwards the Prophet repeated this sentence thrice.
[5] For further details refer al-Ghadir vol. I, by Allamah Amini.


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Ref: The Message, Ayatullah Ja'far Subhani
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