منو سخنرانی مکتوب
منو تاریخ و سیره
منو پرسش و پاسخ
منو جوانان و نوجوانان
منو تربیت اسلامی
ENGLISH shiaquest
منو اخلاق و عرفان
منو کلام و ادیان
منو بهداشت و سلامت
Sahaba
Salman the son of Islam
It was before noon. Some Muslims sat in Prophet's Mosque waiting for Azan (call to prayer) to say noon prayer. Salman entered mosque and greeted his believing brothers.
The Muslims wanted to know the Persian man's tribe. They mentioned their tribes loudly to let Salman hear them
One of them said:
I belong to Tamim's tribe.
Another said:
I belong to the Quraish.
A third said:
I belong to al-Aus tribe.
And so on. But Salman was silent. They wanted to know his tribe. So they asked him:
Salman, where are you from?
To teach them the meaning of Islam, Salman answered:
I'm the son on Islam! I was lost! So, Allah's guided me with Muhammad. I was poor! So, Allah's made me rich with Muhammad. I was a slave! So, Allah's released me with Muhammad. This is my tribe!
The Muslims in mosque kept silent because Salman taught them a lesson of Islam.
Who was Salman?
How did he believe in Islam? His name was Roozbah. It means "Happy". He was born at a village in Isfahan. His father was the head of the village. He was a rich man.
At that time, the Persian people worshipped fire because it was the symbol of light. So, fire was sacred to them. Thus, they had temples where fire was made to blaze forever. And there were holy men. They continued its burning day and night.
When Roozbah grew up, his father wanted him to be of great importance. So, he asked him to manage the temple and to go on burning the fire. Roozbah thought about fire.
He refused it as a god, for man takes care of it so as not to put out. One day, the young man roamed through the distant green fields. In the distance, he saw a pretty building.
He headed for it. The building was a church. The church was built by some monks to worship Allah. At that time, Christianity was Allah's real religion. The young man talked with the monks. The love of Allah's religion entered his heart. He asked them:
Where's the religion from? It's from Shaam.
The Migration
Roozbah decided to go to Shaam. He waited for a caravan The traders of the caravan accepted to take him to their homeland. The young man lived in a priest's house.
He wanted to learn the principles of the religion, good behaviour, and the teachings of the Bible. After a time, the priest died.
So, Roozbah immigrated to Mousal ( a city in the northern part of Iraq). There he lived in a church. From Mousal, he moved to Naseebeen. Then he moved to Ammuriyah.
Roozbah lived at Ammuriyah for a time. The priest of Ammuriyah was a good man. Before his death, he said to Roozbah:
During this time, Allah will send a Prophet. The Prophet will bring the religion of Ibrahim al-Khalil. And he'll immigrate to a land with a lot of date palms.
Roozbah asked him:
What are his marks? Some of his marks are: He'll accept the gift but he won't accept the alms. And the mark of prophecy will be between his shoulders.
The good priest died and Roozbah was by himself. He thought of the immigration to the Arab Peninsula. One day, a caravan passed by him. The caravan wanted to come back to Hejaz. He gave them all his money to travel to Makkah.
The traders took his money and deprived him of his freedom. They sold him to a Jew as a slave. Roozbah was sad because of that disloyalty, but he was patient. He sincerely began working on the Jewish man's farm.
Days passed. One morning a man belonged to Bani Quraidha came to visit his cousin. He saw Roozbah working very hard. The man said to his cousin:
Please sell me that slave.
Roozbah became happy because Bani Quraidha lived in Yathrib full of date-palms. In the meantime, the priest of Ammuriyah told him that the promised Prophet would appear in it. Roozbah was always counting the days.
He looked forward to the Prophet's appearance. One day, while he was working on the farm, he heard his master saying to a friend of his:
Muhammad's arrived at Quba. And some people of Yathrib have received him.
Roozbah rejoiced at the news, for it was time to get his freedom. He waited till evening. When it became dark, he took some dates and left his master's house secretly. The distance between Yathrib and Quba was about two miles.
Roozbah covered them quickly. When he arrived at Quba, he went to our Master Muhammad [s] and said:
These dates as alms.
Our Master Muhammad [s] distributed the dates to his companions, but he did not eat any. Roozbah said to himself:
This is the first mark
On the following day, he came again. He had some dates, too. He said to our Master Muhammad [s]:
These are gifts.
The Prophet [s] took the dates gratefully. He distributed them to his companions and ate some. Roozbah said to himself:
And this is the second mark
For this reason, Roozbah was certain that Muhammad was the promised Prophet. He embraced him and believed in Islam. For this reason, our Master Muhammad [s] named him Salman.
Freedom
Islam has come to free person from control of another person. Allah has given man freedom. Thus our Master Muhammad [s] said to his companions:
Help Salman to get his freedom
The Jewish man accepted to free Salman provided that he should plant him three thousand date-palms. His brothers collected him the palm shootings.
And our Master Muhammad [s] began planting them. They all lived. In this way, Allah granted Salman freedom. Therefore, he lived happily with our Master Muhammad [s].
Madina Defense
In Ramadan, 5 A.H., the Muslims heard about the polytheists' intention to invade Madina. The Jews were always planning and urging the Quraish and the Arab tribes to invade Madina and destroy Islam.
The Jews spent a lot of money to call up ten thousand fighters. Our Master Muhammad [s] was always asking the advice of his companions to solve the problems the Muslims faced.
The Muslims held a meeting in the Prophet's Mosque to exchange views. The new invasion was full of danger, for the Muslim troops were about 1,000 fighters, while the invaders were ten thousand fighters.
Besides, they had different kinds of weapons. The Muslims were in a fix. Some of them were afraid. And the hypocrites were always scaring the people and spreading rumours. While the Muslims were exchanging views to face the coming danger, Salman stood up and said:
Allah's Apostle [s], in Persia, we dug a trench when an enemy attacked us.
Salman's opinion surprised the Muslims. The Prophet [s] and the Muslims were all happy.
The Trench
The northern border of Madina was weak. Our Master Muhammad [s] wanted the trench to be about five thousand meters long, nine meters wide, and seven meters deep.
On the following day, the Muslims went out carrying their digging tools. To end the trench accurately and quickly, our Master Muhammad [s] ordered each ten fighters to dig forty meters. It was winter.
The wind was very cold. The Muslims were fasting. Still they were working with enthusiasm. And they were not paying attention to the Jews' and the hypocrites' rumours.
Our Master Muhammad [s] was working actively, encouraging his companions, and saying some prayers to Abdullah bin Rawaha, a companions of his:
Allah, You've made us guided! And made us give alms and pray! Then grant us patience! And make us steady when we meet (our enemy)!
The Rock
Salman was working with his brothers, the Muhajireen (immigrants) and the Ansar (supporters). One day, they found a hard, white rock. Salman tried to smash it with his pick-axe. His companions tried to smash it but they were unable, too.
Whenever they hit the rock, it gave sparks. Therefore, the Muslims asked Salman's opinion. Salman went to tell the Prophet [s] about the rock and to allow them to change the direction of the trench. The Prophet [s] came to the trench and took the pick-axe from Salman.
He came into the trench. And he asked the Muslims to get him some water. The Prophet [s] poured the water on the rock, held the pick-axe, and said:
By the Name of Allah.
He hit the rock and split one-third. The Prophet [s] said:
Allah's great! I've been given the keys of Shaam! By Allah, I can see its palaces!
The Prophet [s] hit the rock again, split another one-third, and said: Allah's great! I've been given the keys of Persia! By Allah, I can see the palaces of al-Madain!
Then he made a third hit, smashed the rock, and said:
Allah's great! I've been given the keys of Yemen! By Allah, I can see gates of Sanaa!
The Muslims rejoiced at Allah's victory. But the hypocrites began sneering at the believers: How will you conquer Persia, Rome, and Yemen while you're digging a trench in Yathrib? But the believers had no doubt about Allah's victory, for Allah grants his sincere slaves a victory.
The Muslims went on digging the trench day and night for a month. During that time, the Muslims were moving the agricultural crops into Madina to live on them in the siege and to prevent the enemy from making use of them.
The Siege
The Armies of the Allies headed by Abu Sufyan arrived in Madina. Seeing the trench, they wondered and said:
The Arabs don't know this trick!
And the polytheists knew that it was Salman's idea. They besieged Madina. Abu-Sufyan was looking in vain for an opening to pass through the trench.
During the siege, the Muslims and the polytheists reciprocated arrows. One day, the polytheists' horsemen could pass through the trench and arrived at the front of the Muslims.
Our Master Muhammad [s] ordered his fighters to hinder the polytheists. Thus Ali Bin Abu Talib stood up to fight Amru bin Abdi-Wud, a hero of the polytheists'. When Imam Ali [a] began fighting the enemy of Islam, our Master Muhammad [s] prayed to Allah to grant them all a victory. Then he said:
Today, all belief has begun fighting all atheism
The young man of Islam gained a victory over his enemy, and the Muslims shouted:
Allah's great! Allah's great!
When the polytheists escaped towards the trench, the Muslims pursued and killed some of them.
The Victory
The polytheists were unsuccessful to cross the trench. The siege became long. Allah granted his Apostle and the believers a victory. The strong winds were blowing against the Allies' Armies.
They uprooted their tents and dismayed them. One night, the polytheists were tired of the siege. Therefore, Abu Sufyan decided to withdraw his fighters.
In the morning, our Master Muhammad [s] sent Hudhayfa to the enemy front to get him some information. Hudhayfa told Allah's Apostle [s] about the defeat of the enemy armies. The Muslims were filled with happiness. They thanked Allah for granting them a victory over the enemies of the religion and of the humanity. After a month's siege, the Muslims happily came back home.
In the Prophet's Mosque
The Muslims came together in the Prophet's Mosque. They were thanking Allah, the Glorified. They were looking at Salman, the great companion, with love and respect because he saved Madina and Islam from the invaders with his plan.
For this reason, the Ansar from Madina said:
Salman is one of us!
And the Muhajireen shouted:
Salman is one of us!
And the Muslims listened to the Prophet [s] to hear his view about Salman:
Salman is a member of my family!
Then the Prophet [s] said:
Don't say Salman al-Farsi, but say Salman al-Muhammadi!
Since that day, the Muslims had looked gratefully and respectfully at Salman.
Jihad
Salman was always going with our Master Muhammad [s] to defend the Muslim Mission against the enemies. Salman took part in all Muslim battles: the Battle of Bani Quraidha, the Battle of Khaibar, the Conquest of Makkah, the Battle of Hunain, and the Battle of Tabook.
Salman was one of the first persons who paid homage to Allah's Apostle [s] under the tree. That homage was called al-Ridhwan. Salman was a truthful believer and a loyal Mujahid.
For this reason, the Muslims heard our Master Muhammad [s] saying
The Paradise is longing for three persons. They're Ali, Ammar, and Salman.
They were a pretty sight because they were from three countries. Islam had gathered them together. So, they became brothers. In the meantime, Abu Sufyan passed by and look laughingly at them because he was always behaving according to the behaviour of the pre-lslamic people.
And because he thought that Arabs were better than other nations. But our Master Muhammad said:
There's no difference between an Arab and a foreigner but in the fear of Allah.
Salman, Bilal, and Suhaib wanted to teach Abu Sufyan a lesson and to remind him of the mercy of Islam. So, they said:
The swords haven't taken anything from Allah's enemy!
Abu-Bakr heard their words and said with anger:
Why have you said these words to the Shaikh of the Quraish and their leader.
Abu-Bakr went to our Master Muhammad [s] to tell him about their words. But our Master Muhammad [s] said:
Abu Bakr, have you made them angry? If you have made them angry, then you have made Allah angry.
Abu Bakr felt sorry because he made them angry. Thus he went to them quickly and said:
Brothers, I may have made you angry!
They answered with Muslim kindness:
No, Abu Bakr, may Allah forgive you!
The Prophet's Demise
On Monday, 28th Safar, the Prophet [s] passed away The Muslims became sad. Salman wept over him. Salman loved our Master Muhammad [s] very much. He followed his behaviour and memorized his words. For this reason, Salman loved Ali, for Allah and his Apostle loved him.
And he heard the Prophet [s] saying again and again:
Ali is with justice and justice is with Ali. You are in the same position with respect to me as Harun was to Musa except that there is no Prophet after me. Whomsoever I'm the authority over, Ali is also the authority over. Salman had heard those traditions and others.
For this reason, he believed in Ali's Imamate and in his Caliphate after our Master Muhammad [s].
The Homage
Many Companions of the Prophet [s] were surprised at that homage. And they opposed it because they thought that the true Caliph was Ali [a]. For this reason, Salman, Abu-Dharr, al-Miqdad, Ammar bin Yasir, Abdullah bin Abbas, al-Zubair bin al-Awam, Qais bin Saad, Usama bin Zaid, Abu Ayyoob al-Ansary, Abdullah bin Masoud and so on, did not pay homage to Abu-Bakr.
Imam Ali [a] kept on his attitude towards the homage till his wife, Fatima al-Zahra, our Master Muhammad's daughter, died. Imam Ali [a] paid homage to Abu Bakr to save the Muslims from division. Salman was waiting to pay homage. The Imam said to him:
Aba Abdullah, pay homage.
Salman obeyed Allah, Allah's Apostle [s] and the Imam. So, he paid homage. Imam Ali [a] loved Salman and said about him:
Salman is a member of the Prophet's family. He is like Luqman al-Hakim He has read the first Book and the last Book, namely, the Holy Bible and the Holy Qur'an.
Al-Madain
Salman took part in the battles of Persia. He was in the advance of the fighters. And he was fighting bravely. Saad bin Abi-Wakkas was the leader of the campaign against al-Madain. Salman was beside him.
He crossed the river with his horse. Salman was a translator between the Muslims and the Persian people. Thus the city surrendered without shedding blood.
Caliph Umar bin al-Khattab appointed him ruler over al-Madain. He was a model for the just, Muslim ruler. His salary was five thousand Dirhams. But he divided them all among the poor. He lived a simple life.
He bought palm-leaves by a Dirham. He made baskets and sold them for three Dirhams. He spent a Dirham on his family, gave a Dirham to the poor, and saved the third Dirham to buy palm-leaves. His clothing were simple.
When the travellers and the strangers saw him, they regarded him as a poor man from al-Madain. One day, while Salman was walking in the market, a traveller ordered him to carry his baggage. Salman carried the baggage and began walking after the man. In the street, the people were greeting Salman respectfully. The traveller wondered and asked the people around him:
Who's that poor man?
They answered:
He's Salman al-Farsi, the companion of Allah's Apostle [s], and the Emir of al-Madain
The traveller was surprised. He apologised to Salman and asked him to put down the baggage. Salman refused that and said:
Till I see you off.
The traveller felt sorry and knew that Salman was Allah's supporter.
Kufa
After the Conquest of al-Madain, the Muslims began looking for a suitable place to inhabit. So, Salman and Hudhayfa bin al-Yamman went looking for a suitable land to match the Muslims' customs. They chose the land of Kufa and said some prayers there. On that day Kufa was founded.
Then it became the capital of the Muslim government and a center for science and knowledge.
The Jihad Again
Uthman became the Caliph of Muslims. But the Muslims removed him from his office. Salman became happy. He set out for Madina to visit our Master Muhammad's Holy Shrine, and to say prayers in his mosque.
Salman liked Jihad and sacrificing his life to defend the Muslim government against its enemies. So, he joined the fighters to conquer Balengerd City in Turkey. And he had many brave attitudes there.
The Coming Back
Salman became very old. Then he was invalid. The Muslims visited him and asked Allah to recover him from his illness. The Muslims were looking at Salman lovingly because he loved Allah and people and did a lot of good.
One morning Salman asked his wife to get him the parcel he had kept for years. His wife asked him about the parcel. Salman said: Dear Allah's Apostle [s] has said to me: If death comes to you, some people will come to you. They like perfume but they don't eat food.
The Shaikh untied the parcel and splashed it with water. A sweet smell spread and filled the space of the room. Salman asked his wife to open the door. Only a few moments passed, the Shaikh shut his eves and passed away.
His Shrine
The visitor can find a big shrine, named Salman Paak including the tomb of the great Companion Salman al-Muhammadi, the loyal son of Islam, in the area which tourists visit to see the ruins of al-Madain where Kossra Arch stands. Salman was a young man when he left the Iranian land. He visited many cities and towns in Turkey, Shaam, Iraq, and Hijaz. After a long life of Jihad and of worship, he died at al-Madain.
Worth mentioning, the people of Madain called him Salman Paak. "Paak" is a Persian word meaning clean. Yes! Salman was clean-hearted. And, he was a member of the Prophet's family.
Ref: Imam Reza Network
Abu-Talib:The Greatest Guardian of Islam
In 570 A.D. the Abyssinian Armies under the leadership of Abraha attacked the Holy Mecca to demolish the Kaaba.
Abdul-Muttalib, our Master Muhammad's (S.A.W.)grandfather, the Master of Macca, went round the Kaaba praying for Allah, the Almighty, to prevent the invaders from demolishing the House which Ibraheem al-Khaleel(A.S.) and his son Ismael(A.S.) built for people to worship Allah only.
Allah, the Almighty, accepted Abdul-Muttallib's prayer. So, when the elephants and the soldiers advanced to demolish the Kaaba, Ababil birds carrying stones in their beaks appeared in the horizon. They began dropping the stones. So, the invaders around the Kaaba were defeated.
Consequently, Allah's power and Abdul-Muttallib's importance appeared! That year was named the Year of the Elephant.
Our Master Muhammad (S.A.W.) was born in that year. Abu-Talib was thirty years of age.
Allah, the Almighty, has mentioned this event in the Holy Koran:*
In the Name of Allah, the Beneficent, the Merciful)Have you not considered how your Lord dealt with the possessors of the elephant?Did he not cause their war to end in confusion*
And send down (to prey) upon them birds in flocks, casting them against stones of backed clay*
So, he rendered them like straw eaten up?*
Abdul-Muttalib
Abdul-Mutallib, who dug Zamzam well, had ten sons. Abdullah, the Prophet's father, was one of them. Abu-Talib, the Prophet's uncle, was one of them, too.
Our Master Muhammad (S.A.W.), was an orphan. His father Abdullah died while he was a baby. When his mother died, he was six years of age.
So, his grandfather Abdul-Muttallib took care of him. He liked him very much. He thought that Muhammad(S.A.W.) would be a Prophet.
Abdul-Muttallib was righteous. He followed Ibraheem's and Ismael'a religion. He advised his sons to follow good manners.
In the bed of death, Abdul-Muttallib said to his sons:
A grandson of mine will be a Prophet. So, he who will be present at his time must believe in him.
Then he turned to his son, Ali(A.S.), and whispered in his ear:
Mohammed(S.A.W.) will be of great importance. So, support his with your hand and tongue.
The Guardian
Our Master Muhammad (S.A.W.) was 8 years of age when his grandfather Abdul-MutTalib died. So, his uncle, Abu-Talib took care of him.
Abu-Talib's name was Abdu-Munaf. His mother's name was Fatima bint Amr. She belonged to Bani-Makhzum. Abu-Talib was named Shaikh al-Bat-ha.
Our Master Muhammad (S.A.W.) lived with his uncle. His uncle treated him kindly. Fatima bint Asad, his uncle's wife, treated him kindly, too. She preferred him to all of her sons. So, out Master Muhammad (S.A.W.) grew with a good family.
Abu-Talib's love for his nephew increased day by day because of his good manners and great politeness.
For example, when the food was ready, the Orphan Boy reached it politely. He said;
In the Name of Allah!
When he finished, he said:
Thank Allah!
One day, Abu-Talib missed his nephew Muhammad(S.A.W.). So, he raised his hand from the food and said:
Till my son comes!
When Muhammad(S.A.W.) came, Abu-Talib gave him a cup of yoghurt. Mohammed(S.A.W.) drank out of the cup. Abu-Talib's sons drank out of it one by one, too. They were all full. The uncle admired that. So, he said to his nephew:
Muhammad(S.A.W.) you're blessed!
The Good News
Abu-Talib had heard good news from the people of the Book (the Jews and the Christians). The good news was that a Prophet would appear very soon. So, he took care of his nephew very much. He thought that he would be a Prophet. So, he didn't leave him alone.
When Abu-Talib wanted to go on a trade journey to Shaam (Syria), he took out Master Muhammad (S.A.W.) with him. Muhammad(S.A.W.) was nine years of age then.
In Busra, a city situated on the road of the trade caravans, there was an abbey. A monk lived in the abbey. The monk's name was Buhaira. He was always looking forward to the appearance of a new Prophet whose time approached.
When the monk looked at Muhammad(S.A.W.), he realized that he would be the promised Prophet because he had the personality and expression of a Prophet.
The monk began looking at the Meccan boy's face very carefully. Meanwhile, the good news about Jesus Christ sounded in his mind. The monk asked Abu-Talib about the boy's name. So, Abu-Talib said:
His name's Muhammad(S.A.W.).
The monk became very humble at his holy name. So, he said to Abu-Talib:
Go back to Macca. Protect your nephew from the Jews because he'll be of great importance!
Abu-Talib came back to Macca. He adored Muhammad(S.A.W.) He was very careful of his safety.
The Blessed Boy
The years passed. Macca and its villages dried up because there was no rain.
The People came to Shaikh al-Batha. They asked him to pray to Allah for rain. They said:
Abu-Talib, the valley's become rainless. Our families are without food. So, come on and pray to Allah for rain.
Abu-Talib went out. He had great confidence in Allah. He took his nephew, Muhammad(S.A.W.) with him.
Abu-Talib and Muhammad(S.A.W.) stood beside the Kaaba. The boy's heart took a pity on the people. Abu-Talib asked Ibraheem's and Ismael's Lord to send down heavy rain. Muhammad(S.A..W.) looked at the sky.
Only a little time passed. The sky was full of clouds. Lighting flashed. Thunder sounded. The rain came down heavily.
The rain water flowed in the villages. The people came back pleased thanking Allah for the blessing of the rain. Abu-Talib also came back. His love for his nephew increased very much.
The years passed. Muhammad(S.A.W.) became a young man. He was extremely polite. So, people called him the Truthful(Sadiq), the Trusty One(Amin).
The Supporter of the Persecuted
Abu-Talib disliked persecution very much. In the meantime, he liked the persecuted a lot. So, our Master Muhammad (S.A.W.) liked Abu-Talib very much.
One day, a battle place between the tribe of Kinana and the tribe of Qais. The tribe of Qais was the aggressor.
A man from the tribe of Kinana came to Abu-Talib and said:
Son of the bird feeder and pilgrim water-giver, don't be absent from us. We get victory in your presence.
Abu-Talib answered:I won't be absent from you when you avoid persecution, enmity, rudeness, and falsehood.
So, they promised him to do that.
Our Master Muhammad (S.A.W.) stood by his uncle against Kinana.
The Alliance of Fodhool
Some people from Macca attacked the pilgrims of Allah's House.
A man and his daughter. belonged to the tribe of Kahthaam, came to visit Allah's House. A young man from Macca took the young girl by force.
The Khathaamian man shouted:
Help! Help! Help!
A passer-by said to him:
Go to the Alliance of Fodhool. It was an agreement signed by the Maccan leaders. According to the agreement they decided to help the persecuted and to punish the unjust.
When the Khathaamian man got there and asked them for help, some men took their swords and went to the young man's house. They threatened him and brought back the girl to her father.
Our Master Muhammad (S.A.W.) was a member of the Alliance of Fodhool.
The Happy Marriage
Abu-Talib had a big family. He spent a lot of money on the poor. So, he became poor, too. Our Master Muhammad (S.A.W.) felt that he had to help his uncle. So, he decided to take Khadijah(A.S.)'s goods to Shaam.
The task was successful. Our Master Muhammad (S.A.W..) gave the trusts to their owners. This made Khadijah(A.S.) think of him. So she asked him to marry her.
Abu-Talib was very pleased with that suggestion. So, he, a group of Bani-Hashim, and Hamza bin Abdul-Muttalib, our Master Muhammadd's uncle, went to ask Khadijah(A.S.)'s hands from her family. Abu-Talib said:
Praised be to Allah who has made us of Ibraheem's and Ismael's sons, made a protected house and a safe sanctuary for us, and made our country blessed.
Then he added:
My nephew Muhammad bin Abdullah is the best and greatest man of all the Quraish. Besides, he's better than money because money's perishable. He likes Khadijah(A.S.) and she likes him. By Allah, he'll be of great importance. Khadijah(A.S.)'s dowry is of my money.
Muhammad (S.A.W.) and Khadijah(A.S.) got married.
The years passed. Allah gave Abu-Talib a new baby. The baby's name was Ali(A.S.).
Our Master Muhammad (S.A.W.) wanted to relieve his uncle's worries. So, he went to his uncle's house to take Ali(A.S.) to his house.
Jibreel
The years passed. Abu-Talib became seventy years of age. Our Master Muhammad (S.A.W.) was forty years of age. Muhammad(S.A.W.) went to Harra Cave every day. In that year, Jibreel came down from the sky. Our Master Muhammad (S.A.W.) heard him saying:
Read! Read in the name of your Lord Who created* He created man from a clot* read and your Lord is most Honorable, Who taught (to write) with the pen, taught man what he knew not*
Then Jibreel said:
Muhammad(S.A.W.), you're Allah's Messenger and I'm Jibreel.
Muhammad(S.A.W.) came back from Harra Cave holding the Mission of the Sky.
His wife, Khadijah(A.S.), believed in him. His cousin Ali bin Abu-Talib(A.S.) believed in him, too.
One day, while our Master Muhammad (S.A.W.) was praying and Ali(A.S.) was behind him, Abu-Talib came and said kindly:
My nephew, what are you doing?
The Holy Prophet (S.A.,W.) said:
We're praying for Allah according to the religion of Islam.
Abu-Talib said happily:
There's no harm in what you're doing.
Then he said to his son Ali(A.S.):
Ali(A.S.), support your cousin. He does nothing but good.
In the Holy Prophet's House
After a while, Jibreel came down holding Allah's Order:
And warn your nearest relations, and be kind to him who follows you of the believers*
Allah's Messenger ordered Ali(A.S.) aged ten to invite his tribe, namely Bani Hashim. Abu-Talib, Abu-Lahab, and others came to the Holy Prophet's house.
When they all had the food, our Master Muhammad (S.A.W.) said:
No Arab young man had brought his people like what l've brought you. I've brought you the good of here and of the hereafter.
Then, he asked them to believe in Islam. Abu-Lahab stood up and said with spite:
Muhammad's(S.A.W.) put a spell on you.
Abu-Talib said angrily:
Shut up! It's none of your business!
Abu-Talib turned to our Master Muhammad (S.A.W.) and said:
Get up and say whatever you like. Spread Your Lord's Mission, for you're the Truthful, the Trusty one.
So, our Master Muhammad (S.A.W.) got up and said:
My Lord's ordered me to ask you to believe in Him. So, Who support me with this matter? Who wants to be my brother, my regent, and my successor after me?
They kept silent.
So, Ali(A.S.) said eagerly:
Allah's Apostle, I.
The prophet rejoiced and embraced his young cousin while he was weeping.
Bani-Hashim stood up. Abu-Lahab was laughing and saying sarcastically to Abu-Talib:
Muhammad's ordered you to obey and hear your son.
But Abu-Talib did not pay attention to him. Rather, he looked angrily at him.
Abu-Talib kindly said to his nephew:
Go on what Allah's ordered you. By Allah, I'll support and protect you.
Our Master Muhammad (S.A.W.) looked at his uncle respectfully. He felt strong as long as the Master of Macca was with him.
The Supporter
Although Abu-Talib was an old man, he strongly stood by Muhammad's Mission. He was always protecting him from the Quraishi polytheists.
A big number of the Maccans believed in Allah's religion paying no attention to the worship of the idols and to the threats of the Quraishi tyrants.
One day, the Quraishi leaders came to Abu-Talib though he was confined to bed. They said angrily:
Abu Talib!Prevent your nephew from us because he's weakened our thoughts and insulted our gods.
Abu-Talib became sad because his people did not want to listen to the sound of truth. So, he said to them:
Give me time to speak to him.
Abu-Talib told our Master Muhammad (S.A.W.) the words of the Quraishi leaders.
The Prophet (S.A.W.) said respectfully:
Uncle! I Can't disobey my Lord's Order.
Abu-Jahl, the most spiteful man, said:
We'll give him whatever wants of our money
rather, we'll make him king over us if he wants.
The Holy Prophet(S.A.W.) said:
I want nothing but one word.
Abu-Jahl said:
What's the word?
We'll give you as ten times as it!
Our Master Muhammad (S.A.W.) said:
Say there's no god but Allah.
So, Abu-Jahl was filled with anger:
Ask another word instead!
Allah's Apostle (S.A.W.) said:
If you brought me the sun and put it in my hand, I'd not ask a word instead.
Tension happened. The polytheists stood up. They were threatening our Muhammad (S.A.W.).
Abu-Talib said to our Master Muhammad(S.A.W.)
Save your soul .
The Holy Prophets' eyes shed tears when he answered:
Uncle, by Allah, if they put the sun in my right hand and the moon in my left hand to leave this matter, I'd not leave it till Allah supports it or I perish for it.
The Holy Prophet (S.A.W.) stood up rubbing his tears. So, Abu-Talib called him kindly and said:
Nephew, draw near.
Our master Muhammad (S.A.W.) drew near. His uncle kissed him and said:
Nephew, go and say whatever you like. By Allah, I'll never leave you alone.
Then, he began singing to confront the Quraishi might:
By Allah, they all won't reach you.
Till a pillow of dust will be put under my head.
And till I'll be buried.
The Light of Islam
Our Master Muhammad (S.A.W.) went on preaching the new religion to bring out people from darkness into light.
Again the Quraishi tyrants came to Abu-Talib. They used another style:
Abu-Talib, this is Amarah bin al-Waleed (Khalid bin al-Waleed's brother). He's the strongest and the most handsome young man of all the Quraish. So, take him and give us Muhammad(S.A.W.) to kill.
Abu-Talib was sorry to hear that idea. He answered them angrily:
Do you give me your son to feed him for you, while I give you my son to kill him? Have you ever seen a she-camel take a pity on other than its young?
The polytheists' harm became intense. They began torturing them. Abu-Talib thought that their harm would include out Master Muhammad (S.A.W.). So, he sent for Bani Hashim. He asked them to protect and save the Holy Prophet (S.A.W.). They accepted bu Abu-Lahab refused.
Abu-Talib heard that Abu-Jahl and other polytheists tried to kill our Master Muhammad (S.A.W.).
So, he and his son Jafar went to the hills of Macca to look for him. They looked for him here and there.
Finally, they found him praying to Allah. In the meantime, Ali(A.S.) was praying on his righ hand. They were sad to see that there was no one with our Master Muhammad (S.A.W.) but Ali(A.S.). Thus Abu-Talib wanted to encourage his nephew. He turned to his fon Jafar and said:
Complete your cousin's wing.
Namely, pray on his left hand to feel determination, strength, and confidence. Jafar stood with our Master Muhammad (S.A.W.) and his brother Ali(A.S.) to pray to Allah, the Creator of the skies and the earth, the Lord of the worlds.
Again, Abu-Talib missed out Master Muhammad (S.A.W.). He waited for his return. But he did not come back. So, he went to look for him. He went to the place where our Master Muhammad (S.A.W.) went frequently. But he did not find him.
So, Abu-Talib came back, gathered Bani Hashim together and said to them:
Each one of you must take a strong iron bar. Now follow me. When I enter the mosque, each one of you must sit beside a Quraishi leader. He must kill him if we knew that Muhammad(S.A.W.) had been killed.
The young men of Bani Hashim obeyed Abu-Talib. Each one of them sat beside a polytheist.
Abu-Talib sat waiting for our Master Muhammad (S.A.W.). Meanwhile Zaid bin Harith came and told him that the Holy Prophet (S.A.W.) was safe.
Then, Abu-Talib announced his plan to punish those who tried to hurt the Holy Prophet (S.A.W.).
The polytheists were abase. Abu-Jahl kept silent. His face became yellow with fear.
Some of the polytheists urged their boys and slaves to hurt our Master Muhammad (S.A.W.).
One day, the Holy Prophet (S.A.W.) was praying. A young man came and threw the wastes at him. The polytheists began laughing loudly. Our Master Muhammad (S.A.W.) was very unhappy. So, he went to his uncle and told him about the young man's bad behaviour.
Abu-Talib became very angry. He took out his sword and came to the polytheists. He ordered his boy to throw the wastes at their faces.
They said:
Abu-Talib, that's enough!
The Ban
When the polytheists know that Abu-Talib would not leave our Master Muhammad (S.A.W.) alone and that he was ready to die for him, they decided to announce an economic and social ban on Bani Hashim, At the same time, they cut off all relations with them.
In the month of Muharram, the seventh year after the Prophetic Mission, forty Quraishi leaders signed the ban and fixed it to the wall in the Kaaba.
The Quraish expected Abu-Talib to surrender. But Shaikh al-Batha had another attitude.
Abu-Talib took his tribe to a valley between two mountains, to protect our Master Muhammad (S.A.W.) from assassination. He was always visiting the valley to close the openings where the enemies might pass through to kill our Master Muhammad (S.A.W.) at night.
Abu-Talib, though old man, his brother Hamza, and some men of Bani-Hashim were always guarding the Holy Prophet (S.A.W.) one by one at night. Abu-Talib was always moving the Holy Prophet's bed from one place to another to keep it a secret.
Days and months passed. The besieged were in perfect isolation. They suffered from the pains of hunger and deprivation. When the time of pilgrimage came, they got out to buy some food and clothes.
The richest Quraishi tyrants in Macca were always buying all kinds of food to prevent the besieged from buying it.
During that bitter period of time, Abu-Talib was as solid as the mountain. He was always standing by our Master Muhammad (S.A.W.). He was fearless, resolute believer.
Abu-Talib loved out Master Muhammad (S.A.W.) more than his sons. He was sometimes looking at him, weeping and saying:
When I look at him,I remember my brother Abdullah.
One night, Abu-Talib came and woke our Master Muhammad (S.A.W.). He said to his son Ali(A.S.) aged eighteen:
My son, sleep in his bed.
To know his father's loyalty to Muhammad(S.A.W.), Ali(A.S.) said:
But, I'll be killed.
His father said:
Be patient!
Eagerly Ali(A.S.) Said:
I'm not afraid of death. But I want you to know my support.
Abu-Talib patted Ali(A.S.)'s back. He took our Master Muhammad (S.A.W.) to a safe place to sleep in.
When our Master Muhammad (S.A.W.) went to bed, Abu-Talib went to bed, too.
Months after months passed. The patience and hunger of the besieged increased. They ate the leaves of the trees. The Holy Prophet (S.A.W.) took a pity on the hungry children.
The Good News
One day, our Master Muhammad (S.A.W.) came to his uncle. He was filled with happiness. He said to him:
Uncle, my Lord ordered the white ant to eat the Ban Page. So, It's eaten it all but Allah's Name.
Abu-Talib said happily:
Has your Lord told you about that?
Muhammad (S.A.W.) answered:
Yes, Uncle.
Abu-Talib's heart was filled with belief. So, Abu-Talib stood up and went to Darul-Nadwa, at the Kaaba, where the Quraishi leaders sat.
Abu-Talib addressed the sitting persons:
Quraish!
They got up for the respectful, old man. They listened to his words. They expected his surrender and defeat because of the ban.
But Shaikh al-Batha said:
Quraish, my nephew Mohammed(S.A.W.) has told me that Allah ordered the white ant to eat your Ban Page. So, it's eaten it all but His Name. If he's right, them end the ban.
Abu-Jahl said:
And, if he was a liar?
Abu-Talib answered with confidence and belief:
I'll hand you my nephew.
The Quraishi leaders said:
Okay.
They opened the door of the Kaaba. They found that the white ant had eaten every thing but Allah's Name.
The besieged got out of Abu-Talib valley. Our Master Muhammad (S.A.W.) and his companions began preaching Islam to the pilgrims of Allah's Holy House.
The Demise
Abu-Talib was over eighty years of age. He became very invalid. So, he was confined to bed. He thought about nothing but our Master Muhammad (S.A.W.). He knew that if he died, the Quraish would fear no one and they would kill his nephew.
The Quraishi leaders came to visit Shaikh al-Batha. They said:
Abu-Talib, you're our Shaikh and Master.
You're about to die. So, put an end to the enmity between your nephew and us.
Tell him to stop hurting us. We'll stop hurting him.
Tell him to leave us with our religion. We'll leave hims with his religion.
Abu-Talib looked at Abu-Jahl, Abu-Sufyan, and other Quraishi leaders. he said to them faintly:
If you hear Muhammad's words and obey his orders, you'll be happy. So, obey him and get happiness in here and hereafter.
The atheists and infidels stood up. Abu-Jahl said with spite:
Do you want us to make the gods one god?
Abu-Talib was sad at the Quraishi stand. He was very anxious about our Master Muhammad's safety. So, he invited Bani-Hashim and asked them to support our Master Muhammad (S.A.W.) at any cost. They all obeyed him. Then Abu-Talib closed his eyes to die soundly.
Shaikh al-Batha kept silent. He became a motionless body.
His son Ali(A.S.) wept bitter tears. Sad cries spread all over Macca. The atheists rejoiced at his death.
Abu-Jahl angrily said:
It's time to get my revenge on Muhammad(S.A.W.).
Our Master Muhammad (S.A.W.) came to say farewell. He kissed Abu-Talib's bright forehead and murmured sadly:
Uncle, may Allah have mercy on you.
You educated me when I was small, looked after me when I became an orphan, and supported me when I became a grown-up.
So, may Allah reward you a lot.
Then he burst into tears. He began recalling the days of his childhood with his kind uncle. He embraced his cousin Ali(A.S.). They began weeping together.
The Year of Sadness
Only a few weeks passed. Khadijah(A.S.), Muhammad's wife, died, too. So, our Master Muhammad (S.A.W.) named that year the "Year of Sadness".
The Quraish increased their harm against Muhammad(S.A.W.) and those who believed in him.
One day, a foolish person threw some dust at him. His head was covered with dust. So, he went home.
While Fatima(A.S.), Muhammad's daughter, was washing his head, she began weeping. So, he patted her head and said:
Daughter, don't weep. Allah will save your father. He'll protect your father from the enemies of His religion and mission.
Jibreel came down from the sky holding Allah's Order. He said:
Muhammad(S.A.W.), go out of Macca. Your supporter has died.
When the Quraish plotted to kill our Master Muhammad (S.A.W.), Ali(A.S.), Abu-Talib's young son, came to sleep in his bed. He was ready to die for him.
Our Master Muhammad (S.A.W.) went towards Yathrib (al-Madina al-Munawwarah). From there the light of Islam started to illuminate the world.
When the Muslims go to visit Allah's Holy House
every year, they remember the attitudes of Shaikh al-Batha Abu Talib when he was always defending Allah's religion.
* Muhammad(S.A.W.) is Allah's Apostle, and those with him are firm of heart against the unbelievers, compassionate among each other.*
Peace be on you O Abu Talib,"the Greatest Guardian of Islam".
Ja'far al-Tayyar
The Beginning
Abu Talib, Shaikh al-Batha, missed his nephew our Master Muhammad (S.A.W.). So, he went to look for him. He was not alone. His son Ja'far aged twenty was with him. Shaikh al-Batha and his son went to the hills near Makkah. They found him there.
Our Master Muhammad (S.A.W.) was praying humbly. Ali, the young man of Islam, was praying on his right. They were not afraid of anyone but Allah. They were praying for Allah, the Creator of the skies and the earth, the Creator of creatures.
While they were praying, their number was a pitiful sight. Abu Talib turned to his son and said:
Join your cousin's wing
Namely, stand on his left hand, for Ali has stood on his right hand. The bird can't fly but with two wings. This means that Abu Talib, the Prophet's uncle, did not want our Master Muhammad (S.A.W.) to stay with one wing. Since then, Ja'far's name has appeared in the bright history of Islam.
Ja'far bin Abu Talib was born about 25 years after the Year of the Elephant. He was 10 years older than his brother Ali. He was about 20 years younger than our Master Muhammad (S.A.W.). Ja'far bin Abu Talib looked like our Master Muhammad (S.A.W.).
He lived with his cousin al-Abbas. Abu Talib had a big family. Our Master Muhammad (S.A.W.) wanted to relieve his worries. So, he took Ali to his house. Al-Abbas took Ja'far to his house.
The light of Islam illuminated the sky of Makkah. Our Master Muhammad (S.A.W.) invited the bewildered to the New Light. He invited the defeated and the oppressed to the religion of salvation and freedom. He invited the drowning in the darkness of ignorance to the light of Islam.
But the Quraishi tyrants did not listen to the voice of Islam and the Call of the Sky. So, they began fighting our Master Muhammad (S.A.W.) and those who believed in him. They wreaked their wrath upon the weak Muslims. They whipped Bilal al-Habashy, Summayya, Yasir, and other Muslims. They whipped them for no sin but because they said:
Our Lord is Allah.
The Immigration to Habasha (Ethiopia)
One night the Muslims met Allah's Apostle. He was sad to hear that the Muslims were suffering from torture So, he said to them:
There's a just King in Habasha. Immigrate to his country. Stay there till Allah drives away your worries.
The idea of immigration shone in the believers' hearts as the sun shone to fill the earth with light and warmth.
At midnight, a small group crept into the land of Habasha (Ethiopia), via the Red Sea. The Muslim immigrants stayed there.
In the meantime, the Quraish increased their torture against the Muslims who stayed in Makkah. So, they were in a fix.
At that critical time, our Master Muhammad (S.A.W.) ordered his cousin Ja'far to lead a bigger group of Muslims to Habasha.
The number of the new group was over 80 Muslims. Ja'far began leading the immigrating caravan towards the coasts of the sea.
The sea was calm. The wind was gentle. The immigrants reached the coasts of the sea. Allah, the Almighty, wanted a ship to pass by them. The ship was going from Jeddah to Habasha. Ja'far asked her Captain to take them there. The Captain accepted.
The ship set out plowing the sea. The Muslims thanked Allah, who turned their fear into safety to worship Him only.
Ja'far himself was visiting the immigrants, especially the children. His wife Asmaa bint Umayys was visiting the women.
Days and nights passed. The ship anchored at the coasts of Habasha. The Muslims reached the land where our Master Muhammad (S.A.W.) had ordered them to immigrate.
The Muslims were always praying to Allah freely. No one prevented them from that. During their prayers, they were always asking Allah to grant our Master Muhammad (S.A.W.) and his Muslim brothers victory over the unjust Quraishi tyrants.
But the news that reached them was sorrowful. Yasir and Summayyah became martyrs under torture, They were in pain to hear about the torture that was happening to their brothers. But they firmly increased their belief.
In Makkah
Abu Jahal, who had a spite against our Master Muhammad (S.A.W.), was always planning to destroy Allah's religion. He wanted to put out the candle of Islam so that people would live in darkness and ignorance.
But Allah's religion spread as the scent of roses did. It made happiness enter hearts as spring did.
One day, the Quraishi leaders held a meeting in Darul Nadwa. They were thinking about a way to extinguish the light of Islam. Umayyah said:
I'll make Bilal a lesson for slaves so that they'll not think about entering Muhammad's religion.
Abu Jahal said:
We'll go on banning Bani Hashim till they die of hunger or they give us Muhammad to kill him.
Abu Sufyan said:
But what shall we do for those who escape from Makkah and go to Habasha?
Abu Jahal said: We'll bring them back.
How?
We'll send our friend al-Najashy lots of gifts. So, he'll accept our request.
Who will go?
We'll send a clever man to negotiate with al-Najashy.
After several weeks, they decided to send a delegation to bring back the runaway persons
In al-Najashy's Presence
In the morning, Amru bin al-Ass and Amarah bin al-Waleed headed for the sea holding gifts to al-Najashy, the King of Habasha.
The delegates crossed the sea with a ship. They reached the land of Habasha. They came to the King's palace.
Amru bin al-Ass said to the guards of the palace:
We're the Quraishi delegates holding gifts to the King.
Al-Najashy greeted the delegates and accepted the gifts of the Quraish. The priests received their gifts, too. The King asked them about the purpose of their visit.
The delegates said:
Some foolish persons have taken refuge in the land of Habasha. They've abandoned their fathers' and grandfathers' religion. They haven't accepted the King's religion. Rather; they've brought a new religion. Neither you nor we have known it. We, the Quraishi noblemen, have come to bring them back and to educate them.
The King of Habasha was just and wise man. So, he said:
How can I hand you the people who have chosen my country and asked me for help? But I'll ask them some questions. If their thoughts are corrupt; if they are deviated, I'd hand them to you. Otherwise, I'd leave them to live in my country.
Al-Najashy sent for the immigrants. They came. Ja'far bin Abu Talib was in advance. They came into the palace and stood in front of the King.
The Habashian people bowed when they met the King. So the Habashian and the delegates bowed to the King. The Muslims did not bow; their heads remained high raised.
Al-Najashy asked the Muslims:
Why don't you bow to me?
Ja'far answered:
We don't bow to anyone but Allah.
The King said: What do you mean
Ja'far answered
Your Majesty; the King, Allah has sent us an Apostle. The Apostle has ordered us not to bow to anyone but Allah. He has also ordered us to pray and to pay zakat.
Amru bin al-Ass said evilly:
They're breaking the King's religion!
Al-Najashy asked him to keep silent; and asked Ja'far to go on. Ja'far politely said:
Your Majesty, the King, we were ignorant people. We worshipped the idols. We ate dead animals. We did bad actions and abandoned our relatives. We mistreated our neighbors. The strong oppressed the weak. So Allah has sent us an Apostle. We know his ancestors and his truthfulness. We know that he is pure and trustworthy So, he has invited us to worship the Only Allah. He has ordered us to avoid what we and our fathers had worshipped. He has ordered us to be truthful and to give the trusts to their owners. He has ordered us to visit our relatives, to be good neighbors, to stop bad actions and shedding blood. He has prevented us from atrocities, falsehood taking the orphan's money and speaking evil of the married women. He has ordered us to worship Allah only and not to be polytheists. He has ordered us to pray, to give alms, and to fast.
Your majesty; the king, we've believed him and followed what he has brought from Allah. So, we've worshipped Allah only- we're not polytheists.
But our people have aggressed against us. They've tortured us. They've prevented us from our religion to worship the idols again.
After they had persecuted us, we came to your country. We've preferred you to others. We want to live in your country. Thus, your majesty, the king, we ask you to treat us justly.
Al-Najashy said politely:
Have you anything of what your Prophet has brought?
Ja'far politely said:
Yes.
Al-Najashy said:
Read me something.
Ja'far began reading some verses of the Chapter of Maryam:
And mention Maryam in the Book when she drew aside from her family to an eastern place. So, she took a veil (to screen herself) from them; then We sent to her Our Spirit, and there appeared to her a well-made man. She said: Surely I fly for refuge from you to the Beneficent God, if you are one guarding (against evil). He said: I am only a messenger of your Lord: That I will give you a pure boy. She said: When shall I have a boy and no mortal has yet touched me, nor have I been unchaste? He said: Even so; your lord says: It is easy to me: and that We may make him a sign to men and a mercy from us; and it is a matter which has been decreed. So, she conceived him; then withdrew herself with a remote place and the throes (of childbirth) compelled her to take herself to the trunk of a palm tree. She said: Oh, would that I had died before this, and had been a thing quite forgotten! Then (the child called out to her from beneath her): Grieve not, surely your lord has made a stream to flow beneath you. And shake towards you the trunk of the palm tree, it will drop on you fresh ripe dates. So, eat and drink and refresh the eye. Then if you see any mortal, say: Surely I have vowed a fast to the Beneficent God, so I shall not speak to any man today and she came to her people with him, carrying him (with her). They said: 0 Maryam! Surely you have done a strange thing. O Sister of Haroon! Your father was not a bad man, nor was your mother an unchaste woman.
Al-Najashy wept. His tears flowed on his cheeks. The priests and the monks wept humbly, too. Ja'far's voice was flowing humbly:
But she pointed to him. They said: How should we speak to one who was a child in the cradle? He said: Surely I am Allah's servant; he has given me the Book and made me a prophet, and has made me blessed wherever I may be, and he has enjoined on me prayer and poor-rate so long as I live and dutiful to my mother; and he has not made me insolent, unblessed and peace be on me on the day I was born, and on the day I die, and on the day I am raised to life .
Al-Najashy stood up for Allah's Words and said humbly:
Certainly this and what 'Isa had brought come out of one niche.
He turned to the Quraishi delegates and said angrily:
I won't hand them to you and I'll defend them.
Then he ordered his soldiers to dismiss the delegation and to return the gifts to them. He said:
They are bribes. I don't want to be bribed.
He turned to Ja'far and his Muslim group and said:
You're welcome; Your Prophet is welcome. I admit that he is the Apostle whom 'Isa bin Maryam had given good news about. Live wherever you like in my country.
Al-Najashy wanted to know something about the manners of Islam. He asked Ja'far:
How do you greet each other?
Our greeting is to say Assalamu Alaikum.
Another Plot
On the following day Amru bin al-Ass and Amarah decided to go to the King's Palace.
On their way, Amru bin al-Ass said to Amarah:
This time, I,ll get my revenge on Ja'far. I'll tell the kings that the Muslims have another idea about 'Isa.
Again the delegates came to al-Najashy and said:
Your majesty; the king, the Muslims say that 'Isa is a slave.
Al-Najashy kept silent for a while then he said to the guard:
Go to Ja'far to hear his point of view
Ja'far came and greeted the King and said:
Assalamu Alaikum.
The King asked him:
What's your point of view about 'Isa?
Ja'far answered calmly:
We say as Allah and His Apostle have said about him.
The King asked him:
What's your Prophet said?
Ja'far answered calmly:
He's Allah's slave, His Apostle, His Spirit, His Word that He has given to the chaste, virgin Maryam.
Al-Najashy kept silent for a while, then he drew a line on the ground with his stick. So, he said:
Go to your friends. You're safe in my country.
Again the delegates' plot came to nothing. The delegates hopelessly came back to Makkah. Since that meeting, the Muslims had been happy in the land of the just King.
Our Master Muhammad (S.A.W.) and the Muslims rejoiced at Ja'far's victory and his stay in Habasha.
The Good Stay
Days, months, and years passed.
Ja'far and the Muslims heard news. When they heard good news, they became happy. When they heard bad news, they became sad.
They became happy when the ban the Quraish imposed on Banu Hashim was over.
They became sad when they heard about the death of Abu Talib, the protector of the Holy Prophet (S.A.W.) and Khadijah's death, our Master Muhammad's wife, who stood by him and spent her wealth for Islam.
The Muslims in Habasha heard about our Master Muhammad's migration to Madina and the establishment of the first Islamic State, where the flag of monotheism was hoisted. They were filled with happiness.
The news of the decisive Battle of Badr, and the victory of Islam over polytheism and idols arrived to them. They heard about the news of the Battle of Uhud. They were sad to hear about the Holy Prophet's wounds in the battle.
They were happy to hear the news of the Muslims' victories over the polytheists and the Jews. Their happiness was great when they heard about the Holy Prophet's letters to the Kings all over the world.
The Holy Prophet (S.A.W.) sent letters to Hercules, the Emperor of Rome, Kassra, the King of Iran, and al-Mokawkas, the Pharaoh of Egypt.
A Letter to al-Najashy
Amru bin Umayyah al-Dhimry our Master Muhammad's delegate, arrived in Habasha carrying the letter of the Holy Prophet of Islam.
The letter read:
From Muhammad, Allah's Apostle To al-Najashy the King of Habasha You are safe.
I thank Allah. There is no god but Him, the King, the Holy, the Peace, the Believer; the Almighty.
I bear witness that 'Isa is Allah's Spirit, and His word He has given to Maryam, the Virgin, the good, and the chaste. Allah created him with His power as He created Adam before.
I am inviting you to worship Allah only, to obey Him, to follow me, and to believe in what has come to me. I am Allah's Apostle. I am inviting you and your soldiers to worship Allah, the Almighty. I have told and advised you.
So, accept my advice. And peace upon him who follows guidance.
Ja'far accompanied our Master Muhammad's delegate on his going to al-Najashy's palace. First they greeted the King of Habasha. Then he received the Prophet's letter respectfully. Al-Najashy read the letter. He came down the throne and sat on the ground to show his humbleness and respect for Allah's Apostle, our Master Muhammad (S.A.W.).
Al-Najashy put the letter on his eye to show his great respect. Then he ordered his guards to get him an ivory box to put the letter in. He said:
Habasha will be prosperous as long as its people keeps this letter.
The Prophet's delegate gave the King another letter. The letter asked the King to allow the immigrants headed by Ja'far bin Abu Talib to come back to their country.
The Muslims were very happy to hear about their repatriation to their homeland. In the meantime, they thanked al-Najashy for his good hospitality.
Al-Najashy ordered his guards to prepare some ships to bring back the immigrants to the land of al-Hejaz. He sent his representative with them.
The representative was carrying gifts and a letter of greetings to our Master Muhammad (S.A.W.).
The sails of the ships were raised to start journey, the Muslims set off. They rejoiced at Allah's victory.
The Conquest of Khaibar
In al-Madina al-Munawwara, the army of Islam was getting ready to advance towards the strongholds of the Jewish Khaibar.
The Jews of Khaibar were always plotting to put out the light of Islam. They were always encouraging the Arab tribes to invade Madina to destroy the new Muslim State.
So, our Master Muhammad (S.A.W.) decided to uproot the danger of the Jews so that people would live in peace.
The Muslim forces reached the road that joined the tribes of Ghatfan and the strongholds of Khaibar to surprise the enemy there.
The number of the Muslim Army amounted to one thousand and four-hundred fighters. Two hundred horse riders were with them. The Muslim women took part in the battle, too.
The Muslims advanced towards the strongholds. At dawn, they surprised the Jews and besieged them completely.
Some Companions launched strong attacks against the Jews. But they were in vain because the Jews faced them with a lot of arrows. The Jews were sneering at our Master Muhammad (S.A.W.) and his soldiers.
So, the Prophet (S.A.W.) said:
Tomorrow; I'll give the banner to a man. The man loves Allah and his Apostle; Allah and His Apostle love him.
In the morning, some companions wished that the banner would be for them. But our Master Muhammad (S.A.W.) asked Ali, Ja'far's brother.
Ali shook the banner strongly and advanced towards the strongholds of the Jews. When Ali killed Marhab, the hero of the Jews, they felt fear. Quickly, the Muslims occupied the strongholds of Khaibar, one by one.
Our Master Muhammad (S.A.W.) and the Muslims were filled with happiness. So, they thanked Allah for the victory over their enemies.
In the meantime, the immigrants of Habasha headed by Ja'far bin Abu Talib arrived. Our Master Muhammad's happiness doubled. So, he said with a bright smile on his face:
I don't know which event is more cheerful - Ja'far's coming or the Conquest of Khaibar!
Our Master Muhammad (S.A.W.) embraced his cousin Ja'far and kissed his forehead and said:
Certainly Ja'far and his friends have two immigrations - an immigration to Habasha and an immigration to al-Madina al-Munawwara.
The Battle of Mautah
Our Master Muhammad (S.A.W.) had sent a messenger to the ruler of Busra, a town in Sham. But the messenger was captured and executed in the land of Mautah. This action was against the humanitarian morals.
The Holy Prophet (S.A.W.) felt sadness. So, he ordered the Muslims to get ready to make an attack to punish the killers.
In the month of Jamadil-Ula, the second year after the blessed immigration, three thousand fighters went to take part in the battle. The Prophet's advice was lightening their way:
I advise you to fear Allah. Invade in the Name of Allah. So, fight Allah's enemy and your enemy. You'll find lonely men in the cells. So, don't fight them. Don't kill a woman or a child. Don't cut down a tree. Don't demolish a building.
Our Master Muhammad (S.A.W.) appointed Zaid bin Haritha leader to the Muslim Army. The Holy Prophet said:
If Zaid was martyred, the leader would be Ja'far bin Abu Talib. If Ja'far was martyred, the leader would be Abdulah bin Rawaha.
The news of the Muslims' attack reached the Romans. So, they established an army. The army was composed of the Romans and the allied Arab tribes. The number of their forces was two hundred thousand soldiers. The armies gathered at the land of al-Balqaa.
The first clash took place between the two armies at the Village of Masharif near al-Balqaa. The mastery of the Romans appeared in the battle because they had a big army. Hercules, the Emperor of Rome, gave the general leadership to his brother Tyodor.
The Muslim Army, though few in number, chose the land of Mautah to be the theater for the war operations because the elevations of the land were suitable for the Muslims to protect themselves against the Roman Colossal Army.
Zaid bin Haritha got ready for the start of the battle. He strongly shook the banner of the Muslim Army and rushed towards the core of the enemy. His rushing made the Muslim forces start the battle with enthusiasm.
Strong fights took place. Spears tore Zaid's body. So, he fell on to the ground dyeing it red.
Before the banner dropped from Zaid's hand, Ja'far bin Abu Talib had rushed and caught it strongly. He began fighting severely. His voice became loud in the middle of the noise of the fights. He announced the good news about victory or martyrdom which each believer hoped.
Ja'far bin Abu Talib jumped off his horse to show his insistence on fighting. He was the first to do that in the history of Islam. He was like the mountain. He was facing the enemies hits. His firmness astonished them.
So, the enemies intensified their attacks against him. A sword hit his right hand. So, it flew in the wind.
Ja'far took the banner of Islam with his left hand and began fighting. Another sword hit his hand and cut it off. Ja'far pressed the banner to his bosom with his upper arm so that the fight would go on.
During those terrible moments, Ja'far was hit again. He fell over the ground and became a martyr.
Abdullah bin Rawaha, the third leader, rushed towards the banner to wave again in the sky of the battle.
The new leader fought bravely to stop the attacks of the Romans who were moving like waves.
Abdullah fell over the ground and became a martyr. So, Thabit bin al-Arqam took the banner and asked the Muslims to elect a new leader.
The Muslims elected Khalid bin al-Waleed.
Very quickly, the new leader decided to withdraw his forces. So, he did some tactic operations to cheat the enemy.
When it got dark, the Muslim Army withdrew with peace and disappeared in the core of the desert.
In the morning, the Romans were surprised to hear about the Muslims' withdrawal. They were afraid to go further into the desert.
At the same time, the brave Muslims, though few in number, dismayed them.
So, the Romans preferred coming back to stay.
In Madina
Jibreel came down from the sky to tell our Master Muhammad (S.A.W.) about the news of the battle. So, Allah's Apostle went up the pulpit and addressed the Muslims:
Zaid took the banner. He fought till he was killed and became a martyr. Then Ja'far took it and fought till he was killed and became a martyr. Then Abdullah took it and fought till he was killed and became a martyr.
Finally, our Master Muhammad (S.A.W.) began condoling Asmaa, the great Martyr's wife.
The Holy Prophet (S.A.W.) came into Ja'far's house. He found his children sitting. His wife had just finished doing her hair.
The Holy Prophet (S.A.W.) kissed Ja'far's children and held them on his lap. He shed tears. Asmaa felt that something had happened to her husband. So, she asked the Holy Prophet (S.A.W.):
Allah's Apostle, have you heard anything about Ja'far and his companions?
Yes, they've been martyred!
The Holy Prophet (S.A.W.) left the house. He asked his daughter Fatima al-Zahra(A.S.) to fix some food for them, for a disaster had befallen them.
The Owner of the two wings
When the soldiers of Islam came back to their homeland, they began telling their families about Ja'far's heroic actions and those who were martyred.
One of them said:
We've seen 90 wounds in Ja'far's body.
Another said:
I've seen him when his right hand had been cut off.
The third said:
I've seen him when his left hand had been cut off. He had fallen over the ground and his wounds bled.
Our Master Muhammad (S.A.W.) said:
Jibreel has told me that Allah has granted Ja'far two wings to fly with in the Paradise.
That night, Ja'far's children lay on their beds. They were looking at the sky full of stars. In the meantime, they imagined that their father was flying with his wings like angels.
Ref: Imam Reza Network
Abu Zar, the second most important companion of the Holy Prophet (S.A.W.)
Hayat Al-Qulub Vol. 1,
By: Allamah Muhammad Baqir Al-Majlisi
We should know that according to traditions it seems that Abu Zar was the second most important companion of the Prophet. His name, according to the most reliable report was Jundab bin Junadah, and his agnomen was Abu Zar. He was a member of the Arab tribe of Bani Ghiffar.
Kulaini has narrated through authentic chains from Imam Ja’far Sadiq (a.s.) that the Messenger of Allah (S) told one of his companions: Shall I not tell about the story of the conversion of Salman and Abu Zar to Islam? He said he was aware of the story of Salman, and would like to know how Abu Zar embraced Islam.
And he made a mistake of not asking about the account of both the companions. The Messenger of Allah (S) said: He used to graze his sheep at Abu Batan Markah, which is at a distance of one station from Mecca. Suddenly a wolf attacked his flock from the right and Abu Zar chased him away with his staff.
Then he attacked from the left and Abu Zar striked it with his staff and said: I have not seen a worse wolf that you. The wolf began to speak by the miracle of the Prophet: By Allah, the people of Mecca are worse than me. The Almighty Allah sent a messenger to them and they say that he is a liar. They call him names and consider him incapable. When Abu Zar heard this, he told his wife to pack some victuals, pot and staff.
Taking these items he set out for Mecca on foot to investigate the information he had received from the wolf. Thus after many hardships and a long distance he at last entered Mecca. He was feeling extremely thirsty. On reaching the Zamzam well, he pulled out a bucket of water and saw that the bucket was full of milk. He thought that it was a proof of what the wolf had said.
And it was also a miracle of the Prophet. Thus he drank the milk and came to a corner of the mosque. He found a group of Quraish and sat down with them. They were talking ill of the Prophet as the wolf had mentioned. They were occupied in this whole day. In the evening, Abu Talib arrived and when they saw him, they said: Keep quiet, Muhammad’s uncle is here!” So they fell silent. When Abu Talib arrived, they began to converse with him.
After dusk when Abu Talib took their leave, Abu Zar also followed him. He turned to me and asked: “What do you want?” “I am searching for the Prophet who has appeared among you,” I said. “What do you want from him?” he asked. I said: “I want to start believing in him, testify to his truthfulness and follow him.” Abu Talib asked, “Will you really do this?” “Doubtlessly,” said I.
So he said: “Come tomorrow at the same time and I will take you to him.” Abu Zar says that he spent the night in the holy mosque of Mecca and joined the gathering of the same infidels in the morning. Like the previous day, they again began to talk ill of the Messenger of Allah (S) and when Abu Talib arrived, they stopped their discussions and began to converse with him.
Thus when Abu Talib arose from there I also set out with him. Like the previous day he again asked the same question and I replied in the same way. Then he asked with emphasis if I would indeed act on what I was saying and I agreed. So he took me to a house in which Hamza was present. I greeted him and he asked the purpose of my visit. I gave the same explanation.
So he asked me if I testified to the Oneness of Allah and that Muhammad is the Messenger of Allah? I said: I testify that there is no god except Allah, and Muhammad is the Messenger of Allah. Hamza took me to the house in which there was Ja’far Tayyar. I greeted him and he also asked the purpose of my visit. I again offered the same explanation. He told me to recite the two testimonies (Shahadatain) and I recited the same.
Ja’far took me to the house of Amirul Momineen (a.s.) and he also first asked about the purpose of my visit and then asked me to recite the dual formula of faith. Then he took me to the house in which the Messenger of Allah (S) was seated. I greeted him and took my seat. The Messenger of Allah (S) also asked me about the purpose of my visit and then taught me the dual Kalimah (Shahadatain).
I recited the same and the Prophet said: O Abu Zar, go back to your native place, and by the time you reach, there your cousin would have passed away from the world and except for you there will no heir. Take his property and live with your family, till the time I declare my prophethood. After that you can join me. So Abu Zar returned home to find that the son of his uncle had expired.
He took charge of all his property and continued to live there till the Holy Prophet (S) migrated to Medina and the religion of Islam gained popularity. After that he came to Medina and met the Prophet. Imam Ja’far Sadiq (a.s.) said: This was the account of Abu Zar’s acceptance of Islam. And the narrator felt sorry that he had declined to hear about the account of Salman’s acceptance of faith. Then he requested the Prophet to mention the story of Salman also, but the Prophet refused to oblige him.
Ibn Abde Barr, a great Sunni scholar, has mentioned in Istiab, from the Messenger of Allah (S) that Abu Zar was an example of the piety of Prophet Isa (a.s.) in this community. According to another tradition, he was a facsimile of Isa bin Maryam (a.s.) in piety. Moreover it is also narrated that Amirul Momineen (a.s.) said: Abu Zar has obtained some such sciences which people cannot bear and he has placed some knots over it, so that nothing comes out of it.
Ref: Imam Reza Network
Abu Dhar al-Ghifari
The tribe of Ghifar was one of the Arab Pagan tribes. It lived near al-Madina al-Munawwara (Yathrib), where the Makkan trading caravans passed.
The members of the tribe of Ghifar worshipped an idol named Munat. They thought that Munat decided predestination and chance. They visited and sacrificed sheep for it.
One day, a poor young man belonging to the tribe of Ghifar went to Munat. He gave Munat some yogurt and began looking at it. But Munat was motionless and did not drink the yogurt. He waited.
A fox passed by Jundub but did not see him. The fox drank the yogurt and, in addition, it raised its leg and urinated in the ear of Munat. Still Munat was motionless. The young man laughed. He sneered at Munat. Then he criticized himself because he worshipped a dumb rock, which did not understand anything.
While Jundab was going back home, he remembered the words of Qais bin Saydah. He said to them in Ukadh market:
People, hear and understand!
He who lives will die!
And he who dies will perish.
Future things will happen.
Why do I see people go and not come back?
Are they satisfied with the stay there?
Or have they left anything there, so they have slept?
Jundub looked at the blue, clear sky and at the wide desert. Then he remembered what the fox did to Munat. He believed that the world had a God greater than Munat, Hubal, al-Lat and all idols.
Since then Jundab bin Jundah had deeply believed in the Creator of the sky and the earth.
The Sunrise
The people of the Book (Christians and Jews) gave good news of the appearance of a new prophet whose time was about to come.
The Arab tribes reported the news. Those who sneered at the idols longed for the coming of the new prophet.
One day, a man came from Makkah and said to Jundub:
There's a man in Makkah who says that there is no god but Allah and claims that he is a prophet.
Jundub asked:Which tribe does he belong to?
The man answered:He belongs to the Quraish.
Jundub asked:Which tribe of the Quraish does he belong to?
The man answered:He belongs to Bani Hashim.
What have the Quraish done?
They've accused him of lying. They say that he's a magician and an insane.
The man went away, but Jundub thought again and again.
Anees
Jundub thought to send his brother Anees to Makkah to get him some news about the new Prophet. Anees set off to Makkah.
Anees covered hundreds of miles.
Anees quickly came back to tell his brother:
I've seen a man.
The man orders people to do good and avoid doing evil. He invites them to worship Allah.
I've seen him praying near the Ka'aba
I've seen a young man, his cousin Ali, praying besides him.
And I've seen a woman, his wife Khadijah, praying behind them.
Jundub askedThen what have you seen?
Anees answered:This is what I've seen. But I didn't dare to approach him because I was afraid of the Quraishi leaders.
To Makkah
Jundub was dissatisfied with what he heard. So, he set out for Makkah to know the Prophet.
When the Gheffarian young man arrived in Makkah, the sun was about to set. He went round the Ka'aba, then he sat in a corner of the Holy shrine to take rest and to think about a way to meet the Holy Prophet (S.A.W.).
It got dark. The Ka'aba became empty of people.
In the meantime, a young man came into the yard of the Holy Mosque. He began going round the Ka'aba.
The young man saw a stranger. He came and asked him politely:
You're a stranger, aren't you?
The Gheffarian answered:
Yes.
The young man said:
Let's go home.
Jundub was following the young man silently.
In the morning, Jundub thanked the young man for his good hospitality. He saw him off and set out to the Zam Zam well to see the Holy Prophet (S.A.W).
The hours passed. Jundub waited till it got dark.
The Meeting
Again the young man came and went round the Ka'aba. He saw the foreign man at his place.
The young man said to Jundub
Isn't it time to know your house?
"No!" Jundub said.
The young man said to Jundub:Come with me to the house.
Jundub stood up and went with him to the house, silently. The young man said:
I can see you're thinking, what's your need?
Jundub said carefully: I'll tell you if you keep it a secret
I'll keep it a secret if Allah pleases.
Jundub was relieved when he heard Allah's Name. So, he said slowly:
I've heard about the appearance of a Prophet in Makkah and I want to see him.
The young man said with a smile:
Allah has guided you. I'll show you his house. Follow me at a distance. When I see a suspicious person, I'll stop as if to repair my slippers. Then don't stop just go on your way.
The young man went on walking to our Master Muhammad's (S.A.W.) house. At the same time Jundub was following him.
Belief
Jundub came into the Holy Prophet's house and met our Master Muhammad (S.A.W.). He was before a man embodying all good manners.
Our Master Muhammad (S.A.W.) asked his guest:
Where's the man from
Jundub answered:From the tribe of Ghifar.
The Holy Prophet (S.A.W.) asked:What's your need?
Jundub said:How shall I become a Muslim?
The Holy Prophet (S.A.W.) said:Islam is to say there is no god but Allah and I am Allah's Apostle.
What else?
Avoid doing evil actions. Follow good manners. Stop worshipping the idols. Worship Allah only. Don't waste your money. Don't oppress people.
The young man believed in Allah and His Apostle very much. He said:
I confess that there's no god but Allah and that you're Allah's Apostle. I am satisfied with Allah as my Lord and with you as my Prophet.
At that moment, another great personality was born. It was the personality of the great companion Abu Dhar al-Ghifari whose full name was Jundub bin Junadah.
Abu Dhar stood up and said with enthusiasm:
By Allah, I'll spread Islam.
Before he left the house, Abu Dhar had asked our Master Muhammad (S.A.W.):
Who was the young man who showed me your house?
The Holy Prophet (S.A.W.) answered proudly:
He was my cousin Ali(A.S.).
Our Master Muhammad (S.A.W.) advised him:
]Abu Dhar, keep your Islam a secret and go back to your homeland.
Abu Dhar realized that Allah's Apostle was worried about him because the Quraish would kill him.
By Allah, I'll spread Islam among the Quraish whatever may be.
In the morning, Abu Dhar set off for Ka'aba, Allah's Holy House. The idols were motionless at their places. Abu Dhar was finding his way while the Quraishi tyrants were thinking about the new religion.
At those moments, a bold yell sounded:
Quraish, I confess that there's no god but Allah and that Muhammad is Allah's Apostle.
The idols and the hearts of the polytheists shook.
One of the Quraish said loudly:
Who is abusing our gods?
They rushed towards Abu Dhar hitting him a lot, until he was unconscious. Blood flowed out of his body.
Al-Abbas, our Master Muhammad's cousin, came in between and saved him and said:
Woe unto you! Do you want to kill a man who belongs to the tribe of Ghifar? Don't you know that your trading caravans pass by his tribe?
Abu Dhar recovered and went to Zam Zam well. He drank water and washed the blood off his body.
Again Abu Dhar wanted to face the Quraish with his belief. He headed for the Ka'aba. He said loudly:
I confess that there's no god but Allah; there's no partner with him. And I confess that Muhammad is Allah's Apostle.
The Quraish attacked him like a pack of wolves. They hit him a lot. He fell to the ground unconscious and al-Abbas saved him again.
The Return
Abu Dhar went to our Master Muhammad (S.A.W.). The Holy Prophet (S.A.W.) looked at him sorrowfully and then said to him kindly:
Go back to your people and invite them to Islam.
Abu Dhar said:
I'll go back to my people and I won't forget what the Quraish have done to me!
Abu Dhar came back to his tribe and began inviting them to the light of Islam. His brother Anees, his mother and a half of his tribe believed in Islam.
The second half of his tribe said:
We won't believe in Islam till the Prophet comes.
The Migration
Days, months and years passed. Our Master Muhammad (S.A.W.) immigrated from Makkah to Madina. The news reached Abu Dhar and so, he and his tribe went outside the town to receive the Holy Prophet (S.A.W.) on the road.
In the distance, our Master Muhammad (S.A.W.) appeared on the back of his she-camel, al-Qaswaa. So, Abu Dhar hurried and took the reins of the she-camel and gave good news:
Allah's Apostle, my brother, my mother and a lot of my tribe have believed in Islam.
Our Master Muhammad (S.A.W.) became happy when he saw crowds of people. One of them said:
Allah's Apostle, Abu Dhar has taught us what you've taught him. We've believed in Islam and we've confessed that you're Allah's Apostle.
The second half of the tribe of Ghifar believed in Islam, too. Another tribe near the tribe of Ghifar named Aslam came, believed in Islam and confessed: We confess that there's no god but Allah and that Muhammad is Allah's Apostle.
Our Master Muhammad (S.A.W.) said:
May Allah forgive Ghifar; may Allah save Islam.
Allah's Apostle went on his travel to Madina (Yathrib). Abu Dhar came back to his tribe, some of them asked him:
Has Allah's Apostle told you anything?
Yes, he has ordered me to do seven things.
He has ordered me to love the poor and to approach them. He has ordered me to look to those who are lower than me not to those who are higher than me.
He has ordered me to maintain close relations with my relatives even if they turn their backs on me.
He has ordered me not to ask anyone anything.
He has ordered me to say the truth even if it is bitter.
He has ordered me not to fear anyone in Allah's way.
And he has ordered me to say often:
There's neither might nor power but with Allah, because they're the treasure under the Throne.
Abu Dhar went on guiding and teaching his tribe. He was a model Muslim believer.
Recommend Me!
One day, Abu Dhar came into the mosque. He found our Master Muhammad (S.A.W.) alone. He sat beside him. Our Master Muhammad (S.A.W.) said:
Abu Dhar, the mosque has greetings. They're two raka'as.
Abu Dhar stood up and said two raka'as. Then he came back and sat beside the Holy Prophet and said:
Allah's Apostle, which act is the best?
To believe in Allah, the Almighty and to strive in His way.
Which believer is most perfect?
The most polite one.
Allah's Apostle, which believer is safest?
He, from whose tongue and hand Muslims are safe.
Allah's Apostle, which immigration is the best?
To immigrate from sins.
Allah's Apostle, which alms is the best?
The alms of the poor.
Allah's Apostle, which verse is the best?
The verse of al-Kursi.
Allah's Apostle, how many are the prophets?
One hundred and twenty four thousand Prophets. Abu Dhar, four prophets are Assyrian. They're: Adam, Sheth, Idrees-the first to write with pen and Noah. And four prophets are Arab. They're Hud, Salih, Shuaib and your Prophet.
Allah's Apostle, how many books has Allah, the Almighty?
One hundred and four books. Fifty scriptures were sent down to Sheth. Thirty scriptures were sent down to Idrees. Ten scriptures were sent down to Ibrahim. Ten scriptures were sent down to Musa before the Torah. The Torah, the Bible, the Zaboor and the Furqaan (Qur'an) were sent down, too.
Allah's Apostle, what were the scriptures of Ibrahim (A.S.)?
They are all proverbs:
"Authorized, hit, Conceited King, I've not sent you to put together the things of the world. I've sent you to meet the request of the oppressed. I don't refuse it even if it is unbelievers request.
" Allah's Apostle, what about Musa's scriptures?
They're all lessons:"I wonder at the person who believes in death then he disbelieves.
I wonder at the person who believes in fire then he laughs.
I wonder at the person who believes in predestination then he becomes tired.
I wonder at the person who sees the world and its changes then he trusts it.
And I wonder at the person who believes in the Day of Resurrection then he doesn't act."
Abu Dhar wept humbly and said:Allah's Apostle, recommend me!
I recommend you to fear Allah, for it is the head of all religion.
Allah's Apostle, increase me!
Read the Holy Qur'an. It is light for you in the earth and remembrance for you in the sky.
Allah's Apostle, increase me!
Love the poor and sit with them.
On the Way to Tabook
Many years passed.
The Muslims became one nation. They had a government. They gained victory over the atheists and the Jewish enemies. The Arab tribes entered Allah's religion in groups.
Our Master Muhammad (S.A.W.) was Allah's Apostle for all men. So, he wanted Islam to cross the Arab Peninsula to spread all over the world.
Our Master Muhammad (S.A.W.) announced Jihad and ordered Muslims to get ready for Tabook, in the northern part of the Arab Peninsula.
The Muslims were surprised to hear about the Prophet's announcement and his challenge to the greatest power in the world at that time.
The hypocrites said:Hercules will defeat them with his enormous armies.
The hypocrites were always holding meeting in the house of the Jewish Suailim. They were always discouraging the Muslims from going to Tabook.
The HolyProphet (S.A.W.) wanted to leave Madina. He knew that the hypocrites would stay there. So, he decided to appoint his cousin Ali bin Abu Talib (A.S.), the hero of Islam, successor over Madina to foil the hypocrites' plots.
The hypocrites were displeased with Ali(A.S.) and so, they spread among the people:
The Prophet has appointed Ali(A.S.)to stay behind because he dislikes him.
To show the truth to people, Ali(A.S.) took his sword and followed the Holy Prophet. He found him in an area called al-Juruf outside Madina. He told him about the hypocrites' words:
Allah's Apostle, the hypocrites claim that you've appointed me to stay back because you dislike me.
Our Master Muhammad (S.A.W.) smiled and said:
The hypocrites have told you lies. I've appointed you successor to protect Madina from their cunning plots. Ali don't you accept to be my brother as Harun was Musa's brother, but there will be no prophet after me.
Ali(A.S.) answered:
Yes, I accept, Allah's Apostle.
Ali(A.S.) was pleased with the Holy Prophet's words. So, he came back to Madina.
Be Abu Dhar!
The Holy Prophet (S.A.W.) went on leading the Muslim army across the desert. Some Muslims with weak belief stayed behind and came back to Madina.
Some of them said to our Master Muhammad (S.A.W.):
A person has stayed behind.
But Allah's Apostle was always saying:
Leave him. If he does good, Allah will bring him to you.
At the midway, a Muslim said:Allah's Apostle, Abu Dhar has stayed behind.
So the Prophet (S.A.W.) said:Leave him. If he does good, Allah will guide him to you.
The Muslim army went on covering the desert.
Abu Dhar was riding a weak camel. The camel was unable to walk. So, Abu Dhar was gradually staying behind the Muslim army. The camel kneeled. It was unable to walk even a step.
Abu Dhar sat sadly. He was thinking about a way to follow the Prophet (S.A.W.), then he asked himself some questions:
Shall I go to Madina or shall I go on walking?
But Abu Dhar was not thinking about coming back to Madina. He was a good believer. He loved our Master Muhammad (S.A.W.). Therefore, he decided to follow the traces of the Muslim army on foot.
Abu Dhar began covering the hot desert. He used up his food and water. Still he went on walking. His firm belief in Allah and his love for the Prophet (S.A.W.) were pushing him to do that.
He was thirsty. He saw water in a pit in a rock. He tasted it. As he found it fresh, he wanted to drink some water. But he prevented himself from drinking. He said:
I won't drink till my beloved Allah's Apostle drinks.
He filled his water-skin with water and went on covering the desert on foot.
Abu Dhar was walking day and night to reach the Muslim army.
The Muslims army camped at strategic areas to rest at night. Then it would go on advancing towards Tabook.
When the sun rose on the following day, some Muslims saw a man coming in the distance. They wondered and said to the Holy Prophet (S.A.W.):
Allah's Apostle, that man is walking alone.
Our Master Muhammad (S.A.W.) said:
Be Abu Dhar!
The Muslims were looking carefully. When he came nearer to them, they shouted:
By Allah, he's Abu Dhar!
The Holy Prophet (S.A.W.) saw the marks of tiredness and thirst on his face. So, he said:
Save him with water because he is thirsty.
But Abu Dhar headed for the Holy Prophet (S.A.W.) holding the water-skin in order to pour water for Allah's Apostle.
The Holy Prophet (S.A.W.) asked him:
Abu Dhar, why are you thirsty while you have water?
Abu Dhar said:
Allah's Apostle, I saw rain water in a pit in a rock. I tasted it. It was cool, fresh water, but I said I would not drink till Allah's Apostle drank.
The Holy Prophet (S.A.W.) said kindly:
Abu Dhar, may Allah have mercy upon you! You'll live alone, die alone and enter Paradise alone. Some Iraqis will be happy on account of you - they'll wash your body, shroud it, pray on it and bury it.
The Prophet's Traditions
Our Master Muhammad (S.A.W.) died. The Muslims were sad. But Abu Dhar was sadder then them. He was loyal to Allah's Apostle. So, he memorized his traditions and made them a lamp to lighten his way.
Abu Dhar deeply believed in Caliphate as he believed in Prophecy. He regarded it as a Divine right. Allah, the Glorified, chose the most worthy ones of his righteous slaves. In the meantime he heard the Prophet (S.A.W.) saying to Ali(A.S.):
Ali(A.S.), don't you accept to be my brother as Harun was Musa's brother, but there will be no prophet after me.
At Ghadeer Khum, Abu Dhar heard the Holy Prophet (S.A.W.) saying to all Muslims:
He whose leader is I, so Ali (A.S.)is his leader. Allah support him who supports Ali(A.S.)...
And he heard the prophet saying
Ali(A.S.) is with justice and justice is with Ali(A.S.)
. We regret that some Muslims had forgotten such traditions when the Holy Prophet (S.A.W.) died. While his cousin and regent Ali bin Abu Talib (A.S.) was busy with that disaster, the Muslims held a meeting and elected Abu Bakr.
Many companions opposed that. Salman al-Farsi, about whom the Prophet (S.A.W.) said:
Salman is one of us Ahlul Bait, was one of them.
Abadah bin al-Saamit, Abu al-Haitham al Taihan, Huthaifa, Ammar bin Yasir were of them, too. Fatima al-Zahra(A.S.), the leader of all women of the world, was dissatisfied with that. She was angry.
After only few months, Imam Ali (A.S.) was forced to accept Abu Bakr as caliph in the interest of Islam. So, Abu Dhar, the companion, accepted him too.
Abu Dhar was always thinking about the interest of Islam and Muslims. So, he went to the fields of jihad to defend the Muslim government.
In the meantime, the Romans were launching military attacks against the borders of the Muslim State. So Abu Dhar went with many companions to the war fronts to strive for Allah.
The first Caliph was Abu Bakr. The Caliph Umar bin al-Khattab succeeded him. Abu Dhar was in Shaam (Syria). He and his Muslim brothers were striving there.
Umar bin al-Khattab died. The Caliph Uthman succeeded him.
But the third Caliph did not follow the Holy Prophet's and the companions manners. He brought his relatives and appointed them in offices of the government. He began filling their pockets with the Muslims' money. He brought Marwan bin al-Hakam, whom our Master Muhammad (S.A.W.) dismissed and made him real ruler for the state.
People complained of Uthman's policy. A delegation from Kufa went to the Caliph. They told him that their ruler was always drinking alcohol and that he was always going to the mosque drunk and vomiting in the prayer niche.
But the Caliph did not do anything. Rather, Marwan abused the delegation and dismissed them. Some of the Prophet's companions were with them.
One day Abu Dhar advised Uthman:At least follow your predecessors' way. So, no one will speak against you.
But Uthman scolded Abu Dhar and said in the presence of the attendees:
Advise me! What shall I do for this lying Shaikh? Shall I hit, imprison, kill or banish him from the land of Islam?
Abu Dhar and the Muslims felt pain. They remembered our Master Muhammad's tradition:
There's no one under the sky or in the earth more truthful than Abu Dhar.
But the Caliph accused Abu Dhar of lying and said:The lying Shaikh!
Abu Dhar sadly went out of the Caliph's meeting. He remembered what had happened to him for over twenty years. He remembered the day when Allah's Apostle entered the mosque and found him sleeping. He woke him and said:
Never sleep in the mosque again
Then he said to him:What will you do if they send you out of the mosque one day?
Abu Dhar said:I'll go to Shaam, the land of Jihad.
The Holy Prophet (S.A.W.) said:If they dismiss you from it?
Abu Dhar said:I'll come back to the mosque.
Then the Holy Prophet (S.A.W.) said:If they send you out of it?
Abu Dhar said:I'll take my sword and hit them with it.
The Holy Prophet (S.A.W.) said:Shall I direct you to a better thing?
Yes, Allah's Apostle.
The Holy Prophet (S.A.W.) said:Listen and obey.
To Shaam (Syria)
The third Caliph decided to banish Abu Dhar to Shaam. Abu Dhar arrived in Shaam. Mu'awiyah ordered his soldiers to banish him to an area in the southern part of Lebanon, now called Jabal Amil.
Abu Dhar began teaching people the Prophet's traditions and his behaviour. He condemned the rulers' corruption, their oppression towards people, their luxury. He was always reading Allah's words:
And as for those who hoard gold and silver and so not spend it in Allah's way, announce to them a painful punishment.
Mu'awiyah wanted to tempt Abu Dhar with money to make him keep silent. So, he ordered his soldiers to bring him to Damascus. In the meantime, he sent him a lot of gifts. But the great companion gave them to the poor. Then he was always passing by Mu'awiyah palace and saying:
Allah curse those who enjoy good, but don't apply it. Allah curse those who prevent people from committing abominable actions, but they commit them.
So, Mu'awiyah ordered his guards to arrest Abu Dhar. The guards brought him chained before Mu'awiyah. Mu'awiyah said to him with spite
Allah's enemy, and enemy of Allah's Apostle, everyday you pass by our palace and shout. I'll ask Amirul Mumineen, Uthman for permission to kill you.
Then Mu'awiyah turned to his guards and said
Take him to prison.
To Madina
Mu'awiyah send the Caliph a letter. In the letter, he told him about Abu Dhar's action and about the gathering of the people around him.
The Caliph ordered Mu'awiyah to send back Abu Dhar to Madina and to mistreat him.
The Muslims heard the news. So, they crowded to see of the companion of Allah's Apostle.
Abu Dhar rode his she-camel. Some rude persons were leading the she-camel. They were not respecting his old age and weakness and this made him tired during his travel.
Abu Dhar arrived in Madina in a bad condition. He went to the Caliph. He was about to fall over the ground because of intense weakness and tiredness.
Abu Dhar said:
Woe unto you! Haven't you seen Allah's Apostle? Are your actions like his? You attack me violently as tyrants do
Uthman intensely said:Get out of our homeland.
So, Abu Dhar sadly said:Where?
The Caliph said:Wherever you want.
Abu Dhar said:Shall I go to Shaam, the land of Jihad?
Uthman cried:No! I won't return you to Shaam!
Abu Dhar said:Shall I go to Iraq?
No!
Shall I go to Egypt?
No!
Abu Dhar said sadly:So, where shall I go?
To the desert!
Shall I go to Najd desert?
No! to the far-east, to al-Rabathah!
Abu Dhar shouted:Allah is great! Allah's Apostle was truthful when he told me about that!
Uthman asked:What did he say to you?
The old companion answered:
He told me that I would be prevented from staying in Makkah and Madina and that I would die in al-Rabathah and that some Iraqis, on their way to al-Hejaz, would bury me.
Al-Rabathah
Al-Rabathah is an area at the eastern part of al-Madina al Munawarra.
Abu Dhar disliked al-Rabathah because he worshipped the idols there during the pre-Islamic period.
Abu Dhar liked Madina because the Prophet's Holy Shrine and Mosque were there. He liked Makkah because Allah's Holy House was there. He liked Shaam because it was the land of Jihad.
Abu Dhar disliked al-Rabathah because it would remind him of worshipping the idols. But the Caliph banished him to that area. In the meantime, the Caliph ordered Marwan to take him and prevent the Muslims from seeing him off.
The Muslims were afraid of the Caliph's power. So, only a few companions saw him off. They were Ali bin Abu Talib (A.S.), his brother Aqeel, al-Hasan and al-Husain (the Prophet's grandsons), and the great companion Ammar bin Yasir.
Imam Ali (A.S.) advanced to see him off. He said:
Abu Dhar, you've become very angry for Allah. The people are worried about their religion, and you are worried about your religion. So, leave what they are worried about in your hands and escape from them with what you're worried about. They're in need of what you've prevented them from. And you're in no need of what they've prevented you from. Tomorrow you'll know who will be the winner. Abu Dhar, nothing amuses you but the truth and nothing annoys you but the untruth.
Aqeel advanced and said:
You know we like you, and you like us. Fear Allah because the fear of Allah is salvation. And be patient because patience is generosity.
The Holy Prophet's grandson, al-Hasan bin Ali(A.S.) advanced and said:
Uncle, be patient till you meet your Prophet (S.A.W.). He will be pleased with you.
Al-Husain(A.S.) advanced and said:Uncle, ask Allah to grant you patience and victory.
While Ammar bin Yasir was in tears, he advanced and said:
May not Allah amuse those who annoy you. And He may not make safe those who have dismayed you. By Allah! If you want their world, they'll make you safe. And if you're pleased with their actions, they'll love you.
Abu Dhar wept and said:People of the House of Mercy, may Allah have mercy upon you all. When I see you, I remember Allah's Apostle.
Abu Dhar, his wife and his daughter went to al-Rabathah Desert. He was recalling our Master Muhammad's words:
Abu Dhar, may Allah have mercy upon you. You'll live alone, die alone, rise from the dead alone and enter Paradise alone.
Ref: Imam Reza Network
Umar Ibn Khattab Embraces Islam
Jafar Subhani
The acceptance of Islam by everyone of the early Muslims was the effect of one cause or another and at times a very small incident became the means of the conversion of an individual or a group. The stimulant for the adoption of Islam by the second caliph is interesting. Although from the point of view of the chronological order of the events it would have been appropriate to record this incident after describing the migration of Muslims to Ethiopia, but we have considered it expedient to describe it here, as we have here mentioned some of the companions of the Holy Prophet.
Ibn Hisham [1] says, "Out of the family of Khattab (father of Umar) only his daughter Fatimah and her husband Sa'id bin Zayd had embraced Islam. As in the early days of Islam Umar's relations with the Muslims were very inimical and he was considered to be one of the most obstinate enemies of the Prophet, therefore, his sister and her husband always kept their faith concealed from him. In spite of this Khubab bin Art used to come to their house at appointed hours and taught them the Holy Qur'an.
The confused condition of the people of Makkah had made Umar very sentimental, for he saw that dissension and disorder prevailed amongst them and the bright day of Quraysh had been changed into a dark evening.
Umar, therefore, decided to go and cut off the root of dissension by killing the Holy Prophet. To achieve this purpose he was looking for the place where the Prophet could be found. He was informed that he was in a house situated by the side of the bazaar of Safa, and forty persons like Hamzah, Abu Bakr, Ali etc. had undertaken to protect and defend him.
Na'im bin Abdullah who was one of the close friends of Umar says: "I saw Umar carrying his sword. I enquired about the purpose for which he was going. He replied thus: "I am going in search of Muhammad who has created dissension amongst Quraysh. He laughs at their wisdom and intellect, declares their religion to be worthless and belittles their gods. I am going to kill him".
Na'im says: "I said to him: You are deceived. Do you think the descendants of Abd Munaf will spare your life? If you are a peaceable person you should first reform your own house. Your sister Fatimah and her husband have become Muslims and follow the religion of Muhammad".
Na'im's words created a storm of wrath in the mind of Umar. Consequently he abandoned his previous plan and went to the house of his brother-in-law. When he reached near the house he heard the humming of someone who was reciting the Holy Qur'an with an impressive voice. The manner of Umar's arrival in his sister's house was such that she and her husband also became aware that he was about to enter. They, therefore, concealed the teacher of the Holy Qur'an in the back part of the house so that he might remain hidden from Umar's eyes. Fatimah also concealed a leaf on which verses of the Holy Qur'an were written.
Umar said without any salutation or greeting: "What was this humming that I have heard?" They replied 'We have heard nothing". Umar said: "I have been informed that you have become Muslims and follow the religion of Muhammad". He uttered this sentence with great fury and attacked his brother-in-law. His sister then stood up to protect her husband. Umar attacked her also and seriously injured her head with the point of his sword. While blood was flowing from her head, the helpless woman said with great fervour of faith: "Yes. We have become Muslims and believe in Allah and His Holy Prophet. Do whatever you like".
The tragic plight of the sister, who was standing by the side of her brother with her face and eyes besmeared with blood and was speaking to him, made Umar tremble and he was sorry for what he had done. He, therefore, insisted that they should show him the relevant leaf so that he might ponder over the words of Muhammad. His sister fearing lest he should tear it up, put him on oath that he would not do so, and he also made a promise and confirmed it on oath that he would return the leaf after having gone through it. Then he took the sheet in his hand. A few verses were written on it. Their translation is given below: Taha. It was not to distress you that We revealed the Qur'an. It is to admonish those who fear Allah. It is a revelation from Him who has created the earth and the lofty heavens. The Merciful who is firm in power. His is what the heavens and earth contain. He has knowledge of all that is secret and all that is yet more hidden. (Surah Taha, 20:1-6)
These eloquent verses and the clear and firm words impressed Umar very much. The man, who was the most ruthless enemy of the Qur'an and Islam a few minutes earlier, decided to change his mind. He went to the house about which he had already learnt that the Holy Prophet could be found there and knocked at the door. One of the companions of the Prophet peeped through a hole and saw Umar standing with a sword in hand and waiting for the door to be opened. He returned at once and informed the Prophet about the matter. Hamzah, son of Abdul Muttalib said: "Let him come in. If he has come with good intentions we shall welcome him, but if his intentions are not good we shall kill him". Umar's attitude towards the Prophet reassured them and his open countenance and expression of sorrow and shame proved his real intentions. Eventually he embraced Islam at the hands of the Prophet in the presence of his companions and thus joined the ranks of the Muslims.[2]
Notes:
[1] Seerah Ibn Hisham, vol. I, page 365.
[2] Ibn Hisham has given another version of the embracement of Islam by Umar. (vol. I, page 368)
Imam Reza (A.S.) Network
The Sahabah: How Equitable Were They?
The issue of the sahābah and the degree of their justice is one of the most contested issues and the most sensitive. The Sunnis are of the view that ALL the sahābah are fair and just and cannot be charged of any wrongdoing whatsoever. They cannot be criticized or doubted with regard to their views about the traditions of the Messenger of Allāh . Thus, Sunnis adhere to everything a sahābi narrates. According to the Sunnis, as mentioned by al-Nawawi in the Introduction to his Sharh Sahīh Muslim, the sahābi “... is any Muslim who saw the Messenger of Allāh (S)even for a moment. This is accurate, and it is the line of Ibn Hanbal, al-Bukhāri in his Sahīh, and of all traditionists.”[113] As for the Shī`ahs, they are of the view that the sahābah are not all equal in the degree of their justice and equity, and they are liable to be criticized and critiqued, relying on convincing proofs from the Glorious Book and the Purified Sunnah. As regarding the lie that the Shī`ahs consider all the sahābah as unbelievers, in addition to cursing and condemning them, it is an outrageous lie and nothing else. Criticizing a sahābi does not mean calling him unbeliever as some idiots propagate. If such a criticism is based on convincing proofs, why should anyone be angry, and why such a fuss? Among the sahābah are believers whom Allāh praised in the Holy Qur`ān saying, “Allāh was pleased with the believers when they swore fealty to you [O Muhammad!] under the tree [at Hudaybiya]: He knew what was in their hearts, and He sent down tranquility upon them, and He rewarded them with a speedy victory” (Qur`ān, 48:18).
As `allāma Lutfallāh al-Sāfi has stated with regard to this verse, Allāh Almighty specifically meant those who believed from among the attendants of the fealty ceremony under that tree, and [His Pleasure] was not extended to the hypocrites who also attended it such as Abdullāh ibn Ubayy and Aws ibn Khawli, etc. There is no clue in the verse that it was in reference to ALL those who swore fealty, and it does not indicate the good outcome of all believers who swore it. The verse does not convey any meaning beyond the Pleasure of Allāh with them for having sworn this fealty [to His Messenger]. That is to say, He accepted such an oath, and He rewards for it. The Pleasure of Allāh with those who swore this fealty does not obligate His Pleasure with them for eternity. The evidence for this is what He, the Almighty, said about them: “Truly those who pledge their fealty to you [O Muhammad!] do no less than pledge their fealty to Allāh: the hand of Allāh is above their hands” (Qur`ān, 48:10). Had some of those who swore fealty not renege in his oath, and had the Pleasure of Allāh been with them forever, there would have been no use for this verse of the Almighty: “... Then anyone who violates his oath does so to the harm of his own soul” (Qur`ān, 48:10).
Among the sahābah were those predicted by the Messenger of Allāh (S)to revert to pre-Islamic beliefs after the Prophet`s demise and would perish on the Day of Judgment. We know this from the following tradition which al-Bukhāri cites in his Sahīh with the isnād to Sahl ibn Sa`d who said, “I heard the Prophet (S)say, “I shall precede you at the Pool [of Kawthar]. Whoever reaches it will drink of it, and whoever drinks of it shall never taste of thirst. People whom I know and who know me shall meet me there, but a barrier shall be placed between us.” Sahl goes on to say that the statement of the Prophet (S)had additional details. The Prophet (S)would then say, “But they are my companions!” It will be said to him, “You do not know what alterations [to the creed] they did after you.” The Prophet (S)shall say, “Crushed, may anyone who makes changes (to the creed) after me be crushed.”[114] Abdullāh [ibn Abbās] is quoted as having cited the Prophet (S)saying the following to some sahābah: “I shall precede you at the Pool. Some of you, men, shall be raised to me. If I try to hand them [water], they shall not be able to reach me. I shall say, `Lord! But these are my companions!` He shall say, `You do not know what they introduced [into the creed] after you.”[115]
As a testimony to both past traditions which point out to alterations and innovations introduced into the creed, the Messenger of Allāh (S)compares some of his sahābah to Jewish and Christian nations that altered the Word of Allāh from its rightful place. Abū Sa`īd al-Khudri says that the Prophet (S)has said, “You shall follow the ways of those before you the distance of a span, the distance of a yard, [and so on]. Even if they enter the hole of a lizard, you will still follow them there.” We [the sahābah] said, “The Jews and the Christians?!” He (S)said, “Who else?!”[116] And among the sahābah are those about whom the Almighty said the following in His Glorious Book: “But when they [some sahābah] see some bargain or amusement, they disperse headlong to it and leave you standing” (Qur`ān, 62:11). This verse was revealed about the sahābah who left the Messenger of Allāh (S)delivering his Friday sermon when they heard about a trade caravan that had come from Syria, leaving with him only twelve men from among all the other thousands of sahābah. Jābir ibn Abdullāh [al-Ansāri] is quoted as having said, “A trade caravan came on a Friday while we were with the Prophet . People left save twelve men; thereupon, Allāh revealed this verse: `But when they see some bargain or amusement, they disperse headlong to it and leave you standing` (Qur`ān, 62:11).” In another narrative, he said, “While we were praying with the Prophet , a caravan came carrying foodstuffs. They turned to it, leaving with the Prophet (S)only twelve men; therefore, this verse was revealed: `But when they see some bargain or amusement, they disperse headlong to it and leave you standing` (Qur`ān, 62:11).” The same number of sahābah remained with the Messenger of Allāh (S)after all the rest had fled away in the Battle of Uhud, prompting the Messenger of Allāh (S)to dissociate himself from their action. Al-Barā` ibn `Āzib has said, “My uncle, Anas ibn al-Nadar, was absent during the battle of Badr, so he said, `O Messenger of Allāh! I was absent the first day when you fought the polytheists. If Allāh permits me to be present during the fight against the polytheists, Allāh will see what I shall do.` When the battle of Uhud approached and the Muslims dispersed, the Messenger of Allāh (S)said, `Lord! I seek Your excuse for what these have done,` meaning his sahābah.” [117]
Add to the above what happened during the battle of Hunayn. The flight of the sahābah left a more bitter taste. They numbered in the thousands. The Holy Qur`ān reprimanded them for their abominable action thus: “Assuredly Allāh did help you on many battle-fields and on the Day of Hunayn: Behold! Your great numbers elated you, but they did not avail you at all: The land, for all its vastness, constrained you and you turned back in retreat. But Allāh poured His calm upon the Prophet and upon the believers and sent down forces which you did not see: He punished the unbelievers: Thus does He reward those without faith” (Qur`ān, 9:25-26). And among the sahābah were those about whom the Almighty said, “It is not fitting for a Prophet to take prisoners of war until he has thoroughly subdued the land. You look on the temporal goods of this world, but Allāh looks to the Hereafter, and Allāh is Exalted in might, Wise. Had it not been for a previous ordinance from Allāh, a severe penalty would have reached you for the (ransom) that you took” (Qur`ān, 8:67-68). This verse was revealed in reference to a band of the sahābah who were of the view that they should take on the said caravan and what Abū Sufyān`s caravan was carrying, preferring it over fighting when the Messenger of Allāh (S)consulted them before the battle of Badr in order to gauge their readiness and will to fight.
And among the sahābah were those who were rebuked by the Messenger of Allāh (S)for their tribal attitude and their jāhiliyya-type attitudes. It also becomes clear from what is narrated by Jābir ibn Abdullāh [al-Ansāri] who said once, “We were invaders in a campaign. Sufyān was once in an army when a man from the Muhājirūn assaulted a man from the Ansār. The Ansāri man said, `Who supports an Ansāri man?` and the man from among the immigrants said, `Who supports a Muhājir man?` The Messenger of Allāh (S)heard about it, so he said, `What a Jāhili call?!`”[118] This jāhili call almost caused a war between both tribes of al-Aws and al-Khazraj which formed the bulk of the Ansār. `Ā`isha is quoted as having said, “... so Sa`d ibn Mu`ath stood up and said, `O Messenger of Allāh! I shall spare you having to deal with him! If he is one of the Aws, we shall strike his neck with the sword. And if he is from among our Khazraj brothers, you shall order us, and we will carry out your order.` Sa`d ibn `Abādah, master of al-Khazraj, who was before then a good man but his [tribal] zeal may have overcome him, said, `You have lied, by Allāh! We shall kill him, for you are a hypocrite trying to argue on behalf of the hypocrites.` Arguing intensified between the Aws and the Khazraj, and the Messenger of Allāh (S)was at the time on the pulpit. He descended and cooled their anger till they kept silent while he, too, became cool.”[119]
And among the sahābah were those who hated Ali (`a) hatred towards whom is a sign of hypocrisy, as we have already stated. Abū Buraydah has said, “The Prophet (S)sent Ali to Khālid [ibn al-Walīd] to receive the khums tax, and I used to hate Ali who had just had his ghusul, so I said to Khālid, `Don`t you look at this?!` When we went to the Prophets , I mentioned the same to him. He said to me, `O Buraydah! Do you hate Ali?` I said, `Yes`. He (S)said, `Do not hate him, for his share of the khums is a lot more than that.`”[120]
And among the sahābah were those who doubted the wisdom of the decisions of the Prophet (S)as it became obvious when they doubted his wisdom in selecting Usāmah ibn Zayd [as commander of an army]. Some people doubted his leadership. The Prophet , therefore, said, “Do not doubt his authority, for you all used in the past to doubt the authority of his father.”[121]
And among the sahābah were those whom the Messenger of Allāh (S)kicked out of his meeting place when they objected to his order to write his last will and who, instead, described him as hallucinating. Sa`īd ibn Jubayr quotes [Abdullāh] ibn Abbās saying, “Thursday! And what a Thursday it was!” Sa`īd went on to say that Ibn Abbās kept weeping till his tears wetted the pebbles. “So I said,” went on Sa`īd ibn Jubayr, “O Ibn Abbās! What is it with Thursday?!” Ibn Abbās said to him, “The pain [of sickness] of the Messenger of Allāh (S)intensified, so he said, `Bring me a shoulder so I may write for you something after which you shall never stray.` They disputed among themselves, and there must be no dispute in the presence of a Prophet. They said, `What is wrong with him?! Has he hallucinated?! Ask him for an explanation,` so he said, `Leave me alone, for I am better than what you attribute to me.`”[122]
And among the sahābah were those who quarreled over authority following the demise of the Messenger of Allāh , so much so that some of them went as far as asking for the appointment of two rulers, one from the Muhājirūn and one from the Ansār. This proved they did not relinquish their tribal ways of thinking which had been common during the time of jāhiliyya despite their acceptance of Islam as we explained while discussing the events of the Saqīfa.
Among the sahābah were Abū Hurayra and Mu`āwiyah for whom I dedicated special chapters in other places of this research.
Perhaps the exaggeration of the Sunnis in raising the status of a sahābi stems from the honor of his having accompanied the Prophet , but this is not more honoring than marrying his daughter, for Allāh Almighty has said the following about the women of the Prophet : “O consorts of the Prophet! If any of you were guilty of evident unseemly conduct, the punishment would be doubled to her, and that is easy for Allāh. But any of you who is devout in the service of Allāh and His Prophet, and does righteous deeds, to her We shall grant reward twice [as much] and We have prepared a generous sustenance for her” (Qur`ān, 33:30-31). Similarly, He has said the following about the disobedience of the Prophet (S)of `Ā`isha and Hafsa: “ If both of you turn in repentance to Him, your hearts are indeed so inclined; but if you back each other up against him, truly Allāh is his Protector, and [so is] Gabriel and the righteous among those who believe!and the angels too. It may be, if he divorced you (all), that Allāh will give him consorts better than you in exchange!who submit (their wills), who believe, who are devout, who turn to Allāh in repentance, who worship (in humility), who travel (for faith) and fast, previously married or virgins. O you who believe! Save yourselves and your families from a fire whose fuel is men and stones, over which stern (and) strong angels are appointed, (angels) who do not flinch (from executing) the commands they receive from Allāh, but do (precisely) what they are commanded. (They will say,) O you unbelievers! Make no excuses this Day! You are only being requited for all that you did! O you who believe! Turn to Allāh with sincere repentance: In the hope that your Lord will remove your ills and admit you into gardens beneath which rivers flow!the Day that Allāh will not permit the Prophet and the believers with him to be humiliated. Their light will shine before them and on their right hands, while they say, “Lord! Perfect our light for us, and grant us forgiveness, for You have power over all things. O Prophet! Strive hard against the unbelievers and the hypocrites, and be firm against them. Their abode is Hell!a (truly) evil refuge. Allāh sets forth, as an example to the unbelievers, the wife of Noah and the wife of Lot: They were (respectively) under two of Our righteous servants, but they were false to their (husbands), and they benefitted nothing before Allāh on their account but were told, “Enter the Fire along with (others) who enter!” (Qur`ān, 66:4-10).
What we are trying to say is that keeping a lot of company with the Prophet (S)does not necessarily mean a higher degree of imān for such companions, in addition to the past narratives about the companions of the Prophet . What is narrated about the wives of the Prophet (S)is similar if not more perplexing and harsh. For example, Ibn Abbās is quoted as having said, “I kept for a whole year trying to ask `Umar about the couple of women who disobeyed the Prophet , but I kept fearing him. One day, he went to a house, and when he got out of it, I asked him. He said, `They were `Ā`isha and Hafsa.` Then he added saying, `During the time of jāhiliyya, we held women as worthless, but when Islam came and Allāh made references to them, we realized that we have some obligations towards them without our having to force them to do anything. My wife and I had an argument, so I became rough with her and said, `You are such and such.` She said to me, `Do you say this to me while your own daughter harms [the feelings of] the Messenger of Allāh ?!` I, therefore, went to Hafsa and said, `I warn you against disobeying Allāh and His Messenger!`”[123] `Ā`isha has also said, “The Messenger of Allāh (S)had a honey drink served to him once by Zainab daughter of Jahsh, and he stayed with her. I and Hafsa conspired that if he (S)visited either of us, he would be told that he had eaten Maghafir [plant] and that he smelled of Maghafir. When he was told, he said, `No, but I had a honey drink at the home of Zainab daughter of Jahsh, and I shall not do so again.` He (S)asked her to swear not to tell anyone about it.”[124] `Ā`isha also said, “The wives of the Prophet (S)used to form two parties. One of them included `Ā`isha (herself), Hafsa, Safiyya and Sawda, and the other included Umm Salamah and the rest of the Prophet`s wives.”[125] `Ā`isha has also said, “I used to feel jealous of the women who offered themselves to the Messenger of Allāh (S)and say, `Does a woman really offer himself?!` When the following verses were revealed: `There is no blame on you if you make an offer of marriage or hold it in your hearts. Allāh knows that you cherish them in your hearts, but do not make a secret contract with them except on honorable terms, nor should you sign the marriage contract till the prescribed term is fulfilled. And be informed that Allāh knows what is in your hearts, and take heed of Him, and be informed that Allāh is oft-Forgiving, Most Forbearing` (Qur`ān, 2:235), I said (to him), `I can see how your Lord is swift in fulfilling your heart`s desires.”[126] `Ā`isha has also said, “Hāla daughter of Khuwaylid, sister of Khadīja, sought permission once to visit the Messenger of Allāh (S)who recognized how Khadīja used to seek permission, so he was quite upset about it and said, `Lord! I hope it is Hāla!` I, thereupon, felt jealous and said, `Why do you still remember one of Quraysh`s old women with red eyes who has for some time been dead since Allāh has replaced her for you with someone better than her [meaning herself]?”[127] In yet another narrative, `Ā`isha made a reference to Khadīja who distinguished herself from all other wives of the Prophet . She believed in the message of the Prophet (S)while people then called him a liar. She offered all her wealth to him when people deprived him of theirs. And he was blessed with children by her. All this explains why `Ā`isha was so jealous of her especially since the Messenger of Allāh (S)used to always mention her virtues even after her death, and this contradicts the claim of `Ā`isha that Allāh had granted the Prophet (S)a woman better than her [than Khadīja]. `Ā`isha is also quoted as having said, “I never felt jealous of the Prophet`s wives as much as I felt jealous of Khadīja. Although I never saw her, the Prophet (S)used to mention her quite often. He may slaughter a she-camel then cut the meat into pieces then send them to Khadīja`s friends. I may say to him that it was as though there was no woman in the world except Khadīja, and he would say that she was such and such, and that Allāh granted him children by her.”[128]
Those who believe in the “justice” of all the sahābah base their belief on their claim that the Messenger of Allāh (S)said, “My companions are like the stars: Whomsoever you emulate, you shall be guided.” In another such narrative, the wording states: “... If you follow the statements of any of them..., etc.” Although the Sunnis do not openly advocate that all the sahābah were infallible, yet anyone who claims the authenticity of this narrative must necessarily believe in the infallibility of all of them. This is so because it is not possible that the Messenger of Allāh (S)should order the absolute emulation, without any term or condition, as this supposed narrative claims, of someone who may disobey him.
Hence, the past traditions which call for a serious reconsideration and contemplation of the “justice” of many sahābis are mostly in reference to those who kept company with the Messenger of Allāh (S)for a long period of time; so, what would you say about the “justice” of those who were labeled as “sahābah” for merely seeing the Messenger of Allāh (S)even for one moment? And why should there be such an exaggeration anyway?! Can one acquire “justice” and “piety” by merely seeing the Messenger of Allāh (S)for one moment, or can it be acquired by obeying the Messenger of Allāh (S)and emulating him with good intentions and sincerity?
Such a contradiction, which is rejected by sound reason and by the human nature, may become gloriously obvious in the way how some Sunni “scholars”, such as Ibn Taymiyyah, preferred Mu`āwiyah ibn Abū Sufyān over the ascetic caliph `Umar ibn Abd al-Azīz for no reason except that Mu`āwiyah was a “sahābi” and `Umar was a “tābi`i” despite the fact that `Umar ibn Abd al-Azīz was very famous for his piety and justice, unlike Mu`āwiyah who was famous for creating the greatest dissension among the Muslims in Siffeen and for disobeying the Commander of the Faithful Ali (`a) as we have already stated. Add to this the fame which `Umar ibn Abd al-Azīz acquired as the fifth righteous caliph according to the Sunnis themselves, something which by itself proves that Mu`āwiyah was not a righteous caliph at all. Thus, nobody can be called “righteous” only because he was a companion of the Messenger of Allāh .
It is useful to ask in this regard: Who occupies a higher degree: those who believed in the Messenger of Allāh (S)after having witnessed scores of divine miracles with their own eyes or those who believed in Islam without seeing any of them?! The fact is that I could never see an explanation for such an exaggeration in the degree of “piety” of the sahābah and the publicity for the concept that they were all just except to close the door in the face of anyone who criticizes some sahābis who worked hard to push caliphate away from its rightful owners. Thus, many Sunnis reject all the irrefutable proofs that Ahl al-Bayt (`a) were more fit to be the Imāms of the Muslims for no reason except they believe in the “justice” of all the sahābah. They, therefore, consider anything which these “sahābis” had done as “correct.”
As regarding those who worked hard to disseminate this wrong concept, they did so because they regarded the Imāms from among Ahl al-Bayt (`a) as posing a danger to their thrones due to their knowledge that those Imāms were right in their claim. There was a need, therefore, to apply a sort of smoke-screen and confusion to such traditions and Qur`ānic verses which highlighted the status of these Imāms (`a) while raising the status of ALL the sahābah so that the Imāms from among Ahl al-Bayt (`a) would not have the distinction which qualified them to be the choice of Allāh Almighty as well as that of the majority of the Islamic nation following the demise of the Chosen One .
Hence, the wordings and meanings of the above-cited alleged tradition which says that ALL the sahābah are “stars” are modeled after a tradition of the Messenger of Allāh (S)which says, “The stars offer security for the people of the earth against drowning, while my Ahl al-Bayt (`a) offer them security against dissension [with regard to religious issues]; therefore, if an Arab tribe opposes them, they will differ and become the party of Eblis.”[129]
One of the most significant negative effects which came as the outcome of believing in the “justice” of ALL the sahābah is the existence of such a huge quantity of erroneous narratives in the books of hadīth. These include what is cited through Jewish and Christian sources and other myths which are all used to cast doubts about the Islamic creed. Such narratives have been accepted and held as being authentic merely because they were narrated by the sahābah despite all the latter`s deeds which can be criticized as we explained about many past narratives.
Notes:
[113]Sahīh Muslim as explained by al-Nawawi, Vol. 1, p. 28 (published by Dār al-Sha`b).
[114]Al-Bukhāri, Sahīh, Vol. 9, p. 144, in the book of dissensions in a chapter titled “Beware of dissension that will specifically afflict those from among you who oppressed”.
[115]Ibid.
[116]Ibid., Vol. 9, p. 315, in the book of shielding with the Book and the Sunnah in a chapter about following past nations.
[117]Ibid., Vol. 4, p. 47 in the Book of Jihād in a chapter about the verse saying, “Among the believers are men who proved truthful..., etc.”
[118]Ibid., Vol. 6, p. 397, in the book of Tafsīr in a chapter about this verse: “Whether you ask for their forgiveness or not, (their sin is unforgivable:) If you ask seventy times for their forgiveness, Allāh will not forgive them because they have rejected Allāh and His Prophet, and Allāh does not guide those who are perversely rebellious” (Qur`ān, 9:80).
[119]Ibid., Vol. 3, p. 508 in the book of testimonies.
[120]Ibid., Vol. 5, p. 447 in the book of military campaigns in a chapter about dispatching Ali (`a) and Khālid, may Allāh be pleased with both of them, to Yemen.
[121]Ibid., Vol. 5, p. 57 in the book of the virtues of the sahābah, in a chapter about Zayd`s virtues.
[122]Ibid., Vol. 4, p. 260 in the book of khums in a chapter about getting the Jews out of the Arabian Peninsula.
[123]Ibid., vo. 7 pp. 72-404 in the book about clothes
[124]Ibid., Vol. 6, p. 404 in the book of Tafsīr in a chapter about the verse saying, “O Prophet! Why do you prohibit [yourself from enjoying what] Allāh has made lawful to you?”
[125]Ibid., Vol. 3, p. 454 in the book about gifting in a chapter about one giving his friend a gift.
[126]Ibid., Vol. 6, p. 295 in the book explaining the verse “... make an offer of marriage or hold it in your hearts...” (Qur`ān, 2:235).
[127]Ibid., Vol. 5, p. 105 in the book of the virtues of al-Ansār in a chapter about the Prophet (S)marrying Khadīja and her distinctions.
[128]Ibid., Vol. 5, p. 104 in the book of the virtues of al-Ansār in a chapter about the Prophet (S)marrying Khadīja and her distinctions.
[129]Refer to Mustadrak al-Sahihayn.
Source:
Truth About Shi'ah Ithna 'Ashari Faith
By: Asad Wahid al-Qasim
Translated from the Arabic by Yasin al-Jibouri
Ref: Imam Reza Network
Hadrat Salman and the Prophets
There are astounding parallels between the life of Salman and the lives of three great prophets, viz., Abraham, Joseph son of Jacob, and Muhammed Mustafa the son of Abdullah, may Allah bless them all.
Abraham defied his father who was an idolater; Salman defied his father who was a fire-worshipper; and Muhammed Mustafa defied the Quraysh of Makkah who were polytheists. The reason for this defiance by all three of them was the same, viz., their faith in the Oneness of their Creator. Their pure faith as monotheists made conflict with the polytheists inevitable.
To all three of them, the lands of their birth proved to be inhospitable because of their faith, and all three of them had to forsake them. Abraham migrated from Iraq to Canaan (Palestine) and to Makkah; Salman migrated from Persia to Syria and to Yathrib; and Muhammed Mustafa migrated from Makkah to Medina. Each of them found his destiny in the land of his adoption.
Salman arrived in Yathrib many years before the arrival of Muhammed Mustafa in that city. For all those years, he was harassed, tormented and overworked by a pitiless, wanton and sadistic master, and he did not know a day of peace.
During the ten years before his migration to Yathrib, Muhammed Mustafa was also subject to harassment and persecution in Makkah by the pagans, and he too did not know a day of peace.
Thus, in the time-frame, the period of the persecution of Muhammed Mustafa by the Quraysh coincided with the period of the persecution of Salman by a Jew. They were both being persecuted at the same time.
Reference: ImamReza.net
Irresponsible Attitudes of the Companions
Irresponsible Attitudes of the Companions
By: Ayatullah Sayyid Mujtaba Musavi Lari
Here the following question arises. Given the fact that the Prophet, peace and blessings be upon him and his family, proclaimed 'Ali to be his legatee (wasiyy) and successor (khalifah), emphatically designation him as the leader of the Muslims both at Ghadir Khumm and on other appropriate occasions, how did it happen that after the death of the Most Noble Messenger his Companions (sahabah) ignored God's command and abandoned 'Ali, that noble and precious personage, decided not to obey him, chose someone else to be leader in his place, and entrusted the reins of rule to him?
Was there any ambiguity in the words of the Prophet, or were all those different phrases and expressions establishing 'Ali's rank and designating him leader not enough?
A clear answer to this question can be found by examining the events that took place in the age of the Prophet, peace and blessings be upon him and his family. We see that there existed among his Companions elements who, whenever his commands ran contrary to their wishes and inclinations, pressed him to change his mind in the hope of preventing him, by whatever means possible, from carrying out his plans. When they despaired of reaching their goal, they would start complaining.
The Qur'an warns these people not to oppose the commands of the Prophet in the verse that reads: "Let those who oppose the commands of the Prophet fear disaster and a painful torment."(24:63)
During the last days of his blessed life, the Messenger of God prepared an army to do battle with the Byzantines and he appointed Usamah b. Zayd to be its commander. This appointment of a young man, despite the availability of older and more experienced men, proved displeasing to some of the Companions, and led to an argument among them. Those who were strongly oppossed to Usamah b. Zayd asked the Prophet to dismiss him, but he paid no attention to their request and commanded Abu Bakr, 'Umar and 'Uthman to join the ranks of the Muslim army as it departed from Madinah. However, they not only disregarded military discipline but also disobeyed the categorical command of the Prophet. Instead of proceeding to the front with the army, they split off and returned to Madinah. [1]
The disrespectful mumblings of some of the Companions greatly vexed the Messenger of God, peace and blessings be upon him and his family, and with a heart full of pain and concern for his people, he came forth from his house and addressed the people as follows:
"O people, what are these words of yours concerning the appointment of Usamah that have come to my ears? Just as you are criticizing him now, you once objected to the appointment of his father Zayd b. al-Harithah as commander. I answer by God that just as he was worthy of command, so too is his son." [2]
Even after the death of the Prophet, 'Umar came to Abu Bakr and demanded that he should dismiss Usamah. The caliph replied: "The Messenger of God appointed him, and you wish me to dismiss him?" [3]
The Prophet's wish and desire during the final days of his life was to empty Madinah of the leaders of both the Emigrants and the Helpers. He therefore has Usamah's army prepared for battle and gave the command for jihad, ordering the army to advance in the direction of the Syrian border. Insistently he asked the foremost of the Companions to leave Madinah and fight under the banner of Usamah, retaining only 'Ali to stay at his bedside. This remarkable act on the part of the Prophet was very significant. However, those Companions failed to comply with his instructions, and they withdrew from the army commanded by Usamah.
Throughout his life, the Prophet never appointed anyone as commander over the head of 'Ali, peace be upon him; it was always he who was the standard bearer and commander. [4] By contrast, Abu Bakr and 'Umar were to be simple soldiers in the army of Usamah, and the Prophet personally ordered them to serve under him when he appointed him commander at the battle of Mu'ta. Historians are unanimously agreed on this point. Likewise, at the Battle of Dhat al-Salasil, when the army was commanded by Ibn al-'As, Abu Bakr and 'Umar again served as simple soldiers. This contrasts with the case of 'Ali b. Abi Talib, whom the Prophet, from the beginning of his mission until his death, never made subordinate to anyone, an extremely significant point.
History will never forget the time when the Most Noble Messenger, peace and blessings be upon him and his family, was on his deathbed, his state becoming progressively more grave. He felt that the last strands of his life were being plucked apart. He therefore decided without further delay to put his final plan into effect and said: "Bring me paper so that I can write for you a document to prevent you from ever going astray." [5]
Just as he had clarified the question of leadership in numerous speeches and utterances, he wished now, one final time, to address this weighty matter, described by the Qur'an as the completion of religion, by enshrining it in an authoritative written document to remain among the Muslims after his death. Thereby the door would be closed on any future deviations from his orders. But those same people who in defiance of his orders had refrained from going to the front were now watching the situation carefully with the intention of implementing their plans at the first possible opportunity. They therefore refused to permit writing utensils to be brought to the Prophet. [6]
Jabir b. Abdullah says:
"When the Messenger of God fell sick with the illness that was to end in his death, he asked for paper in order to write down for his ummah instructions that would prevent them from ever going astray or accusing each other of having gone astray. Words were exchanged among those present in the Prophet's house and an argument ensued in the course of which 'Umar uttered words that caused the Prophet to order him to leave the house." [7]
'Ubaydullah b. Abdullah b. 'Utbah relates Ibn Abbas to have said:
"During the final moments of the life of the Messenger of God, peace and blessings be upon him and his family, a number of people were present in this house, including 'Umar b. al-Khattab, The Prophet said: 'Come, let me write for you a document that will prevent you from ever going astray after me.' 'Umar said: 'Sickness has overcome the Prophet; we have the Qur'an, which is enough for us.'
"Then disagreement arose among those present. They began to argue with each other, some saying, 'Quick, have the Prophet write a document for you so that you will never go astray after him,' and others repeating the words of 'Umar.
"When the arguing and nonsensical talk reached its pitch, the Prophet, peace and blessings be upon him and his family, told them all to leave."
Thus it was that, as Ibn Abbas says: "The great misfortune arose when their noisy disputing prevented the Messenger of God from writing his testamentary document." [8] He then adds sorrowfully. "The tribulations of the Muslims began on that very day." [9]
In the discussion that took place between Ibn Abbas and the second caliph concerning the caliphate of 'Ali, the caliph said: "The Prophet wanted to declare 'Ali as his successor, but I did not allow it to happen." [10]
Some Sunni historians and hadith scholars have written that when the Prophet decided to write a document that would prevent the Muslims from going astray 'Umar said: "The Messenger of God has become delirious." Others, however, in order to soften the offensiveness of his words, maintain that he said: "Sickness has overcome the Prophet; you have the Book of God at your disposal, which is enough for us." [11]
It seems that the Most Noble Messenger, peace and blessings be upon him and his family, was unaware of the importance of the Book of God and they were better informed than him on this point! Was it necessary to accuse him of mental derangement if he wished to draw up a written document specifying who was to lead the ummah after his death? If indeed the Prophet's decision could be attributed to the failing of his mental powers as a result of illness, why did the second caliph not prevent Abu Bakr from drawing up a comparable document during the last moments of his life, or accuse him of being deranged? 'Umar was present at the side of Abu Bakr and he knew that Abu Bakr intended to designate him as ruler in his testament, so naturally he wanted the document to be signed.
If 'Umar truly thought the Book of God to suffice for the solution of all problems, why did he immediately hasten to the Saqifah after the death of the Prophet, together with Abu Bakr to ensure that the question of the caliphate should be resolved in accordance with their ideas? Why did they not at that point refer exclusively to the Book of God and make no mention of the Qur'an, even though the Qur'an had already settled the matter?
al-Tabari writes the following in his history:
"When Shadid, the emancipated slave of Abu Bakr took into his hand the command Abu Bakr had written for 'Umar to become his successor, 'Umar said to the people, "People, pay heed, and obey the command of the caliph. The caliph says, 'I have not failed you in providing for your welfare.'" [12]
The expression of personal opinions running counter to the orders of the Prophet, peace and blessings be upon him and his family, continued after his death, culminating in the changing of certain divine decrees in the time of the second caliph and on his orders. Instances of this are to be found in reputable books by Sunni authors. [13]
For example, the second caliph said: "Let them never bring before me a man who has married a woman for a set period, for it they do I will stone him." [14] The fact that he prohibited temporary marriage (mut'ah) proves that this type of union was common among the Companions and other Muslims at the time, for otherwise it would not have been necessary for him to order them to desist. Now if the Messenger of God, peace and blessings be upon him and his family, had forbidden this form of marriage, the Companions would never have had recourse to it and there would have no need for 'Umar to threaten people with stoning.
The second caliph himself admitted: "There were three things that were permissible in the time of the Prophet which I have forbidden and for which I exact punishment: temporary marriage, the mut'ah pilgrimage, and reciting 'Hasten to the best of deeds' (hayya 'ala khayri 'l-'amal) in the call to prayer."[15]
It was also he ordered that in the call to prayer (adhan) at dawn the phrase, "prayer is better than sleep" (as 'salatu khayrun mina 'n-nawm) should be recited. [16]
According to the Sunan of al-Tirmidhi someone from Syria once asked 'Abdullah b. 'Umar about the mut'ah pilgrimage. He replied that it was permissible. When the man remarked that Abdullah's father had prohibited it, he answered, "If my father has forbidden something which the Prophet, peace and blessings be upon him and his family, permitted, should we abandon the Sunnah of the Prophet and follow my father?" [17]
Ibn Kathir similarly records in his history: "Abdullah b. 'Umar was told that his father had prohibited the mut'ah pilgrimage. He said in reply: 'I fear that a stone will fall on you from the heavens. Are we to follow the Sunnah of the Prophet or the Sunnah of 'Umar b. al-Khattab?'" [18]
During the time of the Prophet, peace and blessings be upon him and his family, as well as the caliphate of Abu Bakr and the first three years of the caliphate of 'Umar, if anyone were to divorce his wife three times on a single occasion, it counted as a single repudiation, and was not therefore final. However, 'Umar said: "If such a repudiation is made, I will count it as a threefold (and therefore final) repudiation." [19]
The Shi'ah believe that such a repudiation (talaq) counts only as a single repudiation, and Shaykh Mahmud al-Shaltut, erstwhile rector of the Azhar, regarded Shi'i jurisprudence (fiqh) superior in this respect as well as many others. [20]
No one has the right to tamper with revealed ordinances, for they are divine and immutable, not even the Prophet himself. The Qur'an says: "Were Muhammad to attribute lies to Us, with Our powerful hand We would seize him and cut his jugular vein."(69:44)
However, we see that unfortunately some of the Companions awarded themselves the right of exercising independent judgement (ijtihad) with respect to certain ordinances, changing and modifying divine law in accordance with their own notions.
The second caliph introduced class differences into Islamic society during the time of his rule, increasing racial tensions between the Arabs and the Persians. [21] He established a discriminatory system of distributing public monies, awarding more to those who accepted Islam early on than to those who embraced it later; more to Qurayshite Migrants than to non-Qurayshite Migrants; more to the Migrants than to the Helpers; more to the Arabs than to the non-Arabs; and more to masters than to their clients. [22]
Toward the end of his life 'Umar himself came to recognize the negative effects of his policy and he said: "If I remain alive this year, I will establish equality in Islamic society and abolish discrimination. I will act in the way the Messenger of God, peace and blessings be upon him and his family, and Abu Bakr both acted." [23]
The foregoing indicates the arbitrary attitude that some of the Companions assumed with respect to the commands of the Prophet. In certain cases where those commands did not correspond to their personal inclinations, they tried either to avoid implementing them or to change them completely. The fact that they ignored the unmistakably authoritative utterances of the Prophet on the day of Ghadir Khumm or that they behaved similarly with respect to other matters after his death, should not be regarded as either surprising or unprecedented, for they had already given an indication of their attitudes during his lifetime.
In addition, it should not be forgotten that in every society most people tend to remain indifferent to political and social matters, choosing to follow their leaders and those who seize the initiative. This is a clear and undeniable fact.
However, there were respectable and independent minded people who did not change their position after the death of the Prophet. They did not approve of the election that took place at the Saqifah, and they separated themselves from the majority in protest against the introduction of the consultative concept into Islamic government. Although they were more or less compelled to remain silent, they remained loyal to 'Ali b. Abi Talib, peace be upon him, as leader. Among the outstanding personalities belonging to this group were Salman al-Farisi, Abu Dharr al-Ghifari, Abu Ayyub al-Ansari, Khuzaymah b. Thabit, Miqdad b. al-Aswad, al-Kindi, 'Ammar b. yasir, Ubayy b. Ka'b, Khalid b. Sa'id, Bilal, Qays b. Sa'd, Aban, Buraydah al-Ashami, Abu 'l-Haytham b. al-Tayyihan, as well as many others whose names are recorded in Islamic history. Some scholars have listed two hundred and fifty Companions of the Prophet, complete with names and descriptions, as belonging to this class. [24]
al-Ya'qubi mentions in his history Abu Dharr al-Ghifari, Salman al-Farisi, Miqdad b. al-Aswad, Khalid b. Sa'id, Zubayr, 'Abbas, Bara' b. Azib, Ubayy b. Ka'b, and Fadh b. al-'Abbas as being among those who remained loyal to the cause of 'Ali, peace be upon him.[25] Qays b. Sa'd even went so far as to argue with his father over the question of the caliphate and he swore never to speak to him again because of this views.[26]
These are some of the earliest Shi'is; they supported 'Ali's right to the leadership because of the clear injunctions in the Qur'an and the Sunnah. They remained unswerving in their views until the end. During the period of the first three caliphs the number of Shi'is in fact rose, all of them being outstanding and virtuous personalities, their names being linked to piety and purity in the books of history and biography where they are mentioned. Among them were men such as Muhammad b. Abi Bakr, Sa'sa'ah b. Suhan, Zayd b. Suhan, Hisham b.'Utbah, Abdullah b. Budayl al-Khuza'i, Maytham al-Tammar,' Adiyy b. Hatim, Hujr b. Adiyy, Asbagh b. Nubatah, al-Harith al-A'war al-Hamdani, Amr b. al-Humq al-Khaza'i, Malik al-Ashtar, and Abdullah b. Hashim.
Notes:
[1] Ibn Hisham, al-Sirah, Vol. IV p. 338; al-Ya'qubi, al-Tarikh, Vol. II, p.92; Ibn al-Athir, al-Kamil, Vol. II, pp. 120-21.
[2] Ibn Sa'd,al-Tabaqat, Vol. II, p.249.
[3] al-Halabi, al-Sirah, Vol. III, p.336.
[4] Ibn Sa'd, al-Tabaqat, Vol. III, p. 25; al-Hakim, al-Mustadrak, Vol. III, p. 1.
[5] Ahmad b. Hanbal, al-Musnad, Vol. I, p.346; Muslim, al-Sahih, Vol. V, p. 76; al-Tabari, Tarikh, Vol. II, p. 436; Ibn Sa'd, al-Tabaqat, Vol. II, p.242.
[6] al-Bukhari, al-Sahih, Vol. I, p. 22; al-Tabari, al-Tarikh, Vol. II, p. 436; Muslim, al-Sahih ., Vol. V, p. 76; Ahmad b. Hanbal, al-Musnad, Vol. III, p.346.
[7] Ibn Sa'd, al-Tabaqat, Vol. II, p. 243.
[8] Ibn Sa'd, al-Tabaqat, Vol. II, p.242; Muslim, al-Sahih, Vol. XI, p. 95; Ahmad b. Hanbal, al-Musnad, Vol. I, p. 336.
[9] Ibn Kathir, al-Bidayah, Vol. V, pp. 227-28; al-Dhahabi, Tarikh al-Islam, Vol. I, p. 311; al-Diyar Bakri, Tarikh al-Khamis, Vol. I, p. 182; al-Bid'wa al-Tarikh, Vol. V, p. 95; Taysir al-Wusul, Vol. IV, p. 194.
[10] Ibn Abi 'l-Hadid, Sharh ., Vol. III, p.97.
[11] Muslim, al-Sahih, Vol. III, p. 1259; al-Bukhari, al-Sahih, Vol. IV , p. 5; Ahmad b. Hanbal, al-Musnad, hadith no. 2992.,
[12] al-Tabari, Tarikh, Vol. IV, p. 51.
[13] Ibn Hisham, al-Sirah, Vol. IV, p. 237; Muslim, al-Sahih, Vol. IV, pp. 37-8, 46; al-Tabari, Tarikh, Vol. II, p. 401; Ahmad b. Hanbal, al-Musnad, Vol. III, pp. 304, 380.
[14] Muslim, al-Sahih, Vol. VIII, p. 169.
[15] al-Amini, al-Ghadir, Vol. VI, p.23.
[16] Ahmad b. Hanbal, al-Musnad, Vol. III, p. 408; Muslim, al-Sahih, Vol. III, p. 183; al-Halabi, al-Sirah, Vol. II, p. 105; Ibn Kathir, Vol. III, p.23.
[17] al-Tirmidhi, Jami' al-Sahih, Vol. IV, p.38.
[18] Ibn Kathir, al-Bidayah, Vol. V, p. 141.
[19] Muslim, al-Sahih, Vol. IV, pp. 183-4.
[20] Risalat al-Islam, Vol. XI, no, 1.
[21] al-Ya'qubi, al-Tarikh, Vol. II, p. 107.
[22] Ibn Abi 'l-Hadid, Sharh, Vol. VIII, p. 11; Ibn Sa'd, al-Tabaqat, Vol. III, pp. 296-7.
[23] Taha Husayn, al-Fitnat al-Kubra, Vol. I, p. 108.
[24] al-Sayyid Sharaf al-Din, Fusul al-Muhimmah, pp. 177-92.
[25] al-Ya'qubi, al-Tarikh, Vol. II, p. 103.
[26] Ibn Abi 'l-Hadid, Sharh, Vol. II, p. 18.
Reference: ImamReza.net
The Sahabah in Islam
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: ImamReza.net
Habeeb bin Muazhir
The desert was very vast. The sky was full of stars. An old man aged seventy-five left his tent. The old man jumped on his horse and rode away. The old man heard a wolf howling. He was afraid of nothing. He intended to get to Mudharib (Bani Asad's tribe) near the Euphrates.
When the old man got there, some dogs barked at him. Some men of Bani Asad's tribe were sitting in a big tent. They were chatting with one another at night. The old man greeted them. They stood up for him. He looked dignified, but they did not know him. The old man sat down.
He had a beard. His beard was as white as cotton. The men began looking at his calm expression and his white beard.
I am Habib
The old man introduced himself to the men in the tent.
I'm Habib bin Mudhahir: I belong to Bani Asad's tribe.
One of the men was very old. He was acquainted with ancestry. So, he knew Habib and said:
Habib is telling you the truth.
Then the old man added:
He's bin Riaab bin al-Ashtar bin Fakas bin Tareef bin Qais bin al-Harith bin Thalaba bin Doodad bin Asad.
Another man added:
This is the companion of Allah's Apostle. He has lived in Kufa since Imam Ali's Caliphate. He stood by him at the Battle of Camel, the Battle of Siffeen, and the Battle of Nihrawan.
One of the men asked Habib:
Bani Asad's Shaikh, what have you brought?
Habib quietly answered:
I've brought you good no leader has brought to his people.
The men listened to him attentively. Then he added:
Al-Husayn, Ali and Fatima's son is around. A group of the believers has accompanied him. His enemies have surrounded him. They want to kill him. So, I've come to you. I ask you to defend him against his enemies to save the dignity of Allah's Apostle. By Allah! If you support him, Allah will give you honour in here and hereafter.
One of the men stood up. His name was Abdullah bin Bashher al-Asady. He said:
May Allah thank you for your effort. You've brought us a good deed. I'm the first to defend al-Husayn against his enemies.
The number of the volunteers became ninety fighters. Habib took them and headed for an area called Karbala. Their Imam Husayn [a], his family, and his believing supporters had camped there. A man belonging to Bani Asad was a traitor. He took advantage of the darkness and hurried to tell Umar bin Saad, the leader of Yazeed's Army, about Habib and his friends.
Yazeed's Army had besieged Imam Husayn's caravan and prevented them from drinking water. Umar bin Saad formed a division. The number of the division was five hundred horsemen. Al-Azraq headed them.
The horsemen hindered Bani Asad. Al-Azraq asked them to come back, but they refused. A fight took place between the two sides. So, some men of Bani Asad were killed and some were wounded. The volunteers knew that there was a big army before them. And there were big supplies behind the army. For this reason, they decided to come back. When the volunteers got to their tribe Mudharib, they warned it of staying at that area. The men quickly collected their tents and moved to another place in the desert. Habib came back by himself.
He was sad. He told Imam Husayn [a] about Bani Asad's attitude. Imam Husayn [s] said:
There's neither might nor power but with Allah!
In Karbala
Mu'awiyah died. His son Yazeed succeeded him. So, the Caliphate became a kingdom. Yazeed was a bad man. He drank alcohol. He committed illegal actions. He amused himself with his dogs and monkeys.
Thus Imam Husayn [s] refused to pay him homage. The people in many Muslim cities suffered from Mu'awiyah's unjust policy. They wanted him to die to get rid of his bad behaviour.
When the Muslims knew that Yazeed would be the Caliph, they felt pain and were full of anger. They opposed his rule because he did not respect Islam and Muslims.
The people in Kufa liked Imam Ali [a] because he was just and merciful. Besides they knew al-Husayn's good behaviour and his kind treatment towards his Muslim brothers. Therefore, they sent him many letters.
In Makkah, Imam Husayn [s] received the Muslims messengers. In their signed letters, the Muslims said to Imam Husayn [a]:
Come to us! You are our leader only!
Imam Husayn [a] accepted the Muslims request. He decided to revolt against Yazeed bin Mu'awiyah. He took his family and supporters and left for Kufa.
The Siege
Ubaidullah bin Ziyad had sent a military division. The number of the division was one thousand horsemen. Its aim was to hinder Imam Husayn's caravan. It was very hot. Ubaidullah's horsemen used up their water
Imam Husayn [a] took a pity on them, and ordered his companions to give them water. Imam Husayn [a] camped near River Euphrates. Ubaidullah appointed Umar bin Saad over the division. Umar bin Saad occupied the riverbanks.
He prevented Imam Husayn [a] and his companions from drinking water. Umar bin Saad sent a man called Qurra bin Qais to Imam Husayn [a]. He ordered him to ask the Imam:
Why have you come to Kufa
When Qurra went to Imam Husayn [a], the Imam asked Habib bin Mudhahir about him:
Do you know him?
Habib answered:
Yes, this is Qurra bin Qais. I know his good opinion. I don't think he'll fight you.
Qurra came and greeted the Imam. He told him about Umar bin Saad's letter. The Imam said:
The people of Kufa have asked me to come. If they hate me, I'll leave them.
Qurra bin Qais kept silent. He wanted to come back to Umar bin Saad. So Habib said to him:
Qurra, woe unto you! Don't come back to the unjust people! Support Imam Husayn!
Qurra said:
I'll tell Umar about Imam Husayn's answer. Then I'll consider your request.
Tasu'a
On Muharram 9th, 61 A.H. Umar bin Saad started his attack at night. He advanced towards Imam Husayn's camp. Zaynab, Imam Ali's daughter, heard the enemy's voice. She said to her brother al-Husayn:
The enemies have approached! Imam Husayn [a] ordered his brother al-Abbas to ask them. Al-Abbas, Habib bin Muzahair, and twenty persons jumped on their horses and rode away. Al-Abbas asked them about their aim. They said:
Obey Ubaidullah bin Ziyad, otherwise we'll attack you!
Al-Abbas came back to Imam Husayn [a] to tell him about the enemy's attitude. Habib stayed behind. He began advising the enemy army:
By Allah, tomorrow, Allah will regard you as bad people! How will you meet Him while you are going to kill Imam Husayn and his family? Don't you know that they're the Prophet's grandsons? Don't you know that they pray to Allah after midnight and remember Him very much?
An enemy person called Uzrah said:
Habib, you're praising yourself!
Zuhair answered:
Allah has praised and guided him. Uzrah I advise you to fear Allah!
For Prayers
Al-Abbas went to Imam Husayn [a] to tell him about the enemies' attitude. The Imam said to him:
Go back and ask them for time to pray. We want to pray to Allah tonight. We want to ask Him to forgive us. Allah knows that I love prayers, reading the Qur'an, and asking forgiveness.
Al-Abbas came back and asked them for some time. Umar bin Saad thought for a while. He thought that Imam Husayn [a] would change his mind. So, he agreed on Imam Husayn's request and said: We'll give you a chance till tomorrow. If you give in, we'll take you to Emir Ubaidullah bin Ziyad. If you refuse to give in, we won't let you go
Imam Husayn [a] gets ready to fight.
Imam Husayn [a] and his companions began praying and reading the Qur'an, for it was the last night in the world. The tents were here and there. Imam Husayn [a] wanted to prevent the enemies from penetrating them.
So, he ordered his companions to tie them to each other. He also ordered his companions to dig a trench at the back of the tents to fight the enemies at one front. The Imam met his companions and said:
I praise Allah with the best praise! I am thankful to Him in all conditions whether pleasant or otherwise! Allah, I thank you for making my grandfather a prophet and teaching us the Qur'an! I thank you for giving us ears, eyes and hearts. I thank you for you have not made us polytheists!
The Imam added:
I don't think that there are companions better than mine, there's a family more loyal than mine! May Allah reward you all. I think that we'll face those enemies tomorrow! Now you may go!
All refused and said:
We'll sacrifice our lives, money, and families to defend you against the enemies! We'll stand by you
The Prisoner of War
A young man came to Imam Husayn's camp. He was looking for his father Muhammad bin Basheer al-Hadramy. The young man said to his father:
My brother is a prisoner of war at Ray (a town near Teheran)
. His father said:I
'll support Imam Husayn at any rate!
Imam Husayn said:
You're free. Go and release your son.
Muhammad bin Basheer refused that and said:
By Allah, I won't leave you!
Imam Husayn [a] gave him five garments. Each cost one thousand dinars. Then he said to him:
Give your son these garments to release his brother.
Thus Imam Husayn's companions preferred death with him to life with the unjust.
Zaynab's Tent
At midnight, Imam Husayn [a] went out to see the nearby hills. One of his companions, named Nafi bin Hilal al-Jamaly, saw and followed him.
The Imam asked his companion about his going out. His companion said:
Son of Allah's Apostle, I'm anxious about you.
Imam Husayn [a] said to him:
I've gone out to see the nearby hills.
Imam Husayn [a] and his faithful friend came back together. On their way, Imam Husayn [a] said to him:
Why don't you go through those two hills in the dark to save yourself?
Hilal wept and said:
No! By Allah, I won't leave you alone! I want to be killed with you! When the Imam got to the tents, he came into the tent of his sister Zaynab. Hilal stood by the tent waiting for him. Hilal heard Zaynab saying to her brother:
Are you certain of your companion's intentions?
The Imam said:
By Allah, I've tried them. They are brave. They are ready to die for me.
When Nafi heard Zaynab's words, he wept and went to Habib's tent. He told him about Zaynab's word. Then he said to him:
We'd better go to her to relieve her worry.
Habib stood, left his tent, and said loudly:
Good friends!
The men went out. They stood around Habib. He said to them:
Let us go to Zaynab's tent to relieve her worry.
The men took their swords and went to Zaynab's tent. They said to her:
By Allah, we're ready to sacrifice our lives for you!
Zaynab went out and said:
Good companions, defend the grandsons of Allah's Apostle against their enemies.
Habib and his friends wept. They decided to fight till death.
Dream
Imam Husayn's [s] companion went to their tents. Some companions went to bed to get ready to tomorrow's fight, and some began praying and reading the Qur'an.
Al-Husayn was in his tent mending his sword. He felt tired and closed his eyes. It was early morning. Imam Husayn [a] dreamt that he saw dogs attacking him. One of the dogs was spotted. It was biting his neck. Al-Husayn woke and said:
We belong to Allah, we shall come back to Him!
Ashoora
In the morning, Muharram 10th, Imam Husayn [a] and his companions said their prayers. Imam Husayn [a] prepared his companions for the battle. He divided them into three small groups: Zuhair bin al-Qain headed the right wing. Habib bin Mudhahir headed the left wing, and al-Abbas, the Imam's brother, headed the core.
Imam Husayn [a] rode his she-camel and stood before Yazeed's Army. He preached and advised them. He warned them of committing such a crime. All Imam Husayn's efforts were in vain. Satan led Yazeed's fighters astray. So, they forgot Allah.
The Battle
Yazeed's army began attacking Imam Husayn's army, throwing many arrows at them. Imam Husayn [a] said to his companions:
Good companions, stand up for death!
The two sides met for the first time in a small clash. The clash was over and the Imam's companions came back to their places. Then Yazeed's Army launched savage attacks against the Imam Husayn's companions. Imam Husayn's companions resisted the attacks bravely. Some of them fell over the ground and died martyrs for the Prophet's grandson.
Muslim dies a Martyr
Amru bin al-Hajjaj began a big attack. Imam Husayn's companions faced the attack and fought bravely. Muslim bin Ausajah, a companion of the Imam's, was fighting with enthusiasm. Then he was badly wounded and fell over the ground.
Imam Husayn [a] saw Muslim lying on the ground. He and Habib bin Mudhahir attacked Yazeed's Army. They saved Muslim bin Ausajah from them. Muslim was about to die. Imam Husayn [a] sadly said:
Muslim, may Allah have mercy upon you. I'm giving you good news about the Paradise.
Muslim answered faintly:
May Allah give you good news!
Habib said:
I wish I could listen to your will, but I'll die after you.
Muslim looked at Habib. Then he looked at Imam Husayn [a] and said:
Habib, I ask you to die for Husayn! By the Lord of Kaaba, I will!
Happiness
On that day, Habib was full of happiness. His face was smiling. A companion of Habib's wondered and asked him:
Why are you happy?
Habib answered:
I'm happy because I'll be killed and enter the Paradise!
Final Prayers
The fights went on till noon. A companion of Imam Husayn's looked at the sun. He knew that it was time to pray. Imam Husayn [a] asked Yazeed's Army to stop fighting to say their prayers. Al-Husayn bin Numair said to Imam Husayn [a]
Husayn, Allah won't accept your prayers!
Habib bin Mudhahir said stormily:
Donkey! Will Allah accept your prayers, but won't accept the prayers of the Prophet's grandson?
The Martydom
Al-Husayn bin Numair was full of spite. He whipped his horse and attacked Habib. Habib faced him. He hit al-Husayn's horse on the face. So, al-Husayn bin Numair fell over the ground. Many fighters rushed to save al-Husayn bin Numair.
Habib clashed and fought them bravely. In spite of his old age, Habib could kill over sixty fighters. When the fight became strong, a fighter threw a spear at Habib. So, Habib fell over the ground and became a martyr.
Thus the brave companion's life was over. He spent all his life waging holy war for Islam. Al-Husayn bin Numair was not satisfied with killing Habib. He took his head and tied it to his horse's neck.
Then he began roaming through Yazeed's fighters. He was boasting of his bad action. Imam Husayn [a] tried to save Habib, but he got there late. So, his eyes shed tears. He sadly said:
We belong to Allah and we shall come back to Him.
Imam Husayn [a] came back to his camp. He was sad because he lost the closest and the most loyal companion.
In the Believers' Hearts
Today Muslims all over the world go to Karbala to visit Imam Husayn [a]. In the distance, they can see a high gold dome and high minarets. When a Muslim enters the holy shrine full of perfume, he will find a tomb near Imam Husayn's tomb. That tomb belongs to Habib bin Mudhahir, Bani Asad's leader, and the master of the loyal. The visitor to Imam Husayn [a] must greet his companion and say:
Peace be upon Habib bin Mudhahir al-Asady
Maitham al-Tammar
It was dawn. As usual, Maitham went to the date-palm trunk. He splashed it with water. The good ground sent out a sweat smell. Maitham said two Rakaas. Then he put his back against the date palm trunk.
Maitham had visited the date palm for more than twenty years. It had not been a mere dry trunk. It had been a tall date palm before twenty years. Days, months, and years passed. Maitham said two Rikaas near the date palm. Then he addressed it:
"Allah has created you for me. And He has created me for you." Maitham liked that date palm. He watered it when it was green. One day, he came to the date palm. He found it a dry trunk. He cut the top of the trunk. That tall date palm became a mere short trunk. Still Maitham went on visiting that dry trunk. Who was Maitham? What was the relationship between him and that date palm?
Maitham's Origin
Maitham was born at Nihrawan near Kufa. He belonged to Iran. A woman from bani Asad bought him. One day, Imam Ali (A.S.) bought and gave him his freedom. Maitham became free. He sold dates in Kufa Market. Maitham lived a simple life.
Two things grew in his heart: faith in Islam and love for Imam Ali (A.S.). Imam Ali (A.S.) taught him that Islam was the only way to freedom. Imam Ali (A.S.) liked Maitham because he was a good man. The Imam went to Maitham's shop. He taught him about Islam.
The Real Name
Imam Ali (A.S.) bought Maitham from a woman belonged to bani-Asad. The Imam asked Maitham:
"What is your name"? "Saalim",
he replied.
The Imam said:
"Allah's Apostle (P.B.U.H.) has told me that the Iranians call you Maitham."
Maitham was astonished because no one knew his real name. So, he said:
"Allah and His Apostle are truthful."
Since that day, Maitham had not left the Imam.
In the Desert
Whoever goes to the desert at night will see the sky full of stars. His heart will be afraid of Allah. Imam Ali (A.S.) went to the desert at night to say his prayers. He took a friend of his to that desert to teach him a lesson about Islam.
Sometimes, Imam Ali (AS.) took Maitham to the desert. He told him about future matters. The Imam did not know the unseen. He learnt future matters from our master Muhammad (P.B.U.H.). Maitham listened to Imam Ali's words. The Imam said his prayers. Maitham said them behind him. He listened with awe to the Imam's prayers.
At al-Tammar's Shop
Imam Ali (A.S.) went to the market to meet Maitham al Tammar. He sat and talked with him. Some people passed by them. They did not know the Imam. And some knew him. They were astonished to see the Imam sitting with a dates-seller.
One day Imam Ali (A.S.) went to the market. He sat with Maitham. After a while, Maitham wanted to go to by something. He asked the Imam's permission and went away. The Imam stayed behind to sell dates. In the meantime, a man came to buy some dates for four dirhams. The man took the dates and went away. Maitham came back. He was astonished to see the Dirhams because they were false. The Imam smiled and said:
"The owner of the Dirhams will come back."
Again Maitham became astonished. He wondered: The man bought the dates by false Dirhams! How will he come back? After an hour, the owner of the Dirhams came back. He said with annoy: "I do not want these dates! They are bitter! Why are they bitter"? The Imam said:
"Because your Dirhams are false."
The man was full of astonishment. He took the Dirhams and went away.
The Nation's Scholar
Maitham was a brilliant. He learnt his knowledge from Imam Ali (A.S.). One day he said to Abdullah bin Abbas, the nation scholar: "Ask me whatever you want to know about the Koran explanation. I've learnt everything from Imam Ali (A.S.)."
So, bin Abbas sat before Maitham to learn lessons about the Quran's explanation.
Amru bin Huraith Amru bin Huraith was a leader from Kufa. Maitham said to him:
"I'll be your neighbour. Treat me kindly."
Amru said:
"Do you want to buy bin Masoud's house or bin al-Hakim's"? Maitham kept silent. Amru bin Huraith was puzzled. He wondered: What does Maitham mean? Days and years passed. Unjust rulers succeeded each other over Kufa. They treated people rudely.
The Market
Zyyad bin Abeeh became a ruler over Kufa. He began killing Imam Ali's companions. He carried out Mu'awiyah's orders. Mu'awiyah was full of spite.
He ordered people to abuse Imam Ali (A.S.). The ruler appointed a man to look after the market. The man was unjust. The people complained of his bad treatment. The people were afraid of the man. Thus, they went to Maitham.
They asked Maitham to go with them to the Prince. They said to him:
"Maitham, come with us to the prince."
Maitham went with them. He met the Prince and told him about the rude treatment in the market. A policeman in the Palace was displeased with Maitham's words. He said to the Prince:
"Your Highness, the Prince, do you know this man?"
The Prince said:
"No"
He's a liar! The supporter of the liar! said the policeman. The policeman meant that Maitham was one of Imam Ali's companion. Maitham said:
"Surely, I'm truthful! I'm supporter of the truthful man. Really, he's Amirul-Momineen! (The Commander of the faithful)."
A Meeting on the Road
Habeeb bin Muzahir was a good companion. After our master Mohammed's demise, Habeeb had a close relationship with Imam Ali (A.S.).
One day, Maitham was riding a horse. Habeeb bin Muzahir was riding a horse, too. They met each other before bani-Asad. They had a short talk. Bani-Asad listened to their talk. Habeeb said with a smile:
"I predict that a bald man with a big belly will sell melons at Dar al-Rizk. The man will be killed for the love of his Prophet's family." Maitham said:
"I know that a red man with two plaits would appear. The man will support the son of the daughter of his Prophet. The man will be beheaded. His head will be carried through the streets of Kufa." The two friends saw off each other. Bani Asad said:
"They are liars."
In the meantime, Rasheed al-Hajry passed by bani-Asad. He asked them about Habeeb and Maitham. Bani-Asad said:
"They have just gone away."
Then bani Asad told Rasheed about Habeeb and Maitham's predictions. Rasheed said with a smile:
"May Allah have mercy on Maitham. He's forgotten who brings the head will be given an extra hundred dirhams."
Rasheed went away. Bani Asad were astonished at his words. Then they said:
"Rasheed is a liar too."
Days passed. In Muharram, 61 A.H., bani Asad saw Habeeb's head. It was tied to a long spear. They saw bin Zyyad's policeman carrying the head and walking through the streets of Kufa.
The Caravan
Mu'awiyah bin Abu-Sufyan died. His son Yazeed succeeded him. Yazeed was a young man aged thirty. He drank alcohol. He amused himself with dogs and the monkeys. So, Imam Hussein (A.S.) refused to pay Yazeed homage. Meanwhile, the Kufians were tired of Mu'awiyah's persecution.
Thus, they sent Imam Hussein (A.S.) many letters. In their letters, they asked the Imam to come to save them from Umayyad persecution. The spies told Yazeed about the situation in Kufa. Yazeed had a spiteful Christian doctor called Sergon. He asked the advice of the doctor. Sergon advised him to appoint Ubaidullah bin Zyyad a ruler over Kufa.
The Prison
Many companions of Imam Ali (A.S.) supported Imam Hussein (A.S.). Many Muslims supported him too. Ubaidullah bin Zyyad arrived in Kufa. He began arresting and imprisoning Imam Hussein's supporters.
Maitham, al-Mukhtar al-Thaqafy, and Abdullah bin al-Harith were in the same prison. Imam Hussein (A.S.) died a martyr for Islam. The prisoners felt pain for him. Al-Mukhtar said to his two friends: "Be ready to meet Allah! After Imam Hussein's killing, Ubaidullah bin Zyyad will kill the Imam's supporters."
Abdullah bin al-Harith said:
"Yes, he will kill us sooner or later."
Maitham said:
"No, he won't kill you. My dear Imam Ali (A.S.) has told me that you (al-Mukhtar) will get revenge of Imam Hussein's killers. And you will kick Ubaidullah's head with your foot."
Then Maitham said to Abdullah bin al-Harith:
"You'll rule Basra."
Faith Maitham deeply believed in Allah. He was not afraid of the unjust. People were afraid of bin Zyyad. They shook with fear when they saw him. But Maitham did not pay attention to him. He knew that Ubaidullah's death was certain.
He knew that the unjust would not stay alive forever. Mu'awiyah and his son Yazeed prevented people from loving Imam Ali (A.S.). The police arrested and killed the Imam's companions. Imam Ali (A.S.) had told his companions about the Umayyad police. One day he said to Maitham:
"The Umayyads will order you to disown me. Will you do that"? Maitham said
"No."
Maitham thought that to disown Imam Ali (A.S.) meant to disown Islam. And to disown Islam meant to disown Allah. The Imam said: "Surely, you'll be killed."
Maitham said:
"I'll be patient! Death is little for Allah."
The Imam said:
"You'll be with me in the Paradise."
The Martyrdom
Ubaidullah bin Zyyad ordered the police to bring Maitham. He said to him:
"I've heard that you're a companion of Ali's."
Maitham said:
"Yes."
Ubaidullah bin Zyyad said to Maitham:
"Will you disown him"?
Maitham said:
"By Allah, Imam Ali (A.S.) has told me that you will kill me! He has told me that you will cut my hands, legs, and tongue."
Ubaidullah bin Zyyad angrily said:
"Your Imam is a liar."
Maitham jeered at that foolish person (Ubaidullah bin Zyyad). Ubaidullah bin Zyyad ordered the police to tie Maitham to the date palm trunk near the house of Amru bin Huraith. Besides, he ordered them to cut off his hands and legs.
The Neighbour
Maitham was tied to the date palm trunk. Amru bin Huraith saw him. Amru remembered Maitham's words:
"I'll be you neighbour. Treat me kindly."
So, Amru bin Huraith ordered one of his daughters to sweep the ground around the date palm trunk. He also ordered her to splash it with water. A person looked at Maitham and said:
"Disown Ali to save your soul."
Maitham said with a smile.
"By Allah, this date palm has been created for me! And I've been created for it."
Thus, the people knew the secret of Maitham's visit to the date palm throughout the long years.
People
Maitham addressed the people:
"People, If you want to hear some information about Ali bin Abu-Talib, then come to me."
The people crowded around Maitham. He began teaching them various kinds of knowledge. The spies told Ubaidullah bin Zyyad about Maitham's words.
Ubaidullah bin Zyyad ordered a policeman to cut off Maitham's tongue.
Maitham said:
"Amirul-Momineen has told me about that
Then the policeman cut off Maitham's tongue. Another policeman stabbed him with a sword. Thus this Mujahid's life put out as the candles did!
Maitham's Body
Maitham did a lot good for the people. The people loved him very much. They wanted to take Maitham's body to bury it, but the police strictly prevented them from approaching it.
One night, seven dates-sellers came. They saw the policeman burning a fire. Two of them sawed the trunk. The seven dates-sellers carried Maitham's body outside Kufa. They buried it at a known place. Then they came back home. Six years passed. Al-Mukhtar announced his revolution in Kufa. His army met Ubaidullah's on Al-Khazir Riverbank.
Ibraheem al-Ashtar could behead Ubaidullah bin Zyyad. Some fighters brought al-Mukhtar Ubaidullah's head. He stood up and kicked Ubaidullah's head. He remembered Maitham's words in the prison:
"Al-Mukhtar, you'll get out of prison. You'll get revenge on Imam Hussein's killers."
Days passed. Imam Hussein's killers parished. People have cursed them throughout history. Today, the visitor leaves the Holy Najaf City. He goes to see Kufa ruins. On the way he sees a beautiful dome. The dome decorates Maitham's shrine
Ref: Imam Reza Network
Brief Account of Muhajireen, Ansar and Companions
Hayat Al-Qulub Vol. 1,
By: Allamah Muhammad Baqir Al-Majlisi
Ibn Babawayh has narrated through authentic chains of narrators from Abi Imamah that the Messenger of Allah (S) said, “Cheers for one who sees me and brings faith.” And he repeated this statement seven times.
Through good chains of narrators it is narrated from Imam Ja’far Sadiq (a.s.) that he said: “The Messenger of Allah (S) had 12000 companions; 8000 from Medina, 2000 from Mecca and 2000 emancipated persons. None of them was Qadariya who believe in the divine compulsion and neither was there any Murjia who say that the faith of every person is distinct.
And neither was there any Hururia who talk ill of Amirul Momineen (a.s.) and neither was there any Mutazali who say that the Almighty Allah cannot interfere in the actions of people and those who did not say anything regarding the religion of Allah and they used to weep and wail day and night and say: O Allah, please capture our souls before we receive the news of the martyrdom of Imam Husain (a.s.). According to another report they used to say: Give us death before we eat bread prepared from Maidah.[554]
Through another chains of narrators it is narrated from the Messenger of Allah (S) that he said, “Cheers be for one who saw me and what to say about one who meets one who has met me. And what can be said about one who has seen one who has seen me!”[555]
Shaykh Tusi has narrated through authentic chains of narrators from Amirul Momineen (a.s.) that he said: “I advise you about companions of the Prophet that you must not abuse them. And the companions of your Prophet are those who have not created innovations in religion after the Prophet and neither have they given shelter to anyone who has created innovations. Indeed the Messenger of Allah (S) requested me about them.”
Moreover it has been narrated through correct chains of narrators from Imam Muhammad Baqir (a.s.) that Amirul Momineen (a.s.) performed the Morning Prayer in Iraq with the people and after that addressed the gathering, himself wept and made other people also weep of the fear of Allah.
Then he said: “I swear by Allah, that I saw a group of people during the period of my friends, the Prophet who spend their days in night in such a condition that their hair were in disarray, smeared with dust, empty stomachs, their foreheads like knees of goats due to excessive prostrations. They spent the nights in remembrance of God. Sometimes they were in Qiyam, sometimes in Ruku and sometimes in Sujood. And they used to tire their foreheads and legs. They always beseeched their Lord in whispered prayers, and weeping, plead to Him to free them from the punishment of Hellfire. And by Allah, I always found them terrified of divine chastisement.
Through another chain of narrators, it is narrated from Abdur Rahman Jehni that he said: “One day I was in the company of the Messenger of Allah (S); suddenly we decried two riders.
When the Messenger of Allah (S) saw them, he said: These two are from the tribe of Madhij tribe. When they came near, it was known that they were indeed from the Madhij tribe. One of them came to the Prophet to pay allegiance. When the Holy Prophet (S) held his hand for allegiance, he said: O Messenger of Allah (S), inform me of the reward of one who visits you, brings faith on you, testifies to your prophethood and follows you.” His Eminence replied: “There is Tooba for him.” So the man paid the oath of allegiance and went away.
Then the second approached the Prophet and held his hand to pay the oath of allegiance and he said: “O Messenger of Allah (S), inform me of the reward of one who brings faith in you, believes in your statements and follows you, but who has not met you.” His Eminence replied: “There is Tooba for him also.” That man also paid the allegiance and went away.
Through another chain of narrators it is narrated from some companions of the Prophet that: One day we were having breakfast in the company of the Prophet when we asked: O Messenger of Allah (S), is there anyone better than us? Because we accepted Islam and performed Jihad in your service. His Eminence replied: “Yes, better than you are those from my Ummah who will be born after me and have faith in me.”
Through authentic chains of narrators, it is narrated by Kulaini that Abu Amr Zubairi asked Imam Ja’far Sadiq (a.s.) if there were different grades of faith due to which believers have excellence over each other in the view of Allah. His Eminence replied: “Yes.” Amr said, “Please explain so that I may also understand.” The Imam said, “The Almighty Allah has kept competition between believers like horses are raced after laying bets. And the believers are made to compete with each other in good deeds and no one has precedence on one who precedes him. And no inferior one has any precedence on one who is superior to him.
Therefore those who accepted faith at the end of this Ummah and if those who had precedence in faith had no excellence, everyone who brought faith later, the last of the Ummah would have joined the first. Rather due to good deeds he would have even achieved excellence over him. Therefore there is no excellence of those who have believed first. But due to the different grades of faith, the Almighty Allah has considered foremost those who accepted faith before.
Because we see some believers who brought faith later, that their prayer, fasting, Hajj and Zakat, Jihad and charity etc. is more than the ones who came later. If there had been no excellence of precedence of faith, those who accepted faith later, would have gained precedence over the former ones due to their excessive good deeds. Thus one who is given precedence by Allah cannot be considered less than the one who is kept behind.” Abu Amr said, “Please tell me about those matters that the Almighty Allah has encouraged in order to increase the grades of faith.” Imam (a.s.) said, “The Almighty says:
سَابِقُوا إِلٰى مَغْفِرَةٍ مِنْ رَبِّكُمْ وَجَنَّةٍ عَرْضُهَا كَعَرْضِ السَّمَاءِ وَالْأَرْضِ أُعِدَّتْ لِلَّذِينَ آمَنُوا بِاللَّهِ وَرُسُلِهٖ
“Hasten to forgiveness from your Lord and to a garden the extensiveness of which is as the extensiveness of the heaven and the earth; it is prepared for those who believe in Allah and His apostles…”[556]
Then He said:
وَالسَّابِقُونَ السَّابِقُونَ. أُولٰئِكَ الْمُقَرَّبُونَ
.
“And the foremost are the foremost, these are they who are drawn nigh (to Allah).”[557]
And then He says:
وَالسَّابِقُونَ الْأَوَّلُونَ مِنَ الْمُهَاجِرِينَ وَالْأَنْصَارِ وَالَّذِينَ اتَّبَعُوهُمْ بِإِحْسَانٍ رَضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ
“And (as for) the foremost, the first of the migrants (from Mecca) and the helpers (among the people of Medina), and those who followed them in goodness, Allah is well pleased with them and they are well pleased with Him…”[558]
Then He said:
تِلْكَ الرُّسُلُ فَضَّلْنَا بَعْضَهُمْ عَلَىٰ بَعْضٍ ۘ مِنْهُمْ مَنْ كَلَّمَ اللَّهُ ۖ وَرَفَعَ بَعْضَهُمْ دَرَجَاتٍ
“We have made some of these apostles to excel the others, among them are they to whom Allah spoke, and some of them He exalted by (many degrees of) rank…”[559]
Then He said:
وَلَقَدْ فَضَّلْنَا بَعْضَ النَّبِيِّينَ عَلٰى بَعْضٍ
“… and certainly We have made some of the prophets to excel others…”[560]
Then He said:
انْظُرْ كَيْفَ فَضَّلْنَا بَعْضَهُمْ عَلَىٰ بَعْضٍ ۚ وَلَلْآخِرَةُ أَكْبَرُ دَرَجَاتٍ وَأَكْبَرُ تَفْضِيلًا
“See how We have made some of them to excel others, and certainly the hereafter is much superior in respect of excellence.”[561]
Then He said:
هُمْ دَرَجَاتٌ عِنْدَ اللَّهِ
“There are (varying) grades with Allah.”[562]
Then He said:
وَيُؤْتِ كُلَّ ذِي فَضْلٍ فَضْلَهٗ
…and bestow His grace on every one endowed with grace…”[563]
Then He said:
الَّذِينَ آمَنُوا وَهَاجَرُوا وَجَاهَدُوا فِي سَبِيلِ اللَّهِ بِأَمْوَالِهِمْ وَأَنْفُسِهِمْ أَعْظَمُ دَرَجَةً عِنْدَ اللَّهِ
“Those who believed and fled (their homes), and strove hard in Allah’s way with their property and their souls, are much higher in rank with Allah…”[564]
Then He said:
فَضَّلَ اللَّهُ الْمُجَاهِدِينَ بِأَمْوَالِهِمْ وَأَنْفُسِهِمْ عَلَى الْقَاعِدِينَ دَرَجَةً ۚ وَكُلًّا وَعَدَ اللَّهُ الْحُسْنَىٰ ۚ وَفَضَّلَ اللَّهُ الْمُجَاهِدِينَ عَلَى الْقَاعِدِينَ أَجْرًا عَظِيمًا. دَرَجَاتٍ مِنْهُ وَمَغْفِرَةً وَرَحْمَةً...
“Allah has made the strivers with their property and their persons to excel the holders back a (high) degree, and to each (class) Allah has promised good; and Allah shall grant to the strivers above the holders back a mighty reward: (High) degrees from Him and protection and mercy…”[565]
Then He said:
لَا يَسْتَوِي مِنْكُمْ مَنْ أَنْفَقَ مِنْ قَبْلِ الْفَتْحِ وَقَاتَلَ ۚ أُولَٰئِكَ أَعْظَمُ دَرَجَةً مِنَ الَّذِينَ أَنْفَقُوا مِنْ بَعْدُ وَقَاتَلُوا
“…not alike among you are those who spent before the victory and fought (and those who did not): they are more exalted in rank than those who spent and fought afterwards…”[566]
Shaykh Tusi has narrated that the Messenger of Allah (S) said: “Indeed the Ansar are my shield in warding off the enemies. Therefore forgive them their mistakes and help the good ones among them.”
Ibn Babawayh has narrated through authentic chains of narrators from Imam Ja’far Sadiq (a.s.) that he said: “When people were joining the religion of the Messenger of Allah (S) in groups, there arrived a delegation for the Azd tribe; the people of this clan were sweet spoken and tenderhearted. Companions said: “O Messenger of Allah (S), we have understood the delicateness of the hearts, but why are they so sweet spoken?” He replied: “Because they used to brush their teeth during the period of Jahiliyya.”
And Shaykh Tusi has narrated through authentic chains of narrators from Imam Muhammad Baqir (a.s.) that he said: “Swords of the Muslims did not come out and their rows were not formed in prayers and jihad and the Azan was not recited in a loud voice, and the verse of: ‘O people who believe,’ was not revealed in Qur’an before the tribes of Aws and Khazraj (Ansar) embraced Islam.”[567]
Ibn Babawayh has narrated through authentic chains of narrators that Imam Ja’far Sadiq (a.s.) heard a Quraish man talking to a Shia person that he was boasting of his lineage. The Imam in its reply said to the Shia man: “You tell him that you are more excellent than him due to Wilayat and devotion of Ahlul Bayt (a.s.).”
Through correct chains of narrators, it is narrated from Imam Ali Reza (a.s.) that the Messenger of Allah (S) was fond of people of four tribes: Ansar, Abdul Qays, Aslam and Bani Tamim. And he despised four tribes: Bani Umayyah, Bani Hunaif, Thaqif and Bani Hudhail. And he used to say that my mother has not given birth to me because I am Bakari or Thaqafi. And he used to say: “There is a noble in every tribe except in Bani Umayyah.”
Shaykh Tusi has narrated that one day Amirul Momineen (a.s.) said: Call the Ghani and Bahila tribes so that they may take their share of gifts. By the God Who split the grain and created the creations, they have no concern with Islam and I will testify at Hauz Kauthar and Maqam Mahmud that they are my enemies in the world and the Hereafter and if my Caliphate is established I will transfer some tribes to others; and indeed I will legalize the killing of sixty tribes because they have no share in Islam.”
Notes:
[554] Superfine flour
[555] The author says: This tradition is related through Sunni chains and there is no doubt that faith is necessary for this.
[556] Surah Hadid 57:21
[557] Surah Waqiah 56:10-11
[558] Surah Taubah 9:100
[559] Surah Baqarah 2:253
[560] Surah Bani Israel 17:55
[561] Surah Bani Israel 17:21
[562] Surah Aale Imran 3:163
[563] Surah Hud 11:3
[564] Surah Taubah 9:20
[565] Surah Nisa 4:95-96
[566] Surah Hadid 57:10
[567] The author says: The praise and excellence mentioned in these verses for Companions, Muhajireen and Ansar are in fact for those who neither left the fold of Islam nor gave way to hypocrisy; who never followed anyone except Amirul Momineen (a.s.). And the companions who became infidels and apostates, and who helped the enemies of Amirul Momineen (a.s.), are worse then infidels. Thus the Holy Prophet (S) said: “Many of my companions on Judgment Day will be driven away from Hauz Kauthar; so I will say: they are my companions; the Almighty Allah will say: O Muhammad you don’t know what they did after you. After you they turned on their heels and apostasied from faith.” Numerous traditions will be mentioned through Shia as well as Sunni channels in the coming pages on this topic.
Ref: Imam Reza Network
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
An Account of some Senior Companions
Hayat Al-Qulub Vol. 1,
By: Allamah Muhammad Baqir Al-Majlisi
Ibn Babawayh has narrated from Kariza bin Salih that he said: I heard from His Eminence, Abu Zar that he said that the Messenger of Allah (S) mentioned three points about Amirul Momineen (a.s.): That even if one of them had been in my favor, I would have preferred it over the world and whatever is in it. First: O Allah help him and seek help through him only and help him and take revenge from his enemies.
Indeed he is Your slave and the brother of Your Messenger.” Then Abu Zar said: “I testify that Ali is the Wali of Allah and the brother of the Messenger and his successor.” Then Kariza said: “This testimony gives him precedence on all Muslims like Salman Farsi, Ammar Yasir, Jabir bin Abdullah Ansari, Abul Hasheem bin Taihan, Khuzaimah bin Thabit Zul Shahadatain, Abu Ayyub Ansari and Hashim bin Atba Naufal (r.a.), who were senior companions of the Prophet.”
Through reliable chains of narrators, it is reported that people asked Amirul Momineen (a.s.) about His Eminence, Abu Zar. He said: “He was having the knowledge of truth and he had tied up its end secretly in such a way that nothing can be lost from it.” Then they asked him about Huzaifa. Ali (a.s.) said that he well remembered the names of the hypocrites. Then they asked him about Ammar. He said: he was such a believer whose bone marrow was filled with faith. And he used to forget errands and when people reminded him, he used to remember immediately.
Then they asked about Abdullah bin Masud. He said: He recited the Qur’an and it was revealed before him. People asked him about Salman Farsi. His Eminence said: He achieved the knowledge of the formers and latters. And he is an endless ocean of knowledge and he is from us, Ahlul Bayt (a.s.). People said: O Amirul Momineen (a.s.): “Tell us about yourself.” The Imam said: “I was such that when I asked a question the Holy Prophet (S) used to bestow knowledge and when I was silent he initiated the discussion.”
Moreover, it is narrated from Habba Arafi that Abdullah bin Umar found ten persons arguing about Ammar. Each was claiming to have eliminated him. Abdullah said: “You are fighting to get priority in going to Hell. Because I have heard from the Holy Prophet (S) say that the killer of Ammar, one who plunders his weapons and one who removes his garments, will all go to Hell.” It is also narrated that when His Eminence, was killed, people came to Huzaifa and said that Ammar has been killed and people are debating whether he was on the right or not, so what was his opinion? Huzaifa said: “I have heard from the Holy Prophet (S) that he repeated thrice: Abul Yaqzan is firm on the nature Islam and he will not leave it as long as he lives.”
It is also narrated from Ayesha that the Holy Prophet (S) said: “When Ammar is given two choices, he opts for one which is the most difficult.”
It is mentioned in Qurbul Asnad, through correct chains of narrators from Imam Ja’far Sadiq (a.s.) that the Messenger of Allah (S) said: “Allah has commanded me to love four persons. Companions asked who they were. The Holy Prophet (S) said: “One of them is Ali Ibn Abi Talib (a.s.),” and then he fell silent. Then he said: “The Almighty Allah has commanded me to love four persons.” “Who are they,” asked the people. He replied: “Ali Ibn Abi Talib (a.s.), Miqdad bin Aswad, Abu Zar Ghiffari and Salman Farsi.”
It is narrated from Imam Ja’far Sadiq (a.s.) through authentic chains of narrators that when the Almighty Allah revealed the following verse:
قُلْ لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا الْمَوَدَّةَ فِي الْقُرْبٰى
“Say: I do not ask of you any reward for it but love for my near relatives…”[568]
… the Holy Prophet (S) arose and said: “O people, the Almighty Allah has made a duty incumbent on you with regard to me. Will you fulfill it?” No one replied. The Prophet returned without any assurance. The Messenger of Allah (S) again came to his companions the next day and asked the same question but again he did not receive any response. On the third day the Messenger of Allah (S) repeated the same question.
When no one responded, the Holy Prophet (S) said: “O people, whatever the Almighty Allah has made incumbent on you with regard to me is not from gold, silver or any edible item.” Then the people said: Then tell us what it is?” The Holy Prophet (S) said: “The Almighty Allah has revealed this verse and has made love of my Ahlul Bayt (a.s.) as the recompense of my prophethood.” Then the people said: “We accept.” After that Imam Ja’far Sadiq (a.s.) said: “By Allah, this promise was not fulfilled by anyone except the following seven persons: Salman, Abu Zar, Ammar, Miqdad, Jabir bin Abdullah Ansari, freed slave of the Prophet, known as Thabeet and Zaid bin Arqam (r.a.).”
Ali bin Ibrahim has narrated through authentic chains of narrators from Imam Ja’far Sadiq (a.s.) that:
إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ كَانَتْ لَهُمْ جَنَّاتُ الْفِرْدَوْسِ نُزُلًا
“Surely (as for) those who believe and do good deeds, their place of entertainment shall be the gardens of Paradise.”[569]
This verse revealed in praise of Abu Zar, Miqdad, Salman and Ammar (r.a.) and the Almighty Allah has fixed Jannatul Firdos as their final abode.
Ibn Babawayh and Shaykh Mufeed etc. have narrated that the Messenger of Allah (S) said: “Allah has commanded me to love four of my Companions and He himself loves them. Companions asked: “Who are they, we all like to be from them?” The Holy Prophet (S) said: “They are: Ali Ibn Abi Talib (a.s.), Salman, Abu Zar and Miqdad.”
Ibn Babawayh has narrated from the Messenger of Allah (S) through authentic chains of narrators that Ammar Yasir used to say in the Battle of Siffeen: “I have fought thrice under this banner in the service of the Prophet, and this is the fourth time. By Allah, if these people kill me, or take us to date orchard of Hijr, even then we will continue to believe that we are on the right and they are wrong.”
Moreover, it is narrated from Imam Ali Reza (a.s.) through authentic chains of narrators that the Holy Prophet (S) told Amirul Momineen (a.s.): “Paradise is eager for you, Salman, Abu Zar, Ammar and Miqdad.”
Through authentic chains of narrators, it is narrated from Amirul Momineen (a.s.) that His Eminence, said: “Five persons have precedence in faith: I am the first among Arabs, Salman is the foremost among Iranians, Suhaib is the first among Romans, Bilal is the first among the Abyssinians and Khabab from the Copts.”
Through authentic chains of narrators, it is narrated from Imam Ja’far Sadiq (a.s.) and Imam Ali Reza (a.s.) that love and Wilayat of those believers is obligatory who after their Prophet didn’t make any changes in the Caliph of Allah and the religion of Allah. For example: Salman Farsi, Abu Zar Ghiffari, Miqdad bin Aswad Kindi, Ammar bin Yasir, Jabir bin Abdullah Ansari, Huzaifa bin Yaman, Abu Haitham bin Taihan, Suhail bin Hanif, Abu Ayyub Ansari, Abdullah bin Samit, Ubadah bin Samit, Khuzaimah bin Thabit, Zul Shahadatain and Abu Saeed Khudri and those who walked on their path and performed deeds like them.
It is narrated from Amirul Momineen (a.s.) that the world was created for the following seven persons, for whose sake the inhabitants of the world get their livelihood and through their auspiciousness rain falls, and only through their sake are the people helped. And they are: Abu Zar, Salman, Miqdad, Ammar, Huzaifa and Abdullah bin Masud (r.a.).” After that His Eminence said: “I am their Imam and chief. And it them alone who were present at the funeral prayers of Fatima Zahra (s.a.).”[570]
Through authentic chains of narrators, it is narrated from Imam Ali Reza (a.s.) that the Messenger of Allah (S) said: “Ammar will be on the right when he will be killed between two armies. One of them would be on my religion and Sunnah and the other would have gone out of the pale of religion.”
It is mentioned in Tafsir Imam Hasan Askari (a.s.) that when the Holy Prophet (S) came to Medina, the Jews, who were enemies of Allah, came with Abdullah Bin Surya to His Eminence (S). Ibn Surya asked His Eminence (S): O Muhammad, what is the condition of your sleep? Because we know about the sleep of prophets. His Eminence (S) said: My eyes sleep, but my heart is awake. Abdullah said: That is right, now tell me whether the child is created from the father or mother? His Eminence (S) replied: Bones, muscles and veins are from the father and flesh, blood and hair from the mother. He said: It is so.
Then he asked: O Muhammad, how is it that sometimes a child resembles his maternal uncle and not the paternal uncle? And sometimes he resembles his paternal uncle and not the maternal? He (S) said: He resembles one whose fluid is dominant over the other. Abdullah said: That is right.
Then he said: O Muhammad, how is it that some have issues and some don’t? His Eminence (S) said: When the sperm becomes red and turbid, a child cannot be conceived and when the sperm is clean, a child is conceived. Then he asked: Tell me, what your Lord is? Allah revealed Surah Tauheed. Ibn Surya said: It is right. Now one point is left, if you give me the right answer, I shall bring faith on you and obey you. Tell me, which angel brings the divine commands to you? His Eminence (S) said: Jibraeel (a.s.).
He said: This angel is our enemy who arrives with battles, severity and calamities of war. Our ambassador is Mikaeel (a.s.), who brings peace and happiness for us. If angel Mikaeel (a.s.) brought Allah’s commands to you we would bring faith. Mikaeel used to make our kingdom strong whereas Jibraeel destroyed it, that is why he is our enemy. Salman Farsi (r.a.) asked: How did this enmity begin?
He replied: Yes, Salman, he has always been inimical to us. It was the time when Allah revealed to His prophets, that an unfortunate person will destroy Baitul Maqdas and in that time also we got this information. And Allah brings one command after another, as He likes, and does what He wants. When we came to know about Baitul Maqdas, our elders sent a man, whose name was Daniyal; he was a prophet at that time. He was very famous and a strong fighter in Bani Israel.
He was sent to search out that person and eliminate him; he was also sent with a lot of wealth and many things. When he went in his search, he found a man in the city of Babel who was very thin and weak. Our man wanted to kill him, but Jibraeel (a.s.) forbid it and said: If he is the one Allah has appointed to destroy you, you will not be able to subdue him and if he is not such, why do you want to kill him?
Our companions agreed and returned to us again and informed us about it. Nebuchadnezzar became very strong and after becoming a king, came to fight us and destroyed Baitul Maqdas. That is why we consider Jibraeel our enemy. Salman (r.a.) said: O! Ibn Surya, you don’t use your common sense and are misguided. See, your elders selected a man to kill him, how was his action? Allah had informed His prophets in His books that Nebuchadnezzar will become a king and he would destroy Baitul Maqdas.
Now they intended to falsify Allah’s apostles and their information and blamed them; or they accepted Allah’s information and wanted to overwhelm Allah. Those who went to fight Nebuchadnezzar were infidels. How is enmity possible from Jibraeel (a.s.)? He (Jibraeel) restrained him from falsifying divine prophecy and overwhelming Allah. Ibn Surya said: Indeed Allah informed through His Apostles, but He erases whatever He wants and sets up what He likes.
Salman (r.a.) said: If it is so, then do not believe in any information of Taurat; first or last, because Allah erases what He likes and sets up whatever He likes. Hence, it is also possible that Allah might have cancelled the prophethood of Musa and Harun (a.s.); and what they informed you that it will occur, may not occur and what they informed will not occur, may occur.
In this way their saying that such and such thing occurred, may not be true for it might not have occurred. And Allah has promised you reward but may be He cancels it and also erases the chastisement. Because Allah erases whatever He likes and whatever He wants to establish, He does. At last, Salman (r.a.) said: You are unaware of the meaning of:
يَمْحُو اللَّهُ مَا يَشَاءُ وَيُثْبِتُ
“Allah makes to pass away and establishes what He pleases.”[571]
Because you are disbelievers and falsify the divine messages and you have gone out of the pale of religion.
Then Salman (r.a.) said: I witness, that those who are enemies of Jibraeel are also enemies of Mikaeel and they both are enemies of those who are inimical to them and they are at peace with those who are at peace with them. Then Allah revealed the following verse in support of Salman’s (r.a.) statement:
قُلْ مَنْ كَانَ عَدُوًّا لِجِبْرِيلَ
“Say: Whoever is the enemy of Jibraeel…”[572]
O Muhammad, tell them, those who are enemies of Jibraeel (a.s.) because he helps the friends of Allah against their enemies and he descends with Ali’s greatness by the command of Allah they are My enemies and I am also their enemy.
فَإِنَّهٗ نَزَّلَهٗ عَلٰى قَلْبِكَ بِإِذْنِ اللَّهِ
“…for surely he revealed it to your heart by Allah’s command…”[573]
How Jibraeel (a.s.) brought this Qur’an on your heart by Allah’s command?
مُصَدِّقًا لِمَا بَيْنَ يَدَيْهِ
“…verifying that which is before it…”[574]
That verifies all the heavenly scriptures that descended before it…
وَهُدًى وَبُشْرٰى لِلْمُؤْمِنِينَ
“…and guidance and good news for the believers.”[575]
And it guides the misguided ones and it is a good news for those who believe in the prophethood of Muhammad and Wilayat of Ali and the other Imams (a.s.), who are, in fact, the true friends of Allah.
After that His Eminence (S) told Salman (r.a.): Salman, Allah has verified your words and Jibraeel (a.s.) says from Allah that Salman and Miqdad are two brothers, who sincerely love you and your brother, your successor and your chosen one, Ali Ibn Abi Talib (a.s.) and they are from your companions just as Jibraeel and Mikaeel (a.s.) are from the angels. One who bears enmity with one of them, both are his enemies. And one loves both of them and you and Ali (a.s.), they love him.
And one who bears enmity to Muhammad and Ali and their friends, they are his enemies. And if the people of the world had sincerely loved Salman and Miqdad, just as angels of the empyrean and the heavens love the two and Muhammad and Ali (a.s.) and their friends and enemies of their enemies, because of this, Allah would not have punished any of them.
It is mentioned in Ihtijaj from Amirul Momineen (a.s.) that he said: “When the Holy Prophet (S) passed away and I buried him after giving him shroud and bath and began to collect the Qur’an, and when I concluded it, I held the hands of Fatima, Hasan and Husain and went to the houses of all the companions of Badr and those who had precedence in faith and adjured them of my right and asked for their help, but except for four persons, no one accepted it and they were Abu Zar, Salman, Miqdad and Ammar and according to another report, twenty-four persons paid allegiance to him.
Imam Ali (a.s.) told them to shave off their heads the next day and come to meet him fully armed and that they should swear that they will not forsake him till death. But no one arrived the next morning, except for Salman, Abu Zar, Miqdad and Ammar. Imam Ali (a.s.) called the people in this manner for three consecutive nights but except for these four persons no one responded.
Through authentic chains of narrators it is narrated from Salman that: “When Amirul Momineen (a.s.) concluded the shrouding and funeral bath of the Prophet, he called me, Abu Zar, Miqdad, Fatima, Hasan and Husain. He stood in front of us and we formed a row behind His Eminence and we prayed the funeral prayer of the Messenger of Allah (S) in this manner. Ayesha was in the same room but Jibraeel had closed her eyes and she could not see us.”
It is narrated from Asbagh bin Nubatah that Abdullah bin Kawwa asked about the companions of the Prophet. Amirul Momineen (a.s.) said: “Whose circumstances do you want to know?” “Abu Zar Ghiffar,” he replied.
Imam Ali (a.s.) said, “I have heard from the Messenger of Allah (S) that he said: The green sky has not shaded and the dusty earth not borne the weight of any speaker more truthful than Abu Zar.” Then he asked about His Eminence, Salman (r.a.). He said: “Salman is from us, Ahlul Bayt (a.s.) and how can the earth bring anyone else one who is like the Hakim Luqman? He was cognizant of the former as well as the latter sciences.” Then the inquirer asked about Ammar.
Imam Ali (a.s.) said: “He was such that his flesh and blood the Almighty Allah has prohibited for the fire of Hell.” Then the inquirer asked about Huzaifa bin Yaman. Imam Ali (a.s.) said: “He was such that he knew the names of the hypocrites and if you ask him about the divine penalties, you will find him aware and intelligent.” Then the inquirer said: “Please say something about yourself.” Imam Ali (a.s.) said: “I was such that when I asked a question the Holy Prophet (S) used to bestow knowledge and when I was silent, he initiated the discussion.”
According to some authentic reports, a group of people came to Imam Ali Reza (a.s.) and said: “We are Shia of Amirul Momineen (a.s.).” Imam (a.s.) did not allow them audience and they were not able to meet the Imam for a long time.
When at last they were permitted, they complained why they were denied access to him for so many days. “Why should I not have stopped you when you falsely claimed to be Shia of Amirul Momineen (a.s.), while the truth is no one is Shia of Amirul Momineen (a.s.) except Hasan, Husain, Salman, Abu Zar, Miqdad, Ammar and Muhammad bin Abi Bakr. They were such that they did not disobey the Imam in anything.”
Shaykh Tusi has narrated through authentic chains of narrators from Husain Asbat that he said that he heard from Amirul Momineen (a.s.) when he was busy in the Battle of Siffeen: “O Allah, if I come to know that Your pleasure lies in that I throw myself from this mountain, I will do it. And if Your pleasure lies in that I lit a fire and jump into it, I will do that also. And I am not fighting the Syrians except for Your pleasure. And I hope that You will not make me despair of that which I have decided.”
Sayyid Ibn Tawus has narrated from Sunni channels from Anas bin Malik that the Messenger of Allah (S) said: “Paradise is eager for four persons of my Ummah.” But the awe of the Prophet prevented me from asking him who they were. So I went to Abu Bakr and asked him to inquire from the Prophet.
Abu Bakr said: “If I will not be from those four, Bani Tamim will condemn me.” So I went to Umar and asked him to ask the Prophet. He also said that if he is not from the four, Bani Adi will ridicule him. After that I went to Uthman and requested to make this inquiry. He also said that if I am not from the four, Bani Umayyah will condemn me.
At last I came to Ali Ibn Abi Talib (a.s.) who was watering his orchard. I said: The Messenger of Allah (S) has said that Paradise is eager for four persons. I plead you to ask the Prophet who the four are? He said: By Allah, I will indeed ask him about it. If I am from those four, I will thank the Almighty.
If I am not from them, I will ask Allah to make me of them and I will love them. Thus Imam Ali (a.s.) set out to make the inquiry and Anas followed. When they came to the Prophet, they saw that the head of the Prophet was in the lap of Dahiya Kalbi. When Dahiya Kalbi saw Amirul Momineen (a.s.) he stood up to pay respect and said: Take your cousin’s head, as you are more deserving of it.
When the Holy Prophet (S) awoke and found his head in the lap of Ali (a.s.), he said: “O Ali, perhaps you have come to ask something?” He said: “May my parents be sacrificed on you, when I came here, I saw your blessed head in the lap of Dahiya Kalbi. So he arose and after greeting me said: “Take your cousin’s head in your lap.” The Holy Prophet (S) said: “Did you recognize who he was?” Ali (a.s.) said: “It was Dahiya Kalbi.” The Holy Prophet (S) said: “He was Jibraeel, who addressed you as Amirul Momineen.”
Imam Ali (a.s.) said: “May my parents be sacrificed on you, O Prophet of Allah, Anas told me that the Prophet has said that Paradise was eager of four persons from my Ummah. So please tell us who the four are?” The Messenger of Allah (S) pointed to Amirul Momineen (a.s.) and said thrice: “By Allah, you are the first of them.” Then Amirul Momineen (a.s.) asked him: “May my parents be sacrificed on you, who are the other three?” The Holy Prophet (S) said: “They are Miqdad, Salman and Abu Zar.”
Ibn Idris has through authentic chains of narrators narrated from Mufaddal that he asked Imam Ja’far Sadiq (a.s.) about a group of people who had apostasied from faith after the passing away of the Prophet. I was mentioning each name and the Imam was saying: Be away from me. Till I mentioned the name of Huzaifa bin Masud. The Imam continued to say that. Then he said: If you want to know about those who were not haunted by the least doubt, they were Abu Zar, Miqdad and Salman.”
Ayyashi has narrated through authentic chains from Imam Muhammad Baqir (a.s.) that when the Messenger of Allah (S) passed away from the world, except for the following four persons all had become apostates: Ali Ibn Abi Talib (a.s.), Miqdad, Salman and Abu Zar. The narrator asked what the Imam says about Ammar? Imam (a.s.) said: “If you ask about those who never had an iota of doubt, they were only these three.”
It is mentioned in Tafsir Imam Hasan Askari (a.s.) that the Holy Prophet (S) turned towards his companions and asked: Has anyone of you today given any benefit to your believer brother employing your rank? Ali (a.s.) replied: O Allah’s Messenger! I have done so. The Holy Prophet (S) said: Describe the event. Ali (a.s.) said: Today I happened to pass by Ammar Yasir who was apprehended by a Jew, who had loaned him thirty Dirhams. Ammar complained to me: Dear brother of Allah’s Messenger!
This Jew has apprehended me only to harass and disgrace me and that too only because I befriend you, Ahlul Bayt (a.s.). Kindly use your rank and position and get me released. I intended to request that Jew to favor Ammar with kindness, but Ammar (r.a.) spoke up: Dear brother of Allah’s Messenger! Your honor in my eyes and heart is much more than that you make recommendation to him, who would never reject your word, even if you ask him to give feast to the whole world.
Please just request Almighty Allah to help me to return his money and protect me from seeking loans in future. So I raised my hands to the sky and prayed: O Allah! Please fulfill Ammar’s need. Thereafter I said to him: Pick up any stone or brick in front of you from the ground and it will turn into gold by Allah for you. So he picked up a stone weighing a few kilograms. It became gold in his hands.
Then he asked the Jew: How much do I owe you? He replied: Thirty dirhams. He was asked how much in gold coins? He replied: Three Dinars. Ammar (r.a.) prayed to Allah Almighty: O Lord! Kindly make this gold soft so that I may slice it off and give to this Jew. Allah softened the metal. He took off three Mithqal gold and gave it to that Jew. Then looking at the remaining gold, he said: O Allah: I have heard that You have said in Holy Qur’an:
إِنَّ الْإِنْسَانَ لَيَطْغٰى. أَنْ رَآهُ اسْتَغْنٰى
.
“Nay! man is most surely inordinate, because he sees himself free from want.”[576]
I don’t wish to be that much wealthy. Therefore, O Allah: for the sake of one, for whom You made this stone, gold, please return it to its original form. So it became a stone and Ammar (r.a.) threw it away and exclaimed: O dear-most brother of Allah’s Messenger! Your friendship in this world and Hereafter is enough for me.
Upon hearing this, the Prophet of Allah (S) said: Ammar’s contentment made even the angels wonder. They described Allah’s glory. Allah’s mercy continues to rain on him from high heavens. Then turning towards Ammar Yasir (r.a.) he said: O Abal Yaqzan: Good news for you. You, in honesty, are Ali’s (a.s.) brother and are the most high ranking in his friendship.
You are among those who will be killed due to your devotion for him. You will be killed by a rebellious group and in this world, your last provision will be some uncooked milk and your soul shall join with the souls of Muhammad and his progeny (a.s.). You are, in my sight, among the desired Shias.
It is mentioned in the same Tafsir that when Muslims suffered a great shock in the battle of Uhad, after a few days some Jews met Ammar Ibn Yasir and Huzaifa Ibn Yaman and said: See how much you grieved on the day of Uhad? And the battle of Muhammad (S) is like that of kings who are worldly persons. Sometimes he wins and sometimes he loses.
If he were a prophet, he would not have been defeated; he would have been victorious every time. You should give up his religion. When Huzaifa (r.a.) heard this, he said: Woe on you. I am not sitting with you and not talking with you or hearing your arguments. I am afraid of my belief and soul because of you and I am running away from here; and saying this he went away from there.
And Ammar (r.a.) continued to sit there and said to them: O Jews, Muhammad had taken promise from Muslims on the day of Badr that if they observe patience, they will succeed. So they were patient and got victory. In Uhad also, they were promised victory on being patient but they took to cowardice and opposition, so they had to suffer. If they had obeyed and remained patient and not opposed the order of His Eminence (S), they would never have been defeated and indeed succeeded.
The Jews said: O Ammar, if you obey Muhammad, would you gain an upper hand on the chiefs of Quraish in spite of your thin shin bones? Ammar (r.a.) said: Indeed, by one except whom there is no deity, who sent Muhammad as a true prophet, His Eminence (S) has filled me up with excellence and knowledge, because he taught the excellences of his prophethood and excellence of his brother, successor and best of creation after him, and explained and ordered me to be obedient to his purified progeny and also that I should pray through their sake in difficult times.
Then Ammar said: If the Prophet orders me something and I do it with full concentration, obeying the Prophet; indeed I shall be able complete it. So much so, that if the Prophet orders me to bring the sky down to the earth and carry the earth to the sky, then indeed Allah will give me strength despite my thin shinbones to obey his orders. On hearing Ammar’s arguments, the Jews said: It is not so, O Ammar. By Allah, the status of Muhammad is lesser near Allah, contrary to what you say and your status is also lesser near Allah and Muhammad, than what you claim.
At that time, forty hypocrites were also present among the Jews. Ammar (r.a.) stood up from there and said: I have fully conveyed the proof of Allah and advised you also but you don’t like it. And Ammar (r.a.) returned from there and came to His Eminence (S). His Eminence (S) said: O Ammar, I know everything about you two. Huzaifa (r.a.) came here running to save his religion from Satan and his companions and he is one of the true believers of Allah and you have struggled in the religion of Allah and are also a well-wisher of Muhammad (S) and you are also included among warriors in the way of Allah.
The Prophet, Ammar and Huzaifa were discussing this, when the Jews who were talking with Ammar came there and said: O Muhammad, your friend says that if you order him to raise the earth to the sky and bring the sky to the earth and if he has faith and is obedient to you, Allah will definitely help him. If you are a prophet, we don’t want more. If Ammar (r.a.) picks up this rock, despite his thin shinbones it would be enough for us. At that time the Prophet (S) was outside Medina and that rock was lying before him. It was so huge and heavy that even two hundred men would not be able to move it.
The Jews said: O Muhammad, if Ammar tries to lift this rock, he cannot even move it and if he lifts it, his shin bones will break and his body will disintegrate. His Eminence (S) said: O Jews! Don’t underestimate Ammar’s shinbones, because they are heavier than Mount Thawr, Mount Basir, Mount Hira and Mount Abu Qubais; rather heavier than the whole earth and all it has. And on account of reciting benedictions on Muhammad and Aale Muhammad, things heavier than this rock have become light; like the empyrean, which seems light on the shoulders of eight angels, even though before that numerous angels could not lift it.
After that His Eminence (S) said to Ammar (r.a.): O Ammar, believe in my obedience and pray: O Allah, for the sake of Muhammad and Aale Muhammad’s excellence give me strength to lift this rock, make it easy for me just as You made it easy for Kalib bin Yohanna to pass over the sea and he crossed it on horseback, because he prayed to Allah through Muhammad and Aale Muhammad. Ammar (r.a.) prayed thus, placing faith in the Prophet and lifted the rock and exclaimed: Allah’s Messenger, by One Who sent you as a true Prophet, this rock seems lighter than a twig in my hands.
Then His Eminence (S) pointed to a mountain, three miles away and told him to throw that rock on the top of that mountain. Ammar (r.a.) threw it in the air and that rock rose up high and fell down on the peak of that mountain. After that the Prophet said to the Jews: Have you seen Ammar’s strength? They said: Yes. Then His Eminence (S) said to Ammar (r.a.): Go to the mountain peak, you will find a rock heavier than this one.
Bring it to me. Ammar (r.a.) took a step to move, the earth drew close together and in the second step, he reached the mountain peak, picked that rock and in the third step came back to His Eminence (S). The Prophet (S) told him: Throw it hard on the ground. Seeing this, the Jews ran away in fear. Ammar (r.a.) threw it with force on the ground and it disintegrated and dispersed in the air. After that His Eminence (S) said to the Jews: O Jews! You have seen the signs of Allah, now you must accept faith. Some Jews believed and some were overpowered by wretchedness and remained deprived of faith.
Then His Eminence (S) said: O Muslims! Do you know what this rock is like? They said: No. The Prophet (S) said: By One Who sent me as a true prophet, when one of our followers, whose sins are many times more than the earth, mountains and the sky, seeks forgiveness and renews the Wilayat of us, Ahlul Bayt (a.s.) in his mind, his sins hit against the ground harder than this rock was hit. Besides, there is a man whose worship acts and obedience is like mountains, seas, skies and earth but he does not believe in our Wilayat; his worship acts and devotion will be thrown away as Ammar (r.a.) threw the rock and it dispersed in air.
When he will be brought in the hereafter, he will find nothing good in his record of deeds and his sins will be greater than skies and earth and his account will be taken very severely and he will remain in chastisement forever.
When Ammar (r.a.) got this much strength that he threw the rock with full strength on the ground and broke it into small pieces, he said: O Allah’s Messenger, allow me to fight the Jews and destroy them. His Eminence (S) said: O Ammar, Allah says:
فَاعْفُوا وَاصْفَحُوا حَتّٰى يَأْتِيَ اللَّهُ بِأَمْرِهٖ
“…but pardon and forgive, so that Allah should bring about His command…”[577]
That is His chastisement, victory of Mecca and other things that He has promised.
In the mentioned book it is narrated from Imam Zainul Abideen (a.s.) that the verse:
وَمِنَ النَّاسِ مَنْ يَشْرِي نَفْسَهٗ ابْتِغَاءَ مَرْضَاتِ اللَّهِ ۗ وَاللَّهُ رَءُوفٌ بِالْعِبَادِ
“And among men is he who sells himself to seek the pleasure of Allah; and Allah is Affectionate to the servants.”[578]
…was revealed about the good companions of the Prophet whom the people of Mecca oppressed and tortured so that they may recant their faith of Islam. And they were: Bilal, Suhaib, Khabbab, Ammar bin Yasir and his parents. Bilal was purchased by Abu Bakr bin Abi Qahafa in exchange for two black slaves. When he came to the Prophet, he paid more respects to Amirul Momineen (a.s.) than he was respectful to Abu Bakr. So a group of mischief makers said: O Bilal you have shown thanklessness and caused disrespect of Abu Bakr who is your master, who had purchased you and set you free from the infidels.
Although Ali has not done any such favor on you and you respect him more than Abu Bakr, it is nothing but thanklessness.” Bilal said: “Is it necessary for me to respect Abu Bakr more than the Prophet?” They said: “How can we say this?” Bilal said: “This statement opposes your previous saying that I cannot honor Ali (a.s.) more than Abu Bakr, because he has purchased and emancipated me.”
They said: “The Holy Prophet (S) and Ali is not equal, because the Prophet is most excellent of all the creatures. Bilal said: Ali is also in the view of Allah better than all after the Messenger of Allah (S), because when the roasted bird was brought for the Holy Prophet (S) he prayed: O Allah, send me one who is most beloved to You so that he can share this bird with me. So Ali (a.s.) arrived and joined him.
And Ali is most resembling the Prophet because the Almighty Allah made him as his brother in religion; therefore Abu Bakr cannot hope from me that which you people state, because he knows that Ali is superior to him and Ali has more right on me. It is so because it is Ali who saved me from divine punishment. And due to his love and for considering him superior to others I became eligible for perpetual bounties of Paradise.”
Imam (a.s.) said with regard to Suhaib: “He used to tell the infidels: I am an old man and my company with you will not give you any advantage and neither will my separation harm you. Therefore take away my money and leave me on my religion. So the infidels took away all his belongings. The Holy Prophet (S) asked: “How much wealth did you possess?” He said: “Seven thousand dirhams.” His Eminence, asked him if he had surrendered that amount willingly. Suhaib replied: “By the one who has sent you with truth.
If the whole world had been of pure gold and I had owned it all, I would have given it all just to glance at your elegance and the face of your brother and successor, Ali Ibn Abi Talib (a.s.).” The Holy Prophet (S) said: “You have made the treasurers of Paradise helpless to be in your favor for the wealth the Almighty Allah has given you in exchange of the wealth you sacrificed, because no one except Allah can encompass all that.”
Imam (a.s.) then mentioned the merits of Khabbab bin Aras that when infidels tied him in heavy chains and put an iron collar in his neck, he beseeched the Almighty Allah in the name of Muhammad and his Purified Progeny. The Almighty Allah through their Barakat made that chain into a horse on which he mounted and converted that iron collar into a sword which he wore and came out of that place.
When the infidels saw him in this condition, no one dared to approach him and he used to say: Whosoever from you likes may come to me and see how I prayed in the name of Muhammad, and Ali and his Progeny and I know that if along with this faith, I hit this sword on Abu Qubais, it will also split into two.” Thus none of them approached him and he came to the Holy Prophet (S).
Then Imam (a.s.) explained about the mothers of Yasir and Ammar that they had observed patience in order to seek the pleasure of Allah till the infidels martyred them after a severe torture.
Regarding Ammar he said: “Abu Jahl was harassing him when the Almighty Allah made the ring of his finger so tight on his finger that he fell down due to the pain and He made his garments so heavy on his body that they became heavier than a coat of mail. So Abu Jahl asked Ammar to release him from this trouble “because it is only due to the strange phenomena of Muhammad.”
Ammar removed the ring from his finger and took off his clothes. Abu Jahl said: “Now you don’t remain in Mecca or you would cause embarrassment to me and say that you have taken off my ring and garments. So Ammar set out for Medina. When he came to the Prophet, companions said: “Khabbab was freed through the miracle that was shown for him. What is the reason that your parents were tortured till death?”
Ammar said: “It was the command of that God who saved Ibrahim from the fire and involved Yahya and Zakariya to be killed.” The Messenger of Allah (S) said: “You are very intelligent.” Ammar said: “Only this much is sufficient for me in knowledge that you are the Messenger of Allah and the best among His creatures, and that your brother, Ali is your successor and Caliph and he is the best of those who will survive you.
And your statement and his statement is truth. And your behavior is truth and I know that the Almighty Allah has not given me good sense except to remain devoted to you in the world and the hereafter.” The Messenger of Allah (S) said: “You are right, Ammar, and indeed the Almighty Allah will strengthen the religion through you and cut off the excuses of the careless ones and expose the malice of the enemies, when you will be killed by a group of those who have rebelled from their rightful Imam.”
Then he said: “O Ammar, reach to the level of excellence due to knowledge, and increase your knowledge so that your excellence increases. Because when a man goes out to seek knowledge, the Almighty Allah calls him from the Empyrean: “Welcome O slave, do you know what position you are seeking? You are trying to be like proximate angels. I will indeed fulfill your wish and complete your mission.”
Shaykh Mufeed has narrated through authentic chains of narrators from Imam Muhammad Baqir (a.s.) that he said: “I heard Jabir Ansari say: If Salman and Abu Zar are made alive again, and they see the group who claims the love of Ahlul Bayt (a.s.) they will say that they are liars. And if the claimants of your love, see people like Salman and Abu Zar, they would indeed exclaim that they are insane.”
Kulaini etc. have narrated through authentic chains from Imam Ja’far Sadiq (a.s.) that faith is having ten levels. And Miqdad was on the eighth level, Abu Zar was on the ninth and Salman was at the tenth level.
It is narrated from Imam Musa Kazim (a.s.) in Ruzatul Mawaizeen etc. that on Judgment Day a caller will call out from the Almighty Allah: “Where are the close companions of Muhammad bin Abdullah, who did not break their oath of allegiance and who remained faithful to their covenant as long as they lived?” Salman, Abu Zar and Miqdad will arise. Again it will be announced: “Where are the close companions of successor of Muhammad, Ali?” Amr bin Hamaq Khuzai, Mitham Tammar, Muhammad bin Abi Bakr and Owais Qarni will arise.
It is mentioned in the same book that a person asked Imam Muhammad Baqir (a.s.) what he said about Ammar. Imam (a.s.) said thrice: “May Allah have mercy on Ammar. He fought Jihad on the side of Amirul Momineen (a.s.) and was martyred.” The narrator says that I thought to myself that there cannot be anything greater than this.
Imam (a.s.) said: “Do you think he can be like those three: Salman, Abu Zar and Miqdad? It’s a pity, it’s a pity.” The narrator said: “Did Ammar know that he would be martyred that day?” Imam (a.s.) said: “On that day when he saw that the battle was raging and becoming more intense and more people were being killed, he separated from all and came to Amirul Momineen (a.s.). He asked: “Is it time for my martyrdom?” Imam Ali (a.s.) said: “Go back to your row.”
Ammar asked this question thrice and every time Imam Ali (a.s.) gave the same reply. Finally he said: “Yes.” So Ammar the brave came back to his row and began to fight valiantly, saying: “I will meet my friends today who are from Muhammad and his group.”
Moreover it is reported in the same book from the Holy Prophet (S) that he said: “Paradise is eager for three persons.”
“Who are the three?” asked Amirul Momineen (a.s.). He replied: “You are the first, then it is Salman Farsi, indeed there is no arrogance in him. He is your well wisher, so you must consider him as your friend. Third is Ammar bin Yasir; who will be on your side on many occasions and on each occasion his good deeds will be more, his effulgence will be great and his reward will be more.”
Moreover, Imam Ja’far Sadiq (a.s.) has mentioned that there is a noble from every family and the noble from the worst family is Muhammad bin Abi Bakr.
Furat bin Ibrahim has narrated from Imam Ja’far Sadiq (a.s.) in the exegesis of the following verse:
إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فَلَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ
“Except those who believe and do good, so they shall have a reward never to be cut off.”[579]
…that His Eminence, said: This verse was revealed about Ali Ibn Abi Talib (a.s.), Salman, Abu Zar, Miqdad and Ammar (r.a.).
It is narrated in Ikhtisas that Hamza bin Isa asked Imam Ja’far Sadiq (a.s.) about the four persons about whom the Holy Prophet (S) had stated that Paradise was eager for them. Imam (a.s.) said: “Yes, they are Salman, Abu Zar, Miqdad and Ammar.” The narrator asked: “Who is the best of them?” Imam (a.s.) replied: “Salman.” After a moment he again said: “Salman possessed such knowledge that if Abu Zar had that knowledge he would have become infidel.”[580]
Through authentic chains of narrators, it is narrated from Imam Muhammad Baqir (a.s.) that Jabir Ansari said: I asked the Messenger of Allah (S) about Salman Farsi. The Prophet said: “Salman is the ocean of knowledge and no one can reach to its extreme end.
Salman is exclusive in every knowledge. Allah hates one who hates Salman, and loves one who loves him.” Jabir asked what the Prophet said about Abu Zar. The Prophet replied: “He is from us, Allah hates one who hates him and loves one who loves him. Jabir asked what the Prophet said about Miqdad. The Prophet replied: “He is also from us, Allah hates one who hates him and loves one who loves him.” Jabir asked what the Prophet said about Ammar.
The Prophet replied: “He is also from us, Allah hates one who hates him and loves one who loves him.” Jabir says that I took the leave of the Prophet and came out so that I could give them the glad tidings of what the Prophet had said. Again the Prophet called me and said: “O Jabir, you are also from us. May Allah hate one who hates you and may He love one who loves you.” Jabir says: I asked: “O Messenger of Allah (S), what do you say about Ali?” The Prophet said: “He is the dearest to me.”
I said: “What do you say about Hasan and Husain?” He replied: “They are my souls and their mother, Fatima is my daughter. One who hurts her, hurts me and one who pleases her, pleases me. I hold Allah as a witness that I am at war with one who is at war with them and I am at peace with one who is at peace with them. O Jabir when you want to supplicate Allah and you wish Him to accept your supplication, you must supplicate through their names, because these names are the favorites of the Almighty Allah.”
Shaykh Kishi has narrated through authentic chains of narrators from Imam Muhammad Baqir (a.s.) that Amirul Momineen (a.s.) said: “The earth has become straitened for seven persons through whom the inmates of the earth receive their sustenance and through who they are helped. Among them are Salman, Miqdad, Ammar and Huzaifa.”
Amirul Momineen (a.s.) says that I am their Imam and it is they who attended the funeral prayer of Fatima.” Moreover, through authentic chains, it is narrated from Imam Ja’far Sadiq (a.s.) that people become deviated after the Messenger of Allah (S) except for Salman, Abu Zar and Miqdad. Then they were joined by Abu Sasan, Ammar, Shatita and Abu Amr thus they were seven persons in all.”
It is mentioned in Ikhtisas through authentic chains of narrators from Imam Ja’far Sadiq (a.s.) that the Holy Prophet (S) said: “O Salman, if your knowledge is revealed to Miqdad, he will become a disbeliever,” and he told Miqdad, “If your patience is presented to Salman, he will be become an apostate.”[581]
It is narrated from Salman Farsi: “One day I came out of my house after the passing away of the Messenger of Allah (S) and met Amirul Momineen (a.s.) on the way. His Eminence, said: “Go to Fatima, she has received a gift from Paradise which she wants to share with you.” So I came to the honorable lady.
She said: “Yesterday I was sitting at the same spot yesterday in a pensive mood and the door was closed and I was thinking that we have been deprived of divine revelation and the angels have stopped visiting our home. Suddenly the door opened and three girls entered; such that no one must have seen more beautiful, delicate and fragrant than them.” I stood up and asked: “Are you from Mecca or Medina?”
They said: “O daughter of Prophet, we are not from the folks of the earth. The Almighty Allah has sent us to you from Paradise. We were very much eager to visit you.” I asked the name of the one who seemed to be eldest of them and she replied: “Maqduda.” I asked why she was named thus? She replied that because I am created for Miqdad bin Aswad. Then I asked the name of the second girl.
She said: “My name is Zarra.” When I asked why she was named thus, she said that she had been created for Abu Zar Ghiffari. I asked the third and she said: “Salma.” I asked the reason she said that she was named thus as she is created from Salman Farsi.” Lady Sayyidah says that after that those girls took out some dates for me which were as big as a bread. Whiter than snow and more fragrant than musk.
Salman says that Lady Fatima gave one of the dates to me and said: “Break your fast with this date today and bring the seed to me tomorrow.” I took it from her and returned. Whenever I passed a group of companions they used to ask if I was carrying Musk, and I always replied in the positive. When I broke the fast with it, I could not find any seed in it. The following day I came again to Lady Fatima and stated that there was no seed in it.
She said: “How it could have any seed, because it was from the tree that the Almighty Allah has created in Paradise due to the supplication that my respected father has taught to me, and which I recite every morning and night. Salman said: “Please teach it to me also.” She said: “If you want that you should not have fever as long as you remain alive you must recite the following supplication regularly. It is as follows: “In the name of Allah, the Beneficent, the Merciful. In the name of Allah the light. In the name of Allah light of the light. In the name of Allah light upon light. In the name of Allah Who is the controller of the affairs. In the name of Allah, the One Who has created the light from the light. Praise be to Allah, the One, Who created the light from light.
And sent down the light upon Tur in a written book in a scroll that is spread in a limited quantity upon the delighted prophet. Praise be to Allah, the One having celebrated power and by the pride which is well-known. And upon all sorrows and joys I am thankful. And may Allah bless our chief Muhammad and his purified progeny.”
Salman says that he learnt it and taught it to more than a thousand people of Mecca and Medina who were sick with fever. All of them were cured of their illness by the leave of Allah, the Exalted.
Notes:
[568] Surah Shura 42:23
[569] Surah Kahf 18:107
[570] The author says: This tradition requires interpretation: Perhaps it implies that if they had not supported Amirul Momineen (a.s.) that day and all had pledged allegiance of Abu Bakr, the Almighty Allah would have sent chastisement on the people and no one would have survived. And whatever is mentioned in this report about Ibn Masud is opposed to other reports that condemn him and there is doubt in his integrity.
[571] Surah Raad 13:39
[572] Surah Baqarah 2:97
[573] Surah Baqarah 2:97
[574] Surah Baqarah 2:97
[575] Surah Baqarah 2:97
[576] Surah Alaq 96:6-7
[577] Surah Baqarah 2:109
[578] Surah Baqarah 2:207
[579] Surah Tin 95:6
[580] It is very likely that he would not have understood the secrets of that knowledge and he would have denied it, and it would have led to his infidelity.
[581] These traditions tell us about the level of the knowledge of those personalities, therefore no one should harbor doubts about them which could lead one to sin.
Ref: Imam Reza Network
Ammar is with Truth
By: Kamal al-Syyed
Translated by: Jasim al-Alyawy
The people in Makkah lived in ignorance and darkness. The strong persecuted the weak and deprived them of their rights. No one supported the weak.
The Quraishi leaders were traders. Each year, they had two trade journeys.
In summer, their caravans went to Shaam. In winter they went to Yemen.
The people in Makkah were of two classes: one class was rich, the other was poor. The rich persecuted the poor. Some poor people were slaves. They had nothing, not even their freedom.
Our Master Muhammad [s] lived in that time. He went to Mount Hira. There he thought of his people. He felt pain for them because they worshipped idols.
Our Master Muhammad [s] became forty years old.
One day, Jibreel came down from the sky. He told Muhammad [s] about Islam.
Our Master Muhammad [s] came down the mountain. He was carrying the Mission of Islam. He intended to spread it among people to live peacefully.
The poor and the persecuted listened to the Mission of Islam. They believed in it. So their hearts were filled with love for Islam.
The traders and the rich of Quraish heard about Islam. Thus, they had spite against our Master Muhammad [s]. in the meantime, they plotted against Islam and the Muslims.
Abu Jahal was the most spiteful polytheist. He mistreated our Master Muhammad [s] very much.
Al Arqam's House
Our Master Muhammad [s] met the believers secretly in al-Arqam's house. He wanted to keep his religion a secret so that Abu Jahal, Abu Sufyan and other polytheists would not hurt the Muslims.
One day Ammar bin Yasir came and saw a man standing at the door. The man's name was Suhaib. Ammar said to him: Suhaib, what are you doing here?
Suhaib answered: I've come to hear Muhammad's words. And what are you doing?
I've come to hear his words, too.
Then Ammar and Suhaib came into al-Arqam's house. They humbly began listening to Allah's words and to the Verses of the Holy Qur'an. Ammar's heart was full of belief as streams are full of rain water.
When Ammar and Suhaib wanted to leave al-Arqam's house, our Master Muhammad [s] said to them: Stay here till evening.
Allah's Apostle [s] was afraid that Quraish would hurt them. Ammar waited until it got dark. Then he left al-Arqam's house and hurried towards his house. His mother and father were waiting for him anxiously.
When Ammar entered, the little house was full of happiness. He began telling his parents about Islam, Allah's religion.
Yasir's Family
Ammar belonged to Yemen's tribes, but how did he come to Makkah?
Yasir, Ammar's father, and his two brothers al-Harith and Malik looked for their missing brother everywhere. But they did not find him. Therefore, they decided to go to Makkah to look for him. They did not find him there, too.
Al-Harith and Malik wanted to come back to Yemen, but Yasir decided to stay in Makkah to live near Allah's Holy House.
Yasir joined the tribe of Bani Makhzoom. Then he became one of its members. He married a female slave. Her name was Summayya.
Days passed. Summayya gave birth to a baby. His father named him Ammar.
Ammar
Ammar was born four years before the year of the elephant. Our Master Muhammad [s] was born in that year.
When Ammar became a young man, he made friendship with our Master Muhammad [s]. then he became his companion.
Ammar loved our Master Muhammad [s] because of his good behaviour.
Ammar was twenty-nine years old. Meanwhile our Master Muhammad [s] was twenty-five years old.
One day, while Ammar was walking with our Master Muhammad [s] between al-Safa Mount and al-Marwah Mount, Hala, Khadijah bint Khuwailid's sister came.
Hala took Ammar aside and said to him: Ask Muhammad to marry my sister, Khadijah.
Our Master Muhammad [s] accepted her. Then the blessed marriage took place.
When Allah appointed our Master Muhammad [s] as Prophet, Ammar, his father Yasir and his mother Summayya believed in him.
The Revenge
Abu Jahal heard that Ammar became a Muslim. So, he got crazy.
Abu Jahal led a group of polytheists and went to Yasir's house. Torches were in their hands. They burnt the house and took Yasir, Ammar and Summayya to a desert outside Makkah.
They chained and began torturing them. First, they whipped them till blood flowed out. Then they brought torches and began burning their bodies. But that small family went on their firm belief.
Abu Jahal brought rocks and put them on their chests. They were breathing hard. Still they were believers.
It was noon. The heat was intense. Abu Jahal and the polytheists came back to Makkah. They left Yasir's family in the intense heat of the sun.
In the meantime, our Master Muhammad [s] passed by the family. When he saw them he wept and said: Yasir's family, be patient! Your reward will be Paradise!
Summayya said with belief: I confess that you're Allah's Apostle. And your promise is true.
The criminals came back. Abu Jahal was in advance. There was a long spear in his hand. He began torturing them savagely.
Ammar, Yasir and Summayya were unconscious. So the criminals showered them with water. When they got well again, Abu Jahal shouted at Summayya stormily:
Praise our gods; dispraise Muhammad!
Summayya spat in his face and said: How bad you and your gods are!
Abu Jahal boiled in anger. Thus, he raised his spear high and it Summayya on the belly. Then he began stabbing her body with his spear until she died. For this reason, Summayya became the first martyr in the history of Islam.
Then Abu Jahal began kicking Yasir on the belly savagely until he died.
Ammar saw what happened to his parents and he wept. Then Abu Jahal shouted angrily: If you don't praise our gods, I'll kill you!
Ammar could not endure that cruel torture. So he reluctantly said: Hubal (an idol) is great!
Ammar praised their idols to save himself from torture. So they unchained and left him.
The Belief in the Heart
Ammar went weeping to our Master Muhammad [s]. He did not weep for his parents or for himself or for the torture he had suffered - he wept because he praised the polytheists' idols.
Allah's Apostle consoled Ammar on his parents martyrdom. Ammar went on weeping. Then he said:
Allah's Apostle, the polytheists did not release me until they forced me to praise their gods!
Our Master Muhammad [s] said kindly: Ammar, what about your heart?
Ammar answered: Allah's Apostle, my heart's certain of faith.
The Prophet [s] said:
Don't worry! Allah sent down a verse concerning you: "Not, he who is compelled while his heart is at rest because of his faith."
The Migration
The condition of the Muslims in Makkah became critical. So, our Master Muhammad [s] ordered his companions to immigrate to Yathrib.
Ammar was one of those who migrated for Allah.
When our Master Muhammad [s] immigrated too, happiness covered al-Madina al-Munawwara. And the immigrants lived peacefully with their brothers in Yathrib.
First, Allah's Apostle [s] thought of building a mosque so that the Muslims would worship Allah alone. In the meantime it would be a symbol for the Muslims strength and a castle for the Muslim nation.
With enthusiasm, the Muslims began building the Prophet's Mosque.
Some Muslims were carrying dust. Some were making bricks and some were carrying the dried bricks to make the walls.
Our Master Muhammad [s] was working with his companions. Ammar, though covered with dust, was working actively.
Each Muslim was carrying a brick. But Ammar was carrying two bricks. For this reason, our Master Muhammad [s] said to him: They (the Muslims) will get a reward; you'll get two rewards.
To encourage his Muslim brothers, Ammar repeated the following enthusiastic words: Those who build the mosque do not equal those who avoid dust.
Some companions were avoiding dust. They became displeased with Ammar's words. Uthman came to Ammar and said threateningly: I'll hit you on the nose with this stick!
Ammar looked at Uthman but did not say a word.
Our Master Muhammad [s] heard about Uthman's threat. He felt pain. Then he came to Ammar and said: You're dear to me!
Our Master Muhammad [s] rubbed the dust from Ammar's face. Thus the great companions heart was filled with love for the Holy Prophet.
Jihad (Holy War)
Days and months passed. Allah, the Glorified, wanted to punish those who persecuted the Muslims in Makkah and robbed them of their money.
The Battle of Badr took place. Ammar was one of the fighters who went to hinder the Quraishi caravan coming from Shaam. The Muslims heard that the polytheists had formed an army. Abu Jahal headed the army. He was heading for al-Madina al-Munawwara.
The Prophet asked the advice of his companions. Finally, he took a decision to face the polytheists. Our Master Muhammad [s] sent Ammar bin Yasir and Abdullah bin Masoud to get him information about the polytheists' army.
Ammar was brave. He approached the polytheists caravans and went round their camp to collect information.
Ammar and his friend came back to our Master Muhammad [s]. Ammar said: The army is afraid. The horse wants to neigh. But its owner hits it on the face. And its raining heavily. Therefore, they can't move easily. Generally speaking, the polytheists are in low spirits.
In the morning, when the polytheists woke, they found strange footprints. Munbih bin al-Hajjaj had a good knowledge of footprints. He said: By al-Lat and al-Uzza, these are Ammar's and Abdullah's footprints.
The Battle of Badr
On the morning of 17th Ramadan, 2 A.H., the great Battle of Badr, the first battle in the history of Islam, took place. At that battle, Allah granted the believers victory over the polytheists.
Ammar was fighting with enthusiasm. When the polytheists escaped, Ammar saw Abu Jahal. So, he remembered those days when Abu Jahal tortured the Muslims and tortured his parents. Now, the swords of the persecuted got revenge on the unjust. Ammar looked at the sky and thanked Allah, the Glorified, for his victory.
Ammar was with Truth
Ammar was sixty years old. However, he was more eager than the young men to strive for Allah. Ammar deeply believed in Allah. He loved the Apostle of humanity, our Master Muhammad [s]. The Prophet [s] also loved his old friend, Ammar. He praised him on several occasions:
Ammar is with truth and truth is with Ammar. Truth is always with him.
Ammar is full of faith. Blessed is Ammar, the unjust group will kill you. Your last food in this world will be a cup of yoghurt.
Days, months and years passed. Ammar was always with our Master Muhammad [s] he was always striving for Allah against the enemies of Islam and humanity.
In 11 A.H., our Master Muhammad [s] passed away. On that occasion, all Muslims became sad. Ammar wept over his old friend, Allah's Apostle. He remembered the days of his youth in Makkah and the days of Jihad.
Ammar (may Allah be pleased with him) stayed loyal to his Islam. He was always striving for the religion and saying the word of truth. He was not afraid of anyone but Allah.
Ammar loved Ali bin Abu Talib because he heard our Master Muhammad [s] always saying: Ali, no one loves you but a believer and no one hates you but a hypocrite.
Ali, you are in the same position with respect to me as Harun was to Musa except there is no Prophet after me.
On the farewell pilgrimage, Ammar saw our Master Muhammad [s] taking both arms of Ali and raising them high, he said: Whoever, I am the master of, this man, Ali is his master. Allah, befriend whoever befriends him, be hostile to whoever opposes him. Support whoever supports him and desert whoever deserts him.
For this reason, Ammar thought that Ali bin Abu Talib would be the Caliph after our Master Muhammad [s]. Anyhow, Abu Bakr al-Sidiq became the Caliph after the Prophet. But some companions opposed his Caliphate. Ammar opposed his Caliphate too. And he stood by Ali bin Abu Talib and Fatima al-Zahra, our Master Muhammad's daughter.
After a short while, Fatima al-Zahra, the mistress of the women of the world, died.
Jihad
Ammar devoted most of his time to the life of Jihad. He took part in the Muslims conquest battles. He also fought bravely against the apostasy in Yemen.
When Umar bin al-Khattab became the Caliph after Abu Bakr, he appointed Ammar to rule over Kufa.
There Ammar treated people according to Allah's law. And the people were pleased with his just, merciful and humble treatment.
Al-Shura (Consultation)
In 23 A.H., Umar bin al-Khattab was assassinated.
Some Muslims had come to Umar, earlier, and asked him to appoint a Caliph after him.
The Caliph decided that the Caliphate had to be shura (consultation). So, he elected six persons. They were Ali bin Abu Talib [a], Uthman bin Affan, Talha, Zubair, Abdul Rahman bin Auf and Saad bin Abi Wakkas.
Umar ordered the persons to hold a meeting in one of their houses to appoint one of them caliph within three days.
Ammar hoped that they would elect Ali because of his long jihad, his blood relation to our Master Muhammad [s], his knowledge, his outstanding merits and his priority in Islam.
One day passed. Then two days passed. But there was no result. There was serious competition between Ali bin Abu Talib [a] and Uthman bin Affan for the Caliphate.
Some companions such as al-Miqdad, Ammar bin Yasir, al-Abbas, and others stood by the house.
They hoped that Ali would be elected. Banu Ummayyah stood by the house, too. They hoped that Uthman would be elected.
To make Abdul Rahman bin Auf hear, Ammar loudly said: If you want to see the Muslims in agreement then appoint Ali.
To support Ammar, al-Miqdad said: Ammar has told the truth. If you appoint Ali, we'll hear and obey him.
AbdulRahman's ambition was to be a caliph. He refused to appoint Ali because Ali would not hand him the Caliphate later on.
So, Abdul Rahman appointed Uthman to hand him the Caliphate after his death.
Thus Uthman became the third Caliph.
Imam Ali went out after he had said to Abdul Rahman: This is not the first day when you support each other against us! But patience is good and Allah is whose help is sought for against what you describe.
By Allah, you have appointed Uthman caliph to hand you the Caliphate.
Ammar was very unhappy for the Ahlul Bait because they were worthier of Caliphate than other people and because Allah kept away uncleanness from them and purified them thoroughly.
Deviation
Six years passed after Uthman's Caliphate.
Gradually, the Caliph deviated from Islam and from our Master Muhammad's behaviour.
Uthman appointed his blood relatives rulers over the cities. They were bad, unjust persons.
For example, Uthman appointed al-Waleed bin Utbah, his half brother, ruler over Kufa. Al-Waleed drank alcohol and went drunk to the mosque.
Uthman made Marwan bin Hakam the real ruler of the Muslim government. He appointed the rulers and dismissed them. He dismissed the great companion Salman al-Farsi from Mada-inn and appointed one of his blood relatives over it.
Uthman also dismissed Saad bin Abi Wakkas from Kufa and appointed al-Waleed bin Akabah over it.
Uthman spent the Muslims' money on his blood relatives from Bani Ummayyah and left the poor to live in pain.
The Word of Truth
There were jewels in the Muslim public treasury. Uthman divided the jewels among his daughters and wives. The Muslims became angry. They began talking against Uthman's bad behaviour.
Uthman went on with his corrupt policy. One day, he went up the pulpit and addressed the people:
We'll take whatever we need from the Public Treasury in spite of all people.
Imam Ali bin Abu Talib became sad when he heard Uthman's words. Ammar bin Yasir aged 90 stood up and said the word of truth: By Allah, I'm the first man to prevent you from that.
The Caliph became annoyed and said: Bin Yasir, how dare you say these words before me!
Uthman ordered his guards to arrest Ammar. The guards respected neither Ammar's old age nor his friendship to Allah's Apostle [s]. They drew him into Uthman's room. They chained his hands and legs.
Then the Caliph came and began hitting Ammar on the belly till he became unconscious. Some Muslims came and carried him to our Master Muhammad's wife, Umm Salama's house.
Ammar remembered the days of torture in Makkah. He could endure as many times as what Uthman did because he was a young man. But today he was unable to endure Uthman's torture because he became an old man.
Umm Salama felt pain when she saw Ammar in that bad condition. Yet Ammar said: This is not the first day when we suffer from torture for Allah.
Uthman Banishes Abu Dhar
Uthman banished Abu Dhar to al-Rabatha Desert which is uninhabited because of its bad climate.
Besides Uthman prevented the Muslims from seeing off Abu Dhar. Any how, some Companions of the Prophet went out to see off the great companion Abu-Dhar.
Ali Bin Abu-Talib, our Master Muhammad's grandsons, al-Hasan and al-Husain, and Ammar went out to see off Abu-Dhar.
Then Imam Ali [a] said: May not Allah amuse those who annoy you. And He may not make safe those who have dismayed you. By Allah, if you want their world, they'll make you safe. And if you are pleased with their actions, they'll love you.
Abu Dhar, his wife, and his daughter went to al-Rabatha Desert. He remembered the tradition of our our Master Muhammad [s]: Abu-Dhar, you'll live alone, and die alone!
The Revolution
The Muslims' anger increased because of Uthman's and his rulers' behaviour. The Prophet's Companion's in Madina wrote to people every where: If you want Jihad, then come to it. Because your Caliph has corrupted Muhammad's religion.
For this reason, the delegates from Kufa, Egypt, Basra, and the like came to Madina and went to the Caliph to ask him to change his based policy. But he dismissed them. So, they went to Ali Bin Abu-Talib, our Master Muhammad's cousin and his successor.
Imam Ali [a] hoped that Uthman would come back to the laws of Islam. Thus he went to advise him: Don't be a tool in Marwan's hand. Don't let him direct you to whatever he likes. Don't forget your position with respect to Allah's Apostle [s].
Uthman agreed to announce his repentance before people. So, he went out and apologized to people for his bad behaviour. Besides he promised them to follow a new policy Allah and his Apostle accepted. But Marwan, who was cunning, said to him:
Don't be weak before people. Threaten them!
Nayylah, Uthman's wife, knew that Marwan was a bad man and that he disliked Muslims. For this reason, she said to her husband: Listen to Ali because people love and obey him: don't listen to Marwan because people hate him.
Uthman did not listen to those who advised him. So, people revolted and killed him in his palace.
Imam Ali [a]
The Muslim masses headed for Imam Ali's house. They asked him to be the Caliph. The Imam refused that and said: Look for another man.
But people realized that the Imam was the only man who deserved the Caliphate. Therefore, they insisted on their attitude. Finally, the Imam agreed to shoulder this responsibility to deprive the ambitious of it.
Justice
The Muslims revolted for justice. They were angry at persecution. Imam Ali [a] was the symbol of justice.
The Imam did not sadden the Muslims. On the first day, he dismissed all the bad rulers Uthman had appointed. Then he appointed good rulers.
The Imam dismissed Mu'awiyah from Sham. But Mu'awiyah was always planning to control Sham first. Then he planned to control the Muslim lands in general. So, he rebelled and announced that he would get revenge on Uthman's killers. For this reason, the Battle of Siffeen took place on the borders between Syria and Iraq.
Imam Ali's army included many companions of Allah's Apostle [s]. Ammar bin Yasir, Malik al-Ashter, Abdullah bin Abbas, and others were among them.
Mu'awiyah's army included the enemies of Islam such as Marwan bin Al-Hakam, Amru bin al-Ass, bin Abi-Maayad, and those who escaped from Ali's Justice to Mu'awiyah's world.
The Unjust Group will kill You
The Muslims in both armies were always repeating our Master Muhammad [s] tradition:
Ammar, the unjust group will kill you.
Ammar was in Imam Ali's Army. He was over ninety years old. Nevertheless, he fought as bravely as the believing young man did.
He looked at the sky and said: Allah, if I know that you are pleased with throwing myself into the Euphrates, I'll do! Allah, I know that you are pleased to see me striving those corrupt people!
Ammar was with truth, and truth was always with him. So, he said: By Allah, if they (Mu'awiyah's Army) defeat and chase us to the Hajar date-palms, I'll say that we're right and they're wrong.
When the battle broke out, Ammar addressed the fighters: Who wants Allah's satisfaction?
Some believers accepted his words. So, Ammar led them towards the enemy. When the companions saw him passing through the enemy army, they followed him.
Although Ammar was fasting, he was fighting with great enthusiasm. In the middle of the battle, Ammar saw Amru bin al-Ass and said to him: Amru, Woe on you! You've sold your religion for Egypt!
Namely, Mu'awiyah promised to give Egypt to Amru bin Al-Ass if the latter stood by him.
Amru bin al-Ass said with trick: No, I'm requesting Uthman's blood!
Ammar said: I firmly believe that your action is not for Allah.
Then Ammar advised him: If you won't be killed today, you'll die tomorrow. And actions are according to intentions. So, correct your intentions because Allah will reward people according to their intentions.
The Trial
The Muslims were in a fix. They did not distinguish right from wrong. Their guide was Ammar because our Master Muhammad [s] said: The unjust group will kill Ammar.
Amru bin al-Ass deceived the people of Sham when he said to them: Be patient! Ammar will come to your front!
The days of the war passed, but Ammar was fighting at the front of right. He was always standing by Ali.
One day, Ammar and a believing group launched an attack. Ammar was fighting bravely. He remembered the days when he fought beside our Master Muhammad [s] . He remembered the Battles of Badr, Uhud and the other Muslims battles.
Though Ammar was fasting, he went on fighting. When the sun set, Ammar asked some water because he was thirsty. A fighter brought him a cup full of yogurt. Ammar smiled. Then he cheerfully said:
Tonight, I may die a martyr.
Some fighters asked him about the secret. He said:
My dear Allah's Apostle [a] has told me: The unjust group will kill you. And your final food in this world will be a cup of yogurt.
Ammar (May Allah be pleased with him) drank the cup of yoghurt. Then he continued fighting till he fell over the ground and became a martyr.
Mu'awiyah was about to fly because of happiness. Imam Ali [a] was full of sadness and sorrow. During those moments all Muslims knew the unjust group.
Some soldiers in Mu'awiyah's Army were waiting for Ammar's coming to their front. But they saw him fighting bravely beside Imam Ali [a] till he became a martyr. So, they sneered at Amru bin al-Ass' claim. In the meantime, they took advantage of the dark and began coming to join the Imam's Army. They knew that it was the front of right.
The End
Ammar's martyrdom sounded at both fronts. Imam Ali's Army was in high spirits, but Mu'awiyah's Army was in low spirits.
At that night, the Imam's Army launched a wide attack against Mu'awiyah's Army. The Imam's Army was about to win victory. But Amru bin al-Ass created a new trick. He ordered the army of Sham to raise the Koran. They were demanding the Imam's Army to turn to Allah's Book.
The fights stopped. Both armies withdrew from the Valley of Siffeen. The martyrs' bodies stayed on the battlefield. The body of Ammar, aged ninety six, stayed there too.
Nowadays, when the Muslims visit that area, they can see the big shrine of that great companion, who spent all his life in striving for Islam. When Ammar became a martyr, the Muslims knew the right front during that bitter war.
Ref: Imam Reza Network
Ammar bin Yassir: A True Companion of the Holy Prophet (S.A.W.)
Ammar bin Yassir was a true companion to Prophet Mohammad and Imam Ali.
Although he and his parents were brought up as idol worshippers, Ammar's heart was still pure enough to accept the Islamic message. He was extremely devoted to the Prophet and steadfast in propagating his teachings.
Ammar's parents, having observed their son's sincere belief in the Islamic faith, were also converted to the right path of the belief in the One God.
He and his family were amongst those who were tortured severely by the infidels of Quraysh. The severest form of mental torture that he endured was seeing his mother murdered before his eyes. In fact, His mother Summaya was the first woman martyred for the cause of Islam.
The Prophet's heart went out to Ammar and his family when he saw the pain that the infidels were inflicting on them. To ease this pain the Prophet would continuously say to them, "Patience O'family of Yassir, for you are destined for paradise."
The Prophet of Islam would always mention the merits of Ammar to the people. He would say, "Ammar is with the truth and truth is with Ammar",and "Ammar is all faith".
Every action of Ammar's was done in the name of Allah and for the sake of Allah. This was evident in the supplications he said before fighting against Muawiya and his lawless group, "Oh my Lord, you now that, if I knew your satisfaction will be gained by me throwing myself into this sea, then I will do it. Oh my Lord, you know that, if I knew your satisfaction will be gained by me putting this sword into my stomach then leaning on it till it comes through my back, I will do it. Oh my Lord, I only know what you have taught me and that is there is no deed this day more gratifying to you than fighting against these who have spread tyranny in the land. If I knew of any other deed that would satisfy you more than that, I would do it."
Ammar fought many battles with the Messenger of Allah. His last battle was to be at Siffeen with Imam Ali against the despotic Muawiya. On that day he said, "We fought the infidels with the Messenger of Allah under these flags that Muawiya and his army are now holding. Now the time has come when we have to fight the holders of these flags. Let it be known to you that today I will be killed. I will take the deeds of this transient world into the eternal abode. So let it be known to you that the Prince of the Faithful (Imam Ali) is my exemplar and that Allah shall judge between the righteous and the evil from amongst his subjects."
He then spurred his horse forward towards the battlefield saying, "Today I meet up with the loved ones, Mohammad and his group."
Ammar fought courageously that day until a blow struck him on the waist. As a result of that blow he was forced to return from the battlefield, where he then asked for a drink of water. One of the
companions came with a bowl of milk instead of water. When Ammar saw the bowl and it's contents he said, "The Messenger of Allah did not lie." They asked him what he meant by that
statement. He said, "The Messenger of Allah informed me that my last provision from this world would be milk."
Ammar drank the milk and soon after he passed away. He was ninety-one years old.
Imam Ali in eulogizing Ammar said, "We belong to Allah and to him shall be our return. Whoever does not feel grief over the death of Ammar is not a Muslim. O'Allah be merciful to Ammar during that time when the Angels will question him in the grave. I did not witness with the Prophet a group of three, without Ammar being the fourth, or a group of four, without Ammar being the fifth. Ammar was not deserving of paradise only once; he deserved it on many occasions. The everlasting gardens that await him are countless because he was with the truth and the truth was with him and as the
Messenger of Allah said, "It (the truth) accompanies him every which way he turns."
Then he said, "O'Allah torture the Murderer, the curser and the stealer of Ammar's weapon in hell." After that Imam Ali Prayed on his corpse then he lay him to rest in his grave.
May Allah bless him and grant him eternal life in paradise for he was a person with unwavering faith till the very last breath in his body.
Ref: Imam Reza Network
Malek-e-Ashtar
Al-Rabathah
Al-Rabathah is a desert between Makkah and Madina. It is a barren land. No one inhabits it. But in the year 30 A.H., there was only one tent. In the tent there were an old man, an old woman, and their daughter.
Why did the old man inhabit that distant area in the middle of the desert? He did not inhabit it of his on accord - the Caliph banished him to die there. The old man was ill. And his wife was always in tears. So, he said to her:
Dhar's mother; why do you weep?
The old woman said:
Why shouldn't I weep and you're dying in this desert?
The old man said:
One day, my friends and I were sitting with Allah's Apostle [s]. And he said to us: "One of you will die in the desert. And a group of believers will attend his death."
All my friends passed away in their houses. And no one has remained but I. A person will come to your aid. The old woman said:
The time of Hajj (Pilgrimage) is over. And no one has passed through this desert.
The old man said:
Don't worry! Go up the hill and look at the road of caravans.
The old woman went up the hill and looked. A long time passed, in the distance, the old woman saw a caravan coming towards her. The old woman waved a piece of cloth. The riders wondered and asked each other about that lonely old woman in the desert. They approached and asked about her condition. She said:
My husband is dying. And no one is beside him. And who's your husband?
While the old woman was weeping, she said:
Abu Dhar, the companion of Allah's Apostle!
The owners of the caravan were surprised. So, they said:
Abu Dhar! The Prophet's companion! Come on! Let's see him!
The men went to the tent. When they came into it, they saw Abu Dhar sleeping in his bed. They said:
Assalamu Alaik, companion of Allah's Apostle! Wa Alaikum al-Salam, who are you?
One of them said:
Malik bin al-Haarth al-Ashtar. And there are some men with me from Iraq. We're going to Madina to tell the Caliph about the persecution we suffer from
Abu Dhar said:
My brothers, be cheerfull! Allah's Apostle [s] has told me that I'll die in the desert and that some believers will attend my death.
Malik and his friends rejoiced at that Prophetic good news. They sat down in Abu Dhar's tent. Malik al-Ashtar felt sorry for him. And he was sad to hear that the Umayyads mistreated the great companion, Abu Dhar.
Al-Ashtar
Malik bin al-Haarth al-Nakhay belonged to an old Yemeni tribe. He became a Muslim in the time of the Prophet [s]. He was loyal to his Islam.
He took part and fought bravely in the Battle of Yarmook. He had brave attitudes in stopping the Romans' attacks against the Muslim Army. So, his eye was split by a sword, namely, its lower lid was split. Thus, he was called al-Ashtar.
In 30 A.H., the Muslims in Kufa and other Muslim cities were angry with their rulers' behaviour. For example, al-Waleed bin Akabah, the Caliph Uthman's brother, the ruler of Kufa, behaved contrary to Islam - he drank alcohol and spent his time in amusements.
One day, al-Waleed entered mosque drunk. He prayed four Raka'as during the morning prayers. Then he turned to the worshipers and said sarcastically:
Shall I increase my prayers?
People were displeased with his behaviour. They criticized him in markets, houses and mosques. People asked each other:
Has not the Caliph found a good ruler to replace this bad one? He drank alcohol openly. He violated the teachings of the religion and the Muslims' rights.
So, people thought about a way to solve the problem. Finally, they decided to ask the advice of the good people. So, they went to Malik al-Ashtar. Malik al-Ashtar said to them: First we'd better advise him. Then we'll tell the Caliph about his bad behaviour. Malik and some good people went to the ruler's palace. When they got into the palace, they saw him drinking as usual. They advised him to behave well. But he scolded and dismissed them.
So, they decided to go to al-Madina al-Munawwara to meet the Caliph and to tell him about the problem. The delegation met the Caliph and told him about his ruler's bad behaviour. It was unfortunate that he scolded and dismissed them. Besides, he refused to hear their complaints.
So, they became disappointed. They thought about going to Ali bin Abu-Talib, our Master Muhammad's cousin, because he was the only hope to reform the situation.
The Delegation
In the meantime, all people all over the Muslim cities complained of the rulers' bad behaviour. The companions went to Imam Ali's house. They told him about the rulers' persecution and corruption. Imam Ali [a] was sad to hear that. So, he went to the Caliph's palace. He met Uthman and advised him:
Uthman, the Muslims are complaining of the rulers' persecution. And you know that very well I've heard Allah's Apostle [s] saying: "On the Day of Judgement, the unjust imam will be brought to hell. And no one will support or excuse him. Then, he will be thrown into hell. He'll go round and round it till he gets into its intense heat." Uthman thought for a while. He bent his head sadly. He admitted his mistakes. And he promised that he would ask Allah for forgiveness and that he would apologise to the Muslims. Imam Ali [a] went out to give the Muslims good news. They were all happy. But Marwan, the hypocrite, said to the Caliph:
You'd better threaten the people so as no one would dare to say bad words against the Caliph.
The Revolution
Uthman broke his promise. He did not behave well and did not change the rulers. In the meantime, he used strict policy against people. Mu'awiyah, the ruler of Shaam, advised the Caliph to banish some companions from the land. So, the Caliph banished Abu Dhar, the great companion, to al-Rabathah Desert where he died alone.
He hit the companion Ammar bin Yasir, the son of the first two martyrs in Islam. The Caliph whipped the companion Abdullah bin Masoud, too. So, people grumbled about Uthman's and his rulers' policy. Our Master Muhammad's companions sent many letters to all Muslim cities.
The letters read as follows:
Muslims, come to us. And save the Caliphate. Allah's Book has been changed. And the Prophet's Sunnah has been changed. So, come to us if you believe in Allah and the Day of Judgement.
The Muslim streamed into al-Madina al-Munawwara from everywhere. Malik al-Ashtar represented the revolutionaries. So, he held a meeting with Uthman to reform the affairs of the Muslim State.
The revolutionaries asked Uthman to leave power. But the Caliph refused that. Imam Ali [a] tried to reform the matters. But all his efforts were in vain. The reason was that the Muslims were displeased with Uthman's and his rulers' persecution. In the meantime, Uthman stubbornly insisted on his policy. The revolutionaries besieged Uthman's palace.
The revolutionaries climbed the walls of the palace. They broke into the Caliph's room and killed him. Marwan and other hypocrites ran away. Talha and Zubair were ambitious to get the Caliphate. So, they helped the revolutionaries. But the people were thinking about only one person to be a Caliph.
And the person was Imam Ali [a]. Streams of people came into Imam Ali's house. They asked him to be a Caliph. But the Imam refused. Malik al-Ashtar and other companions insisted on Imam Ali's Caliphate. Malik addressed the people with enthusiasm: People, this is the Prophet's Regent. He has learnt the Prophet's knowledge. Allah's Book has mentioned his belief. Allah's Apostle [s] has told him that he will enter al-Ridhwan Garden. His personality is perfect The people in the past and present are certain of his behaviour and knowledge.
Thus Malik al-Ashtar was the first to appoint Ali bin Abu-Talib as a Caliph. Then the Muslims followed him. When Imam Ali [a] became the Caliph, a new time began. He dismissed all the unjust rulers. And he appointed good persons.
The Battle of the Camel
Some people were ambitious for the Caliphate. Talha and Zubair were two of them. They went to Makkah and urged A'isha, Abu Bakr's daughter, to revolt against Imam Ali [a]. Marwan took advantage of that situation.
He began spending the Muslims' money, which he had stolen, to form a big army. He announced that he would revenge himself on Uthman's killers. The army headed for Basrah.
There they uprooted the ruler's beard and dismissed him. They robbed the Public Treasury. Amirul Mu'mineen, Ali bin Abu Talib, was facing that mutiny strongly. He advanced towards Basrah to invite its people to strive against the rebels.
The ruler of Kufa was Abu Musa al-Ashary. He discouraged people from striving against the rebels. In the meantime, he ordered people to disobey Amirul Mu'mineen, Ali bin Abu Talib.
Days passed. But al-Hasan and Ammar bin Yasir did not come back. So, the Imam sent Malik al-Ashtar after them. Malik al-Ashtar was a brave, determined man. He realized that the people of Kufa were always supporting the Imam against his enemies. And he understood that only Abu Musa al-Ashary obstructed them. Malik al-Ashtar arrived in Kufa and began inviting its people to follow him.
A numerous army obeyed him. So, he could attack the ruler's palace and to dismiss the guards from it. At that time, Abu Musa al-Ashary was in the mosque asking the people to stay in their houses and to disobey Amirul Mu'mineen orders. The guards came and told him that Malik al-Ashtar occupied the palace.
Abu Musa al-Ashary asked Malik al-Ashtar for a day's time to leave Kufa. So, Malik accepted that. On the same day, Malik al-Ashtar hurried to the mosque to encourage the people to support Imam Ali [a].
Hence, Malik could form a big army. The army was more than eighteen thousand fighters. Al-Hasan headed nine thousand fighters. They marched by land. The others crossed by river. The purpose of all was to join Imam Ali's army at Dhiqaar in the southern part of Iraq.
Imam Ali [a] headed the army and advanced towards Basrah, where he met A'isha's army. The leaders of the A'isha's army were Talha, Zubair and Marwan bin al-Hakam. Malik al-Ashtar was the leader of the right wing. Ammar leader of the left wing.
Imam Ali [a] stood in the middle of the army. And Muhammad bin al-Hanafiyah, Imam Ali's son, carried the banner. A'isha's Army began attacking Imam Ali's army. They showered the Imam's Army with arrows. So, some fighters were killed and others were wounded. The Imam's Army wanted to return like for like. But the Imam stopped them and said:
Who can take this Qur'an and go to them to appeal to it? Surely they will kill him.
A young man said:
Amirul Mu'mineen, I'll take it.
A Muslim headed for the Army of the Camel raising the Qur'an. A'isha shouted:
Throw arrows at him.
So, the bow men threw arrows at him. He fell over the ground and became a martyr. During those moments, Amirul Mu'mineen raised his hands towards the sky. He prayed for Allah, the Almighty, to grant them a victory. Then he said:
Allah, the eyes are gazing at you! And the hands are extended! Our lord, judge between our nation and us with justice! And you're the best judge!
Then the Imam ordered his fighters to launch a general attack. Malik al-Ashtar advanced. He was fighting bravely. Violent clashes took place around the camel. The Imam realized that killing the camel would end bloodshed and that it would end the fighting between the two parties.
Malik al-Ashtar launched a violent attack towards the camel. He was fighting bravely and honestly. He did not kill the wounded. He did not chase the runaway. Malik al-Ashtar copied Imam Ali's good behaviour. He loved the Regent of Allah's Apostle [s]. The Imam loved Malik too, for he was God-fearing. And Allah loves those who fear him.
The Victory
After violent fights, the Imam's Army could kill the camel So, the facing army was in low spirits and its fighters began escaping from the battlefield. The Imam ordered his fighters to stop the war operations.
And he ordered them to treat A'isha kindly and to bring her back to Madina. The Imam released the prisoners of war. He ordered his fighters to cure the wounded. And he forgave them all. Malik al-Ashtar and Ammar bin Yasir visited A'isha. She said:
Malik, you were about to kill my nephew.
Malik answered:
Yes. I wanted to relieve Muhammad's nation from him. But I did not kill him because I was fasting for three days. And I'm an old man.
In Kufa
After some days stay in Basrah, the Imam headed for Kufa. Malik al-Ashtar fought as bravely as a lion. So, the enemies were afraid of him. But on the normal days, he looked a poor man. He wore simple clothing. He walked humbly. Thus most people did not know him.
One day, while Malik al-Ashtar was walking was walking in the street, a foolish person was eating some dates and throwing the stones about. Malik al-Ashtar passed before the foolish person. He threw a stone at Malik. The stone hit him on the back. The foolish person began laughing at him. A man saw the foolish person. He said to him:
What are you doing? Do you know that man?
The foolish person answered:
No, who is he? He's Malik al-Ashtar!
Malik went on walking. He did not pay attention to the foolish person. He remembered how the polytheists treated our Master Muhammad [s] in Makkah. They threw dust and rubbish at him but he kept silent.
Malik came into mosque. He began praying for Allah to forgive the foolish person. The man ran quickly. He came into the mosque. He embraced Malik apologizing and saying:
I want to apologize to you for my bad behavior! So, accept my apology.
Malik answered with a smile:
Brother, don't worry. By Allah, I've entered the mosque to pray for Allah to forgive you.
The Battle of Siffeen
The Imam chose the good persons to rule the cities. So, he appointed Malik al Ashtar ruler over Mousal, Sinjar, Naseebeen, Heet, and Anat. They are areas on the borders of Shaam.
Mu'awiyah disobeyed the Caliph. He became a dictator in Shaam. The Imam tried to persuade Mu'awiyah to obey him. He sent him several letters, sent some delegates to talk with him. But all the Imam's efforts were in vain.
Thus the Imam formed an army and gave its leadership to Malik al-Ashtar. The army advanced towards Shaam. It arrived in Kirkeesya, where it clashed with the Shamian Army headed by Abi al-Awar al-Salmy.
Malik al-Ashtar tried to persuade the leader of the army to end the mutiny and to obey Amirul Mu'mineen, but he refused. At night, the Shamian Army took advantage of time and launched a surprise attack. That action was contrary to the religion and politeness because the two parties were in negotiations. The Caliph's Army resisted the surprising attack.
It killed and wounded many attackers and forced the others to withdraw to their original places. Again Malik al-Ashtar showed his bravery. He sent a man to Abi al-Awar to invite him to duel with swords. The man said:
Abi al-Awar, Malik al-Ashtar is inviting you to duel with him!
The leader of Mu'awiyah's Army became afraid and with cowardice said: I
don't want to duel with him!
Mu'awiyah headed a big army to join the Shamian Army. The two armies met in the plain of Siffeen on the banks of the Euphrates. Some units of Mu'awiyah's Army occupied the banks and besieged the river.
That action was also contrary to the laws of Islam and the laws of war. The Imam sent Sasaah bin Suhan, one of the companions of the Prophet [s], to Mu'awiyah to talk with him. Sasaah came into Mu'awiyah's tent and said:
Mu'awiyah, Ali says: "Let's take some water. Then we'll decide what's between you and us, otherwise we will fight each other till the victor drinks."
Mu'awiyah kept silent and said:
I'll answer you later on.
The Imam's representative went out. Mu'awiyah asked the advice of some men. So al-Waleed said with spite:
Prevent them from drinking water to force them to surrender. They agreed on this opinion. Mu'awiyah gathered all the evil persons around him. They violated the laws of Islam and of human rights. Malik al-Ashtar was watching the military movements on the river banks. He saw military supplies. So, he realized that Mu'awiyah would tighten the siege. The Imam's soldiers became thirsty. Malik became thirsty, too. So, a soldier said to him:
There's only little water in my water-skin, please drink it.
Malik refused that and said:
I won't drink till all soldiers drink!
Malik went to the Imam and said:
Amirul Mu'mineen, our soldiers are very thirsty. We've nothing but fighting.
The Imam answered:
Yes.
The Imam gave the soldiers a speech and urged them to fight bravely. Then he said:
Death is that man is pleased with abasement. And life is that man who dies and becomes a martyr.
Malik led the first attack at the Battle of Siffeen. And he began fighting bravely. So, he advanced towards the banks of the Euphrates.
After violent clashes, Malik could recapture the river banks and force Mu'awiyah's Army to withdraw. Mu'awiyah's Army became far from water. So, they thought of a trick to recapture its places on the River Euphrates.
On the following day, an arrow fell among the Imam's soldiers. There was a letter tied to the arrow. The soldiers read the letter carefully. They passed on the news quickly to each other. The news was:
From a loyal brother in the Shamian Army, Mu'awiyah is going to open the river to drown you. So, be careful!
The soldiers believed the news and withdrew. The Shamian Army took advantage of the situation and recaptured the river banks. But the Imam's Army launched a general attack and dismissed the Shamian Army from the region. Mu'awiyah was so worried that he asked Amru bin al-Aas:
Do you think Ali will prevent us from drinking water?
Amru bin al-Aas answered:
Ali doesn't do as you do!
The Shamian soldiers were worried, too. Immediately, the soldiers heard that Imam Ali [a] allowed them to come to the river to drink water. Some people from Shaam realized the difference between Mu'awiyah and Ali.
Mu'awiyah did every evil action for victory. But Ali did not think about that at all. He conformed to the human, good, ideal behaviour. Thus, the soldiers of the Shamian Army left Mu'awiyah's front secretly at night. They joined Ali's front because it was always representing truth and humanity.
Mu'awiyah
Mu'awiyah was displeased with Malik al-Ashtar, for his bravery made Ali's Army fight with enthusiasm. In the meantime it dismayed the Shamian soldiers. So, Mu'awiyah decide to kill Malik in a face-to-face duel with swords.
He ordered Marwan to duel with him. But Marwan was afraid of Malik. Thus he apologised to Mu'awiyah and said:
Let bin al-Aas duel with him because he's your right arm.
Then Mu'awiyah ordered Amru bin al-Aas to duel Malik. He reluctantly agreed to Mu'awiyah's plan. Ibn al-Aas invited Malik to duel with him. Malik advanced towards him holding his spear. He hit him violently on the face. So, Amru bin al-Aas escaped with alarm.
Ammar's Martyrdom
The clashes became intense. Ammar was leading the left wing of the Imam's Army. He, though an old man, was fighting bravely. When the sun was about to set, Ammar, may Allah be pleased with him, requested some food to break the fast. A soldier brought him a cup full of yoghurt. Ammar became cheerful and said:
Tonight, I may he martyred because Allah's Apostle [s] has said to me: Ammar, the unjust group will kill you, and your final drink in the world will be a cup of yoghurt.
The companion broke his fast and advanced towards the battlefield. He fought bravely. Then he fell over the ground and became a martyr. The Imam came and sat near Ammar's head and said sadly: May Allah have mercy on Ammar on the day when he became a Muslim, may Allah have mercy on Ammar on the day when he became a martyr, may Allah have mercy on Ammar on the day when he will be raised from the dead! Ammar enjoy your garden! Ammar's martyrdom in the battlefield affected the course of the battle very much. The Imam's Army was in high spirits. In the meantime, Mu'awiyah's Army was in low spirits. All Muslims memorized the tradition our Master Muhammad [s] said to Ammar bin Yasir. The tradition is as follows:
Ammar the unjust group will kill you.
All understood that Mu'awiyah and his soldiers were wrong and that Ali and his companions were right. Thus the Imam's Army attacked Mu'awiyah's Army increasingly. Therefore, Mu'awiyah and his army were getting ready to escape.
A New Trick
Mu'awiyah thought about a new trick to cheat the Imam's Army. So, he asked the advice of Amru bin al-Aas. Amru bin al-Aas said:
I'm sure we can cheat them with the Qur'an.
Mu'awiyah rejoiced at the trick and ordered his soldiers to raise the Qur'an on their spears. When the Imam's soldiers saw the Qur'an, they thought about stopping the battle. Thus Mu'awiyah cheated many soldiers. The Imam said:
It's a trick! I was the first to invite them to Allah's Book. And I was the first to believe in It. They've disobeyed Allah and broken His promise.
But twenty thousand soldiers disobeyed the Imam's order and said: Stop fighting and order al-Ashtar to withdraw!
The Imam sent a soldier to al-Ashtar to stop fighting. But Malik al-Ashtar went on fighting. Then he said:
We'll get the final victory within few moments.
The soldier said:
But twenty thousand rebels are besieging the Imam. If you go on fighting they'll kill him.
Malik al-Ashtar was forced to withdraw. So, he said:
There's neither might nor power but with Allah.
The Arbitration
Malik al-Ashtar knew that Mu'awiyah's action was only a trick. But he obeyed the Imam's order so as no disaster would happen. He was a brave leader and an obedient soldier. The fights stopped. And the two parties agreed to the arbitration according to Allah's Book.
Mu'awiyah sent Amru bin al-Aas to represent him in the negotiations. And the Imam wanted to choose an alert, wise man. A man who had a good knowledge of Allah's Book. So, he chose Abdullah bin Abbas, the religious scholar of the nation. But the rebels refused him and said:
We'll choose Abu Musa al-Ashary.
So, the Imam advised them and said:
I disagree with you on him. And Abdullah bin Abbas is better than he.
Again the rebels refused him. So, the Imam said:
I'll choose al-Ashtar.
They refused him too. They insisted on Abu Musa al-Ashary. To avoid a disaster, the Imam said:
Do whatever you like!
Thus the two representatives met to talk. Amru bin al-Aas thought about a way to deceive al-Ashary. He said to him:
Abu Musa, Mu'awiyah and Ali have caused all these troubles. So, lets dispose them and elect another man.
Abu Musa al-Ashary did not like Amirul Mu'mineen, Ali bin Abu-Talib. So, he agreed to the plan. He said before the people: I'm removing Ali from the Caliphate as I'm removing my ring from my finger. Then he removed his ring. But Amru bin al-Aas said spitefully:
I'm fixing Mu'awwiyah to the Caliphate as I'm fixing my ring to my finger
Then he wore his ring. The rebels repented of their wrongdoing. But they insisted on disobeying the Imam.
In the meantime, they asked him to turn to Allah in repentance and to announce war again. But the Imam respected the promise and the covenant. He agreed with Mu'awiyah on the truce and stopping the battle for a year. The Imam asked his fighters to be patient for the year. But they disobeyed him, too. So, they were called the Kharijities
Egypt
Mu'awiyah thought about a way to control Egypt. So, he sent a big army to occupy it. The ruler of Egypt was Muhammad bin Abu-Bakr (the first Caliph's son). He asked Imam Ali [a] to send him urgent military supplies to prevent the invaders from occupying Egypt. So, the Imam said to Malik al-Ashtar:
Malik, may Allah have mercy on you, go to Egypt. I've absolute trust in you. Rely on Allah! Use gentleness in its places and intensity in its place.
Malik al-Ashtar set out for Egypt.
The Poison and the Honey
Mu'awiyah was worried about Malik's going to Egypt, for he knew that Malik would save it. So, Mu'awiyah thought about a way to kill him. Mu'awiyah used to mix honey with poison to kill his enemies. Mu'awiyah imported poisons from Rome.
The Romans allowed Mu'awiyah to import them because they knew that he would use them to kill the Muslims. Amru bin al-Aas said:
I know a man. The man lives in al-Qilzim City on the borders of Egypt. He has vast lands. Certainly Malik al-Ashtar will pass through the city and stop in it to rest.
Mu'awiyah said:
Let's send a man to tell him to kill al-Ashtar and we won't tax him for life.
Thus Mu'awiyah's delegate quickly set out for Egypt taking the poisoned honey to persuade the man to kill Malik al-Ashtar.
Martyrdom
The man agreed to Mu'awiyah's plan. He took the poisoned honey. He was looking forward to Malik's arrival. After only a few days, Malik arrived in al-Qilzim City. The man invited the new ruler of Egypt for lunch in his house. Malik al-Ashtar accepted the invitation thankfully.
The man put the cup of the poisoned honey on the table. The guest took one spoon of the poisoned honey. He felt a severe pain in his stomach. He realized the plot. So, he put his hand on his belly and said:
In the Name of Allah, the Most Gracious, the Most Merciful We belong to Allah, and we'll come back to Him!
Malik al-Ashtar received death with the bravery of the certain believer, who knew that his way was Islam and the Paradise. When Malik al-Ashtar became a martyr, Mu'awiyah was about to fly because of happiness. So, he said:
Ali bin Abu Talib had two hands. I cut off one of them on the day of Siffeen. It was Ammar bin Yasir. And today I've cut off the other hand. It is Malik al-Ashtar. But Amirul Mu'mineen was very sad. So, he expressed his sorrow: May Allah have mercy on Malik! He loved and obeyed me as I loved and obeyed Allah's Apostle [s]. Thus, Malik al-Ashtar ended his life in Jihad. His bright behavior will remain as a model for the Muslim young men everywhere
Ref: Imam Reza Network
Ammar bin Yasir
The people in Makkah lived in ignorance and darkness. The strong persecuted the weak and deprived them of their rights. No one supported the weak. The Quraishi leaders were traders. Each year, they had two trade journeys.
In summer, their caravans went to Shaam. In winter they went to Yemen. The people in Makkah were of two classes: one class was rich, the other was poor. The rich persecuted the poor. Some poor people were slaves.They had nothing, not even their freedom.
Our Master Muhammad [s] lived in that time. He went to Mount Hira. There he thought of his people. He felt pain for them because they worshipped idols.
Our Master Muhammad [s] became forty years old. One day, Jibreel came down from the sky. He told Muhammad [s] about Islam. Our Master Muhammad [s] came down the mountain. He was carrying the Mission of Islam.
He intended to spread it among people to live peacefully. The poor and the persecuted listened to the Mission of Islam. They believed in it. So their hearts were filled with love for Islam. The traders and the rich of Quraish heard about Islam.
Thus, they had spite against our Master Muhammad [s]. in the meantime, they plotted against Islam and the Muslims. Abu Jahal was the most spiteful polytheist. He mistreated our Master Muhammad [s] very much.
Al Arqam's House
Our Master Muhammad [s] met the believers secretly in al-Arqam's house. He wanted to keep his religion a secret so that Abu Jahal, Abu Sufyan and other polytheists would not hurt the Muslims. One day Ammar bin Yasir came and saw a man standing at the door. The man's name was Suhaib. Ammar said to him:
Suhaib, what are you doing here?
Suhaib answered:
I've come to hear Muhammad's words. And what are you doing? I've come to hear his words, too. Then Ammar and Suhaib came into al-Arqam's house
They humbly began listening to Allah's words and to the Verses of the Holy Qur'an. Ammar's heart was full of belief as streams are full of rain water. When Ammar and Suhaib wanted to leave al-Arqam's house, our Master Muhammad [s] said to them:
Stay here till evening. Allah's Apostle [s] was afraid that Quraish would hurt them.
Ammar waited until it got dark. Then he left al-Arqam's house and hurried towards his house. His mother and father were waiting for him anxiously. When Ammar entered, the little house was full of happiness. He began telling his parents about Islam, Allah's religion.
Yasir's Family
Ammar belonged to Yemen's tribes, but how did he come to Makkah? Yasir, Ammar's father, and his two brothers al-Harith and Malik looked for their missing brother everywhere. But they did not find him. Therefore, they decided to go to Makkah to look for him. They did not find him there, too.
Al-Harith and Malik wanted to come back to Yemen, but Yasir decided to stay in Makkah to live near Allah's Holy House. Yasir joined the tribe of Bani Makhzoom. Then he became one of its members. He married a female slave. Her name was Summayya. Days passed. Summayya gave birth to a baby. His father named him Ammar.
Ammar
Ammar was born four years before the year of the elephant. Our Master Muhammad [s] was born in that year. When Ammar became a young man, he made friendship with our Master Muhammad [s]. then he became his companion.
Ammar loved our Master Muhammad [s] because of his good behaviour. Ammar was twenty-nine years old. Meanwhile our Master Muhammad [s] was twenty-five years old. One day, while Ammar was walking with our Master Muhammad [s] between al-Safa Mount and al-Marwah Mount, Hala, Khadijah bint Khuwailid's sister came. Hala took Ammar aside and said to him:
Ask Muhammad to marry my sister, Khadijah.
Our Master Muhammad [s] accepted her. Then the blessed marriage took place. When Allah appointed our Master Muhammad [s] as Prophet, Ammar, his father Yasir and his mother Summayya believed in him.
The Revenge
Abu Jahal heard that Ammar became a Muslim. So, he got crazy. Abu Jahal led a group of polytheists and went to Yasir's house. Torches were in their hands. They burnt the house and took Yasir, Ammar and Summayya to a desert outside Makkah.
They chained and began torturing them. First, they whipped them till blood flowed out. Then they brought torches and began burning their bodies. But that small family went on their firm belief.
Abu Jahal brought rocks and put them on their chests. They were breathing hard. Still they were believers. It was noon. The heat was intense. Abu Jahal and the polytheists came back to Makkah.
They left Yasir's family in the intense heat of the sun. In the meantime, our Master Muhammad [s] passed by the family. When he saw them he wept and said:
Yasir's family, be patient! Your reward will be Paradise! Summayya said with belief:
I confess that you're Allah's Apostle. And your promise is true. The criminals came back. Abu Jahal was in advance. There was a long spear in his hand. He began torturing them savagely.
Ammar, Yasir and Summayya were unconscious. So the criminals showered them with water. When they got well again, Abu Jahal shouted at Summayya stormily:
Praise our gods; dispraise Muhammad!
Summayya spat in his face and said:
How bad you and your gods are!
Abu Jahal boiled in anger. Thus, he raised his spear high and it Summayya on the belly. Then he began stabbing her body with his spear until she died.
For this reason, Summayya became the first martyr in the history of Islam. Then Abu Jahal began kicking Yasir on the belly savagely until he died.
Ammar saw what happened to his parents and he wept. Then Abu Jahal shouted angrily:
If you don't praise our gods, I'll kill you! Ammar could not endure that cruel torture. So he reluctantly said:
Hubal (an idol) is great! Ammar praised their idols to save himself from torture. So they unchained and left him.
The Belief in the Heart
Ammar went weeping to our Master Muhammad [s]. He did not weep for his parents or for himself or for the torture he had suffered - he wept because he praised the polytheists' idols.
Allah's Apostle consoled Ammar on his parents martyrdom. Ammar went on weeping. Then he said: Allah's Apostle, the polytheists did not release me until they forced me to praise their gods! Our Master Muhammad [s] said kindly:
Ammar, what about your heart?
Ammar answered:
Allah's Apostle, my heart's certain of faith.
The Prophet [s] said:
Don't worry! Allah sent down a verse concerning you:
"Not, he who is compelled while his heart is at rest because of his faith."
The Migration
The condition of the Muslims in Makkah became critical. So, our Master Muhammad [s] ordered his companions to immigrate to Yathrib. Ammar was one of those who migrated for Allah.
When our Master Muhammad [s] immigrated too, happiness covered al-Madina al-Munawwara. And the immigrants lived peacefully with their brothers in Yathrib.
First, Allah's Apostle [s] thought of building a mosque so that the Muslims would worship Allah alone. In the meantime it would be a symbol for the Muslims strength and a castle for the Muslim nation. With enthusiasm, the Muslims began building the Prophet's Mosque.
Some Muslims were carrying dust. Some were making bricks and some were carrying the dried bricks to make the walls. Our Master Muhammad [s] was working with his companions. Ammar, though covered with dust, was working actively. Each Muslim was carrying a brick.
But Ammar was carrying two bricks. For this reason, our Master Muhammad [s] said to him:
They (the Muslims) will get a reward; you'll get two rewards. To encourage his Muslim brothers, Ammar repeated the following enthusiastic words:
Those who build the mosque do not equal those who avoid dust. Some companions were avoiding dust. They became displeased with Ammar's words.
Uthman came to Ammar and said threateningly:
I'll hit you on the nose with this stick!
Ammar looked at Uthman but did not say a word. Our Master Muhammad [s] heard about Uthman's threat. He felt pain. Then he came to Ammar and said:
You're dear to me! Our Master Muhammad [s] rubbed the dust from Ammar's face. Thus the great companions heart was filled with love for the Holy Prophet.
Jihad (Holy War)
Days and months passed. Allah, the Glorified, wanted to punish those who persecuted the Muslims in Makkah and robbed them of their money. The Battle of Badr took place. Ammar was one of the fighters who went to hinder the Quraishi caravan coming from Shaam. The Muslims heard that the polytheists had formed an army. Abu Jahal headed the army. He was heading for al-Madina al-Munawwara.
The Prophet asked the advice of his companions. Finally, he took a decision to face the polytheists. Our Master Muhammad [s] sent Ammar bin Yasir and Abdullah bin Masoud to get him information about the polytheists' army.
Ammar was brave. He approached the polytheists caravans and went round their camp to collect information. Ammar and his friend came back to our Master Muhammad [s]. Ammar said:
The army is afraid. The horse wants to neigh. But its owner hits it on the face. And its raining heavily. Therefore, they can't move easily. Generally speaking, the polytheists are in low spirits. In the morning, when the polytheists woke, they found strange footprints. Munbih bin al-Hajjaj had a good knowledge of footprints.
He said: By al-Lat and al-Uzza, these are Ammar's and Abdullah's footprints.
The Battle of Badr
On the morning of 17th Ramadan, 2 A.H., the great Battle of Badr, the first battle in the history of Islam, took place. At that battle, Allah granted the believers victory over the polytheists. Ammar was fighting with enthusiasm.
When the polytheists escaped, Ammar saw Abu Jahal. So, he remembered those days when Abu Jahal tortured the Muslims and tortured his parents. Now, the swords of the persecuted got revenge on the unjust. Ammar looked at the sky and thanked Allah, the Glorified, for his victory.
Ammar was with Truth
Ammar was sixty years old. However, he was more eager than the young men to strive for Allah. Ammar deeply believed in Allah. He loved the Apostle of humanity, our Master Muhammad [s]. The Prophet [s] also loved his old friend, Ammar. He praised him on several occasions:
Ammar is with truth and truth is with Ammar. Truth is always with him. Ammar is full of faith. Blessed is Ammar, the unjust group will kill you. Your last food in this world will be a cup of yoghurt. Days, months and years passed. Ammar was always with our Master Muhammad [s] he was always striving for Allah against the enemies of Islam and humanity.
In 11 A.H., our Master Muhammad [s] passed away. On that occasion, all Muslims became sad. Ammar wept over his old friend, Allah's Apostle. He remembered the days of his youth in Makkah and the days of Jihad. Ammar (may Allah be pleased with him) stayed loyal to his Islam.
He was always striving for the religion and saying the word of truth. He was not afraid of anyone but Allah. Ammar loved Ali bin Abu Talib because he heard our Master Muhammad [s] always saying: Ali, no one loves you but a believer and no one hates you but a hypocrite. Ali, you are in the same position with respect to me as Harun was to Musa except there is no Prophet after me.
On the farewell pilgrimage, Ammar saw our Master Muhammad [s] taking both arms of Ali and raising them high, he said:
Whoever, I am the master of, this man, Ali is his master. Allah, befriend whoever befriends him, be hostile to whoever opposes him. Support whoever supports him and desert whoever deserts him.
For this reason, Ammar thought that Ali bin Abu Talib would be the Caliph after our Master Muhammad [s]. Anyhow, Abu Bakr al-Sidiq became the Caliph after the Prophet. But some companions opposed his Caliphate. Ammar opposed his Caliphate too. And he stood by Ali bin Abu Talib and Fatima al-Zahra, our Master Muhammad's daughter. After a short while, Fatima al-Zahra, the mistress of the women of the world, died.
Jihad
Ammar devoted most of his time to the life of Jihad. He took part in the Muslims conquest battles. He also fought bravely against the apostasy in Yemen. When Umar bin al-Khattab became the Caliph after Abu Bakr, he appointed Ammar to rule over Kufa. There Ammar treated people according to Allah's law. And the people were pleased with his just, merciful and humble treatment.
Al-Shura (Consultation)
In 23 A.H., Umar bin al-Khattab was assassinated. Some Muslims had come to Umar, earlier, and asked him to appoint a Caliph after him. The Caliph decided that the Caliphate had to be shura (consultation).
So, he elected six persons. They were Ali bin Abu Talib [a], Uthman bin Affan, Talha, Zubair, Abdul Rahman bin Auf and Saad bin Abi Wakkas. Umar ordered the persons to hold a meeting in one of their houses to appoint one of them caliph within three days.
Ammar hoped that they would elect Ali because of his long jihad, his blood relation to our Master Muhammad [s], his knowledge, his outstanding merits and his priority in Islam. One day passed. Then two days passed.
But there was no result. There was serious competition between Ali bin Abu Talib [a] and Uthman bin Affan for the Caliphate. Some companions such as al-Miqdad, Ammar bin Yasir, al-Abbas, and others stood by the house. They hoped that Ali would be elected.
Banu Ummayyah stood by the house, too. They hoped that Uthman would be elected. To make Abdul Rahman bin Auf hear, Ammar loudly said: If you want to see the Muslims in agreement then appoint Ali. To support Ammar, al-Miqdad said:
Ammar has told the truth. If you appoint Ali, we'll hear and obey him. AbdulRahman's ambition was to be a caliph. He refused to appoint Ali because Ali would not hand him the Caliphate later on. So, Abdul Rahman appointed Uthman to hand him the Caliphate after his death.
Thus Uthman became the third Caliph. Imam Ali went out after he had said to Abdul Rahman:
This is not the first day when you support each other against us! But patience is good and Allah is whose help is sought for against what you describe. By Allah, you have appointed Uthman caliph to hand you the Caliphate.
Ammar was very unhappy for the Ahlul Bait because they were worthier of Caliphate than other people and because Allah kept away uncleanness from them and purified them thoroughly.
Deviation
Six years passed after Uthman's Caliphate. Gradually, the Caliph deviated from Islam and from our Master Muhammad's behaviour. Uthman appointed his blood relatives rulers over the cities. They were bad, unjust persons.
For example, Uthman appointed al-Waleed bin Utbah, his half brother, ruler over Kufa. Al-Waleed drank alcohol and went drunk to the mosque.
Uthman made Marwan bin Hakam the real ruler of the Muslim government. He appointed the rulers and dismissed them. He dismissed the great companion Salman al-Farsi from Mada-inn and appointed one of his blood relatives over it. Uthman also dismissed Saad bin Abi Wakkas from Kufa and appointed al-Waleed bin Akabah over it. Uthman spent the Muslims' money on his blood relatives from Bani Ummayyah and left the poor to live in pain.
The Word of Truth
There were jewels in the Muslim public treasury. Uthman divided the jewels among his daughters and wives. The Muslims became angry. They began talking against Uthman's bad behaviour. Uthman went on with his corrupt policy.
One day, he went up the pulpit and addressed the people: We'll take whatever we need from the Public Treasury in spite of all people. Imam Ali bin Abu Talib became sad when he heard Uthman's words.
Ammar bin Yasir aged 90 stood up and said the word of truth: By Allah, I'm the first man to prevent you from that. The Caliph became annoyed and said:
Bin Yasir, how dare you say these words before me! Uthman ordered his guards to arrest Ammar.
The guards respected neither Ammar's old age nor his friendship to Allah's Apostle [s]. They drew him into Uthman's room. They chained his hands and legs. Then the Caliph came and began hitting Ammar on the belly till he became unconscious.
Some Muslims came and carried him to our Master Muhammad's wife, Umm Salama's house. Ammar remembered the days of torture in Makkah. He could endure as many times as what Uthman did because he was a young man. But today he was unable to endure Uthman's torture because he became an old man.
Umm Salama felt pain when she saw Ammar in that bad condition. Yet Ammar said: This is not the first day when we suffer from torture for Allah.
Uthman Banishes Abu
Uthman banished Abu Dhar to al-Rabatha Desert which is uninhabited because of its bad climate. Besides Uthman prevented the Muslims from seeing off Abu Dhar. Any how, some Companions of the Prophet went out to see off the great companion Abu-Dhar.
Ali Bin Abu-Talib, our Master Muhammad's grandsons, al-Hasan and al-Husain, and Ammar went out to see off Abu-Dhar. Then Imam Ali [a] said: May not Allah amuse those who annoy you. And He may not make safe those who have dismayed you. By Allah, if you want their world, they'll make you safe. And if you are pleased with their actions, they'll love you. Abu Dhar, his wife, and his daughter went to al-Rabatha Desert. He remembered the tradition of our our Master Muhammad [s]:
Abu-Dhar, you'll live alone, and die alone!
The Revolution
The Muslims' anger increased because of Uthman's and his rulers' behaviour. The Prophet's Companion's in Madina wrote to people every where: If you want Jihad, then come to it. Because your Caliph has corrupted Muhammad's religion.
For this reason, the delegates from Kufa, Egypt, Basra, and the like came to Madina and went to the Caliph to ask him to change his based policy. But he dismissed them.
So, they went to Ali Bin Abu-Talib, our Master Muhammad's cousin and his successor. Imam Ali [a] hoped that Uthman would come back to the laws of Islam. Thus he went to advise him:
Don't be a tool in Marwan's hand. Don't let him direct you to whatever he likes. Don't forget your position with respect to Allah's Apostle [s].
Uthman agreed to announce his repentance before people. So, he went out and apologized to people for his bad behaviour. Besides he promised them to follow a new policy Allah and his Apostle accepted. But Marwan, who was cunning, said to him:
Don't be weak before people. Threaten them! Nayylah, Uthman's wife, knew that Marwan was a bad man and that he disliked Muslims. For this reason, she said to her husband:
Listen to Ali because people love and obey him: don't listen to Marwan because people hate him. Uthman did not listen to those who advised him. So, people revolted and killed him in his palace.
Imam Ali [A]
The Muslim masses headed for Imam Ali's house. They asked him to be the Caliph. The Imam refused that and said: Look for another man. But people realized that the Imam was the only man who deserved the Caliphate. Therefore, they insisted on their attitude. Finally, the Imam agreed to shoulder this responsibility to deprive the ambitious of it.
Justice
The Muslims revolted for justice. They were angry at persecution. Imam Ali [a] was the symbol of justice. The Imam did not sadden the Muslims. On the first day, he dismissed all the bad rulers Uthman had appointed. Then he appointed good rulers. The Imam dismissed Mu'awiyah from Sham. But Mu'awiyah was always planning to control Sham first. Then he planned to control the Muslim lands in general.
So, he rebelled and announced that he would get revenge on Uthman's killers. For this reason, the Battle of Siffeen took place on the borders between Syria and Iraq. Imam Ali's army included many companions of Allah's Apostle [s]. Ammar bin Yasir, Malik al-Ashter, Abdullah bin Abbas, and others were among them.
Mu'awiyah's army included the enemies of Islam such as Marwan bin Al-Hakam, Amru bin al-Ass, bin Abi-Maayad, and those who escaped from Ali's Justice to Mu'awiyah's world.
The Unjust Group will kill You
The Muslims in both armies were always repeating our Master Muhammad [s] tradition: Ammar, the unjust group will kill you. Ammar was in Imam Ali's Army. He was over ninety years old. Nevertheless, he fought as bravely as the believing young man did. He looked at the sky and said:
Allah, if I know that you are pleased with throwing myself into the Euphrates, I'll do! Allah, I know that you are pleased to see me striving those corrupt people!
Ammar was with truth, and truth was always with him. So, he said: By Allah, if they (Mu'awiyah's Army) defeat and chase us to the Hajar date-palms, I'll say that we're right and they're wrong. When the battle broke out, Ammar addressed the fighters:
Who wants Allah's satisfaction?
Some believers accepted his words. So, Ammar led them towards the enemy. When the companions saw him passing through the enemy army, they followed him.
Although Ammar was fasting, he was fighting with great enthusiasm. In the middle of the battle, Ammar saw Amru bin al-Ass and said to him:
Amru, Woe on you! You've sold your religion for Egypt!
Namely, Mu'awiyah promised to give Egypt to Amru bin Al-Ass if the latter stood by him. Amru bin al-Ass said with trick:
No, I'm requesting Uthman's blood! Ammar said:
I firmly believe that your action is not for Allah. Then Ammar advised him: If you won't be killed today, you'll die tomorrow. And actions are according to intentions. So, correct your intentions because Allah will reward people according to their intentions.
The Trial
The Muslims were in a fix. They did not distinguish right from wrong. Their guide was Ammar because our Master Muhammad [s] said:
The unjust group will kill Ammar. Amru bin al-Ass deceived the people of Sham when he said to them:
Be patient! Ammar will come to your front! The days of the war passed, but Ammar was fighting at the front of right. He was always standing by Ali.
One day, Ammar and a believing group launched an attack. Ammar was fighting bravely. He remembered the days when he fought beside our Master Muhammad [s] . He remembered the Battles of Badr, Uhud and the other Muslims battles. Though Ammar was fasting, he went on fighting.
When the sun set, Ammar asked some water because he was thirsty. A fighter brought him a cup full of yogurt. Ammar smiled. Then he cheerfully said:
Tonight, I may die a martyr. Some fighters asked him about the secret. He said:
My dear Allah's Apostle [a] has told me:
The unjust group will kill you. And your final food in this world will be a cup of yogurt.
Ammar (May Allah be pleased with him) drank the cup of yoghurt. Then he continued fighting till he fell over the ground and became a martyr. Mu'awiyah was about to fly because of happiness. Imam Ali [a] was full of sadness and sorrow. During those moments all Muslims knew the unjust group.
Some soldiers in Mu'awiyah's Army were waiting for Ammar's coming to their front. But they saw him fighting bravely beside Imam Ali [a] till he became a martyr. So, they sneered at Amru bin al-Ass' claim. In the meantime, they took advantage of the dark and began coming to join the Imam's Army. They knew that it was the front of right.
The End
Ammar's martyrdom sounded at both fronts. Imam Ali's Army was in high spirits, but Mu'awiyah's Army was in low spirits. At that night, the Imam's Army launched a wide attack against Mu'awiyah's Army. The Imam's Army was about to win victory. But Amru bin al-Ass created a new trick. He ordered the army of Sham to raise the Koran.
They were demanding the Imam's Army to turn to Allah's Book. The fights stopped. Both armies withdrew from the Valley of Siffeen. The martyrs' bodies stayed on the battlefield. The body of Ammar, aged ninety six, stayed there too. Nowadays, when the Muslims visit that area, they can see the big shrine of that great companion, who spent all his life in striving for Islam. When Ammar became a martyr, the Muslims knew the right front during that bitter war.
Ref: Imam Reza Network
Al-Mukhtar al-Thaqafy
In the month of Rajab, 60 A.H., Mu'awiyah died. He had ruled the Muslim countries for twenty years. He killed many companions of our Master Muhammad. Hajar bin Ady al-Kindy, Amr bin al-Hamq al-Khazay, and Rasheed al Hajry were some of them.
He killed with poison Imam Hasan (the Prophet's grandson), Malik al-Ashtar, Saad bin Abu Waqas, and others. In spite of the Muslims' dissatisfaction, Mu'awiyah appointed his son Yazeed caliph. So, the Caliphate became kingdom.
The Muslims were angry with Yazeed, for he was a corrupt young man. Besides he drank alcohol and amused himself with his monkeys and dogs. The Muslims in Kufa hoped that Imam Husain would be the Caliph, for he was our Master Muhammad's grandson. Moreover, he was good, God-fearing, and a believing man. And he treated the poor kindly.
So, the Muslims sent Imam Husain hundred's of letters asking him to come to save them from persecution. Imam Husain (A.S.) was in al-Madena al-Monawwara. He did not pay homage to Yazeed, for the latter behaved badly. In the meantime, he sent his cousin Muslim bin Aqeel as his envoy to Kufa. Imam Husain asked his cousin to stay with the most loyal person in Kufa.
Kufa
The people of Kufa were waiting for Imam Husain's coming. They were tired of the Umayyads' persecution. Meanwhile, they longed for Imam Husain's justice. Muslim bin Aqeel arrived in Kufa and stayed with al-Mukhtar.
The people of Kufa heard about his arrival. The people crowded around al-Mukhtar's house to see Imam Husain's envoy. And they wanted to pay homage to establish Allah's government.
Muslim bin Aqeel read the Kufians Imam Husain's message: In the name of Allah, Most Gracious, Most Merciful From al-Husain bin Ali, To the believing Muslim people, Hany and Saeed brought me your letters.
They were your last two messengers. I have understood all that you have written. The majority of your letters have showed that there is no Imam other than me. You have said:
Come. May Allah bring us together with you to follow Guidance and truthfulness. So, I have sent you my cousin Muslim bin Aqeel. I have ordered him to write me about your attitude. If he writes me that your good people are all in agreement, I'll come, Allah willing. By my life! The Imam must conform to the Book and Justice.
The Muslims were full of hope when they heard Imam Husain's message. Al-Mukhtar paid homage to al-Husain's envoy. He promised to establish the Muslim government. He also promised to revolt against the unjust. Besides he promised to support the persecuted. Al-Mukhtar was the first to pay homage to al-Husain. Then thousands of people paid homage. Their number was eighteen thousand people.
Al-Mukhtar al-Thaqafy
Al-Mukhtar bin Abu UbAld bin Masoud al-Thaqafy was born in Tayif City, 1 A.H. Al-Mukhtar's father loyally believed in Islam. He led the Muslim Army to conquer the Persian country. An elephant killed him at the Battle of al-Jisr. So, his son Jubair led the Muslim army. He became a martyr, too.
Al-Mukhtar's house became the headquarters. The Muslims went to it every day. The spies told Yazeed bin Mu'awiyah about al-Mukhtar. They also told him about al-Numan bin Basheer al-Ansarys' mildness, the ruler of Kufa, with him.
Yazeed bin Mu'awiyah asked the advice of Sergon. Sergon was a spiteful Christian man. Sergon advised Yazeed bin Mu'awiyah to appoint Ubaidullah bin Zyyad, the ruler of Basrah, ruler over Kufa. Ubaidullah bin Zyyad arrived in Kufa
He ordered his guards to arrest Muslim bin Aqeel. Muslim bin Aqeel disappeared in a house in Kufa. Ubaidullah bin Zyyad's guards arrested al-Mukhtar. They sent him to al-Tamura. Al-Tamura was a fearful prison under the ground. Ubaidullah bin Zyyad filled the prisons with innocent people. Meanwhile he sent spies all over Kufa to look for Muslim bin Aqeel. Muslim bin Aqeel was forced to announce the revolution. Many people supported him. Muslim bin Aqeel's forces besieged the Prince's palace for several days. Ubaidullah bin Zyyad was wicked. He spread a rumour: The Shamian enormous army will come. It will destroy Kufa and kill its people. The people believed Ubaidullah bin Zyyad's rumour. They left Imam Husain's envoy alone. Muslim bin Aqeel was forced to disappear again.
Taua's House
The spies found Muslim bin Aqeel in a house which belonged to a good old woman called Taua. Ubaidullah bin Zyyad sent the police to arrest Muslim bin Aqeel. When the police asked him to surrender, he refused and began fighting alone. Muslim bin Aqeel was badly wounded. The police promised to treat him kindly. So, he handed over his sword.
The police arrested and took him to the Prince's palace. Ubaidullah bin Zyyad was full of spite. He hated Ahlul-Bait and their supporters. So, he ordered his guards to kill Muslim bin Aqeel. Besides he ordered them to kill one of his companions. The companion's name was Hany bin Urwa.
He was a leader in Kufa. Ubaidullah bin Zyyad ordered his guards to throw Muslim bin Aqeel and his companion down the palace. Ubaidullah bin Zyyad began killing and imprisoning the people in Kufa for any accusation. So, the people there were afraid.
The Battle of Karbala
Imam Husain left al-Madina al-Monawwara. He went to Mecca to perform the Hajj. Yazeed bin Mu'awiyah knew about al-Husain's travel. He sent some spies to kill him. So, Imam Husain decided to leave Mecca. He said:
"I don't want them to violate the Holiness of the Kaaba
Imam Husain headed for Kufa. On the way, he heard that Ubaidullah bin Zyyad's guards killed Muslim bin Aqeel, Hany, Qais bin Muzahir al-Saidawy, and others.
A thousand horsemen surprised Imam Husain's caravan. They prevented it from advancing towards Karbala. Then the military battalions came successively. Their number was four thousand fighters. Seventy persons came with Imam Husain. They were his family and his supporters.
When Ubaidullah bin Zyyad's army asked Imam Husain to surrender and to pay homage to Yazeed bin Mu'awiyah, he said his famous words:
"Abasement is far away from us!"
Imam Husain was ready to die a martyr for Islam. In the morning, Muharram 10th, the Battle of Karbala took place. Thousands of fighters launched a savage attack against Imam Husain and his companions.
They faced the attack bravely. Strong fights took place. They astonished the enemies. Only seventy fighters were fighting from the early hours of the morning till afternoon. All of Imam Husain's companions passed away. Imam Husain was alone. Still he attacked Ubaidullah bin Zyyad's army. He was fighting bravely. Ubaidullah bin Zyyad's Army killed Imam Husain. It beheaded the martyrs, tied their heads to the spears, and burnt the tents. Then it took the women and the children prisoners.
Al-Husain's Head
Al-Shimr beheaded al-Husain and gave his head to Ubaidullah bin Zyyad. The people saw Imam Husain's head. They felt pain because they did not support him. Ubaidullah bin Zyyad ordered some guards to bring al-Mukhtar. Seeing al-Husain's head, al-Mukhtar said with pain:
"Alas! Alas!"
Then he thought about a revolution to punish the criminals.
Maitham al-Tammar
Maitham al-Tammar was a good man. He was one of Imam Ali's companions. From the Imam's knowledge, he learnt a lot. Maitham al-Tammar was in the same prison with al-Mukhtar. One day al-Mukhtar said to him:
"Ubaidullah bin Zyyad, the unjust man, had killed the Grandson of Allah's Apostle so, he will kill us!"
Maitham al-Tammar said:
"My dear Ali (A.S.) has said to me:" 'They will tie you to a date-palm trunk. Then they will kill you. They will release al-Mukhtar from prison. He will kill the unjust tyrant. He will kick his face with his leg.' "
Safyyah
Safyyah was al-Mukhtar's sister. She was the wife of Abdullah bin Umar bin al-Khattab. Abdullah bin Umar bin al- Khattab had good relation with Yazeed bin Mu'awiyah. So, he asked him to release al-Mukhtar. Ubaidullah bin Zyyad decided to kill al-Mukhtar. But Yazeed bin Mu'awiyah sent a man quickly to him. He ordered him to release al-Mukhtar.
Ubaidullah bin Zyyad read Yazeed bin Mu'awiyah's message. He obeyed him. So, he released al-Mukhtar. He said to him rudely: "You must leave Kufa within three days. If you do not leave it, I will kill you."
So, al-Mukhtar headed for Mecca.
Abdullah bin al-Zubair
Abdullah bin al-Zubair appointed himself caliph. The people paid him homage. Some people liked him. Some disliked the Umayyads. Al-Mukhtar knew that Abdullah bin al-Zubair was ambitious. Anyhow, he paid him homage because he hated the Umayyads. Yazeed bin Mu'awiyah had killed Imam Husain and captured his family.
So, the people of al- Madina al-Monawwara, the majority of the Prophets companions were with them, revolted against him. Muslim bin Akkaba, whom the people called Mujrim bin Akkaba, headed the Shamian army.
He attacked al-Madina al-Monawwara and the Prophet's Holy shrine. He committed massacre. The number of the killed was more than fifteen thousand people. He violated the women. Then he put them in the markets for sale. After that massacre, Yazeed's Army headed for Mecca to occupy it.
Al-Mukhtar defends Allah's House
Mujrim bin Akkaba headed the Shamian Army. On the way to Mecca, a scorpion stung him. He died. So, al-Husain bin Numair, who took part at Karbala massacre, headed the army. The Shamian Army besieged the Holy Mecca.
The soldiers occupied the nearby hills and mountains. The soldiers placed their Majaneeq (in ancient times, machines for throwing fire in war). Al-Husain bin Numair ordered his soldiers to attack Madena:
"Throw fire at them!"
A soldier said:
"Leader, they are meeting in the Kaaba!"
The leader commanded the soldiers with spite:
"Throw fire at the Kaaba!"
The soldiers did. The fire dropped on the houses and the mosques. The walls of the Kaaba caught fire. After the heavy fires, al-Husain bin Numair ordered the horsemen to break into Mecca. He also ordered them to kill the passers-by. The infantry, heavily armed, followed the horsemen.
They advanced towards Mecca. Violent fights took place in the Kaaba. Al-Mukhtar was defending Allah's House against the invaders. He forced them to retreat. A horseman came from Damascus while the violent fights were going on. The horsemen met al-Husain bin Numair. He said to him:
I've sad news." "Say." "Caliph Yazeed bin Mu'awiyah has died! "What?"
Al-Husain bin Numair was surprised to hear the news. He asked the horseman to keep silent. But the news quickly spread among the Shamian soldiers, who were tired of the siege. They were displeased with attacking the Kaaba, Allah' House, because they turned their faces toward it when they said their prayers.
Al-Mukhtar comes back to Kufa
Al-Husain bin Numair withdrew his forces. He headed for Damascus. So, the siege was over. After four years' stay in Madena, al-Mukhtar decided to come back to Kufa. After Yazeed's death, Ubaidullah bin Zyyad escaped to Damascus.
The people of Kufa took advantage of the situation and supported Abdullah bin al-Zubair. Abdullah bin al-Zubair appointed Abdullah bin Mutea, ruler over Kufa. Some rulers who took part at Karbala massacre supported the new ruler.
One day, one of them said: "
Your Highness, the Prince, al-Mukhtar is more dangerous than Sulaiman. Sulaiman went out to Kufa to fight the Shamian people, but al-Mukhtar wants to announce his revolution in Kufa. He wants to get revenge on Imam Husain's killers."
Another said:
"I think you have to imprison him."
The Prince accepted their ideas. Thus, he imprisoned al-Mukhtar.
Sulaiman bin Sird
Sulaiman bin Sird was a good companion. He and the Kufians felt pain because they did not support Imam Husain at the Battle of Karbala. For this reason, he asked them to turn to Allah in repentance.
Four thousand Muslims followed him. He formed an army. He announced his revolution against the Umayyads, who killed Imam Husain and captured his family. Although the soldiers were few in numbers, they were very eager to start the fight. First, they visited Imam Husain's tomb and wept very much.
Then they headed for Sham. Ubaidullah bin Zyyad formed an army of eight thousand soldiers. Violent fights took place. The two armies met at Ain al-Warda on the borders between Iraq and Sham. Sulaiman bin Sird passed away during the fights. Ryfaah bin Shaddad headed the army after Sulaiman bin Sird. Then he decided to withdraw the army to Kufa.
Al-Mukhtar sends a Message
From his prison, al-Mukhtar sent a message to Ryfaah and his companions. The message was as follows:
"Allah has made your reward greater. He has decreased your sins for fighting the unjust. Allah will reward you."
Ryfaah answered al-Mukhtar's message. In it he said:
"We are ready to break into the prison to release you!"
Al-Mukhtar ordered them not to do that.
Al-Mukhtar announces Revolution
Abdullah bin Umar bin al-Khattab interceded for al-Mukhtar again. He was released. Having left prison, al-Mukhtar began calling up the people to punish the persons who committed Karbala massacre. In the meantime, he received a letter from Muhammad bin al-Hanafiyah, Imam Ali's son. In his letter, Muhammad announced his support to al-Mukhtar.
Muhammad's attitude encouraged people to stand by al-Mukhtar. Ibraheem al-Ashtar, a brave senior army leader, joined al-Mukhtar. The revolutionaries fixed time to announce the revolution. The time was Thursday night, Rabi al-Awwal 14th, 66 A.H. The spies were reporting about al-Mukhtar's movements. Meanwhile, the police were roaming through the streets in Kufa.
The Revolution breaks out
On Tuesday night, Rabi al-Awwal, namely two days before the revolution, on the way to al-Mukhtar's house, Ibraheem al-Ashtar and some of his friends came across a patrol. The Commander of the patrol said:
"Who are you?"
Ibraheem al-Ashtar answered:
"I'm Ibraheem al-Ashtar"
The Commander of the patrol said:
"Who are those with you? Have you permission to go out at night?" "No." "We must arrest you!"
Ibraheem al-Ashtar was forced to attack the Commander. He killed him. The rest of the patrol ran away. Ibraheem al-Ashtar and his friends hurried to al-Mukhtar. They told him about the accident. Ibraheem al-Ashtar said to al-Mukhtar:
"You must announce the revolution at once!"
Al-Mukhtar said:
"What has happened?" "I have killed the Commander of the patrol. It's important to announce the revolution at once."
Al-Mukhtar became cheerful and said:
"May Allah make you happy! This is the beginning of the conquest!"
The Revenge
Al-Mukhtar ordered his followers to make fires. The fires were a sign of the revolution. At midnight, the Kufians woke. They heard the revolutionaries repeating slogans. The revolutionaries went to al-Mukhtar's house. Street clashes took place in Kufa. The Ruler's soldiers and the police surrendered. Then the Ruler himself escaped to al-Hejaz.
In Kufa Mosque
Al-Mukhtar went up the pulpit. He announced the aims of the revolution:
"I'll conform to Allah's Book and to His Apostle's Sunnah. I'll take revenge on Imam Husain's killers I'll fight against those who have broken Allah's laws. I'll defend the weak against the strong."
Al-Mukhtar wanted to follow Imam Ali's just policy. So, the people were full of happiness. The Umayyads were racists. They preferred Arabs to non-Arabs. For this reason, al-Mukhtar abolished racial discrimination. He adopted justice instead.
The Victory
After the Battle of Ain al-Warda, the Umayyad Army went on advancing towards Kufa. It occupied Mousal City. Then it headed for Kufa.
Al-Mukhtar formed an army of three thousand fighters. Yazeed bin Anas, a brave, good, old man headed the army Reaching Mousal suburbs, al-Mukhtar's Army met the Umayyads' one at two battles. It won the two battles. Then Yazeed bin Anas died. His death affected his fighters' spirits. They were afraid of the Umayyads' Big Army. Thus, they decided to come back to Kufa.
The Rumours
Imam Husain's killers rumoured that al-Mukhtar's army was defeated. They also rumoured that Yazeed bin Anas was killed at the battle. So, al-Mukhtar formed an army of seven thousand fighters. He ordered Ibraheem al-Ashtar, a brave leader, to head the army.
The army left Kufa. Al-Mukhtar's enemies took advantage of the situation. They plotted against al-Mukhtar's government. The rebels besieged the Prince's palace. In spite of the siege, al-Mukhtar sent a horseman to Ibraheem al-Ashtar. The horseman told him to come back.
After three days' siege, the rebels were astonished to see the army coming back. The army could end the Mutiny quickly. It arrested some plotters. And some escaped. The army executed Harmala bin Kahil, who killed Imam Husain's baby. It arrested and executed Sanan bin Anas, who took part in Imam Husain's killing. And it executed Amr bin Saad, who led the Umayyad Army at Karbala massacre. Shibth bin Riby escaped to Basrah. Shimr bin Zil- Jawshan also escaped. The army chased him. It found him at a village in Wasit and executed him. Al-Shimr himself had beheaded Imam Husain. He took his head to Kufa and Damascus.
Al-Mukhtar thanks To Allah
Al-Mukhtar was a good man. He fasted to thank Allah for His blessings. Allah granted him victory over the Prophet's enemies, who killed his grandson and robbed his family of their possessions. Al-Mukhtar thought that Allah's blessings are countless. Concerning this, Allah, the Glorified, said:
"And if you count Allah's favours, you will not be able to number them."
So, al-Mukhtar fasted for most days of the year.
The Battle of al-Khazar
Ibraheem al-Ashtar's Army reached al-Khazar River. There he met Ubaidullah bin Zyyad's Army. Violent fights took place between the two sides.
The Kufian Army fought bravely. Some commandos made a brave attack against the Umayyads' headquarters. They killed senior leaders such as Ubaidullah bin Zyyad and al-Husain bin Numair. Anyhow, Ibraheem al-Ashtar's Army defeated Ubaidullah bin Zyyad's. Al-Mukhtar's victory spread all over the Muslim cities. The Muslims became happy when they heard about Ubaidullah bin Zyyad's killing.
The Battle of al-Khazar suited Allah's Words:
"How often has a small party vanquished a numerous host by Allah's permission"
Ibraheem al-Ashtar's small army defeated Ubaidullah bin Zyyad's big one.
Abd al-Malik bin Marwan
Al-Mukhtar made peace with Abdullah bin al-Zubair to unite efforts against the Umayyads, the enemy of Islam. Still Abdullah bin al-Zubair was ambitious. He was afraid of al-Mukhtar's increasing power and popular base, for he could end the persons who committed Karbala massacre. Yazeed bin Mu'awiyah died. His son Mu'awiyah succeeded him.
Mu'awiyah bin Yazeed bin Mu'awiyah was a believing young man. He admitted that his father was bad. Therefore, he resigned from the Caliphate.
Marwan bin al-Hakam was ambitious. He took advantage of the situation. So, he became the ruler. He ruled for six months. He died. Then his son Abid al-Malik succeeded him. Abd al-Malik bin Marwan sent a big army to occupy al-Madina al-Monawwara. Al-Mukhtar heard about the army.
He formed an army of three thousand fighters to save the Prophets' City. Apparently, bin al-Zubair sent an army of two thousand fighters to defend Madina against Abid al-Malik's Army. Abdullah bin al-Zubair's real aim was to attack al-Mukhtar's Army. Al-Mukhtar's soldiers were busy fighting. Bin al-Zubair's army took advantage of the situation.
It attacked al-Mukhtar's soldiers. It killed some soldiers. The rest escaped to the desert. They died of hunger and thirst. Bin al-Zubair disliked the Alawids. He brought them together near a mountain outside Mecca. He prevented them from leaving that place. Besides he demolished their houses. Al-Mukhtar sent five thousand fighters to raise the siege. He released the Alawids and rebuilt their houses.
Musab bin al-Zubair
Abdullah bin Al-Zubair thought about a new, strict ruler to appoint over Basrah. He chose his brother Musab to carry out the task. Musab bin al-Zubair arrived in Basrah. He addressed its people: "Some people have told me that you surname your rulers. Before you surname me, I have surnamed myself al-Jazzar (Butcher)." Some persons killed innocent people. They escaped from al-Mukhtar's justice. They began urging Musab to fight al-Mukhtar.
The Martyrdom
Musab formed a big army and headed for Kufa. He took al-Mukhtar by surprise. Ibraheem al-Ashtar was in Mousil City. Al-Mukhtar faced Bin al-Zubair with his small army.
The two sides won victories during the first fights. Bin al-Zubair's Army launched a strong attack. It forced al-Mukhtar's army to come back to Kufa. Musab's Army followed al-Mukhtar to Kufa. It besieged his palace.
The siege went on for four months. Al-Mukhtar tried to raise the siege. He ordered the Kufians to make street clashes. But they disobeyed him. On Ramadhan 14th, 61, al-Mukhtar decided to leave his palace. He said to his companions:
"The siege will weaken us more and more! Let's go out to die martyrs."
Only seventeen persons obeyed al-Mukhtar. They went out to fight the big army that surrounded the palace. Al-Mukhtar was sixty-seven years old. He fought bravely. Then he died a martyr for Islam. Musab cheated the persons who stayed in the palace. He promised not to harm if they came out. When they opened the gates of the palace, he ordered his soldiers to kill them all. Meanwhile, he executed seven thousand people on one day. It was a horrible massacre. The Kufians had never seen it before.
The Believing Women
Musab ordered his soldiers to arrest al-Mukhtars wife. Her name was Umra. Her father's name was al-Numan bin Basher al-Ansary. She was a believing woman. Musab asked her to disown her husband. She said:
"I won't disown him. He fasted at day. He said his prayers at night. He sacrificed himself to Allah and His Apostle. He took revenge on Imam Husain's killers."
Musab said with a threat:
"I'll kill you."
The believing woman said:
"To die a martyr for Allah is better than this world. I'll die and enter the Paradise! I prefer Imam Ali's to everything!"
Musab decided to kill her. In the dark, a person took her to a place between Hira and Cuba. In that desert the person beheaded her. She died a martyr for Imam Husain's aims. Al-Mukhtar and his wife passed away. They wrote a bright page in the history of Jihad. The page has illuminated the way for generations
Ref: Imam Reza Network
Al-Mikdad
In Ramadan, 2 A.H., 313 Muslim fighters went outside Madina to attack a Quraishi trade caravan coming from Shaam. The caravan was very big. It had one thousand camels. Abu Sufyan, the enemy of Islam, led it.
When the Muslims immigrated from Makkah to Madina, the polytheists attacked and robbed their houses. For this reason, the Prophet [s] wanted to bring back the Muslims' money. Besides he wanted to punish the Quraish. So, he began threatening their trade caravans.
The Muslims camped near Badr wells. They were waiting for the arrival of the caravan. After a period of time, they heard bad news. The news was that Abu Sufyan changed the course of the caravan.
Meanwhile, the Quraish were preparing a big army with good weapons to save the caravan from the Muslims. The Muslims went out to control the trade caravan. They were not thinking about facing the big army.
Our Master Muhammad [s] asked his companions' opinions. Umar bin al-Khattab stood up and said:
It's Quraish and its disloyalty (i.e. the Quraish are always disloyal). By Allah! It (the Quraish) has not become abase since it became strong. And it has not believed (in Allah) since it disbelieved (in him).
The Muslims were very worried when they heard Umar's words. Moreover, some of them thought about coming back to Madina. During those sensitive moments, al-Miqdad bin al-Aswad al-Kindy stood up and said with enthusiasm:
Allah's Apostle, go on obeying Allah's order! We'll support you! By Allah, we won't say as the Jews had said to their prophet: You and your lord, go and fight! We'll stay here! We say: You and your lord, go and fight! We'll fight with you.
Happy expression appeared on our Master Muhammad's face. Then the Prophet [s] said to al-Ansar: What shall I do? Saad bin Maadh answered:
Allah's Apostle, we've believed in you, we've believed you. We've confessed that which you you've brought is true. We've promised to hear and obey! Then, Allah's Apostle, go on what you've wanted! By Allah! If you asked us to cross the Red Sea, we would do!
The Muslims were full of enthusiasm. They got ready to face the polytheists with hearts filled with faith. The fight started. The Muslims won it. Then they came back and remembered al-Miqdad's words.
Who was al-Miqdad?
Al-Miqdad belonged to Kunda's tribe. He escaped from his tribe and inhabited Makkah. There he belonged to a man called al-Aswad bin Abid Yaqut al-Zuhry. So, people called him al-Miqdad bin al-Aswad.
In connection with al-Miqdad, this verse came down from the sky: Call them with their fathers' names For this reason, people called him al-Miqdad bin al-Aswad.
Islam rose from the top of the Hiraa Mount. Al-Miqdad became twenty-four years old. He heard about our Master Muhammad's mission. He hurried to believe in the new religion. He kept his Islam a secret.He met our Master Muhammad [s] secretly. Thus, he was among the earlier Muslims. He always felt the Muslims' sufferings.
The Migration
Our Master Muhammad [s] ordered his companions to immigrate to Madina. They immigrated one by one or group by group. Then Allah, the Glorified, ordered His Apostle to immigrate to Madina. Al-Miqdad rejoiced at the safety of Allah's Apostle.
He admired the Muslim young man Ali bin Abu-Talib [a] who sacrificed his life to save our Master Muhammad [s] from polytheists' swords.
When our Master Muhammad [s] immigrated to Madina, the polytheists attacked and robbed the Muslims' houses. So, our Master Muhammad [s] thought about threatening the Quraishi trade caravan as a punishment.
Hamza bin Abdul-Muttalib headed the first company and went towards al-Ays area near the Red Sea. There he met the polytheistic troops headed by Abu Jahal. No fight took place because some Arab leaders mediated between the two parties.
In Shawwal, 1 A.H., another company went out. The number of the company was sixty fighters. Its aim was to get to Rabgh Valley to threaten the Quraishi trade road between Makkah and Shaam.
In Makkah
Al Miqdad decided to join the polytheistic troops. He took advantage of the condition to immigrate to Madina. Utbah bin Ghazwan became Muslim secretly. Al-Miqdad headed for him.
They agreed on joining the polytheistic troops.
Abu Sufyan led two hundred fighters and headed for Rabgh Valley. There, the polytheists met the Muslim company. The two sides reciprocated arrows.
In the meantime, the polytheists were surprised to see two of their fighters running towards the Muslim company. Besides, they heard the Muslims' yells sounding in the desert:
Allah is great! Allah is great!
Then Abu-Sufyan knew the runaways' names. They were al-Miqdad and Utbah bin Ghazwan. Abu-Sufyan was full of spite. He ordered his fighters to come back to Makkah. He was afraid that there might be secret Muslims among his fighters.
In al-Madina al-Munawwara
Al-Miqdad lived happily in Madina The Muslims were full of faith, for the Prophet [s] treated them all kindly. Our Master Muhammad [s] was very careful of the Muslims.
He was always thinking about their security and future in here and hereafter. Al-Miqdad was deeply believing. He loved Allah's Apostle. He was always going with him to wage holy war against the polytheists.
One day, the polytheists attacked Madina pastures and robbed them of their cattle. So, our Master Muhammad [s] asked the Muslims to chase them. Al-Miqdad was among the first Muslims who obeyed the order of Allah's Apostle. Our Master Muhammad [s] led two hundred horsemen to chase the attackers, but they ran away. After the Prophet [s] had dismayed the polytheists, he came back to Madina. That raid was named Badr Minor Battle.
Battle of Badr
Near Badr wells, the Muslims heard that the polytheists would form an army. Besides Abu Jahal led the army. Our Master Muhammad [s] asked his companions' opinions. Some companions advised him to come back to Madina.
Meanwhile the Muslims were very worried. During those moments, al-Miqdad stood up and said enthusiastic words. The words made the Muslims full of faith. When the fight broke out, the Muslims fought bravely.
In the meantime, our Master Muhammad [s] asked Allah to grant His believing slaves a victory. After only a few hours, the Muslims could defeat the polytheists.
Allah took revenge on Abu Jahal and Umayyah bin Khulaif, for they had tortured the Muslims. Besides, the Muslims captured some polytheists, such as al-Nadhar bin al-Harith, Akabah bin Abu-Myad, and others.
Al-Miqdad captured al-Nadhar bin al-Harith.
The Muslims took the prisoners of war and headed for Madina.
When they reached al-Atheel area, the Prophet [s] ordered a Muslim to kill al-Nadhar bin al-Harith. Al-Nadhar bin al-Harith had tortured the Muslims in Makkah.
So, the Muslims prayed for Allah to save them from him. For this reason, Allah's Apostle ordered Ali bin Abu Talib [a], the hero of Islam, to kill al-Nadhar bin al-Harith to save the deprived Muslims from his torture.
Al-Miqdad said:
Allah's Apostle, he's my prisoner!
The Prophet [s] knew that al-Miqdad wanted ransom. So, he raised his hands towards the sky and said:
Allah make al-Miqdad rich with your favour!
Al-Miqdad became satisfied with the prophet's prayers. So, he handed the enemy of Islam and of humanity to the Muslims to punish him.
The Prophet [s] asked his companions to treat the prisoners of war kindly. Besides he released some prisoners without ransom because they were poor. And he asked the prisoners who could read and write to teach the Muslims' children as ransom.
The Battle of Uhud
After their defeat at the Battle of Badr, the polytheists decided to take revenge on the Muslims. So, they formed a big army. The number of the army was three thousand fighters.
The polytheists advanced towards Madina. When they reached it, they left their camels and horses to graze on its pastures. They did that to challenge the Muslims.
The Prophet [s] asked the advice of his companions. Some companions advised him to stay at Madina, and some advised him to go out of it. The Muslim young men were eager to start the battle outside Madina.
So, the Prophet [s] decided to go out of Madina. The Muslim army got to Uhud Mount. There, the Prophet [s] prepared his troops to start the battle.
The Prophet [s] ordered the best fifty bow men to stay on al-Ainain Mount, a small mountain, to guard the Muslims from the back.
When the battle broke out, the polytheists horsemen tried to attack the Muslims from the back. So, the bow men faced them, stopped their attack, and forced them to withdraw.
The polytheists tried three times, but they failed because the Muslim horsemen headed by al-Miqdad faced their attack and fought them bravely.
The polytheists headed by Khalid bin al-Waleed came back to their positions. During those moments, the Prophet [s] ordered the Muslims to launch an opposite attack to drop the polytheists' banner to weaken their spirits.
Strong fights took place around the banner. When the banner dropped from a fighter's hand, another raised it. Finally, the banner dropped.
So, the Muslims defeated the polytheists. The polytheists ran away. Their idol fell off the camel. The bow men saw the polytheists running away. And they saw their Muslim brothers chasing them and collecting booty.
They came down the mountain. Their leader reminded them of our Master Muhammad's advice, but they said:
The polytheists have run away There's no need to stay
During that moment Khalid bin al-Waleed and his horsemen launched a severe attack. So, the remaining bow men could not resist the attack. The polytheist horsemen took the Muslims by surprise.
Hence, the Muslims were in chaos. In the meantime, some Muslims were killed and others were wounded. When the polytheists saw the Muslims' chaotic condition, they came back and carried their banner.
So, the Muslim Army was between two forces. The horsemen were at their back, and the infantry were in front of them. The polytheists tried to kill our Master Muhammad [s] to destroy Islam totally.
But the sincere companions such as Ali bin Abu-Talib [a], al-Miqdad, al-Zubair, Mus'ab bin Umair, Abu-Dujana al-Ansary, Sahal bin Hunaif and others resisted the polytheists bravely. They defended the Prophet [s] against them.
Our Master Muhammad [s] decided to withdraw his troops to Uhud Mount to defend themselves against the polytheists easily. While the Prophet [s] and his troops were withdrawing, they fought the polytheists till they reached Uhud heights. So, after a while, the polytheists stopped their attacks.
The Great Lesson
The Battle of Uhud was a lesson for the Muslims. They learnt a lot from it. They learnt how to obey the Prophet [s] at any rate, for obedience to him meant victory, and disobedience meant defeat. Our Master Muhammad [s] was badly wounded.
The reason was that he ordered the bow men not to leave their place on al-Ainain Mount at any rate, but they forgot his order. The Arab tribes scorned the Muslims' shaken reputation.
Meanwhile, the hypocrites and the Jews rejoiced at their misfortune. For this reason, our Master Muhammad [s] wanted to restore Islam to its reputation. So, he reorganized his troops to chase the polytheists.
Hamraa al-Asad
Though wounded, the Muslims obeyed and supported the great Prophet [s]. So, he took them and headed for a place called Hamraa al-Asad.
The Jews were surprised to see the Muslims going with enthusiasm to face the polytheists army a day after the battle of Uhud. The polytheists thought about attacking Madina again to destroy Islam completely.
So, Abu-Sufyan had camped at al- Rouhaa. Abu-Sufyan heard about the Muslim Army's coming. He was worried, for he knew that the Muslims' defeat was because of the bow men's neglect. So, he withdrew his fighters to Makkah.
He tried to frighten the Muslims. Thus, he sent them his threats to Hamraa al-Asad. The Muslims did not pay attention to his threats. They went on camping at Hamraa al-Asad for three days. They were burning fire at night to challenge the polytheists. Abu-Sufyan was afraid. So, he ordered his troops to withdraw to Makkah.
Thus, our Master Muhammad [a] could restore Islam to its former reputation in the Arab Peninsula. Allah loves Him Al Miqdad deeply believed in Allah and His Apostle. So, our Master Muhammad [s] said about him and about some of his companions:
Allah has ordered me to love four (persons), and He has told me that He loves them. The persons are Ali, al-Miqdad, Abu-Dhar and Salman.
Our Master Muhammad [s] passed away. Some companions were certain that his successor would be Ali bin Abu-Talib [a]. Still some Muhajireen and Ansar held a meeting in Bani Saaida's Saqifa (Shelter). There was a serious competition for the Caliphate.
Finally, Abu-Bakr was appointed caliph. Al-Miqdad, Salman, Ammar, Abu-Dhar, Abu-Ayoob al-Ansary, al-Abbas bin Abdul-Muttalib, and others were surprised at that appointment. So, they stood by Imam Ali bin Abu Talib [a].
The Imam insisted on his attitude. His wife Fatima al-Zahra, our Master Muhammad's daughter, supported him. Fatima al-Zahra was displeased with what had happened after her great father's passing away.
She passed away six months after Abu-Bakr's Caliphate. Imam Ali [a] was forced to acknowledge Abu Bakr to avoid disunity Then the other companions acknowledged him, too. Al-Miqdad paid homage and began waging holy war.
He taught people the Qur'an. His reading became famous all over Shaam. Al-Miqdad stayed loyal to Allah and His Apostle. He did not change his opinion.
The Second Caliph appointed six persons. They were Ali bin Abu-Talib [a] Uthman bin Affan, Abdul-Rahman bin Auf, Saad bin Abi-Wakkas, al-Zubair bin al-Awam, and Talha bin Abdullah. The appointed persons held a meeting to elect one of them caliph.
Some Companions hoped that Imam Ali [a] would be elected. Thus al-Miqdad shouted to make the appointed person hear: If you appoint Ali caliph, we'll hear and obey. Ammar bin Yasir supported al-Miqdad. But the ambitious persons played an important role. So, Uthman was appointed caliph.
The End
Al-Miqdad saw Uthman deviating from the Prophet's behaviour. However, he stayed loyal to his religion. He became ninety years old. Then he passed away.
Ja'far al-Tayyar, the Owner of the Two Wings
The Beginning
Abu Talib, Shaikh al-Bat-ha, missed his nephew our Master Muhammad [s]. So, he went to look for him. He was not alone. His son Ja'far aged twenty was with him. Shaikh al-Bat-ha and his son went to the hills near Makkah. They found him there.
Our Master Muhammad [s] was praying humbly. Ali, the young man of Islam, was praying on his right. They were not afraid of anyone but Allah. They were praying for Allah, the Creator of the skies and the earth, the Creator of creatures,
While they were praying, their number was a pitiful sight. Abu Talib turned to his son and said: Join your cousin's wing
Namely, stand on his left hand, for Ali has stood on his right hand. The bird can't fly but with two wings. This means that Abu Talib, the Prophet's uncle, did not want our Master Muhammad [s] to stay with one wing. Since then, Ja'far's name has appeared in the bright history of Islam.
Ja'far bin Abu Talib was born about 25 years after the Year of the Elephant. He was 10 years older than his brother Ali. He was about 20 years younger than our Master Muhammad [s].
Ja'far bin Abu Talib looked like our Master Muhammad [s]. He lived with his cousin al-Abbas. Abu Talib had a big family. Our Master Muhammad [s] wanted to relieve his worries. So, he took Ali to his house. Al-Abbas took Ja'far to his house.
The light of Islam illuminated the sky of Makkah. Our Master Muhammad [s] invited the bewildered to the New Light. He invited the defeated and the oppressed to the religion of salvation and freedom. He invited the drowning in the darkness of ignorance to the light of Islam.
But the Quraishi tyrants did not listen to the voice of Islam and the Call of the Sky. So, they began fighting our Master Muhammad [s] and those who believed in him. They wreaked their wrath upon the weak Muslims. They whipped Bilal al-Habashy, Summayya, Yasir, and other Muslims. They whipped them for no sin but because they said:
Our Lord is Allah.
The Immigration to Habasha
One night the Muslims met Allah's Apostle. He was sad to hear that the Muslims were suffering from torture So, he said to them: There's a just King in Habasha. Immigrate to his country. Stay there till Allah drives away your worries.
The idea of immigration shone in the believers' hearts as the sun shone to fill the earth with light and warmth.
At midnight, a small group crept into the land of Habasha (Ethiopia), via the Red Sea. The Muslim immigrants stayed there.
In the meantime, the Quraish increased their torture against the Muslims who stayed in Makkah. So, they were in a fix.
At that critical time, our Master Muhammad [s] ordered his cousin Ja'far to lead a bigger group of Muslims to Habasha.
The number of the new group was over 80 Muslims. Ja'far began leading the immigrating caravan towards the coasts of the sea.
The sea was calm. The wind was gentle. The immigrants reached the coasts of the sea. Allah, the Almighty, wanted a ship to pass by them. The ship was going from Jeddah to Habasha. Ja'far asked her Captain to take them there. The Captain accepted.
The ship set out plowing the sea. The Muslims thanked Allah, who turned their fear into safety to worship Him only.
Ja'far himself was visiting the immigrants, especially the children. His wife Asmaa bint Umayys was visiting the women.
Days and nights passed. The ship anchored at the coasts of Habasha. The Muslims reached the land where our Master Muhammad [s] had ordered them to immigrate.
The Muslims were always praying to Allah freely. No one prevented them from that. During their prayers, they were always asking Allah to grant our Master Muhammad [s] and his Muslim brothers victory over the unjust Quraishi tyrants.
But the news that reached them was sorrowful. Yasir and Summayyah became martyrs under torture, They were in pain to hear about the torture that was happening to their brothers. But they firmly increased their belief.
In Makkah
Abu Jahal, who had a spite against our Master Muhammad [s], was always planning to destroy Allah's religion. He wanted to put out the candle of Islam so that people would live in darkness and ignorance.
But Allah's religion spread as the scent of roses did. It made happiness enter hearts as spring did.
One day, the Quraishi leaders held a meeting in Darul Nadwa. They were thinking about a way to extinguish the light of Islam. Umayyah said:
I'll make Bilal a lesson for slaves so that they'll not think about entering Muhammad's religion.
Abu Jahal said: We'll go on banning Bani Hashim till they die of hunger or they give us Muhammad to kill him.
Abu Sufyan said: But what shall we do for those who escape from Makkah and go to Habasha?
Abu Jahal said: We'll bring them back.
How?
We'll send our friend al-Najashy lots of gifts. So, he'll accept our request.
Who will go?
We'll send a clever man to negotiate with al-Najashy.
After several weeks, they decided to send a delegation to bring back the runaway persons.
In al-Najashy's Presence
In the morning, Amru bin al-Ass and Amarah bin al-Waleed headed for the sea holding gifts to al-Najashy, the King of Habasha.
The delegates crossed the sea with a ship. They reached the land of Habasha. They came to the King's palace.
Amru bin al-Ass said to the guards of the palace: We're the Quraishi delegates holding gifts to the King.
Al-Najashy greeted the delegates and accepted the gifts of the Quraish. The priests received their gifts, too. The King asked them about the purpose of their visit.
The delegates said: Some foolish persons have taken refuge in the land of Habasha. They've abandoned their fathers' and grandfathers' religion. They haven't accepted the King's religion. Rather; they've brought a new religion. Neither you nor we have known it. We, the Quraishi noblemen, have come to bring them back and to educate them.
The King of Habasha was just and wise man. So, he said: How can I hand you the people who have chosen my country and asked me for help? But I'll ask them some questions. If their thoughts are corrupt; if they are deviated, I'd hand them to you. Otherwise, I'd leave them to live in my country.
Al-Najashy sent for the immigrants. They came. Ja'far bin Abu Talib was in advance. They came into the palace and stood in front of the King.
The Habashian people bowed when they met the King. So the Habashian and the delegates bowed to the King. The Muslims did not bow; their heads remained high raised.
Al-Najashy asked the Muslims: Why don't you bow to me?
Ja'far answered: We don't bow to anyone but Allah.
The King said: What do you mean?
Ja'far answered: Your Majesty; the King, Allah has sent us an Apostle. The Apostle has ordered us not to bow to anyone but Allah. He has also ordered us to pray and to pay zakat.
Amru bin al-Ass said evilly: They're breaking the King's religion!
Al-Najashy asked him to keep silent; and asked Ja'far to go on. Ja'far politely said: Your Majesty, the King, we were ignorant people. We worshipped the idols. We ate dead animals. We did bad actions and abandoned our relatives. We mistreated our neighbors. The strong oppressed the weak. So Allah has sent us an Apostle. We know his ancestors and his truthfulness. We know that he is pure and trustworthy So, he has invited us to worship the Only Allah. He has ordered us to avoid what we and our fathers had worshipped. He has ordered us to be truthful and to give the trusts to their owners. He has ordered us to visit our relatives, to be good neighbors, to stop bad actions and shedding blood. He has prevented us from atrocities, falsehood taking the orphan's money and speaking evil of the married women. He has ordered us to worship Allah only and not to be polytheists. He has ordered us to pray, to give alms, and to fast.
Your majesty; the king, we've believed him and followed what he has brought from Allah. So, we've worshipped Allah only- we're not polytheists.
But our people have aggressed against us. They've tortured us. They've prevented us from our religion to worship the idols again.
After they had persecuted us, we came to your country. We've preferred you to others. We want to live in your country. Thus, your majesty, the king, we ask you to treat us justly.
Al-Najashy said politely: Have you anything of what your Prophet has brought?
Ja'far politely said: Yes.
Al-Najashy said: Read me something.
Ja'far began reading some verses of the Chapter of Maryam: And mention Maryam in the Book when she drew aside from her family to an eastern place. So, she took a veil (to screen herself) from them; then We sent to her Our Spirit, and there appeared to her a well-made man. She said: Surely I fly for refuge from you to the Beneficent God, if you are one guarding (against evil). He said: I am only a messenger of your Lord: That I will give you a pure boy. She said: When shall I have a boy and no mortal has yet touched me, nor have I been unchaste? He said: Even so; your lord says: It is easy to me: and that We may make him a sign to men and a mercy from us; and it is a matter which has been decreed. So, she conceived him; then withdrew herself with a remote place and the throes (of childbirth) compelled her to take herself to the trunk of a palm tree. She said: Oh, would that I had died before this, and had been a thing quite forgotten! Then (the child called out to her from beneath her): Grieve not, surely your lord has made a stream to flow beneath you. And shake towards you the trunk of the palm tree, it will drop on you fresh ripe dates. So, eat and drink and refresh the eye. Then if you see any mortal, say: Surely I have vowed a fast to the Beneficent God, so I shall not speak to any man today and she came to her people with him, carrying him (with her). They said: 0 Maryam! Surely you have done a strange thing. O Sister of Haroon! Your father was not a bad man, nor was your mother an unchaste woman.
Al-Najashy wept. His tears flowed on his cheeks. The priests and the monks wept humbly, too.
Ja'far's voice was flowing humbly:
But she pointed to him. They said: How should we speak to one who was a child in the cradle? He said: Surely I am Allah's servant; he has given me the Book and made me a prophet, and has made me blessed wherever I may be, and he has enjoined on me prayer and poor-rate so long as I live and dutiful to my mother; and he has not made me insolent, unblessed and peace be on me on the day I was born, and on the day I die, and on the day I am raised to life .
Al-Najashy stood up for Allah's Words and said humbly: Certainly this and what 'Isa had brought come out of one niche.
He turned to the Quraishi delegates and said angrily: I won't hand them to you and I'll defend them.
Then he ordered his soldiers to dismiss the delegation and to return the gifts to them. He said: They are bribes. I don't want to be bribed.
He turned to Ja'far and his Muslim group and said: You're welcome; Your Prophet is welcome. I admit that he is the Apostle whom 'Isa bin Maryam had given good news about. Live wherever you like in my country.
Al-Najashy wanted to know something about the manners of Islam. He asked Ja'far: How do you greet each other?
Our greeting is to say Assalamu Alaikum.
Another Plot
On the following day Amru bin al-Ass and Amarah decided to go to the King's Palace.
On their way, Amru bin al-Ass said to Amarah: This time, I,ll get my revenge on Ja'far. I'll tell the kings that the Muslims have another idea about 'Isa.
Again the delegates came to al-Najashy and said: Your majesty; the king, the Muslims say that 'Isa is a slave.
Al-Najashy kept silent for a while then he said to the guard: Go to Ja'far to hear his point of view
Ja'far came and greeted the King and said: Assalamu Alaikum.
The King asked him: What's your point of view about 'Isa?
Ja'far answered calmly: We say as Allah and His Apostle have said about him.
The King asked him: What's your Prophet said?
Ja'far answered calmly: He's Allah's slave, His Apostle, His Spirit, His Word that He has given to the chaste, virgin Maryam.
Al-Najashy kept silent for a while, then he drew a line on the ground with his stick. So, he said:
Go to your friends. You're safe in my country.
Again the delegates' plot came to nothing. The delegates hopelessly came back to Makkah. Since that meeting, the Muslims had been happy in the land of the just King.
Our Master Muhammad [s] and the Muslims rejoiced at Ja'far's victory and his stay in Habasha.
The Good Stay
Days, months, and years passed.
Ja'far and the Muslims heard news. When they heard good news, they became happy. When they heard bad news, they became sad.
They became happy when the ban the Quraish imposed on Banu Hashim was over.
They became sad when they heard about the death of Abu Talib, the protector of the Prophet [s] and Khadijah's death, our Master Muhammad's wife, who stood by him and spent her wealth for Islam.
The Muslims in Habasha heard about our Master Muhammad's migration to Madina and the establishment of the first Islamic State, where the flag of monotheism was hoisted. They were filled with happiness.
The news of the decisive Battle of Badr, and the victory of Islam over polytheism and idols arrived to them. They heard about the news of the Battle of Uhud. They were sad to hear about the Prophet's wounds in the battle.
They were happy to hear the news of the Muslims' victories over the polytheists and the Jews. Their happiness was great when they heard about the Prophet's letters to the Kings all over the world.
The Prophet [s] sent letters to Hercules, the Emperor of Rome, Kossra, the King of Iran, and al-Mokawkas, the Pharaoh of Egypt.
Letter to al-Najashy
Amru bin Umayyah al-Dhimry our Master Muhammad's delegate, arrived in Habasha carrying the letter of the Prophet of Islam.
The letter read: From Muhammad, Allah's Apostle To al-Najashy the King of Habasha You are safe.
I thank Allah. There is no god but Him, the King, the Holy, the Peace, the Believer; the Almighty.
I bear witness that 'Isa is Allah's Spirit, and His word He has given to Maryam, the Virgin, the good, and the chaste. Allah created him with His power as He created Adam before.
I am inviting you to worship Allah only, to obey Him, to follow me, and to believe in what has come to me. I am Allah's Apostle. I am inviting you and your soldiers to worship Allah, the Almighty. I have told and advised you. So, accept my advice.
And peace upon him who follows guidance.
Ja'far accompanied our Master Muhammad's delegate on his going to al-Najashy's palace. First they greeted the King of Habasha. Then he received the Prophet's letter respectfully.
Al-Najashy read the letter. He came down the throne and sat on the ground to show his humbleness and respect for Allah's Apostle, our Master Muhammad [s].
Al-Najashy put the letter on his eye to show his great respect. Then he ordered his guards to get him an ivory box to put the letter in. He said: Habasha will be prosperous as long as its people keeps this letter.
The Prophet's delegate gave the King another letter. The letter asked the King to allow the immigrants headed by Ja'far bin Abu Talib to come back to their country.
The Muslims were very happy to hear about their repatriation to their homeland. In the meantime, they thanked al-Najashy for his good hospitality.
Al-Najashy ordered his guards to prepare some ships to bring back the immigrants to the land of al-Hejaz. He sent his representative with them.
The representative was carrying gifts and a letter of greetings to our Master Muhammad [s].
The sails of the ships were raised to start journey, the Muslims set off. They rejoiced at Allah's victory.
The Conquest of Khaibar
In al-Madina al-Munawwara, the army of Islam was getting ready to advance towards the strongholds of the Jewish Khaibar.
The Jews of Khaibar were always plotting to put out the light of Islam. They were always encouraging the Arab tribes to invade Madina to destroy the new Muslim State.
So, our Master Muhammad [s] decided to uproot the danger of the Jews so that people would live in peace.
The Muslim forces reached the road that joined the tribes of Ghatfan and the strongholds of Khaibar to surprise the enemy there.
The number of the Muslim Army amounted to one thousand and four-hundred fighters. Two hundred horse riders were with them. The Muslim women took part in the battle, too.
The Muslims advanced towards the strongholds. At dawn, they surprised the Jews and besieged them completely.
Some Companions launched strong attacks against the Jews. But they were in vain because the Jews faced them with a lot of arrows. The Jews were sneering at our Master Muhammad [s] and his soldiers.
So, the Prophet [s] said: Tomorrow; I'll give the banner to a man. The man loves Allah and his Apostle; Allah and His Apostle love him.
In the morning, some companions wished that the banner would be for them. But our Master Muhammad [s] asked Ali, Ja'far's brother.
Ali shook the banner strongly and advanced towards the strongholds of the Jews. When Ali killed Marhab, the hero of the Jews, they felt fear. Quickly, the Muslims occupied the strongholds of Khaibar, one by one.
Our Master Muhammad [s] and the Muslims were filled with happiness. So, they thanked Allah for the victory over their enemies.
In the meantime, the immigrants of Habasha headed by Ja'far bin Abu Talib arrived. Our Master Muhammad's happiness doubled. So, he said with a bright smile on his face: I don't know which event is more cheerful - Ja'far's coming or the Conquest of Khaibar!
Our Master Muhammad [s] embraced his cousin Ja'far and kissed his forehead and said: Certainly Ja'far and his friends have two immigrations - an immigration to Habasha and an immigration to al-Madina al-Munawwara.
The Battle of Mautah
Our Master Muhammad [s] had sent a messenger to the ruler of Busra, a town in Sham. But the messenger was captured and executed in the land of Mautah. This action was against the humanitarian morals.
The Prophet [s] felt sadness. So, he ordered the Muslims to get ready to make an attack to punish the killers.
In the month of Jamadil-Ula, the second year after the blessed immigration, three thousand fighters went to take part in the battle. The Prophet's advice was lightening their way: I advise you to fear Allah. Invade in the Name of Allah. So, fight Allah's enemy and your enemy. You'll find lonely men in the cells. So, don't fight them. Don't kill a woman or a child. Don't cut down a tree. Don't demolish a building.
Our Master Muhammad [s] appointed Zaid bin Haritha leader to the Muslim Army. The Prophet said: If Zaid was martyred, the leader would be Ja'far bin Abu Talib. If Ja'far was martyred, the leader would be Abdulah bin Rawaha.
The news of the Muslims' attack reached the Romans. So, they established an army. The army was composed of the Romans and the allied Arab tribes. The number of their forces was two hundred thousand soldiers. The armies gathered at the land of al-Balqaa.
The first clash took place between the two armies at the Village of Masharif near al-Balqaa. The mastery of the Romans appeared in the battle because they had a big army. Hercules, the Emperor of Rome, gave the general leadership to his brother Tyodor.
The Muslim Army, though few in number, chose the land of Mautah to be the theater for the war operations because the elevations of the land were suitable for the Muslims to protect themselves against the Roman Colossal Army.
Zaid bin Haritha got ready for the start of the battle. He strongly shook the banner of the Muslim Army and rushed towards the core of the enemy. His rushing made the Muslim forces start the battle with enthusiasm.
Strong fights took place. Spears tore Zaid's body. So, he fell on to the ground dyeing it red.
Before the banner dropped from Zaid's hand, Ja'far bin Abu Talib had rushed and caught it strongly. He began fighting severely. His voice became loud in the middle of the noise of the fights. He announced the good news about victory or martyrdom which each believer hoped.
Ja'far bin Abu Talib jumped off his horse to show his insistence on fighting. He was the first to do that in the history of Islam. He was like the mountain. He was facing the enemies hits. His firmness astonished them.
So, the enemies intensified their attacks against him. A sword hit his right hand. So, it flew in the wind.
Ja'far took the banner of Islam with his left hand and began fighting. Another sword hit his hand and cut it off. Ja'far pressed the banner to his bosom with his upper arm so that the fight would go on.
During those terrible moments, Ja'far was hit again. He fell over the ground and became a martyr.
Abdullah bin Rawaha, the third leader, rushed towards the banner to wave again in the sky of the battle.
The new leader fought bravely to stop the attacks of the Romans who were moving like waves.
Abdullah fell over the ground and became a martyr. So, Thabit bin al-Arqam took the banner and asked the Muslims to elect a new leader.
The Muslims elected Khalid bin al-Waleed.
Very quickly, the new leader decided to withdraw his forces. So, he did some tactic operations to cheat the enemy.
When it got dark, the Muslim Army withdrew with peace and disappeared in the core of the desert.
In the morning, the Romans were surprised to hear about the Muslims' withdrawal. They were afraid to go further into the desert.
At the same time, the brave Muslims, though few in number, dismayed them.
So, the Romans preferred coming back to stay.
In Madina
Jibreel came down from the sky to tell our Master Muhammad [s] about the news of the battle. So, Allah's Apostle went up the pulpit and addressed the Muslims: Zaid took the banner. He fought till he was killed and became a martyr. Then Ja'far took it and fought till he was killed and became a martyr. Then Abdullah took it and fought till he was killed and became a martyr.
Finally, our Master Muhammad [s] began condoling Asmaa, the great Martyr's wife.
The Holy Prophet [s] came into Ja'far's house. He found his children sitting. His wife had just finished doing her hair.
The Prophet [s] kissed Ja'far's children and held them on his lap. He shed tears. Asmaa felt that something had happened to her husband. So, she asked the Prophet [s]: Allah's Apostle, have you heard anything about Ja'far and his companions?
Yes, they've been martyred!
The Prophet [s] left the house. He asked his daughter Fatima al-Zahra to fix some food for them, for a disaster had befallen them.
The Owner of the two wings
When the soldiers of Islam came back to their homeland, they began telling their families about Ja'far's heroic actions and those who were martyred.
One of them said: We've seen 90 wounds in Ja'far's body.
Another said: I've seen him when his right hand had been cut off.
The third said: I've seen him when his left hand had been cut off. He had fallen over the ground and his wounds bled.
Our Master Muhammad [s] said: Jibreel has told me that Allah has granted Ja'far two wings to fly with in the Paradise.
That night, Ja'far's children lay on their beds. They were looking at the sky full of stars. In the meantime, they imagined that their father was flying with his wings like angels.
Ref: Imam Reza Network
Irresponsible Attitudes of the Companions
By: Ayatullah Sayyid Mujtaba Musavi Lari
Here the following question arises. Given the fact that the Prophet, peace and blessings be upon him and his family, proclaimed 'Ali to be his legatee (wasiyy) and successor (khalifah), emphatically designation him as the leader of the Muslims both at Ghadir Khumm and on other appropriate occasions, how did it happen that after the death of the Most Noble Messenger his Companions (sahabah) ignored God's command and abandoned 'Ali, that noble and precious personage, decided not to obey him, chose someone else to be leader in his place, and entrusted the reins of rule to him?
Was there any ambiguity in the words of the Prophet, or were all those different phrases and expressions establishing 'Ali's rank and designating him leader not enough?
A clear answer to this question can be found by examining the events that took place in the age of the Prophet, peace and blessings be upon him and his family. We see that there existed among his Companions elements who, whenever his commands ran contrary to their wishes and inclinations, pressed him to change his mind in the hope of preventing him, by whatever means possible, from carrying out his plans. When they despaired of reaching their goal, they would start complaining.
The Qur'an warns these people not to oppose the commands of the Prophet in the verse that reads: "Let those who oppose the commands of the Prophet fear disaster and a painful torment."(24:63)
During the last days of his blessed life, the Messenger of God prepared an army to do battle with the Byzantines and he appointed Usamah b. Zayd to be its commander. This appointment of a young man, despite the availability of older and more experienced men, proved displeasing to some of the Companions, and led to an argument among them. Those who were strongly oppossed to Usamah b. Zayd asked the Prophet to dismiss him, but he paid no attention to their request and commanded Abu Bakr, 'Umar and 'Uthman to join the ranks of the Muslim army as it departed from Madinah. However, they not only disregarded military discipline but also disobeyed the categorical command of the Prophet. Instead of proceeding to the front with the army, they split off and returned to Madinah. [1]
The disrespectful mumblings of some of the Companions greatly vexed the Messenger of God, peace and blessings be upon him and his family, and with a heart full of pain and concern for his people, he came forth from his house and addressed the people as follows:
"O people, what are these words of yours concerning the appointment of Usamah that have come to my ears? Just as you are criticizing him now, you once objected to the appointment of his father Zayd b. al-Harithah as commander. I answer by God that just as he was worthy of command, so too is his son." [2]
Even after the death of the Prophet, 'Umar came to Abu Bakr and demanded that he should dismiss Usamah. The caliph replied: "The Messenger of God appointed him, and you wish me to dismiss him?" [3]
The Prophet's wish and desire during the final days of his life was to empty Madinah of the leaders of both the Emigrants and the Helpers. He therefore has Usamah's army prepared for battle and gave the command for jihad, ordering the army to advance in the direction of the Syrian border. Insistently he asked the foremost of the Companions to leave Madinah and fight under the banner of Usamah, retaining only 'Ali to stay at his bedside. This remarkable act on the part of the Prophet was very significant. However, those Companions failed to comply with his instructions, and they withdrew from the army commanded by Usamah.
Throughout his life, the Prophet never appointed anyone as commander over the head of 'Ali, peace be upon him; it was always he who was the standard bearer and commander. [4] By contrast, Abu Bakr and 'Umar were to be simple soldiers in the army of Usamah, and the Prophet personally ordered them to serve under him when he appointed him commander at the battle of Mu'ta. Historians are unanimously agreed on this point. Likewise, at the Battle of Dhat al-Salasil, when the army was commanded by Ibn al-'As, Abu Bakr and 'Umar again served as simple soldiers. This contrasts with the case of 'Ali b. Abi Talib, whom the Prophet, from the beginning of his mission until his death, never made subordinate to anyone, an extremely significant point.
History will never forget the time when the Most Noble Messenger, peace and blessings be upon him and his family, was on his deathbed, his state becoming progressively more grave. He felt that the last strands of his life were being plucked apart. He therefore decided without further delay to put his final plan into effect and said: "Bring me paper so that I can write for you a document to prevent you from ever going astray." [5]
Just as he had clarified the question of leadership in numerous speeches and utterances, he wished now, one final time, to address this weighty matter, described by the Qur'an as the completion of religion, by enshrining it in an authoritative written document to remain among the Muslims after his death. Thereby the door would be closed on any future deviations from his orders. But those same people who in defiance of his orders had refrained from going to the front were now watching the situation carefully with the intention of implementing their plans at the first possible opportunity. They therefore refused to permit writing utensils to be brought to the Prophet. [6]
Jabir b. Abdullah says:
"When the Messenger of God fell sick with the illness that was to end in his death, he asked for paper in order to write down for his ummah instructions that would prevent them from ever going astray or accusing each other of having gone astray. Words were exchanged among those present in the Prophet's house and an argument ensued in the course of which 'Umar uttered words that caused the Prophet to order him to leave the house." [7]
'Ubaydullah b. Abdullah b. 'Utbah relates Ibn Abbas to have said:
"During the final moments of the life of the Messenger of God, peace and blessings be upon him and his family, a number of people were present in this house, including 'Umar b. al-Khattab, The Prophet said: 'Come, let me write for you a document that will prevent you from ever going astray after me.' 'Umar said: 'Sickness has overcome the Prophet; we have the Qur'an, which is enough for us.'
"Then disagreement arose among those present. They began to argue with each other, some saying, 'Quick, have the Prophet write a document for you so that you will never go astray after him,' and others repeating the words of 'Umar.
"When the arguing and nonsensical talk reached its pitch, the Prophet, peace and blessings be upon him and his family, told them all to leave."
Thus it was that, as Ibn Abbas says: "The great misfortune arose when their noisy disputing prevented the Messenger of God from writing his testamentary document." [8] He then adds sorrowfully. "The tribulations of the Muslims began on that very day." [9]
In the discussion that took place between Ibn Abbas and the second caliph concerning the caliphate of 'Ali, the caliph said: "The Prophet wanted to declare 'Ali as his successor, but I did not allow it to happen." [10]
Some Sunni historians and hadith scholars have written that when the Prophet decided to write a document that would prevent the Muslims from going astray 'Umar said: "The Messenger of God has become delirious." Others, however, in order to soften the offensiveness of his words, maintain that he said: "Sickness has overcome the Prophet; you have the Book of God at your disposal, which is enough for us." [11]
It seems that the Most Noble Messenger, peace and blessings be upon him and his family, was unaware of the importance of the Book of God and they were better informed than him on this point! Was it necessary to accuse him of mental derangement if he wished to draw up a written document specifying who was to lead the ummah after his death? If indeed the Prophet's decision could be attributed to the failing of his mental powers as a result of illness, why did the second caliph not prevent Abu Bakr from drawing up a comparable document during the last moments of his life, or accuse him of being deranged? 'Umar was present at the side of Abu Bakr and he knew that Abu Bakr intended to designate him as ruler in his testament, so naturally he wanted the document to be signed.
If 'Umar truly thought the Book of God to suffice for the solution of all problems, why did he immediately hasten to the Saqifah after the death of the Prophet, together with Abu Bakr to ensure that the question of the caliphate should be resolved in accordance with their ideas? Why did they not at that point refer exclusively to the Book of God and make no mention of the Qur'an, even though the Qur'an had already settled the matter?
al-Tabari writes the following in his history:
"When Shadid, the emancipated slave of Abu Bakr took into his hand the command Abu Bakr had written for 'Umar to become his successor, 'Umar said to the people, "People, pay heed, and obey the command of the caliph. The caliph says, 'I have not failed you in providing for your welfare.'" [12]
The expression of personal opinions running counter to the orders of the Prophet, peace and blessings be upon him and his family, continued after his death, culminating in the changing of certain divine decrees in the time of the second caliph and on his orders. Instances of this are to be found in reputable books by Sunni authors. [13]
For example, the second caliph said: "Let them never bring before me a man who has married a woman for a set period, for it they do I will stone him." [14] The fact that he prohibited temporary marriage (mut'ah) proves that this type of union was common among the Companions and other Muslims at the time, for otherwise it would not have been necessary for him to order them to desist. Now if the Messenger of God, peace and blessings be upon him and his family, had forbidden this form of marriage, the Companions would never have had recourse to it and there would have no need for 'Umar to threaten people with stoning.
The second caliph himself admitted: "There were three things that were permissible in the time of the Prophet which I have forbidden and for which I exact punishment: temporary marriage, the mut'ah pilgrimage, and reciting 'Hasten to the best of deeds' (hayya 'ala khayri 'l-'amal) in the call to prayer."[15]
It was also he ordered that in the call to prayer (adhan) at dawn the phrase, "prayer is better than sleep" (as 'salatu khayrun mina 'n-nawm) should be recited. [16]
According to the Sunan of al-Tirmidhi someone from Syria once asked 'Abdullah b. 'Umar about the mut'ah pilgrimage. He replied that it was permissible. When the man remarked that Abdullah's father had prohibited it, he answered, "If my father has forbidden something which the Prophet, peace and blessings be upon him and his family, permitted, should we abandon the Sunnah of the Prophet and follow my father?" [17]
Ibn Kathir similarly records in his history: "Abdullah b. 'Umar was told that his father had prohibited the mut'ah pilgrimage. He said in reply: 'I fear that a stone will fall on you from the heavens. Are we to follow the Sunnah of the Prophet or the Sunnah of 'Umar b. al-Khattab?'" [18]
During the time of the Prophet, peace and blessings be upon him and his family, as well as the caliphate of Abu Bakr and the first three years of the caliphate of 'Umar, if anyone were to divorce his wife three times on a single occasion, it counted as a single repudiation, and was not therefore final. However, 'Umar said: "If such a repudiation is made, I will count it as a threefold (and therefore final) repudiation." [19]
The Shi'ah believe that such a repudiation (talaq) counts only as a single repudiation, and Shaykh Mahmud al-Shaltut, erstwhile rector of the Azhar, regarded Shi'i jurisprudence (fiqh) superior in this respect as well as many others. [20]
No one has the right to tamper with revealed ordinances, for they are divine and immutable, not even the Prophet himself. The Qur'an says: "Were Muhammad to attribute lies to Us, with Our powerful hand We would seize him and cut his jugular vein."(69:44)
However, we see that unfortunately some of the Companions awarded themselves the right of exercising independent judgement (ijtihad) with respect to certain ordinances, changing and modifying divine law in accordance with their own notions.
The second caliph introduced class differences into Islamic society during the time of his rule, increasing racial tensions between the Arabs and the Persians. [21] He established a discriminatory system of distributing public monies, awarding more to those who accepted Islam early on than to those who embraced it later; more to Qurayshite Migrants than to non-Qurayshite Migrants; more to the Migrants than to the Helpers; more to the Arabs than to the non-Arabs; and more to masters than to their clients. [22]
Toward the end of his life 'Umar himself came to recognize the negative effects of his policy and he said: "If I remain alive this year, I will establish equality in Islamic society and abolish discrimination. I will act in the way the Messenger of God, peace and blessings be upon him and his family, and Abu Bakr both acted." [23]
The foregoing indicates the arbitrary attitude that some of the Companions assumed with respect to the commands of the Prophet. In certain cases where those commands did not correspond to their personal inclinations, they tried either to avoid implementing them or to change them completely. The fact that they ignored the unmistakably authoritative utterances of the Prophet on the day of Ghadir Khumm or that they behaved similarly with respect to other matters after his death, should not be regarded as either surprising or unprecedented, for they had already given an indication of their attitudes during his lifetime.
In addition, it should not be forgotten that in every society most people tend to remain indifferent to political and social matters, choosing to follow their leaders and those who seize the initiative. This is a clear and undeniable fact.
However, there were respectable and independent minded people who did not change their position after the death of the Prophet. They did not approve of the election that took place at the Saqifah, and they separated themselves from the majority in protest against the introduction of the consultative concept into Islamic government. Although they were more or less compelled to remain silent, they remained loyal to 'Ali b. Abi Talib, peace be upon him, as leader. Among the outstanding personalities belonging to this group were Salman al-Farisi, Abu Dharr al-Ghifari, Abu Ayyub al-Ansari, Khuzaymah b. Thabit, Miqdad b. al-Aswad, al-Kindi, 'Ammar b. yasir, Ubayy b. Ka'b, Khalid b. Sa'id, Bilal, Qays b. Sa'd, Aban, Buraydah al-Ashami, Abu 'l-Haytham b. al-Tayyihan, as well as many others whose names are recorded in Islamic history. Some scholars have listed two hundred and fifty Companions of the Prophet, complete with names and descriptions, as belonging to this class. [24]
al-Ya'qubi mentions in his history Abu Dharr al-Ghifari, Salman al-Farisi, Miqdad b. al-Aswad, Khalid b. Sa'id, Zubayr, 'Abbas, Bara' b. Azib, Ubayy b. Ka'b, and Fadh b. al-'Abbas as being among those who remained loyal to the cause of 'Ali, peace be upon him.[25] Qays b. Sa'd even went so far as to argue with his father over the question of the caliphate and he swore never to speak to him again because of this views.[26]
These are some of the earliest Shi'is; they supported 'Ali's right to the leadership because of the clear injunctions in the Qur'an and the Sunnah. They remained unswerving in their views until the end. During the period of the first three caliphs the number of Shi'is in fact rose, all of them being outstanding and virtuous personalities, their names being linked to piety and purity in the books of history and biography where they are mentioned. Among them were men such as Muhammad b. Abi Bakr, Sa'sa'ah b. Suhan, Zayd b. Suhan, Hisham b.'Utbah, Abdullah b. Budayl al-Khuza'i, Maytham al-Tammar,' Adiyy b. Hatim, Hujr b. Adiyy, Asbagh b. Nubatah, al-Harith al-A'war al-Hamdani, Amr b. al-Humq al-Khaza'i, Malik al-Ashtar, and Abdullah b. Hashim.
Notes:
[1] Ibn Hisham, al-Sirah, Vol. IV p. 338; al-Ya'qubi, al-Tarikh, Vol. II, p.92; Ibn al-Athir, al-Kamil, Vol. II, pp. 120-21.
[2] Ibn Sa'd,al-Tabaqat, Vol. II, p.249.
[3] al-Halabi, al-Sirah, Vol. III, p.336.
[4] Ibn Sa'd, al-Tabaqat, Vol. III, p. 25; al-Hakim, al-Mustadrak, Vol. III, p. 1.
[5] Ahmad b. Hanbal, al-Musnad, Vol. I, p.346; Muslim, al-Sahih, Vol. V, p. 76; al-Tabari, Tarikh, Vol. II, p. 436; Ibn Sa'd, al-Tabaqat, Vol. II, p.242.
[6] al-Bukhari, al-Sahih, Vol. I, p. 22; al-Tabari, al-Tarikh, Vol. II, p. 436; Muslim, al-Sahih ., Vol. V, p. 76; Ahmad b. Hanbal, al-Musnad, Vol. III, p.346.
[7] Ibn Sa'd, al-Tabaqat, Vol. II, p. 243.
[8] Ibn Sa'd, al-Tabaqat, Vol. II, p.242; Muslim, al-Sahih, Vol. XI, p. 95; Ahmad b. Hanbal, al-Musnad, Vol. I, p. 336.
[9] Ibn Kathir, al-Bidayah, Vol. V, pp. 227-28; al-Dhahabi, Tarikh al-Islam, Vol. I, p. 311; al-Diyar Bakri, Tarikh al-Khamis, Vol. I, p. 182; al-Bid'wa al-Tarikh, Vol. V, p. 95; Taysir al-Wusul, Vol. IV, p. 194.
[10] Ibn Abi 'l-Hadid, Sharh ., Vol. III, p.97.
[11] Muslim, al-Sahih, Vol. III, p. 1259; al-Bukhari, al-Sahih, Vol. IV , p. 5; Ahmad b. Hanbal, al-Musnad, hadith no. 2992.,
[12] al-Tabari, Tarikh, Vol. IV, p. 51.
[13] Ibn Hisham, al-Sirah, Vol. IV, p. 237; Muslim, al-Sahih, Vol. IV, pp. 37-8, 46; al-Tabari, Tarikh, Vol. II, p. 401; Ahmad b. Hanbal, al-Musnad, Vol. III, pp. 304, 380.
[14] Muslim, al-Sahih, Vol. VIII, p. 169.
[15] al-Amini, al-Ghadir, Vol. VI, p.23.
[16] Ahmad b. Hanbal, al-Musnad, Vol. III, p. 408; Muslim, al-Sahih, Vol. III, p. 183; al-Halabi, al-Sirah, Vol. II, p. 105; Ibn Kathir, Vol. III, p.23.
[17] al-Tirmidhi, Jami' al-Sahih, Vol. IV, p.38.
[18] Ibn Kathir, al-Bidayah, Vol. V, p. 141.
[19] Muslim, al-Sahih, Vol. IV, pp. 183-4.
[20] Risalat al-Islam, Vol. XI, no, 1.
[21] al-Ya'qubi, al-Tarikh, Vol. II, p. 107.
[22] Ibn Abi 'l-Hadid, Sharh, Vol. VIII, p. 11; Ibn Sa'd, al-Tabaqat, Vol. III, pp. 296-7.
[23] Taha Husayn, al-Fitnat al-Kubra, Vol. I, p. 108.
[24] al-Sayyid Sharaf al-Din, Fusul al-Muhimmah, pp. 177-92.
[25] al-Ya'qubi, al-Tarikh, Vol. II, p. 103.
[26] Ibn Abi 'l-Hadid, Sharh, Vol. II, p. 18.
Ref: Imam Reza Network
Imam Reza (A.S.) Gives Explanation about Sahaba
Some asked him about the meaning of this tradition: "My companions are like the stars: If you follow any of them, you shall receive guidance," and another one saying, "Leave my companions to me." Both of these traditions are considered by Sunnis as the foundation of their generalization of their judgement regarding all companions of the Prophet (S.A.W.), thus justifying even their acts which contradicted Islamic justice, calling what they could not justify as "an error in ijtihad." But the Imam (A.S.) provides us with the actual explanation of these and other such ahadith with honesty and integrity, outlining in an easy manner their exact meaning. In his answer regarding the first tradition, he said, "Yes; he did say this hadith, meaning thereby the companions who did not make any alteration after him or any change." He was asked, "How can you tell that they altered and changed?" He said, "This is due to what is reported about him (S.A.W.) that he said, `Certain individuals among my companions will be forcibly pushed away from my Pool (of Kawthar) on the Day of Judgement just as strange camels are pushed away from the watering place, and I shall cry, `O Lord! My companions! My companions!' and it shall be said to me, `You do not know what innovations they invented after you,' so they will be pushed away towards the left side (where Hell is), and I shall say, `Away with them; ruined they shall be.'" The Imam continued to say, "Such will be the penalty of those who alter and change (hadith)."
This hadith is narrated, with a minor variation in its wording, by al-Bukhari who quotes Abdullah ibn Mas'ood citing the Prophet (S.A.W.) saying, "I shall be the first to reach the Pool, then the souls of some men among you will be raised and they shall be prohibited from coming near me, and I shall say, `Lord! These are my companions!' And it shall be said to me, `You do not know what they did after you...'"(Bukhari, Vol. 8, p. 119, Amiri edition). A number of huffaz and narrators of hadith reported this tradition in various wordings which maintained the same contextual meaning, proving thus that it is consecutive according to them.
The Imam (A.S.), through his frank and proven answer, saved us the effort to look for lame excuses for the flagrant transgressions in which a number of the sahaba fell, and from far-fetched arificialities to justify the errors of conduct which they deliberately committed with determination and which the same huffaz could not justify except by saying that they were cases of "mistaken ijtihad" which, according to them, did not contradict the justice expected of them, having been pressed by their attempt to attribute absolute justice to the sahabi no matter what he did...
A companion (sahabi) of the Prophet (S.A.W.) who was distinguished with the honour of being so close to the Prophet (S.A.W.) is one who is the custodian over the fruits of the Message and a protector of its structure through his faith and deeds. He is a man who ought to be taken as a model of conduct. He is a man, as the Imam (A.S.) used to say, who does not alter or change any of the statements of the Prophet (S.A.W.). As regarding those who altered and changed, these cannot be awarded a unique distinction, just because they were companions of the Prophet (S.A.W.), which raised them above other Muslims simply because they were not up to par with the level of responsibility of being honest, which is expected of them, to carry out after the demise of the Prophet (S.A.W.) and the cessation of wahi from coming to this world.
The hadith which the Imam (A.S.) narrated about Ibn Mas'ood, and which is recorded by a number of those who learned the Holy Qur'an and hadith by heart in their books is considered as an explanation of this hadith and an explanation of its connotation. Moreover, it puts the sahaba on equal footing with the others in subjecting their behaviour to criticism and discussion, and it shatters the self-immunity which was granted to them in accordance to Prophetic statements manufactured by a number of huffaz and traditionists without permitting themselves or others to discuss but take for granted.
In another hadith, the Imam (A.S.) proves to us, through a clear statement by the Prophet (S.A.W.), that some individuals who were regarded as sahaba were not actually so, which shatters all the excuses used only to justify the mistakes and transgression committed by them. For example, Muhammad ibn Ishaq al-Taliqani reported that a man in Khurasan swore by divorce that Mu'awiya was not among the true companions of the Messenger of God (S.A.W.), and this happened when Imam al-Reza (A.S.) was present there. The jurists there issued their verdict that the man had actually divorced his wife, and the Imam (A.S.) was asked to provide his own opinion in this regard. He decided that that man's wife was not divorced; therefore, those jurists wrote a statement and sent it to him. In it, they asked him, "How did you come to say, O son of the Messenger of God (S.A.W.), that the woman was not to be divorced?" He wrote down on the same sheet saying, "It is so because of what you yourselves narrate from Abu Sa'eed al-Khudri quoting the Messenger of God (S.A.W.) saying about those who accepted Islam on the day of opening Mecca, when he was surrounded by a large number of people, `You are good; my companions are good; and there shall be no migration after this Fath,' without including these (meaning Mu'awiya) among his companions." The jurists had to adopt the decision of the Imam (A.S.).
Thus did the Imam (A.S.) deny that Mu'awiya was a companion of the Prophet (S.A.W.), which claim used to surround the man with a halo of sanctity of his personality and which used to be used to justify the very serious transgressions he committed which left their terrible marks on the structure of the Islamic government since then, and to justify such transgressions by saying that he was a sahabi, and that as such whatever he did or said could not possibly cast a doubt about his justice, adding, "If we see the good aspect of his action missing, we may say that he attempted ijtihad, and he erred," even if such error was at the expense of the Prophetic Message itself...
If we accept this argument, we would be justifying all the transgressions and erroneous behaviour of some companions of the Prophet (S.A.W.) regardless of their motives or horrible consequences. The transgressions of Mu'awiya and his norms of conduct, in which he departed from the line of the Islamic Message, and which agreed with the attitude of animosity towards Islam, and whose motives and impulses were reasons to cast doubts and suspicions, nobody is really obligated to defend and describe as within the Islamic Shari'a simply because they were the result of an erroneous ijtihad wherein the mujtahid is rewarded with one reward, due to his "immunity" which does not include Mu'awiya simply because the latter was not a companion of the Prophet (S.A.W.) but was just like any other Muslim whose conduct was subject to accountability and criticism, and the verdict in his regard is based on the anticipated results of his deeds.
The directive the Imam (A.S.) intended by denying that those who accepted Islam, including Mu'awiya, were not companions of the Prophet on the day when Mecca was conquered is one of the strongest and deepest of his directives, for he drew a line between the Prophet (S.A.W.) and his true companions on one side, and those who accepted Islam after the conquest of Mecca and under the pressure of a superior power and authority on the other hand. Had it not been for their feeling of their precarious situation versus the might of their opponent, realizing that they had no choice except to make asylum and submit to the word of Islam, they would have otherwise dealt with Islam in a quite different manner...
Ref: Imam Reza Network
Ijtihad and the Sahaba
This article is our reply to Ansar's defences of Hadhrath Ayesha and Mu'awiya - namely that their acts of insurgency and rebellion against Imam 'Ali (as) were based on ijtihad for which they shall be rewarded. We decided to write a separate article to highlight the fallacies and contradictions that dog this concept - one that is central to the beliefs of the followers of the Ahl'ul Sunnah wa al Jamaah.
In Islam all people are equal in the eyes of Allah (swt). As Muslims we are required to live our lives in accordance with the dictates of the Qur'an and Sunnah. If we look at the Muslim countries today we see leaders plundering the nations wealth; they commonly put friends and relatives in to positions of power, they likewise plunder the state's wealth. They commit acts that cause revulsion amongst the public, and yet they are 'above the law' you cannot question their actions. We hate this, we believe they should be brought to task, accountability is a key component in Islam. We all must comply with it and we are all responsible if we break it, no matter who you are, who you know, who you are related to. We have the verse in the Qur'an making it clear that we will be judged according to our actions on the Day of Judgement. Furthermore we have the following incident recorded in books of hadith:
"A woman belonging to a high and noble family was arrested in connection with a theft. The case was brought to the Prophet, and it was suggested that she may be spared the punishment of theft. The case was brought to the Prophet, and it was recommended that she may be spared the punishment of theft. The Prophet replied: "The nations that lived before you were destroyed by God because they punished the common man for their offences and their dignitaries go unpunished for their crimes; I swear by him (God) who holds my life in his hand that even of Fatima, the daughter of Muhammad has committed this crime, then I would have amputated her hand".
Human Rights in Islam, by Abul A'la Maudoodi page 35-36, published by the Islamic Foundation, United Kingdom 1976.
This event makes it absolutely clear that:
1. All are accountable for their actions
2. You will be accountable irrespective of nobility
This is the justice of Allah (swt) the justice which Islam proclaims. With this clear evidence how would you feel if legislation were passed stating that you can never question the actions of members of the ruling party, no matter what they do? Would the reasonable person accept such a law? Certainly not, on the contrary this would be a clear violation of the Qur'an and Sunnah. Bearing this in mind it is most unfortunate that the majority sect has formulated an opinion that if the companions perform such violations, they are not in error and hence NOT accountable before Allah (swt), as their actions were due to mistakes in their Ijtihad.
The verdict of Ahl'ul Sunnah on the disputes between the companions
This is the Fatwa of the Wahabie scholar Shaykh Muhammad Al-Saleh Ul-Uthaimin on this matter:
"We believe that the disputes that took place among the Prophet's companions were the result of sincere interpretations they worked hard to reach. Whoever was right among them would be rewarded twice, and whoever was wrong among them would be rewarded once and his mistake would be forgiven"
The Muslim's Belief, by Shaikh Al Saleh Al Uthaimin, translated by Ar Maneh Hammad al Johani, p 23
Is this a plausible concept?
What sort of justice is this? If the companions commit any wrongdoing, not only are they unaccountable they are forgiven and rewarded for it! If the beloved daughter of the Prophet (s) is not above the law, then why are the companions?
In every day life we as fallible human's commit mistakes, we act in a way that does not behove a believer, when we make such mistakes, do we believe that these actions will merit praise from Allah (swt)?
Akbar Shah Najeeb Abadhi expresses a rather curious opinion on the matter:
"Allah (swt) is the Protector of the Deen as he states "We are its revealers and its protectors?with this in mind one needs to understand that the differences that existed between the Sahaba were a means by which Allah (swt) protected the Deen. The Prophet (s) said "Differences of opinion are a mercy for you, the differences between Hadhrath Ali (ra) and Hadhrath Mu'awiya (ra) were on account of mistakes in ijtihad, not due to personal grudges. No one was opposed to the Shariah. Whatever Ali (ra) did was on account of his opinion that he was right as was the case with Mu'awiya (ra) as did the other Sahaba who attached themselves to whoever they felt was right?if the dispute between Mu'awiya and 'Ali had not taken place we would have been deprived of many aspects of the Sharia, why did this happen? Because Allah (swt) is the Protector if the Deen and created the dispute between Ali and Mu'awiya and through this He (swt) accomplished the Law of Sharia - for example in every Government, Kingdom, Society good and bad obstacles exists these obstacles were inherent when one analyses the dispute between Ali (ra) and Mu'awiya (ra). Kingdoms come and go, peoples rise and fall, families succeed and fail this is all a part of the cycle of life and history is replete with such events. No time / Government has been free from mischief, bribery, cheating and deception - all these acts were in existence during the dispute between 'Ali (ra) and Mu'awiya (ra) - with these examples before us making a decision during disputes has been made easy for us - we can make the choice about who to follow".
Tareekhe Islam by Akbar Shah Najeeb Abadhi, Volume 2 page 47
So according to Abadhi:
1. Allah (swt) created the fitna - Allah forbid!
2. It benefited the Deen
3. People can make a choice about who to follow - once they analyse the dispute.
Abadhi states the existence of corruption during the dispute helped later generations to decide whom to follow. This would make sense if the next step would be to condemn those perpetuating such activity. Rather than do so the Ahl'ul Sunnah approach is praise and appreciate both - the corrupt and impeccable are both right, the bribed and upstanding are both right, the Imam and the rebel are both right, and no matter how appalling their actions were, they will be rewarded for them. Is this logical?
It is a basic principle of rationality that if two parties have a dispute both can be wrong, but both can not be right. Applying this to the battles of Jamal and Siffeen, will both the murderers and the murdered be in heaven, because both were right? A Judge for example when hearing a dispute between two parties will not rule that both parties are right and should be compensated for their role in the dispute. An even more absurd conclusion would be if the Judge after ruling that one party was right in its claim and awarding it; then turned to the other side pardoned them and then awarded them for their wrongdoing. Is this a rational concept? If a Judge would never behave in such an unjust way, do you honestly believe that the greatest Judge of all, Allah (swt) would act in this way? If we take this to its logical conclusion then no one is entitled to criticise or resolve any disputes. In politics disputes between two opposing parties is common, and can lead to bitter hatred / political assassinations / demands for independent enquiries etc. If we apply the principle of ijtihad then political disputes should never be resolved, both parties will claim that they are right and hence are entitled to act 'by any means necessary' to achieve their objective, whether that be via bribery, murder or armed rebellion - even if they are not right, they will be forgiven and rewarded for their actions.
Why adhere to such a belief?
The reality is that this concept has been developed by the scholars to in effect provide blanket immunity for those companions who committed major wrongs. Whilst the casual reader would be horrified by their actions his childhood beliefs that the companions actions were mistakes for which they would be rewarded have effectively subdued the majority to not think about what they read.
Never has the desire to believe in mistakes in Ijtihad been more important for the followers of the companions than when looks at the battles of Jamal and Siffeen. Here two groups of companions met each other on battlefield and fought one another. The same companions who had sat with the Prophet (s) were killing one another. As these battles are undeniable facts, and uncomfortable reading for scholars whose attitude has been all the companions are just, the concept of Ijtihad has proved to be a 'protection clause' a means of maintaining beliefs in the presence of facts which would other wise create doubts in those beliefs.
Ibn Khaldun exemplifies this thinking as follows:
"Beware! Do not speak ill of anyone of them. One ought to find some justification for each faction for they deserve to be rated highly by us. They differed on principle and rightly fought the battle. All those who were killed or were slain were fighting in the way of God for upholding truth and justice. Rather, I think that their differences were a blessing for the latter generations so that every one may choose anyone of them as his guide and Imam. Keep this in mind and try to understand the divine wisdom governing the world and the beings".
Tareekhe Islam by Akbar Shah Najeeb Abadhi, Volume 2 page 145. Quoting Muqqadimah, by Ibn Khaldun p. 172
The ijtihad attributed to the companions who rose against Imam 'Ali (as) contradicts the Qur'an, the Sunnah and sheer common sense
It should be pointed out that both Sunni and Shi'a adhere to the concept of ijtihad as a legitimate source of Islamic Law. We however assert that ijtihad can only be exercised when there is no clear ruling within the Qur'an or Sunnah with regards to a particular matter. Ijtihad is therefore essentially the last resort, it cannot be utilised when solutions are evident in the Qur'an and Sunnah, and crucially ijtihad can never be exercised when it is in violation of the Qur'an and Sunnah.
The Qur'an is a binding document for all. Muslims are brothers to one another and yet one group rebels against the leader refuses to submit to him, declares war on him a war which leaves thousands dead and this was all done in the interests of truth and justice, for the betterment of Islam. Do we have evidence of such thinking in the Qur'an or hadith?
What gave one party the right to rebel and behave in this way against a Khalifa whom the vast bulk of Muslims deems rightly guided? Do these actions not therefore set a precedent that if you do not agree with a Khalifa you can mount armed rebellion against him? Would the common man ascribe to the view that ousting a Leader over a difference of opinion through armed rebellion is not only good but will be rewarded even if it is wrong?
The common defence to the actions of Imam Ali (as)'s opponents at Jamal and Siffeen is that they wanted the killers of Hadhrath Uthman to be punished. Individuals are entitled to voice their concerns / opinions to those in authority. Concerns are only permitted to go as far as 'silent protest' not armed rebellion. There exists no verse in the Qur'an or hadith that entitles individuals to rebel and fight the khalifa if their demands are not met. If this was the case then all Governments would be held to ransom, a 'its my way or the highway' approach - leaders would be constantly watching over their shoulders wondering when the next opposition rebellion would take place.
The Holy Qur'an states quite categorically:
"And whoever kills a believer intentionally, his recompense shall be hell, he shall abide therein and God's wrath (Ghazibullaho) shall be on him and his curse (lanato), and is prepared for him a great torment" (Surah Nisa, v 93).
With this verse in mind, history testifies that during the battles of Siffeen and Jamal 70,800 Muslims lost their lives. What is the position of the killers here? Does this verse not applicable to them? If these individuals opposed the Khalifa of the time and were responsible for spreading fitna (dissension) and murder, what will be their position on the Day of Judgement?
If for arguments sake, this concept is indeed correct then why should any disputes be resolved in court? After all if there is a dispute between two groups of Muslims, why should they be punished? Can they not advance a defence that they were following the way of the companions and that whoever was right will receive one reward from Allah (swt) and whoever was wrong will get one reward and be forgiven. Should they not be encouraged to continue to fight and kill one another in the same way that the companions did?
Afghanistan is a land that has been plagued by Civil War between Muslim factions? Each party thinks it is right and the other is wrong and hence should bow to them. Would it be correct to say that they all are working sincerely for Islam, and hence will be rewarded, they should continue killing one another as their actions if wrong will just amount to mistakes in Ijtihad for which they will get one reward? Can any rational person accept such a thinking?
An appeal to rationality
Islam is not a religion of confusion, a religion of truth clear unequivocal truth it has clear rules and regulations. In the same way two wrongs don't make a right how can two parties killing each other both be right! They are either both wrong, or one Party is wrong and the other is right. When the Sunni Ulema acknowledge that Ali (as) was right then they are forced to accept that his opponents were wrong, hence the thinking espoused by the famous Sunni scholar from the Indian Subcontinent Qazi Thana Ullah Panee Puthee:
"Those who disputed with him were in the wrong, but we should not think ill of any Sahaba".
The Essential Hanafi Hand Book of Fiqh, page 29 the English Translation of Mala Budda Minhu, by Qazi Thana Ulla - rendered in to English by Maulana Yusuf Talal Ali Al-Amriki, Kitab Bhavan publishers, India
Apportioning blame to Ali (as)'s opponents is a difficult pill to swallow, hence the development of the thought that the mistake was a mistake in Ijtihad religious interpretation for which they would receive one reward from Allah (swt). It cannot be overstated that this was not a small mistake in Ijtihad which might not be of much significance, this was a mistake that lead to social disorder amongst the Muslims, anarchy and ultimately bloodshed on the battlefield, despite the fact that the Prophet (s) had warned the companions during his pilgrimage:
"Do not revert to disbelief after me by striking (cutting) the necks of one another",
Sahih al Bukhari Arabic-English Volume 9 hadith number 198
will Allah (swt) reward such acts of insurgency? When the Prophet (s) states that he would punish his daughter if she committed theft, what of those who propagated insurgency and caused the deaths of thousands of fellow Muslims, all because they interpreted Islam differently? Would Allah (swt) hold such individuals accountable for their deeds or would he reward them? Is it justifiable to conclude that these actions should not be questioned because the companions committed them? Does Sharia apply to all? Is there one rule for Muslims and another for the Companions - to the extent that there is blanket immunity for them?
In England until recently there used to be the law of 'diplomatic immunity' whereby ambassadors from foreign lands could not be charged with any offences due to their positions. Media coverage following some horrendous behaviour by such individuals created public outrage the law was repealed and rightly why should these people be above the law? Now think how would you have felt if rather than punish such personages a clause was added stating not only are such persons not going to be prosecuted they will receive an order of merit from the Queen for their actions. Would you support such thinking?
The Battle of Siffeen took place when Mu'awiya refused to leave his post as Governor over Syria, following Ali (as)'s appointment as fourth Khalifa. Despite numerous correspondences to Mu'awiya by the Imam (as), he refused to wrest his authority, hence the Imam was forced to wage a war against Mu'awiya and his adherents. Now we should ask, what was the Ijtihad used by Mu'awiya in this case which justified his actions to the extent that the matter had to be resolved through bloodshed? The Ahl'ul Sunnah scholars state that he wanted the killers of Uthman to be punished, what verse of the Qur'an did he interpret which would justify him to rebel and mount a campaign against the Khalifa if he did not get his way? What Ijtihad did Mu'awiya use which would justify his opposition to Ali(as) and hence grant him a reward from Allah (swt)? Despite this, scholars still try to water the episode down by putting it down to religious interpretation; Ghazzali symbolises this thinking as follows:
"As to the struggle between Mu'awiya and Ali, it was the result of differences of opinion to discover truth by Ijtihad"
Ihya Ulum-id-din, by Imam Ghazzali, Volume 1 page 143, English translation by Maulana Fazlul Karim, Publishers Kitab Bhavan, India.
And what a discovery! A journey of discovery inciting hatred and armed opposition to the Khalifa, resulting in a 110-day battle, which left the field of Siffeen strewn with corpses? On what ground will Mu'awiya receive a reward from Allah (swt)? What precisely were these 'differences'? Let us allow the Wahabie scholar Al Aqqad answer this:
"It was not a conflict between two individuals but between two systems, which, on modern phraseology, can be called a conflict between two schools of thought. In fact, the clash between the system of Caliphate (represented by Ali) and the scheme of administration (epitomised by Mu'awiya b. Abi Sufyan"
The life of Caliph Ali, by S. Abul Hasan Nadwi, p 187 quoting Al-Abqariyat al-Islamiyah, by Al Aqqad p 892
So essentially Mu'awiya didn't want to give up his power, this entitled him to rebel against the leader and plague the Ummah with a second civil war! And this was all done for the betterment of Islam, for which Mu'awiya will be awarded on account of him exercising Ijtihad which incidentally was a 'mistake'! Can you really ascribe to such a viewpoint, explaining Siffeen in terms of a mistake for which no one shall be held accountable? It is unlikely that the objective person to support this thinking and yet we see recognised Sunni scholars like Ibn Khaldun doing precisely that:
"The stand taken by Ali in this dispute was undoubtedly correct yet no evil intention can be attributed to Mu'awiya also. He was well intentioned but made a mistake. Thus both groups were justified so far as their motives are concerned, but a peculiarity of the power is that he should wrest it for himself alone from others. It was not possible for Mu'awiya to give up this peculiarity either for himself or for his people. This was a natural trait strengthened by one's own predilections and the support one gets from his family and tribe".
The life of Caliph Ali, by S. Abul Hasan Nadwi, p 145 quoting Muqqadimah, by Ibn Khaldun p 162
So Mu'awiya rebelled against Imam Ali (as) due to his exercise of ijtihad, the ijtihad being he wanted to stay in power, and for this he will be rewarded! One must ask what benefit did Siffeen have for the Muslims that will reap reward from Allah (swt)?
The concept is an attempt to cover up history
This entire thinking has been developed to maintain status quo to continue the thought that the Companions are just and they can never make a mistake for which they will be admonished. The Sunni Ulema are fully aware that history cannot vouch for this and hence seek to urge their adherents to blindly accept this as part of their belief.
The Ulema know better and they know that they are seeking to cover up the truth, this is evident from the comments of the Wahabie scholar Shaykh Naasir al-'Aql:
"The noble companions are all trustworthy ('udool) and they are the best of this Ummah...It is necessary to withhold from entering into the differences that befell them and to abandon discussing the matter so as not to belittle their rank and position".
The General precepts of Ahlus-Sunnah wal-Jamaa'ah, by Shaikh Naasir al-'Aql, page 34 - 35 English translation by 'Abu 'Aaliyah Surkheel ibn Anwar Sharif, published by Message of Islam
What we should ask is, if the companions are indeed trustworthy then what is there to worry about? If they are indeed all trustworthy then there should be no risk of their rank and position being diminished via discussion over their disputes. To abandon discussing something is clear evidence of seeking to cover up something unpleasant. If there is nothing to hide then why insist on not discussing these matters? If the companions are indeed the best of generations then we should investigate both their agreements and disagreements for the sake of learning lessons from those differences. Clearly there is a link in the eyes of the Wahabie scholar between the two, if you discuss the disputes, the high-elevated position of the companions are called in to question. Does this not seem somewhat unusual? This is similar to the blind following attributed by Christians to the Bible.
When the contradictions are brought to their attention, the clergy insist that you should not think about that, rather you should blindly accept the Book to be the word of God free of errors. The Roman Catholic Church likewise follow a similar approach, adherents are taught to blindly believe in the infallibility of the Papal Church, and are forbidden to think about the transgressions of the Pope, past and present. Many reverts broke the shackles of such blind following when they embraced Islam, and yet they are being told to blindly accept something that does not tally up with history. Does the mind really feel at ease with such a belief, 'Do not think or investigate history, do not even think about them just believe what we say because we are Ulema?' What is the difference between this approach and that used by the Catholic hierarchy?
This concept is 'selectively applied' creating clear contradictions
Curiously this concept only applies to the two battles waged during the Caliphate of Imam Ali (as)! During the reign of Hadhrath Abu Bakr, he waged a war against those companions who refused to pat Zakat to him. The Sunni Ulema have never deemed their actions as mistakes in Ijtihad. On the contrary a very different opinion is put forward. The late Wahabie scholar Sayyid Abul A'la Maudoodi, in his book "Murtad ki Saza" (Punishment of the apostate), [page 24 - 25 Karachi edition 1954] states that those who did not pay Zakat became apostates because they rebelled against the Khalifa of the time. Curiously when the companions rebel against Ali (as) and wage war against him the same thinking is not applied. Faced with this problem the same Maudoodi in his later work 'Khilafath aur Mulukiyat' (Caliphate and Monarchy) (see note below) reflects orthodox Ahl'ul Sunnah beliefs putting the rebellions down to mistakes in ijtihad by the companions.
Khilfath aur Mulukiyath, by Sayyid Abul A'la Maudoodi
A mistake in Ijtihad is a concept that was formulated specifically to defend those companions who unsheathed their swords against Ali (as). On the one hand the Ahl'ul Sunnah proudly proclaim the importance of sticking to the Jamaah and not rebelling against a leader, and to do so is a major sin, but if the Companions rebel against Ali who to quote the Wahabie scholar Nadwi "the Ahli-i-Sunnat Sect of the Muslims is unanimous in the view that Ali was lawfully entitled to hold the reigns of caliphate" it is okay it is a mistake for which they will be rewarded!
The life of Caliph Ali, by S. Abul Hasan Nadwi, p 193, quoting Shah Waliyullah 'Izalatul Khifa pages 278-280
In Sahih al-Bukhari we learn that Abdullah Ibne Umar dissuades the Ummah from breaking the oath of allegiance to Yazid, basing his argument on a hadith that such persons will be raised as betrayers on the Day of Judgement(see note below). Curiously, this hadith is put forward to support Yazid, the tyrant after the event oh Harra when he ordered his army free reign to ransack Madina, this lead to the slaughter of the companions and mass rape of the women folk. Those who turn their back on Khalifa Yazeed shall be raised as betrayers on the Day of Judgement for breaking the oath of allegiance; while companions such as Talha and Zubayr who broke the oath of allegiance administered to 'Ali (as) and fought him are not rebels but companions who made mistakes in Ijtihad for which they shall be rewarded. What is worse, rebelling against Yazid or against Hadhrath 'Ali (as)? If those who rebelled against Yazid will be raised as betrayers in the next world why not those who rebelled against Hadhrath 'Ali (as)?
Sahih al Bukhari Arabic - English Volume 9 hadith number 127)
Is this not a clear contradiction, applying a different approach to a different scenario? If Mu'awiya rebels against Hadhrath 'Ali it is a mistake in his ijtihad, if Hadhrath Abu Bakr denies the daughter of the Holy Prophet (s) her inheritance rights in violation of the Qur'an this is not a mistake in ijtihad, but rather can be put down to 'minor matters'(1) and a 'misunderstanding'(2)
1. The life of Caliph Ali, by S. Abul Hasan Nadwi, p 75
2. The life of Caliph Ali, by S. Abul Hasan Nadwi, p 175
What sort of rationale is this? Mistakes in ijtihad are selectively applied to different scenario's, they can be applied here but not here!
This type of inconsistent approach is no different to the different way the West deals with dictatorships. The US for example imposes sanctions and isolation against Burma for its human rights violations, but not against China, when Madelaine Albright the, Secretary of State was asked why this was the case on one occasion in 1998 she answered unequivocally 'Different strokes for different folks'. Do the followers of the companions not follow the same approach when analysing the wars between the companions?
A 'Baghi' (rebel) can never claim ijtihad as a defence for his actions
The Holy Prophet (s) had told Hadhrath Ali (as):
"O Ali! Soon a rebellious group will fight against you, you will be on the truth whoever does not support you on that day will not be from us"
Kanz al Ummal, by Ali Muttaqi al Hind quoting Ibn Asakir, hadith number 32970
Let us now analyse who this rebellious group are. The late Wahaby scholar Sayyid Abu'l Ala Maudoodi in his 'Tafhim ul Qur'an' collates the opinions of the Ahl'ul Sunnah Ulema about a 'baghi'. He writes:
"Ibne Khumman in Hidaya's commentary Fathul Kadheer states that the scholars have declared that a baghi is he who disobeys the rightful Imam. Imam Shaafi in Kitab ul Umm states 'Baghi' is he who fights the Adil Imam. Imam Malik declared that it is a duty to fight the one who rebels against the Adil Imam [al Mudawanna]"
Tafhim ul Qur'an by Sayyid Abu'l Ala Mauddodi, Volume 5 page 80
This point needs to be taken into account. In addition one should also think about this verse of the Qur'an:
"O you who believe! Obey Allah and his Apostle and those in authority among you".
This verse provides no room for manoeuvre obedience to those in authority is on par with obedience to Allah (swt) and the Prophet (s). This means that disobeying the Leader amounts to disobeying Allah (swt) and his Prophet (s). The verse is absolutely clear how can anyone interpret this verse as entitling someone to rebel against a leader. Anyone who does so is a rebel.
Now the question we ask is these questions:
1. Does Imam Ali (as) not come within this verse?
2. Was he not 'those in authority'?
3. Is he not the fourth rightly guided khalifa?
4. Did Mu'awiya obey him?
Under the definitions of Ahl'ul Sunnah his disobedience of Imam Ali (as) makes him a rebel. If this is not clear enough we also have the hadith of Rasulullah (s) about Hadhrath Amar bin Yasir (ra).
Umm Salama narrated that Allah's messenger (may peace be upon him) said: "A band of rebels would kill Ammar"
Sahih Muslim, English version, v4, chapter MCCV, Tradition #6970
Ibn Sa'd also records that the Prophet (s) said to Amar "You will be killed by a rebellious group".
Tabaqat, by Ibn Sa'd Volume 3 page 252
Can there be anything more explicit than this hadith? Amar was martyred during the Battle of Siffeen by the forces of Mu'awiya.
In his discussion of Siffeen Maudoodi writes as follows:
"There were some companions who were reluctant to participate in Jihad as they were unsure which party was that of truth and which party was that of falsehood. After Amar Ibne Yasirs death the matter became clear. It is on this basis that Abu Bakr bin Jasas writes in Ahkam ul Qur'an, Volume 3 page 492: 'Ali ibne Abi Talib (ra) fought a rebellious group accompanying him were recognised Sahaba who had participated in Badr, they were in the right. The Prophet told Amar that a 'baghi group will kill you' this hadith is Mutawatir and Sahih, so much so that when Abdullah bin Umar bin Aas said this to Mu'awiya he did not refute it". Allamah Ibne Abdul Barr in al Istiab Volume 2 page 424 records the hadith 'a baghi group will kill Amar, this is a Mutawatir / Sahih tradition. Allamah Hafidh Ibne Hajar in Isaba writes on Volume 2 page 502 'After Amar's murder it became clear that the truth was with 'Ali and on this the Ahl'ul Sunnah became united when previously there were differing opinions".
Al Khilfath aur Mulukiyath - by Sayyid Abu'l Ala Maudoodi, pages 136-138
The Sahaba Abul Hasan Ashari expressed a clear opinion namely that "Mu'awiya and Amr bin Aas fought against the rightful Imam, Ali fought the rebels, he was with the truth and the truth was with him".
Ma Qa la Ishabal Inabathay fi Mukhathilathai Sahabathay (Urdu) by Sayyid Lal Shah Bukhari quoting Al Mihal wa al Nihal by Allamah Shahrastani Volume 1 page 103
Many Sunni scholars have likewise deemed Mu'awiya a rebel who fought the rightful Imam.
Tumheed ai Abi Shakhoor Ahl'ul Sunnah by Ameer M. Muazzim page 182
The modern day Sunni scholar Muhammad S. El-Awa Associate Professor of Comparative Law at the University of Riyadh makes the point even more explicit. He writes that following the killing of Hadhrath Uthman:
"?'Ali b. Abi Talib assumed the Caliphate by virtue of oath of fealty sworn to him by the Muslims in Madinah. There is no doubt that 'Ali did not confirm Mu'awiya's governorship which ended when Uthman was murdered. Thus although Mu'awiya had ceased to be the de jure (lawful) ruler of Damascus, he remained in de facto (actual) possession of that position. In taking this stand - that of refusing to take the oath of fealty to 'Ali in expectation of the enforcement of Qisas upon the murderers of 'Uthman, and refusing to implement 'Ali's orders in Damascus - Mu'awiya and his Damascene followers became dissidents and rebels against the Caliph 'Ali"
On the political system of the Islamic State, by Muhammad s. El-Awa, page 50 American Trust Publications
The hadith and verdicts of Ahl'ul Sunnah are quite clear that Mu'awiya and his cronies were rebels. This fact is so clear that Abdullah ibne Umar regretted until his dying days his decision to steer away from fighting at Siffeen. Ibn Barr in al Istiab narrates that Un Habeeb ibne Abi Sabith (ra) heard Abdullah ibne Umar say:
"I regret that I did not join Ali and fight the rebellious group". Abi Barr bin Abi Jaham (ra) narrates that he heard Abdullah ibne Umar say "I never regretted anything in my life other than the fact that I did not fight the rebels".
al Istiab, by Ibn Barr Volume 3 page 83
Ibn Sa'd narrates that "Hasan bin Thabit said that Abdullah ibn Umar stated on his deathbed "The biggest regret I have in my life is that I did not fight the rebellious group".
Tabaqat, by Ibn Sa'd Volume 4 page 187
Defending the indefensible
Despite such clear evidence - namely the verdicts of the Qur'an, the Sunnah, the Sahaba and the Ahl'ul Sunnah Ulema themselves, the majority school still maintain the belief that all the companions should be revered and committed mistakes in ijtihad. In doing so they fall deeper into the quagmire of contradiction, inconsistency and absurdity. The perfect example of contradiction is evident if one analyses the rulings of the Wahabie scholar Shaykh Naasir al-'Aql whilst setting out the creed of the Ahl'ul Sunna wa al Jamaah. He proudly proclaims in the preface:
"They are called the Jamaa'ah because they are the ones who gather upon the truth and do not split-up in their Religion; they gather upon the legitimate rulers and do not rebel against them; and they follow the consensus (ijma') of the Pious Predecessors of this ummah".
The General precepts of Ahlus-Sunnah wal-Jamaa'ah, by Shaikh Naasir al-'Aql, page 12 English translation by 'Abu 'Aaliyah Surkheel ibn Anwar Sharif, published by Message of Islam
Perhaps the Shaykh should also answer this question 'was Imam Ali (as) a legitimate ruler?' Clearly he was, he is deemed the fourth rightly guided Khalifa in the eyes of Ahl ul Sunna. To rebel against the legitimate leader according to Al' Aql takes you out of the Jamaa'ah. Did prominent companions not break ranks and rebel against Imam Ali?
Al' Aql illuminates this delicate issue yet further:
"It is not permissible to revolt against the Muslim ruler except in cases where he manifests clear unbelief (kufr buwaah), for which there is decisive proof from Allah concerning it".
The General precepts of Ahlus-Sunnah wal-Jamaa'ah, by Shaikh Naasir al-'Aql, page 34 English translation by 'Abu 'Aaliyah Surkheel ibn Anwar Sharif, published by Message of Islam
Perhaps Al 'Aql should also shed light on whether the companions followed this example, after all according to the Wahabies guidance is by adhering to their way. Did Imam 'Ali (Allah forbid) display any signs of clear unbelief that justified revolt? No Muslim would have the audacity to state this, so on what basis did the companions feel justified to rebel against Imam 'Ali. When Al 'Aql makes this ruling to legitimise his paymasters the Saud family then it should be applied in all circumstances. He makes it clear rebellion is not permissible does this ruling not apply to the companions who rebelled against Imam 'Ali (as) or does it refer to everyone accept those who fought Imam 'Ali (as)?
Al 'Aql is a learned man who is fully aware about the rebellions against Imam 'Ali and the fact that this is in contradiction to what he stipulates as the way of the Ahl'ul Sunna. Rather than raise doubts about the companions he then proceeds to completely rewrite history, stating:
"?the Khawaarji were the first people to split from the ummah with the sword and split from the Jamaa'ah of the Muslims and its leader".
The General precepts of Ahlus-Sunnah wal-Jamaa'ah, by Shaikh Naasir al-'Aql, page 44 English translation by 'Abu 'Aaliyah Surkheel ibn Anwar Sharif, published by Message of Islam
This is a remarkable revision of history since the first group to split from the Jamaa'ah and raised their swords against the Leader were not the Khawaarji. Has the 'learned scholar' had amnesia as to the previous two battles against Imam 'Ali? This being an undeniable fact then why is Al-Aql seeking to deny history? This is because it is necessary to define these battles as 'differences' rather than 'splitting' so as to maintain the belief that the companions had exercised ijtihad when breaking ranks with Imam 'Ali (as) and fighting him. If al-Aql were in fact to apply the verdicts written from his own pen; to the letter - the entire house of 'ijtihad of the companions' built by him and his predecessors will fall down. The Arabic for splitting is 'iftiraaq' and is defined by Al Aql as:
"?Fragmentation, which is disunity, separation, cutting off. It is also derived from the term divergence and aberration. From it comes (the expression): Departure from the fundamental, or from the united body".
The General precepts of Ahlus-Sunnah wal-Jamaa'ah, by Shaikh Naasir al-'Aql, page 42 English translation by 'Abu 'Aaliyah Surkheel ibn Anwar Sharif, published by Message of Islam
Now that Al Aql has defined splitting let us delve further into its significance:
"?opposing Ahlu-Sunnah wal-Jamaa'ah in any of the fundamental precepts of belief ('aqeedah) is deemed as splitting (iftiraaq) and separating from the Jamaa'ah?and opposing the united body of Muslims and their leader, in what is from the (issues of) welfare is deemed as splitting and separating from the Jammah".
The General precepts of Ahlus-Sunnah wal-Jamaa'ah, by Shaikh Naasir al-'Aql, page 43 English translation by 'Abu 'Aaliyah Surkheel ibn Anwar Sharif, published by Message of Islam
So opposing any of the fundamental beliefs of the Ahl'ul Sunnah constitutes splitting from the Jamaa'ah. One of those fundamental beliefs stated by Al Aql here and earlier (see footnote 22) is that it is not permissible to rise up against your Leaders. Taking this to its logical conclusion if anyone breaches this, they have broken a fundamental precept of the belief of Ahlul-Sunnah and have therefore split from the Jamaa'ah. Applying Al-Aql's own definition of splitting, the very first people to split and draw swords against their Leader were the prominent companions such as Talha, Zubayr and Hadhrath Ayesha at Jamal. Thereafter Mu'awiya did likewise at Siffeen. The Khawarij in rebelling and raising their swords against Hadhrath Ali (as) were hence only following the precedents established by the companions.
Do these actions not therefore suggest that the path of the Salaf (pious predecessors) is not to remain in the ranks of the majority but is in fact to break from it, rebel and fight the legitimate ruler? Those who rebelled against 'Ali (as) cannot be defined as the earliest examples of Ahl'ul Sunnah since they split from the Jamaah and fought the Rightly Guided Khalifa. They acted in opposition to what 'Al Aql states is the way of the Jamaa'ah.
Why does Al-Aql not wish to apply splitting to the first two groups? To do so will mean that he will be unable to maintain the assertion that the companions had made mistakes in ijtihad. This is because Al-Aql himself states that:
"Splitting is never due to ijtihad and good intentions and its proponent is never rewarded, rather he is censured and sinful in all cases. Therefore splitting does not occur except due to innovations, or following whims and desires, or due to the blameworthy type of imitation (taqleed madhmoom)".
The General precepts of Ahlus-Sunnah wal-Jamaa'ah, by Shaikh Naasir al-'Aql, page 47 English translation by 'Abu 'Aaliyah Surkheel ibn Anwar Sharif, published by Message of Islam
What more can we say? If one objectively goes through al-Aql's verdicts it is evident that the companions were indeed guilty of splitting from the Jamaa'ah. As he comments, splitting is a sin and will not be rewarded, the defence of ijtihad can never be raised. If as al-Aql states you can never raise a defence of ijtihad when splitting from the aqeedah of Ahl'ul Sunnah - rebelling against a Leader being one such tenet, on what basis do the Ahl'ul Sunnah scholars maintain that the actions of the companions in splitting from the Imam, rebelling against him and fighting him were mistakes in ijtihad for which they will be rewarded? Is this not a contradiction in belief?
Perhaps the Wahabys should answer each one of these questions in the following order:
1. Can you split from your Leader?
2. Does rebelling against a Leader constitute splitting from the Jamaa'ah?
3. Can you justify splitting from the Leader by relying on Ijtihad for which you will be rewarded?
4. Where does that leave the companions who split and fought battles against Hadhrath Ali (as)?
The first three questions will automatically be a resounding 'No'. Once the fourth question is posed one will automatically witness confusion appear on their faces followed by an explanation of mistakes in ijtihad, an explanation that curiously contradicts / negates the first three answers. It is at that point that the rational minded person will be able to conclude the obvious contradiction that dogs this concept.
Rising against Ahl'ul bayt can never be deemed a mistake in ijtihad
The Prophet (s) had made an explicit instruction during the farewell pilgrimage, namely "I am leaving you two weighty things, if you follow them you will never go astray, they are the Qur'an and my Ahlul'bayt".
Sahih al-Tirmidhi, v5, page 662-663
This meant that in all circumstances it was incumbent upon Muslims to attach themselves to the Family of the Prophet (s). At no point did he (s) ever say that it would be permissible to fight them, at no time did he state those that fought them would be rewarded because they exercised ijtihad. On the contrary, Hadhrath 'Abu Bakr narrates:
"I saw the Messenger of God pitch a tent in which he placed 'Ali, Fatima, Hasan, and Husayn. He then declared: 'O Muslims, I am at war against anyone who wars against the people of this tent, and am at peace with those who show peace toward them. I am a friend to those who befriend them. He who shows love toward them shall be one of a happy ancestry and good birth. Nor would anyone hate them except that he is of miserable ancestry and evil birth".
Abu Ja'far Ahmad al-Muhibb al-Tabari, Al-Riyad al-nadira (Cairo, n.d.), Volume 2, page 199
Is there anything more explicit than this instruction? Those who fight them are fighting the Prophet (s). Can fighting the Prophet (s) ever be deemed as a mistake in ijtihad for which the perpetrators will be rewarded? By Hadhrath 'Abu Bakr's own admission fighting the Ahlul'bayt is on par with fighting the Prophet (s) so how can ijtihad be used as a defence for those that fought Hadhrath 'Ali (as)? There are adherents of the Wahaby school of thought that may seek to place the onus on Hadhrath Ali (as) by alleging that he initiated the war, and hence his opponents were not at war against him per se, rather they were defending themselves. To this our reply is clear, whoever takes a stand against Hadhrath Ali (as) is taking a stand against the Prophet (s). If Imam Ali (as) declares war on a group the Prophet (s) is likewise at war with such individuals, there is no room to excuse their behaviour on account of mistaken ijtihad. In this there is no doubt, the Prophet (s) made this point absolutely clear with these words:
"Allah's Messenger (peace and blessings of Allah be upon him) said regarding 'Ali, Fatima, Hasan and Husayn (Allah be pleased with them all): I am at peace with those with whom you make peace and I am at war with those whom you make war"
Sunan Ibn-I-Majah, English translation by Muhammad Tufail Ansari, Volume 1 page 81
Fada'il al-Sahaba, by Ahmad Ibn Hanbal, v2, p767, Tradition #1350
al-Mustadrak, by al-Hakim, v3, p149
Majma' al-Zawa'id, by al-Haythami, v9, p169
al-Kabir, by Tabarani, v3, p30, also in al-Awsat
Jamius Saghir, by al-Ibani, v2, p17
Tarikh, by al-Khateeb al-Baghdadi, v7, p137
Sawai'q al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 11, section 1, p221
Talkhis, by al-Dhahabi, v3, p149
Dhakha'ir al-Uqba, by al-Muhib al-Tabari, p25
Mishkat al-Masabih, by Khatib al-Tabrizi, English Version, Tradition #6145
The Sahaba never proclaimed that they had mad mistakes in ijtihad
This is a very interesting point. There exists no statement from history in which any Sahaba who fought Imam Ali (as) declared that they had exercised ijtihad that was wrong but they would be rewarded for it. Their advocates have only formulated this - years after their departure. If this was true do you not think that they would have advanced this argument to justify their stance? Remember that an advocate in law can only prepare a defence for his client on the basis of legislative tools, s/he is not free to present a defence outside that. The legal statutes in Islamic Jurisprudence are the Qur'an and Sunnah and as we have conclusively proven in this article there exists no evidence in these documents to support the assertion that individuals can rebel against a Leader claiming immunity on grounds of ijtihad.
Rasulullah foretold that a rebellious group would kill Amar, did he say that the group would be exercising ijtihad for which they would be rewarded? He (s) also warned Hadhrath Ayesha that the dogs of Hawab would bark at her (see note below), did he add to the prediction that she would be exercising ijtihad for which she would be rewarded? If the Prophet (s) and the companions never declared this, on what basis have the Sunni Ulema reached this conclusion? Rather than support this viewpoint, Hadhrath Ayesha's own damning confession proves clearly that she did not believe that Allah (swt) would forgive her for her opposition to Ali (as).
History of al-Tabari vol. XVI, pp. 49-50, and p. 68
In the renowned Ahl'ul Sunnah work - "Mawaddathul Qurba" we read the following:
"Hadhrath Ayesha narrates the Prophet said 'Allah asked me 'Whoever doesn't accept Ali's khilafath and rebels and fights him is a kaffir and will perish in the fire" Someone asked her "Why did you rebel and fight him?" She replied "I forgot this Hadith on the Day of the Battle of Jamal, I remembered it again when I returned to Basra and I asked for Allah's forgiveness, I don't think that I will be forgiven for this sin"
Mawaddatul al Qurba page 32 by Sayyid 'Ali Hamdani, Chapter "Mawaddathul Saum"
The Shi'a viewpoint
Alhamdolillah, there is no such confusion for the Shi'a. We believe firmly in Justice, and that no one is beyond reproach of the law. The fact that individuals saw the Prophet (s) does not therefore provide them with any immunity with regards to their future conduct. Why should actions of personalities whose conduct violated the Qur'an and Sunnah and caused fitna in the Ummah be explained in terms of mistakes for which they shall be rewarded?
There is no evidence of such protection in the Qur'an and we find hadith that confirm that the companions will make changes and be punished accordingly. This is what we read Sahih al-Bukhari:
"Some men from my companions will come to my Lake-Fount and they will be driven away from it, and I will say, 'O Lord, my companions!' It will be said, 'You have no knowledge of what they innovated after you left: they turned apostate as renegades (reverted from true Islam)".
Sahih al Bukhari English-Arabic edition Volume 8 hadith number 586
This is an authentic hadith confirming that some of the companions will become apostates, where does that leave the belief that all the companions are just and trustworthy?
There is no doubt that the companions deserve respect having sat in the presence of the Prophet (s). It is however sad that when we see history and the tragic events that took place, the Ahl'ul Sunnah scholars assert that such individuals should be forgiven for their mistakes on account of whom they are and not according to what they did!
The Book of God is the guiding principle for us and yet scholars have abandoned its applicability when faced with the actions of the companions. Ibne Jauzi was indeed correct when he wrote:
"Some people blindly follow their leaders, which is absolutely wrong, because we should follow the principle not the leader. When Harith bin Hauta asked Hadhrath Ali whether Talha and Zubayr could be in the wrong he replied 'Harith you have been deceived, remember the truth is not recognised through people, rather people are recognised by the truth"
The ijtihad of the Sahaba is a concept dogged by inconsistency, contradiction and violates the dictates of the Qur'an, Sunnah and rationality. This is clear to see for any objective reader, the words of Imam Ali (as) indeed ring clear "Truth will always overcome falsehood".
Ref: Imam Reza Network
Hujr ibn Odai, the Holy Prophet’s Companion
Compiled By: Syed Ali Shahbaz
Condolences to you on the shock which the civilized world received recently when a group of Salafi savages, posing as Muslims, desecrated the shrine of Hujr Ibn Odai al-Kindi, the famous companion of Holy Prophet Mohammad (SAWA), by exhuming his grave and stealing his body that was remarkably preserved despite the passing of 1353 solar years since his martyrdom.
The tomb of Hujr ibn Odai, in Adra, a small town north of Damascus, was a site of pilgrimage by both Sunni and Shi’ite Muslims ever since his body was laid to rest at this spot in 660 AD. Hujr and his sons were killed by the Omayyad usurper of the caliphate, Mu’awiya ibn Abu Sufyan. Hujr was the victim of his loyalty to the Commander of the Faithful, the Prophet’s divinely-decreed successor, Imam Ali ibn Abi Taleb (AS). The Late prominent Sunni scholar Abu’l-Ala Mawdudi in his book Caliphs and Kings writes: “Hujr ibn Odai was a pious companion of the Holy Prophet (SAWA) and played a vital role in guiding the Islamic Ummah. During Mu’awiyyah’s rule when the custom of cursing Imam Ali from the pulpits of mosques began, hearts of the Muslims were being bled dry but people bit their tongues fearing death. In Kufa (in Iraq), Hujr ibn Odai could not remain silent and he began to praise Imam Ali (AS) and condemn Mu’awiyyah. Until Mughira remained the Governor of Kufa, he adopted a lenient attitude towards this, but when Ziyad ibn Abih’s governorship of Basra was extended to include Kufa, serious altercations arose. He would curse Imam Ali AS (AS) during the sermons and Hujr would refute him. On one occasion, Hujr censured Ziyad for being late for the Friday Prayer. Ziyad then arrested him along with twelve of his companions on false accusations of forming an opposition group to overthrow the Caliph. He also gathered false witnesses to testify against them because of their belief that the caliphate was the exclusive right of the lineage of Ali (AS) and accused them of creating disturbance by sending blessings upon him and hating his enemies.
As the late contemporary Sunni Islamic scholar, Abu’l Ala Mawdid writes in his book, Caliphs and King, in the Chapter on Elimination of Freedom of Speech, the accused were sent to Mu’awiyyah in Damascus, and he sentenced them to death. A condition was placed that if they cursed Imam Ali (AS) and showed their hatred to the Prophet’s cousin and son-in-law, im they would be pardoned. They refused and Hujr ibn Odai said: “I will not say that which would displease Allah.” Finally Hujr, his son Humaan and his seven companions were martyred. From amongst them Abdur-Rahman ibn Hassaan was sent back to return with a written instruction that he be murdered in the worst possible manner, and he was buried alive by Ziyad ibn Abih – which means son of his own father, since no one had any clue as to who the real father of Ziyad was, since he was born out of wedlock in the pre-Islamic days to the prostitute Sumayya. In other reports, it is said that Hujr’s final wish was that his son be killed before him, in fear that his son would be terrified of death and give in to the demands to curse Imam Ali (AS). Hujr patiently saw his son being killed before he too stepped forward for martyrdom, both giving their lives in loyalty to Imam Ali (AS) and for the sake of Allah.
Thus in view of these undeniable facts, the slogans of the Salafis, of love for the Companions of the Prophet, is nothing but a lie. Those who exhumed grave of Hujr Bin Odai today, are no different than the killer of this revered companion, by Mu’awiyyah Ibn Abu Sufyan, who as late as 8 AH, that is, two years before the passing away of Prophet Mohammad (SAWA), was an archenemy of Islam and Muslims. No religion permits the desecration of graves, and may the curse of God be on those who exhumed the body of Hujr, while chanting the deceitful slogan of "freedom", "democracy", "human rights" and “Islamic rule” in Syria. Hujr ibn Odai was testified by Imam Ali (AS) as a Faqih or the one who possesses the highest form of faith, piety and jurisprudential knowledge. After the passing away of Prophet Mohammad (SAWA), Hujr ardently supported Imam Ali (AS), and participated in the Battles of Jamal and Siffeen, where he lost an eye defending Islam. When the Prophet’s elder grandson, Imam Hasan Mojtaba (AS), succeeded Imam Ali (AS), he rallied support for the Prophet’s grandson from the tribe of Kindi. He strongly censured Mu’awiyya for the killing of innocent Muslims, and was eventually martyred. When news of his martyrdom reached Imam Hasan (AS), he protested to Mu’awiyyah by writing a letter and condemning the act.
The desecration of the grave of such a righteous person, whose body God has preserved intact despite the passing a millennium and three-and-a-half centuries, has exposed the Salafis in their true heathen colours. Both Sunnis and Shi’ite Muslims have denounced the sacrilege that is supported by the US, the Zionists, and Saudi Arabia. The Council of European Jamaats (CoEJ) condemns the behaviour of the terrorists who desecrated the shrine of Hujr bin Odai al-Kindi, a companion of the Prophet. It said that with such upsetting news, the Muslim community cannot continue to remain silent as we witness disrespect being extended toward the companion of Prophet Mohammad (SAWA) and Imam Ali (AS) with no just cause. This act once again provides us with understanding as to why great personalities like the Prophet’s Immaculate Daughter, Hazrat Fatemah Zahra (SA) requested being buried in the middle of the night, so that their resting places cannot be desecrated in a similar way. It is our duty as conscious and aware Muslims to raise awareness of this through all sources available. This includes all social media networks including Facebook and Twitter, internet blogs, writing articles in newspapers, sending complaints to the UNESCO World Heritage Centre and through all other means. Let us follow in the footsteps of our beloved Ahl al-Bayt. Let us rally together and raise awareness for the worldwide injustices continually being endorsed by our heavy, meaningful silence. Let us stand up and take ownership of our faith.
The Council of European Jamaats (CoEJ) has already contacted the Muslim Council of Britain to raise awareness about this issue. This is not solely a matter of grave concern for the Shi’ite - it concerns Muslims worldwide. Hujr sacrificed himself to preserve the message of Islam and so it is a duty for all adherents of this faith to honour him. Raising our voices to counter injustice is something promoted vigorously in Islam, and this occurrence is as significant as all other injustices occurring globally. It is clear that the desecration of a shrine is entirely unacceptable on moral grounds, and that this cannot be tolerated, irrespective of the current political strife currently taking place in Syria. We are working toward actions that will ensure that our dissent is heard clearly and that this does not go unnoticed. We also wish to extend our heartfelt support, prayers and thoughts worldwide to everyone who is experiencing political insurgency, perpetuated poverty, modern-day slavery, unjust imprisonment, torture and all other injustices.
Ref: Imam Reza Network
How the Companions Regarded Each Other?
By: Muhammad Tijani Samawi
1. Their testimony that they themselves have changed the tradition of the Prophet
Abu Saeed al-Khudari said: On the first days of 'Id al-Fitr [breaking the fast of Ramadan] and 'Id al-Adha [celebrating the end of the Pilgrimage], the first thing the Messenger of Allah (saw) used to do was to say his prayers in the mosque, then he went to see the people, who sat in rows in front of him, and then he started to deliver advice or orders or even finalize outstanding issues, and after all that he would leave. Abu Saeed added: The situation continued to be like that, until one day, either Fitr or Adha, I went with Marwan, who was the governor of al-Medinah. When we arrived at the mosque, which had a new pulpit built by Kathir ibn al-Salt, Marwan headed for the pulpit (before praying), so I pulled him by his clothes, but he pushed me and went up on to the pulpit. He addressed the people before he prayed, so I said to him, "By Allah you have changed it." He replied, "O Abu Saeed, what you know has gone." I said, "By Allah, what I know is better than what I do not know." Marwan then said, "People did not sit for us after the prayers, so I put [it] before the prayers". [20]
[20]
Sahih, Bukhari, vol 1 p 122 (al Idayn book)
I looked for the reasons which led those Companions to change the Sunnah [the tradition] of the Messenger of Allah (saw), and found that the Umayyads (and most of them were Companions of the Prophet) and Muawiah ibn Abi Sufian (writer of the revelation, as he was called) in particular used to force people to swear at Ali ibn Abi Talib and curse him from the pulpits of the mosques, as most of the historians have mentioned in their books.
Muslim, in his Sahih, wrote in a chapter entitled, "The virtues of Ali ibn Abi Talib", the following: Muawiah ordered his governors everywhere to take the curse [of Ali ibn Abi Talib] as tradition, and that all the speakers must include it in their speeches. When some of the Companions protested very strongly against such a rule, Muawiah ordered their killing and burning. Among the famous Companions who were killed at the order of Muawiah were Hijr ibn Adi al-Kindi and his followers, because they protested and refused to curse Ali, and some of them were buried alive.
Abu al-Aala al-Mawdudi wrote in his book "Caliphate and Kingdom": Abu al-Hasan al-Basri said: Muawiah had four features, and if he had only one of them, it would have been considered a great sin:
1. Making decisions without consulting the Companions, who were the light of virtues.
2. Designating his son as his successor. His son was a drunkard, corrupt and wore silk.
3. He claimed Ziyad [as his son], and the Messenger of Allah said, "There is offspring for the honourable woman, but there is nothing for the whore."
4. His killing of Hijr and his followers. Woe unto him from Hijr and the followers of Hijr. [21]
[21] al Khilafah wa al Mulk, Syed Abul A'la Maududi, p 106
There were some good Companions who used to dash out of the mosque immediately after the prayers so that they did not have to listen to the speeches which always ended with the cursing of Ali. For that reason the Umayyads changed the tradition of the Messenger of Allah. They put the speech before the prayers, so that people listened to it against their will.
What kind of Companions were these people! They were not afraid of changing the tradition of the Messenger of Allah, or even the laws of Allah, in order to reach their wicked and low objectives and to satisfy their sinister desires. They cursed a man whom Allah had kept cleansed and purified, and made it obligatory for people to pray for him in the same way as they prayed for His Messenger. Furthermore, Allah and His Messenger made it obligatory for people to love him, and the Prophet (saw) said, "Loving Ali is believing, and hating him is hypocrisy" [22].
[22]
Sahih, Muslim, vol 1 p 61
But these Companions changed the rules and said, "We heard, but we disobey." And instead of loving him, praying for him and obeying him, they swore at him and cursed him for sixty years, as has been mentioned in the history books.
Whereas the Companions of Moses plotted against Aaron and tried to kill him, some of the Companions of Muhammad killed his Aaron and pursued his sons and followers everywhere. They removed their names from the Diwan (account books of the treasury) and prohibited anyone to be named after them. As if that was not enough for them, they cursed him and forced the faithful Companions to do so unjustly and by force.
By Allah! I stand astonished and perplexed when I read in our Sihahs how much the Messenger of Allah loved his "brother" and cousin Ali and how he put him above all the Companions, and even he said, "You are to me as Aaron was to Moses, but there will be no prophet after me." [23]
He also said the following things about Ali:
"You are from me, and I am from you" [24].
"Loving Ali is believing, and hating him is hypocrisy" [25].
"I am the city of knowledge, and Ali is its gate" [26].
"Ali is the master of all the believers after me"[28].
"Whoever accepted me as his master, then he should also accept Ali as his master. O Allah be friendly with his friends, and be enemy to his enemy" [28]
[23]
Sahih, Bukhari, vol 2 p 305
Sahih, Muslim, vol 2 p 356
Mustadrak, al Hakim, vol 3 p 109
[24]
Sahih, Bukhari, vol 1 p 76
Sahih, Tirmidhi, vol 5 p 300
Sunan, Ibn Majah, vol 1 p 44
[25]
Sahih, Muslim, vol 1 p 61
Sunan, al Nasai, vol 6 p 117
Sahih, al Tirmidhi, vol 8 p 306
[26]
Sahih, Tirmidhi, vol 5 p 201
Mustadrak, al Hakim, vol 3 p 126
[27]
Musnad, Ahmed Hanbal, vol 5 p 25
Mustadrak, Hakim, vol 3 p 134
Sahih, al Tirmidhi, vol 5 p 296
[28]
Sahih, Muslim, vol 2 p 362
Mustadrak, Hakim, vol 3 p 109
Musnad, Ahmed Hanbal, vol 4 p 281
If we study all the virtues that the Prophet (saw) attributed to Ali, which have been mentioned and approved by our scholars in their books, then we would need to write a whole book.
So, how did the Companions ignore all these texts, swear at him, plot against him, curse him from the pulpits of the mosques and then fight against him and finally kill him?
I tried in vain to find a reason for the behaviour of those people, but found nothing except the love of this life and the competition for it, in addition to the tendency to apostatize and turn back on their heels. I have also tried to attach the responsibility to a group of bad Companions and some hypocrites, but regrettably those were only a few among the famous and the important. The first who threatened to burn his house - with its inhabitants - was Umar ibn al-Khattab, and the first who fought him were Talhah, al-Zubayr, Aishah bint Abi Bakr - Umm al-Mumineen, Muawiah ibn Abi Sufian, Amr ibn al-'Aas and many others.
I am astonished, and my astonishment will never end, and any responsible free thinker would agree with me, as to how the Sunni scholars agree on the righteousness of all the Companions and ask for the blessings of Allah to be upon them and pray for all of them without exception, although some of them say: "Curse Yazid, and no further." But where is Yazid amongst all these tragedies which no religion or logic could approve? I appeal to the Sunni people, if they truly follow the Prophet's tradition, to ask themselves how they could accept somebody to be righteous when the laws of the Holy Qur'an and the Prophetic tradition judge him as being corrupt, an apostate and an unbeliever. The Messenger of Allah (saw) said, "He who insults Ali, insults me. He who insults me, insults Allah. And he who insults Allah, Allah will throw him into Hell" [29]. If that is the punishment for those who insult Ali, one wonders about the punishment of those who fought him and ultimately killed him. What are our scholars' opinions regarding all these facts, or are their hearts locked solid?! Say, O God please protect us from the tricks of the devil.
[29]
Mustadrak, hakim, vol 3 p 121
Khasais, al Nasai, p 24
Musnad, Ahmed Hanbal, vol 6 p 33
al Manaqib, al Khawarizmi, p 81
al Riyadh al Nadira, Tabari, vol 2 p 219
Tarikh, as Suyuti, p 73
2. The Companions even made changes in Prayers
Anas ibn Malik said: I knew nothing during the lifetime of the Prophet(saw) better than the prayer. He said: Have you not lost what you have lost in it? Al-Zuhri said: I went to see Anas ibn Malik in Damascus, and found him crying, I asked him, "What is making you cry?" He answered, "I have known nothing but these prayers, and they have been lost." [30]
[30]
Sahih, Bukhari, vol 2 p 134
I would like to make it clear that it was not the followers who implemented the changes after all the intrigues and civil wars, rather it was the caliph Uthman who first made changed in the Prophet's tradition regarding the prayers.
Also Umm al-Mumineen Aishah was involved in these changes. Al-Bukhari and Muslim, both stated in their books that the Messenger of Allah (saw) performed two prayers at Mina, and Abu Bakr after him, then Umar and Uthman who later performed four prayers. [31]
[31]
Sahih, Bukhari, vol 2 p 154
Sahih, Muslim, vol 1 p 260
Muslim also stated in his book that al-Zuhri asked 'Urwah, "Why did Aishah complete her prayers during the journey?" He answered, "She improvised in the same way as Uthman did." [32]
[32]
Sahih, Muslim, vol 2 p 134
Umar used to improvise and interpret the clear texts of the Prophet's tradition, and even the Holy Qur'anic texts. Like he used to say: two pleasures were allowed during the life of the Messenger of Allah, but now I disallow them and punish those who commit them, I tell the person who is in a state of ritual impurity, or cannot find water not to pray. That was in spite of the words of Allah - the Most High - in Surat al-Maidah: "If you do not find water, then use clean sand."
Al-Bukhari stated in his book, in a chapter which deals with ritual impurity: I heard Shaqiq ibn Salmah saying: I was with Abdullah and Abu Musa, and Abu Musa asked, "What do you say about a man who is unclean but cannot find water?" Abdullah answered, "He should not pray until he finds water." Abu Musa then asked, "What do you think about what the Prophet said to Ammar [regarding the issue of impurity] when Ammar asked him?" Abdullah said, "For that reason Umar was not satisfied with [that]." Abu Musa said, "Forget about what Ammar said, but what do you say about the Qur'anic verse?" Abdullah did not know what to say, but he justified his stance by saying, "If we let them do that, then whenever the water becomes cold, they avoid using it to clean themselves, and instead they use sand. I said to Shaqiq, "Abdullah is most certainly hated for that." He said, "Yes". [33]
[33]
Sahih, Bukhari, vol 1 p 54
3. The Companions Testify against themselves
Anas ibn Malik said that the Messenger of Allah (saw) said to al-Ansar: You will notice after me some great selfishness, but be patient until you meet Allah and His Messenger by the pool. Anas said: We were not patient. [34]
[34]
Sahih, Bukhari, vol 2 p 135
Al-Ala ibn al-Musayyab heard his father saying: I met al- Bara ibn Azib - may Allah honour them both - and said to him, "Bless you, you accompanied the Prophet (saw) and you voted for him under the tree." He said, "My son, you do not know what we have done after him" [35].
[35]
Sahih, Bukhari, vol 3 p 32
This early Companion, who was one of those who voted for the Prophet under the tree, and who received the blessing of Allah, for Allah knew what was in their hearts, testifies against himself and his companions that they did not keep the tradition. This testimony is confirmation of what the Prophet (saw) talked about and predicted in that his Companions would break with his tradition and fall back on their heels.
How could any sensible person, after all this evidence, believe in the righteousness of all the Companions, as the Sunnis do?
He who believes that, is definitely reversing the order of logic and scholarship, and there will be no intellectual criteria for the researcher to use in his quest for the truth.
4. The testimony of the Shaykhan against themselves
In a chapter entitled "The virtues of Umar ibn al-Khattab", al-Bukhari wrote in his book: "When Umar was stabbed he felt great pain and Ibn Abbas wanted to comfort him, so he said to him, "O Commander of the Believers, you accompanied the Messenger of Allah and you were a good companion to him, and when he left you, he was very pleased with you. Then you accompanied Abu Bakr, and you were a good companion to him, and when he left you, he was pleased with you. Then you accompanied their companions and you were a good companion to them, and if you left them, they would remember you well." He said, "As for the companionship of the Messenger of Allah and his satisfaction with me, that is a gift that Allah- the Most High - has granted to me. As for the companionship of Abu Bakr and his satisfaction with me, that is a gift that Allah - Glory be to Him - has granted to me. But the reason you see me in pain is for you and your companions. By Allah, if I had all the gold on earth I would use it to ransom myself from the torture of Allah - Glory and Majesty be to Him - before I saw Him. [36]
[36]
Sahih, Bukhari, vol 2 p 201
He has also been quoted as saying the following, "I wish I was my family's sheep. They would have fattened me up to the maximum. When they were visited by friends, they would have killed me and roasted part of me, and made qadid (meat cut into strips and dried) from the other part of it, then they would have eaten me, and lastly, they would have relieved me with their bowle evacuation ... I wish I had been all that, rather than a human being." [37]
[37]
Minhaj as Sunnah, Ibn Taymiyya, vol 3 p 131
Hilyat al Awliya, Ibn Abi Nuaym, vol 1 p 52
Abu Bakr apparently said a similar thing to the above. He looked at a bird on a tree, then said, "Well done bird ... You eat the fruits, you stand on the trees and you are not accountable to anybody nor indeed can anybody punish you. I wish I was a tree by the road, and that a camel would come along and eat me. then relieve me with his bowel evacuation ... I wish that I had been all that, rather than a human being." [38]
[38]
Tarikh, Tabari, p 41
al Riyadh al Nadira, vol 1 p 134
Kanz al Ummal, p 361
Minhaj as Sunnah, Ibn Taymiyya, vol 3 p 120 He also said, I wish that my mother had not given birth to me ... I wish I was a straw in the mud. [39] These are some texts that I used just as examples and not for any specific reason.
[39]
Tarikh, Tabari, p 41
al Riyadh al Nadira, Tatabri, vol 1 p 134
Kanz al Ummal, p 361
Minhaj as Sunnah, Ibn Taymiyya, vol 3 p 120
And this is the Book of Allah which gives the good news to the worshippers of Allah who believe in Him: "Now surely the friends of Allah - they shall have no fear, nor shall they grieve. Those who believe and fear (Allah). They shall have good news in this world's life and in the Hereafter, there is no changing in the words of Allah; that is the great achievement" (Holy Qur'an 10:62-64).
Allah also says: "(As for) those who say, our Lord is Allah, then continue in the right way, the angels descend upon them, saying, "Fear not, nor be grieved, and receive good news of the garden which you were promised. We are your guardians in this world's life and in the Hereafter, and you shall have therein what your souls desire and you shall have therein what you ask for. An entertainment by the Forgiving, the Merciful" (Holy Our'an 41:30-32).
How could the two Shaykhs. Abu Bakr and Umar, wish that they were not from the human race, which Allah honoured and put it above all His creation? Even the ordinary believer, who keeps on the straight path during his lifetime, receives the angels to tell him about his place in heaven, and that he should not fear the torture of Allah, nor be depressed about his legacy in life, and that he has the good news while he is in this life before reaching the life Hereafter. Then how could the great Companions, who are the best of creation after the Messenger of Allah (so we have been taught), wish they were excrement or a hair or a straw when the angels had given them the good news that they would go to heaven? They could not have wished to have all the gold on earth to ransom themselves from the torture of Allah before meeting Him.
Allah - the Most High - said: "And if every soul that has done injustice had all that is in the earth, it would offer it for ransom, and they will manifestly regret when they see the chastisement and the matter shall be decided between them with justice and they shall not be dealt unjustly" (Holy Quran 10:54).
Allah also said: "And had those who are unjust all that is in the earth and the like of with it, they would certainly offer it as ransom (to be saved) from the evil of the punishment on the day of resurrection; and what they never thought of shall become plain to them from Allah. And the evil (consequences) of what they wrought shall become plain to them, and the very thing they mocked at shall beset them" (Holy Qur'an 39:47-48).
I wish sincerely that these Qur'anic verses did not involve great Companions like Abu Bakr al-Siddiq and Umar al-Faruq ... But I often pause when I read these texts so that I can look at some interesting aspects of their relations with the Messenger of Allah (saw), and how that relation went through many turmoils. They disobeyed his orders and refused him his wishes, even in the last moments of his blessed and honourable life, which made him so angry that he ordered them all to leave his house and to leave him. I also recall the chain of events that took place after the death of the Messenger of Allah, and the hurt and lack of recognition that afflicted his daughter al-Zahra. The Messenger of Allah (saw) said, "Fatimah is part of me, he who angers her angers me" [40].
[40]
Sahih, Bukhari, vol 2 p 206
Fatimah said to Abu Bakr and Umar: I ask you in the name of Allah - the Most High - did you not hear the Messenger of Allah (saw) saying, "The satisfaction of Fatimah is my satisfaction, and the anger of Fatimah is my anger, he who loves my daughter Fatimah loves me, and he who satisfies Fatimah satisfies me, and he who angers Fatimah angers me?" They said, "Yes, we heard it from the Messenger of Allah (saw)." Then she said, "Therefore, I testify before Allah and the angels that you have angered me and did not please me, and if I meet the Prophet I will complain to him about you."[41]
[41]
al Imamah Was Siyasah, Ibn Qutaybah, vol 1 p 20
Muhammad Baqir as Sadr, Fadak in History, p 92
Let us leave this tragic story for the time being, but Ibn Qutaybah, who is considered to be one of the great Sunni scholars, and was an expert in many disciplines and wrote many books on Qur'anic commentary. Hadith Linguistics, grammar and history might well have been converted to Shiism, as somebody I know once claimed when I showed him Ibn Qutaybah's book "History of the Caliphs".
This is the type of propaganda that some of our scholars use when they lose the argument. Similarly al-Tabari was a Shi'ite, and al-Nisa'i, who wrote a book about the various aspects of Imam Ali, was a Shiite, and Taha Husayn, a contemporary scholar who wrote "Al-Fitnah al-Kubra" and other facts, was also a Shi'ite!
The fact is that all of these were not Shiites, and when they talked about the Shia, they said all sorts of dishonourable things about them, and they defended the fairness of the Companions with all their might. But the fact is that whenever a person mentions the virtues of Ali ibn Abi Talib, and admits to the mistakes that were committed by the famous Companions, we say that he has become a Shiite. And if you say in front of them, when you mention the Prophet, "May Allah bless him and his Family" or say, "Ali, may Allah's peace be upon him" then you are branded a Shiite. According to that premise, one day, during a debate, I asked one of our scholars, "What do you think of al-Bukhari?" He said, "He is one of the leading authorities in Hadith (the Prophetic tradition) and we consider his book to be the most correct book after the Book of Allah, as all our scholars agree." I said to him, "He is a Shiite." He laughed and said, "God forbid that Imam al-Bukhari be a Shiite." I said, "Did you not say that whoever says Ali, may Allah's peace be upon him, is Shiite?" He answered, "Yes." Then I showed him and those who were with him al-Bukhari's book, and in many places when Ali's name appears, he put "May Allah's peace be upon him" as well as the names of Fatimah and al-Husayn. The man did not know what to say. [42]
[42]
Sahih, Bukhari, vol 1 p 127, 130, vol 2 p 126, 205
Let us return to the incident mentioned by Ibn Qutaybah in which Fatimah allegedly was angered by Abu Bakr and Umar. If I doubt the authenticity of that story, then I could not doubt the authenticity of al-Bukhari's book, which we consider to be the most correct book after the Book of Allah. As we have committed ourselves to the fact that it is correct, then the Shiites have the right to use it in their protestation against us and force us to keep to our commitment, as is only fair for sensible people. In his book, al-Bukhari writes in a chapter entitled "The virtues of the relatives of the Messenger of Allah" the following: The Messenger of Allah (saw) said, "Fatimah is part of me, and whoever angers her angers me." Also in a chapter about "The Khaybar Raid" he wrote: According to Aishah, Fatimah- may Allah's peace be upon her - daughter of the Prophet, sent a message to Abu Bakr asking him for her share of the inheritance of the Messenger of Allah, but he refused to pay Fatimah anything of it. Fatimah became so angry at Abu Bakr that she left him and never spoke to him before her death. [43]
[43]
Sahih, Bukhari, vol 3 p 39
The final result is one, al-Bukhari mentioned it briefly and Ibn Qutaybah talked about it in some detail, and that is: the Messenger of Allah (saw) is angry when Fatimah is angry, and he is satisfied when Fatimah is satisfied, and that she died while she was still angry with Abu Bakr and Umar.
If al-Bukhari said: She died while she was still angry at Abu Bakr, and did not speak to him before she died, then the end result is quite clear. If Fatimah is "the leading lady among all the ladies" as al-Bukhari declared in the section al-Isti'dhan, and if Fatimah is the only lady in this nation whom Allah kept clean and pure, then her anger could not be but just, therefore Allah and His Messenger get angry for her anger. Because of that Abu Bakr said, "May Allah - the Most High - save me from His anger and Fatimah's anger." Then he cried very bitterly when she said, "By Allah, I will curse you in every prayer that I do." He came out crying and said, "I do not need your pledge of allegiance and discharge me from my duties." [44]
[44]
Tarikh al Khulafa, Ibn Qutaybah, vol 1 p 20
Many of our historians and scholars admit that Fatimah - may Allah's peace be upon her - challenged Abu Bakr in many cases such as the donations, the inheritance and the shares of the relatives, but her challenge was dismissed, and she died angry at him. However, our scholars seem to pass over these incidents without having the will to talk about them in some detail, so that they could as usual, preserve the integrity of Abu Bakr. One of the strange things that I have read regarding this subject, is what one of the writers said after he had mentioned the incident in some detail: God forbid that Fatimah should claim something that does not rightly belong to her, and God forbid that Abu Bakr denied her rights.
The writer thought that through this weak reasoning, he would be able to solve the problem and convince the researchers. He appears to be saying something similar to the following: God forbid that the Holy Qur'an should say anything but the truth, and God forbid that the sons of Israel should worship the calf. We have been plagued with scholars who say things that they cannot comprehend, and believe in the object and its antithesis, simultaneously. The point is that Fatimah claimed and Abu Bakr dismissed her claim, so she was either a liar - God forbid - or Abu Bakr treated her unjustly. There could be no third solution for the case, as some of our scholars would wish.
Logical reasoning and traditional proofs prevent the Mistress of Ladies from being accused of lying, due to the confirmation of her father (s) in his saying: "Fatimah is a part of me, and whoever hurts her hurts me." Hence, intuitively, whoever lies does not deserve this kind of statement (of honor) by the Messenger of Allah (saw). Therefore, the saying itself is a clear indication of her infallibility. The purification verse from the Holy Qur'an is another indication of her infallibility, and it was revealed in her honour and the honour of her husband and her two sons, as Aishah herself testified [45]. Hence, there is nothing left for sensible people but to accept the fact that she was unjustly treated, and that she was easy to be branded a liar by somebody who was willing to let her burn unless the remaining people in her house came out to vote for him. [46]
[45]
Sahih, Muslim, vol 7 p 121, 130
[46]
Tarikh al Khulafa, vol 1 p 20
Because of all that, she - may Allah's peace be upon her - refused entry to Abu Bakr and Umar when they asked her permission. Even when Ali allowed them to enter, she turned her face to the wall and refused to look at them [47]. Furthermore, before she died, she asked to be buried secretly, and at night, so that none of them could be present at her funeral [48], and to this day, the grave of the Prophet's daughter is unknown.
[47]
Tarikh al Khulafa, vol 1 p 20
[48]
Sahih, Bukhari, vol 3 p 39
I would like to ask why our scholars remain silent about these facts, and are reluctant to look into them, or even to mention them. They give us the impression that the Companions are like angels, infallible and sinless, and when you ask them why the caliph of the Muslim's Uthman was murdered, they would say: It was the Egyptians - and they were not believers - who came and killed him, thus ends the subject with two words.
When I had the opportunity to carry out research into history, I found that the main figures behind the killing of Uthman were the Companions themselves, and that Aishah led them, calling for his death publicly and saying: "Kill Na'thal (the old fool), for he was not a believer." [49]
[49]
Tarikh, Tabari, vol 4 p 407
Tarikh, Ibn Athir, vol 3 p 206
Lisan al Arab, vol 14 p 193
Taj al Arus, vol 8 p 141
Al Iqd al Farid, vol 4 p 290
Also we know that Talhah, al-Zubayr, Muhammad ibn Abi Bakr and other famous Companions besieged him in his house and prevented him from having a drink of water, so that they could force him to resign. Furthermore, the historians inform us that they did not allow his corpse to be buried in a Muslim cemetery, and that he was finally buried in "Hashsh Kawkab" without washing the corpse and without a shroud.
O Allah, praise be to You, how could they tell us that he was unjustly killed, and that those who killed him were not Muslims. This is another case similar to that of Fatimah and Abu Bakr: Uthman was either unjustly treated, therefore we may pass judgement on those Companions who killed him or those who participated in his killing that they were criminal murderers because they unlawfully killed the caliph of the Muslims, and threw stones at his funeral, and humiliated him when he was alive and then when he was dead; or that the Companions killed him because he committed certain deeds which were not compatible with Islam, as the historical sources tell us.
There is no third option, unless we dismiss the historical facts and accept the distorted picture that the Egyptians, who were not believers, killed Uthman. In both cases there is a definite rejection of the common belief that all the Companions were right and just, without exception, for either Uthman was unjust or his killers were not just, but all of them were Companions, and hence our proposition becomes void. Therefore we are left with the proposition of the followers of Ahl al-Bayt, and that is that some of the Companions were right and some others were wrong.
We may ask a few questions about the war of al-Jamal, which was instigated by Umm al-Mumineen Aishah, who played an important role in it. How could Umm al-Mumineen Aishah leave her house in which Allah had ordered her to stay, when the most High said: "And stay in your houses and do not display your finery like the displaying of the ignorance of yours" (Holy Qur'an 33:33).
We may also ask, how could Aishah allow herself to declare war on the caliph of the Muslims, Ali ibn Abi Talib, who was the master of all Muslims? As usual, our scholars, with some simplicity, answer us that she did not like Imam Ali because he advised the Messenger of Allah to divorce her in the incident of al-Ifk. Seemingly these people are trying to convince us that that incident - if it was true - namely Ali's advice to the Prophet to divorce Aishah, was sufficient for her to disobey the orders of her God and her husband, the Messenger of Allah. She rode a camel that the Messenger of Allah forbade her from riding and warned her about the barking of al-Hawab's dogs [50], she travelled long distances from al-Medinah to Mekka then to Basrah, she permitted the killing of innocent people and started a war against the commander of the believers and the Companions who voted for him, and she caused the deaths of thousands of Muslims, according to the historians [51]. She did all that because she did not like Ali who advised the Prophet to divorce her. Nevertheless the Prophet did not divorce her so why all this hatred towards Imam Ali? History has recorded some aggressive stances against Ali that could not be explained and these are some of them. When she was on her way back from Mekka Aishah was informed that Uthman was killed, so she was delighted, but when she learnt that people had voted for Ali to succeed him she became very angry and said, "I wish the sky would collapse on the earth before Ibn Abi Talib succeeds to the caliphate." Then she said, "Take me back." Thus she started the civil war against Ali, whose name she never liked to mention, as many historians agree.
[50]
al Imamah was Siyasah
[51]
Al Tabari, Ibn al Athir and other historians who wrote about the events in the Year 36 A.H
Had Aishah heard the saying of the Messenger of Allah (saw): Loving Ali is believing, and hating him is hypocrisy? [52]. To the extent that some of the Companions used to say, "We recognized the hypocrites by their hatred of Ali." Had Aishah not heard the saying of the Prophet: Whoever accepts me as his master, then Ali is his master? Undoubtedly she heard all that, but she did not like it, and she did not like mentioning his name, and when she learnt of his death she knelt and thanked Allah. [53]
[52]
Sahih, Muslim, vol 1 p 48
[53]
Al Tabari, Ibn al Athir, who wrote about the events in the Year of 40 Hijri
Let us move on, for I do not want to discuss the life of Umm al-Mumineen Aishah, but I have tried to show how many of the Companions violated the principles of Islam and disobeyed the orders of the Messenger of Allah (saw), and it suffices to mention the following incident which happened to Aishah during the civil war, and on which all historians tend to agree. It has been said that when Aishah passed by the waters of al-Hawab and heard the dogs barking, she remembered the warning of her husband, the Messenger of Allah, and how he prevented her from being the instigator of "al-Jamal" war. She cried, then she said, "Take me back . take me back!" But Talhah and al- Zubayr brought fifty men and bribed them, then made them testify that these waters were not al-Hawab's waters. Later she continued her journey until she reached Basrah. Many historians believe that those fifty men gave the first falsified testimony in the history of Islam. [54]
[54]
Al Tabari, Ibn al Athir and other historians who wrote about the events of the Year 40 A.H
O Muslims! You who have enlightened minds ... assist us in solving this problem. Were these truly the honourable Companions, of whom we were always led to believe in their righteousness, and that they were the best people after the Messenger of Allah (saw)! How could they give a falsified testimony when the Messenger of Allah considered it to be one of the great sins, whose punishment is Hell.
The same question crops up again. Who was right and who was wrong? Either Ali and his followers were wrong, or Aishah and her followers and Talhah and al-Zubayr and their followers were wrong. There is no third possibility. But I have no doubt that the fair researcher would take Ali's side and dismiss Aishah and her followers who instigated the civil war that devastated the nation and left its tragic marks to the present day.
For the sake of further clarification, and for the sake of my own satisfaction I mention here what al-Bukhari had to say in his book about the civil war. When Talhah, al-Zubayr and Aishah travelled to Basrah, Ali sent Ammar ibn Yasir and al-Hasan ibn Ali to al-Kufah. On their arrival, they went to the mosque and addressed the congregation, and we heard Ammar saying, "Aishah had gone to Basrah ... and by Allah she is the wife of your Prophet in this life and the life hereafter, but Allah, the Most High, is testing you to know whom you obey: Him or her." [55]
[55]
Sahih, Bukhari, vol 4 p 161
Also al-Bukhari wrote in his book a chapter about what went on in the houses of the Prophet's wives: Once the Prophet (saw) was giving a speech, and he indicated the house where Aishah was living, then said, "There is the trouble ... there is the trouble ... there is the trouble ... from where the devil's horns come out ..." [56]
[56]
Sahih, Bukhari, vol 2 p 128
Al-Bukhari wrote many strange things in his book about Aishah and her bad manners towards the Prophet to the extent that her father had to beat her until she bled. He also wrote about her pretention towards the Prophet until Allah threatened her with divorce... and there are many other stories but we are limited by space.
After all that I ask how did Aishah deserve all that respect from the Sunnis; is it because she was the Prophet's wife? But he had so many wives, and some of them were better than Aishah, as the Prophet himself declared [57]. Or perhaps because she was Abu Bakr's daughter! Or maybe because she played an important role in the denial of the Prophet's will for Ali, and when she was told that the Prophet recommended Ali, she said, "Who said that? I was with the Prophet (saw) supporting his head on my chest, then he asked me to bring the washbowl, as I bent down he died, so I cannot see how he recommended Ali [58]. Or is it because she fought a total war against him and his sons after him, and even intercepted the funeral procession of al-Hasan - Leader of the Heaven's youth - and prevented his burial beside his grandfather, the Messenger of Allah, and said "Do not allow anybody that I do not like to enter my house."
[57]
Sahih al Tirmidhi
al Istiab, Ibn Abd al Barr, Biography of Safiyya
[58]
Sahih, Bukhari, vol 3 p 68
She forgot, or maybe ignored the Messenger of Allah's sayings about him and his brother, "Allah loves those who love them, and Allah hates those who hate them," Or his saying, "I am at war with those who fight against you, and I am at peace with those who appease you." And there are many other sayings in their honour. No wonder, for they were so dear to him!
She heard many more sayings in honour of Ali, but despite the Prophet's warning, she was determined to fight him and agitate the people against him and deny all his virtues. Because of that, the Umayyads loved her and put her in a high position and filled the books with her virtues and made her the great authority for the Islamic nation because she had half of the religion.
Perhaps they assigned the second half of the religion to Abu Hurayrah, who told them what they wanted to hear, so they bestowed on him various honours: they gave him the governorship of al-Medinah, they gave him al-Aqiq palace and gave him the title of "Rawiat al-lslam" - the transmitter of Islam. He made it easy for the Umayyads to create a completely new religion which took whatever pleased them and supported their interests and power from the Holy Qur'an and the tradition of the Prophet. Inevitably, such a religion lacked any seriousness and became full of contradictions and myths, hence most of the facts were buried and replaced by lies. Then they forced the people to believe in these lies so that the religion of Allah became a mere joke, and no one feared Allah as much as they feared Muawiah. When we ask some of our scholars about Muawiah's war against Ali, who had been acknowledged by al-Muhajireen and al-Ansar, a war which led to the division of Islam into Sunnis and Shiites and left it scarred to this very day, they simply answer by saying, "Ali and Muawiah were both good Companions, and both of them interpreted Islam in his own way. However, Ali was right, therefore he deserves two rewards, but Muawiah got it wrong, therefore, he deserves one reward. It is not within our right to judge for them or against them, Allah- the Most High - said: "This is a people that have passed away, they shall have what they earned and you shall have what you earn, and you shall not be called upon to answer for what they did" (Holy Qur'an 2:134).
Regrettably, we provide such weak answers that neither a sensible mind nor a religion, nor indeed a law would accept. O Allah, I am innocent of idle talk and of deviant whims. I beg You to protect me from the devil's touch.
How could a sensible mind accept that Muawiah had worked hard to interpret Islam and give him one reward for his war against the leader of all Muslims, and for his killing of thousands of innocent believers, in addition to all the crimes that he committed? He was known among the historians for killing his opponents through feeding them poisoned honey, and he used to say, "Allah has soldiers made of honey."
How could these people judge him as a man who worked hard to promote Islam and give him a reward for that, when he was the leader of a wrong faction? There is a well known Hadith of the Prophet, and most of the scholars agree its authenticity, "Woe unto Ammar .. he will be killed by the wrong faction." And he was killed by Muawiah and his followers.
How could they judge him as a promoter of Islam when he killed Hijr Ibn Adi and his companions and buried them in Marj Adhra in the Syrian desert because they refused to curse Ali ibn Abi Talib?
How could they judge him a just Companion when he killed al-Hasan, leader of the Heaven's youth, by poisoning him?
How could they judge him as being correct after he had forced the nation to acknowledge him as a caliph and to accept his corrupt son Yazid as his successor, and to change the Shurah [consultative] system to a hereditary one? [59]
[59]
Read Khilafat o Mulukiyat by Syed Abul A'la Maududi
How could they judge him as a man who had worked hard to promote Islam and to reward him, after he forced the people to curse Ali and Ahl al- Bayt, the Family of the chosen Prophet, and killed those Companions who refused to do so, and made the act of cursing Ali a tradition? There is no power but in Allah, the Most High, the Great.
The question crops up over and over again. Which faction was right, and which faction was wrong? Either Ali and his followers were wrong, or Muawiah and his followers were wrong, and the Messenger of Allah (saw) explained everything.
In both cases, the proposition of the righteousness of all the Companions does not hold ground and is incompatible with logic. There are many examples for all these subjects. and if I want to study them in detail and discuss them for all their aspects, then I would need volumes. But I wanted to be brief in this study so I mentioned a few examples, but thank Allah, for they have been enough to refute the claims of my people who froze my mind for a period of time, and prevented me from looking at the Hadith (prophetic tradition) and the historical events with an analytical view, using the intellect and the legal yard-sticks which the Holy Qur'an and the honourable Prophet's tradition taught us to do.
Therefore, I shall rebel against myself and rid myself of the dust of prejudice with which they engulfed me. I shall free myself from all the chains and fetters that I have been tied with for more than twenty years, and say, "I wish my people knew that Allah has granted me forgiveness and made me among the honourable people. I wish my people could discover the world they know nothing about. but nevertheless oppose."
Ref: Imam Reza Network
How do the Shi‘ah view the Sahabah {Companions}?
By: Sayyid Rida' Husayni Nasab
Reply: According to the Shi‘ah, those who happened to meet and accompany the Prophet (S) can be divided into some groups. Before explaining this statement in detail, we had better define the word, “sahabi” {companion}.
There are various definitions of the word “Companion” of the Prophet (S). Below are some of them:
1. Sa‘id ibn Musayb says: “Sahabi is referred to the person who kept company with the Prophet for one or two years and fought alongside him one or two battles.”[1][141]
2. Waqidi says: “Scholars are of the opinion that whoever saw the Prophet, embraced Islam, thought of the religion, and was pleased with it, even if that was for only one hour, is regarded as among the Companions of the Prophet.”[2][142]
3. Muhammad ibn Isma‘il al-Bukhari states: “Any Muslim who accompanied the Prophet and saw him is regarded as one of his Companions.”[3][143]
4. Ahmad ibn Hanbal says: “Anyone, who accompanied the Prophet for a month, a day or an hour, or saw him, is considered among the Companions.”[4][144]
Some of the ‘ulama’ of Ahl as-Sunnah acknowledge that the justice of the Companions is an indisputable principle in the sense that whoever kept companionship with the Prophet (S) is just![5][145]
Now, taking into consideration the explicit verses of the Qur’an, we shall examine this statement to point out the Shi‘ah viewpoint which is derived from the logic of revelation: History has recorded the names and descriptions of more than 12 thousand people as the Companions of the Prophet (S) including people of various personalities. The station of companionship of the Prophet is, without doubt, a great honor granted to a certain group, and the Muslim ummah always holds the Companions in high esteem because they are the first group of Muslims to hoist Islam’s banner of glory and grandeur.
The Holy Qur’an also hails those pioneering standard-bearers (of Islam), stating:
لاَ يَسْتَوِي مِنكُم مَّنْ أَنفَقَ مِن قَبْلِ الْفَتْحِ وَقَاتَلَ أُوْلٰئِكَ أَعْظَمُ دَرَجَةً مِّنَ الَّذِينَ أَنفَقُوا مِن بَعْدُ وَقَاتَلُوا
“Not equal {to others} are those of you who spent and fought before the victory. They are greater in rank than those who have spent and fought afterward.”[6][146]
We should also confess that the companionship of the Prophet of God is not an alchemy that transforms man’s disposition, ensures his piety throughout his life or causes him to be one of the just.
In order to clarify this point, it is worth concentrating on the Qur’an, which is accepted by the Muslims all over the world, and resort to this sacred book for solving this issue:
Sahabi {Companion} from the viewpoint of the Qur’an
In the logic of revelation, those who happened to meet the Holy Prophet (S) and accompany him are divided into two groups:
The first group
The people of this group are hailed and praised by the everlasting verses of the Qur’an and described as the founders of the castle of the glory and grandeur of Islam. The following are some of the Qur’anic verses regarding this group of the Companions:
1. The first followers
مِنَ الْمُهَاجِرِينَ وَالأَنصَارِ وَالَّذِينَ اتَّبَعُوهُم بِإِحْسَانٍ رَّضِيَ اللّهُ عَنْهُمْ وَرَضُواْ عَنْهُ وَأَعَدَّ لَهُمْ جَنَّاتٍ تَجْرِي تَحْتَهَا الأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا ذَلِكَ الْفَوْزُ الْعَظِيمُ
“The early vanguard of the Emigrants and the Helpers and those who followed them in virtue- Allah is pleased with them and they are pleased with Him, and He has prepared for them gardens with streams running in them, to remain in them forever. That is the great success.”[7][147]
2. Those who swore allegiance under the tree
لَقَدْ رَضِيَ اللَّهُ عَنِ الْمُؤْمِنِينَ إِذْ يُبَايِعُونَكَ تَحْتَ الشَّجَرَةِ فَعَلِمَ مَا فِي قُلُوبِهِمْ فَأَنزَلَ السَّكِينَةَ عَلَيْهِمْ وَأَثَابَهُمْ فَتْحًا قَرِيبًا
“Allah was certainly pleased with the faithful when they swore allegiance to you under the tree. He knew what was in their hearts, so He sent down composure on them, and requited them with a victory near at hand.”[8][148]
3. The Muhajirun {Emigrants}
لِلْفُقَرَاء الْمُهَاجِرِينَ الَّذِينَ أُخْرِجُوا مِن دِيارِهِمْ وَأَمْوَالِهِمْ يَبْتَغُونَ فَضْلًا مِّنَ اللَّهِ وَرِضْوَانًا وَيَنصُرُونَ اللَّهَ وَرَسُولَهُ أُوْلَئِكَ هُمُ الصَّادِقُونَ
“{They are also} for the poor Emigrants who have been expelled from their homes and {wrested of} their possessions, who seek grace from Allah and {His} pleasure and help Allah and His Apostle. It is they who are the truthful.”[9][149]
4. The Companions who fought alongside the Prophet (S)
مُّحَمَّدٌ رَّسُولُ اللَّهِ وَالَّذِينَ مَعَهُ أَشِدَّاء عَلَى الْكُفَّارِ رُحَمَاء بَيْنَهُمْ تَرَاهُمْ رُكَّعًا سُجَّدًا يَبْتَغُونَ فَضْلًا مِّنَ اللَّهِ وَرِضْوَانًا سِيمَاهُمْ فِي وُجُوهِهِم مِّنْ أَثَرِ السُّجُودِ
“Muhammad, the Apostle of Allah, and those who are with him are hard against the faithless and merciful among themselves. You see them bowing and prostrating {in worship}, seeking Allah’s grace and {His} pleasure. Their mark is {visible} on their faces, from the effect of prostration.”[10][150]
The second group
The other group of those who accompanied the Prophet (S) consist of two-faced and sick-hearted men the reality of whose nature the Holy Qur’an has revealed and of whose danger it has warned the Prophet (S). Here are some examples of this group:
1. Known hypocrites
إِذَا جَاءكَ الْمُنَافِقُونَ قَالُوا نَشْهَدُ إِنَّكَ لَرَسُولُ اللَّهِ وَاللَّهُ يَعْلَمُ إِنَّكَ لَرَسُولُهُ وَاللَّهُ يَشْهَدُ إِنَّ الْمُنَافِقِينَ لَكَاذِبُونَ
“When the hypocrites come to you they say, ‘We bear witness that you are indeed the apostle of Allah.’ Allah knows that you are indeed His Apostle, and Allah bears witness that the hypocrites are indeed liars.”[11][151]
2. Unknown hypocrites
وَمِمَّنْ حَوْلَكُم مِّنَ الأَعْرَابِ مُنَافِقُونَ وَمِنْ أَهْلِ الْمَدِينَةِ مَرَدُواْ عَلَى النِّفَاقِ لاَ تَعْلَمُهُمْ نَحْنُ نَعْلَمُهُمْ سَنُعَذِّبُهُم مَّرَّتَيْنِ ثُمَّ يُرَدُّونَ إِلَىٰ عَذَابٍ عَظِيمٍ
“There are hypocrites among the Bedouins around you and among the townspeople of Madinah, steeped in hypocrisy. You do not know them; We know them, and We will punish them twice, then they shall be consigned to a great punishment.”[12][152]
3. Sick-hearted ones
غُرُورًا إِلاَّ وَرَسُولُهُ اللهُ وَعَدَنَا مَّا مَّرَضٌ قُلُوبِهِم فِي وَالَّذِيْنَ المُنَٰفِقُونَ يَقُولُ وَإِذْ
“And when the hypocrites were saying, as well as those in whose hearts is a sickness, ‘Allah and His Apostle did not promise us {anything} except delusion’.”[13][153]
4. Sinners
وَآخَرُونَ اعْتَرَفُواْ بِذُنُوبِهِمْ خَلَطُواْ عَمَلاً صَالِحًا وَآخَرَ سَيِّئًا عَسَى اللّهُ أَن يَتُوبَ عَلَيْهِمْ إِنَّ اللّهَ غَفُورٌ رَّحِيمٌ
“{There are} others who have confessed to their sins, having mixed up righteous conduct with other that was evil. Maybe Allah will accept their repentance. Indeed Allah is all-forgiving, all-merciful.”[14][154]
In addition to the noble verses of the Qur’an, many traditions have been narrated regarding the Holy Prophet’s (S) reproaching some of the Companions. We shall cite two examples:
1. Abu Hazim narrates on the authority of Sahl ibn Sa‘d that the Holy Prophet (S) is reported to have said:
يظمأ لم شرب من و شرب ورد من الحوض علىٰ فرطكم أنا .بينهم و بيني يُحال ثمَّ يعرفونني و أعرفهم أقوام عليّ ليردنّ و أبدًا
I will send you toward the Pool; whoever comes upon it will drink from it, and whoever drinks from it will no longer feel thirsty. There will come to me some people; I know them and they know me, but they will be separated from me.
Abu Hazim has said: “While I was narrating this hadith, Nu‘man ibn Abi ‘Ayyash heard it and asked me, ‘Did you hear it from Sahl like that?’ I said, ‘Yes’. He said: ‘I bear witness that Abu Sa‘id al-Khudri says that the Prophet has also said’:
سحقًا فأقول: بعدك أحدثوا ما لاتدري انّك فيقال مِنِّى إنَّهُم . بعدي بدَّل لمن سحقًا
“They are from me.” Then someone says, “You do not know what they did after you!” So I shall say, “Damn those who have changed (the truth) after me.”[15][155]
It is obvious that such words like, “I know them and they know me,” or, “Damn those who have changed (the truth) after me,” refer to the Companions of the Prophet (S) who were in his company for a time. This hadith has also been narrated by al-Bukhari and Muslim.
2. Al-Bukhari and Muslim narrate that the Prophet (S) is reported to have said:
ـ أمّتي من قال أو ـ أصحابي من رهطٌ القيامة يوم عليّ يرد لاعلم إنّه فيقول أصحابي ربّ يا فأقول الحوض عن فيحلؤون .القهقري أدبارهم علىٰ ارتدّوا أنّهم بعدك أحدثوا بما لك
On the Day of Resurrection, a group from among my Companions—(or, “my ummah”) shall come to me but they shall be prevented from reaching the Pool (of Kawthar). Then, I shall say, ‘O Lord! They are my Companions.’ Then He shall say, ‘You do not know what they did after you; they returned to their former state (state of jahiliyyah or ignorance)’.”[16][156]
Conclusion
From the Qur’anic verses and Sunnah of the Prophet (S), it is clear that the Companions of the Prophet (S) and those who accompanied him were of more than one type or category; a group of them were refined men at the apex of merit whose valuable services led to the fruition of the nascent bud of Islam and another group composed of individuals who were two-faced, hypocrites, sick-hearted, and sinners from the very beginning.[17][157]
The aforementioned observations make clear that the view of the Shi‘ah regarding the Companions of the Prophet (S) is the same as that of the Book of God and the Sunnah of the Prophet (S).
Ref: Imam Reza Network
Historical Roots of the Sahaba's Ultimate Decency Conception
By: Ahmad Husain Yaqub
A. THE CLANS OF QURAISH
The Quraish consist of twenty five clans. The best and the most honorable clan is the sons of Hashim Bin Abd Menaf. They are directly followed by the sons of Abdul-Muttelib Bin Abd Menaf,... Al-Harith Bin Abd Menaf,..., Umaya Bin Abd Shams Bin Abd Menaf and Nawfel Bin Abd Menaf respectively. The Hashemites are the celebrities of Quraish. They succeeded their father in management. They are named ‘Al-Mujebbirun -The healers-’. They are regarded as the foremost in holding peace treaties with the kings of that time. Hashim held a peace treaty with the kings of Syria. Abd Shams held an alike one with Nejashi, the king of Abyssinia. Nawfel held an alike one with the kings of Persia. Abdul-Muttelib held an alike one with the kings of Himyer; Yemen. According to such treaties, people of Quraish could settle in various areas of this world. For the high standing and the mastery of the Hashemites upon the Arabs, they were called ‘Aqdahun-Nedhar -Cups of Gold.-’
B. THE POLITICAL FORM
The Quraishi clans concluded a political form respecting distributing positions, such as the leadership, the pennon, the assemblies, watering the pilgrimages, hosting the guests... etc. This form was the furthest thing the clans could achieve. They, as a whole, were convinced that that had been too satisfactory to abuse any one's rights. The political positions are estimated as the fate of those clans that it is none's benefit to alter or change, since it is impossible to recognize the consequences of such attempts of altering or changing. It might, at least, result in losing what had been achieved. The entire clans, in addition, were pleased to such a form that arranged the affairs of the pilgrimage and the Holy House. Gradually these positions and missions became a significance of a political belief and a heritage of the forefathers. It became impermissible for any to stand against such missions.
C. ENDEAVORS FOR SHAKING THE FORM
In the years of starvation, Hashim was the only individual who committed himself to providing food to people. He was named the master of Bat'ha. His food-tables were spread in times of amenity and distress. He was wont to host the guests and the passers-by and secure the troubled. Umaya Bin Abd Shams feared and envied him. He failed in imitating Hashim; therefore, the other Quraishi people criticized and imputed dishonor to him. Hashim rejected his challenge to argue about the more honorable of them. Owing to Umaya's insistence, he accepted it. They agreed that the loser should undergo fifty she-camels and banished. As the arbiter ruled of Hashim's being more honorable, fifty she-camels of Umaya were slaughtered and he was deported to Syria. This was the first seed of hostility between the sons of Hashim and those of Umaya. It seems that the motive beyond Umaya's challenge was his envying Hashim and the apprehension that he would be a serious danger against the political form according to which the sons of Abd Shams had been the leaders. Furthermore, He might have realized that the fame of Hashim would shake the form as a whole and would, as a result, cause people to follow him.
D. THE AUGURY OF PROPHESY
In Mecca, it was commonly spread that soon there would be a prophet to be assigned by God, and that he would be a successor of Abd Menaf. Abu Sufian was one of those who believed in this foretelling and worked depending on it. He established distinguishable relations with Abdullah Bin Abis-Salt. According to his conception, Abu Sufian was certain that the intended prophet should cancel the political form -of the Quraishi clans-, the leadership of which was in his hand. Hence, this prophet would be forming the most hazardous factor against the sons of Umaya. After a long period of panic and suffering, he could have a term of tranquillity since he believed that the prophet would be a successor of Abd Menaf, and there was none, from among the successors of Abd Menaf, fitter than him in undergoing such a mission. On that account, he should certainly be the very one intended.
E. THE DECLARATION OF PROPHESY
Mohammed, the successor of Hashim, declared his being the anticipated prophet whom had been favored by God for leading the Arabs and the mankind to the right path. He declared that the evidence of his prophesy had been God's words. A little group of eloquent individuals and those who were harshly treated in this world, followed Mohammed.
F. THE HASHIMITES' GUARDING MOHAMMED
With all their forces, the Hashemites embraced Mohammed. The leaders of Quraish threatened that they would kill him. In fact, they spread a rumor of Mohammed's being killed. Abu Talib gathered the Hashemite men and gave each a hard bar. Walking with the sons of Hashim and his, Abu Talib raised his voice at the people of Quraish: “O people of Quraish! Do you realize what I am to do?” “No, we do not.” they answered. Abu Talib ordered his people to show what they were keeping in their hands. Each showed the hard bar he had. Abu Talib commented: “By God I swear, if you kill him -Mohammed- I will never keep any of you alive unless we both are terminated.” Accordingly, people of Quraish were defeated. Abu Jahl countered the largest share of that defeat.
G. NOT FOR THE FAVOR OF THE PAGANS, IT WAS ENVY, AND PRESERVING THE POLITICAL FORM
Led by Abu Sufian, the other clans of Quraish exerted all their efforts for the sake of facing Mohammed. Nevertheless, they could not intercept him. For countering the importunity and the rejection of the Hashemites, the clans of Quraish unanimously agreed on the following decisions:
1. Issuing a total boycott against the Hashemites. The Quraishi clans, including Teim and Edi, ostracized the Hashemites. They restricted them in the cols of Abu Talib for three continuous years. The Hashemites, during that period, had to have from the leaves of the trees due to the starvation they suffered. Their children, likewise, had to suck the sands due to their thirstiness. This is an indisputable fact that is as clear as sunlight. Neither Mohammed nor did the Hashemites submit to the Quraishi people. Finally, God refuted the trickeries of the Quraishi people and leaders. After a three year boycott, the blockade proved its failure.
2. As they realized that Mohammed would soon immigrate to Yathrib, where he could find supporters and could establish a base for his advocacy, the clans of Quraish decided unanimously to kill him. They selected a man from each tribe so that they would strike him together that his blood would be distributed among the entire tribes equally. The purpose beyond such a cabal was obliging the Hashemites to miss out any opportunity to revenge Mohammed. They believed that Mohammed would achieve his goals and, in sequence, divest them from their leadership and authority, if he reached in Yathrib.
They applied this cabal so accurately, but they were astonished when they found Ali Bin Abi Talib sleeping in Mohammed's bed. The leaders of Mecca became so perturbed that they offered big prizes as a remuneration for those who would be able to capture Mohammed, alive or dead.
In the other side, Mohammed, his companion and the guide were pushing their way to Yathrib in safe, by God's will. This is an indiscussible fact that is as clear as sunlight.
H. NOT FOR THE FAVOR OF THE PAGANS, THE WARS WERE DUE TO ENVY AND PRESERVING THE POLITICAL FORM
Neither the Quraishi clans led by the Umayids, nor were the Hashemites, Mohammed and his group despondent from achieving triumph against the adversary party. The Arabs were three parties; one was supporting people of Quraish and their joint commandment. The other, even few, was supporting Mohammed. The third was waiting for the outcome for supporting the victorious. In Badr and Uhud, wars broke up between the two parties. A third war broke out when the leadership of the Quraishis raised armies and allied the Jews forming the multipartite army. They advanced towards Al-Madina, the Prophet's capital. Precisely, these multipartite armies failed. A while later, the Quraishi were surprised by the armies of God in Mecca, their capital. Hence, the leaders of Quraish were submitted and they had to embrace Islam. Owing to this submission, the entire Arabs were dominated by the Prophet's government and, consequently, they embraced Islam in groups.
I. THE HASHEMITE PROPHESY IS AN INESCAPABLE FATE
Sparing no single sort of rejection and resistance, the clans of Quraish, led by the Umayids, opposed the religion established by Mohammed, the Hashemite. Apart from their loyalty to their pagans, the main reason beyond this resistance was their abhorrence that a Hashemite would be the one to whom this religion had been revealed. They disliked the Hashemites’ leadership. The shade of the old political form was another motive towards their resisting this advocacy.
Finally, Abu Sufian was surprised by God's soldiers on the doorsteps of Mecca. Al-Abbas detains him so that he should see God's soldiers with his own eyes. “I have never seen such a domination alike of which is not existed neither at Khosrow, Caesar nor the Romans.” expresses Abu Sufian. Before the Prophet (peace be upon him and his family), Abu Sufian is dragged by Al-Abbas. “O Abu Sufian! Woe is you! Is it not the appropriate time to realize that there is no god but Allah?” the Prophet addresses at him. “I do conceive that Allah would not affect me in any sort if there was another god besides Him.” answers Abu Sufian. “O Abu Sufian!” the Prophet (peace be upon him and his family) reasks, “Is it not the proper time to realize that I am the messenger of God?” “Regarding this, my soul, by God, cannot receive it completely!” admits Abu Sufian. Al-Abbas shouts: “Woe is you, Abu Sufian! Declare your being Muslim and admit that there is no god but Allah and Mohammed is surely the messenger of Allah, lest you shall be beheaded.” Only after mentioning beheading, surrounding and hopelessness, Abu Sufian declares his being Muslim for nothing other than saving his soul. He was gazing at the Prophet (peace be upon him and his family) surprisingly when he said to himself: “By which weapon did this man overcome?” God, informed His Apostle of Abu Sufian's wonderment; therefore, he came to him and said: “By Allah I overcame.”
Thus and so, the Quraishi clans realized the following facts:
The Hashemite prophesy is an inescapable and determined fate.
They, as clans, had no role, at all, in this preference. They would never agree upon this option if only they had any role in the operation.
The prophesy is a one time phenomenon.
No single clan of Quraish will be catching or joined to the Hashemites.
The political form was not only shaked, but also was it completely blasted.
Hence, the Quraishi clans worked furtively for occluding this (Hashemite) advancement towards governing the royalty besides the prophesy, the matter which results in gaining the integrity as a whole.
The most enthusiast clan towards occluding the Hashemite advancement: The clans of Quraish, altogether, believed that the Hashemite prophesy had certainly shaked the political form of distributing roles of celebrity among them in an unprecedented form. Saving the Al-Muttelib Bin Abd Menaf who supported the Hashemites, the Quraishi clans, as a whole, rejected this Hashemite prophesy. The Umayids, however, were the most enthusiast and denying against this Hashemite advancement. They did their best for the sake of intercepting the Hashemite from joining headship to the divine prophesy. The following are some of the reasons beyond such an enthusiastic situation:
1. Before Islam, the Umayids were engaged in considerable hostility, enmity and envy against the Hashemites.
2. Owing to the Hashemites' prophesy, the Umayids lost the headship they had enjoyed.
3. It was the Hashemites who killed the chiefs of the Umayids. Utbeh, Al-Waleed and Sheibeh were killed by Hamzeh, Ali and Ubeidullah. In addition to their abhorrence, the Umayids bore malice to the Hashemites. The amount of this malice is evidently reflected by Hind, Muawiya’s mother and Abu Sufian’s wife. Being not sufficed by killing Hamzeh, she corrupted his celibate corpse. On account of the victory and the expansion of Mohammed's prophesy, besides the Umayids retardation to join Islam and their long and famous history in antagonizing, they could not have any opportunity to declare their plan of intercepting the Hashemites from gaining the authority, beside the prophesy, of this nation.
J. THE PREEMINENT TREND
The notion of the unacceptability for the Hashemites to join headship to prophesy became the preeminent trend, although it was stable only in the hidden because of the presence of the Prophet (peace be upon him and his family), the dominion of legality and the unification of the Prophet's virtuous companions. As soon as any of these three factors is missed, the legality will be shaked and the virtuous companions will be (the like of a single white hair in a black bull's skin) as Muawiya describes. The authority, then, will be the prevailing's.
K. THE IMMACULATE KINSHIP IS THE STATUTORY BASE OF CALIPHATE
The following is the argument of the three Muhajirs -immigrators to Yathrib- in the Saqeefeh of Bani Sa'ideh:
Abu Bakr stated: “We are the Prophet's clan while you are his supporters. Thus, you are our supporters in this religion.”
Omar stated: “Two swords cannot be put in the same seath. Nay, by God. The Arab shall never accept your being the leaders while the Prophet is another clan's. The Arab should never select but those from whom the prophesy came forth. The evident argument and the manifest evidence is ours against our opposers. Who dare to litigate with us about the authority and the heritage of Mohammed while we are his backers and people? None but the wrong, the sinful or the involved in a disaster may do so.”
The Ansar -the supporters; people of Yathrib who supported the Prophet and his followers.- shouted in one voice: “We shall select none other than Ali.” Ali, however, was absent. Some of the Ansar shouted: “We shall select none other than Ali.”
Without any respite, the matter of Mohammed's succession became in the hands of As-Siddiq, Abu Bakr. As he was called for declaring his fealty to Abu Bakr, Ali stated: “I am the most rightful in this affair. I am not to submit to your leadership. It is you whom are to be submitted to my leadership. You seized it from the Ansar claiming of the Prophet's kinship. Now, you intend to seize it from the Prophet's household coercively?! Have you not argued before the Ansar that you are more rightful in holding this affair of leadership due to your relation to the Prophet? And they complied to your claim and gave it to you. Now, I do provide the very same argument before you; we are the most rightful in enjoying the Prophet's authority and heritage in and after his life.. etc.”
L. THE REBELLION AND THE DISSIPATION OF THE PREEMINENT TREND
Bed-ridden, Omar were engaged in planning for the future of Mohammed's nation. Evading no single face, he stated: “Had Abu Ubeideh, Me'ath Bin Jabal, Khalid Bin Al-Waleed or Salim the slave of Abu Hutheifeh been alive, I would have nominated as my successor.
Salim is a non-Arab slave whose lineage is unknown. Me'ath is one of the Ansar whom were impermitted to have the authority in the meeting of Saqeefeh. Khalid is from Bani Makhzum. He is a ten class companion since he immigrated in the period between the Hudeibiyeh peace treaty and the conquest of Mecca.
Once, in his reign, Omar argued Ibn Abbas:
“O Ibn Abbas! Do you realize the reason beyond your people's neglecting your nominating for managing the Islamic state?” Evading the anticipated consequences, Ibn Abbas escaped from the answer. “Well, Ameerul-Mu'mineen! If I ignore the answer, you are definitely in full awareness of it.” commented Ibn Abbas. “Your people disliked the matter that you would have the prophesy and the authority altogether and then, you would have been unjust to them. People of Quraish selected for themselves. Indeed, they succeeded as they opted for the right one.” expressed Omar. “O Ameerul-Mu'mineen!” Ibn Abbas worded, “May I speak provided that you shall not be irate?” “Yes, you may.” permitted Omar. Ibn Abbas signified: “Regarding your saying (People of Quraish selected for themselves. Indeed, they succeeded as they opted for the right one.), they would have been right absolutely and without litigant if only they had clung to what God had opted for. Regarding your saying: (Your people disliked the matter that you would have the prophesy and the authority altogether.), God, the Exalted, described a people who disliked; saying: (That is because they hated what Allah revealed, so he rendered their deeds null.)” “Far it is, Ibn Abbas!” replied Omar, “I have been informed of some news about you, but I do not like to discipline you about so that your status would not be lessened.” Ibn Abbas answered: “O Ameerul-Mu'mineen! My status at you must not have been lessened in case these news were true, otherwise, I am one of those who obviated the ill deeds from approaching towards their entities.” Omar said: “Well, I was informed of your claim that the general authority had been taken away from you, Mohammed's clan, due to envy, aggression and injustice.” “Respecting the injustice,” responded Ibn Abbas, “it had been realized by the level-headed, as well as the ill-minded. Respecting envy, Adam was envied, and we are his envied sons.” “Far it is. Far it is.” expressed Omar, “Your hearts, sons of Hashim, are filled in with an immovable envy.” Ibn Abbas answered: “Slow down, Ameerul-Mu'mineen! Do you impute such a description to hearts that God has (kept away uncleanness from them and purified them a thorough purification?)”
The event recorded by Al-Mas'udi in his Muroujut-Theheb, regarding the conversation of Omar and Ibn Abbas, does reveal the intellectual rebellion and the disclosure of the preeminent trend which was hidden during the Prophet's lifetime before the foundation of the caliphate. The following is a literal quotation of this narrative:
The literal quotation of this narrative:
Ibn Abbas related:
I responded Omar's summon. I was before him when he addressed at me: “O Ibn Abbas! The governor of Hims has just died. He was one of the rare virtuous people. Except for the matter I have against you, I do regard you with those rare virtuous ones. Do you accept my offer to be the governor of Hims?” “I will not work for you unless you tell of the matter you have against me.” I said unto him. “What for are you asking so?” asked Omar. “I do desire to know it. I will be cautious if it is a real thing, and if not, I will realize that I do not have it. Then, I will accept your offer. I noticed you have hardly asked for a matter with respite.” I answered. Omar expressed: “O Ibn Abbas! I anticipate that I will face my fatal chance while you are keeping your position, then you may call people to select you as the new leader. I noticed the Prophet (peace be upon him and his family) had neglected assigning you, his household, in any position.” “Yes, by God. I noticed so, too. Do you realize the reason?” I wondered. “I do not know exactly. Was it for the reason that he had been too cautious to give you official positions to which you are certainly authorized, or was it for that he anticipated that you would be elected for the leadership because of your relation to him? Only then, blame would fall. Inevitably, blame shall fall. That is it. What do you see now?” commented Omar. “I see I should not accept this position.” I said. “What for?” questioned Omar. “I shall be a permanent mote in your eyes as long as you bear this opinion...”
Even after his decease, Omar, the excessively careful for the Muslims' interests, must be sure that the Hashemites shall never be having dominion over people, and shall never be ruling Mohammed's nation.
In general, the saying of the abomination of the Hashemites' joining headship to prophesy was changed into a preeminent trend. This trend could find a ground to show and impose itself as a common conception adopted by the authorities and the priority of people. It is considered as the ultimate way against the Hashemite injustice and the apt course that enables the Quraishi clans to enjoy headship respectively as a compensation to be undergone by the authorities of the Hashemite prophesy. As Al-Faruq describes: “This conception is one of the appearances of the divine discrimination of Quraish. By inducing Abu Sufian to the ruling regime, giving him the right to dispose in the alms he had levied, nominating Yazeed, his son, as the commander of the army of Syria and nominating Muawiya, his other son, as a commander and, then, as the governor of Syria; all these procedures resulted in the formation of a factual alliance between the ruling regime and the ‘released.’ Both parties have the same access to intercept the Hashemites from joining headship to prophesy. This alliance eradicated the opposition and worked seriously for rehearsing the conception of the impermissibility of the Hashemites’ joining headship to prophesy.
Thus, the Prophet's immaculate household, besides their having been completely deposed and blocked, lost every thing including the privilege of honorability granted by the political form according to which Mecca was ruled before Islam. This seems clear in Al-Faruq's saying to Ibn Abbas: “By God, we did not refer to you due to need, but we disliked you to object against the matter on which people agreed unanimously. That would cause them, as well as you, suffer catastrophic consequences.”
The degree of humiliating the Prophet's progeny attained such a great level that even Abdullah Bin Az-Zubeir menaced to put the Hashemites' houses on fire with their inhabitants. Without the intercession of some virtuous individuals, this would have happened.
This proposes that every clan among those who imposed a blockade on the Hashemites in the cols of Abu Talib for three continuous years, and participated in the congregational cabal of assassination against the Prophet (peace be upon him and his family), became in a state better than that enjoyed by the Hashemites themselves. Likewise, every individual of such clans became more rightful in coming to power than the Hashemites. Headship and authority is practically licit for every one except the Hashemites. All these procedures were taken for one goal only; occluding the Hashemites from joining headship to prophesy. Is the reward of goodness aught but goodness?!
M. STATUTORY GROUND OF INTERCEPTING THE HASHEMITES FROM JOINING HEADSHIP TO PROPHESY CONCEPTION
Totally, the conception is uncivilized. It is completely contradictory to the divine texts and the political regulations derived from the divine beliefs. The Prophet David, was inherited by Solomon, his son. Both joined headship to prophesy. None objected against the prophets and their progenies who had been gifted judiciary, prophesy and divine manuscripts. Privilege is in God's hand. Caliphate is a religious and, in the first place, mundane position. A Caliph is the prophet's representative. Stating arguments and setting forth rules that are completely methodological processes, are the main missions of prophets.
It is effortlessly probationary for the aware of the basic components of the Islamic political strategy, to recognize that the conception of intercepting the Hashemites from joining headship to prophesy has entirely blasted that strategy, as being divine, and has totally extricated its constituents. It is also proved that the conception involved has practically changed it into an ordinary positive strategy that is different from others in the political form only. Moreover, the leadership of the state became a prey obtained exclusively by the prevailing whoever he was. After achieving prevalence, that one occupies the Prophet's chair (reed mat, in fact), attires the cloak of Islam and, hence, becomes the new caliph. In case any one of the ‘released’ who fought against Islam as much as possible till he was surrounded and had to show his being Muslim to save his soul, prevails, he will openly impose his orders upon the Muhajir who participated in every battle supporting the Prophet (peace be upon him and his family). Similarly, God's representative who is, according to divine regulations and texts, the president of the Islamic state will become an ordinary citizen under the authority of such a ‘released’. Thus, for the sake of seeking justice of the other clans and intercepting the Hashemites from joining headship to prophesy or, in other words, reviving the old political form of distributing missions in a new dress, the illiterate ruled and the learned's mouth was shut up.
As the old political form distributed missions among the clans, the new one, when applied, ranted such clans to come to power in turn and, in the same time, to share positions of headship. Regarding the divine regulations appertained to the Islamic political strategy, they were reckoned with other irrelevant topics since they were unfitting the political form established before Islam.
N. EFFECTS OF PRACTICING THE CONCEPTION OF INTERCEPTING THE HASHEMITES FROM JOINING HEADSHIP TO PROPHESY
The first effect was the total disappearance of the discrimination between those who fought against Islam and those who fought for its sake till triumph was achieved. From the political side, the two categories are Muslims of the same credit. Consequently, the all shall be in the same Paradise. The Hashemite individual, in a like manner, who was occluded in cols of Abu Talib for three years, is not different from that previously polytheist who imposed this blockade upon him since he declared his being Muslim!! Islam does erase what precedes it! Had Hamzeh been alive again, he should have been as same as Wahshi -his killer-. This is from the practical political side. The killer and his victim are enjoying the very same rank. The Muhajir and the ‘released’ are enjoying the very same rank, too. The same is said about the illiterate and the most learned. Supposing this illiterate predominates, it shall be politically obligatory upon that most learned to obey and comply to. This is not regularly; on the assumption there is a most learned Hashemite, like Ali Bin Abi Talib, to compete with an Ansari with a less degree of knowledge, the latter will certainly be preferred. This is evident from Al-Faruq's following saying: “Had Me'ath Bin Jabal or Khalid Bin Al-Waleed been alive, I would have nominated as the caliph.” This was said with the presence of Ali Bin Abi Talib! Besides the battle of Uhud, Khalid fought against Islam in many positions, while Ali fought for the sake of Islam in all of its positions. Nonetheless, Khalid is preferred. Al-Faruq, also would have opted for Salim, the slave of Abu Hutheifeh, if only he had been alive. He would have made this non-Arab slave the chief of Ali Bin Abi Talib who is “the master of Omar, Abu Ubeideh and every male and female believer,” as Al-Faruq himself had declaratorily confessed.
The second effect was seeding and sheltering the unceasing discrepancy. As long as there is no discrimination between the Muhajir and the ‘released’ or the killer and his victim, and it is rightful for every one to take in Islam according to his idiosyncratic elucidation, this will result in the existence of various sources of jurisconsultance, notions and independent impressions. Hence, every party claims of being the right, and takes a path not taken by others. With the absence of a leading jurisconsult, whose judgments are followed by the all considering it as juristic doubtless evidences, the seed of discrepancies was planted in a fertile land. Supposing Ali and one of the ‘released’ judge in a certain issue, the receiver of these two judgments will be having the full prerogative to opt for any. This is by the reason that practically they, Ali and the ‘released’, are indiscriminately Muslims of the same rank. They both shall be in the same Paradise. So, both are Sahaba. Practically also, there is no statutory preference for Ali's judgment; how, then, is it to make preference between the equal, or how is it to make a distinction between the completely alike? In the same manner, to take any of the two pieces of gold that are having the very same size, shape, amount and value, is practically acceptable. Making any discrimination is a cautioned matter. The harmony involved is external, while the discrepancy is developing under that exterior. Sooner or later, this discrepancy will certainly be grown into a fatal malignancy that shall tear the unification of this nation and pull them out of their frame into mystery and the unknown.
The third effect was excluding the Hashemites particularly from coming to power. This meant that there was no obstacle at all against any Muslim to have the leadership of the Islamic state, provided that this position could be attained by any means including the illegal. This gives the opportunity to come to power using any methods if it becomes liable to subject people. A condition that forms an obstruction against this process is the belongness to the Hashemites, whom were exclusively granted with prophesy. So, they are fully sufficed with prophesy.
This general privilege turned the avarice for authority into a horrible nightmare and an irksome approach that made the nation lose their decision and settlement, and an experimental program for all those who looked forward to coming to power. Owing to such a privilege, the constitutional political strategy of the Islamic state became off. Regarding discerning this new ruler's lineage, knowledgeability, beliefs or preference to Islam; these matters became a second class affairs that are practically valueless and no-good since the predominating ruler has already prevailed, and the prevailed's satisfaction is a matter of an idiosyncratic interest.
Thus, what should prevent Yazeed, the notorious lascivious, from being the head of the state since he is the son of Muawiya, the former chief? What should prevent Al-Hussein Bin Ali Bin Abi Talib who is, according to categorical divine texts, (the master of the youth of the Paradise,) (the dweller of the Paradise,) (the Prophet's basil) and (the constitutional imam of this nation), from being an ordinary citizen in Yazeed's state? Both, Al-Hussein and Yazeed are Muslims of the same rank that shall be in the Paradise. Yazeed, the murderer, and Al-Hussein, the victim, will both be in the same Paradise. Both are Sahabi!! Those who criticize this notion are miscreants whom should be neither shared in food or drink nor offered the funeral Prayer when they perish!!
The fourth effect is confusedness. The good has been confused with the bad, the right with the wrong, the sweet with the bitter. The precedent became as same rank as the tardy, the attacker as same rank as the absconder, the killer as same rank as his victim and the supporter of Islam as same rank as the antagonist. They all embraced Islam and saw or were seen by the Prophet (peace be upon him and his family); therefore, the all are Sahaba, the all are in the Paradise.
The virtuous ones hid themselves in the numerous provinces of the state and became “the like of a single white hair in a black bull's skin”, as Muawiya describes. The Islamic political strategy collapsed. The preferred became tardy and the tardy preferred. (And Allah's is the end of affairs.)
CHAPTER TWO
POLITICAL ROOTS OF THE SAHABA'S ULTIMATE DECENCY CONCEPTION
A. CONTRADICTION BETWEEN IDEALISM AND REALITY
There is a complete difference between the Islamic political system adopted since the Prophet's decease till the period of the last Ottoman caliph, and the divine political system constituted by God's revelation to Mohammed, His slave, for managing Muslims' affairs in every time.
Insisting on the factual existence of such a difference, we, hereby, are to prove that there is a diversity among persons and reigns regarding size of this difference. It is trivial to assert on existence of this difference since it is a matter facilely realized by every sane provided that partisan imitation is abandoned. If the Islamic political system, with its divine form and contents, had been literally applied after the Prophet's decease, the Islamic state would not have collapsed; those seditious matters and massacres would not have occurred; the Islamic nation would not have been engaged in discrepancies; the glorious Islamic extension would not have stopped at this mass and, finally, Islam would have prevailed this whole globe causing a radical changing in the mankind history. In his An Experiment In The General History, the English Philosopher, Wales, one of the most notable thinkers of modern history, says that Islam would have conquered the whole world if only it had been kept on its first procession and the seditious matters avoided. While the Arab scholars -as far as they could conceive- misthink of caliphate system as the factual Islamic political system and, hence, they demand with re applying it. It is proved that the factual Islamic political system is only that applied in the Prophet's reign. This occurred before the formation of the caliphate system, since it means succeeding the Prophet (peace be upon him and his family). Considering the Islamic system is caliphate; what was, then, the system applied in the Prophet's reign? Certainly, the political system applied in the Prophet's reign was the actual divine Islamic political system. This was utterly applied before the formation of caliphate. It is the origin and the ideal. Other strategies are not more than branches or forms of that ideal, which can be extended or acclimatized according to remoteness or closeness to the original.
B. THE ISLAMIC POLITICAL SYSTEM
The Islamic political system is that applied by the Prophet (peace be upon him and his family) during his divine solicitation for organizing relations with his followers. As this solicitation was developed into a government, the Prophet applied the same system during his leadership which lasted for ten years.
God perfected the religion and completed His grace upon people and explicated absolutely everything before the Prophet's decease. By extrapolating this system, it is believable to describe it as a divine system that is prepared and formulated to be the ideal international system leading to an ideal world. It is indeed divine in its ideal form and ultimate composition.
C. PILLARS OF THE ISLAMIC POLITICAL SYSTEM
The Islamic political system is based upon four pillars connected to each other in such a way that any is impossibly separated from the others. In case any separation occurs, the system entirely loses its Islamic characteristics. This is by the reason that these pillars are the distinguishing feature of the system. Perfection of such pillars is the only method by which fruits of application of the system are given.
FIRST PILLAR- POLITICAL LEADERSHIP
As a matter of fact, political leadership in every divine doctrine, among which is Islam, is nominated or elected directly by God. Applied to this fact is the prophets David, Solomon and Mohammed. It was none but God, the Elevated, who selected them as prophets and presidents of states of God's oneness. This divine decision is notified directly or indirectly. An instance on the indirect notification of God's selection is Saul, when elected as the Israelites’ political leader. One of the Israelite prophets declared God's decision of electing Saul as the assigned king. They protested claiming that Saul had not been fit enough for such a position. God revealed the many reasons owing to which this man was elected. Among these was Saul's superlative objective and physical competence. In addition, preference is God's concern; he, the Elevated, does know to whom He should give. Another example -on the indirect notification of God's selection- is God's nominating Ali Bin Abi Talib as the successor of Mohammed, the leader of the nation. This preference had been widespreadly declared by Mohammed in the sight and hearing of one hundred thousand Muslims. That was in the Prophet's last ritual pilgrimage; the Farewell Pilgrimage.
PURPOSE OF THE DIVINE ELECTION FOR POLITICAL LEADERSHIP
As regard to the question of leadership, the pure impeccable necessity of ordinary people is having the most learned, the most favorable and the fittest in positions of authority. Realizing such an individual with such qualifications, that are hidden for everybody, is an impracticable matter. Hence, God, as a sort of His mercy to His believing creatures, has shown them the very intended individual provided that they are honest in their searching for the most qualified. Leadership, as a matter of fact, is a technical process of specialization. In most cases, it is succession of prophesy. Guidance, advocacy, solicitation, wide-heartedness and decisive judgments parallel to the exact divine purpose beyond the entire rules of the divine juristic policy, are considerable qualifications of prophesy. It is not pertinent to commit these affairs to people's various fancies and tempers.
This pillar, in truth, is the only practical factor that demarcates the Islamic political system among other positive ones. Allowing conjecture and guess, positive strategies decide according to people's intents and humors in matter of electing the fittest for political leadership. This election will not be resulted from perfect precision that is exclusively gained by following the divine approach.
SECOND PILLAR -ORGANIC RELATIONSHIP BETWEEN DIVINE DOCTRINE AND SELECTED LEADERS
Thoroughly every divine manuscript is revealed to an individual, every divine guidance is committed to a director and every divine missive is revealed to selected messenger. Depending on so, relation between the divine manuscripts, guidance and missives, from one side, and the individuals, directors and messengers, from the other side, is organic in such a way that it cannot be incoherent.
It is inevitable to substantiate divine manuscript, explicate guidance and display missive for enabling followers to pursue, as well as altering the space between the beginning and the end result into a calling of interpretation and a field of application of the texts contents. By this operations, a fertile probation that betters and demonstrates the divine missive, manuscript and guidance will be progressed. Unless process of prophesy is technical and specialized, God may convey a copy for each individual. Mohammed, none else, is the qualified skilled in this field. He is the unique expert in field of calling for Islam in such a way that is fully concurrent to the divine intendment of the whole texts. He is the most learned of the divine missive, script and guidance, the superior follower and the fittest political leader who directs his followers pursuant to policies of the divine revelation. He whom is nominated by the Prophet, according to God's divine order, is the unshared authorized for keeping perpetuity of the organic relation between the divine doctrine and its political leadership.
THIRD PILLAR -THE DIVINE JURISPRUDENTIAL FORMULATION
According to the Islamic political system, the imam -political leader- is restricted to the divine jurisprudential formulation. Hence, he does not enjoy any sort of self-determination in the field of issuing judgments. The imam's judgment, however, must be fully and identically concurrent to the divine will in both characterization and components. The jurisprudential formulation is God's making. It is the operative law to which every individual under leadership of the imam -political leader- is submitted. Repeatedly, the jurisprudential formulation is not the constituting of the imam or the mandate people, it is God's making. As a matter of facts, Mohammed's sayings are not more than forms of explicating and expounding upon the divine revelation. This is regarded as another difference between the Islamic political system and positive ones which are issued and organized by some individuals and imposed upon followers. The jurisprudential formulation of the Islamic political system, on the other hand, is made by Allah, and imposed upon both leaders and followers in the same degree under the supervision of the Maker, Allah. Those submitted to, implementing and judging the Islamic system are, on even terms, slaves of God, the Maker. Both are imposed to the system. Both are to submit to God only.
FOURTH PILLAR -THE COMMONALTY'S CONTENTMENT
The public, usually, count on having an ideal jurisprudential formulation that is capable of determining general, as well as private, goals, and capable of delving into the apropos means for attaining such goals. They, as well, look forward to having the most favorable and fittest political leader that is most knowledgeable of constituents of the jurisprudential formulation. In favor of saving people from this grievance, the Divine Care provided the solution by explicating the most agreeing jurisprudential formulation. The solution was Islam with all its components; the Holy Quran and the Prophet's traditions; words, deeds and signature. The leader who is most familiar with that jurisprudential formulation, as well as the most favorable and the fittest, was Mohammed. After Mohammed's decease, the succeeding leader must be the one nominated by Mohammed according to God's command through revelation. The same is repeated after the decease of the current divinely assigned leader.
The public's contentment to this divine characterization of the jurisprudential formulation, as well as the political leadership, shall lead to sublime welfare and guidance to the right path. This result is attained only by accepting the divine characterization which means applying the formulation and acceding to the leadership. In adversary conditions, God shall certainly leave the public for undergoing and suffering penalty of disobedience if they reject the divine mandate, formulation and leadership by opting for one not assigned and decided by Allah.
SIMPLICITY OF THE ISLAMIC SYSTEM
How can one realize that he is on the divine right path? It is an undiscussible rule that he whoever accedes to political leadership assigned by Allah is with Allah. In a like manner, it is logic that those who supported Mohammed are forming the party of Allah, while those antagonizing are the party of the Satan even if they continuously adhere themselves to performing the duties God has imposed. This is by reason that acceding and following the divine leadership is the criterion with respect to which is membership of any of the two previous parties is determined. The very same thing is said about those who pursue or antagonize the divine successor of Mohammed.
Following Mohammed was the exact distinction between the truthful and the liar. There was a great deal of people who performed ritual prayers, established mosques, gave alms and could find excuses for their failing to appear in fields of battles led by the Prophet. Yet, they were decided, by Allah, as hypocrites. This was for nothing other than the fact that their following Mohammed had been incorrect.
POLITICAL CIRCUMSTANCES OF INVENTING THE SAHABA'S ULTIMATE DECENCY CONCEPTION
Othman Bin Affan held leadership of the Islamic nation after the assassination of Al-Faruq. Othman, as a nature, was fond of caring for his relatives. The Umayids began their journey to throne consecutively. The caliph himself accredited their being his men and consults; so, he gathered them around him. Practically, the entire affairs of the state became in the hands of Marwan Bin Al-Hakam who, later on, issued the orders of assassinating Mohammed Bin Abi Bakr and his associates, using the caliph's seal without seeking permission or authorization. This situation is precisely described in Ali's saying: “After his being old-aged, Othman, the previous companion of the Prophet, handed his sword to Marwan directing it as he liked.”
Who was Marwan? He is one of the ‘released’ and classified with the inclined-hearted group. Those are individuals given a share of the alms for making their hearts attached to Islam. His father, Al-Hakam Bin Al-Aas, was deported out of Al-Madina all over the reigns of the Prophet, Abu Bakr and Omar. When Othman came to power, Al-Hakam was permitted to return to Al-Madina with full respect and dignity. Besides, he was gifted one hundred thousand dirhams as a compensation.
Abdullah Bin Abi Sarh was one of those who played a considerable role in establishing the Umayid state. He was the governor of Egypt; that rich province. Who was Abdullah Bin Abi Sarh? He was the very one who had forged lies against God. Therefore, the Prophet (peace be upon him and his family) sentenced him to death penalty in absence. It was fully legally to kill that man whenever found even if he hangs to the Ka'ba's curtains. (This is recorded in As-Seeretul-Halabiya, Section: Mecca Conquest.) On the day of conquest of Mecca, Othman accompanied the man as he was seeking the Prophet's canceling the death penalty. For a considerable period, the Prophet kept silence hoping that the man would be killed by any. None could implement the Prophet's will; thus, he had to secure him. It is not unacceptable to say that the seed; Muawiya, that had been planted by Abu Bakr -by assigning him as the governor of Syria- had been rooted in the land firmly. For twenty years, Muawiya kept the position of governing Syria. He had full authority to do anything in that valuable land. So, he levied and gifted without supervision.
Marwan, Muawiya, Abdullah Bin Abi Sarh and Al-Waleed Bin Aqaba, the governor of Kufa who performed the Fajr prayer with four Rak'as -units of prayer-; those four released’ persons were the best students of Abu Sufian's school. Even Othman, the caliph, was about to be given a graduating certificate from that school.
Al-Jawhari records the following:
When Othman was named for caliphate, Abu Sufian addressed at him: “This affair -authority- was Taim's. They were originally unfitting. Then, it became in the hands of the Edi's. They were more unfitting than the previous. Only then it returned to its proper place and settled for its original people. Yes, like a ball, receive it and hand it to one another.”
On another occasion, Abu Sufian addressed at Othman: “My father and mother I do sacrifice for you! Spend over and do not be the like of Abu Hajar. O sons of Umaya! Hand it one another, just like children's handing a ball one another. By God I swear, there is no Paradise and no Hell.” Az-Zubeir was attendant in this situation; therefore, Othman had to rebuke Abu Sufian. “Is any body else here, my son?” wondered Abu Sufian. Az-Zubeir shouted: “Yes, there is. By God I swear, I will never keep it secret!!”
Precisely, In his Al-Kamilu Fit-Tarikh, part 3, Chapter: Events Preceding Othman's Assassination, Ibnul-Atheer records: (Once, Marwan Bin Al-Hakam shouted: “Deformed be your faces! Do you intend to strip our sovereignty?”)
In the last quarter of Othman's caliphate, authoritarian affairs became absolutely in the hands of the Umayids. It became hardly to see a province ruled by other than the Umayids, if not the ‘released’. Thus, it became reasoning that any who would succeed Othman should certainly be an instrument operated by the Umayids, lest he should engage himself in a lightless night and an uneven mined land.
As a result of large expansion of the Islamic state, owing to the conquests, numbers of the fresh Muslims and pocket beneficiaries of the state became greatly large. In a like manner, number of the honorable Sahaba on whose shoulders the Mohammedan government was established was in continuous deficiency. Thus, the foremost Sahaba became as sparse as a single white hair in a black bull's skin. As Imam Sharafuddin Al-Amili expresses: “Sahaba, in that period, became the like of alarmed sheep in a winter night.” This was because of the abundant catastrophic misfortunes they had to encounter sooner or later. Muawiya, the crafty, had full acquaintance of these matters. Before assassination of Othman, he menaced the Sahaba: “You are as scanty as a black spot in a white bull's skin.”
The situation became in this form; the whole provinces were loyal to or governed by the Umayids. Muawiya Bin Abi Sufian, son of the previous leader of the parties conflicting the Prophet (peace be upon him and his family), and the one suckled by Hind Bint Utbeh, became the only leader. He was governor of Syria, centre of the circle and guardian of the Umayids. Besides, he granted himself the right of avenging Othman. In fact, demanding with taking vengeance of Othman was not more than a game plan aimed at guaranteeing continuity of the Umayids' rule. It was certainly a case of continuity of the Umayids' rule which, actually and practically, began on the day when Abu Bakr assigned Yazeed Bin Abi Sufian as a governor. All matters went well after assassination of Omar, and none demanded with taking vengeance. This rule became firmer and firmer till it attained climax in the last of Othman's reign. It was turned into a decided sovereignty. This is the very meaning intended by Marwan's saying: “Deformed be your faces! Do you intend to strip our sovereignty?”
It became proved that Othman's assassination was forming no crux at all. So, insistence on condemning the assassinators was not pivot of the case. This is confirmed by the fact that Muawiya, when became the authoritative caliph, did not demand with condemning Othman's assassinator. As a matter of fact, it was a case of domination! For the Umayids, killing blameless people is not that incompatible matter. Marwan Bin Al-Hakam issued a decision of sentencing Mohammed Bin Abi Bakr and his group to death penalty without being condemned to anything. Muawiya did kill Al-Hadrami whom was accused, by Ibn Ziyad, of acceding to Ali. It was Muawiya who killed Amr Bin Al-Hamq whose face was distorted due to his distinctive worship. It was Muawiya who killed Hijr Bin Edi and his associates; those godly pious groups who enjoined good and forbade evil. It was Muawiya who gave authority to Ibn Ziyad in massacring people and crucified them on trunks of date palm trees. Hence, Muawiya's most important concern is sovereignty and taking revenge for killing his grandfather, maternal uncle, cousin and his brother.
Seizing the opportunity of Al-Jamal battle, Muawiya goaded Talha, Az-Zubeir and A'isheh. He promised Talha and Az-Zubeir to be assigned as rulers of Basra and Kufa. When they were defeated in this conflict, Muawiya enlisted for breaking a war against Ali.
In his Muawiya Bin Abi Sufian Fil-Mizan, Abbas Mahmud Al-Aqqad says: “A certain trickery by which wonderful achievements were attained, was frequently practiced by Muawiya against Muslim, as well as non Muslim, rivals. This trickery was mainly depending upon ceaseless work of creating discrepancies and despondency among the adversary party. This was carried out by throwing seditious matters and arising malice in the lines of the adversary party. The same trickery was actually used against people of his family and relatives. He could not tolerate noticing any concord between any two individuals. The natural competition between his most remarkable enemies could support him in accomplishing the trickery of throwing animosity among them.”
Muawiya went on practicing this easygoing plan. He would spare no effort for creating as much as possible variant trends and parties. He would be surely described as the sower of discord if he was accurately balanced historically. The authentic signification of men and deeds is determined by the straight readers of history especially in matters like some historians’ accounting the year of Muawiya's full domination of the Islamic state as ‘year of congruity’. This was because he had been the direct and main reason beyond Muslim's discrepancies and discord. Owing to so and the like, it is so unfamiliar to constitute forms of agreement with the existence of such claims. Being not sufficed by seeding discrepancies, Muawiya left people in plenteous discrepancies; each follows a definite norm.
He used Bishr Bin Arta'a and sent him to Al-Madina where he terrified and humiliated the Sahaba.
Precisely, by means of killing, destroying, firing, creating discrepancies and reviling at the Prophet's supporters and companions, Muawiya could gain people's swear of allegiance. He used the wealth he had illegally levied and expended in Syria for twenty years, for solidifying his dominion. One of his strategies was naming a definite salary to be given to the military officials of the state at nominating the new caliph.
DISREGARDING THE ANNOUNCED GOAL FOR DISSENTING THE LEGALITY
Muawiya and A'isheh, Ummul-Mu'minin, mutinied against the legitimate caliph demanding with condemning Othman's assassinators. When Muawiya came to power by force, neither Ummul-Mu'minin nor did he practice or demand with this affair.
RENAISSANCE AFTER INADVERTENCE
Although his father and he were among the ‘released’ and they led conflicts against Islam with an unexampled enthusiasm till they had to profess Islam for saving their souls, Muawiya, the son of Abu Sufian, became the authoritative leader, the representative and the successor of Mohammed on people.
How had such a revolution occurred? How had the right been defeated? How had the right become retarded while the wrong advanced? How had the ‘released’ become preferred to the Muhajir? How had those who restricted Islam become favored to those on whom this restriction fell, for the sake of Islam?
The most astonishing matter is that the year in which strength defeated legality has been named ‘year of congruity.’ Thus and so, the virtuous people failed. They were heavily depressed as they felt of deep sorrow and nonsuccess. Anyhow, it was too late to repent. They had matters within their hands. As is they were living in an inadvertence, they wake up on effects of a horrible nightmare. When they opened their eyes and minds, they found the nightmare a reality.
HYPOTHESES SERVING THE FACTUALITY
People were engaged in analyzing what had been occurring. A great deal of variant hypotheses and conception were come forth. For instance, Sufism, the conception of imputing matters -good and evil- to Allah, fatalism and the Sahaba's ultimate decency; these faiths were originated. The Umayids, together with their supporters, were the main incentive beyond emanation of such conceptions. They were used as a high quality weapons for defending the Umayid royalty. Besides, they were used for dispersing the rivals' efforts for the sake of establishing pillars of the Umayid royalty and substantiating its false legality.
CHAPTER THREE
PURPOSE OF INVENTING THE SAHABA'S ULTIMATE DECENCY CONCEPTION
1. SUBSTANTIATION
1. Substantiating the process of the wrongful seizure of power: Muawiya, the ‘released’, the son of the ‘released’ and one of the inclined-hearted category, found himself the president, or the king, of the Islamic state, the representative and, officially, the successor of God's messenger. This is incredible and unbelievable! It is unacceptable according to the entire intellectual, doctrinal and positive criteria. The father, Abu Sufian, was the head of the parties opposing Islam and the director of polytheism during the entire battles. His sons, supporters and he exerted all efforts and used all weapons for resisting Islam. They had to confess Islam only when they had been completely surrounded. Here is his son, Muawiya. He is preceding all those who had preceded him to Islam and whose shoulders were the pillars on which Islam was established.
There should be a justification of this revolution. The best way selected was ruling of decency of all of the Prophet's companions. As long as Muawiya and his faction are reckoned with Sahaba, according to terminological and the lexical meaning of this idiom, who are entirely decent, and shall be in the Paradise, and none of them shall be in the Hell, and there is no difference between them because of the total qualifications they, indistinctly, enjoy, then what should prevent Muawiya from being the caliph and the Muslims' juristic leader? What, in the same manner, should prevent his faction, who are Sahaba terminologically and lexically, from being his close entourage? They are so decent that all of them shall be in the Paradise and none shall be in hell-fire. The far-reaching conception of the Sahaba's ultimate decency is the most ideal substantiation of Muawiya's royalty. This wide-spreadingness shows evidently a real view of Muawiya’s artfulness and evil cunning.
2. Substantiating deeds of Muawiya and his faction: The most catastrophic misfortunes Islam and Muslims had faced were on the hands of Muawiya and his faction. Bishr Bin Arta'a and Muslim Bin Aqaba, for instance, committed the most terrible crimes from which even the heavens complained and the most hard hearts bled. In the Harra collision, the whole warriors of Badr were killed. Seven hundred men of Quraish and the Ansar were killed. From ordinary people, about ten thousand souls were killed in that collision. Nothing intercepted those commanders from killing the children. This crime was perpetrated by Bishr Bin Arta'a when he killed the babies of Ubeidullah Bin Abbas. In addition, battles against Imam Ali prove the criminal conduct of Muawiya and his faction. The most offensive matter, however, was Muawiya's planning for terminating Mohammed's progeny inclusively. In executing so, his faction and he used several devious devices for murdering. He poisoned Al-Hassan Bin Ali (peace be upon him), Abdurrahman Bin Khalid Bin Al-Waleed, as Ibn Abdil-Berr records in his Alisti'ab, and Abdurrahman Bin Abi Bakr As-Siddiq. Malik Al-Ashtar was also poisoned by Muawiya. For this, Amr Bin Al-Aas said: “Allah does have soldiers of honey!” Furthermore, Muawiya made Muslims engaged in various discrepancies and discord. Al-Aqqad says that Mohammed's nation had been absolutely incapable of achieving unanimity whatever they attempted. Certainly, the Islamic jurisprudence was deformed on the hands of Muawiya. (The truth is that the Umayid reign was not Islamic..,), Dr. Ahmed Amin says.
Is there any way of substantiating these ill deeds other than the invention of the Sahaba's ultimate decency conception? As the entire Sahaba are so decent that they shall be in the Paradise, Muawiya and his faction, then, had not committed any mistake. Had they been mistaken, the Prophet (peace be upon him and his family), the indisputably authentic and true-tongued who does never speak out of desire, would not have declared the entire Sahaba’s being in the Paradise. Considering him as an elicitor Sahabi, Muawiya is rewarded in all cases. He shall be double rewarded if he kills rightfully, otherwise, he shall be once rewarded. Muawiya is the right, whether he fights or opts for peace, attacks or absconds, takes or gives. This is because he is a Sahabi; and Sahaba are entirely decent.
2. IMMUNITY AGAINST CRITICISM, MALIGNING, REVILING AND IMPUTING DISHONOR
Accompanying substantiation of Muawiya's usurpation of leadership, the Sahaba's ultimate decency conception verifies crimes and offenses committed by his faction and him. Likewise, the conception grants immunity against any sort of criticism, including the constructive, railing, maligning and detracting from the estimate of such individuals since they are Sahaba and, consequently, decent. He whoever criticizes, maligns or rails at any of the Sahaba, especially those who are presidents of the state, is reckoned with the miscreants whom are to be not shared in food and drink and to neglect offering their dead bodies the ritual funeral prayer. This (juristic) rule is recorded in At-Thehbi's Al-Mizan. There is no other conception or plan that can immunize Muawiya such as this Sahaba's ultimate decency conception.
3. CONFRONTING RIVALS OF MUAWIYA AND HIS FACTION
Adopting the Sahaba's ultimate decency conception secures victory, or tie at least, of Muawiya and his faction in any conflict against rivals. For example, if Mohammed's progeny affirm that they are those from whom God has removed -mental and physical- uncleanness and purified them a thorough purification, Muawiya and his faction will immediately submit that simultaneous answer of considering Mohammed's companions -Sahaba- as decent that they do never lie, since they all shall be in the Paradise and none of them shall be sent to the hell-fire. If Mohammed's progeny assert that those who cause harm to them should be reckoned with those who cause harm to God, Muawiya and his faction shall provide that immediate answer that the Prophet (peace be upon him and his family) say: “They are harming me those who harm any of my companions..” In such a manner, the right is mixed with the wrong, the obedient with the disobedient and the virtuous with the sinful.
ENGAGING MUSLIMS IN DISCREPANCIES
In case Muawiya obtains the ability of emanating and broadcasting of the Sahaba's ultimate decency conception with its wide-spreading features, a party of Muslims will adopt, and another will contravene. Controversy, accompanied by fanaticism, will arise in each party's convictions. This will lead to discrepancy and that each party record convictions that shall certainly be followed by a great deal of successors pursuing partisan imitation, claiming of defending the right and their own viewpoints. Regarding the conception involved, those who support such a conception are not necessarily supporting Muawiya. They claim of supporting the Prophet's companions. Those who disagree to the conception, on the other hand, are acquitting themselves from the view of dissenting the Prophet's companions, indicating that their aim is divulging trickeries and political cabals hidden for the other party. Practically, each party has actually stood in the face of the other shunning Muawiya who, in that case, is watching the two cheerfully, preparing himself to be the arbiter whenever necessary. This is the very artfulness intended by Al-Aqqad in his Muawiya Bin Abi Sufian Fil-Mizan
GROUNDS OF THE SAHABA'S ULTIMATE DECENCY CONCEPTION
Ibn Arafa -Naftawayih, one of the most notable hadithists- records that most of narratives appertained to merits of the Prophet's companions were forged in the Umayid reign, as the forgers intended attaining the rulers' satisfaction since they conceived that such falsity would submit the Hashemites. These false narratives were formed in such a way that every Sahabi, lexically or terminologically, would be the most virtuous guide in this world and that curses are continuously thrown on those who malign or accuse any of the Sahaba of any matters.
Unanimously, historians assert that the origination of forging lies against the Prophet was in the last of Othman's reign and after occurrence of the revolution that prejudiced the caliph's soul. This falsity was extended and spread after people's swearing allegiance to Ali as he became the legitimate caliph. As soon as Muslims selectively declared their fealty to Ali, the Umayid's devil moved its horn for usurping the affair from its rightful owner. At any rate, events went on and some of declarants of fealty broke their allegiance to the fourth Rashidite caliph. The consequence of such a repeal was a good many battles and conflicts between Muslims, that were ended by the Umayids' dominating power. Due to so, in fact, structure of Muslims' conformity was seceded, ring of the their unification was ruptured, many contradictory sects were originated. besides, the many irreconcilable parties went on advocating their ideas by words and deeds on the account of the other party. Ground of founding the false hadiths and exegesis of the Holy Quran was quite proper. So, each party exaggerated in defending its ideology that discrepancy, in its highest rank, occurred. Nothing was more catastrophic to Islam than forging false sayings and imputing erroneous and heretic matters to its doctrine. These were the elements that spoiled Muslim's intellects and caused others to mistrust fundamentals of Islam. Misfortunes and detriments of such false narratives were chiefly undergone by those who lived under dominion of the Umayids. In that reign, the number of hadithists had recorded a great typical progress, while the number of authentic people had been in gradual retardation. Majority of the moral Sahaba ceased reporting the Prophet's narratives unless they had full acquaintance of decency of the one they were to report to.
Imam Mohammed Abduh referred to the procedures taken by Muawiya for himself. He asserted that Muawiya had used a mass of the Sahaba and their successors for fabricating ill news against Ali (peace be upon him). The composition of such mendacious sayings falsely imputed to the Prophet (peace be upon him and his family), was referring to maligning and repudiating Ali. As Muawiya set a considerable remunerative prize for forging such lies, those individuals did their best for seeking his satisfaction. Abu Hureira was one of those narrators.
In His Dhuhal-Islam, Dr. Ahmed Amin says: “It is to mention that the Umayids did actually forge or employ people to forge lies against the Prophet (peace be upon him and his family) that flow in the service of their policies from various sides. Muawiya gifted Abu Samara Bin Jundub, the Sahabi, with five hundred thousand dirhams for inventing the lie of the Prophet (peace be upon him and his family) stating that Ali Bin Abi Talib had been the one intended in the Verse: (And among men is he whose speech about the life of this world causes you to wonder, and he calls on Allah to witness as to what is in his heart, yet he is the most violent of adversaries.) In a like manner, Abu Samara forged the lie of the Prophet’s having saying that Abdurrahman Bin Muljim, the assassinator of Ali (peace be upon him), had been the one intended in God's saying: (And among men is he who sells himself to seek the pleasure of Allah; and Allah is affectionate to the servants.)”
NARRATORS
Abu Hureira Ad-Dusi, is one of Muawiya's associates and followers. He imputed 5374 sayings to the Prophet (peace be upon him and his family). Only 446 sayings of them are recorded by Al-Bukhari. Abu Hureira accompanied the Prophet (peace be upon him and his family) for less than 18 months. The Prophet's grand companions who had adhered to him from the first moment of his divine envoy till his being transmitted to the Elevated Associate, reported less than one hundred hadiths -narratives-. The grand Sahaba are Abu Bakr, Omar, Othman, Ali, Abdurrahman Bin Awf, Talha Bin Ubeidillah, Me'ath Bin Jabal, Selman, Zeid Bin Thabit and Ubey Bin Ka'b. This is an evident example.
MUAWIYA'S MERITS
In his Al-Fawa'idul-Majmu'a Fil-Ahadithil-Mawdu'a, Ashawkani, who proves falsity and unauthenticity of the entire (hadiths) regarding praising or mentioning Muawiya's credits, says: “Having reckoned hadiths appertained to Muawiya's virtues with the forged ones, Ibnul-Jawzi excused that Isaaq Bin Rahawayih, Al-Bukhari's most authentic narrator, confessed of the fact that none of the hadiths respecting Muawiya's virtues had been authentic at all.”
An-Nisa'i had that famous story pertaining Muawiya's virtues. Ad-Darqutni relates:
An-Nisa'i's companions asked him about Muawiya's preference. He answered: “How come is it not sufficient for him to be equated with any, that he seeks preference?” For this reason, he was pushed out of the mosque..
ASHAFI'I'S IMPRESSION ON MUAWIYA
Abul-Fida relates that Ashafi'i informed Ar-Rabee, secretly, of the fact that testimonies of four individuals from among the Prophet's companions should not be admitted. Those four are Muawiya, Amr Bin Al-Aas, Al-Mugheera and Ziyad.
This might have been the incentive that made Ibn Muin ruled of dishonesty of Ashafi'i in narrating hadiths.
AL-HASSAN AL-BASRI'S SAYING
At-Tabari mentions that Al-Hassan Al-Basri used to say:
“Four ill deeds, any of which is sufficiently periling, are Muawiya's. They are his using the ill-minded ones -with the existence of the Prophet's companions and virtuous individuals- as rulers of this nation till he could dominate and cancel principal of advisory. His nominating Yazeed, his son, the drunkard who dresses silky clothes and plays on drums, as his successor. His avowing Ziyad as his brother, whereas the Prophet (peace be upon him and his family) had said: 'Babies are for the bed, and the prostitutes' share is stones.' His killing Hijr and his companions. Woe will be him due to killing Hijr and his companions. Woe will be him due to killing Hijr and his companions.”
THE ENTIRE SAHABA'S ULTIMATE DECENCY CONCEPTION IS HAVING UMAYID FLAVOR
According to the content of the entire Sahaba's ultimate decency conception, Mohammed's progeny must have been reckoned with the decent. This should definitely make the Umayids stop their maligning and reviling at them.
Nonetheless, it is noticeable that regarding to his situations towards Imam Ali, Muawiya, the chief of the despotic party, adopted the very situation his father had against the Prophet (peace be upon him and his family). Yazeed, the son, made no difference in his situation against Al-Hussein Bin Ali. As soon as he came to power, the first procedure Muawiya took was writing missives to his governors and officials, ordering them of declaring cursing Ali during prayers and from pulpits. Furthermore, sessions of sermons, in Syria, were programmatically ended with reviling at Ali. Testimonies of those who accede to Ali or any of his progeny were inadmissible. Names of such individuals, who showed loyalty to Ali or any of his sons, were erased from the general record of the province. Hence, they were discriminated and intercepted from receiving any of the governmental salaries everybody joined.
In his Muawiya Bin Abi Sufian Fil-Mizan, Al-Aqqad records: “Even if only the preponderant reports regarding Muawiya's orders of cursing Ali from pulpits of the Umayid state, are accepted, this will be acceptably sufficient to prove authenticity of the other reports involved in the same topic.”
CHAPTER FOUR
THE JURISPRUDENTIAL ROOTS OF THE SAHABA'S ULTIMATE DECENCY CONCEPTION
The Sahaba's ultimate decency conception was formulated and concluded in such a secure approach that it perfectly ensures the inventors' past, present and future, and deem lawful all their manners. The conception was also prepared so accurately that its effective presence is secured at any matter that might influence the inventors, in any form, or modify their remoteness or closeness to legality, or originate or obliterate discrepant locations in the rivals' camp, or, finally, misguide rivals in the midst of suspicion, mystification and unstability.
The most inexplicable matter, indeed, is that we see the adopters of the conception, nowadays, hold it as their signification to adoring to Mohammed and his companions. Those modern adopters of that false conception take charge of supporting it and engage themselves in discrepancies on behalf of the origin inventors of the conception who kept themselves out of the ring as if the matter does, in no means, not concern them.
Those who demand with adjusting the conception are, in fact, not of less affection of Mohammed and his companions. They only demand with depending upon intellectual and doctrinal grounds for keeping this affection in the frame of Islam, neglecting partisan fanaticism and imitation since these two things do incapacitate the role of intellect and the grace of functional conversation dedicated to the godly elected individuals.
THE JURISPRUDENTIAL AUTHORITY
Previously, we could prove that the majority of hadiths regarding merits of the Prophet's companions was forged in the Umayid reign, seeking their amenity as the forgers considered their ill deeds as helpful factors in submitting the Hashemites. This fact is asserted by Ibn Arafa, one of the most notable hadithists. We could prove also that the historians unanimously agreed upon the fact that invention of forged lies against the Prophet (peace be upon him and his family) had been originated in the last stage of Othman's reign and, in a greater size, after the sedition of his assassination. This size of forging lies and false sayings attained its climax when people swore allegiance to Ali Bin Abi Talib (peace be upon him). As soon as the legitimate valid declaration of fealty to Ali was acted, the Umayid devil moved its horn for usurping authority from its owner. As the Umayids came to power, an organized art of forging lies and intriguing false sayings against the Prophet (peace be upon him and his family) was officiated. “The Umayid rulers offered rewards so precious that many might hunger for, for those who showed skillfulness in the art of forging lies and intriguing false sayings against the Prophet (peace be upon him and his family).” Mohammed Abduh describes.
Such false and forged sayings, besides the authentic ones related by virtuous Sahaba, were regarded as sources of citation depended on by Sunnis with all of their various sects and trends.
THE TWO AUTHORITIES
1. THE SUNNIS' AUTHORITY IS THE ENTIRE SAHABA
In addition to reports of the virtuous Sahaba, the forged and false sayings originated in the epoch of sedition and perfectly formed in the Umayid reign were depended on by those who believed that the entire Sahaba had been decent of the same rank since they all were to be in the Paradise. Logically, those who should be in the Paradise should never forge lies. Sahaba, then, are source of citation of such people whom were prevalently named Ahlus-Sunneh. So, those Sunnis took and conceived their religion from those who are terminologically and lexically entering under the name of Sahaba. The closest to the Umayid royal palace were those who related the greatest number of false hadiths. Abu Mohammed Bin Hazm mentions that Abu Abdirrahman Bin Mukhelled Al-Andalusi's record of hadiths contained about 5374 sayings narrated by Abu Hureira alone. Not more than 446 sayings of them are recorded by Al-Bukhari. The close relationship between Muawiya and Abu Hureira is a matter too famous to illustrate. It is to mention that the period Abu Hureira spent with the Prophet (peace be upon him and his family) extended for less than eighteen months. In brief words, for Sunnis, every (hadith) narrated by any of the Sahaba, in both terminological and lexical meanings, is taken in consideration and highly regarded as reckoned as a part of the religion, since the entire Sahaba are ultimately decent and absolutely not liable to prevarication, as they all are to be in the Paradise. Principally, narrators should be authentic as long as they show no agreeableness to Ali or the Prophet's household, lest they are inauthentic and irreliable.
Yahya Bin Muin records:
As he ruled of authenticity of Sa'eed Bin Khalid Al-Bujeli, they protested against him claiming that Sa'eed had been a Shiite. “Yes, he is Shiite and authentic!!!” He asserted. However, the Jumhour* had never used these two descriptions concurrently since the last years of the first century -A.D-)
WHAT IS THE DOCTRINAL BASE UPON WHICH SUNNIS RELIED IN REFERRING TO THE SAHABA AS
LEGAL AUTHORITY?
Sunnis claim that the Prophet (peace be upon him and his family) had said: “My companions' like is the stars; you shall be guided to the right path if you refer to any of them.” or “..if you rest upon the words of any.”
Ibn Teimiyeh, the named ‘Master of Islam’, comments: “The saying ‘My companions' like...’ is ruled as doubtful by the most notable hadithists. Hence, it cannot be regarded as an evidence.” This fact is written down in At-Thehbi's Hujjetul-Munteqa, page 55. The saying, however, is ruled as incorrect according to the unanimity of the hadithists.
2. THE SHIAS' AUTHORITY IS THE IMAMS AND THE AUTHENTIC SAHABA
In addition to the Book of God, Shias rested upon sayings of the Imams of the Prophet's household and narratives related by the virtuous Sahaba as the jurisprudential sources of citation in regarding the entire principal and secondary questions and matters Islam had referred to. Imams of the Prophet's progeny did inherit their entire jurisprudence, fundamentals and instructions in all of its stages and chapters from Ameerul-Mu'minin, their grandfather, about whom the Prophet (peace be upon him and his family) had stated: “I am the city of knowledge. Ali is the door to that city. He whoever intends the city, must, first, see the door.” Such an authority enjoyed a constant restraints. Imams (peace be upon him) used to say: “Whatever we say is concordant to the Holy Book of God. You are to shun any saying imputed to us if it is contradictory to the Holy Book of God.” Imam As-Sadiq was wont to say: “My saying is my father's. My father's saying is his father's. His father's saying is the Prophet's. The Prophet's saying is God's.”
WHAT IS THE DOCTRINAL BASE UPON WHICH SHIAS RELIED IN REFERRING TO THE IMAMS AS
LEGAL AUTHORITY?
Decisive doctrinal texts of the holy Quran and the Prophet's traditions, in its three categories; words, deeds and signature, that are unanimously agreeable by both Sunnis and Shias, are the doctrinal base upon which Shias relied in referring to the Imams of the Prophet's household as the legal authority. In Quran, Imams of the Prophet's progeny are those meant in God's saying: (Allah only desires to keep away the uncleanness from you, O people of the house and to purify you a thorough purifying.) The Prophet (peace be upon him and his family) said: “They -the Prophet's household- are the minor weighty thing as the Quran is the major.” Guidance to the right path cannot be attained unless adherence to these two weighty things is reached. In a like manner, deviation from the right path cannot be avoided unless adherence to the two weighty things is reached. As the Prophet (peace be upon him and his family) describes, the Imams' like is Noah's ark. He shall be certainly saved that who takes it, while those who eschew shall certainly sink. They are also Mohammed's nation's secure against discrepancies.
ROLE OF THE TWO AUTHORITIES
Role of the authority at Sunnis: Sahaba, lexically and terminologically, are the authority referred to by Sunnis in questions of understanding the Quranic texts. The entire Sahaba, without citing any discrimination, are intended, since they all are equally decent and, then, to be in the Paradise. In the first stages following the Prophet's decease, the Sahaba's concern was not more than reporting the Prophet's sayings and deeds. When sects became numerous and widespread in various provinces, narrations were including the Prophet's words and deeds, as well as the Sahaba's. The Sahaba's opinions occupied the third position after the Quran and the Prophet's tradition, in sources of Islamic legislation. The Shafi'ite sect was less fanatic than the other three; the Hanbalite, the Malikite and the Hanafite. Although he was so enthusiast to principal of analogy he regarded as the second source of Islamic legislation after the Holy Quran, Abu Haneefeh used to prefer the Sahaba's opinions to the analogy in cases of inconsistency. The following saying is imputed to him: “In case I could not find the text involved in the Quran or the Prophet's traditions, I go straightly to the Sahaba's opinions. Supposing that there were various opinions of various Sahaba, I, then, have full option to adopt any provided that I do not prefer their followers' opinions to theirs.”
In his I'lamil-Muwaqqi'in, Ibnul-Qeyyim writes down: “For Imam Ahmed, principals of legislation are five. The first and the second are the -doctrinal- texts and the Sahaba's verdicts respectively. Hanafites and Hanbalites ruled of allocating the Holy Book of Allah to the Sahaba's deeds. Their argument is that the learned Sahabi would not neglect applying a general text unless he has an evidence. Hence, applying on the contrary of a doctrinal text is an evidence on allocation of such a text. A Sahabi's deeds, however, are as same valuable as his words.
As far as one can see, Sunnis have intensely exaggerated in sanctifying Sahaba. As a matter of fact, this sanctification is identical to principal of sinlessness.
With diffusion of the juristic sects, this intense exaggeration was used as a weapon in the face of assenting Imams of the Prophet's progeny. The Sahaba's sayings were treated as if they were revealed from the heavens; therefore, they were used in allocating general significations of the Holy Book of Allah and generalizing a restricted meaning.
Role of the authority at Shias: The Holy Quran was revealed as an explanation of everything at all. Reports related to the Prophet (peace be upon him and his family) in such a decisive proved way that no doubt is arisen about, are reckoned with the doctrinal texts. In other cases, it is impermissible to refer contingently to the Prophet's traditions in matters of legislation except traditions supported by a Quranic text. This is by reason that the Quran has an explanation of everything thoroughly. The Quran was revealed in Arabic; the Arabs' tongue, and in a style easily conceived by everyone. The Prophet's tradition is related by ordinary people who might be authentic or dishonest in the same rank. Those individuals were engaged in discrepancies with each other to the degree that some rejected others' reports and each followed his own conclusion. They accused each other of the worst misdeeds and ruled of legality of killing one another.
In brief words, the Holy Quran is decided as the indisputable judge for Shias since it has a manifestation of every thing thoroughly. Secondly, the Prophet's traditions; deeds, words and signature, the authenticity of which is decisively proved in such a way that no doubt is arisen around, is also regarded in authority.
DIFFERENCE IN BASE IS DIFFERENCE IN EFFECTS
1. Sunnis count on the principal that the entire lexical and terminological Sahaba, including babies who saw or was seen by the Prophet (peace be upon him and his family) once only, are totally so decent that it is impossible for them to lie or forge lies since they, unexceptionally, shall be in the Paradise and none of them shall be in the hell-fire. By this generalization, Al-Hakam Bin Al-Aas whom, with his two companions, had been banished by the Prophet, and Abdullah Bin Abi Sarh who had forged lies against the Prophet (peace be upon him and his family) and Muawiya; they all are decent, impossible to lie and their fate shall, beyond any dispute, be the Paradise. Effect of counting on such a principal is not quite different from the principal itself. Whatever is said by a Sahabi, after proving his having been a Sahabi, is definitely correct that inelegance cannot approach. In case there are various opinions of various Sahaba concerning a certain question, the elicitor -of juristic rules- is fully free to opt for any without any flaw at all. For instance, if Al-Hakam Bin Al-Aas, Abu Hureira, Hutheifeh Bin Al-Yeman and Abu Bakr had different opinions in a certain question, it is perfectly optional to take in any's. This is by reason that they all are decent of the same level as they all are Sahaba. Hence, it is illicit to criticize or malign any of them like Sunnis' conducts towards the narrators of other sects!
A more considerable matter is that Hanafites and Hanbalites ruled of dedicating the Quranic texts to a Sahabi's deed. They claim that a Sahabi would not shun practice decided by the Quran unless he had an evidence. Hence, a Sahabi's deed that is contrary to the Quranic text is an evidence on the dedication of that text. A Sahabi's word, in addition, is ruled as same as his deed.
The most extraordinary matter is that Sunnis mean by Sahaba all those individuals that meet the lexical, as well as the terminological, signification of this term. This means that they rule of sinlessness of the entire Sahaba, that any of them is a legal legislator, if not playing a considerable role in legislation.
From this side, the matter is very different at Shias. They assent Mohammed's companions who did their best for the sake of backing this religion, and strove with their wealths and souls. The well known supplication frequently repeated by Shias for the sake of Mohammed's supporters is a highly considerable evidence on their honest loyalty and sincere tenderness. The following is a piece of that long supplication:
(..O God, and as for the companions of Mohammed especially those who did well in companionship, who stood the good test in helping him, responded to him. When he made them hear his message's argument, separated from mates and children in manifesting his word, fought against fathers and sons in strengthening his word, fought against fathers and sons in strengthening his prophecy, and through him gained victory; those who were wrapped in affection for him, hoping for a commerce that comes not to naught in love for him; those who were left by their clans when they clung to his handhold and denied by their kinsfolk when they rested in the shadow of his kinship; forget not, O God, what they abandoned for Thee and in Thee, and make them pleased with they good pleasure for the sake of the creatures they drove to Thee while they were with Thy Messenger, summoners to Thee for Thee. Show gratitude to them for leaving the abodes of their people for Thy sake and going out from a plentiful livelihood to a narrow one, and [show gratitude to] those of them who became objects of wrongdoing and whom Thou multiplied in exalting Thy religion..)
Those are Mohammed's companions whom are greatly respected by Shias who believe in loyalty to them and refer to them in their religious beliefs after proving authenticity of the narration.
In brief words, Shias rule of decency only after attaining its probation. The origination of decency of every Sahabi is invalid and lacks evidences. In full freedom of expressing one's own impressions, Shias debate and criticize the ill deeds of such Sahaba, and contemplate each according to his actual importance. They do never befriend those who antagonize God and His messenger. They declare their acquittal from those who betook their oaths as a protection for the sake of occluding the path to Allah. Following such a trend, Shias do not counter the Book of Allah and the Prophet's traditions and norm and the virtuous ancestors' course of discriminating the Sahaba, and garbling the decent from the indecent. This was the exact reason beyond which Shias went on encountering and suffering false accusations.
Because they adopted grounds other than these adopted by Sunnis, Shias could attain different results.
PLURALITY OF AUTHORITIES
NUMEROUS AUTHORITIES :-
Recurrently, during the reign of the Prophet (peace be upon him and his family), a many opinions about a certain case was provided. And he had been wont to listen to them all before rendering the doctrinal judgment through a Quranic text or his prophetic tradition. The honest acceded to this judgement. Hence, they were united after discrepancy, and taken to the field of certitude after their suspicion. Frequently, occurrences were repeated and settling solutions were rendered. This made the numerous opinions about a certain question an appearance of intellectual enrichment. That was by reason that there was a unique fair and decisive authority the entire people referred to. Identity of authority is the base on which social and doctrinal unity rely. Banned discrepancies fall only when there was more than a unique authority. Since discrepancy is opposite to unity and for the sake of achieving unity, the ruler will be having to confiscate people's rights of expressing their ideas.
Objectively, authorities were copious as a result of establishment of the Sahaba's ultimate decency conception. There were thousands of authorities with various opinions, conceptions and understanding, originated in the Islamic society. Due to such a multiplicity, people were engaged in various sects and parties; each supporting their authority and believing of its being the only rightful and the only path to Allah. Practically, ruling authorities, as they are dominators of mass media of the state, have the capability of focusing lights on a definite authority, or authorities, and regarding them as the only honest and rightful and seeker of the straight path to Allah. Encircling verdicts and conceptions of a selective authority with an aura of respect and esteem, the ruling regime may lead ordinary people, indirectly, to trust that authority apart from considering eligibility. Abu Hureira, for instance, was an unfamiliar Sahabi who lacked any role in the Rashidite reign. His job was serving people. The period he had spent with the Prophet (peace be upon him and his family) was not more than eighteen months. Yet, he became an enormous authority whose excessively numerous sayings were regarded as the absolute right, beside which wrong can never approach. This was because of his seeking favors of the Umayid royalty. In that period, Abu Hureira publicized about seven hundred (hadiths) exceeding the entire grand Sahaba twofold. These achievements would not have been progressed if the ruling regime had not adopted and elected that man for being their representative in an authority attracting all the other ones.
THE DOCTRINAL JUDGMENT ABOUT THE VARIETY OF AUTHORITIES
No religion exists without authority. No doctrine exists without authority. Mohammed is the unique authority of Islam and its doctrine. His judgment is decisive. In case there is another authority, according to God's mandate, he should be basically related to the first one considering the most knowledgeability and the most familiarity of the doctrine.
Jewism had a unique authority. Moses (peace be upon him) was the authority and Aaron was his follower. Aaron would be Moses' successor in case the latter was absent. When he returned, Aaron returned to his fellowship.
In a like manner, Christianity has a single authority. He was Jesus (peace be upon him). The Disciples were related and working for the sake of that religion under authority of Jesus (peace be upon him). Just after Mohammed, Moses or Jesus had been transmitted to the Elevated Associate, the existence of a unique authority for each of these doctrines, nominated by the first main one, was necessarily falling. Leaving the religion or the doctrine without an authority is contrary to perfection of the divine religions and an act of disregard that prophets are honorably released from.
As to Islam, the authority of Muslims is the Prophet's household and, markedly, the chief of this dignified clan in every generation. This is proved by many doctrinal decisive texts. Regarding the wonderment why those individuals of the Prophet's clan had been defined; we may say, first, that this is God's grace. He bestows to whomever He wills. Secondly, the Prophet did set them practically. Reciprocally, the Prophet and they embraced and supported each other. God shows us that they have been the best and the most favorable at every period of time. This is one of specifications of authority. After the Prophet's decease, it was so clear that the chief of his household, Ali Bin Abi Talib, would be the authority to whom Muslims should refer. Each individual Muslim was informed of the decision that Ali would be his master and the master of every male and female Muslim. This is obvious in Al-Faruq's saying: “This is my master, your master and the master of every male and female Muslim.” This is the doctrinal authority.
CANCELLATION OF THE DOCTRINAL AUTHORITY NECESSARILY ENTAILS FOUNDING A SURROGATE ONE
It is noticeable that the doctrinal authority was ceased just after the Prophet's decease. The caliph occupied the role of the doctrinal authority. Three decades later, the doctrinal authority could recover his position. Great problems were proceeded till he was assassinated. When Al-Hassan came to power he realized that these problems had been still arisen, and that it would not be stabilized unless he would be assassinated. So, he abandoned that affair. Al-Hussein, together with his immaculate household, was surrounded in Kerbela and terminated. Thus, people lost the doctrinal authority. The Umayid rulers spared no efforts for assigning themselves as the doctrinal authority since authority is an essential pillar of unificating societies. They worked for persuading people of their being the doctrinal authority. It is natural that great numbers of seekers of mundane affairs agreed with them for achieving that purpose.
THE ONLY WAY OF FOUNDING A SURROGATE AUTHORITY WAS FABRICATING THE ENTIRE SAHABA'S ULTIMATE DECENCY CONCEPTION
The entire Sahaba's ultimate decency conception had been lexically and terminologically designed in such a way that it included the Umayid rulers. Thus, decency had been imputed to the entire Sahaba. Like the doctrinal authority, the Sahabi is decent and impossibly forging lies that he should certainly be in the Paradise. That led to the belief that the Umayid rulers are decent and fully legible to be the doctrinal authority of Mohammed's nation. This was the clue to the following events.
THE CONCEPTION WOULD HAVE PROVED ITS FAILURE IF IT HAD BEEN INVENTED BY OTHER THAN THE RULERS
The Sahaba's ultimate decency conception would have been completely frail in case ordinary people had fabricated. With a mental and fiscal support of the ruling authorities, individuals known as the Prophet's companions had argued for the conception. The ruling regime did provide a remuneration for forging false hadiths regarding criticizing the doctrinal authority succeeding the Prophet (peace be upon him and his family). They favored the adopters of the Sahaba's ultimate decency conception and conferred them with wealth and credits in addition to utilizing the whole mass media of the state for publicizing their thoughts.
The Virtuous Sahaba could naturally conceive the whole play; yet, they were too short to do anything as their hands were enchained, the nation was engaged in discrepancies and the ruling authorities held fast on every thing. The grand Sahaba, however, denied the whole conspiracy suing their tongues and hands. Unfortunately, these forms of denial were sentenced to death in a dark corner of poor houses as soon as they attempted to arise. On the other side, a remarkable support of the conception was occupying the entire mass media of the state. Courses of maligning, cursing and reviling at the real doctrinal authority of the nation became such a daily activity coercively practiced by people. The fate faced by Hijr Bin Edi would be the same of those whoever object the ruling regime in this regard. The fate, however, was a form of holding up the monthly pays and the earnings, if not killing.
So quietly, the process of founding a surrogate authority was keeping its straight way.
THE SURROGATE AUTHORITY BECAME LEGITIMATE
The generation of the virtuous Sahaba was extinct. The virtuous followers of the Sahaba were deceased. The opposition was terminated. So, argument of all of those categories became null. A very little size of those arguments remained. The thing remaining with all its details was the intact information necessary for imputing legality to the counterfeit surrogate authority. Those details were considered as a part of the preserved documents of the state. By this, the counterfeit surrogate authority became apparently actual and legitimate. This occurred only after the decease of those who realized the truth, and whose arguments and objection had been completely hidden. The current generation, hence, believed that the authority they were noticing through the ruling regimes were identical to that doctrinal one of which God had ordered and founded. In this manner, opposing this conception ware regarded as an opposition to the religion itself, not the founders. Moreover, the conception became an undicussible truth. As a judgment, he whoever disputed, opposed or criticized this conception was ruled as a miscreant and that it was haram -forbidden- for people to share him in a food or a drink, or offer his soul the funeral prayer. The Shias' being forming the main opposition against such a conception, they, led by the Prophet's household, were the field of throwing curses as they were regarded as the principal foes of this religion, disbelievers and evildoers. This is the view planted in the mentality of people including the who had been graduated from institutes adopting the Sahaba's ultimate decency conception. The whole history were re related through this conception.
THE SOLUTION
The solution, in this stage, is nothing other than tolerance. It is the course of Mohammed (peace be upon him and his family) who was opposed by the whole people. Yet; he did not submit. Using wisdom, suitable logical reasoning, legitimate methods, decisive arguments and clear proofs, Mohammed could cleave the curtains of partisan imitation, and purify the truth. In the end, people were convinced. This is the only procedure to be taken by adorers of the doctrinal truth.
IN THE ABSENCE OF THE DOCTRINAL AUTHORITY
People confess that the Islamic nation would indisputably assent to seventy three parties. Saving one, the whole would be sent to hell-fire. Nevertheless, they were divided into various discrepant sects and parties each of whom was claiming of being the right alone. They all believed in the fact that there is only one right which is followed by that saved party. The saved party is that ensuing the doctrinal authority. This division was one of the excuses of the foundation of the Sahaba's ultimate decency conception.
THE JURISPRUDENTIAL DISSENT
In the absence of the doctrinal authority whose mission is explicating the actual intendment of the doctrinal texts and harmonizing such texts with actuality, Muslims were engaged in tens of jurisprudential sects and parties each of which was necessarily showing a political attributes. These jurisprudential parties were mainly concentrated in five powers:
1. Ahlul-Beit sect: It is the foremost Islamic sect. It is the sect of the saved party, as we shall certainly prove. It was called the Jafarite sect in regard to Imam Ja'far As-Sadiq (peace be upon him).
2. The Hanafite sect: It is appended to Abu Haneefeh who had been a student of Imam Ja'far As-Sadiq before he established his own school.
3. The Malikite sect: It is appended to Malik. Before he established his own sect, Malik had been receiving his studies from Abu Haneefeh.
4. The Shafi'ite sect: It is appended to Ashafi'i. In the same manner, Before Ashafi'i had his own school of jurisprudence, he had been receiving his studies from Malik.
5. The Hanbalite sect: It is appended to Ahmed who had received studies of jurisprudence from Ashafi'i before he established his own school.
Pursuant to the previous, it is conspicuous that Imam Ja'far As-Sadiq was the master of the four founders of Islamic sects. They did take pride in this fact. Followers of those four sects ruled of the deviation of the followers of Imam Ja'far As-Sadiq.
ROOTS OF THE AGGRESSIVE PROSECUTION AGAINST THE PROPHET'S HOUSEHOLD
The following are the purposes beyond the permanent aggressive prosecution against the Prophet's household:
1. Insistence of the prosecuting groups on compelling the Prophet's progeny to abandon the mission they are exclusively charged with by Allah.
2. Lexical and functional misrepresentation of properties, the Prophet's household are exclusively granted by Allah.
3. Founding topical properties that are competing the divine property of the Prophet's household for distorting the signification and the functions of their exclusive properties.
4. The entire Sahaba's ultimate decency conception has been established as the topical property confronting the exclusive properties of the Prophet's household.
5. Supposing the infallible Prophet's progeny broke off their divine properties and submitted to the falling matters, they would not be left alone. They would be enduringly prosecuted by ruling regimes.
6. The previous fact is based on the habit that although rulers espoused the attractive beautiful mastery by force after they had robbed from its rightful owners, the spirit, as well as the heart, of that charming mastery is still with the legitimate spouse. Therefore, mastery frequently declared this fact in the face of the usurpers. This matter set fire in the rulers' hearts all that period. This fire incited them to commit shameful misdeeds.
PROPERTY OF THE IMMACULATE KINSHIP TO THE PROPHET
The Hashemite race is the most honorable among all people in general and the Arab in particular. This is proved by doctrinal texts. The house of Abdul-Muttelib is, in the same manner, the most honorable among all people in general and the Arab in particular. This is also supported by doctrinal texts. The Hashemites are sons of Hashim Bin Abdi Menaf Bin Qusay Bin Kelab.
Mohammed's household is the most honorable and the most favorable. God, in His Holy Book, imposed cherishing those individuals upon the all. Likewise, He, the Exalted, rendered blessing them as a pillar part of the ritual obligatory prayers. This meaning is cited in Ashafi'i's poetic verses:
O the household of Allah's prophet! Your affection
Is a mandate of Allah, revealed in the Quran
It is sufficiently a great pride that
He who does not bless you is false performer.
Mohammed's household is indeed the nucleus of this nation, and the tree of healing. They are the Prophet's most favorable individuals.
God has purified the Prophet's household and removed mental and physical uncleanness away from them. The Verse of Tatihir -purification- is obviously visible to every single Muslim. Thanks to God, the Exalted, and due to their hard striving for the sake of Allah, they preceded the all. They are the doctrinal authority of Islam and Muslims. They are the political leadership. These are unattainable glory and untouchable honor and properties of Mohammed's family.
PROSPECT OF THIS PROPERTY
Property of kinship can be looked at as a matter of ennobling. In essence, it is a mandate of definite meaning and functions.
MEANINGS OF PROPERTY OF THE IMMACULATE KINSHIP
This immaculate kinship is the leaning point of Muslims. They are the element that is lonlily able to complete the circle and define its center. They assemble the Islamic nation in cases of discrepancies. By referring to that divine leaning point, Muslims are provided with the proper solution of their discord. Hence, they will not take east or west or any other direction. They will immediately encompass and direct towards the immaculate kinship of the Prophet (peace be upon him and his family), who are the doctrinal reference of this religion and Muslims. Those immaculate relatives of the Prophet (peace be upon him and his family) explicate the beliefs so evidently that the whole Muslims, as well as non Muslims, will conceive. As another mission, they may provide the most ideal understanding of the religion, that is absolutely simultaneous to the divine intendment, after they listen to the various viewpoints of Muslims.
FUNCTIONS OF THE IMMACULATE KINSHIP OF THE PROPHET
The following are the main functions of the infallible progeny of the Prophet (peace be upon him and his family):
1. They are regarded as a point of leaning and assembling Muslims.
2. They are regarded as authority of the religion who solicit for Islam before other nations and explicate it the Muslims.
3. They are regarded as the minor weighty thing -of this doctrine-, as the Quran is the major. Being guided to the right path cannot be attained unless these two weighty things are clung. Similarly, deviation cannot be avoided unless these two weighty things are held fast. Deviation from the right path shall be certainly falling if people cohere the Holy Quran and shun the Prophet's immaculate progeny. This is by reason that the Quran is the remedy, and the Prophet's progeny are the physician. Physic, however, is a process of specialization.
4. They are prepared to be the political leadership of this nation. People, as a whole, will certainly accede to the leadership of Mohammed's progeny since they are representing radical solutions that abolish any discrepancy or discord. In the same time, the Prophet's progeny stand for the source of settlement and the annihilator of greed and illegal rivalry. The divine doctrine took the charge of nominating the one to whom authority is transmitted, and way of transmission.
REASONS BEYOND GRANTING PROPERTY
Why was it Mohammed, not Abu Sufian, to whom the Divine mission was set forth? This is God's grace; He grants whomever He opts. Why were some prophets preferred to others? This is a matter of God's grace. Why was the Prophet selected from among the Hashemites, not the sons of Teim, Edi or Umaya? It is God Who favors and bestows favor to whomever He opts. A deep look to the history of Islam, we, however, may notice some incentives beyond such an option.
INCENTIVES
1. God, the Elevated, showed that Mohammed's kinsmen had been the most honorable and favorable. It is better for creatures to be led by the most honorable and favorable. This particularity has been previously documented.
2. The warning issued by the Hashemites and addressed at the other Quraishi clans when they attempted to assassinate Mohammed. This warning was declaimed by Abu Talib saying: “By God I swear, if you kill him I will never keep a single one of you alive till you and we shall be entirely terminated.” By this form, Abu Talib asserted that he would slay the entire Quraishi celebrities when it was rumored that Mohammed had been killed.
3. The Quraishi clans decided, in unison, boycotting and ostracizing the Hashemites. They cut the social and commercial relations with them. They agreed upon a covenant containing forbiddingness of espousing, dealing and associating with the Hashemites. Hence, the Hashemites were occluded in Col of Abu Talib for three years. The Quraishis ruptured supplying them with alimonies. During these three years, the Hashemite could leave that Col only once a year. Cries of their babies could be heard a few yards away from that col. The Quraishis, however, had one demand only; the Hashemites would hand them Mohammed for killing, or they might give him up. Importunately, this demand was rejected. The Hashemites sacrificed with their souls, wealth, sons and settlement for Mohammed.
4. With the failure of that blockade, the clans of Quraish planned for a new matter. As they took fright of Mohammed's immaculate relatives, they selected a man from each clan for assassinating Mohammed. In this way, every clan would be a partner in the murder and that the Hashemites would lack the capability of retaliating the entire clans. Practically, those selective men moved for killing him, but God saved him.
5. The Prophet's immaculate kinsmen were the head of Quraish that no step would be taken without their consultance.
6. The Prophet's kinsmen are the single means of safety and the shield. This is proved by decisive doctrinal texts. For these reasons and others, in addition to the divine grace and the heavenly methodical and educational preparation of their heads, the Prophet's kinsmen were treated so exclusively that they were granted this property.
THIS PROPERTY WAS USED AS A POLITICAL ARGUMENT IN VARIOUS AGES
Addressing at the Ansar, Abu Bakr stated: “People are our subordinates. We are the Prophet's kinsmen.”
In the same occasion, Omar Al-Faruq addressed at the Ansar: “It is most surely, by Allah, that the Arab shall never submit to your leadership when their Prophet is of another clan. They should never elect other than those among whom prophesy was arisen. This is our evident argument and bright justification against any of the Arab who may dispute us. Who dares to dispute us in Mohammed's heritage and authority while we are his people and clan?! It is none but the wrong disputant, the sinful seeker or the engaged in a catastrophic affair.”
Commentating on the addresses of As-Siddiq and Al-Faruq, Bashir Bin Sa’d discoursed at the Ansar: “Mohammed, peace be upon him and his progeny, was a man from Quraish. His people is the most meritorious of his heritage and authority. By God I swear, none shall see me in a situation disputing them in this affair. Beware of Allah. Dispute not them. Oppose not them.”
While Ali was engaged in the misfortune of the Prophet's household, the Ansar submitted to the argument, asserting that they would not swear allegiance to anyone other than Ali. The majority of the attendants at the Saqeefeh of Bani Sa'ideh declared their loyalty to Abu Bakr as the caliph. Thus, the meeting of Saqeefeh was closed at selecting Abu Bakr as the Muslims' caliph, Omar as the first councilor of the caliph, Abu Ubeideh as the second councilor and the groups who had just elected Abu Bakr as the caliph's armed forces.
When the heir apparent, Omar Bin Al-Khattab, demanded Ali, who was shocked by these events, with declaring his fealty to the new caliph, Ali addressed at the caliph and his councilor: “I am the most rightful of managing this affair. I do not declare fealty to you. It is you who are to declare fealty to me. You drew this affair from the Ansar claiming of your having been the Prophet's kinsmen. Now, you intend to seize it from us, the Prophet's household. Have you not argued, before the Ansar, that you had been more meritorious of this authority since Mohammed had been one of you. They gave you their submission and handed the authority. I, by now, do use the very same argument you have provided. Whether in his life or after his death, we are the most meritorious of the Prophet's heritage and authority. You should treat us with justice if you are believers, lest, let you live in injustice while you do realize the fact.” “We are not to leave you before you declare allegiance to Abu Bakr.” Omar answered him. Ali, here, orated: “You are milking for gaining half of the product, and strengthening his position so that he will hand it for you in the morrow. By God I ask you, Muhajirs! Do not take Mohammed's sovereignty of the Arab out of his area and his own house, and transmit it to your areas and houses. Do not push his people away from his standing and right among people. O groups of Muhajirs! We, by God, are the most meritorious in him. We are his household and we are the fittest to this position whilst the perceiver of God's Book, the studious of God's religion, the most familiar to traditions of God's Apostle, the well-acquainted of people's affairs, the defender of people in misfortunes and the distributor between them in full justice is among us. He is, by God, among us that who carries such attributes. Follow not your fancies that you shall be certainly deviated and be remoter and remoter from the right.”
As Sa'd Bin Basheer heard Ali's words, he commentated: “O Ali! If only had the Ansar heard your current words, they should never have agreed upon declaring fealty to Abu Bakr and, as a result, no any two of them would have litigated about your meritoriousness in this position.”
Just after the decease of Fatima (peace be upon him), Ali summoned Abu Bakr. The Hashemites were attendant when Ali addressed at Abu Bakr: “Praised and thanked be Allah. O Abu Bakr! It was neither a matter of denying your favor nor was it an envy. We saw that we had been having a privilege in the position, that you tyrannically usurped.” Going on mentioning his relation to the Prophet (peace be upon him and his family), Ali spoke so detailedly that Abu Bakr wept. “The Prophet's relatives are more adorable to me than my relatives.” Abu Bakr said.
Responding to Al-Mugheera Bin Shu'beh's suggestion of giving Al-Abbas a position in their government for blocking the road of argument repeatedly arisen by Ali and Al-Abbas, Abu Bakr, Omar, Abu Ubeideh and the suggester visited Al-Abbas for providing him a position. In their session, Abu Bakr addressed a long oration in the middle of which he said: “Slow down, sons of Abdul-Muttelib! God's messenger was one of us as same as he was one of you.”
Al-Abbas answered the entire points he had arisen. Regarding the previous, he said: “The Prophet is from the tree we are its branches while you are but neighbors.”
Owing to Abu Bakr's nominating him as his successor besides his being from Quraish, Al-Faruq became the masterful caliph. For the same reasons, Othman came to power after him. Practically, Omar nominated him. In addition, he was indeed from Quraish. For Ali and Al-Hassan (peace be upon him), they came to power because they were the fittest and people elected them. When Muawiya seized power by force, he claimed that he had been from Quraish and one of the Prophet's relatives. Hashim is Abd Shams's brother. For the entire Umayid rulers, they alleged of their being the Prophet's kinsmen although they betook duress as their means of dominating the government. The Abbasids used the same weapon of kinship. They played on the cords of the suffering faced by the Prophet's progeny, such as murders of assassinating Ali, Al-Hassan, Al-Hussein and the immaculate progeny of the Prophet (peace be upon him and his family). Using force, they dominated and ruled.
One of the pillar sides of coming to power after the Prophet (peace be upon him and his family) was depending upon the base that leaders should be Quraishis. Quraishis are the Prophet's relatives. At any rate, it is evidently noticeable that the Prophet's household were continuously deprived of the privilege of the Prophet's kinship, while the far did use it.
THE RULERS' POLITICAL TREATMENT WITH THE PROPHET'S IMMACULATE PEOPLE
A group led by Omar Bin Al-Khattaab (God be pleased to him) went towards Ali's house and took him out neglecting the weeping of Fatima Az-Zahra. They brought him before Abu Bakr.
Abu Bakr - Declare your allegiance to this government.
Ali - What if I do not?
Abu Bakr - We will behead you.
Ali - Then, you are to kill the slave of Allah and the brother of His apostle.
Omar, here, urged Abu Bakr to issue the order of killing him. Abu Bakr answered: “As long as Fatima is next to him, I am not to drive him to any matter.”
Thus, Ali went directly towards the Prophet's tomb weeping and crying: “(Son of my mother! Surely the people reckoned me weak and had well-nigh slain me.)” Fatima arouse his voice with: “O my father! O God's messenger! See what we had suffered after you from son of Al-Khattab and son of Abu Quhafeh!”
Omar, Abu Bakr's emissary to the group who boycotted the ceremony of swearing allegiance, called upon them to come out from Ali's house. As they sheltered at that place, Omar ordered his companions to bring firewood: “By my soul's Prevailing I swear, I will set fire in that house and all of its occupants.” he asserted. “O Abu Hafs! Fatima is there.” some reminded. “So what?!” he answered.
Responding to this menace, the rebellious group left that house, and Omar ceased burning it.
Fatima, however, was dead. She was buried at night underhandedly since she willed that Abu Bakr should never offer the ritual funeral prayer to her soul. Only after Fatima's decease, Ali declared his fealty to Abu Bakr who nominated Omar as his successor. During reigns of those two caliphs, they were wont to precede the Prophet's household at distributing imports of the state. As Al-Belathiri records in his Futouhul-Buldan, Omar began, in distributing imports of the state, with Mohammed’s family, Abu Bakr’s family and Omar’s family respectively. The two caliphs used to seek consultancy of Imam Ali, and refer to him in affairs of the state. In a side, it is acceptable to regard reigns of Abu Bakr and Omar as the golden period of the Prophet's progeny, if it is measured to other reigns.
The Umayids came. They fought against Ali, poisoned Al-Hassan and completely terminated Al-Hussein and his present household. They prevented them from drinking from the Euphrates. This calamity is detailedly recorded in Al-Belathiri's Tarikhul-Ashraf. The Umayids poured their range on those who acceded to Mohammed's family. Just after his coming to power, Muawiya wrote missives to the entire governors of provinces, in which he ordered of declaring reviling at Ali from every pulpit. This fact is recorded by Al-Aqqad in his Muawiya Bin Abi Sufian Fil-Mizan, page 16.
Ibn Asakir, in his At-Tarikh, part 3, page 407, records that in addition to cataclysmic procedures taken by the Umayids against the Prophet's family, every single session of sermons in Syria was ended by reviling at Ali. The Umayids ruled of inadmissibility of testimonies of the acceders to Ali. They canceled names of Ali's family and followers from the general record of the state. Hence, Ali's family and followers were deprived of receiving any of the imports distributed on the entire citizens of the state.
The Umayids were followed by the Abbasids. Abu Bakr Al-Khawarzmi says: “In brief words, Harun did not die before he had reaped the tree of prophesy and uprooted the plant of Imamate.”
As he intended to kill Imam Ja'far As-Sadiq, Al-Mansur expressed his hidden while he was meticulously furious: “A thousand or more individuals I had killed from Fatima's progeny. Yet, I left their head and master; Ja'far Bin Mohammed.” Orally, he addressed at Imam As-Sadiq: “I will certainly kill you, and kill your people so completely that none of you I will keep on this earth. I will surely abolish Al-Madina so thoroughly that no single wall I will keep.”
In his book of history, At-Tabari writes down: “A cabinet full of heads of Alawid individuals was within the heritage of Al-Mansur to Al-Mahdi; his crown prince. Hanged to each of these heads, there was a sheet of paper on which name of that head's owner had been written. In addition to old-aged ones, there were heads of young and children individuals in that cabinet.” Al-Mansur used to locate the Alawids in cylinders used for stabilizing walls of building. As a means of torture, he used to stabilize them to the walls with hooks. These methods of physical torture adopted by Al-Mansur is recorded in Al-Ya'qubi's book of history. Other methods of physical torture were leaving those Alawids without food till they die due to starvation, and leaving them in places too malodorous to be tolerated. The tortured were detained in a single narrow place that they had no place special for defecation. They were kept in small underground cells that after a period of that detention those cells were collapsed on their enchained occupants that some of them might have been dead some weeks ago, but left without burying.
Ar-Rasheed took a bond on himself of eradicating Mohammed's progeny and their followers. In this regard, he says: “Till when should I bear the progeny of Abu Talib? I, by God, will massacre them and massacre their followers in an unparalleled ways of killing.” He, however, was so cruel to the Alawids that he pursued them everywhere for killing.
Al-Mansur sent a missive to Imam As-Sadiq inviting him to visit him often like other people. “We do not have what we should fear you for. You do not have what we want you for, from affairs of the Hereafter. You are neither in an elegance that we should congratulate on, nor are you in a misfortune that we should console you for. What do we have at you, then?” the Imam answered. “We mean that you associate us for advice.” Al-Mansur commented. Imam As-Sadiq answered: “Seekers of mundane affairs do never advise you, and seekers of heavenly affairs do never associate you.”
CATEGORIES OF THE PROPHET'S KINSHIP
1. The close relatives. They are Fatima, Ali, Al-Hassan and Al-Hussein. Their progeny is attached to this property of close relation. Those individuals did suffer the entire sorts of agonies and calamities. This is the reward of Abu Talib's attitudes to Islam and its Prophet, and Ali's situations during battles of Islam. They endured the entire difficulties and, as a result, results went to their enemies.
2. The remote relatives. Those relatives were the rulers for the claim that they had been the Prophet's clan (Quraish.) So, they received the whole prizes, while the close relatives suffered the whole distress.
DISMISSAL OF THE IMMACULATE PROGENY
As a logical result, Imam Ali was dismissed after the decease of Fatima. As an appearance of the ruling authorities' aspiration of dismissing the Imam was their endeavors to attract Al-Abbas, as well as his descendants, to take a part in their authorities, and urge him on accepting a good position in their government. Al-Abbas rejected this offers so definitively that he used decisive words in showing his situation towards their efforts. Gradually, the close relatives of the Prophet (peace be upon him and his family) were isolated from the Hashemites, the Prophet's clan and people. Pursuant to topical criterion, supposing following either the ruling authorities or their rivals, the earlier should be naturally opted regarding their capability of dominating the whole affairs. This was the reason beyond the fact that most of people followed the ruling regime, while a minority followed the Prophet's close relatives. In other words, a poet expressed this meaning by saying: “Hearts are in the side of the Prophet's household, while swords are in the other.”
As he accomplished the Fajr prayer during which he obligatorily had to say (O Allah! Bless Mohammed and Mohammed's household.), Omar Bin Sa'd Bin Abi Waqqas, the commander of the caliph's army against Al-Hussein's, went straightly for massacring all of Mohammed's household and progeny present at that place. Being not sufficed by killing them, the caliph's army beheaded the Prophet's household's dead bodies and robbed their clothes. In addition, horsemen spurred their horses to step on Al-Hussein's dead body as well as the other individuals of Mohammed's progeny. This was for seeking the good will of Ibn Ziyad and Yazeed Bin Muawiya. God, however, had His own affairs in his creatures. This was one of the fruits of the impracitcability of the Hashemites’ joining leadership to prophecy.
REPRESENTATION OF THE PROPHET'S PROGENY'S PROPERTY
No human can shiver what God has stabilized. No creature can change what the Creator has cited. Rulers have already realized that the exclusive property of the Prophet's progeny cannot be changed whatever they do to those individuals. Blessing them is an obligatory ritual precept. Their purity is mentioned in a candid text of the Holy Quran. Their leadership of this nation is authentically proved. The divine texts regarding their merits are imposing. Even if the Prophet's progeny are completely terminated, their divine property shall remain as the nightmare that chases rulers permanently. Hence, there is no substitute for the divine property of the Prophet's progeny.
CHAPTER FIVE
PROSPECTS ATTACHED TO THE SAHABA'S ULTIMATE DECENCY CONCEPTION
The innovators of the Sahaba's ultimate decency conception attached the following prospects to their fabrication:
1. Misrepresenting the divine property of the Prophet's progeny in such a way that it would lose its content and function.
2. Descrying a surrogate property competing the Prophet's progeny's one and backing affairs of the rulers by imitating functions of the Prophet's progeny.
3. Inventing confused matters and giving rise to states of perplexity and suspicion among people for keeping them away from affairs of the ruling authorities, by finding a subordinate discrepancies that, gradually, would be deep, menacing and perpetual.
FINDING COMPETITIVE SPECIFICATIONS
God has removed squalor away from the virtuous household of the Prophet (peace be upon him and his family) and purified them thoroughly. Fatima, Ali, Hassan and Hussein are, according to all criteria, within the Prophet's household at least. God has purified those individuals mentally and physically and foretold of their being in the Paradise before those definite individuals foretold of their being in the Paradise. According to divine texts, the Prophet's household are masters of occupants of the Paradise. They are, by the logic rule of the less is gained by gaining the more, indisputably decent.
The most honorable Sahaba, who had showed honesty to God, are dignified people who had been decided, by God, as decent. Rulers were not among those honorable Sahaba. Most of them were classified as ‘released’ who declared their Islam only after they had been surrounded by Muslims. There is no single policy in the whole world that has the techniques of regarding those ‘released’ individuals as same honorable as the Prophet's household, except the invention of the entire Sahaba's ultimate decency conception, with regard to looking upon the lexical, as well as the terminological, meaning of Sahaba. According to this conception, there is no difference at all between a Muslim who embraced Islam before conquest of Mecca and fought, and another who declared his being Muslim only after the conquest. This conception equates the killer with his victim; the applicant of the blockade with that upon whom the blockade had been imposed; the Muhajir with the ‘released’ and the faithful believer with the hypocrite. Those individuals, as a whole, are enjoying the very same qualification; decency. Ali Bin Abi Talib, one of the Prophet's household, is a Sahabi in the same weight of Muawiya, the Sahabi. Both are decent. Both are legislators. Both are to be in the Paradise. Both are infallible. Ali is the foremost to Islam. He is God's devotee in the divine texts.. the carrier of the Prophet's pennon during the whole battles. He is the headmost knight of Islam during the entire battles. This man is not different from Muawiya who, accompanied by his father, fought against Islam in the entire battles, and embraced Islam only after they had been surrounded.
Topical justice does reject such a characterization. The divine justice, with stronger reason, rejects it, too. Allah and His Apostle and deeds did differentiate between the two. Who, then, did order us of regarding the two as equal? Saving the Sahaba's ultimate decency conception, which was originally invented for eradicating distinction between the foremost and the tardy; the fighters and the absconders and the first and the last, what is the evidence on such an equalization?
Invention of the Sahaba's ultimate decency conception and allegation of the entire Sahaba's decency were originally founded for competing property of purification exclusively gifted the Prophet's household.
A FACTUAL EXAMPLE
With respect to divine texts, Ali is the head of the Prophet's household, the disciple of this nation, the foremost to Islam and the pursued by the right. Loyalty to Ali is regarded as same as loyalty to God, and antagonizing him is as same as antagonizing God. Moreover, he is a Sahabi admitted by inventors of the Sahaba's ultimate decency conception. He is foretold of being in the Paradise.
Regarding Ali as a Sahabi, for what reason, then, did you, originators of the Sahaba's ultimate decency conceptions, impose people to curse him from pulpits in the entire provinces of the Islamic state? For what reason did you curse and revile at him actually? Was it not you who decided the penalization of reviling at Sahaba? You decided that the revilers at Sahaba are miscreant whom should be not shared in a food or a drink, and that the ritual funeral prayer should not be offered to their souls.
Does the entire Sahaba's decency work for benefit of the whole except Ali and his household? Does it stop when it reaches Ali and his household in order that characteristic of decency should not be ascribed to them?
ANOTHER FACTUAL EXAMPLE
Al-Hassan Bin Ali and Al-Hussein Bin Ali are, according to divine texts, the masters of the youth of the Paradise. They are basils and sons of God's messenger. According to divine texts, God made the offspring of every prophet from his own backbone, while Mohammed's was made from Ali's. At any rate, Al-Hassan and Al-Hussein are decent since they are Sahaba. It is illicit for any to malign, criticize or revile at any of Sahaba. He whoever commits such a thing is decided as a miscreant that he should not be shared in a food or a drink or offered the ritual funeral prayer. What about, then, those who poisoned Al-Hassan Bin Ali, the Sahabi? What is your judgment about those who murdered Al-Hussein and occluded his household and him from having a single drop from water of the Euphrates, the river from which beasts, birds and animals including dogs, drink freely? Is it not to reckon murdering with maligning? What do you say about those who killed the entire progeny of Mohammed and robbed their luggage while they were dead, and captured the harem of Mohammed's progeny and the Sahaba's progeny?
EXPOUNDING UPON THE PREVIOUS STATES
Lexically and terminologically, those who poisoned Al-Hassan were Sahaba. Those who assassinated Ali were Sahaba. Those who murdered Al-Hussein were Sahaba. Those who terminated the Prophet's progeny in Kerbela were Sahaba. Those who cursed and reviled at Ali and his associates were Sahaba. Those who ruled of inadmissibility of testimonies of Ali's assenters were Sahaba.
A STRIKING SURPRISING AND A WONDERMENT
Al-Hassan Bin Ali, the Sahabi, is one of the decent. Those who poisoned him to death are decent because of their being Sahaba. Al-Hussein Bin Ali, the Sahabi, is decent. Those who murdered him are decent because of their being Sahaba. Mohammed's progeny who were completely terminated in Kerbela were decent. Those who practiced termination against them were decent because of their being Sahaba.
The poisoner and the poisoned are equally in the Paradise since both are decent Sahaba! The killer and his victim are both in the Paradise since they are decent Sahaba! The robber and the robbed are in the Paradise since both are decent Sahaba!
This equalization raises a real flouting of mankind intellect. It is forming an appearance of shameful slavery of imitation.
FULFILLMENT OF THE MISSION
The mission intended by the Sahaba's ultimate decency conception was fully accomplished. Ali became as same as Muawiya since both were decent Sahaba who should be in the Paradise. Both are rightful with the difference that the victorious should be the legitimate ruler of the nation. The year of victory had been named ‘year of congruity.’
FINDING COMPETITIVE PROTECTION
The saying that he whoever hurt the Prophet's household would be hurting the Prophet (peace be upon him and his family) himself, is faced by the one that he whoever hurt the Sahaba would be hurting the Prophet (peace be upon him and his family). In a like manner, he whoever bears malice against Mohammed's household is one of people of the Hell, is faced by the saying that he whoever bears malice against any of the Sahaba extensively is one of people of the Hell. Exceeding the protection given exclusively to the Prophet's household, it was ruled that those who defame any of Sahaba is reckoned with the miscreant, and that it is obligatory to avoid sharing him in a food or a drink and avoid offering his soul the ritual funeral prayer. Just like a carcass, such an individual should be cast aside. Thus, the Sahaba's ultimate decency conception granted the Sahaba a protection identical to that given exclusively to the Prophet's household, but with a little higher degree.
IN RESPECT OF PROCLAMATION
The Quran is the major weighty thing. Mohammed's family is the minor. Being guided to the right path cannot be attained unless these two weighty things are adhered. Deviations cannot be eluded unless these two weighty things are cohered. This fact is decided by incontrovertible divine texts. The Prophet's household are the Ark of Noah; he shall be most surely saved that who takes it, while that who lags behind shall be certainly drowned. This fact is documented by conclusive divine texts. They are the door to acquittal of sins; he shall be certainly forgiven that whoever passes through that door. They are the shelter of this nation. Stars are the shelter of people of this earth, and Mohammed's household are the protection against discrepancies of this nation. This is also quoted from undiscussible divine texts. Without them, this nation shall be like a donkey the backbone of which is broken. The head of the Prophet's household takes that task of settling discrepancies established in this nation after the decease of the Prophet (peace be upon him and his family). These facts are documented by indisputable divine texts.
EXAMPLES ON WHAT THE SAHABA GAIN FROM THE ENTIRE SAHABA'S ULTIMATE DECENCY CONCEPTION
(The like of my companions is salt. Food is valueless without salt.) This (hadith) is recorded in Alisti'ab, in the margin of Ibn Hajar's Al-Isabetu Fi Tamyizis-Sahaba, part 1, page 7.
In the (hadith) numbered 33792, of Kenzul-Ummal, part 12, page 22, the following is recorded: (Quraish is means of amending people. People cannot be amended by other that Quraish. Except them, none should be referred to. Their like is salt. Food cannot be accepted by anything other than salt.) This (hadith) is related to A'isheh. Ibn Edi, in his Al-Kamil, relates it to A'isheh.
The (hadith) numbered 33807, of Kenzul-Ummal, part 12, page 25, is the following: (Quraish is security from drowning for all people of this earth. Loyalty to Quraish is security of people against being engaged in discrepancies. Quraish is people of God. People of Iblis -the Satan- are the Arab tribes who confront them.) This (hadith) is quoted from At-Tabarani's Al-Kabeer and Al-Hakim's Al-Mustedrak.
In his Al-Issabeh, page 19, Ibn Hajar, as At-Tirmithi and Ibn Hebban quotes, records the following (hadith): The Prophet (peace be upon him and his family) said: “I ask you by God to take care of my Sahaba. Betake not them as an advantage. It is just for my cherishing, they are cherished, and it is just for my hatred, they are hated. He whoever hurts them, shall be hurting me. He whoever hurts me shall be hurting God. He whoever hurts God shall be taken in an unexpected time.”
TEXTS FOR REFLECTING ON
The Prophet (peace be upon him and his family) stated: “O Ali! He is departing God that whoever departs me. He is departing me that whoever departs you.” “He whoever hurts Ali shall be hurting me.” “He whoever cherished Ali is cherishing me. He whoever bears malice against Ali is bearing malice against me.” “Your adherent is adherent to me. My adherent is adherent to Allah. Your enemy is an enemy to me. My enemy is an enemy to Allah. Woe is those who will bear malice against you after my departure.” “Blessedness is those who cherish and accept you. Woe is those who bear malice against you and belie you.” “I do counsel every one who believed and confided in me to cling to leadership of Ali Bin Abi Talib. He whoever accedes to him shall be acceding to me. He shall be acceding to Allah that who accedes to me. He whoever cherishes him shall be cherishing me. He is cherishing Allah that who cherishes me. He whoever bears malice against him shall be bearing malice against me. He is bearing malice against Allah that who bears malice against me.” “Stars are shields of people of this earth against drowning. My household are shelters of my people against discrepancies. Any Arab tribe who confront my people shall be the party of the Satan.”
See the Prophet's saying: “Stars are shelters of occupants of the heavens. My household are the shelters of my people.”
WONDERMENT
Supposing a Sahabi hurt or bore malice against Ali, or Ali hurt or bore malice against a Sahabi; what should the situation be? Whom should we follow? Who should be the right, and who should be the wrong?!
Supposing Quraish and the Prophet's household each claimed of being shelter of this nation; how should the situation be? Whom should we confide on?!
Supposing a party of this nation followed Quraish and another followed the Prophet's household, and both claimed of being the right; what should the situation be? Which party should be regarded as the right and the bearer of the truth?!
Hint at the false saying spuriously imputed to the Prophet (peace be upon him and his family): “Stars are the like of my companions. Guidance to the right path is concluded by following any of them.” This false saying is deceitfully arisen.
In At-Thehbi's Al-Munteqa, page 551, the following saying of Ibn Teimiyeh is recorded: “The hadith is ruled, by the most learned hadithists, as doubtful. Hence, it cannot be taken as an evidence.”
Providing a group of Sahaba supported Ali, another supported Muawiya, a third were non-partisan and a fourth were waiting for results so that they would follow the victorious. Is it rationally and conventionally acceptable that the followers of any of these four groups would be rightful? Who would be the wrong, then?!
On condition a Sahabi claims that the right is in the east, and another Sahabi claims, in the same time, that the right is in the west, and a third claims that the right is in the south, and a fourth claims that the right is in the north and so on that the nation is divided into seventy three parties each with a definite argument, as we are foretold by the Prophet (peace be upon him and his family). Will it be rationally and conventionally acceptable that the entire parties are rightful and following the right although there is only one right?! Contrariety is a crime. Unification is a matter of seeking God's favor. Is it, then, rational that the Prophet (peace be upon him and his family) engages his nation in discrepancies?!
IMPARTING THE ARGUMENT BY A MEDIUM
The Prophet (peace be upon him and his family) said unto Ali: “After me, you convey my mission and make them hear my voice and explicate for them matters they will be discrepant about.”
Despite the fact that he was enthusiast to Al-Abbas, Abu Haneefeh was wont to prefer any Sahabi's opinion to Al-Abbas's when being variant in a certain question. It is recorded that Abu Haneefeh used to say: “I will refer to the Sahaba's opinions if I lack the ability to infer from the Quran and the Prophet's traditions. In case there are different opinions of different Sahaba, I will take from any indiscriminately, in order not to neglect their opinions and opt for the followers'.” In his A'lamul-Muwaqqi'in, Ibnul-Qeyyim mentions the following: “For Imam Ahmed, sources of legislation are five: 1. The text. 2. The Shaba's verdicts.. Hahafites and Hanbalites ruled of allocating the Quran's judgments to the Sahaba's deeds. This is for the reason that the Sahaba would not neglect applying the Quran's judgments unless they had an evidence. Hence, whenever the Sahaba contradicted the Quran, this item must have been allocated for a specific state or manner. The Sahaba's deeds, however, are as same as their words.”
By the way, the Prophet's traditions are his words, deeds and signature. Regarding the saying that the Sahaba's deeds are as same as their words, this means that lexical and terminological Sahabi's words allocate the Quran's judgment and generalize the Quran's specific situations. This reckons the Sahaba's words with the heavenly revelations that wrong does never approach from any side. The main catastrophe, here, is that every Sahabi, whether in lexical or terminological meaning, is included in this (rule). As a matter of fact, the entire Sahaba's ultimate decency conception granted the Sahaba's what the Doctrine has not granted to the Prophet's household.
Ibn Khuldoun says: “Not the entire Sahaba were juriscounsults. Doctrinal laws were not taken from all of them. This task was private to the Quranists, who had full knowledge of positions of repealing and repealed Verses, decisive and allegorical Verses and other evidences elicited from the Quran that they had received from the Prophet (peace be upon him and his family) directly or indirectly. For this reason, such individuals were named ‘Qurra -reciters-’ since the Arab were generally illiterate. For a considerable period, this concern was preserved.”
Mohammed Bin Sehl Bin Abi Kheithemeh, related the following saying to his father: “Three from the Muhajirs and three from the Ansar were the only individuals who had authority of issuing judgments and rulings in the Prophet's reign. They were Omar, Othman, Ali, Ubey Bin Ka'b, Me'ath Bin Jabal and Zeid Bin Thabit.”
Abdurrahman Bin Qasim relates the following saying to his father: “A number of Muhajirs and Ansar were usually summoned by Abu Bakr whenever he had a question to seek advisory about. He used to summon Omar, Othman, Ali, Abdurrahman Bin Awf, Me'ath Bin Jabal, Ubey Bin Ka'b and Zeid Bin Thabit. Those individuals had authority of issuing verdicts in the reign of Abu Bakr. People received rulings and verdicts from those individuals only. When Omar became the caliph, he followed the same policy.”
EXPANSION IN ISSUING VERDICTS
It is noticeable that the entire Sahaba's ultimate decency conception collapsed the whole traditions relied upon in reigns of Abu Bakr and Omar and mutinied against the whole conceptions familiar in reign of the Prophet (peace be upon him and his family). According to this conception, every Sahabi, in lexical and terminological meaning, had the opportunity of expressing his own opinion towards any question. In the same manner, it became lawful for every researchist or scholar of jurisprudence to refer to the idea of any Sahabi at all in any question. This was by reason that the entire Sahaba were equally decent. They all shall be in the Paradise. It is impossible for them to forge lies. Hence; matters were commingled so heavily that it became impossible to discriminate. The foremost to Islam became of the same rank of the tardy. The ‘released’ became as same as the Muhajir. The whole enjoyed the same attribute of decency. A Sahabi is flawless. It is impermissible to comment on verdicts, words and deeds of the Sahaba. These rulings are deduced from the general frame of the entire Sahaba's ultimate decency conception. What is authentically related to the Sahaba is the right that wrong does never approach from any side. This is because it was traditions of the decent who had the capability of restricting a general rule frankly mentioned in the Holy Quran and, similarly, generalize a restricted Quranic rule. Consequently, efforts were exceedingly exerted for the sake of surveying and detecting the life account of the narrators from many sides like the good general behavior, honesty of their believing and authenticity of their sayings. As soon as such attributes are available in personality of a narrator and the saying is truly ascribed to that Sahabi, then such a text shall be considered as the indisputable right since it had been issued by a decent Sahabi.
A PRINCIPAL RESTRAINT ON THE NARRATORS
It is fully acceptable for any narrator to accede to Abu Bakr, Omar or any other Sahabi at all. This loyalty will not injure honesty and authenticity. It also does not occupy any position of confusedness. Confusedness falls only on those who show any sort of loyalty to Ali and the Prophet's household. It is impracticable to regard such narrators who accede to Ali or the Prophet's household as authentic and then, it is impossible to accept narratives of such individuals. As a rule, it is to neglect totally the hadith among the authentic narrators of which there is an individual who shows loyalty to the Prophet's household. The acceptable narratives are only those related by authentic men. Authenticity and loyalty to the Prophet's household do never concur.
Abu Amr Bin Abdil-Berr says: “Mohammed Bin Waddah related that Yahya Bin Mu'in ruled of the unauthenticity of Mohammed Bin Idris Ashafi'i.” Yahya Bin Mu'in is one of the most remarkable hadithists whose decision about a person is undiscussibly regarded. Ashafi'i, the founder of a notable sect, is not authentic narrator in the opinion of Ibn Mu'in. This is an unimaginable matter! This judgment of Ibn Mu'in was issued because of Ashafi'i's carrying a little loyalty to the Prophet's household. Realizing the unacceptability of this ruling, At-Thehbi commented: “Ibn Mu'in's words about Ashafi'i were mere a flaw of the tongue due to following whim and fanaticism.”
Imam Ja'far As-Sadiq, however, is the tutor of founders of the four sects. He is the director of a four thousand graduate school. He is the founder of the sect of the Prophet's household and an elevated name in the sky of the Prophet's people. Although Al-Bukhari, who had recorded narratives related by Marwan Bin Al-Hakam, neglected regarding Imam As-Sadiq's narratives as an evidence on authenticity of a hadith, Abu Hatem and An-Nisa'i ruled of the Imam's authenticity (in narrating hadiths.)
Yahya Bin Mu'in: (As he ruled of authenticity of Sa'eed Bin Khalid Al-Bujeli, they protested against him claiming that Sa'eed had been a Shiite. “Yes, he is Shiite and authentic!!!” He asserted. However, the Jumhour had never used these two descriptions concurrently.)
Authentic people are only those disloyal and remote from the Prophet's progeny. As for Omar Bin Sa'd Bin Abi Waqqas, the commander of Yazeed's army who massacred Imam Al-Hussein and his household in Kerbela, Al-Ujeli decides him as (one of the Sahaba’s followers. He is honest. People reported his narratives.)
Imran Bin Hattan was decided as an honest by Al-Ujeli. This Imran composed a number of poetic verses praising Ibn Muljim (Cursed be him), the murderer of Imam Ali for his murder.
Ref: Imam Reza Network
Hamza b. Abdul Muttalib
With Abu-Jahl
Al-Hamza set off for the hills overlooking Makkah. His strong horse was going up the sand hills. It was galloping along the valleys. Al-Hamza was looking carefully at the lovely scenery.
The sky was blue and clear. The hills were covered with sunshine. So the grains of sand were glittering in the sun.
Al-Hamza was thinking about our Master Muhammad's mission. His heart was with Allah's Apostle. He was repeating to himself:
Really there's no god but Allah. Al-Lat, al-Uzza and Munat are rocks. Man has made them with his hand. So why does he worship them?
The horse was roaming through the desert. The horse ran away when it saw a man holding a bow and looking for the lions.
Our Master Muhammad (S.A.W.) sat on a rock on the road to al-Masa between al-Safa Mount and al-Marwa Mount. As usual, he was absorbed in thinking.
He was always thinking about his people and those who disbelieved in him and Allah's mission.
There was a house near the road to al-Masa. The house had a balcony overlooking the road. Two young girls were sitting in the balcony. They saw our Master Muhammad (S.A.W.) thinking and looking at the sky and the mountains.
At that moment, Abu Jahal and some foolish persons from Makkah appeared. They were laughing loudly.
Abu Jahal looked at our Master Muhammad (S.A.W.). His eyes glittered out of spite. He wanted to sneer at him. So, he shouted:
Look at this magician! Look at this madman! He doesn't laugh as we do! He's silent!
The foolish persons laughed. Their satanic laughter filled the space.
Ha, Ha, Ha!
The two girls sadly watched what was happening. They saw Abu Jahal going round and round our Master Muhammad (S.A.W.) laughing and being silly.
Abu Jahal took a handful of dust. He put the dust on the Prophet's head. The dust fell on the Prophet's face and clothing.
Abu Jahal and his foolish friends laughed. But our Master Muhammad (S.A.W.) kept silent. He was sad.
The two young girls felt pain and sadness for our Master Muhammad (S.A.W.). Abu Jahal and his foolish friends went away. So, our Master Muhammad (S.A.W.) stood up. He dusted his head and face and clothing. Then he went home.
The two girls decided to tell al-Hamza. So, they waited for him.
In the distance, al-Hamza appeared. He was coming down the hills riding his horse.
The girl shouted:
Hamza, come back!
The girl said to her sister:
Come on! Let's tell him!
The girl shouted:
Aba Amara!
Al-Hamza stopped and looked at the girl. The girl sadly said:
Aba Amara, Abu Jahal mistreated your nephew Muhammad.
Al-Hamza asked:
Did he mistreated him?
The girl said:
He came across him on the road. He abused him and put some dust on his head.
Al-Hamza was filled with anger. He hit his horse with the bow. The horse jumped angrily. Al-Hamza headed for the Ka'aba. He used to pass by the men and greet them when he came back from hunting. This time, he was angry for our Master Muhammad (S.A.W.). So, he did not greet anyone and went directly to Abu Jahal.
Al-Hamza jumped off his horse like the lion. He raised his bow and hit Abu Jahal on the head. Abu Jahal was afraid when he saw al-Hamza angry. So, he said humbly:
Aba Amara, he has abused our gods and stultified our thoughts.
Al-Hamza shouted angrily:
Answer me if you can!
The outcry of truth sounded in the yard of the Ka'aba. Al-Hamza said loudly:
I confess that there's no god but Allah and that Muhammad is Allah's Apostle.
Al-Hamza angrily looked at Abu Jahal and said:
Why did you abuse him? Don't you know that I follow his religion.
Abu Jahal bent his head humbly and kept silent. The foolish persons escaped with alarm.
While al-Hamza was in tears, he embraced our Master Muhammad (S.A.W.). Our Master Muhammad (S.A.W.) became happy when his uncle al-Hamza became Muslim. So, he named him the Lion of Allah and the Lion of His Apostle.
The Birthday
Al-Hamza was born in 570 AD., namely in the year of the Elephant. He was our Master Muhammad's foster brother, for a woman called Thwaibah suckled them.
Al-Hamza was brave and strong. He became Muslim in the second year of our Master Muhammad's mission.
The men knew that al-Hamza believed in Islam. So, the Muslims became happy. But the polytheists became sad.
Some Muslims hid their belief in Islam because they were afraid of Quraish. When al-Hamza became Muslim, a new time began - our Master Muhammad's followers became strong, so the Quraish were afraid of them and had a thousand apprehensions about them.
The Ninth Year after the Mission
Nine years after our Master Muhammad's mission passed. The number of the Muslims increased.
Umar bin al-Khattab was very sensitive. One day, he took his sword to kill our Master Muhammad (S.A.W.). He asked about him. It was said to him:
He's with his Companions in a house near al-Safa Mount.
So, Umar headed for him. On the way to al-Safa Mount, a man belonging to the tribe of Umar named Naeem came across and asked him:
Umar, where are you going?
Umar rudely answered:
I want to kill Muhammad because this boy has abused our religion.
Naeem believed in Islam secretly So, he said to him:
If you hurt Muhammad, Bani Hashim won't leave you alive. Besides your sister and her husband have believed in Islam.
Umar shouted angrily:
What? My sister Fatimah?
Umar went to his sister's house. when he stopped at the door, he heard a man reading the Qur'an. The Divine Words were impressive:
In the Name of Allah, the Beneficent, the Merciful. Taha, we have not revealed the Qur'an to you so that you may be unsuccessful.
Umar knocked at the door and entered. His sister hid the page of the Qur'an for he wanted to tear it up. He hit his sister. So, blood flowed out of her face.
Umar felt regret, So, he went out.
Our Master Muhammad (S.A.W.) and some Companions were in a house near al-Safa Mount. He was teaching them the Qur'an and wisdom. He was reading to them of the Divine verses.
In the meantime, they heard a man knocking loudly at the door. One of the Muslims got up. He looked through a hole in the door.
Al-Hamza asked:
Who is it?
The Muslim answered
It's Umar holding a sword.
Al-Hamza said:
Do not be afraid. Open the door. If he wants good we'll give it to him. If he wants evil, we'll kill him with his sword!
Al-Hamza stood up to receive the newcomer. He opened the door and asked:
Bin al-Khattab, what do you want?
Umar answered:
I've come to confess that there's no god but Allah and Muhammad is Allah's Apostle!
Our Master Muhammad (S.A.W.) said:
Allah is great!
The Migration
The people of Yathrib belonged to the tribe of al-Khazraj and the tribe of al-Aus. They promised our Master Muhammad (S.A.W.) to support Islam with their lives and money.
When the Quraish harmed the Muslims severely, our Master Muhammad (S.A.W.) ordered them to immigrate Yathrib.
So, the Muslims began leaving Makkah secretly, one by one, or group by group. Al-Hamza bin Abdul Muttalib immigrated, too.
The immigrants and the supporters in Yathrib were eagerly waiting for our Master Muhammad's immigration. They were looking forward to his arrival.
The Sacrifice
The polytheists decided to kill our Master Muhammad (S.A.W.). Jibreel came down from the sky to tell him about the plot of the polytheists.
So, Allah's Apostle asked his cousin Ali bin Abu Talib (A.S.) to sleep in his bed so that he would be able to immigrate to Yathrib safely.
Ali(A.S.) asked our Master Muhammad (S.A.W.):
Allah's Apostle, will you be safe?
Our Master Muhammad (S.A.W.) answered:Yes.
Ali(A.S.) rejoiced when the Holy Prophet (S.A.W.) immigrated safely. He was not thinking about himself when the polytheists attacked our Master Muhammad's house.
Jibreel came down from the heavens reading the following holy verse:
And among them men is he who sells himself to seek the pleasure of Allah.
This verse meant there was a person who sacrificed his life to please Allah, the Glorified. Besides this verse has praised the attitude of Imam Ali (A.S.) and his sacrifice.
Our Master Muhammad (S.A.W.) arrived in Yathrib. After the Prophet (S.A.W.) arrived, the Muslims named it al-Madina al-Munawwara (the Illuminated City).
In Makkah
The polytheists in Makkah attacked the Muslims houses and robbed them. The immigrants were sad to hear that.
So, our Master Muhammad (S.A.W.) decided to send some groups of the Muslims to face the Quraishi trading caravans to punish them.
In Ramadhan, the first year after Hijra, our Master Muhammad (S.A.W.) called al-Hamza, the Lion of Allah, and gave him the first banner in the history of Islam.
Our Master Muhammad (S.A.W.) ordered al-Hamza to take his group, thirty immigrants, to the seaside were the caravans passed.
Al-Hamza found Abu Jahal at a district called al-Ais.
Three hundred fighters went with Abu Jahal, namely, ten times as many as the Muslims.
But al-Hamza, may Allah be pleased with him, and his group were not afraid of the Quraish. They were ready to clash with them.
But Majdy bin Amru al-Jahny, who had good with the Quraish and the Muslims, came between them to prevent them from clashing.
Al-Hamza was proud that he was the first to receive the banner of Islam from Allah's Apostle. Concerning this, he said pretty lines of poetry (the meaning only):
By the order of Allah's Apostle, a banner waved over me.
It had not waved before me.
The banner has victory from the owner of dignity,
The dear Allah whose action is the best action.
Then he referred to his clashing with Abu Jahal:
On the night when they (the polytheists marched, they were many.
And we all were his boilers that boiled because of the anger of his friends.
And when we saw one another, they made their camels kneel down and fettered them.
And we understood the range of the arrows target. And we said to them:
Our supporter is the robe of Allah. But you have not any robe but misguidance.
There Abu Jahal became stirred up unjustly.
So, he became unsuccessful.
And Allah drove back Abu Jahal's plot.
We were only thirty riders,
And they were over three hundred.
With Our Master Muhammad(S.A.W.)
In the Assault of al-Asheera, our Master Muhammad (S.A.W.) led, Hamza bin Abdul Muttalib was holding the banner.
The Muslim Army's companies and patrols succeeded to threaten the trade of the Quraish.
The Quraish announced the economic war against the Muslims. So, they attacked the Muslims' houses who immigrated from Makkah to Madina. They intensified their war against the Muslims everywhere.
In the meantime, the Quraish urged the Arab tribes to attack Yathrib.
Our Master Muhammad (S.A.W.) wanted to punish the Quraish. He thought that the best way to punish them was to threaten their trading caravans going to Shaam.
Al-Hamza went with our Master Muhammad (S.A.W.) on each assault.
The Battle of Badr
Our Master Muhammad (S.A.W.) heard that a trading caravan headed by Abu Sufyan was coming back from Shaam to Makkah. So, our Master Muhammad (S.A.W.) asked the Muslims to face the caravan.
On Ramadhan 12th, 2 A.H., our Master Muhammad(S.A.W.) with 313 immigrants and supporters went outside Madina.
Abu Sufayn heard about the movement and the aim of the Muslims who wanted to face the caravan. So, he quickly sent man to the Quraish to tell them about the dangerous situation.
Abu Jahal found that action a suitable chance to destroy Islam and the Muslims. So he began urging the Quraish to fight the Muslims. He and the Quraishi leaders called up nine hundred and fifty fighters. Abu Jahal headed the fighters and marched towards the springs of Badr, where the Muslims had camped.
On Ramadhan 17th, the two armies came together. The polytheists were beating the war drums. But the Muslims were remembering and glorifying Allah.
Jibreel came down from the heavens. He read him this verse:
And if they incline to peace, then incline to it
The Holy Prophet (S.A.W.) asked the Quraish to make peace but Abu Jahal refused. He thought that he would destroy Islam, for his army was three times as many as the Muslim Army.
The two armies got ready to clash. One of the polytheists shouted:
Muhammad, let your brave men come out to fight us!
So, our Master Muhammad (S.A.W.) said:
Ubaidah bin al-Harith, al-Hamza bin Abdul Muttalib, and Ali bin Abu Talib, stand up.
They moved briskly. They were ready to die for Allah's way. Ubaidah stood before his opponent Utbah bin Rabeeah.
Ali stood before al-Waleed bin Utbah.
Hamza stood before Shaiba bin Rabeeah. So, the first battle in the history of Islam broke out.
Immediately, al-Hamza hit and knocked down his opponent. Ali hit the enemy of Islam and killed him.
Ubaidah hit his opponent, but his opponent hit him too. He fell to the ground. Al-Hamza and Ali killed Utbah. Then they took Ubaidah to the camp to tend to him.
When the polytheistic heroes fell over the ground one by one, Abu Jahal ordered his fighters to launch a general attack.
The Muslims faced the attack with spirits filled with belief confidence in Allah. So, Allah granted the Muslims a victory.
Abu Jahal and the polytheistic leaders fell over the ground. So, the other polytheists escaped with alarm.
The Revenge
The people of Makkah heard about the news of the defeat. So, the women wept over the killed polytheists. But Hind, Abu Sufyan's wife, kept silent.
The people said to Hind:
Why don't you weep over your brother, your father and your uncle?
She said:
I don't weep over them lest Muhammad and his companions rejoice at our misfortune!
Hind thought about a way to get her revenge on our Master Muhammad (S.A.W.) or Ali bin Abu Talib (A.S.) or al-Hamza bin Abdul Muttalib.
Hind urged the polytheists to get their revenge on them. Three thousand polytheistic fighters got ready. Hind bint Utbah, Abu Sufyan's wife, was with them. There were fourteen women around her. They were beating drums.
In Makkah there was a strong slave called Wahshy. Hind went to him. She promised to give him a lot of gold and money if he killed our Master Muhammad (S.A.W.) or Ali bin Abu Talib (A.S.) or al-Hamza (May Allah be pleased with him).
Wahshy said:
I can't hit Muhammad because his companions surround him. I can't kill Ali because he is very alert. I may kill al-Hamza because anger makes him see nothing.
Hind gave Wahshy some gold before hand. She was always looking at the spear Wahshy prepared to kill al-Hamza.
The polytheistic army arrived at al-Abwaa (an area near Madina where Aminah, our Master Muhammad's mother was buried fifty years ago).
Hind wanted to dig up Aminah and insisted on that. But the Quraishi leaders refused her action so that the Arabs would not dig out their dead.
Our Master Muhammad (S.A.W.) headed the Muslims. Abu Sufyan headed the polytheists.
Our Master Muhammad (S.A.W.) ordered fifty skilled bow men to stay at the foot of al-Ainain Mount to protect the Muslims' back troops. He ordered them not to leave their places under any circumstance.
The polytheists began attacking the Muslims. Uthman bin Abi-Talha, the banner holder, was in advance.
Hind and some women were surrounding him. They were beating the drums, and encouraging the fighters to fight.
They were singing the following lines of poetry (the meaning only):
We, Tariq's daughters, walk on the cushions.
Like the walking of bright sand grouse,
Musk is in the partings.
The pearls are round the necks.
If you advance, we'll embrace you.
And if you escape, we'll abandon you.
And the abandonment will be sorrowful.
Hamza shouted with enthusiasm:
I'm the son of the water carriers of pilgrims!
He attacked the banner holder. He hit him and cut off his hand. So the banner holder retreated. Then, his brother took the banner.
The Muslims were attacking them intensely. The banner holders were falling over the ground one by one.
When the banner fell to the ground, the polytheists became dismayed. So, they ran away. The great idol, which they took to grant them a victory fell off the camel!
The Muslims chased the runaway. The archers forgot the Holy Prophet's orders and left the foot of the mountain to collect booty. So, the lines of the Muslim Army was subjected to being surrounded and attacked.
Khalid bin al-Waleed, a polytheist then, took the Muslims aback. The surprise left the Muslim Army in chaos.
Wahshy, a slave from Makkah, was holding a long spear and looking for al-Hamza. He was thinking about nothing but to kill al-Hamza.
During the strong clashes, Wahshy was behind a big rock looking at al-Hamza.
While al-Hamza was busy fighting, Wahshy aimed his spear and threw it at the Prophet's uncle. The spear hit al-Hamza on the belly.
Al-Hamza tried to attack Wahshy. But he fell to the ground and became a martyr.
Wahshy ran fast to tell Hind about his action.
Hind rejoiced. She took off her gold and gave it to Wahshy and said:
I'll give you ten Dinars when we go back to Makkah.
Hind hurried to al-Hamza's body. She cut off his ears and nose to make a necklace. Then she drew a dagger and cut open the martyr's belly She took out his liver savagely and bit it like the dog.
Then Abu Sufyan came and tore al-Hamza's body with his spear.
The Master of Martyrs
The polytheists withdrew from the battlefield. Our Master Muhammad (S.A.W.) and his companions came down the mountain to bury the martyrs.
The Prophet (S.A.W.) asked his companions about the place of al-Hamza.
Al-Harith said:I know his place.
Our Master Muhammad (S.A.W.) asked al-Harith to show him al-Hamza's body
The man went about looking for him. He found his body torn. So, he hated to tell the Holy Prophet (S.A.W.) about it.
Our Master Muhammad (S.A.W.) ordered Ali(A.S.) to look for al-Hamza's body. He found him. He did not tell the Holy Prophet because he did not want to hurt him.
So, our Master Muhammad (S.A.W.) himself went to look for him. He found him in a sorrowful condition.
Our Master Muhammad (S.A.W.) wept very much when he saw what they had done to al-Hamza's body.
The wolves did not do what Hind and Abu Sufyan did.
Our Master Muhammad (S.A.W.) was very angry. So, he said:
Uncle, may Allah have mercy upon you. You had done good deeds and maintained close relations with your relatives! If Allah grants me a victory, I'll maim seventy persons of the Quraish.
The Muslims swore by Allah to do that. So, Jibreel came down and read this verse:
And if you take your turn, then retaliate with the like of that which you were afflicted; but if you are patient it will certainly be best for those who are patient.
So Allah's Apostle forgave them. He was patient. And he prevented the Muslims from maiming.
Our Master Muhammad (S.A.W.) took off his gown and covered the martyr and said to him:
Uncle, The Lion of Allah, the Lion of His Apostle, doer of good deeds, remover of worries, defender of Allah's Apostle, and saver of his face.
Safiyah, al-Hamza's sister and our Master Muhammad's aunt, went with Fatima aI-Zahra(A.S.) to make sure of the Holy Prophet's safety.
Ali bin Abi Talib (A.S..) came across Safiyah and said to her:
Aunt, come back!
He did not want her to see her brother in that condition. But she said:
I won't came back till I see Allah's Apostle.
In the distance, the Holy Prophet (S.A.W.) saw her. So, he ordered her son al-Zubair not to allow her to see her martyred brother.
Al-Zubair received her and said:
Mother, come back.
She said:Till I see Allah's Apostle.
When she saw our Master Muhammad (S.A.W.) and made sure of his safety, she asked him about al-Hamza:
Where's my brother?
The Holy Prophet (S.A.W.) kept silent. So, Safiyah knew that her brother became a martyr. So, she and Fatima al-Zahra(A.S.) wept over their martyred brother and uncle.
So, our Master Muhammad (S.A.W.) condoled them:
Be cheerful! Jibreel told me that Hamza has been regarded as the Lion of Allah and the Lion of His Apostle in the Heavens!
Uhud Mount stands as evidence for al-Hamza's bravery, the Master of the Martyrs, and the polytheists' savageness.
Ref: Imam Reza Network
Maitham al-Tammar
It was dawn. As usual, Maitham went to the date-palm trunk. He splashed it with water. The good ground sent out a sweat smell. Maitham said two Rakaas. Then he put his back against the date palm trunk.
Maitham had visited the date palm for more than twenty years. It had not been a mere dry trunk. It had been a tall date palm before twenty years. Days, months, and years passed. Maitham said two Rikaas near the date palm. Then he addressed it:
"Allah has created you for me. And He has created me for you." Maitham liked that date palm. He watered it when it was green. One day, he came to the date palm. He found it a dry trunk. He cut the top of the trunk. That tall date palm became a mere short trunk. Still Maitham went on visiting that dry trunk. Who was Maitham? What was the relationship between him and that date palm?
Maitham's Origin
Maitham was born at Nihrawan near Kufa. He belonged to Iran. A woman from bani Asad bought him. One day, Imam Ali (A.S.) bought and gave him his freedom. Maitham became free. He sold dates in Kufa Market. Maitham lived a simple life.
Two things grew in his heart: faith in Islam and love for Imam Ali (A.S.). Imam Ali (A.S.) taught him that Islam was the only way to freedom. Imam Ali (A.S.) liked Maitham because he was a good man. The Imam went to Maitham's shop. He taught him about Islam.
The Real Name
Imam Ali (A.S.) bought Maitham from a woman belonged to bani-Asad. The Imam asked Maitham:
"What is your name"? "Saalim",
he replied.
The Imam said:
"Allah's Apostle (P.B.U.H.) has told me that the Iranians call you Maitham."
Maitham was astonished because no one knew his real name. So, he said:
"Allah and His Apostle are truthful."
Since that day, Maitham had not left the Imam.
In the Desert
Whoever goes to the desert at night will see the sky full of stars. His heart will be afraid of Allah. Imam Ali (A.S.) went to the desert at night to say his prayers. He took a friend of his to that desert to teach him a lesson about Islam.
Sometimes, Imam Ali (AS.) took Maitham to the desert. He told him about future matters. The Imam did not know the unseen. He learnt future matters from our master Muhammad (P.B.U.H.). Maitham listened to Imam Ali's words. The Imam said his prayers. Maitham said them behind him. He listened with awe to the Imam's prayers.
At al-Tammar's Shop
Imam Ali (A.S.) went to the market to meet Maitham al Tammar. He sat and talked with him. Some people passed by them. They did not know the Imam. And some knew him. They were astonished to see the Imam sitting with a dates-seller.
One day Imam Ali (A.S.) went to the market. He sat with Maitham. After a while, Maitham wanted to go to by something. He asked the Imam's permission and went away. The Imam stayed behind to sell dates. In the meantime, a man came to buy some dates for four dirhams. The man took the dates and went away. Maitham came back. He was astonished to see the Dirhams because they were false. The Imam smiled and said:
"The owner of the Dirhams will come back."
Again Maitham became astonished. He wondered: The man bought the dates by false Dirhams! How will he come back? After an hour, the owner of the Dirhams came back. He said with annoy: "I do not want these dates! They are bitter! Why are they bitter"? The Imam said:
"Because your Dirhams are false."
The man was full of astonishment. He took the Dirhams and went away.
The Nation's Scholar
Maitham was a brilliant. He learnt his knowledge from Imam Ali (A.S.). One day he said to Abdullah bin Abbas, the nation scholar: "Ask me whatever you want to know about the Koran explanation. I've learnt everything from Imam Ali (A.S.)."
So, bin Abbas sat before Maitham to learn lessons about the Quran's explanation.
Amru bin Huraith Amru bin Huraith was a leader from Kufa. Maitham said to him:
"I'll be your neighbour. Treat me kindly."
Amru said:
"Do you want to buy bin Masoud's house or bin al-Hakim's"? Maitham kept silent. Amru bin Huraith was puzzled. He wondered: What does Maitham mean? Days and years passed. Unjust rulers succeeded each other over Kufa. They treated people rudely.
The Market
Zyyad bin Abeeh became a ruler over Kufa. He began killing Imam Ali's companions. He carried out Mu'awiyah's orders. Mu'awiyah was full of spite.
He ordered people to abuse Imam Ali (A.S.). The ruler appointed a man to look after the market. The man was unjust. The people complained of his bad treatment. The people were afraid of the man. Thus, they went to Maitham.
They asked Maitham to go with them to the Prince. They said to him:
"Maitham, come with us to the prince."
Maitham went with them. He met the Prince and told him about the rude treatment in the market. A policeman in the Palace was displeased with Maitham's words. He said to the Prince:
"Your Highness, the Prince, do you know this man?"
The Prince said:
"No"
He's a liar! The supporter of the liar! said the policeman. The policeman meant that Maitham was one of Imam Ali's companion. Maitham said:
"Surely, I'm truthful! I'm supporter of the truthful man. Really, he's Amirul-Momineen! (The Commander of the faithful)."
A Meeting on the Road
Habeeb bin Muzahir was a good companion. After our master Mohammed's demise, Habeeb had a close relationship with Imam Ali (A.S.).
One day, Maitham was riding a horse. Habeeb bin Muzahir was riding a horse, too. They met each other before bani-Asad. They had a short talk. Bani-Asad listened to their talk. Habeeb said with a smile:
"I predict that a bald man with a big belly will sell melons at Dar al-Rizk. The man will be killed for the love of his Prophet's family." Maitham said:
"I know that a red man with two plaits would appear. The man will support the son of the daughter of his Prophet. The man will be beheaded. His head will be carried through the streets of Kufa." The two friends saw off each other. Bani Asad said:
"They are liars."
In the meantime, Rasheed al-Hajry passed by bani-Asad. He asked them about Habeeb and Maitham. Bani-Asad said:
"They have just gone away."
Then bani Asad told Rasheed about Habeeb and Maitham's predictions. Rasheed said with a smile:
"May Allah have mercy on Maitham. He's forgotten who brings the head will be given an extra hundred dirhams."
Rasheed went away. Bani Asad were astonished at his words. Then they said:
"Rasheed is a liar too."
Days passed. In Muharram, 61 A.H., bani Asad saw Habeeb's head. It was tied to a long spear. They saw bin Zyyad's policeman carrying the head and walking through the streets of Kufa.
The Caravan
Mu'awiyah bin Abu-Sufyan died. His son Yazeed succeeded him. Yazeed was a young man aged thirty. He drank alcohol. He amused himself with dogs and the monkeys. So, Imam Hussein (A.S.) refused to pay Yazeed homage. Meanwhile, the Kufians were tired of Mu'awiyah's persecution.
Thus, they sent Imam Hussein (A.S.) many letters. In their letters, they asked the Imam to come to save them from Umayyad persecution. The spies told Yazeed about the situation in Kufa. Yazeed had a spiteful Christian doctor called Sergon. He asked the advice of the doctor. Sergon advised him to appoint Ubaidullah bin Zyyad a ruler over Kufa.
The Prison
Many companions of Imam Ali (A.S.) supported Imam Hussein (A.S.). Many Muslims supported him too. Ubaidullah bin Zyyad arrived in Kufa. He began arresting and imprisoning Imam Hussein's supporters.
Maitham, al-Mukhtar al-Thaqafy, and Abdullah bin al-Harith were in the same prison. Imam Hussein (A.S.) died a martyr for Islam. The prisoners felt pain for him. Al-Mukhtar said to his two friends: "Be ready to meet Allah! After Imam Hussein's killing, Ubaidullah bin Zyyad will kill the Imam's supporters."
Abdullah bin al-Harith said:
"Yes, he will kill us sooner or later."
Maitham said:
"No, he won't kill you. My dear Imam Ali (A.S.) has told me that you (al-Mukhtar) will get revenge of Imam Hussein's killers. And you will kick Ubaidullah's head with your foot."
Then Maitham said to Abdullah bin al-Harith:
"You'll rule Basra."
Faith Maitham deeply believed in Allah. He was not afraid of the unjust. People were afraid of bin Zyyad. They shook with fear when they saw him. But Maitham did not pay attention to him. He knew that Ubaidullah's death was certain.
He knew that the unjust would not stay alive forever. Mu'awiyah and his son Yazeed prevented people from loving Imam Ali (A.S.). The police arrested and killed the Imam's companions. Imam Ali (A.S.) had told his companions about the Umayyad police. One day he said to Maitham:
"The Umayyads will order you to disown me. Will you do that"? Maitham said
"No."
Maitham thought that to disown Imam Ali (A.S.) meant to disown Islam. And to disown Islam meant to disown Allah. The Imam said: "Surely, you'll be killed."
Maitham said:
"I'll be patient! Death is little for Allah."
The Imam said:
"You'll be with me in the Paradise."
The Martyrdom
Ubaidullah bin Zyyad ordered the police to bring Maitham. He said to him:
"I've heard that you're a companion of Ali's."
Maitham said:
"Yes."
Ubaidullah bin Zyyad said to Maitham:
"Will you disown him"?
Maitham said:
"By Allah, Imam Ali (A.S.) has told me that you will kill me! He has told me that you will cut my hands, legs, and tongue."
Ubaidullah bin Zyyad angrily said:
"Your Imam is a liar."
Maitham jeered at that foolish person (Ubaidullah bin Zyyad). Ubaidullah bin Zyyad ordered the police to tie Maitham to the date palm trunk near the house of Amru bin Huraith. Besides, he ordered them to cut off his hands and legs.
The Neighbour
Maitham was tied to the date palm trunk. Amru bin Huraith saw him. Amru remembered Maitham's words:
"I'll be you neighbour. Treat me kindly."
So, Amru bin Huraith ordered one of his daughters to sweep the ground around the date palm trunk. He also ordered her to splash it with water. A person looked at Maitham and said:
"Disown Ali to save your soul."
Maitham said with a smile.
"By Allah, this date palm has been created for me! And I've been created for it."
Thus, the people knew the secret of Maitham's visit to the date palm throughout the long years.
People
Maitham addressed the people:
"People, If you want to hear some information about Ali bin Abu-Talib, then come to me."
The people crowded around Maitham. He began teaching them various kinds of knowledge. The spies told Ubaidullah bin Zyyad about Maitham's words.
Ubaidullah bin Zyyad ordered a policeman to cut off Maitham's tongue.
Maitham said:
"Amirul-Momineen has told me about that
Then the policeman cut off Maitham's tongue. Another policeman stabbed him with a sword. Thus this Mujahid's life put out as the candles did!
Maitham's Body
Maitham did a lot good for the people. The people loved him very much. They wanted to take Maitham's body to bury it, but the police strictly prevented them from approaching it.
One night, seven dates-sellers came. They saw the policeman burning a fire. Two of them sawed the trunk. The seven dates-sellers carried Maitham's body outside Kufa. They buried it at a known place. Then they came back home. Six years passed. Al-Mukhtar announced his revolution in Kufa. His army met Ubaidullah's on Al-Khazir Riverbank.
Ibraheem al-Ashtar could behead Ubaidullah bin Zyyad. Some fighters brought al-Mukhtar Ubaidullah's head. He stood up and kicked Ubaidullah's head. He remembered Maitham's words in the prison:
"Al-Mukhtar, you'll get out of prison. You'll get revenge on Imam Hussein's killers."
Days passed. Imam Hussein's killers parished. People have cursed them throughout history. Today, the visitor leaves the Holy Najaf City. He goes to see Kufa ruins. On the way he sees a beautiful dome. The dome decorates Maitham's shrine
Ref: Imam Reza Network
The Famous Sahaba of the Holy Prophet Muhammad (SAWA)
Compiled By: Syed Ali Shahbaz
Martyrdom of Ammar Yasser
On 9th of the Islamic month of Safar in 37 AH, Ammar Yasser, one of the close disciples of Prophet Mohammad (SAWA), attained martyrdom at the age of 93 during a battle in the War of Siffin, in defence of Islam, while fighting hypocrisy and sedition in the company of the Prophet ’s First Infallible Successor, Imam Ali (AS). He was killed in cowardly manner from behind by one of the commanders of the Omayyad rebel, Mu’awiyah ibn Abu Sufyan, and thus the Prophet’s prediction that Ammar will be martyred by a heretical group came true. His parents, Yasser and Somayyah, were the first martyrs of Islam.
They were tortured to death by the pagan Arabs of Mecca, such as Abu Sufyan, for believing in the monotheist message of Prophet Mohammad (SAWA). Ammar stood firm against the persecutions of disbelievers and on several occasions accompanied the Prophet in the expeditions against the pagan Arabs. After the passing away of the Prophet, he stood firmly beside Imam Ali (AS) and refused to accept the regime in Medina that had usurped political power through the coup at Saqifa Bani Sa'da, and among whose ranks were many of the same pagan Arabs such as Abu Sufyan and Mu’awiyah who now hypocritically claimed to be Muslim. Ammar’s mausoleum is situated in Reqqa, Syria, at the site of his martyrdom, and is visited by pilgrims.
Owais Qarani, the devout follower of Prophet Mohammad (SAWA) from Yemen
On 18th of of the Islamic month of Safar in 37 AH, Owais Qarani, the devout follower of Prophet Mohammad (SAWA) from Yemen, who personally did not meet the Prophet, attained martyrdom during a battle of the War of Siffin in defence of the cause of the Prophet's First Infallible Successor, Imam Ali ibn Abil Taleb (AS). He was a victim of the treachery of the Omayyad rebel, Mu'awiyah ibn Abu Sufyan, who had incited civil war amongst Muslims.
Owais was born in Qaran in Yemen and lived a life of piety. On hearing of the message of Islam, he became a Muslim and journeyed to Medina to meet the Prophet who was not in Medina, and Owais had to return to Yemen without meeting him since his mother was very sick. When the Prophet heard about this he blessed Owais and prayed for him. After the passing away of the Prophet, the devout Owais gave his pledge of allegiance to Imam Ali (AS), and was an ardent supporter of the cause of the Ahl al-Bayt. When seditionists started civil wars amongst Muslims, he stood steadfastly beside the Imam, until he attained martyrdom. His tomb in Reqqa near the Syrian city of Aleppo is a site of pilgrimage today.
Ref: Imam Reza Network
The Encyclopedia of the Sahaba (Companions) of the Holy Prophet (S.A.W.A.)
Imam Baquir al-Ulul (A.S.) Research Institute in the Hawzah Ilmiyyah (Islamic Seminary), Qum on April 18, 2013 released the “The Encyclopedia of the Sahaba of the Holy Prophet (S.A.W.A.)” in seven volumes in Farsi language, which deals with the life and works of the Sahaba (Companions) of the Holy Prophet (S.A.W.A.).
This comprehensive documented research work on the Sahaba (Companions) of the Holy Prophet (S.A.W.A.) was compiled by a group of historians of the Hawzah Ilmiyyah (Islamic Seminary) of Qum under the supervision of the renowned scholar of Islamic history, Allamah Muhammad Hadi Yusefi Gharavi.
Shia Muslims along with deep love and reverence for the Holy Ahlul Bayt (A.S.) of the Holy Prophet (S.A.W.A.) also respect the Sahaba (Companions) of the Holy Prophet (S.A.W.A.).
Three centuries ago a prominent Shia scholar Ayatullah Allamah Syed Ali Madani Shirazi, compiled the life and works of the Sahaba (Companions) of the Holy Prophet (S.A.W.A.) in Arabic titled “Darajat al-Rafiah” . About sixty years ago the leading Shia scholar Shaykh Abbas Muhadith Qummi, compiled the life and works of the Sahaba (Companions) of the Holy Prophet (S.A.W.A.) in Arabic titled “Tuhfah al-Ahbab fi Nawadir Asaar al-Ashaab”.
Ref: Imam Reza Network
The Companions of the Prophet as seen by the Shia and the Sunnis
By: Muhammad Tijani Samawi
One of the most important studies which I consider to be the cornerstone for all the studies that lead to the truth is the research into the life of the Companions, their affairs, their deeds and their beliefs; because they were the foundations of everything, and from them we took the principles of our religion, and they enlightened our darkness, so that we can see the rules of Allah. Many Muslim scholars- convinced of the above - embarked on the study of the lives and deeds of the Companions, among them: "Usd al-Ghabah fi Tamyeez al-Sahabah", and "al-Isabah fi Maarifat al-Sahabah", and "Mizan al-I'tidal" and various other books which look critically and analytically at the lives of the Companions, but all from the point of view of the Sunnis.
There is a slight problem here, and that is that most of the early scholars wrote in the way which suited the Umayyad and Abbasid rulers who were well known for their opposition to Ahl al-Bayt and all their followers. Therefore, it is not fair to depend on their works alone without reference to the works of the other Muslim scholars who were persecuted and ultimately killed by these governments simply because they were followers of Ahl al-Bayt and the cause behind the revolutions against the oppressive and deviant authorities.
The main problem with all that was the Companions themselves, for they disagreed about the wish of the Messenger of Allah (saw) to write them a document which would help them to remain on the right path until the Day of Judgement. This disagreement deprived the Islamic nation of a unique virtue, and has thrown it into darkness until it was divided and plagued with internal quarrels and finally ended up as a spent force.
It was they who disagreed on the issue of the Caliphate [the successorship of the Prophet], and were divided between a ruling and an opposing party, thus dividing the nation into the followers of Ali and the followers of Muawiyah. It was they who differed in the interpretations of the Book of Allah and the sayings of His Messenger, which led to the creation of the various creeds, groups and subgroups; and from them came many scholars of scholastic theology and schools of thoughts and philosophies inspired by political ambitions with one aim in mind and that was to obtain power.
The Muslims would not have been divided and in disagreement had it not been for the Companions, for every disagreement that has been created in the past, or is being created at the present time is due to their disagreement about the Companions. There is one God, one Qur'an, one Messenger and one Qiblah, and they all agree on that, but the disagreement among the Companions started on the first day after the death of the Messenger (saw), in the Saqifah [house] of Bani Saidah, and has continued up to the present day, and will continue for as long as Allah wills it.
Through my discussions with the Shiite scholars, I discovered that, in their views, the Companions were divided into three categories:
The first category included the good Companions who knew Allah and His Messenger truly well, and they acclaimed him [the Messenger] to the last moments of their lives. They were truly his friends by words and deeds, and they never abandoned him, but rather stood their ground with him. Allah - the most High - praised them in many places in His Holy Book, and the Messenger of Allah (saw) also praised them in many places. This group of Companions are mentioned by the Shia with reverence and respect, they are also mentioned by the Sunnis with the same reverence and respect.
The second category were the Companions who embraced Islam and followed the Messenger of Allah (saw) either through choice or through fear, and they always showed their gratitude to the Messenger of Allah (saw) for their Islam. However, they hurt the Messenger of Allah (saw) on a few occasions, and did not always follow his orders, in fact they often challenged him and challenged the clear text with their points of view, until Allah, through the Holy Qur'an, had to intervene by rebuking them or threatening them. Allah exposed them in many Qur'anic verses, also the Messenger of Allah (saw) warned them in many of his sayings. The Shia mention this group of Companions only because of their deeds, and without respect or reverence.
The third type of Companions were the hypocrites who accompanied the Messenger of Allah (saw) to deceive him. They pretended to be Muslims but inside themselves they were bent on blasphemy and on deceiving Islam and the Muslims as a whole. Allah has revealed a complete Surah in the Qur'an about them, and mentioned them in many other places, and promised them the lowest level in Hell. Also the Messenger of Allah (saw) mentioned them and issued warnings about them, and even informed some of his close friends about their names and characteristics. The Shia and the Sunnis agree in cursing this group of Companions and have nothing to do with them.
There was a special group of Companions who distinguished themselves from the others by being relatives of the Prophet (saw), in addition to having possessed ethical and spiritual virtues and personal distinctions from Allah and His Messenger that no one else was honoured with. These were Ahl al-Bayt (the Prophet's Family) whom Allah cleansed and purified, and ordered us to pray for them in the same way as he ordered us to pray for His Messenger. He made it obligatory for us to pay them one fifth of our income, and that every Muslim must love them as a reward for the Muhammadan Message. They are our leaders and we must obey them; and they are people firmly rooted in knowledge who know the interpretation of the Holy Qur'an and they know the decisive verses of it, as well as those verses which are allegorical.
They are the people of al-Dhikr whom the Messenger of Allah equated with the Holy Qur'an in his saying "the two weighty things" (al-Thaqalayn), and ordered us to adhere to them [2], He equated them to Noah's Ark: whoever joined it was saved, and whoever left it drowned [3]. The Companions knew the position of Ahl al-Bayt and revered them and respected them. The Shia follow them and put them above any of the Companions, and to support that they have many clear texts as proofs.
The Sunnis respect and revere the Companions but do not accept the above classification and do not believe that some of the Companions were hypocrites, rather, they see the Companions as being the best people after the Messenger of Allah. If they classify the Companions then it would be according to their seniority and their merits and their services to Islam. They put the Rightly Guided Caliphs in the first class, then the first six of the ten who were promised with heaven, according to them. Therefore when they pray for the Prophet (saw) and his household they attach with them all the Companions without exception.
This is what I know from the Sunni scholars, and that is what I heard from the Shii scholars regarding the classification of the Companions; and that is what made me start my detailed study with the issue of the Companions. I promised my God - if He led me on the right path - to rid myself from emotional bias and to be neutral and objective and to listen to what the two sides said, then to follow what was best, basing my conclusions on two premises:
1. A sound and a logical premise: that is to say that I would only depend upon what everybody is in agreement with, regarding the commentary on the Book of Allah, and the correct parts of the honourable Sunnah of the Prophet.
2. The mind: for it is the greatest gift that Allah has given to human beings, and through it He honoured them and distinguished them from the rest of creation. Thus, when Allah protests about what His worshippers do, He asks them to use their minds in the best possible way, and He says: Do they not understand? Do they not comprehend? Do they not see? . . .etc."
Let my Islam primarily be the belief in Allah, His angels, His Books and His messengers; and that Muhammad is His servant and His Messenger; and that the Religion of Allah is Islam; and that I will never depend on any of the Companions, regardless of his relation to the Messenger or his position, for I am neither Umayyad nor Abbasid nor Fatimid, and I am neither Sunni nor Shii, and I have no enmity towards Abu Bakr or Umar or Uthman or Ali or even Wahshi, the killer of our master al-Hamzah, as long as he became a Muslim, and the Messenger of Allah forgave him. Since I had forced myself into this study in order to reach the truth, and since I had rid myself, sincerely, from all my previous beliefs, I decided to start, with the blessing of Allah, by considering the attitudes of the Companions.
[2].
Kanz al Ummal, vol 1 p 44
Ahmed's Musnad, vol 5 p 182
[3].
al Mustadrak, al Hakim (al Dhahabi's abridged), vol 3 p 151
Al Sawaiq al Muhriqah, Ibn Hajar, p 184, 234
The Companions at the Peace Treaty of al Hudaibiyah
Briefly the story is as follows:
In the sixth year after the Hijrah (emigration of the Prophet from Mecca to Madinah), the Messenger of Allah with one thousand and four hundred of his Companions marched towards Mecca to do the Umrah. They camped in "Dhi al-Halifah" where the Prophet (saw) ordered his Companions to put down their arms and wear the Ihram (white gowns worn especially for the purpose of the pilgrimage and the Umrah), then they dispatched al-Hady (an offering for sacrifice) to inform Quraysh that he was coming as a visitor to do the Umrah and not as a fighter. But Quraysh, with all its arrogance, feared that its reputation would be dented if the other Arabs heard that Muhammad had entered Mecca by force. Therefore, they sent a delegation led by Suhayl ibn Amr ibn Abd Wadd al-Amiri to see the Prophet and ask him to turn back that year, but said that they would allow him to visit Mecca for three days the year after. In addition to that, they put down some harsh conditions, which were accepted by the Messenger of Allah as the circumstances warranted such acceptance, and as revealed to him by his God, Glory and Might be to Him.
A few of the Companions did not like the Prophet's action and opposed him very strongly, and Umar ibn al-Khattab came and said to him, "Are you not truly the Prophet of Allah?" He answered,"Yes, I am." Umar asked, "Are we not right and our enemy wrong?" The Prophet answered, "Yes." Umar asked, "Why do we then disgrace our religion?" The Messenger of Allah (saw) said, "I am the Messenger of Allah and I will never disobey Him and He is my support." Umar asked, "Did you not tell us that we would come to the House of Allah and go around it?" The Prophet answered, "Yes, and did I tell you that we were coming this year?" Umar answered, "No." The Prophet said, "Then you are coming to it and going around it." Umar later went to Abu Bakr and asked him, "O Abu Bakr, is he not truly the Prophet of Allah?" He answered, "Yes." Umar then asked him the same questions he had asked the Messenger of Allah, and Abu Bakr answered him with the same answers and added, "O Umar he is the Messenger of Allah, and he will not disobey his God, Who is his support, so hold on to him."
When the Prophet had finished signing the treaty, he said to his Companions "Go and slaughter (sacrifices) and shave your heads." And by Allah one of them stood up until he had said it three times. When nobody obeyed his orders, he went to his quarters, then came out and spoke to no one, and slaughtered a young camel with his own hands, and then asked his barber to shave his head. When the Companions saw all that, they went and slaughtered (sacrifices), and shaved one another, until they nearly killed one another [4].
This is the summary of the story of peace treaty of al-Hudaibiyah, which is one of the events whose details both the Shia and Sunnah agree upon, and it is cited by many historians and biographers of the Prophet such as al-Tabari, Ibn al-Athir, Ibn Saad, al-Bukhari and Muslim.
I stopped here, for I could not read this kind of material without feeling rather surprised about the behaviour of those Companions towards their Prophet. Could any sensible man accept some people's claims that the Companions, may Allah bless them, always obeyed and implemented the orders of the Messenger of Allah (saw), for these incidents expose their lies, and fall short of what they want! Could any sensible man imagine that such behaviour towards the Prophet is an easy or acceptable matter or even an excusable one! Allah, the Almighty, said:
But no! By your God! They do not believe (in reality) until they make you a judge of that which has become a matter of disagreement among them, and then do not and any straightness in their hearts as to what you have decided and submit with entire submission. (Holy Qur'an 4:65)
Did Umar ibn al-Khattab succumb to them and find no difficulty in accepting the order of the Messenger (saw)? Or was he reluctant to accept the order of the Prophet? Especially when he said, "Are you not truly the Prophet of Allah? Did you not tell us? ..." etc, and did he succumb after the Messenger of Allah gave him all these convincing answers? No he was not convinced by his answers, and he went and asked Abu Bakr the same questions. But did he succumb after Abu Bakr answered him and advised him to hold on to the Prophet? I do not know if he actually succumbed to all that and was convinced by the answers of the Prophet (saw) and Abu Bakr! For why did he say about himself, "For that I did so many things..". Allah and His Messenger know the things which were done by Umar.
Furthermore, I do not know the reasons behind the reluctance of the rest of the Companions after that, when the Messenger of Allah said to him, "Go and slaughter [sacrifices] and shave your heads." Nobody listened to his orders even when he repeated them three times, and then in vain.
Allah, be praised! I could not believe what I had read. Could the Companions go to that extent in their treatment of the Messenger. If the story had been told by the Shia alone, I would have considered it a lie directed towards the honourable Companions. But the story has become so well known that all the Sunni historians refer to it. As I had committed myself to accept what had been agreed on by all parties, I found myself resigned and perplexed. What could I say? What excuse could I find for those Companions who had spent nearly twenty years with the Messenger of Allah, from the start of the Mission to the day of al-Hudaibiyah, and had seen all the miracles and enlightenment of the Prophethood? Furthermore the Qur'an was teaching them day and night how they should behave in the presence of the Messenger, and how they should talk to him, to the extent that Allah had threatened to ruin their deeds if they raised their voices above his voice.
[4].
Sahih, Bukhari, Book of al Shurut, Chapter: Al Shurut fi al Jihad vol 2 p 122
The Companions and the Raziyat Yawm al Khamis
(The Calamity of Thursday)
Briefly the story is as follows:
The Companions were meeting in the Messenger's house, three days before he died. He ordered them to bring him a bone and an ink pot so that he could write a statement for them which would prevent them from straying from the right path, but the Companions differed among themselves, and some of them disobeyed the Prophet and accused him of talking nonsense. The Messenger of Allah became very angry and ordered them out of his house without issuing any statement.
This is the story in some details:
Ibn Abbas said: Thursday, and what a Thursday that was! The Messenger's pain became very severe, and he said, "Come here, I will write you a document which will prevent you from straying from the right path." But Umar said that the Prophet was under the spell of the pain, and that they had the Qur'an which was sufficient being the Book of Allah. Ahl al-Bayt then differed and quarrelled amongst themselves, some of them agreeing with what the Prophet said, while others supported Umar's view. When the debate became heated and the noise became louder, the Messenger of Allah said to them, "Leave me alone."
Ibn Abbas said: The disaster was that the disagreement among the Companions prevented the Messenger from writing that document for them [5].
The incident is correct and there is no doubt about its authenticity, for it was cited by the Shii scholars and their historians in their books, as well as by the Sunni scholars and historians in their books. As I was committed to consider the incident, I found myself bewildered by Umar's behaviour regarding the order of the Messenger of Allah. And what an order it was! "To prevent the nation from going astray", for undoubtedly that statement would have had something new in it for the Muslims and would have left them without a shadow of doubt.
Now let us leave the points of view of the Shia, that is that the Messenger wanted to write the name of Ali as his successor, and that Umar realized this, so he prevented it. Perhaps because they do not convince us initially with that hypothesis. But can we find a sensible explanation to this hurtful incident which angered the Messenger so much that he ordered them to leave, and made Ibn Abbas cry until he made the stones wet from his tears and called it a "great disaster"? The Sunnis say that Umar recognized that the Prophet's illness was advancing, so he wanted to comfort him and relieve him from any pressure.
This type of reasoning would not be accepted by simple-minded people, let alone by the scholars. I repeatedly tried to find an excuse for Umar. but the circumstances surrounding the incident prevented me from finding an excuse. Even if I changed the words "He is talking nonsense" - God forbid - to "the pain has overcome him", I could not find any justification for Umar when he said, "You have the Qur'an, and it is sufficient being the Book of Allah." Did he know the Qur'an better than the Messenger of Allah, for whom it was revealed? Or was the Messenger of Allah - God forbid - unaware of what he was? Or did he seek, through his order, to create division and disagreement among the Companions - God forbid. Even if the Sunni reasoning was right, then the Messenger of Allah would have realized the good will of Umar and thanked him for that and perhaps asked him to stay, instead of feeling angry at him and telling them to leave his house. May I ask why did they abide by his order when he asked them to leave the room and did not say then that he was "talking nonsense"? Was it because they had succeeded in their plot to prevent the Prophet from writing the document, so that there was no need for them to stay any longer? Thus, we find them creating noise and difference in the presence of the Messenger, and divided into two parties: one agreeing with the Messenger of Allah about writing that document, while the other agreed with Umar "that he was talking nonsense".
The matter is not just concerned with Umar alone, for if it was so, the Messenger of Allah would have persuaded him that he could not be talking nonsense and that the pain could not overcome him in matters of the nation's guidance and of preventing it from going astray. But the situation became much more serious, and Umar found some supporters who seemingly had a prior agreement on their stand, and so they created the noise and the disagreement among themselves and forgot, or perhaps pretended to forget, the words of Allah - the Most High:
O You who believe! Do not raise your voices above the voice of the Prophet, and do not speak loud to him as you speak loud to one another, lest your deeds become null while you do not perceive (Holy Qur'an 49:2).
In this incident they went beyond raising their voices and talking loud to accusing the Messenger of Allah of talking nonsense - God forbid - then they increased their noise and differences until it became a battle of words in his presence.
I think the majority of the Companions were with Umar, and that is why the Messenger of Allah found it useless to write the document, because he knew that they would not respect him and would not abide by the command of Allah by not raising their voices in his presence, and if they were rebellious against the command of Allah, then they would never obey the order of His Messenger.
Thus, the wisdom of the Messenger ruled that he was not to write the document because it had been attacked during his lifetime, let alone after his death.
The critics would say that he was talking nonsense, and perhaps they would doubt some of the orders he passed whilst on his death-bed, for they were convinced that he was talking nonsense.
I ask Allah for forgiveness, and renounce what has been said in the presence of the holy Messenger, for how could I convince myself and my free conscience that Umar ibn al-Khattab was acting spontaneously, whereas his friends and others who were present at the incident cried until their tears wet the stones, and named the incident "the misfortune of the Muslims". I therefore decided to reject all the justifications given to explain the incident, and even tried to deny it so that I could relax and forget about the tragedy, but all the books referred to it and accepted its authenticity but could not provide sound justification for it.
I tend to agree with the Shii point of view in explaining the incident because I find it logical and very coherent.
I still remember the answer which al-Sayyid Muhammad Baqir al-Sadr gave me when I asked him, "How did our master Umar understand, among all the Companions what the Messenger wanted to write, namely the appointment of Ali as his successor- as you claim - which shows that he was a clever man?"
Al-Sayyid al-Sadr said: Umar was not the only one who anticipated what the Messenger was going to write. In fact most of the people who were present then understood the situation the same way as Umar did, because the Messenger of Allah had previously indicated the issue when he said, "I shall leave you with two weighty things: the Book of Allah and the members of my Family (Ahl al-Bayt) and their descendants, if you follow them, you will never go astray after me." And during his illness he said to them, "Let me write you a document, if you follow its contents, you will never go astray." Those who were present, including Umar, understood that the Messenger of Allah wanted to reiterate, in writing, what he had already said in Ghadir Khum, and that was to follow the Book of Allah and Ahl al-Bayt and that Ali was the head of it. It was as if the holy Prophet (saw) was saying, "Follow the Qur'an and Ali." He said similar things on many occasions, as has been stated by many historians.
The majority of Quraysh did not like Ali because he was young and because he smashed their arrogance and had killed their heroes; but they did not dare oppose the Messenger of Allah, as they had done at the "Treaty of al-Hudaibiyah', and when the Messenger prayed for Abdullah ibn Abi al- Munafiq, and on many other incidents recorded by history. This incident was one of them, and you see that the opposition against writing that document during the Prophets illness encouraged some of those who were present to be insolent and make so much noise in his presence.
That answer came in accordance with what the saying meant. But Umar's statement, "You have the Qur'an, and it is sufficient, being the Book of Allah" was not in accordance with the saying which ordered them to follow the Book of Allah and the Household [Ahl al-Bayt] together. It looks as if he meant to say, "We have the Book of Allah, and that is sufficient for us, therefore there is no need for Ahl al-Bayt." I could not see any other reasonable explanation to the incident other than this one, unless it was meant to say, 'Obey Allah but not His Messenger." And this argument is invalid and not sensible. If I put my prejudices and my emotions aside and base my judgement on a clean and free mind, I would tend towards the first analysis, which stops short of accusing Umar of being the first one to reject the Prophet's Tradition (al-Sunnah) when he said, "It is sufficient for us, being the Book of Allah".
Then if there were some rulers who rejected the Prophet's Traditions claiming that it was "contradictory", they only followed an earlier example in the history of Islam. However, I do not want to burden Umar alone with the responsibility for that incident and the subsequent deprivation of the nation of the guidance. To be fair to him, I suggest that the responsibility should be borne by him and those Companions who were with him and who supported him in his opposition to the command of the Messenger of Allah.
I am astonished by those who read this incident and feel as if nothing happened, despite that it was one of the "great misfortunes" as Ibn Abbas called it. My astonishment is even greater regarding those who try hard to preserve the honour of a Companion and to correct his mistake, even if at the cost of the Prophet's dignity and honour and at the cost of Islam and its foundations.
Why do we escape from the truth and try to obliterate it when it is not in accordance with our whims . . . why do not we accept that the Companions were human like us, and had their own whims, prejudices and interests, and could commit mistakes or could be right?
But my astonishment fades when I read the Book of Allah in which He tells us the stories of the prophets- may Allah bless them and grant them peace - and the disobedience they faced from their people despite all the miracles they produced .. Our God! Make not our hearts to deviate after thou hast guided us aright, and grant us from Your Mercy; surely You are the Most Liberal Giver.
I began to understand the background to the Shia's attitude towards the second Caliph, whom they charge with the responsibility for many tragic events in the history of Islam, starting from "Raziyat Yawm al-Khamis" when the Islamic nation was deprived of the written guidance which the Messenger wanted to write for them. The inescapable fact is that the sensible man who knew the truth before he encountered the men seeks an excuse for the Shias in this matter, but there is nothing we can say to convince those who only judge truth through men.
[5].
Sahih, Bukhari, Chapter: About the saying of the sick, vol 2
Sahih, Muslim, End of the book of al Wasiyyah, vol 5 p 75
Musnad, Ahmed, vol 1 p 335, vol 5 p 116
Tarikh, Tabari, vol 3 p 193
Tarikh, Ibn al Athir, vol 2 p 320
The Companions in the Military Detachment under Usamah
The story in brief is as follows:
The Prophet (saw) organized an army to be sent to Asia Minor two days before his death. He appointed Usamah ibn Zayd ibn Haritha, (who was eighteen years old), as its commander in chief, then the holy Prophet attached some important men, both Muhajireen and Ansar, to this expedition, such as Abu Bakr, Umar, Abu Obaydah and other well-known Companions. Some people criticized the Prophet for appointing Usamah as the commander in chief of that army, and asked how could he have appointed so young a man as their commander. In fact the same people had previously criticized the Prophet for appointing Usamah's father as an army commander before him. They went on criticizing until the Prophet became so angry that he left his bed, feverish and with his head bandaged, with two men supporting him and his feet barely touching the ground (may my parents be sacrificed for him). He ascended the pulpit, praised Allah highly then said,
O People ! I have been informed that some of you object to my appointing Usamah as commander of the detachment. You now object to my appointing Usamah as commander in chief as you objected to me appointing his father commander in chief before him. By Allah, his father was certainly competent for his appointment as commander in chief and his son is also competent for the appointment [6].
Then he exhorted them to start without further delay and kept saying,
"Send the detachment of Usamah; deploy the detachment of Usamah, send forward the detachment of Usamah." He kept repeating the exhortations but the Companions were still sluggish, and camped by al-Jurf.
Events like that made me ask, "What is this insolence towards Allah and His Messenger? Why all that disobedience towards the orders of the blessed Messenger who was so caring and kind to all the believers?"
I could not imagine, nor indeed could anybody else, an acceptable explanation for all that disobedience and insolence. As usual, when I read about those events which touch on the integrity of the Companions, I try to deny or ignore them, but it is impossible to do so when all the historians and scholars, Shia and Sunnis, agree on their authenticity.
I have promised my God to be fair, and I shall never be biased in favour of my creed, and will never use anything but the truth as my criterion. But the truth here is so bitter, and the holy Prophet (s.a.w.) said, "Say the truth even if it is about yourself, and say the truth even if it is bitter..." The truth in this case is that the Companions who criticized the appointment of Usamah disobeyed all the clear texts that could not be doubted or misinterpreted, and there is no excuse for that, although some people make flimsy excuses in order to preserve the integrity of the Companions and "the virtuous ancestors". But the free and sensible person would not accept such feeble excuses, unless he is one of those who cannot comprehend any saying, or is perhaps one of those who are blinded by their own prejudice to the extent that they cannot differentiate between the obligatory task that must be obeyed and the prohibition that must be avoided. I thought deeply to find an acceptable excuse for those people, but without success. I read the points of view of the Sunnis which provide us with an excuse based on the fact that these people were the elders of Quraysh, and were among the early followers of Islam, whereas Usamah was a young man who had not fought in the decisive battles that gave Islam its glory, such as Badr, Uhud and Hunayn; and that he was a young man with no experience of life when the Messenger of Allah appointed him military commander. Furthermore, they thought that human nature, by its inclination, makes it difficult for elderly people to be led by young men, therefore they [i.e. the Companions] criticized the appointment and wanted the Messenger of Allah to appoint a prominent and respectable Companion.
It is an excuse which is not based on any rational or logical premise, and any Muslim who reads the Qur'an and understands its rules must reject such an excuse, because Allah- the Almighty - says: "Whatever the Messenger gives you, accept it, and from whatever he forbids you, keep back" (Holy Qur'an 59:7).
"And it behooves not a believing man and a believing woman that they should have any choice in their matter when Allah and His Messenger have decided a matter; and whoever disobeys Allah and His Messenger, he surely strays off a manifest straying" (Holy Qur'an 33:36).
So what kind of an excuse could any rational person accept after reading all these clear texts, and what can I say about people who angered the Messenger of Allah, when they knew that the Messenger's anger is Allah's anger. They accused him of talking "nonsense", and they shouted and disagreed in his presence when he was ill (may my parents be sacrificed for him), until he ordered them to leave his room. That did not seem to be enough for them, and instead of returning to the right path and asking Allah's forgiveness for what they had done to His Messenger, and asking the Messenger for forgiveness as the Qur'an taught them, they went on criticizing him, despite all the care and kindness he had for them. They did not appreciate him or respect him, and two days after having accused him of talking "nonsense", they criticized him for appointing Usamah as military commander. They forced him to come out in the appalling condition which the historians describe. Due to the severity of his illness, he had to walk with the support of two men, then he had to swear by Allah that Usamah was a competent commander for the army. Furthermore, the Messenger informed us that they had criticized him previously for appointing his father as a commander, which indicates that these people had had many previous confrontations with him, and that they were not willing to obey his orders or accept his judgement, rather, they were prepared to oppose him and confront him, even if such behaviour went against the rules of Allah and His Messenger.
What leads us to believe that there was open opposition (to the orders of the Prophet), was that in spite of all the anger shown by the Messenger of Allah, and the fact that he himself tied the flag with his noble hand to the post and commanded them to march immediately, they were sluggish and reluctant to move, and did not go until he had died (may my parents be sacrificed for him). The Prophet(s.a.w.) died feeling sorry for his unfortunate nation, which he feared would go backwards and end up in hell, and no one would be saved except a few, and the Messenger of Allah described them as a handful.
I am surprised that those Companions angered the Prophet on that Thursday and accused him of talking "nonsense", and said, "It is sufficient for us that we have the Book of Allah", when the Holy Qur'an states:"Say if you love Allah, then follow me and Allah will love you" (Holy Qur'an 3:31). As if they were more knowledgeable about the Book of Allah and its rules than he to whom it had been revealed. There they were, two days after that great misfortune, and two days before he [the holy Prophet] went up to meet his High Companion, angering him even more by criticizing him for appointing Usamah, and not obeying his orders. Whereas he was ill and bed-ridden in the first misfortune, in the second one he had to come out, with his head bandaged and covered by a blanket and supported by two men with his feet barely on the ground, and address them from the top of the pulpit. He started his speech with the profession of the unity of Allah and praised Him in order to make them feel that he was not talking nonsense, then he informed them about what he knew regarding their criticism of his orders. Furthermore, he reminded them of an incident which had occurred four years previously, in which he was criticized by them. After all that, did they really think that he was talking nonsense or that his illness had overcome him so that he was unaware of what he was saying?
Praise and thanks be to You, Allah, how did these people dare oppose Your Messenger. They disagreed with him when he signed the peace treaty, they opposed him very strongly even when he ordered them to make the sacrifice and shave their heads, and even repeated it three times although no one cared to obey; and again they pulled him by his shirt to prevent him from praying for Abdullah ibn Ubay and said to him, "Allah forbade you from praying for the hypocrites!" As if they were teaching him what had been revealed to him, when You said in Your Holy Qur'an: "We have revealed to you the reminder that you may make clear to men what has been revealed to them" (Holy Qur'an 16:44).
And You said: "We have revealed the Book to you with the truth that you may judge between people by means of that which Allah has taught you"(Holy Qur'an 4:105).
And You said, and Your saying is the truth: "We have sent among you a messenger from among you who recites to you Our Verses and purifies you and teaches you the Book and the wisdom and teaches you that which you did not know" (Holy Qur'an 2:151).
I am astonished at those people who put themselves in a position higher than that of the Prophet. On one occasion they disobeyed his orders, and on another occasion they accused him of talking nonsense, and then talked loudly and without respect in his presence. They criticized him for appointing Zayd ibn Harithah to the military command, and after him his son Usamah. How could they leave the scholars in any doubt, after all this evidence, that the Shia are right when they put a question mark on the position of some of the Companions, and show their resentment towards these positions purely out of respect and love for the Messenger and the members of his Household.
I have mentioned only four or five of these controversial issues to be brief and to use them as examples, but the Shii scholars could recount hundreds of situations in which the Companions contradicted the clear texts. In all this the Shia refer to sources written in books by Sunni scholars.
When I look at a number of positions taken by a few of the Companions with regard to the Messenger of Allah, I stand astonished; not because of the attitudes of those Companions alone, but because of the position of the Sunni scholars who gave us the impression that the Companions were always right and could not be criticized. Thus they prevented any researcher from reaching the truth and left him puzzled in the midst of all these contradictions.
In addition to the examples that I have mentioned above, I will bring some more in order to establish a better picture of those Companions, so that we may understand the position of the Shia towards them.
According to al-Bukhari in his Sahih, Vol. 4 Page 47, section "The virtue of Patience when one is hurt" and the words of the Almighty "...And those who are patient, surely they will be rewarded", in the Book of Conduct he said:
Al-Amash told us that he heard Shaqiq saying that Abdullah told him: Once the Holy Prophet divided something among a group of men, as he used to do, when one man from al-Ansar stood up and said, "This division is not for the sake of Allah." I said, "For my part, I shall have a word with the Prophet (s.a.w.)." So I went to see him, and I found him with his Companions. I explained my grievances, and the Prophet's face changed and showed signs of anger, and I wished that I had not told him, then he said: "Moses was hurt more than that but he was patient."
Al-Bukhari mentioned in the same book - i.e. the book of Conduct - in the chapter concerning smiling and laughter that Anas ibn Malik was heard saying: I was walking with the Messenger of Allah (s.a.w.) who was wearing a Najrani cloak with a rather thin edge to it, and suddenly a man approached him and pulled harshly at his cloak. Anas continued: I looked at the side of the Prophet (s.a.w.) and noticed that as a result of that harsh pull, the edge of the cloak went up to his shoulder, then the man said, 'O Muhammad, give me some of what you have from Allah's wealth!" The Prophet turned to him and laughed, then he ordered his Companions to pay him something.
Al-Bukhari also mentioned the following incident in the Book of Conduct and put it in the chapter concerning "He who does not face people with blame", he said: Aisha said that the Prophet (s.a.w.) did something and made it permissible, but no one followed what the Prophet did. The Prophet (s.a.w.) happened to hear about it, so he decided to address the people. He first thanked Allah then said: "What is the matter with people who refrain from the thing I did? By Allah, I know more than any of them about Allah, and I fear Him most... !"
When we look deeply at incidents like those above we find that the Companions put themselves on a higher level than the Prophet, and thought that he was wrong and they were right. Furthermore, there were some historians who deliberately corrected the position of the Companions, even if that contradicted the action taken by the Prophet, and showed them at a level of knowledge and piety higher than that of the Prophet. As is the case when they judge the Prophet wrong in the case of the Prisoners of War at the battle of Badr, so it appears that Umar ibn al-Khattab was right. They also tell wrong stories, such as the following saying attributed to the people: If Allah decided to inflict a disaster on us, no one will escape except Ibn al-Khattab. In other words, they were saying, "If it was not for Umar, the Prophet would have perished." God protect us from such a corrupt and shameful belief, and he who adheres to this kind of belief is surely far from Islam, and ought to review his thinking or rid himself of the devil.
Allah - the most High - said:
"Have you considered him who takes his low desire for his God, and Allah has made him err having knowledge and has set a seal upon his hear and his heart and put a covering upon his eye. Who can then guide him after Allah? Will not they be mindful?" (Holy Qur'an 45:23)
I believe that those who think that the Prophet (s.a.w.) was subject to his emotions to the extent that he deviated from the right path and made a judgement not for the cause of Allah, or those who refrained from doing things which were done by the Messenger of Allah thinking that they were more knowledgeable and more pious than the Messenger, do not deserve any respect or appreciation from the Muslims. They were put at the same level as the angels, as the best people in the whole of creation after the Messenger of Allah, so that Muslims are obliged to follow them and take them as an example, just because they were the Companions of the Messenger of Allah.
That contradicts the belief of Ahl al-Sunnah, who pray for Muhammad and his family, and then add all the Companions. If Allah - praise be to Him the Most High - appreciated them and put them in their correct position and ordered them to pray for His Messenger and the purified members of his family, they should have submitted and known their place with Allah. Why should we then put them in a position which is higher than they deserve. and equate them with those people whom Allah has elevated and preferred above all people?
Let me then conclude that the Umayyads and the Abbasids, who opposed-Ahl al-Bayt and exiled them and killed them with their followers, got the gist of that distinguished position and recognized its danger for them. For if Allah - praise be to Him - would not accept the prayers of a Muslim unless he prays for them (Ahl al-Bayt): how could they justify their opposition to them. Therefore, they attached the Companions to Ahl al-Bayt in order to give the impression to the public that they are equal.
Especially when we know that their masters and dignitaries were Companions who bought some other Companions known to have weak personalities and asked them to distribute fabricated sayings (of the Prophet) in praise of the Companions and the next generation, and in particular those who reached the position of Caliphs (i.e. the Umayyad and Abbasid) and they were the direct reason behind them attaining this position and becoming rulers over all the Muslims. History is the best witness to what I am saying: Umar ibn al-Khattab, who was well known for his strictness towards his governors whom used to dismiss them on mere suspicions, was quite gentle towards Muawiyah ibn Abi Sufyan and never disciplined him. Muawiyah was appointed by Abu Bakr and confirmed by Umar throughout his life, who never even rebuked him or blamed him, despite the fact that many people complained about Muawiyah and reported him for wearing silk and gold, which was prohibited to men by the Messenger of Allah. Umar used to answer these complaints by saying, "Let him be, he is the Kisra (king) of the Arabs." Muawiyah continued in the governorship for more than twenty years without being touched or criticized, and when Uthman succeeded to the caliphate of the Muslims, he added to his authority further districts and regions, which enabled him to a mass great wealth from the Islamic nation and to raise armies to rebel against the Imam (Leader) of the nation and subsequently take the full power by force and intimidation. Thus he became the sole ruler of all Muslims, and later forced them to vote for his corrupt and alcohol drinking son Yazid, as his heir and successor.
This is a long story so I will not go into its details in this book, but the important thing is that we should understand the mentality of those Companions who reached the position of caliph and facilitated the establishment of the Umayyad state in a direct way, so as to please Quraysh which did not want to see both the Prophethood and the caliphate in the House of Bani Hashim(7). The Umayyad state had the right, or indeed was obliged to thank those who had facilitated its establishment, most of all the "story tellers" whom it hired to tell tales about the virtues of their masters. In the meantime it elevated them to a higher place than that of their enemies, Ahl al-Bayt, simply by inventing virtues and merits, which if (may Allah witness) examined under the light of logical and legal evidence mostly disappear, unless there is something wrong with our minds or we have started believing in contradictions.
For example, we hear so much about Umar's justice which the "story-tellers" attributed to him. It was even said about him "You ruled with justice, therefore you can sleep." It has also been said that Umar was buried in a standing position so that justice would not die with him, . . . and you could go on and on talking about Umar's justice. However, the correct history tells us that when Umar ordered that grants should be distributed among the people during the twentieth year of al-Hijrah, he did not follow the tradition of the Messenger of Allah, nor did he confine himself to its rules. The Prophet (s.a.w.) distributed the grants on an equal basis among all Muslims and did not differentiate between one person and another, and Abu Bakr did the same throughout his caliphate. But Umar introduced a new method. He preferred the early converts to Islam to those who came later. He preferred al-Muhajireen (immigrants from Mecca to Medinah) from Quraysh to other Muhajireen. He preferred all the Muhajireen to al-Ansar (followers of Prophet Muhammad in Medinah who granted him refuge after the Hijra). He preferred the Arabs to the non-Arabs. He preferred the freeman to the slave(8). He preferred (the tribe of) Mudar to (the tribe of) Rabia for he gave three hundred to the former and two hundred to the latter(9). He also preferred al-Aws to al-Khazraj. (10)
Where is the justice in all this differentiation, O people who have minds?
We also hear so much about Umar's knowledge, to the extent he was described as the most knowledgeable Companion, and it has been said about him that he agreed with his God on many ideas that were revealed in various Qur'anic verses, and that he disagreed with the Prophet about them. But the correct history tells us that Umar did not agree with the Qur'an, even after it had been revealed. When one of the Companions asked him one day during his caliphate, "O Commander of the Believers, I am unclean, but I cannot find water to wash." Umar answered, "Do not pray." Then Ammar ibn Yasir had to remind him about Tayammum [ritual cleaning with earth], but Umar was not convinced, and said to Ammar, "You are responsible only for the duties which have been assigned to you"(11).
Where is Umar's knowledge regarding the Tayammum verse which had been revealed in the Book of Allah, and where is Umar's knowledge of the Tradition of the Prophet (s.a.w.) who taught them how to do Tayammum as well as Wudu [ritual ablution]. Umar himself confessed on many occasions that he was not a scholar, and that all people, even women were more knowledgeable than him, and he was heard saying many times, "If it was not for Ali, Umar would have perished." And throughout his life he did not know the rule of al-Kalalah [relatives of the dead excluding the son and the father], although he passed various different judgements about it, as history witnesses.
We also hear a great deal about the courage and physical strength of Umar, and it has been said that Quraysh feared the day when Umar became a Muslim, and that Islam became even stronger when he entered the religion. It has also been said that Allah glorified Islam with Umar, and that the Messenger of Allah did not call for Islam openly until after Umar had become a Muslim.
But the correct historical references do not seem to indicate that courage, and history does not mention one famous or even ordinary person who has been killed by Umar in a dual or a battle like Badr and Uhud or al-Khandaq. In fact the correct historical references tell us exactly the opposite; they tell us that he escaped with the fugitives in Uhud, and escaped on the day of Hunayn, and that when the Messenger of Allah sent him to take the city of Khayber he returned defeated. He was never even the leader in the military detachments in which he served, and in the last one (that of Usamah) he was put under the charge of young Usamah ibn Zayd. So where is all that courage compared to these historical facts ... O people who have minds?
We also hear about Umar's piety and his great fear of Allah, to the extent of crying. It has been said that he was afraid of being accountable before Allah if a mule tumbled in Iraq because he did not pave the road for it. But the correct historical sources tell us that he was a rough man who lacked piety and did not hesitate to beat a man until he bled because he asked him about a Qur'anic verse, and even that women used to miscarry their babies out of fear when they saw him. Why did he not fear Allah when he raised his sword and threatened anybody who said that Muhammad had died, and he swore by Allah that he had not died, rather, he had gone to talk to his God in the same way as Moses did. Then he threatened to kill whoever said that Muhammad was dead(12).
Why did he not fear Allah when he threatened to burn Fatimah al-Zahra's house if those who refrained from voting for the successorship of the caliphate did not come out(13)? It has been said that when he was told that Fatimah was inside, he answered, "So what!" He violated the Book of Allah and the Tradition of the Prophet and passed rules and judgements during his caliphate which contradicted the texts of the Holy Qur'an and the noble Tradition of the Prophet (s.a.w.)(14).
So where was all that piety and fear of Allah in all these bitter and sad historical facts, O good worshippers of Allah? I took this great and famous Companion as an example, and I have summarized a great deal to avoid prolongation, but if I wanted to talk in some detail, I could have filled many volumes. But as I said I have mentioned these historical references as examples and not for specific reasons.
What I have mentioned is a small amount, but it gives us a clear indication as to the mentalities of the Companions and the contradictory attitudes of the Sunni scholars and historians. For on the one hand they forbid people from criticizing them or doubting their intentions, but on the other hand they write in their books things that make people doubt their deeds and criticize them.
I wish the Sunni scholars had not written about these matters in such a way that it clearly sullies the dignity of the Companions and ruins their integrity. If they had not we would have been spared all that confusion.
I still remember meeting a scholar from al-Najaf whose name was Asad Hayder (author of "Al-lmam al-Sadiq wa al- Madhahib al-Arbaah") and as we were talking about the Sunnis and the Shia he told me a story about his father. He (i.e. the father) had met a Tunisian scholar from al-Zaytunah during the pilgrimage season some fifty years ago, and started a debate about the Imamate of Ali - may Allah's peace be upon him - and his eligibility to the succession for the caliphate. The Tunisian scholar listened attentively as the other man mentioned four or five reasons. When he had finished, the scholar from al-Zaytunah asked him, "Have you got any other reasons?" The man answered, "No." Then the Tunisian scholar said, "Get your rosary out and start counting, then he listed some hundred reasons that my father had not known before.
Shaykh Asad Hayder added, "If the Sunnis read what is in their books, then they would say similar things to what we are saying and we would not have any differences between us for a long time."
By my life! It is the inevitable truth, if only man would liberate himself from his blind prejudice and his arrogance and submit to the clear proof.
Ref: Imam Reza Network
The Companions and the Jewish Influence
Introduction
Putting the fictitious Abdullah Ibn Saba aside, there have been some non-fictitious Jews who influenced the companions in a great deal. The attitude of Imam Ali ( as ) towards new converts from the people of the Scriptures was very alert, as he ( as ) preserved the purity of the Islamic Teachings. They didn't listen to allegations from those who adopted Islam and claimed to have knowledge in religion through the Old Testament and wanted to pass it on to Islam.
This sober attitude was taken by Imam Ali ( as ), while the prominent
companions ( in the eyes of the Sunnis ), were deceived by these
scriptural scholars. I shall mention some of them in my discussion.
Kaab al-Ahbar
A man named from Yemen named Kaab Ibn Mati al-Humyari also nicknamed as Abu
Ishaq, from the Clan of Thee Ra-een (or the Clan of Thee al-Kila a) came
to Medina during the time of Umar. He was a prominent Rabbi and came to be
known as Kaab al-Ahbar. He declared his Islam and resided in Medina until
the days of Usman. In this first part ( Part I ) I shall examine some of
the claims that he made, his deceiving Caliph Umar, his participation in
the plot of Caliph's assassination and Imam Ali's ( as ) attitude towards him.
This new Muslim was not an imaginary person as the Jew Abdullah Ibn Saba,
indeed Kaab was a real person, since he resided in Medina and was looked
upon with high prestige by the second and the third Caliphs. He narrated
many stories claiming that they were from the Old testament. Many famous
companions such as
- Abu Huraira
- Abdullah Ibn Umar
- Abdullah Ibn Amr Ibn al-Aas
- Muawiyah Ibn Abu Sufyan
reported his stories. This international Rabbi had reported many strange
tales, the contents of which testify for their own lack of authenticity.
One such tale is as follows :-
A companions named Qais Ibn Kharshah al-Qaisi reported that Kaab Al
Ahbar said :
Every event that has taken place or will take place on any
foot of the earth, is written in the Tourat ( Old Testament ),
which Allah revelaed to his Prophet Moses ( as ).
Sunni Reference :
Ibn Abdul Barr - al-Istiab, v3, p1287
Printed in Cairo 1380 A.H
Such a report should arouse the attention of the readers, because it states
that which is in-conceivable. The earth contains billions of square miles,
each mile contains millions of cubic feet (for lack of proper arithmetic),
and each part of the earth may become a place of thousands of events from
the time of Prophet Moses ( as ) until the Day of Judgment. Yet, Kaab
claimed that all these events are recorded in the Old Testament.
The parts of the Old Testament which were dictated or written by Prophet
Moses ( as ), don't come to 400 pages. Recording all the events of the
World bewteen the time of Moses ( as ) till the day of Judgment, may take
millions of pages. Furthermore, the pages of the Old Testament do not
record future events. All they contains are some past events which took
place during or before the time of the biblical Prophets. Considering these
aspects, the claim that Kaab made belies itself.
Kaab al-Ahbar counts the days of the Caliph Umar
This rabbi was able to deceive many companions through his trickery. Even a
prominent companion, such as Umar Ibn al-Khattab could not escape his
tricks. Kaab's influence had grown during the days of Umar's caliphate to
such a degree that he was able to say to Umar :
Kaab : Ameer al-Mumineen, you ought to write your will because you will
die in three ( 3 ) days.
Umar : How do you know that ?
Kaab : I found it in the Book of God, the Taurat ( Old Testament ).
Umar : By God do you find Umar Ibn al-Khattab in the Old Testament ?
Kaab : By God, no. But I found your description in the Old Testament
and your time is coming to an end.
Umar : But I do not feel any pain or sickness
On the following day Kaab came to Umar and said :
Ameer al-Mumineen, one ( 1 ) day has passed and you have only
two ( 2 ) more days.
The following day Kaab came to him and said :
Ameer al-Mumineen, two ( 2 ) days have gone and you have only
one day and one night remaining.
The following morning, Umar came out to lead the prayers at the mosque. He
used to comission men in order to arrange the rows of the worshippers. When
they were in a straight line, he started the prayer. Abu Lulu entered the
mosque carrying a dagger with two ( 2 ) heads and a handle in the middle.
He hit Umar six ( 6 ) times, one of them hit the Caliph in the navel,
killing him.
Sunni reference :
Tabari - History of al-Tabari, v4, p191
Printed by Dar al-Maarif - Cairo
Looking at the Old Testament, one does not find any names or predictions of
Umar. Also no Rabbi other than Kaab, claimed that the Old Testament
predicted the existence of Umar, his murder, or defined the time of his
death. Had information of this kind been contained in the Torah, the Jews
would have been proud of it and would have used it in an attempt to prove
that the Jewish religion is the right religion.
A part of the Conspiracy
It seems clear that Umar's assination was a conspiracy, and that Kaab was a
part of the plot. The assassination of Umar would weaken the Muslims because
an outburst of violence against the Caliphate would shake the confidence in
the Islamic regime and create confusion. Announcing the event before it
took place made the companions believe in what Kaab predicted and what he
claimed to be recorded in the Old Testament, therefore making him a
reliable source for future information. Such confidence would enable him to
interfere in major events and suggest the name of the future Caliph. A
number of prominent companions believed the information that Kaab used to
fabricate pertaining to the past and the future.
Kaab did not speak only about the events that happened on the earth, but he
also gave information concerning the heavens and the Divine throne. Al
Qurtubi in his Commentary on the Quranic Chapter of Ghafir reported that
Kaab said :
When God created his throne, the throne said : ' God didn't create any
creature greater than me. ' The throne then shook itself to show it's
glory. God roped the throne with a snake which had 70 thousand wings;
each wing had 70 thousand feathers; each feather had 70 thousand
faces; each face had 70 thousand mouths, and each mouth had 70
thousand tongues. Out of these mouths words glorifying Allah with a
quantity equal to the number of drops of rain that have fallen, and
the leaves on the trees, and the number of pieces of gravel and soil
and the number of the days of the world, and the number of angels. The
snake coiled around the throne, for the throne was much smaller than
the snake. The throne was covered by only half the snake.
Imam Ali's ( as ) attitude towards Kaab
Umar and a number of prominent companions had a very positive attitude
towards Kaab. However the most knowledgeable and the most farsighted among
them, namely, Imam Ali ( as ) discredited Kaab. Kaab did not dare to come
close to Imam Ali ( as ), despite the fact that the Imam was in Medina for
the duration of Kaab's stay. It is reported that Imam Ali ( as ) said about
Kaab : Certainly he is a professional liar !
Ibn Abbas's attitude towards Kaab
Tabari notes in his chronicles that Ibn Abbas ( as ) was told :
Kaab says that on the day of the judgment the sun and the moon will
be brought forth like two ( 2 ) stupefied bulls and thrown to hell !
Upon hearing this Ibn Abbas ( as ) was enraged and retorted three ( 3 )
times :
Kaab is a liar !
Kaab is a liar !
Kaab is a liar !
This is a Jewish notion, and Kaab wants to introduce it into Islam. Allah
is free from the things they attribute to Him. He never punishes those who
obey. Have you not heard that Allah says in the Quran :
And He has made subject you the sun and the moon, both diligently
pursuing their course [ Ibrahim 33 ]
Ibn Abbas further said :
The word 'Daibain' used in this Verse denotes constant obedience to
Allah.
Then he continued :
How can He punish these two ( 2 ) heavenly bodies whom He Himself
praises for obedience. God curse the Jewish Scholar and his
learning ! What a shameless audacity to attribute Lies to Allah,
and to impute guilt to the two ( 2 ) obedient creatures !
Having said this, Ibn Abbas said this three ( 3 ) times :
To Allah we belong and unto Him shall we return !
To Allah we belong and unto Him shall we return !
To Allah we belong and unto Him shall we return !
Then Ibn Abbas went on to narrate what the Prophet ( Peace and Salutations
to his cleansed and Pure Progeny ) had actually said about the sun and the
moon :
Allah created two sources of light ! That which He named the Sun was
like the Earth, between the points of rising and setting. And that
which He ordained to be lustreless at times, He called the moon and
made it smaller than the Sun. And both of them appear to be small
because of their height in the sky and their distance from the earth.
Sunni reference :
Tabari - History of al-Tabari, v1, p62 - 63
European Edition
This concludes my first part of the discussion, Insha Allah in the future
portions I shall further pursue these topics:
- Kaab's interference in the Caliphate
- Kaab's during the reign of the Third Caliph
Kaab Interfered in the Caliphate
Kaab took advantage of Umar's good heartedness and used all his shrewdness
to make Umar keep Imam Ali ( as ) away from the Caliphate. Kaab was
motivated by his resentment towards Islam and his hatred of Imam Ali (AS).
After all it was Imam Ali ( as ) who had brought the Jewish Influence in
Hijaz to an end in the battle of Khaibar.
It is amazing that the Caliph had so much confidence in Kaab, he even
sought his advice about the future of the caliphate. Ibn Abbas reported
that Umar said to Kaab, in the very presence of Ibn Abbas, the following
Umar asked ...
I would like to name my successor because my death is near. What
do you say about Ali ? Give me your opinion and inform me of what
you find in *your books*, because you allege that we are mentioned
in *them* ?
Kaab answered ...
As to the wisdom of your opinion, it would be *unwise* to appoint
Ali as a successor because he is *very religious*. He notices every
deviation and does not tolerate crookedness. He follows only his
opinion in Islamic rules and this is not a good policy. As far as
*our* scriptures, we find that neither he nor his children will
come to power. And if he does, there will be confusion.
Umar asked ...
Why will he not to come to power ?
Kaab answered ...
Because he has shed blood and Allah has deprived him of authority.
When David wanted to erect Walls of the temple in Jerusalem, Allah
said to him : ' You shall not build the Temple because you have
shed
blood. Only Solomon shall erect it. '
Umar asked ...
Did not Ali shed blood rightly and for the truth ?
Kaab answered ...
Ameer al-Mumineen, David also shed blood for the truth
Umar asked ...
Who will come to power according to *your scripture* ?
Kaab answered ...
We find that after the Prophet ( Peace be upon him and his Cleansed
and Pure Progeny ) and his two ( 2 ) companions (Abu Bakr and Umar)
power will be transfered to his enemies ( the Omayyads ) whom he
fought for religion.
When Umar heard this, he *sadly* said : ' We belong to God and to Him we
shall return '. Then he said to Ibn Abbas : ' Ibn Abbas, did you hear what
Kaab said ? By God, I heard the Messenger of God say something very
similar. I heard him ( Peace be upon him and his Cleansed Progeny ) say :
The Children of Omayyad shall ascend to my pulpit. I have seen them
in my dreams jumping on my puplit like monkeys.
Then the Prophet said that the following verse was revealed about the
Omayyads :
And We made that dream, which We have shown you, only as a test
to the people and the cursed tree in the Quran ...
Sunni reference :
- Ibn Abi al-Hadid in his Sharh, v3, p81
Printed by Mohammad Ali Subaih in Egypt
- Imam Fakhr ad Din al-Razi in his commentaries of the Holy Quran
Chapter 17, v5, pp 413 - 414
Second Printing by al-Matbaah al-Sarafeyah 1304 H
This dialogue should alert us to the deceptive and successful attempt on the
part of Kaab to influence future events by Satanic suggestions. It contains
a great deal of decepetion which produced many harmful results to Islam and
the Muslims. It is very easy to read the following into this dialogue : -
1. Kaab was very indictive towards Imam Ali ( as ) because he was
the one who had smashed the Jewish strong hold in the Arabic
Peninsula. Kaab thought, and rightly so, he would remove all the
Jewish influence from the Arab Society. Therefore, Kaab was very
anxious to have the leadership in the hands of the Omayyad who were
un-concerned with the future of Islam. They only concerned
Ahemselves with the materialistic aspect of the World. In addition
they were as hostile to Imam Ali ( as ) as Kaab. The Omayyads and
Kaab considered Ali their common enemy. He had destroyed their
leaders in the defense of Islam.
2. Kaab comments that Imam Ali is highly religious and he does not
close his eyes on any crokedness; nor does he tolerate any
deviation from the Islamic path, when further examined reflects
that either Kaab forgot or he deliberately deleted from his story
that the Messenger ( Peace be Upon him and his followers ) was the
most religious and the most successful head of the state in the
history of the World.
3. Kaab also found in * his * scriptures that neither Imam Ali (as)
nor his children would come to power because he has shed blood. In
addition, Kaab said that it is written that David did not build the
Temple of Jerusalem becuase he shed blood and that his son, Solomon
was destined to build it so. Kaab did not mention and he made the
Caliph forget that David, in spite of his shedding blood and being
prevented from constructing the Temple came to power and became the
Ruling King !
The Holy Quran declares that Allah said to David :
Oh David, We certainly have made you Caliph on earth. You should
judge between people rightfully ... [ Chapter 28 Verse 26 ]
Kaab also forgot that the great Prophet ( saw ) shed the blood of
enemies for truth. Infact he led several battles and this did not
prevent him from ruling and administering the affairs of the
Muslims, nor did it prevent him from building an Islamic State !
4. Furthermore, Kaab by saying that shedding blood prevents coming
to power, makes those who endeavor in the name of God less
valuable than those who do not endeavor. This contradicts the Holy
Quran which declares : -
Those believers who sit still, other than those who have
a disabling hurt, are not equal to those who endeavour in
the way of Allah with their wealth and * lives *. Allah has
conferred upon those who endeavor for religion with their
lives and wealth a rank above those who sit ( at home ).
And to each, Allah has promised good, but He has bestowed
on those who strive a great reward above the sedentary;
degrees of rank from Him, and forgiveness and Mercy. Allah
is ever forgiving, merciful. [ Chapter 4 Verse 95 ]
It would be illogical to think that Allah commands people to
endeavour in His way, then punishes the endeavours by preventing
them from coming to power.
5. It is indeed very curious that Kaab claimed that the Jewish
scriptures mention that Islamic Leadership would pass from the
Prophet ( saw ) and his 2 ( two ) companions to his enemies. There
is no mention of anything to this in the Old Testament in spite of
the fact that Kaab had said to Qais Ibn Kharsha :
There is no place on earth that is not mentioned in the Old
Testament, along with the events which will happen at that
place until the Day of Judgment.
Kaab actually did not find in his Jewish scriptures any of the
events that he had fabricated. He only stole what he overheard from
the Companions of the Prophet ( saw ). Companions including Umar,
reported that the Messenger ( saw ) of Allah said :
Banu Omayyad shall climb on my pulpit and I have seen them in a
dream jumping on the pulpit like monkeys.
Sunni reference :
- Jalal ud Din Suyuti, Tarikhul Khulafa
Translated by Major H. S. Barret, p12
Published by J. W. Thomas, Baptist Mission Press, Calcutta
- Imam Fakhr ad Din al-Razi in his Commentaries of the Holy
Quran, Chapter 17, v5, pp 413 - 414
Second Printing by al-Matbaah al-Sarafeyah 1304 H
It is amazing that the Calpih heard these words from the Messenger of God
and still did not suspect Kaab had stolen them from the Jewish scriptures.
Furthermore, Kaab said that he found in Jewish books that power will be
transfered after the Prophet ( saw ) and his 2 ( two ) companions to the
Prophet's ( saw ) enemies. This, how ever did not occur. The caliphate
passed to Usman after Umar, and Usman was not an enemy of the Prophet ( saw
). He was an important companion. Also to our surprise the claim made by
Kaab was shattered into pieces when Imam Ali ( as ) received the Caliphate.
It is more amazing that the Caliph heard all these false statements which
Kaab had attributed to the Old Testament and did not even command Kaab to
show him the Jewish book from which he received the information.
The second Caliph with all his prominence, righteousness and intelligence
took the word of Kaab as if it came from heaven and was inevitable. He
forgot the matter of his successor was in his hands. It was entirely upto
him to choose Imam Ali ( as ) or any other eprson. It was expected that the
second caliph would please the Prophet ( saw ) by preventing the Omayyads
from coming to power after seeeing the Prophet ( saw ) disturbed over his
dream in which the Omayyads were jumping on his pulpit like monkeys. One
word from Umar could have had changed the course of History.
The second caliph could have appointed Imam Ali ( as ) as his successor and
prevented the Omayyads from coming to power. Unfortunately, he kept the
Imam away from the Caliphate by forming a six member committee, most of them
who were very un-friendly to Imam Ali ( as ) and friendly to Usman, the
righteous Omayyad who was extremely attached to his clan. Contrary to what
was expected, however, the second caliph did that which Kaab liked and the
Prophet ( saw ) disliked.
Sunni reference :
- Ibn al-Atheer, al-Kamil, v3, p35
Published by Dar al-Kitab al-Lubnanai 1973 A.D
Thus a Jew, newly converted to Islam, claiming that he had knowledge of
what was in the past and what will be in the future, was able to change the
course of Islamic History through his influence on a prominent Caliph,
Umar. What a historic catastrophe !
Kaab during the reign of Uthman
The influence of Kaab continued to grow after the death of Umar. During the
reign of the Third Caliph, Kaab was able to give verdicts in Islamic
affairs. The Calpih * often * agreed with him, and no one among the
attendants of the Caliph's meetings would oppose him, except for people
like Abu Dhar who became so furious one time upon hearing Kaab's verdicts
in Islam that he hit him with his rod saying
Son of a Jewsih lady, are you trying to teach us our religion ?
To secure for himself a bigger influence and a better future after the
death of the Uthman, Kaab tried to please Muawiyah by predicting his future
arrival at the helm of the Islamic Rule. Caliph Uthman was returning from
his pilgrimage accompanied by Muawiyah and the caravan driver sang a song
in which he predicted that Ali would be successor of Uthman. Kaab belied
the singer saying :
By God, you * lie *. The ruler after Uthman will be the rider
of the blond mule.
Here Kaab was refering to Muawiyah, and he falsely attributed this
information to the Old Testament ! Muawiyah had also * ordered * Kaab to
narrate to the people of Damascus anything that puts Damascus and its
people above other provinces.
Sunni references :
- Ibn al-Atheer - Kamil, v3, p76
Known as Ali Ibn al-Sahibani - Second Print ( Mule reference )
- al-Tabari - History, v4, p343
Printed by Dar al-Maarif - Cairo ( Mule reference )
- Ibn Hajar Asqalani ( Sunni Hadith Scientist )
al-Isabah , v5, p323 ( Muawiyah ordering reference )
On Other Incidents
Ahmed reported that Jabir Ibn Abdullah reported that Umar came to the
Prophet ( Peace be Upon him and his Cleansed and Pure progeny ) with a book
which he obtained from some followers of the scripture. He read it in front
of the Prophet ( Peace be Upon him and his Cleansed and Pure progeny ).
The Prophet ( saw ) became furious and said :
Son of al-Khattab, by the One in Whose hand is my soul, if Moses
were alive, he would have to follow me.
Al Bukhari reports that Ibn Abbas said :
How do you ask the people of the scriptures about anything while
your book, which was revealed by Allah to His Messenger (Muhammad)
is the newest Book ? You read it pure without any interpolation
by any non Quranic words. The Quran has informed you that people of
the scripture tampered with and changed their book.
On the contrary other Companions, like Abu Huraira and Abdullah Ibn Amr
Al-Aas reported that the Messenger of God said :
Take from the Israelites, and you will * not * be committing a
sin.
Also al-Bukhari mentioned:
Sahih a-Bukhari Hadith: 4.667
Narrated 'Abdullah bin 'Amr al-Aas:
The Prophet said, "Convey to the people even if it were a single
sentence, and tell others the stories of Bani Israel, for it is not
sinful to do so.
It is worthy to note that Abu Huraira and Abdullah were both * students *
of Kaab. It is also reported that Abdullah Ibn Amr al-Aas acquired two (2)
camels loaded with books of people of the * scriptures * and used to give
information to Muslims from these * books *.
Ibn Hajar al-Asqalani, who is the foremost * authority * on the Hadiths in
Sahih al-Bukhari, said :
Because of this ( as mentioned above ) many prominent scholars
among the students of the companions of the Prophet ( saw )
* avoided * taking information from Abdullah Ibn Amr al-Aas.
Sunni reference :
- Fath al-Bari, Ibn Hajar al-Asqalani, v1, p167
Ref: Imam Reza Network
The Cognition of Companionship and Companions
1. THE LEXICAL MEANING OF SAHABA
A. IN LEXICONS
(As'hab, Sahaba, Sahibe, Yas'habu, Suhbeh, Sahabe.) According to the Arabic-Arabic dictionaries, these idioms mean to associate, to accompany, to sit with, to submit to, to accede to. (Sahib) means the associate, the submissive, the sitter with, the companion, the custodian or the keeper of a matter. This word (Sahib) is called on those who refer to a definite sect. It is said: the As'hab -followers- of Imam Ja'far, the As'hab of Abu Haneefeh,.. etc.
B. IN THE HOLY QURAN
Allah, the Elevated, revealed the Quran in Arabic. One of the characteristics of Quran is being the only convictional reference of Arabic. It is the words of Allah, the knowing, dogmatically, of the most accurate hiddens and the deepest secrets of this language. By reading the Holy Quran, we discover that the words derived from the idiom involved are included in the following forms: (Tussahibeni, Sahibhuma, Sahibuhu, Sahibetihi, As'hab and As'habehum.) These forms were repeated ninety seven times in the Holy Quran.
The raised point is that there in no existence for the forms (Sahaba and Suhbe) in the Holy Quran.
C. INDUCE THE QURANIC VERSES FOR PROVIDING FOR THE LEXICAL MEANING
By conjuring these words up, we find out that they are forming a perfect coverage of the entire lexical meaning previously referred to. This idiom may take a single face or aspect, or various faces and aspects. It may bear an ideal face representing the total rims of good and, in the same time, it may bear a face so ugly that it represents the gross rims of evil.
D. LEXICAL ASPECTS OF THE IDIOM
Suhbe may hint at relationship between two believers. It may hint at relationship between a man and his parents who are opposing his belief. It may hint at relationship between two companions in a journey. It may hint at relationship between a master and his slave. It may hint at relationship between a believer and a disbeliever. It may hint at comprehensive relationship between an individual disbeliever and a group of disbelievers. It may hint at relationship between a prophet and his disbelieving people who are aiming for pulling their prophet to the shed of evil. It may be compulsory. It may be a pursuing companionship that leads to an ill deed on which a general conduct is based. It may be a matter of submitting to a divine doctrine and an absolute loyalty to the political leadership of that doctrine. An example on this sort of companionship is the Prophet's family's submission and loyalty to the divine doctrine and the Prophet's political leadership, along with their notable sacrifices. Another example is the Prophet's virtuous choicest companions' submission and loyalty to the Prophet (peace be upon him and his family).
Pivot of companionship is comprehensive, based upon a doctrine, a leadership, goals and supreme idealities to the achievement of which the leader and his companions are working for submitting the whole society to the domination of that doctrine.
2. TERMINOLOGICAL MEANING OF SAHABA
The following are the words of Ibn Hajar Al-Asqalani, the Shafi'ite:
“A Sahabi includes all those who met the Prophet (peace be upon him and his family) and believed in him till death.
A. AN EXPLANATION OF IBN HAJAR'S DEFINITION
The following categories are registered under the title of Sahaba:
1. Those who met the Prophet for a considerable or a brief period.
2. Those who reported the Prophet's traditions and those who did not.
3. Those who participated in battles led by the Prophet and those who did not.
4. Those who saw the Prophet, even without a meeting.
5. Those who could not see the Prophet for an accidental obstacle; such as blindness.
The following are excluded from the list of Sahaba, for the bound of believing:
Those who met the Prophet while they were believing in other prophets; such as the faithful Scriptuaries before Mohammed's divine envoy.
Scriptuaries who met the Prophet and believed that that would be the anticipated prophet are probably included with the Sahaba. An example is Bahira, the priest and his likes.
Every mandate human being and jinn are included in bound of believing in the Prophet.
Ibnul-Atheer's objection on Abu Musa's excluding some of the jinn mentioned in the list of the Sahaba is not unacceptable.
Ibn Hazm says: “They lied to the Islamic nations those who claim of unanimity. God, the Elevated, informed us that a group of jinn had believed and listened to the Quran recited by the Prophet (peace be upon him and his family). Hence, they are Sahaba.”
Reckoning the angels with the Prophet's companions is a subject of discrepancy. As Fakhruddin Ar-Razi, in his Asrarur-Tenzil, reported the unanimous claim that the Prophet (peace be upon him and his family) had not been sent to the angels, a many scholars disagreed to him. Providing a number of arguments, Sheik Teqiyyuddin As-Sebki alleged that the Prophet (peace be upon him and his family) had been sent to the angels, too.
By bound of (believing till death), the apostates who denounced their disbelieving in the Prophet's divine message after they had met him, are excluded from the list of Sahaba. An example is Ubeidullah Bin Jahsh. With his wife, Ummu Habiba, he declared his being Muslim and immigrated to Abyssinia. Unfortunately, he embraced Christianity there till his death. Abdullah Bin Khatl who was killed while he was hanging to curtains of Ka'ba is another example.
Muslims who defected their apostasy are reckoned with the Sahaba according to bound of (believing till death), even if they had never seen or met the Prophet. Regarding the earlier part of this category, there is unanimity on the ruling that apostates who return to Islam before their death are Sahaba, while some scholars had preservations against this class. Relying upon the hadithists' agreement on reckoning Ibn Qeis, who returned to Islam in Abu Bakr's reign after he had apostatized, with the Sahaba and recording his reports in the most remarkable books of hadith, the earlier preservations are not satisfactory.
B. IBN HAJAR'S ESTIMATION OF THIS DEFINITION
Ibn Hajar's definition is extracted from the most authentic opinions adopted by supreme scholars, such as Al-Bukhari and his tutor, Ahmed Bin Hanbal and their followers. There are, however, many disorderly opinions appertained to identifying the Prophet's companions. Among these is the opinion that institutes four conditional qualifications of Sahaba. A Sahabi is only that who enjoyed a considerable period of companionship with the Prophet, and his reports, regarding the Prophet's traditions, were taken into account, and participated in the Prophet's battles or was martyred with him (peace be upon him and his family.) Others instituted maturity and sitting with the Prophet as provisories of regarding companionship. A group named every single individual who had seen the Prophet (peace be upon him and his family) as a Sahabi. Pursuant to the rule that capability of seeing cannot be imputed to the undiscerning, the previous opinion includes discerning individuals only. At any rate, those undiscerning individuals are Sahaba since they were seen by the Prophet (peace be upon him and his family.) Regarding those whose dead bodies had been seen by the Prophet (peace be upon him and his family), like Abu Thuweib Al-Hutheli, the poet, there is a discrepancy about reckoning them with the Sahaba. It is more acceptable to exclude them.
C. MEANS OF RECOGNIZING THE SAHABA
Means of proving a Sahabi is a successive narration that is well publicized and well-known. In addition, there must be a report of a Sahabi respecting reckoning that individual with the Sahaba. A single Sahaba's follower's report depending upon a Sahabi's nomination is acceptably taken into consideration of being a Sahabi. Lastly, a decent man's declaration of being a Sahabi is considered.
Al-Amudi and others put decency as a provisory condition of admitting a Sahabi. Since the entire Sahaba are decent it is imperative to admit an individual's claim of being a Sahabi. Thus, a claim of being a Sahabi is measured in the very balance of claiming of decency. This is, however, unacceptable.
Coinciding in time of the Prophet (peace be upon him and his family) is an essential base of deciding a Sahabi. That time is limited by one hundred and ten years after the Prophet's immigration to Yathrib. On that account, the imams disavowed claims after that period. A group of people were discredited in their claims of being Sahaba since their appearances proved forgery of their claims. Al-Amudi, however, decided inadmissibility of regarding such individuals as Sahaba.
D. THE ENTIRE PEOPLE ARE SAHABA
Unanimously, Mohammed's advocacy resulted in establishing the state led by him for about a decade. During this period, he (peace be upon him and his family) planted regulations of the Islamic political system and clarified thoroughly the belief of Islam by applying the total hypotheses that led to propounding the general spirit of Islam.
Constitutionally, any government consists of people, a province on which those people settle and a power policing those people. Pursuant to Ibn Hajar Al-Asqalani's definition of the Sahaba, the following two points are bases on which a Sahabi is considered:
1. Meeting the Prophet (peace be upon him and his family) by associating, talking or viewing him. He whomever saw or was seen by the Prophet, including unweaned babies, is regarded as a Sahabi.
2. Believing in prophesy of Mohammed (peace be upon him and his family.)
Considering Ibn Hajar's opinion, it is obligatory to scrutinize everyone's creed. This matter, still, is out of humans' capacity. Al-Asqalani should have discriminated between real and ostensive believing. Abdullah Bin Ubey, for instance, is one of the Sahaba agreeingly. Yet, he is chief of the hypocrites. The Prophet (peace be upon him and his family) addressed at those who suggested that Abdullah would be crucially killed: “I swear we are to respect his accompanying us as long as he is among us.” Abdullah Bin Abi Sarh, as another example, was the Prophet's registrar, but he forged lies against the Prophet who, as a penalization, legalized killing him whenever found even hanging to curtains of Ka'ba. At conquest of Mecca, Othman interceded to gain cancellation of that decision. Hence, that man embraced Islam for saving his soul. Such an individual is undiscussibly a Sahabi. The same is said about Al-Hakam Bin Al-Aas who had been banished by the Prophet (peace be upon him and his family.) After the Prophet's decease, the man asked Abu Bakr and Omar respectively to annul the Prophet's decision. They rejected his demand. Othman, when became the caliph, allowed him to be in Al-Madina with full honor and dignity. As a compensation, he gifted him one hundred thousand dirham, as he was a Sahabi.
Briefly, it is not a condition to regard the real believing in the Prophet's mission in consideration of the Prophet's companionship. It is acceptably sufficient to dissemble to be believing in him or keep such a pretence all the lifetime since the Prophet does not care for the hidden on any. Hiddens, however, is God's concern!
Totally, everybody had the opportunity to meet the Prophet through the solicitation, government, battles, declaration of fealty, ritual pilgrimage and Visitations, especially the Welfare Pilgrimage, and the complete domination of the Arab Peninsula. All of citizens of Mecca and At-Ta'if declared their being Muslims and witnessed the Farewell Pilgrimage with the Prophet (peace be upon him and his family). that was in 10 A.H. The same could be said about tribes of Aws and Khazraj. Hence, when the Prophet was dead, no single individual was showing disbelieving in his mission. Babies, as their fathers used to take them to the Prophet for seeking blessing, became Sahaba according to the fact that the Prophet (peace be upon him and his family) had seen them. Reports appertained to this matter are many. (Babies were taken to the Prophet for seeking blessings.) (Whenever a baby was born, it would be taken to the Prophet.)
The authentic reports regarding the Prophet’s being wont to walk in streets, during his leading the government he had established, without being accompanied by any guardian or the like, and wont to practice his activities himself, lead to the inevitable fact that every citizen in his state had full option to see, communicate and attend at any meeting he held. This means that the entire citizens could meet, see, hear and sit with their president.
The other Islamic sects agree with Sunnis on the lexical and terminological meanings of Sahaba. They differ with them on significance of qualifications of decency. While Sunnis generalize and unexceptionally decide the entire Sahaba as decent, the other sects figure certain justifiable prerequisites and topical qualifications for decency. Decency is imputed to those individuals who enjoy such prerequisites and qualifications only. Depending on evidences elicited from Book of God and the Prophet's traditions, they rule of those who do not enjoy such prerequisites and qualifications as indecent.
SUNNIS' CONCEPTION OF THE SAHABA'S ULTIMATE DECENCY
There is an assent among the Sunni Scholars upon the decency of all of the Prophet's companions. Except for some heretic individuals, as Ibn Hajar Al-Asqalani expresses, none has any dispute about this view. It is essential to believe in their honesty, since it has been proved that all of them shall be in the Paradise and none, among them, shall be sent into the hell-fire. The very conception of Sahaba we have referred to during inspecting Ibn Hajar Al-Asqalani's definition of this term, is meant in the previous statement.
THE SUNNI SCHOLARS’ ARGUMENT REGARDING THIS CONCEPTION
Al-Khateeb mentions that the Sahaba's ultimate decency is evidently proved through Allah's ruling, informing and opting for their decency and integrity. The following Verses are among such credentials:
(You are the best of the nations raised up for (the benefit of) men;..)*
(And thus we have made you a medium -just- nation.)
(Certainly Allah was well pleased with the believers when they swore allegiance to you under the tree, and He knew what was is their hearts..)
(And as for the foremost, the first of the Muhajirs and Ansar, and those who followed them in goodness, Allah is well pleased with them and they are well pleased with Him..)
(O Prophet! Allah is sufficient for you and for such of the believers as follow you.)
(It is for the poor who fled, those who were taken out from their homes and their possessions, seeking grace of Allah and His pleasure, and assisting Allah and His Apostle: these it is that are the truthful.. Surely Thou art Kind, Merciful)
Besides, there is a great number of Verses and hadiths pertaining to this topic.
TENOR OF SUNNIS' CONCEPTION OF THE SAHABA'S ULTIMATE DECENCY
The literal meaning of the Sahaba's ultimate decency is that it is impermissible to impute fabrication, forgery or any flaw to any of those who lived or was born during the Prophet's lifetime, even if such an individual perpetrated a massacre or committed numerous evil deeds. Accordingly, the first class of the Umayids, including Abu Sufian and his progeny, and the entire sons of Marwan, including those who were banished by the Prophet, and Al-Mugheera Bin Shu'beh and Abdullah, his son who, though was only ten year old at the Prophet's decease, had written a number of the Prophet's hadiths in a volume called ‘As-Sadiqa’ -the most truthful-, are included under name of Sahaba.
Thusly, all those and others are decided as decent, and their reports in respect to the Prophet are reckoned with the most authentic hadiths even though such reports ascribe perfidiousness to Ali and the Prophet's progeny, and refer acclamation and saintliness to Abdurrahman Bin Muljim.
According to the conception involved, it is imperative to embrace such reports and, thus, it is unauthorized to repudiate since reporters were among the decent who should never prevaricate tenaciously. Depending on the claim that the Prophet (peace be upon him and his family) had said: “The like of my companions -Sahaba- is the stars; whomever is followed, guidance -to the right path- is the result.”, the groups who pursued and kept in line with Muawiya for about three decades, including those who poisoned Al-Hassan Bin Ali to death and murdered Al-Hussein and his companions, and perpetrated abundant crimes in Kufa and other cities, all those are rightful and followers of the true guidance. The saying concerned, however, is ruled as doubtful by the most well-versed hadithists. Furthermore, Ibn Teimiyeh ruled of falsification of this saying imputed to the Prophet. Hence, it is unconvincing as a proof.
PUNITION OF DISSENTS OF THE SAHABA'S ULTIMATE DECENCY CONCEPTION
Disbelievers in the Sahaba's ultimate decency conception, in least of all, are, according to the Sunni scholars, described in the following judgments:
(He should certainly be one of the miscreants, that whoever maligned any of the Prophet's companions. They are surely miscreants those who malign any of the Prophet's companions at all. Abuse is the least form of treating them.)
(It is illegal to share those who malign or vilify at the Prophet's companions in a food or a drink, or to perform the ritual funeral prayer for them.)
THE MYSTERY BEYOND SUCH AN EXTREME HARSHNESS
According to judgment of the Sunni scholars, the Prophet is a true, and the Holy Quran is a true, and whatever in it is a true, and all these facts were communicated to us by the Prophet's companions. Those who vilify at any of them, are aiming at expelling our witnesses in order to repeal the Holy Quran and the Prophet's traditions. Consequently, casting aspersions on such individuals should be an essential procedure. Besides, they should be treated as miscreants.
RECALL
The Sunni Scholars mean by the term ‘Sahaba’, all those who fall under Ibn Hajar’s definition, commencing with Khadijah, Ali, Zaid Bin Haritha and Abu Baker, to the last child who saw or was seen by the Prophet. At any rate, it is favorable to take another look on Ibn Hajar's definition of Sahaba.
AN ATTEMPT FOR MITIGATING SUCH A HYPERBOLE
In his Sharhul-Burhan, Al-Maziri says:
“Not all those whom were seen, visited or met by the Prophet (peace be upon him and his family), even for an interest or the like, are falling under our conception of the ultimate decency of Sahaba. We, in fact, dedicate the term only to those who accompanied the Prophet, (and honored him and helped him, and followed the light which has been sent down with him, these it is that are the successful).”
DENYING AND ERADICATING THIS ATTEMPT
As a matter of fact, the above expression refers to the general idea; lest, only those who had spent or fought for sake of God are named Sahaba. Confirmed by none, Al-Maziri's opinion was denied by a group of respectful scholars.
The following is Salah Al-Illani's replication:
“This opinion is extremely unfamiliar. Accordingly, a great number of well-known Sahaba, like Wa'il Bin Hajar, Malik Bin Al-Huweirith, Othman Bin Al-Aas and many others who visited the Prophet as formal delegations without residing for a considerable period, will be excluded from list of the Prophet's companions. Besides, those who related only a single hadith -the Prophet's tradition- and Bedouins whose period of residence -at the Prophet's- is not defined, are also excluded. Precisely, opinion of generalization -regarding all those seen, visited or met by the Prophet as the Sahaba- is the most considerable and acceptable since most of the scholars have adopted for.
EFFECTS OF THIS OPINION OF GENERALIZATION
First of such effects is senseless equality. According to Sunnis' conception, the Sahaba, entirely, are enjoying an equal decency. Hence, all of them are decent in the very same degree. The fighter -for the sake of God- is not different from the withdrawer. The perfectly satisfied Muslim is not different from those embraced Islam due to fear of death. The foremost is not different from the dilatory. The distributor out of his fortune for sake of God is not different from the miser. The obedient is not different from the mutineer. The well-minded is not different from the discerning child. Correspondingly, Ali (peace be upon him) who had fought for Islam and missed no single battle, is not different from Abu Sufian who had led battles against Islam, and is not different from Muawiya Bin Abi Sufian. Hamzeh, in the same way, the master of martyrs, is not different from Wahshi, his killer. Othman Bin Affan, who had been already foretold of being in the Paradise, is not different from Al-Hakam Bin Al-Aas, his uncle, the father of the Umayid caliphs, who was banished by the Prophet (peace be upon him and his family) and his two companions. This man, as well as his son, was cursed by the Prophet (peace be upon him and his family). In the same way, Abdullah Bin Abi Sarah, who forged lies against Allah and apostatized and, thus, was sentenced to death penalty in absentia even if he hangs to curtains of Ka'ba, is not different from Abu Bakr. Abdullah Bin Ubey, chief of the hypocrites, is not different from Ammar Bin Yasir. These examples are quite true according to the Sahaba’s ultimate decency conception. They all are decent. They all shall be in the Paradise. None of them shall be in the hell-fire at all!!
WONDERMENT AND END RESULT
How is it reasonable to regard the knowledgeable as same as the ignorant, the fighter as same as the retiree and the perfectly satisfied Muslim as same as the embracer of Islam for saving his soul? Is it rational to regard the killer as same as his victim? Is it rational to regard the foremost as same as the dilatory, the distributor as same as the miser, the obedient as same as the disobedient, the true faithful as same as the ostentatious, and the honest as same as the hypocrite? Is it reasonable to regard Muawiya as same as Ali?
Neither doctrine, sense nor does logic accede to such an equality. It is, as a matter of fact, an excessive unfairness and disastrous fusion that intellect denies and sound human nature does reject.
CRITICISM OF THE CONCEPTION
UNANIMITY AND DISCREPANCY
Considering lexical and terminological meanings of the term Sahaba, the entire Islamic sects have no choice other than accepting, unanimously, the fact that the term does refer to individuals who embraced Islam, whether satisfactorily or ostentatiously, and those who heard, accompanied or saw the Prophet (peace be upon him and his family). Discrepancy, in fact, is in the opinion of generalization. While Sunnis rule of the ultimate decency of the entire Sahaba, the other sects do neither acknowledge such an opinion nor do they agree upon such a generalization.
AN ENDEAVOR FOR RECONCILING
Generally, Sahaba are the entire people of the Prophet's state, or the Islamic nation that lived under dominion of the Prophet (peace be upon him and his family). This denotation is adopted by Sunnis. Hence, those Sahaba are the very individuals at whom Verses of the holy Quran were addressed and laws were applied. He whoever declares his being Muslim and speaks out the two creeds of Islam, is reckoned with Muslims and citizens of the Prophet's state. This is by reason that it is only God Who does realize hidden intendments, and it is none but Him who shall reward for embracing Islam. On bases of this belief, the Prophet (peace be upon him and his family) was used to regarding only appearances, apart from real intendments and purposes. He left hidden aims to God. Behaviors, however, are postponed to the future, God's mercy and effects of the Islamic society, as well as situations to battles of Islam against the unbelieving groups, under commandment of the Prophet himself or the mandate leader. Evading naming any hypocrite declaratorily, the Prophet (peace be upon him and his family) wont to supplicate God to cover up His creatures' flaws and lead them to prosperity and the right path. Tens of Quranic Verses, however, are harshly reproaching hypocrites spreading all over Al-Madina, the capital, and ýýýýýýýýýthe surrounding villages. Such Verses have evidently uncovered concealments and disclosed their hidden malice and treated with actual events of Al- Madina.
Furthermore, there was a number of individuals, regarded as Sahaba, whose private states were identified by the Quran and, thus, they were sentenced to doctrinal provisions.
Substantial attributes for good and evil deeds were subjected by the Islamic Doctrine. Belonging to any of these two groups is depending upon individual qualifications and practices. Actualization of such attributes is their bearer's concern. All over the Prophet's life, conflict against atheism was ceaseless. As a nature, individuals always reflect their beliefs through their behaviors sooner or later.
After the Prophet's decease, each Muslim realized perfectly his situation in fields of devotion or hypocrisy. Despite the fact that the Islamic society, specially in Al-Madina, was a society of Sahaba in its terminological and lexical meaning, people did realize each other's standing. Who, however, should have secured feeling against God's penalty? What is, moreover, the meaning of (Situations are as to their latest)?
We should have no choice other than classifying the honorable Sahaba into two groups:
1. The virtuous Sahaba:
They are the righteous on whose shoulders the Islamic state was built and established. It is they who suffered mockery and harm of the unbelieving majority until God's right was manifest. They adhered themselves to God's concerns and acceded to the Prophet and those he ordered of acceding to. They kept on holding on God's line till their last moments. They are unanimously decent. This ruling is indisputably adopted by the whole sects of Islam.
2. The rest of Sahaba:
They are uneven. It is only Allah Who distinguishes them. Among them there is the boys and the hypocrites. God has ruled of siting the evil hypocrites in the lower class of the hell-fire, although they were showing being Muslims and classified as the Prophet's companions (Sahaba) according to subjective standards established by Sunnis.
THE BENEFIT OF SUCH A CLASSIFICATION
In fact, recognizing the virtuous Sahaba is a matter of a highly considerable importance. Dedicately, they are those who swear exceptional allegiance to the imam. besides, they are a notable pillar of the Islamic Consultance. In addition, they are the actual accomplishers of the Islamic orders. They are the imam's descriptive government whose mission is establishing bases for accepting God's instructions and applying the Islamic Shari'a and declaring public loyalty to the imam. It is essential for the public to follow them in satisfaction and displeasure. By achieving so, survival of the masses, as well as such Sahaba, is gained, while doom shall certainly be the fate if this is not attainable.
Advantage of such a classification in such a late stage is attaining a substantial review of the past for sake of inspecting mystery beyond the Muslims' present discrepancy, dissipation of attitudes and collapse of their government. This is taken as a commencing step towards enlightening their morrow and ensuring their stepping, keeping them in circle of the legal course as the only one leading to their reunification and reestablishing of a government on bases of Islamic Shari'a, the only way for achieving eternality and evading another collapse.
It is apt to add that discrimination is necessary for recognizing the most virtuous and the most meritorious for occupying public offices.
Regarding the holy Verse, (Surely Allah commands you to make over trusts to their owners), At-Tabari points to the following idea as exegesis. He mentions that making over trusts to their owners aims at referring authorities to the most meritorious. How, then, is it possible to deliver such responsibilities to the fittest without recognizing the best and the most meritorious? It is most certainly that none preceded the Sahaba to acquainting this idea, and it is none but them whom are concerned!
DISCRIMINATION IS A DIVINE NORM
Discrimination is a divine custom and one of the general constitutions of life. It is looked upon as an incentive to advancing in this life that is naturally formed, due to variance in creation, abilities, powers and understanding. It is also imposed by achievement of political and functional justice in field of finding the fittest. The legal discrimination issued by Islam is the only course for achieving such a justice, considering that discrimination as a Divine reward and encouragement.
EVIDENCE OF LEGAL DISCRIMINATION
By both the Shari'a and the general spirit of Islam, means of legal discrimination is affirmed. God says: (Allah has made the strivers with their property and their persons to excel the holders back a high degree, and to each class.) (We have made some of these apostles to excel the others.)
The legal discrimination is also determined by God even over families and tribes. In this manner God addresses at the Israelis: (In fact that I made you excel the nations.) (And certainly we have made some of the prophets to excel others, and to Dawood -David- We gave a Scripture.) (And Ismail and Al-Yasha and Yunus and Lut, and every one We made to excel in the worlds.) (See how we have made some of them to excel others, and certainly the Hereafter is much superior in respect of excellence.) (Not alike among you are those who spent before the victory and fought and those who did not: They are more exalted in rank than those who spent and fought afterwards; and Allah has promised good to all.).
Legal discrimination is necessary for identifying the fittest and the most meritorious for occupying general centers of the government. This is becoming to the Prophet's saying: (It is a treachery to God and His Apostle to assign a man as a leader of a group among whom there is a fitter.)
CLASSES OF SAHABA
Logically, legally and actually Sahaba as a group are not of the same level. Even among the faithful, there is a variance in degree of faithfulness. There are different levels among the powerful Sahaba, and there are variant levels among the feeble ones. Even hypocrites are enjoying different levels of hypocrisy.
As an instance, we may cite the Prophet's following saying to those who suggested to sentence Abdullah Bin Ubey to death penalty: (We will treat him politely so long he is among us.)
According to this text, Abdullah Bin Ubey, chief of the hypocrites, is reckoned with Sahaba. He is Sahabi on the grounds unanimously established by Sunnis. We would have accepted the life stillness and the rational deadlock if we had concurred with such a conception. Although they agreed or declared their agreement upon the Sahaba's ultimate decency conception, Sunnis had to confess, even partly, of inactiveness and illogicality of the conception that is, according to their declaration also, contradicting the Shariite intendment.
One of the clearest evidence on such a confession is their classifying the honorable Sahaba into several classes. Belonging to any of these classes covers the lawful and political role in accordance with the Shari'a. Question of classification is not a discretionary effort. Qualifications of such classes are cited by the Quran and the Prophet's traditions. Exploiting this point, Ibn Sa'd identified five classes of the Sahaba, while Al-Hakim, in his Al-Mustedrak, classified them into twelve classes.
CLASSIFICATION OF THE SAHABA AS POSITED BY AL - HAKAM IN HIS AL-MUSTEDRAK:
The First class: Individuals who embraced Islam before Hijra -The Prophet's immigration to Yathrib-. The four caliphs are cited as examples.
The second class: The Prophet's companions of Darun-Nidwa.
The third class: The immigrators to Abyssinia.
The fourth class: The Prophet's companions of the first Aqaba.
The fifth class: The Prophet's companions of the second Aqaba.
The sixth class: The first group of immigrators who arrived in Al-Madina after the Prophet.
The seventh class: The warriors of -the battle of- Badr.
The eighth class: Individuals who immigrated in the period between battle of Badr and the treaty of Hudeibiyeh.
The ninth class: Individuals of the Razwan declaration of fealty.
The tenth class: Individuals who immigrated in the period between the treaty of Hudeibiyeh and conquest of Mecca. Khalid Bin Al-Waleed and Amr Bin Al-Aas are cited as examples of this class.
The eleventh class: The ‘released’ who embraced Islam only on the day of conquest of Mecca. Abu Sufian and Muawiya, his son, are cited as examples of this class.
The twelfth class: Juveniles and children who saw the Prophet on the day of conquest of Mecca.
Hence, the first Muslim is Khadija followed by Ali (peace be upon him). (On Monday, the Prophet, peace be upon him and his family, was prophesied. On Tuesday, Ali, Zeid Bin Haritheh and Abu Bakr embraced Islam respectively.)
As a matter of fact, classification of the Sahaba into various classes is seen as an actual entry to legal discrimination. Indeed, it will be unreasonable to regard the foremost in embracing Islam as same degree of decency as a ‘released’ who declared his being a Muslim on the say of conquest of Mecca. Al-Faruq -Omar Bin Al-Khattab- directed attention towards this very point during distributing the grants among Muslims. He took the classes to which each individual belonged in consideration. So, he neither treated the foremost in Islam as equal to the latest nor did he equate those who spared no single arts in field of fighting against Islam till they were surrounded in the island of polytheism, with those who missed no single battle for the sake of Islam till God fortified His religion. Moreover, evidence of the Muhajirs -immigrators from Mecca- against the Ansar -supporters of Al-Madina- in the question of the most meritorious to leadership of Muslims after the Prophet (peace be upon him and his family), which was arisen in the Saqeefa of Bani Sa'ideh, is that they, the Muhajirs, had been the foremost in worshipping God by Islam. They also stated that they had been the Prophet's backers, clan, and hence, the most meritorious of his heritage. They also stated that it should be unjust for any to dispute them in this question since the Arab should be dissatisfied if the Ansar would take leadership while the Prophet of the nation is belonging to another group. They stated that the Arab should not be satisfied unless leadership would be the Prophet's clan's.
Is it not acceptable to conclude from Omar's saying: (Who dares to dispute us in Mohammed's heritage and authority while we are his people and clan?
, in the Saqeefa of Bani Sa'ideh, backed by Abu Bakr, that it is an accurate conceptual application of legal discrimination and, in turns, it is a radical blast to the Sahaba's ultimate decency conception?
Back to the story, the Ansar could find nothing other than submitting to this indisputable evidence; therefore, they declared that they would accept none but Ali.
As Imam Ali faced them in his substantial evidence after their declaring fealty to Abu Bakr as the caliph, Bashir Bin S'ad, who was the main reason beyond the Ansar' discordance, addressed at Ali: “No any two would have litigated about your rightfulness -in matter of leadership- if only you had made the Ansar hear your previous words before they declared fealty to Abu Bakr.) Without applying legal discrimination as a means of preceding the most learned, the best and the fittest in the entire fields of life, such contentment should never be attained. Absolutely, legal discrimination policy contravenes the Sahaba's ultimate decency conception since such a policy and a course would be nonexistent when the all are equally decent.
APPROACH OF DISCRIMINATION IN ISLAM
In order to evade dissension and discrepancy, discount the role of temper and fancies and deprecate any tyrant essay to be imposed on the nation, Islam, through undeniable and artless texts, defined the basic pillars of approach of discrimination. These bases are circumscribed in five pillars for the purpose of defining paths to virtue and justice and courses to fields of goodness. Throughout such points, Muslim's position, role and size shall be evidently outlined. Besides, these points shall be the legal answer of any question appertained to individuals' standings and values. They are, then, the only way through which the most learned, the most favorable and the fittest shall be apparently recognized. What is the objective, then, beyond issuing approach of discrimination when the Prophet's companions as a whole are unexceptionally equal? What is the objective beyond instituting doctrinal provisions and issuing rulings and judges, then?
PILLARS OF DISCRIMINATION AND COURSES OF DECENCY
Throughout an extrapolative study of the Islamic divine belief, it is clear to conclude that approach of discrimination is grounded on five pillars considered as legal standards exhibiting the estimation and the status of each Muslim:
The first pillar is the immaculate kinship to the Prophet (peace be upon him and his family). It is, by undiscussible legal texts, the spiritual and political successive leadership of the nation. Concerning the answer of the wonderment why they have been dedicately selected, we can say nothing more than it is the grace of Allah that He grants to whomever He desires. In the same way, alike questions can be put about Mohammed's being chosen for the divine revelation and mission. The same can be said about Moses' being chosen as prophet. The answer will be the same; it is the grace of Allah that He grants whomever He desires. These are, anyhow, concerns of God.
The kinship involved is regarded, according to divine texts, as the center, ‘the saving boat’, ‘the door of forgiveness’, ‘the stars of guidance to the right’, ‘the foremost to faithfulness’, ‘the godliest’, ‘the most knowledgeable’ and ‘the most misfortunate’. They are, according to divine texts too, those whose commitment is imposed upon everybody. Their chief is the legal leader of the nation at any time he is in. He is, thus, the authority of people. This is according to the logic fact that the prophet is preferred to the mission with which he is sent, and the guide is preferred to the matter he is guiding to. How should God send a messenger without a message? At which situation did God reveal a Divine Book to other than one of His slaves? This is to be proved later on. They, the Prophet's progeny, are the core and the essence of the divine leadership.
The second pillar is precedence to believing in the Prophet.
The third pillar is devoutness.
The fourth pillar is knowledgeability.
The fifth pillar is the Prophet's -or the legal leader's- nominating his successor. He is the one elected by the masses fully satisfactorily, without coercion, inducement or duplicity!
ESTIMATING THE CRITERIA
These criteria are actually topical, originated, exclusively, from the Divine Islamic law. They are manifestation of each individual's credentials of decency. Respectfully, other criteria are not more than a form of harmony between an imposed actuality and a divine ordained ensample. The criteria involved are recognized by every body. In the historical policy of caliphate, these criteria were the foremost and most acceptable argument. The following situations of Abu Bakr, Omar and Abu Ubeideh, in the conference of Saqeefeh, are good examples of our discussion. These three individuals expressed their precedence in succeeding Mohammed (peace be upon him and his family) since:
1. The Arab reject delivering leadership to people other than those from among whom prophesy appeared.
2. Mohammed's people and clan are the most preferable in his heritage and authorities. This is the very criterion of kinship.
3. They claimed of their being the first individuals who had worshipped Allah in this world. This is the criteria of precedence to believing and devotion...etc.
Omar's course in distributing the imports can be added to examples of taking the previous five criteria in consideration.
WONDERMENT
Considering the Sahaba, as a whole, are equally decent, shall be in the Paradise, none of them shall be in the hell-fire at all and are equally treated by God; what, then, intercepted the Ansar from having leadership of the Muslims? Why did most of them satisfactorily concede leadership to the three Muhajirs? Why did Omar, the just caliph, follow a policy of discrimination in distributing imports of the state on the Muslims? Why were some of Sahaba sentenced to various doctrinal provisions? Lastly, how should the just decent individual, whose pass to the Paradise is already guaranteed, thieve?!
You, who embrace the Sahaba's ultimate decency conception, are not more knowledgeable than the two Sheiks -Abu Bakr and Omar-. For you, their opinions are ruled as sufficiently satisfactory. I challenge each of you to find, or to try to find, answers to the previous questions. How should the impetuous pursuance be a path to the right? God did learn us that the impetuous pursuance should be the way to the Fire. He, the Exalted, graces us with the intellect so that we will use in obedience and exploring aims of the Islamic laws.
OUTWARD REFUTATION OF THE CONCEPTION
Formally, the Sahaba's ultimate decency conception, adopted by Sunnis, is, generally, refuted from two faces:
FIRST FACE
ADMISSION AND WITNESSES
The Holy Quran is, indisputably, the (Reminder) intended in God's saying: (Surely We have revealed the Reminder and We will most surely be its guardians). The Prophet's traditions are, beyond any dispute, explanations and interpretation of the (Reminder.) God, the tremendously Almighty, has committed Himself of guarding that Reminder all over times. In this manner, guardianship of the Reminder is divinely guaranteed. The honorable Sahaba are not involved in such a guarantee or guardianship. Without need to witnesses, this religion is under guardianship and consonant since Allah is the witness and He is the guardian and the explainer. Only after God's perfecting the religion and completing the divine grace, The Prophet (peace be upon him and his family) moved to his Elevated Associate.
Mohammed, hence, is the witness on Muslims. Muslims of every time are the witnesses on people of their time. Likewise, the Book is revealed from God and none, to any extent, can add, change or erase any single letter. This is because it is a divine arrangement.
Along with the revelation of any group of the Quranic Verses, there was the divine guidance concerning position of these Verses in the Quran book. At the Prophet's decease, the Quran, as a whole, was arranged as exactly as we have now. It was thoroughly written, not only in hearts of men, -as some brothers claim- but also on papers. View of the Sahaba's ultimate decency shall not add anything to the consonant or the defended thing and, in the same way, view of the only sincere Sahaba’s decency shall neither vibrate nor influence consonance or safe. It is really unreasonable for them to discuss matter of the divine guardianship of the Quran for the purpose of proving the ultimate decency of the Sahaba as a whole. In this manner, thanks is God's particularly, and pride is Mohammed's, his folks' and his faithful companion's, who encompassed him. As a matter of fact, the Prophet would have been killed, like many other prophets, if his folks had let him down or delivered him to chiefs of Quraish and, as a sequence, his progeny would have not suffered all those years of blockade, pains and mistreatments. By the way, I wonder where the entire Sahaba were while the Hashemites were detained in Col of Abu Talib, having from leaves of trees and their children were sucking sands due to their starvation and thirst!! It is, positively or divinely, fair to measure the detainer and the detained in the same scale? (What is the matter with you?! On which grounds are you judging?
SECOND FACE
For the following reasons, the claim of reckoning those who malign any of the Sahaba, with the miscreants, is not acceptable:
Since Islam is the last and final heavenly form of God's religion, it is presented and designed in a way enables every individual to understand it according to individual capability. Ideal understanding, however, is that fitting the legal intendment of the text so as to attain what God has exactly meant. This mission, at any rate, is not easy. It is perfectly a matter of specialization. This is why God forwards messengers with the Divine Books, and guides with the guidance. In the same way, it is the reason beyond the existence of imams and the prophets' leadership. As a result, it becomes obvious that Islam is different from our understanding of Islam which depends upon our diverse education.
Difference of opinions and variance of cognition cannot be regarded as disbelief. It is to add that there was a number of Sahaba who maligned the Prophet and criticized his justice. As an example, you may refer to Ibnul-Khuweissira's following saying: “O Mohammed! Be just. You, by God, did not seek God's satisfaction by opting for such a sort of distribution!”
The Prophet, however, did not describe him as a miscreant or a hypocrite. He only answered him with the following statement: “Woe is you! Who will be just if I am not?!”
Are the Sahaba enjoying a standing higher than the Prophet's, then? How come do you rule of ultimate decency of all of the Sahaba while the Prophet (peace be upon him and his family), the leader of mankind, says: “I am but a human. I may be right or, may be, wrong?”
Sunnis unanimously agree, or might be only showing so, that the Prophet is right, and what he has come with is right, too. As long as the Sahaba were the only persons who transferred these rights to us, they are the only witnesses on authenticity of their beliefs. Those vilifying at those Sahaba are attempting to negate the Book and the traditions we are pursuing. Those are miscreants, then. You are not allowed to share those vilifiers at any Sahabi in a meal or a drink or even perform the funeral prayer for them.
PREFATORY PERUSAL
FIRST: CONFUSION
Belief of authenticity of the Prophet, the Quran and traditions is indisputably considerable by Muslims with their various sects. In an equal degree, all of Muslims are belonging to the religion and bearing its eternal identity. The religion, however, consists of two major sections; the Prophet as a person, his sayings, deeds and signature, and the revealed Book of God. This is an unanimity among Muslims. Their discrepancy, in fact, is in their understanding of legal intendment of this religion. It is unacceptable to confuse the religion and our understanding of it. Religion is the constant center, and our understandings are variables. Our understandings are practically differing among individuals and groups. This depends upon degree of knowledgeability, capability of grasping, activity and deserting one's fancies.
Had it been effectual to impose a single understanding to a text, God would have imposed it and there have been unnecessary to pursue the unanimous agreement or, even, the understanding itself. With existence of more than a conception of a definite text, this will definitely incite individuals opting for various understandings of the same text to prove their claim of grasping the legal intendment, to re study severally for attaining a united conception since each text does have one meaning only. Any other theory will grant discrepancies and differences the mark of legality. Likewise, every sect will appoint a different path as its goal while the good of this nation is achieved only by their unification. As an addition it is to say that achievement of any understanding, other than the very one intended by God, does not flow in the good of any. The good of this nation is acquired only by gaining the very understanding meant by God and putting it into action.
It is impermissible for us to confuse our understandings with the religion in various intendments, whether good or bad. It is also inappropriate to dedicate the religion to our inferable understandings so firmly that we sentence those who disagree with us to punition. By opting for such actions we should be exceeding the area of following into that of legislation which is God's concern exclusively. The judgment of regarding individuals embracing contrary opinions as miscreant, and the decision of forbidding sharing them in food and drink, and performing the funeral prayers for their bodies, are inadmitted by religion. Such judgments are ruled as groundless punition and an aggression against others' properties. Furthermore, they are basically void and valueless.
SECOND: SUGGESTIVE WORDS
Islam is a distinct term of a definite meaning. It is:
1. Mohammed, the Prophet, as a person, his words, deeds and signature. Likewise, it is the Holy Quran with its two aspects; theory and practice. These aspects are forming the total exemplary juristic structures that God revealed to His Prophet who, in turns, explained to people. It is the divine creed intended, by Allah, to be religion of the obedient creatures. It is an idiosyncratic denotation.
2. The virtuous Sahaba who pursued the religion and acceded to the Prophet in his divine missive and establishment of the Islamic government. Neither being the religion itself nor a pillar part of it, they are mere followers.
3. The Muslims who followed and aspired to Islam. Considering them as more than followers, Muslims are not Islam itself. There is a great distance between belief and individuals embracing. The same is said about law and people and, in the same way, judges and the judged.
THIRD: PROTECTION AND COVERING UP
Benefits of Islam and Muslims is achieved by understanding the genuine intendment of the Islamic doctrine, that is exactly intended by Allah, the Elevated. Conceiving such an intendment, which is the demand of every person, requires specialization and individual talents. Unfortunately, there are some individuals who occupied others' fields and attempted, peacefully or coercively, at imposing their false conclusions on people. Furthermore, they locked the way to inspecting and searching for the true intendment, and they ruled of atheism of those who contradict them as they judged that their elicitation is the religion itself.
They, however, are not rightful to declare so since there is a great difference between religion, as a belief, and them, as individuals. It is to add that contradicting such individuals has no relation to contradiction of the religion. Opting for such a false perception is regarded as deciding the proofless choice and as an impermissive custody. This will definitely make the whole process a form of utilizing the religion for covering up and protecting a certain belief or conception.
Precisely, contrariety about the understanding of a text does not lead to apostasy of somebody or godliness of another. Such a conception is judged as a proofless preponderance and a baseless outrage. It flows only in the arteries of those who dominated the Islamic nation by discriminating them into various groups and sects using means of dishonest political trickeries. This was done by aid of the ill scholars of this nation who used to stand against consensus and unification of Muslims. It is they who used various names and attributes to the Muslims; such as unbelievers, Sunnis, Shias and the like. Even the unbelievers of the Scriptuaries disdained the naughty matters of discrimination that is detested by sound sense and pure nature. At any rate, it does show the narrow-mindedness of those opting for, and does contravene principals of Islamic fraternity and its general spirit.
The literal degree of oddity and detestability of excessive enthusiasm is recognized by God alone. In his thesis about the most authentic narrators of hadiths, At-Thehbi says:
Abu Omar Bin Abdil-Berr says: It was narrated that Mohammed Bin Weddah had said: “I sought Yahya Bin Mu'in's opinion about Ashafi'i. -Yahya Bin Mu'in is one of the most considerable scholars of evaluating narrators of hadiths and traditions whose opinion is highly taken into account and ruled as a decisive evidence-. He answered that Ashafi'i is distrustful! Regarding Ja'far Bin Mohammed As-Sadiq, except for Al-Bukhari who excluded him from the group of acceptable narrators, Abu Hatem and An-Nisa'i ruled of his authenticity.”
See how Yahya Bin Mu'in, the well known scholar, denied honesty of Ashafi'i, and how Al-Bukhari denied Imam Ja'far As-Sadiq's being among the admissible narrators, while others of less standing, were considered. Imam Ja'far As-Sadiq, however, is the chief of Ahlul-Beit Sect. He is the tutor of founders of the four schools of jurisprudence. He is the unprecedented and the most celebrated savant, from whose school four thousand students of jurisprudence and hadith were graduated. Moreover, he is the sixth Imam of the Prophet's progeny whose fathers are Mohammed, Ali Zeinul-Abidin, Al-Hussein and Ali Bin Abi Talib.
Despite all these specifications, Al-Bukhari did neither regard Imam Ja'far as one of the reliable relators nor did he rule of his authenticity! Even though they are Sahaba according to the conception of Sunnis, the Imams' narratives were ignored by Al-Bukhari.
A TOPICAL REFUTATION OF THE SAHABA'S ULTIMATE DECENCY CONCEPTION
It is a common belief among Sunnis that all of the Prophet's companions are unexceptionably decent. While this conception was invented by the dominant politicians -of that time- for a specific wicked purpose, as we are to verify sooner, they could prove to feeble people that it was a pillar part of Islam and a constant principal of this divine doctrine. They could cheat those people that he should be ruled as a miscreant and should be abandoned that who attempts to disbelieve, discuss or criticize this conception.
It is undeniable that companionship of the Prophet (peace be upon him and his family) is a remarkable honor and a high standing. According to the lexical and the terminological meaning unanimously adopted by Sunnis, all of people of the Prophet's government are included. Characteristics that defining the Prophet's companionship are:
1. Meeting the Prophet (peace be upon him and his family).
2. Declaring true believing in his message. This characteristic can easily be gotten by the hypocrites, like those who spared no efforts for fighting Islam, but they declared their being Muslims when they had been fully surrounded and when the entire doors had been locked in their faces except that of Islam. God, however, alone knows the real intents.
3. Keeping on this state till death.
Those faithful believers, the ostentatious hypocrites and the unbelievers were not of the same degree so that we can ruled of their equal decency! As a matter of fact, among them there were those who showed their Islam while they were hiding disbelief and defiance. Those are the group of the Muslim hypocrites who lived with and after the Prophet (peace be upon him and his family).
The Holy Quran divulged constancy on hypocrisy, treason, mendacity, dishonesty, prevarication, planning for rebellion, hurting the Prophet and disobedience of such individuals.
Beginning with expansion of the Islamic state, elevation of the Prophet's pennon, domination all over the Arabia, mastery over the entire people, perfection of the religion and crowning of God's grace till the Prophet's decease, situations of that faction of hypocrites showed no change at all, whereas the other Muslims were of discrepant standings in believing and sacrificing.
THE WONDER OF WONDERS
With or without political introductories, the entire individuals of the Prophet's state became Sahaba! They, as a whole, did see, or were seen by, the Prophet. They believed faithfully or ostentatiously in him and kept on such a believing to the end of their life. This conception, nevertheless, was invented in the Umayid reign before the extinction of generation of Sahaba. This is to mean that they ruled of the decency before waiting for the end!
In this manner, this mentioned conception is basically annulled.
ASPECT OF ANNULMENT
1. This conception opposes categorical Quranic texts.
2. This conception opposes traditions of the Prophet (peace be upon him and his family) in their three aspects; words, deeds and signature.
3. This conception opposes actuality.
4. This conception opposes general spirit of Islam, concept of the unforeseen end result and concept of cause finale.
EXPATIATING AND PROVING ASPECTS OF ANNULMENT
I. THE CONCEPTION OPPOSES CATEGORICAL QURANIC TEXTS.
MANIFESTATION OF HYPOCRISY
Hypocrisy was prevalently manifested during the Prophet's age. The hypocrites were forming a considerable tangible power. They are a group of people who showed their believing in the Prophet's message and admitting, by words, the two creeds of Islam besides the very statements frequently repeated by Muslims. By uttering so, they were aiming at deceiving and mocking at Muslims. God says: (And these are some people who says, We believe in Allah and the last day and they are not at all believers. They desire to deceive Allah and those who believe, and they deceive only themselves and they do not perceive.)
Manifestation of hypocrisy included deeds also. The hypocrites were performing prayers, giving alms, providing convincing excuses as they were withdrawing from battles of Islam and repeating their claims of being believers.
Sooner or later, conducts reflect substance of beliefs. Yet, intents are God's concern lonlily. The Prophet (peace be upon him and his family) who is, as a norm, kind, merciful and highly polite as he is the ideal of perfect human, is to deal with individuals according to their appearances and outwards conducts, entrusting intents to Allah. When they exceeded limits, the Holy Quranic Verses began to disclose the real peculiarities of such a group. The following is a number of such Verses:
(And they are not all believers. They desire to deceive Allah and those who believe.) (And when they are alone with their Shaitan they say: surely we are with you, we were only mocking.) (And they do not come to prayer but while they are sluggish, and they do not depend but while they are unwilling.) (And if they intended to go forth they would certainly have provided equipment for it, but Allah did not like their going forth, so He withheld them, and it was said to them: Hold back with these who hold back. Had they gone forth with you, they would not have added to you aught save corruption, and they would certainly have hurried about among you seeking dissension among you, and among you there are those who hear for their sake; and Allah knows the unjust.) (And they swear by Allah that they are most surely of you, and they are not of you, but they are a people who are afraid -of you-.) (And among them there is he who says: allow me and do not try me, Surely into trial have they already tumbled down, and most surely hell encompasses the unbelievers.)
CATEGORICAL DIVINE JUDGMENT
As God uncovered their realities and bared their intendments, He issued His just ordinance fitting their grave offenses of lying to people and God. In Addition, God enjoined His Prophet informing them of contents, recitals and causes of this divine judgment: (Say: Spend willingly or unwillingly it shall not be accepted from you.)
What for is this decision? This was by reason that they had been deceiving God and those who believed in Him, and their claims had been false and aimed for mocking. As a result, they disbelieved in God and His Messenger in spite of their claims.
As to his responsibility, the Prophet (peace be upon him and his family) declared this divine judgment without neglecting its causes and recitals. Consequently, he put such facts before everybody's eyes.
Nevertheless, the Prophet, as to his perceptible nature, went on seeking God's forgiveness and guidance to the right path for such individuals. Evidently, God answered: (Ask forgiveness for them or do not ask forgiveness for them; even if you ask forgiveness for them seventy times, Allah will not forgive them; this is because they disbelieve in Allah and His Apostle, and Allah does not guide the transgressing people.)
EXAMPLES OF CONTRADICTION BETWEEN THE HOLY QURAN AND THE SAHABA'S ULTIMATE DECENCY CONCEPTION
The first example is God's saying: (And there are those of them who made a covenant with Allah; if he give us out of His grace, we will certainly give alms and we will certainly be of the good. But when He gave then out of His grace, they became niggardly of it and they turned back and they withdrew. So He made hypocrisy to follow as a consequence into their hearts till the day when they shell meet Him because they failed to perform towards Allah what they had promised with Him and because they told lies.)
This is concerning the story of Tha'laba, the destitute Sahabi, who implored the Prophet (peace be upon him and his family) to seek God's bestowing him a considerable fortune. The story goes on in this form: “Woe is you, Tha'laba!” said the Prophet, “A thankful scantiness is better than an unbearable plenitude.” “By Him Who messaged you with the Truth I swear,” Tha'laba asserted, “I will settle the whole rights.”
The Prophet (peace be upon him and his family) supplicated God to bestow Tha'laba. Hence, the man was greatly enriched. Unwillingly, Tha'laba resisted the Prophet's demand and refrained from defraying the poor rate imposed on every wealthy Muslim. His excuse was that he had regarded the poor rate as tributes that he was not to pay. Without receiving Tha'laba's taxable sums, the Prophet (peace be upon him and his family) was deceased. Abu Bakr, Omar and Othman, during whose reign Tha'laba was deceased, rejected receiving his poor rates.
The second example is God's saying: (Is he then who is a believer like him who is a transgressor? They are not equal. As for those who believe and do good, the gardens are their abiding place; an entertainment for what they did. And as for these who transgress their abode is the fire; whenever they desire to go forth from it they shall be brought back into it, and it will be said to them, taste the chastisement of the fire which you called a lie.)
The believer, in the above Verses, is, dedicately, Ali Bin Abi Talib, while the transgressor is Al-Waleed Bin Aqaba. It is worth to mention that this (transgressor) became Othman's governor of Kufa and Muawiya's governor of Al-Madina.
The third example is God's saying: (And who is more unjust than he who forges a lie against Allah and he is invited to Islam, and Allah does not guide the unjust people.)
This Verse was reveled for the case of Abdullah Bin Abi Sarh, the governor of Egypt in the reign of Othman. He forged lies against Allah. As a result, the Prophet (peace be upon him and his family) judged of shedding his blood in impunity and going unrevenged even if he hangs to curtains of Ka'ba. This report is quoted by the Shafi'ite author of As-Seeretul-Halabiyyeh, Section: Conquest of Mecca. The author adds that Othman led him seeking the Prophet's securing him. That was on the day of the conquest of Mecca. By keeping silence, the Prophet (peace be upon him and his family) anticipated that the man would be killed by somebody. Eventually, he had to grant secure to the man as he recognized that none would kill him.
EXPLICATION OF THE EXAMPLES
1. GOD'S JUDGMENT IN THE THREE INDIVIDUALS
In the First example God rules of hypocrisy of Tha'laba's intendment.
In the second example God explicates that Al-Waleed Bin Aqaba is a transgressor who shall be certainly sent to where he shall never find any other choice or an exit.
In the third example God points out that Abdullah Bin Abi Sarh has forged lies against Allah and attempts to contort God's Book. He is, then, the most unjust. In addition, God shows that this individual shall be never following the true path since God shall not guide the unjust.
2. SUNNIS' JUDGMENT RESPECTING THE THREE
These three individuals are reckoned with Sahaba considering they are meeting qualifications of Sahaba lexically and terminologically. On that account, they are such decent persons that it is inapt for them to fabricate at all and they are ruled as honest who shall certainly be sent to the Paradise and none of them shall see the Hell. These matters are fortified by the facts that Abdullah Bin Abi Sarh had been Othman's governor of Egypt and one of his close viziers. The same is said about Al-Waleed Bin Aqaba who was the governor of Kufa who had performed the Fajr Prayer with four Rak'as -units of prayer- and showed his readiness to add any number according to desires of his followers. He was Othman's vizier and Muawiya's governor of Al-Madina. In due course, he shall be decided as a miscreant, that is forbidden from being shared in a food or a drink or prayed for his dead body, that whoever asperses any of those three individuals!!
Forthrightly, which one is to be believed? Is it God's Book and judgment, or is it partisan pursuance? From this cause, the Sahaba's ultimate decency conception is topically nullified because of its being paradoxical to decisive Quranic texts. Generalization of the ultimate decency of the Sahaba, as a whole, opposes and counteract the divine doctrines.
II. THE CONCEPTION OPPOSES THE PROPHET'S TRADITIONS
The first example is Thuthedyeh. He was one of the pious Sahaba, whose godliness and saintliness were admiring people. The Prophet (peace be upon him and his family), however, described him as “a man with a face of Satanic traces.” Abu Bakr and Omar were sent by the Prophet for killing that man, but they did not do it as they found him in a state of praying. Imam Ali, then, was charged for the mission. The man had left the place just before the arrival of Imam Ali. Thus, he survived.
This man was the leader of the Kharijites in battle of Nahrawan. At any rate, the man was killed by Imam Ali during that battle.
The second example is that group of Sahaba who used to meet in a house for driving people against the Prophet (peace be upon him and his family). Pursuant to the Prophet's orders, the house was put on fire while they were in.
The third example is Qazman Bin Al-Harth. This man fought remarkably in the line of Muslims. Before the Prophet (peace be upon him and his family), attendants mentioned Qazman's courage and great role in the battle. “Indeed, he shall be in the Hell.” commented the Prophet (peace be upon him and his family). Qazman was dying due to heavy stabs when some Muslims congratulated him for he should be in the Paradise very soon. “Is it not that Paradise of harmaline?” mimed Qazman, “I swear I fought only for the sake of the worldly benefits!”
The fourth example is Al-Hakam Bin Al-Aas Bin Umaya Bin Abd Shams, uncle of Othman Bin Affan and father of Marwan Bin Al-Hakam.
The Prophet (peace be upon him and his family) cursed this individual and his progeny; “My people shall be countering anguishes on the hands of this one's progeny.”
It is related that A'isheh addressed at Marwan: “I do attest that God's messenger did curse your father while you were in his back.”
Al-Hakam was banished to Marj, a village near At-Ta'if, and prevented from entering Al-Madina city. Abu Bakr, in the same way, rejected his request of visiting Al-Madina. Othman mediated at Omar, the caliph, to let him in Al-Madina anew. The caliph rejected strictly. Having come to power, Othman canceled the Prophet's decision of the banishment. Hence, the man entered Al-Madina with full honor and dignity. Besides, he was gifted one hundred thousand dirhams. Marwan, this man's son, was assigned as secretary of the caliph. This was the main cause of eruption of the revolution against the caliph which led to his assassination and to devastation of the regime of caliphate. It is to add that Marwan had been called ‘a thread of the wrong.’
A poet used this name when he said:
To Allah I complain against a people took a thread of the wrong as their leader..
The fifth example is (Those who built a mosque to cause harm and for unbelief and to cause disunion among the believers.) Those twelve individuals, who are reckoned with Sahaba despite their hypocrisy, declared that the aim before establishing that mosque had been seeking God's favor.
The sixth example is a number of Sahaba who had been declaratorily cursed by the Prophet (peace be upon him and his family). Al-Halabi mentions that the Prophet (peace be upon him and his family), for a considerable period, cursed some persons.
Al-Bukhari relates the following:
Salim, his father:
After reciting the statement of the last ritual genuflection of Fajr prayer, I, frequently, heard the Prophet (peace be upon him and his family) curse some names.
As-Suyouti relates:
Ahmed, Al-Bukhari, At-Tirmithi, An-Nisa'i, Ibn Jarir and Al-Beihaqi -in his Dela'ilun-Nubuwweh- record the following narrative:
Ibn Omar related: “On the day of battle of Uhud, the Prophet (peace be upon him and his family) cursed Abu Sufian, Al-Harth Bin Husham, Suheil Bin Amr and Safwan Bin Umaya.”
At-Tirmithi, who ruled of authenticity of the following narrative, Ibn Jarir and Ibn Abi Hatem write down the following narrative:
Ibn Omar related: “The Prophet (peace be upon him and his family) was wont to supplicate God against four individuals. In his Fajr prayers, he used to supplicate God to curse certain names.”
Nasr Bin Muzahim Al-Minqari records:
Abdul-Gheffar Bin Al-Qasim, Edi Bin Thabit, Al-Bera Bin Azib:
Abu Sufian and Muawiya were approaching when the Prophet (peace be upon him and his family) pointed at them and said: “O Allah! Curse the follower and the followed. O Allah! Take charge of the uneven-bodied.”
The uneven- bodied is Muawiya.
Nasr, Ali Bin Al-Aqmur records:
...The Prophet's sights fell on Abu Sufian who was riding a pack animal while Muawiya and his brother were driving and leading the animal, and said: “O Allah! Curse the rider, the driver and the leader.”
Another evidence is Mohammed Bin Abi Bakr's missive to Muawiya. The following is an excerpt of that missive:
“I saw you attempt to liken him -Ali Bin Abi Talib- and you are what we know, and he is what we know. He is the most well-meaning, father of the best progeny, husband of the finest wife and cousin of the most honorable man. He is brother of that self-sacrificer on the day of Mu'teh. He is nephew of master of martyrs on the day of Uhud. He is son of the protector of the Prophet and his group. While you are the cursed and son of the cursed. Continuously, your father and you have been waylaying the Prophet and sparing no efforts for darkening God's light. For so you have been allying the arrays, spending fortunes and instigating tribes against him. On this state, your father was deceased. You did succeed him.)
In spite of his expressive reply to this missive, Muawiya neither denied his father's being cursed nor did he deny his.
A SOLICITATION TO SCRUTINIZING THE EXAMPLES
All the six previous examples related to the Prophet (peace be upon him and his family) are contradictory to the Sahaba's ultimate decency conception. It is rational that the condemned and sentenced to death, by the Prophet, are not decent. In a like manner, those the Prophet flamed their house while they were in are not decent. Those who mock at the Paradise and fight for the sake of spoils are not decent. As well, those who are cursed, along with their progenies, by the Prophet are not decent. Those who built a mosque for the sake of harm are not decent. Ruling of decency of the previous individuals is opposite to the Prophet's holy traditions. While the blind followers posit decency of such individuals without referring to their senses, the Prophet's tradition abjure it. Which is to be believed; the Prophet's traditions or the blind followers?!
Decency of the virtuous Sahaba is unanimously acceptable. The real disagreement exists in conception of generalizing such a decency, that is thoroughly contrary to the Prophet's traditions.
THE CONCEPTION IS CONTRADICTORY TO ACTUALITY
The first example: Muawiya acquired declaration of fealty, as a caliph, by means of massacring, destroying, searing and reviling at the Prophet's supporters. He misused the Muslims' fortunes he had amassed during the twenty year dominion of Syria for the aim of fortifying his authorities. He invented an income distributed on the military at the nomination of a new caliph.
This trend became indisputably obvious after Muawiya's proposing his son, Yazeed the notorious lascivious and ill-mannered, as the caliph, in addition to the coercive procedures of acquiring people's declaration of allegiance.
The second example: Muawiya Bin Abi Sufian advised his son, Yazeed, to opt for Muslim Bin Aqaba for quelling any probable rebellion in Al-Madina. Muslim Bin Aqaba kept a list containing names of the most immaculate Sahaba, so that he would not miss any. In the centre of the Prophet's capital, Muslim perpetrated the most outrageous crimes. Marwan was the commander while Muslim and his militaries were the executors. Besides the merciless executions, results of this operation advised by Muawiya, can be counted in the following points:
1. The whole warriors of Badr were terminated.
2. Seventy men from people of Quraish and the Ansar were killed.
3. Ten thousand individuals from the Arab and the non Arab were killed.
These were incidents of Al-Harra encounter that occurred in 63 A.H. Abdullah Bin Omar, who had been withdrawing from the continuous conflict between Ali and Muawiya, declared the saying which was changed, afterward, into an institutional rule; “We are with the controlling.”
The third example: Muawiya assigned Bisr Bin Arta'a as the commander of three thousand soldiers and ordered him of acquiring fealty declaration of people of Al-Madina, Mecca and Yemen. It was the year 40 when Bisr ascended the pulpit and menaced people of Al-Madina with killing if they would reject declaring fealty to Muawiya. After having finished his mission in Mecca, Bisr advanced towards Yemen. As he could not find Ubeidullah Bin Abbas, the governor of Yemen, Bisr killed Abdurrahman and Al-Qasim, the two young children of Ubeidullah, and their maternal uncle. Bisr perpetrated heavy massacres in Al-Madina, between the two mosques, Al-Jawf and San'a. He killed every man descried as acceding to Ali Bin Abi Talib.
Juweiriyeh, the mother of the two young children killed by Bisr, used to circumambulate around her house with her hair dispersed, and eulogize her two children with excessively expressive words.
The fourth example: It is related that Ja'deh Bint Al-Ash'ath Bin Qeis killed her husband, Al-Hassan Bin Ali, with poison she had taken from Muawiya. The incentive beyond her ill deed was that Muawiya had promised her with one hundred thousand dirhams and selecting her as his son's wife. After the decease of Al-Hassan due to poisoning, Muawiya sent the sum he had promised Ja'deh of, but he broke the other promise saying: “We will chose you as our son's wife unless we do want him to live!”
It is related that during his dying, Al-Hassan said: “He, Muawiya, did achieve his goal; but he shall never make his words nor shall he fulfill his promise.“
Al-Abbas Bin Abdil-Muttelib related:
I was with the Prophet (peace be upon him and his family) when he smiled in the face of Ali Bin Abi Talib while he was approaching. As I sought an explanation, the Prophet (peace be upon him and his family) said: “O the Prophet's uncle! I do assert that Allah does love this man more than I do. The prophet's progenies are their sons. Mine is Ali's.”
People of Syria elected Abdurrahman Bin Khalid Bin Al-Waleed as Muawiya's successor. This was the reason beyond Muawiya's poisoning him. The same thing was done to Abdurrahman Bin Abi Bakr.
The fifth Example: The Grand Beatitude:
Mohammed Bin Jarir At-Tabarani, Mohammed Bin Hameed Ar-Razi, Ali Bin Mujahid, Mohammed Bin Isaaq, Al-Fadhl Bin Rabee'a:
Abdullah Bin Al-Abbas related:
I was in the mosque when I heard Muawiya recite ‘Allahu Akbar’ declaratorily. Responding this declaration, people encompassing him, recited the same statement. When people of the mosque heard so, they participated. From her place, Fakhiteh Bint Qaraza Bin Amr Bin Nawfel Bin Abd Menaf went out and wondered: “God may please you, Ameerul-Mu'mineen! What is this news that made you so jovial?” “It is the decease of Al-Hassan Bin Ali.” answered Muawiya. She was highly touched; therefore, she wept and cried: “The master of Muslims and the son of the Prophet is dead.” “The best thing you are doing.” said Muawiya, “ He was certainly as exactly as you have described.”
As soon as I was informed of the news I hurried up to Muawiya. “O son of Al-Abbas! Have you been informed of the news of Al-Hassan Bin Ali's death?” he asked. “Yes, I have. Did you recite ‘Allahu Akbar’ for this very reason?” I wondered. “Yes, it was.” Muawiya affirmed.
The sixth example: The troops led by Amr Bin Sa'd Bin Abi Waqqas, the Sahabi, advanced.. Because of the heavy numbers of troops surrounding Al-Hussein (peace be upon him), he had to fight them since he was sure he would not find an exit. He fought to death. A man from people of Mithaj decapitated Al-Hussein and took his head to Ubeidullah Bin Ziyad seeking the prize of killing that ‘deferential celebrity, son of the most honorable father and mother’ as the killer admits.
Al-Belathiri, in his Ansabul-Ashraf, relates that in addition to their robbing the apparel of Al-Hussein, the killed, horsemen executed the command of Omar Bin Sa'd, the Sahabi, of treading Al-Hussein's chest with their horses. Isaaq Bin Hubeira Al-Hadhrami and his group were mandated for this operation. Thus, they trod Al-Hussein's dead body. After having terminated the offspring of Mohammed, intercepting them from having from the near at hand River Euphrates, from which even dogs drink, Omar Bin Sa'd Bin Abi Waqqas and his troops came back bearing triumph.
The seventh example: During his meeting Muawiya, Imam Al-Hassan addressed at people of Kufa: “Saving your three acts that I can never disregard; your killing my father, robbing my gear and stabbing me in the abdomen, I would be careless for you. Thereupon I declare fealty to Muawiya.”
This occurred after he (peace be upon him) had led a twelve thousand fighter army and camped in Al-Meda'in. Aback, some of his warriors robbed his luggage and gave him up. In addition, some attempted to enchain Imam Hassan and take to Muawiya. Some, however, aimed at killing him.
EXPLICATION OF THE EXAMPLES
Massacres, destruction, flaming, terminating the warriors of -the battle of- Badr, killing eleven thousand Muslims of the capital, Al-Madina, in a single day; all these are matters contradictory to decency.
In a like manner, murdering young children and executing every one showing, even surmisingly, Ali's affection are matters opposing claim of decency.
Correspondingly, poisoning Al-Hassan, killing Al-Hussein, truding his chest with horses, terminating Mohammed's progeny and depriving them of drinking are matters violating claim of decency.
Besides others, occurrence of such matters repeals claims of those who rule of the ultimate decency of Sahaba as a whole. It repeals, likewise, their claim of the Sahaba's being in the Paradise and being saved from the Hell. Adopting for such a claim leads to the existence of rewarding those who perpetrated actions illegalized by Allah.
Actions like poisoning Imam Al-Hassan, killing Imam Al-Hussein and terminating the Prophet's progeny and companions cannot be regarded but an aggression. It cannot be decided as a sort of Ijtihad - doing the best for gaining an acceptable manner- under any circumstances. It is logically, religiously, justifiably and topically impossible to reckon perpetrators of such murders with the decent. Any commander, even paganists, will elevatedly evade committing such crimes of killing young children in the absence of their father, like that perpetrated by Bisr Bin Arta'a. As a matter of fact, existence or absence of two young children should never affect authority of Muawiya. It is, by all means, a savage unreasonable deed. Is it, then, rational that the perpetrator of such a misdeed is reckoned with the decent? It is rational that the perpetrator of such a misdeed shall be certainly in the Paradise?
As to partisan pursuance, any strange matter is acceptable. It is, however, unacceptable in accordance to laws of the infallible Divine Doctrine.
Thus, actuality, together with incidents occurred after the Prophet's decease, does perfectly repeal the Sahaba's ultimate decency conception. Occurrences are contradictory to the conception which had been established, as we shall see, only for certain political purposes, including covering up transgression against legality and the illegal transference of power. God, however, is the Prevalent. People pursued each other in respect to this conception till it became as same as transference of fashions.
THE SAHABA'S ULTIMATE DECENCY CONCEPTION OPPOSES THE GENERAL SPIRIT OF ISLAM, CONCEPT OF THE UNFORESEEN END RESULT AND CONCEPT OF CAUSE FINALE.
Indeed the Almighty Allah has created life, death, the earth and what is all over it, only for the purpose of discerning the best doers. This is shown in God's saying: (Surely We have made whatever is on the earth an embellishment for it, so that We may try them as to which of them is best in works.) (He Who created death and life that He may try you -which of you is best in deeds.)
Consequently, This life is existed as a field of testing the creatures. This field is composed of every element in this life. Process of testing commences with the mandate connected to the intellectual discernibility and ends at death. Considering all of Sahaba are ultimately decent, infallible, honest and that they shall certainly be in the Paradise and none of them shall be in the Hell, means that they, as a whole, are out of process of mundane testing. This is indisputably opposite to the cause finale of their existence. Reciprocally, this will lead to the cessation of process of the divine testing.
Furthermore, this is opposite to the general spirit of Islam since God says: (I swear by the Asr. Most surely man is in loss. Except those who believe and do good, and enjoin on each other truth, and enjoin on each other patience.)
The providence of Muslims is committing to God's commands till doom. Any error occurs to such a commitment should result in being out of realm of Islam and, also, drawing God's ire that is invariable according to sort of errors. The criterion is taken from the end result.
Providing that a Muslim apostatizes only at the last day of his life, honesty and faithfulness of his entire previous life shall be valueless. Due to God's mercy and grace, the Prophet (peace be upon him and his family) does realize the morrow. On that account, he (peace be upon him and his family) addressed at the believers in his last (Farewell) Pilgrimage: “After me, turn not into disbelieving, decapitating each other!” This statement is addressed at Sahaba, in both terminological and lexical meanings.
The following are narratives respecting this meaning:
* Al-Bukhari: Ibn Abbas:
The Prophet (peace be upon him and his family) said: “You shall be resuscitated -on the Doomsday- barefooted and naked. Some from among my companions shall be taken to the right and to the left. Then, I will say: ‘They are certainly my companions.’ I will be answered: ‘They kept on apostasy from the moment you departed them.’ Thereupon I will repeat the words of that virtuous slave -of God-: (I was a witness on them so long I was among them.)”
* The same narrative is recorded by Muslim in the following form:
The Prophet (peace be upon him and his family) said: “Individuals from among my companions shall be proceeding towards me. As soon as I realize them they will be intercepted from me. I, then, will say: ‘They are my companions.’ I will be answered: ‘You do not know what they did after you.’”
* Al-Bukhari:
The Prophet (peace be upon him and his family) said: “-On the Doomsday- While I will be standing erect, a group of people will be advancing towards me. When I realize them, a man comes out between them and me and lead to the hell-fire. I will ask about the reason, and I will be answered: ‘They apostatized and turned to their backs just after you.’ Saving very few of them, none will be saved.”
* As to another narrative recorded by Al-Bukhari:
The Prophet (peace be upon him and his family) related: “On the Resurrection Day, a crowd from my companions will be advancing towards me when they shall be intercepted from having from my Pool. Then, I shall say: ‘O Lord! These are my companions.’ I will be answered: ‘You do lack knowledge of what they did after you. They apostatized and turned to their backs.’”
* Sahl Bin Sa'd relates:
The Prophet (peace be upon him and his family) says: “Peoples I do realize as same as they do realize me, shall be intercepted from keeping advancing towards me.”
An-Nu'man Bin Eyash testifies that he heard Abu Sa'eed Al-Khidri add the following statements to the same saying: “I will say: ‘They are within my people.’ I will be answered: ‘You do not know what they did after you.’ Thereupon, I will say: ‘Remote be those who altered after me.’”
* Ibn Abbas
“..People from among my companions shall be taken to the left. I will say: ‘They are my companions. They are my companions.’ I will be answered: ‘Since you departed them, they kept on apostatizing.’”
* The same is recorded by Abu Ya'qub in his Musned Omar.
* Al-Bukhari, in Chapter: Al-Hudeibiyeh Battle, writes down: Al-Ala Bin Al-Museyyeb, his father:
“Congratulations! You accompanied the Prophet (peace be upon him and his family) and declared fealty to him under that tree.” I said to Al-Bera Bin Azib. He answered: “O my brother's son! You do not know what heresies we contrived after him!”
* Al-Bukhari: Abdullah:
The Prophet (peace be upon him and his family) said: “-On the Resurrection Day- I will be preceding you to the Pool. Some of you shall be certainly driven away from me. I will say: ‘O Lord! They are my companions.’ He shall answer: ‘You do not know what they did after you!’”
* Al-Bukhari: Asma Bint Abi Bakr:
The Prophet (peace be upon him and his family) said: “I will be standing to the Pool so that I will see who advances towards me from among you. Some peoples will be driven away from me. ‘O Lord! They are with me and within my people!’ I will be saying. I, then, will be answered: ‘Do you cognize what they did after you? They went on returning to their backs!’”
Ibn Melika used to supplicate: “O Allah! We do seek your protection against turning to our backs and being tested in our religion.”
These are a part of what is recorded in books of Muslim and Al-Bukhari about the subject. Evading elaboration, we neglected mentioning the plenteous narratives appertained.
EXPLICATION OF THE ABOVE TEXTS
From the above texts of the Prophet (peace be upon him and his family), it is proved that a number of Sahaba shall be altering his norms and turning to their backs and, consequently, sent to the hell-fire. Muslim and Al-Bukhari, whom are considered, by those who embrace the Sahaba's ultimate decency conception, as the most authentic and respectful after the Holy Quran, are among the hadithists who recorded such narratives. How should we, then, correspond between the Sahaba's ultimate decency conception and being unquestionably sent to the Paradise, and such decisive continuously related texts of the Prophet (peace be upon him and his family) that are, in addition, supported by actuality?
As long as it is impracticable to harmonize between the conception and these texts, the earlier will be regarded as null. Likewise, it opposes the cause finale which is, the testing, and the spirit of Islam that is binding the upright life to the good deeds and continuity of enjoining each other of truth and toleration. This courses should be crowned only by the satisfactory end result.
INCOHERENCE OF THE CONCEPTION
In his Sharhu Nahjil-Belagheh, Ibn Abil-Hadid records:
Ibn Arafa, the well named 'Naftawayih', who is one of the most considerable hadithists, says:
“Most of sayings reckoned with the Prophet's traditions, that are appertained to excellencies of Sahaba, had been deceitfully intrigued in the Umayid reign. It was purposed for seeking those rulers' favors, considering such acts as an effort for subjecting the Hashemites. These lies were patterned in such a compiled form that it deems every Sahabi as the most virtuous exemplar of mankind. Besides, such sayings bring all sorts of virulence to those who malign or misthink of any of them. In this manner, the following is related to Anas Bin Malik: “He whoever reviles at any of my companions is cursed by Allah, the angels and people entirely. You are not to share -in a food or drink- those whoever malign or impute dishonor to any of Sahaba. You are not to perform the ritual funeral prayer for such individuals.” Many a narratives were related in this style without showing any difference between the Prophet's companions.
REMARKS
Regarding the God’s devotee, brother of God's messenger, chief of the Prophet's household, door to the city of Divine knowledge; Ali Bin Abi Talib, all these specifications are through categorical Divine texts. He is, furthermore, a Sahabi like others. What is, then, the judgment appertained to those who malign and impose his continuous defaming on people all over the Islamic state? What is the judgement respecting those who carried on such a decision issued by Muawiya? Will they be included in the previous narrative?
In addition, Muawiya, as he was advised by some to avoid maligning Ali Bin Abi Talib and his associates, said: “Nay, by God. I will never stop maligning and reviling at him so that children will be grown up on such a manner, and the middle-aged will become old on it!”
Muawiya gifted Samara Bin Jundub, the Sahabi, five thousand dirhams in place of forging misrepresentatively that the Prophet (peace be upon him and his family) had informed of Ali Bin Abi Talib's having been the one intended in God's saying: (And among men is he whose speech about the life of this world causes you to wonder, and he calls on Allah to witness as to what is in his heart, yet he is the most violent of adversaries, And when he turns back, he runs along in the land that he may cause mischief in it and destroy the tilth and the stock, and Allah does not love mischief-making.)
In a like manner, Samara was gifted a bribe for publicizing the fib that Abdurrahman Bin Muljim, Ali's killer, had been the one intended in God's saying: (And among men is he who sells himself to seek the pleasure of Allah; and Allah is Affectionate to the servants.)
What for does this conception discriminate Sahaba? What for is it applied to some and neglect others of the same class?! No single sane can negate the fact that authorities of Muawiya's regime betook maligning and reviling at Ali as an action imposed on the entire people who, in any case, will undergo a part of this sin!!
THE SAHABA'S ROLE IN LEGISLATION
In their epoch, the Sahaba and the first class of followers were not more than reporters of the Prophet's words and deeds. In epochs of plurality of sects, the Sahaba's opinions were betaken as a part of the Prophet's traditions. Hence, the Sahaba's opinions were regarded as a third source of legislation in case that a judgment of an incident cannot be inferred from the Quran and the Prophet's traditions.
It seems that founders and scholars of the Hanafite, the Malikite and the Hanbalite sects are more fanatic, in this regard, than the Shafi'ites.
Despite the fact that he was favoring and enthusing over principal of analogy, Abu Hanifa was wont to precede the Sahaba's opinions when contrasted with other items of jurisprudence. It is narrated that he said: “I will refer to the Sahaba's opinions if I lack the ability to infer from the Quran and the Prophet's traditions. In case there are different opinions of different Sahaba, I will take from any indiscriminately in order not to neglect their opinions and opt for the followers'.”
In his A'lamul-Muwaqqi'in, Ibnul-Qeyyim mentions the following:
“For imam Ahmed, sources of legislation are five: texts, Shaba's verdicts...”
The Hahafites and the Henbelites ruled of allocating the Quran's judgments to the Sahaba's deeds. This is for the reason that Sahaba would not neglect applying the Quran's judgments unless they had an evidence. Hence, whenever the Sahaba contradicted the Quran, this item must have been allocated for a specific state or manner. The Sahaba's deeds, however, are as same as their words.
It is a great remoteness between this conception adopted by Sunnis and Shias' ruling of impermissibility of referring to the Prophet's traditions, in field of legislation, unless when supported by a single Verse, at least, of the Holy Quran. They believe in the fact that the Quran is including the entire subjects; (Explaining clearly everything.) Likewise, the Quran was revealed in the tongue of the Arab that everyone can comprehend, while the Prophet's traditions were related by individuals so ordinary that they may say truth or lie.
Back the Sunni sects, they sometimes reject each other's narratives and adopted their own inference. Their disagreement reached climax when they accused each other of illegality to the degree that they ruled of legality of killing the other sects' followers.
For Sunnis, words, deeds and opinions of Sahaba are one the most perceptible sources of legislation after the Quran. As if the Sahaba's opinions are immaculately true that are revealed from the Heavens, they used to allocate the generic rules and generalize the allocate rules of the Holy Quran according to such opinions. It is well recognizable that such pictures of exaggeration in sanctifying the Sahaba are indifferent from principal of sinlessness. In this manner, this sanctification is too extensive to defer hypocrites and polytheists who showed their being Muslims coercively.
At the same epoch, this form of sanctifying the Sahaba was created and directed for conflicting jurisprudence, legislation and rites of the Prophet's household sect; the Shi'a, whose course, representing the true Islam in its entire stages and echelons, is as exactly as what they had inherited from Ali, the door to city of Divine knowledge. The twelve Imams used to say: “Whatever we say is coinciding the Holy Book of Allah. You are to disdain every word imputed to us while it is contradicting the Holy Book of Allah.”
THE SAHABA'S ULTIMATE DECENCY CONCEPTION AT SHIAS
1. Shias' acceding to the Sahaba:
Seyid Murteza Ar-Razawi says: “Shias accede to Mohammed's companions who did their best for the sake of supporting this religion and strove with their souls and wealth. Accusing Shias of maligning and regarding the entire companions of the Prophet (peace be upon him and his family) as apostates, is null and void. It is to rule of such an incorrect accusal as an informing of an unforeseen matter. It is resulted from subjection to fanaticism and sectarian extremism. Finally, it is a matter stemmed from seeking illusions and falsities.”
2. For Shias, who are the Sahaba?
All those who accompanied, saw or heard from the prophet (peace be upon him and his family) are included in the term of Sahaba. This is to mean that believers, hypocrites, the decent, the dishonest...etc., are included. The mere companionship of the Prophet (peace be upon him and his family) is not a matter that protects against misguidance or indecency. Ranks and standings of the Prophet's companions are to be measured pursuant to individual acts and conduct. There are adequate evidences on our claim inferred from the Holy Quran and the Prophet's traditions. Besides, events are good witness of our trend of comprehensiveness of the Prophet's companionship and variant standings of such companions among whom there are the decent, who attested their covenant to God, fastened their feet in the Doctrine, made the belief flow in their arteries and acted sincerely to God. Such companions could attain the acme of perfection. They are described, by Allah, in the following Verse:
(Mohammed is the Apostle of Allah, and those with him are firm of heart against the unbelievers, compassionate among themselves -each other-; you will see them bowing down, prostrating themselves, seeking grace from Allah and pleasure; their marks are in their faces because of the effect of prostration; that is their description in the Tavrat -Torah- and their description in the Injeel -Bible- like as seed produce that puts forth its sprout, then strengthens it, so it becomes stout and stands firmly on its stem, delight on the sowers that He may enrage the unbelievers on account of them; Allah has promised those among them who believe and do good, forgiveness and a great rewards.)
Surely they are the true believers; (The believers are only those who believe in Allah and His Apostle then they doubt not and struggle hard with their wealth and their lives in the way of Allah; they are the truthful ones.)
God issued ordinance of following and pursuing such true believers; (O you who believe! Be careful of (your duty to) Allah and be with the true ones.)
It is those who are the decent companions of Mohammed (peace be upon him and his family), as Shias believe.
Shias push themselves in the midst of debate on conducts of the aberrant Sahaba by means of free conviction. Each is measured according to his deeds. Shias never respect those who oppose God and His messenger. They declare their repudiation from those who betook their oaths as a protection against their acts of occluding others from taking path of God. Adopting this style, Shias are not contradictory to the Holy Book of Allah, the Prophet's traditions and the virtuous predecessors, in matter of discriminating the Sahaba.
3. The basic difference point:
Sunnis rule of decency of the entire Sahaba, according to both terminological and lexical meaning of this word. Shias rule of decency of those who were described as decent from among the Prophet's companions.
4. The Shias' supplication for Mohammed's companions:
The most decisive evidence on Shias' sincere loyalty and allegiance to the Prophet's companions is their famous supplication they have inherited from their Imams. They supplicate God for the benefit of the entire followers of apostles of God, and for Mohammed's companions especially.
5. The most well memorized supplication of the Shiite:
In the well known As-Sahifa As-Sajjadiya, Imam Zeinul-Abidin renders this famous supplication:
Blessings upon the Followers of, and Attesters to, the Messengers: O God, as for the followers of the messengers and those of the people of the earth Who attested to them unseen (while the obstinate resisted them through crying lies). They yearned for the emissaries through the realities of faith, in every era and time in which Thou didn't send a messenger and set up for the people a director from the period of Adam down to Mohammed (God bless him and his Household) from among the imams of guidance and the leaders of the godfearing (upon them all be peace) remember them with forgiveness and good pleasure! O God, and as for the companions of Mohammed specifically, those who did well in companionship, who stood the good test in helping him, responded to him. When he made them hear his message's argument, separated from mates and children in manifesting his word, fought against fathers and sons in strengthening his word, fought against fathers and sons in strengthening his prophecy, and through him gained victory; those who were wrapped in affection for him, hoping for a commerce that comes not to naught in love for him; those who were left by their clans when they clung to his handhold and denied by their kinsfolk when they rested in the shadow of his kinship; forget not, O God, what they abandoned for Thee and in Thee, and make them pleased with they good pleasure for the sake of the creatures they drove to Thee while they were with Thy Messenger, summoners to Thee for Thee. Show gratitude to them for leaving the abodes of their people for Thy sake and going out from a plentiful livelihood to a narrow one, and [show gratitude to] those of them who became objects of wrongdoing and whom Thou multiplied in exalting Thy religion. O God, and give to those who have done well in following the companions, Who say, Our lord, forgive us and our brothers who went before us in faith, Thy best reward; Those who went straight to the companions road sought out their course, and proceeded in their manner. No doubt concerning their sure insight diverted them and no uncertainty shook them from following in their tracks and being led by the guidance of their light. As their assistants and supporters, they professed their religion, gained guidance through their guidance, came to agreement with them, and never accused them in what they passed on to them. O God, and bless the Followers, from this day of ours to the Day of Doom, their wives, their offspring, and those among them who obey Thee, with a blessing through which Thou wilt preserve them from disobeying Thee, make room for them in the plots of Thy Garden, defend them from the trickery of Satan, help them in the piety in which they seek help from Thee, protect them from sudden events that come by night and day except the events which come with good, and incite then to tie firmly the knot of good hope in Thee, what is with Thee, and refrain from ill thoughts [toward Thee] because of what the hands of Thy servants' hold. Thus Thou mayest restore them to beseeching Thee and fearing Thee, induce them to renounce the plenty of the immediate, make them love to work for the sake of the deferred and prepare for what comes after death, make easy for them every distress that comes on the day when souls take leave from bodies, release them from that which brings about the perils of temptation and being thrown down in the Fire and staying forever within it, and take them to security, the resting place of the godfearing.
GROUNDS OF CONSIDERATION OF SAHABA
Ibn Abbas describes the Sahaba before Muawiya:
After he had asked Ibn Abbas about various matters, Muawiya asked about the real Sahaba: Ibn Abbas answered:
“O Muawiya! God, the Almighty, granted His Prophet, Mohammed (peace be upon him and his family) exclusively, with companions who gave priority to him upon themselves and their riches. They sacrificed themselves for him in every situation. In His Book, God described them: (Mohammed is the Apostle of Allah, and those with him are firm of heart against the unbelievers, compassionate among themselves -each other-; you will see them bowing down, prostrating themselves, seeking grace from Allah and pleasure; their marks are in their faces because of the effect of prostration; that is their description in the Tavrat -Torah- and their description in the Injeal -Bible-; like as seed produce that puts forth its sprout, then strengthens it, so it becomes stout and stands frimly on its stem, delighting the sowers that He may enrage the unbelievers on account of them; Allah has promised those among them who believe and do good, forgiveness and a great reward.)
They secured traces of the religion and advised for Muslims to excess till paths of the religion became neat, and its pillars became rigid, and God's graces became manifest, and His religion became stable, and His signs became evident. By those persons, God humiliated polytheism, beheaded it, erased its signs and, hence, God's word became the most elevated, while the disbelievers' is the most downcast.
God's peace, mercy and blessings be on these immaculate souls and elevated pure spirits. In their lives, they were favorite to God, and after their death, they have been alive. They were the advisors of God's slaves. Before they attain the other life, they migrated to it. While they were still it this world, they fled it..” “O Ibn Abbas! Change the subject!” Muawiya interrupted.
THE WILL OF HUTHEIFEH BIN AL-YEMAN, THE SAHABI
While he was ill in Kufa, in 36 A.H., Hutheifeh was informed of Othman's having been killed and Ali's having been elected for caliphate. He asked the attendants to take him out and gather people in the mosque.
After he had been reached to the pulpit, Hutheifeh orated:
“Praised and thanked be Allah. Blessed be Mohammed and his household.
O people of Kufa! Ali has been elected for caliphate. I call you for being wary of God and acceding and supporting Ali. By God I swear, he is the bearer of truth from the beginning to the end. He is definitely the ever best personality after the Prophet.”
Hutheifeh, then, put his right palm over the left and went on saying: “O Allah! Be the witness that I do declare fealty to Ali.” He, soon afterward, asked his two sons, Safwan and Sa'd, to take him back. He asked them to be always in the line of Ali. He foretold them that there would be a number of wars broken out during which a many people would be perished. “Waste no single opportunity for sacrificing yourselves for Ali in these wars. He is, by God, the right. They are the wrong those who will oppose him.” Hutheifeh advised his sons.
Seven days, or forty according to some reports, later, Hutheifeh was deceased. His two amenable sons did implement his will. They were martyred in battle of Siffine while they were fighting in the line of Ali (peace be upon him).
AZ-ZUBEIR AND THE END RESULT
Bearing no piece of arms and putting nothing on his head, Imam Ali himself came to the battle field, riding on the pack animal of the Prophet; “O Zubeir! Come out before me.”
Heavy armed, Az-Zubeir came before Imam Ali. As she was told of this situation, A'isheh cried: “O Asma! Ready for wailing for your husband!” She was relaxed only when she was told of Ali's having been bare-headed.
The two had hanged each other. Ali said: “Woe is you, Zubeir! What has made you come out against me?” “It is Othman's revenge.” answered Az-Zubeir. “God may kill the nearer to Othman's murder.” Imam Ali said, “Do you remember the day when you were accompanying the Prophet (peace be upon him and his family) on his pack animal in quarters of Banu Beyadha. It is when he, as well as you, smiled in my face as I met you both. It is then when you said: ‘Ali will never give up his elation!’ The Prophet answered you: ‘No, he does not enjoy any elation. O Zubeir! Do you cherish him?’ ‘Yes, I do cherish him, by God.’ you answered. The Prophet, then, foretold: ‘It is indeed that you shall be wronging him on that day when you shall fight him!’” Az-Zubeir, here, said: “I do seek my God's forgiveness. I would have never come out for this conflict only had I remembered this foregoing situation!”
Imam Ali, then, asked him to return back to his homeland. “How come should I withdraw now, while the two opposing bows are to be forming ring of the war. This shall certainly be the unacceptable shame!” Az-Zubeir expressed his embarrassing situation. “O Zubeir! Withdraw before you will be having the hell-fire besides the shame!” advised Imam Ali.
Concisely, Az-Zubeir withdrew from that sinful assemblage. Amr Bin Jurmuz killed him few hours later.
TALHA AND THE END RESULT
After Az-Zubeir's withdrawal, Ali (peace be upon him) shouted at Talha: “O Abu Mohammed! What for have you mutinied against me?” “It is for Othman's revenge.” answered Talha. “May God kill the nearer to his killing.” said Imam Ali (peace be upon him) and went on, “O Talha! Have you not heard the Prophet (peace be upon him and his family) said: ‘O Allah! Accede to whomever accedes to Ali, and oppose whomever opposes him.’ O Talha! You were the foremost in declaring fealty to me, and the foremost in breaking that fealty. God says: (..Therefore whoever breaks his faith, he breaks it only to the injury of his own soul.)”
Talha sought God's forgiveness and withdrew.
CONFEDERATES KILL EACH OTHER
Having been shocked by withdrawal of Az-Zubeir and Talha, Marwan Bin Al-Hakam Bin Al-Aas threw his spear and hit Talha's capillary, saying: “I do not care whether I hit this or that man.” While he was dying, Talha showed his great remorse for his past misdeeds.
Some mentioned that Abdul-Melik had injured Talha in the forehead, and Marwan Bin Al-Hakam hit his capillary due to which he was killed.
AMMAR BIN YASIR'S SATISFACTORY END RESULT
In battle of Siffine, Ammar Bin Yasir said: “I can obviously see faces of brave people who will fight against falsehood, until its followers will fall in doubt. By God, we are the right and they are the wrong even if they may defeat us and take us back to Hajr.”
After he had fought in the heart of the battle field , Ammar went back to a certain place for drinking some water. A woman from the Sheiban offered him a honey mixed with milk. He shouted: “Allah is the greatest! Allah is the greatest! It is the day I am to see my lovers under these sharp spears. He had said but the truth; that honest who foretold me of this day.”
The Prophet (peace be upon him and his family) had foretold Ammar of his being killed by the tyrant faction, and that his last drink in this world would be milk with honey. “O people!” cried Ammar, “Any one to direct to the Paradise under these dragging spears? By He, the Prevailing of my soul I swear, we shall be fighting them for the interpretation of the Quran just like that when we fought them for its revelation.”
Both Abul-Adiyeh and Ibn Jawn As-Saksaki killed Ammar. As they litigated about whose rightfulness in Ammar's spoils, the two nominated Abdullah Bin Amr Bin Al-Aas, the Sahabi, as arbiter.
MUAWIYA'S ARGUMENT
Muawiya mutinied against the legal ruler. He demanded the Imam with penalizing killers of Othman, the previous caliph. “Submit to obedience of this legal leadership so that I will issue a judgment against those people who killed Othman.” Imam Ali suggested to Muawiya who rejected and betook the case of Othman's assassination as bridge to royalty. He, however, could achieve his goal. He was crowned as the Muslim's king. The whole souls were submissive to his monarchy whether by terrorism or pleasure.
MUAWIYA PENALIZES OTHMAN'S ASSASSINATORS
In Al-Madina, Muawiya entered Othman's house where he was received by a groan from A'isheh, Othman's daughter.
“O my brother's daughter!” he addressed at her, “People gave us their submission, and we gave them our secure. We showed them a tranquillity stuffed with range. They showed us a compliance stuffed with abhorrence. Each man has his sword and realizes his supporter's place. They will break their allegiance if we break our promises. Then, we cannot guarantee the consequence. Being Amirul-Mu'minin's cousin will be certainly better than being an ordinary lady.”
AL-HASSAN AL-BASRI'S IMPRESSION ON MUAWIYA
At-Tabari mentions that Al-Hassan Al-Basri used to say:
“Four ill deeds, any of which is sufficiently periling, are Muawiya's. They are his using the ill-minded ones, with the existence of the Prophet's companions and virtuous individuals, as rulers of this nation till he could dominate and cancel principal of consultancy. His nominating Yazeed, his son, the drunkard who dresses silky clothes and plays on drums, as his successor. His avowing Ziyad as his brother, whereas the Prophet (peace be upon him and his family) had said: ‘Babies are for the bed, and the prostitutes' share is the stones.’ His killing Hijr and his companions. Woe will be him due to killing Hijr and his companions. Woe will be him due to killing Hijr and his companions.”
MUAWIYA'S ZENITH OF GLORIES
As if this (decent) Sahabi was not convinced of these previous acts, he attained the acme by cursing Imam Ali, the favorite of God. He led his people to this act. He issued orders of cursing Ali Bin Abi Talib from the pulpits.
MUAWIYA'S OFFICIALS REVILE AT ALI
Seeking Muawiya's satisfaction, officials were reviling at Ali (peace be upon him).
THE RIGHT COURSE TO RECOGNIZING THE DECENT SAHABA.
TOPICAL INTRODUCTORY
A majority of historians mentioned the following:
Just before the beginning of battle of Badr, the first armed encounter between polytheism and monotheism, Abu Jahl raised his hands towards the heavens and pray to God: “O God! The further from Thee and the most involved in cutting relations; Thou involve him in calamities of this battle..”
At the same time, the Prophet (peace be upon him and his family) raised his hands towards the heavens and supplicated: “O God! Thou shall never be worshipped on this earth if my small party is defeated today. O God! Fulfill Thy promise..”
Inspecting these two supplications, it is recognizable that both raised their hands towards the heavens.. Both implored “O God.” Both carried slogan of truth.
Abu Jahal claimed of being the nearest to God and the keeper of relations. Mohammed, in the other side, affirmed that his followers were the real protectors of the truth and the ideal connection between the Creator and His creatures. He declared that there had been promises and covenants between his Creator and him.
A wonderment: Considering both were claiming of being the truth, what for, then, were they about to fight each other? Considering both were together on the same course of Allah, which is only a united way, what for, then, were they so discrepant that they faced each other with arms?
Prospect: In accordance with criteria of mere topical debate, we have to opt for one of these three prospects or views:
1. The two parties were right. This prospect, however, is inapplicable since there is only one undoubtable course which is the right path of Allah. According to sameness of both parties' bases, they should have followed each other.
2. One of the two was the right. This prospect is expedient.
3. The two parties are wrong. For a prophet fortified by arguments and heavenly miracles, this prospect is unacceptable.
Explication: For recognizing the mere reality, it is essential to achieve the following:
1. Identifying the right.
2. Identifying the wrong.
3. Identifying the right party by means of the right itself.
4. Identifying the wrong party by same means and criteria of the right.
The solving method:
1. The existence of the right and its jurisprudential formulation. The right, here, is Islam; the Quran and the Prophet's traditions; words, deeds and signature. The jurisprudential formulation of the right is Quranic texts and the Prophet's traditions that falsehood should not come to it from any side. It is God's formulation and revelation.
2. An intellect so apt that it can consume the divine jurisprudential formulation.
3. Objectivity and pertinence. The aim should be framing thoughts with legality and achieving the very intendment of the divine texts and general spirit of the jurisprudential formulation.
4. The existence of a personality of a divine authority before whom fruits of the intellectual comprehension should be provided. This personality should be the judge in case of suggestive discrepancies. Besides, he is the organizer of capacities, guide of privileges and the true director to the right. This personality is the prophet, in reign of prophesy, and the virtuous imam defined by legal and jurisprudential bases, in succeeding reigns. He is, however, the objective criterion of right and wrong. Those who accede to Mohammed, comply to his orders and follow his instruction are the right party. Those who accede to others are the wrong party, even if they recite and retain the Holy Quran, perform the ritual prayers, fast and establish mosques. This is by reason that the constant criterion of identifying the right and the wrong in any time is affability -to the leader of the right course-.
OBSTRUCTIONS OF THE SOLVING METHODS
1. Carnal desire: It is the aspiration that all matters and all texts are going and elucidated for one's benefits.
2. Partisan imitation: It is the adaptation of the out-of-date conceptions with rejection and denial of any attempt of renewing or alteration.
3. Despotic attitude: This means the belief of justifiablility and appropriateness of one's conception, and that those who disagree with such a conception are the Satan's supporters whom should be intercepted, resisted and reckoned with foes.
4. Canceling or supplanting the legitimate leadership. This occurs by opting for a leadership other than the one God has ascribed. By such an act, the dominion leader will be supported even though he is wrong.
CONCLUSIVE JUDGMENT OF THE SAHABA'S DECENCY- RECALL AND ABSTRACT OF THE VIEWS OF SUNNIS AND SHIAS
As it has been previously mentioned, we could prove that the lexical and the terminological meaning of ‘Suhba’ -the Prophet's companionship- includes all those who met, believed or showed their believing in the Prophet's mission, provided that they kept on such an appearance all their lifetime. Sunnis, unanimously, ruled of decency of the entire Sahaba without exception. We could see also that the Sahaba's ultimate decency conception is contradictory to words, deeds and signatures of the Prophet, and the decisively jurisprudential texts of the Holy Quran. Furthermore, we could prove, by examples and means of conceivable simplification, that the conception is contradictory to the cause finale, logic of beings and the general spirit of Islam.
As a conclusion and according to legality and essentiality, we could apprehend that there are two categories of Sahaba:
1. The righteous Sahaba: These individuals are indisputably and unanimously decent.
2. The other Sahaba: There is a controversy regarding such individuals. Sunnis rule of the ultimate decency of the entire Sahaba, with no difference between the foremost to Islam and a boy saw or was seen by the Prophet. They are, the Sahaba, are entirely and unexceptionally decent. It is illicit to mention them in any way leading to any sort of criticism or maligning. He whoever takes in such a course is a sinful miscreant that every one is mandated to avoid sharing him in a drink or a food or offer the ritual funeral prayer for his soul.
Respecting Shias, they believe that the decent Sahaba are only those whose decency is judged by Allah and His Apostle. The objective legal truth is the believer's aim. The doubtless Shari'a of Islam demonstrates and guides to means of detecting the objective legal truth. Intellectual qualifications helping in achieving the aim are also gifted by the Shari'a, provided that fancies are abandoned. In consideration of their claim that the Prophet (peace be upon him and his family), may do right or wrong; what, then, would intercept an ordinary boy saw or was seen by the Prophet, from making a mistake or forging a lie? What is the location of that doctrinal judgment of interdicting the intellect from inspecting the truth here and there? Certainly there were those who murdered a number of Sahaba, thieved, fabricated, committed fornication and those who were submitted to juristic questions after the Prophet's decease. How should we delve into the facts of such deeds? How should we institute justice? How should people take stock of the past experiences for evading the wrong and taking in the right?
On that account, Shias give credence to decency of the virtuous companions of the Prophet (peace be upon him and his family) exclusively. They beg God's mercy for such individuals at every ritual prayer. Regarding the other companions, every person is measured as to his beliefs and conduct in field of the doctrinal duties. They, the Shias, believe that the Sahaba's ultimate decency conception is a completely political representation, originated, with all its grounds, under custody of the Umayid regime; the ‘released’. The ruling regime’s mass media helped greatly in publicizing and impressed bases of that conception which, imitatively and with variant intentions, was transferred to the succeeding generations.
Shias add: Concerning the penalization issued by the jurisprudents, as one of means of supporting the Sahaba's ultimate decency conception, it is, in fact, a groundless chastisement. It is unauthorized for any to condemn a Muslim unless there is a doctrinal text legalizing such a condemnation. Hence, this chastisement is unjust and void according to the entire doctrinal standards. It does result in giving stability to the state of discrepancy in which the Islamic nation is involved, and intercepting the current generation from applying past lessons and examples for discovering obstacles dug in course to the bright future and the mentally and practically illuminated unification of this nation.
CONFUSION
If the entire Sahaba had been decent:
Those seditious matters would not have occurred. The Islamic nation would not have been engaged in discrepancies. They would not kill each other since the decent should not commit murders. The concern of leadership would not have been robbed. Finally, caliphate would not have become a regime of royalty dominated by the strongest.
Believing in decency of the entire Sahaba is a matter of confusion, darkening and interdicting people's intellects. It is reasonable that any parties in conflict cannot be the right together. The right is opposite to massacres, seditious matters, discrepancies and assigning positions to other than their rightful.
It is inaccurate for us to accept invitations of making a new beginning after elapse of a thousand years, neglecting recognizing the rightful party so as to follow, and the wrong so as to avoid their paths. This leads to the fact that we are to waste the thousand year experiment and have a very new bare beginning. This is the exact confusion we mean. In the past, such a confusion resulted in benefiting and covering up a certain authority or individual. Now, what shall we gain from adopting such a confusion and covering up. What shall we gain from canceling a 1390 year experiment, especially when we realize that consequences of such a confusion, covering up and canceling will directly befit our religion since such operations are implemented under Islamic slogans.
AN EVENT FOR THE SHARIITE DISCLOSURE
After a long-time indecision, enraged groups of people rebelled against Othman Bin Affan, the third caliph, claiming of his having deviated from courses of his former associates, As-Siddiq and Al-Faruq. Thus, people of Al-Madina swore fealty to Ali (peace be upon him). Saving people of Syria governed by Muawiya Bin Abi Sufian who did not show fealty to the new caliph claiming that he should punish Othman's killers, the other provinces declared their allegiance. Muawiya rejected Imam Ali's invitation to show obedience provided that justice should be issued in the case of Othman's being killed. He used his province, Syria, as a fortress from which he began to arrange for trickeries against the Imam, declare his mutiny, shake security and constancy of the state and contrive for breaking unity up. For using so, Muawiya exploited the wealth of that province in an illegal way. He went on his trickeries causing blood to be shed and people to be scattered. At length, the Imam was assassinated. Muawiya could come to power by force. He became head of the nation within whose people there were the foremost in Islam and the Sahaba who fought against his father and him for the sake of Islam. Furthermore, he forgot or feigned forgetfulness of Othman's killers. He appointed his son, Yazeed, the notorious drunkard and monkeys breeder, the drummer, as his crown prince. Since then, power became in the hands of the strongest. Considering the saying that “Old things are old.”, domination became a Shariite means for coming to power. “We are being with the dominion.”
THE ENTIRE SAHABA'S DECENCY
It is a matter of surprising and a difficult issue to believe that those who supported Ali (peace be upon him) and those who supported Muawiya were decent Sahaba whom should never be sent to hell-fire, and are sinless religious authorities. It is illicit to malign or criticize them. He is a miscreant whom should be avoided in drinking, eating or offering a ritual prayer, that whoever reviles at any Sahabi. These rules are issued by Sunnis. Moreover, it is to say that they agree upon applauding any of those Sahaba in any form or style; but you should be ruled as miscreant if you impute a flaw to any.
This impetuous contemplation had changed into a factual tradition as if being the norm of Allah and His Apostle.
LOGICAL CHARACTERIZATION
Depending on criteria of scientific research, we have to opt for one of the following three prospects or view.
1. The two parties are right. (Ali and his group and Muawiya and his group.) This prospect, however, is irrational since there is only one undoubtable course to the right.
2. The two parties are wrong. (Ali and his group and Muawiya and his group.) this is also irrational since Ali, according to doctrinal texts, is the devotee of Allah. Ali is being with the right, and the right, being with Ali, moves wherever Ali moves.
3. A party is the right and the other is the wrong.
Wonderment: The two parties would not have fought each other and been engaged in discrepancies if had they both been the right. Forasmuch as they were engaged in discrepancy, they should never have reached stage of fighting and killing each other. Such discrepancies might have been solved depending on legal grounds. There, hence, would not have been such a large number of victims.
Abstract: In this manner, it is indispensable that one party was the right while the other was the wrong. Ruling of decency and sinlessness of both parties is a decision stemmed from artlessness and inadvertence. The option of armed fighting should not be adopted before achievement of the Shariite certitude. Murder is crime. Breaking up the nation is a crime. Rebellion against Shari'a is a crime too. It is impossible to regard those who commit assassinations due to conjecture or fancies, as decent who do never lie, mistake or disobey. Since the Prophet's companionship is not a divine prophesy, the general frame does not occlude the Sahaba from mistaking.
From this occurrence, for instance, how should we discriminate the indecent Sahaba?
1. Existence of the right and its jurisprudential formulation the mission of which is covering areas of deeds and intendments.
The right is present. The jurisprudential formulation of the right is Islam; the Holy Quran and the Prophet's traditions; words, deeds and signature. These things, all told, form the jurisprudential formulation that is “falsehood does not come to it from face or back.” It is the religion of Allah. He has accepted for His slaves. It is His revelation and formulation.
2. Existence of a divine authority who listens to the whole opinions and, in turn, whose decision is the conclusion at discrepancies. He should be the guide of liberties, coordinator of activities and director to the right. He is the leader.
This role was played by the Prophet (peace be upon him and his family) in epoch of prophesy. He nominated Ali as his successor. He stated: “He, Ali, is your leader after me. He is the leader of every male and female believer. He whose leader was I, Ali is his. O Allah! Accede to him that who accedes to Ali, and oppose him that who opposes Ali.” This is a factual truth none at all, including Muawiya himself, can deny. Later on, documentation of this truth is to be proved.
3. Inspecting the occurrences and events so objectively and topically that researchist's very goal is same as God's.
4. The intellect that can well assume the jurisprudential formulation, apply it and provide fruits of this process to the divine authority.
SUBMISSION TO THE AUTHORITY NOMINATED BY THE PROPHET IS THE CLUE TO DECENCY
Ali Bin Abi Talib was the first man who embraced Islam. He is the favorite to Allah and His Apostle's brother. He is father of the Prophet's grandsons and husband of Al-Betoul. He is commander of the military operations against polytheism, the unprecedented knight of Islam and the killer of foes of the religion. He is the grand veracious and the leading distinguisher -between right and wrong-, as I am to prove by divine texts. He is son of Abu Talib, the only one who protected the Prophet (peace be upon him and his family) before the immigration, and head of the Hashemites who was blocked by the entire Arab tribes in Col Abu Talib for three continuous years. This was done for a single purpose. The Hashemites should give up the Prophet and withdraw from protecting him against people of Quraish.
Muawiya, on the other side, is the ‘released’ son of the ‘released’, Abu Sufian, who led the parties and fought the Prophet (peace be upon him and his family) in all of battles. He tried to assassinate the Prophet (peace be upon him and his family) and led armies and waves of hostility against him. He is son of Hind, the lady who, in addition to cogitating the perfidious assassination of Hamzeh, tore his abdomen and deformed his corpse. Altogether with his father, Muawiya spared no art for sake of fighting against the Prophet (peace be upon him and his family) till the conquest of Mecca. In that conquest, those individuals were surrounded and could find no way other than surrender. He was one of those who are classified as the inclined-hearted category who were given a part of the alms for the sake of encouraging them to embrace Islam.
THE DECENT SAHABA
All the Sahaba who supported Ali are decent. Thanks to God, they are forming majority of the Prophet's companions and those who regretfully opposed him, such as Talha and Az-Zubeir who obeyed him satisfactorily before their decease. It is a sufficient honor for Islam to declare that there were only two persons from among the Ansar who supported Muawiya. Were Abu Bakr alive, he would support him. Were Omar, who said: “He is my master and the master of every male and female believer.”, alive he would join him. O Allah! Be pleased to them and reward them what they do desire.
Regarding supporters of Muawiya and his father, they are those involved in this research debated with the doctrinal means. They are, at any rate, the lowest class of the Sahaba, terminologically and lexically. For none but them, the Sahaba's ultimate decency conception was invented. This was for finding legal excuses to their deeds.
MODELS OF THE SLUGGISH IRAQI AND SYRIAN INDIVIDUALS
Al-Mas'udi records: A Syrian man was asked about Abu Turab whom is continuously cursed by the imam -Muawiya- from the pulpits. “I see he is one of the robbers!!”
Al-Jahizh records: During his journey to the ritual pilgrimage, a man was advised to be as near as possible to the Holy House of God. “So, who will come out and speak to me then?”
A man asked his companion who was saying ‘Bless be upon Mohammed and his household.’: “Who is that Mohammed? He is our Lord, isn't he?”
Thumameh Bin Ashres records: I was passing by in Baghdad when I noticed a man encompassed by a great assemblage. I rode off to see the matter. It was a man advertising for a kind of alcohol. He was alleging that that alcohol is the effective remedy of any eye disease. As I glanced at the man, I found that he had been diseased in his two eyes. “O man! Your eyes would have been cured had your advertisement been true!” I shouted at him. He looked at me and said: “O you ignorant! My eyes were not diseased here. They were diseased in Egypt!” The whole assemblage expressed their full believing in the advertiser's argument. So, I could hardly escape from their sandals that played on my body!
Another narrative: People used to attend our sessions during which we were discussing affairs of Abu Bakr, Omar, Muawiya and Ali. One day, the head and the most knowledgeable among those people showed his disgust from daily repetition of that subject. “What about your opinion, sir?” I asked the man. “About which one of them?” he asked. “About Ali.” I defined. He said: “Is he not that man, the father of Fatima?” he wondered. “Which Fatima?” I shouted. “She was the Prophet's wife, A'isheh's daughter, Muawiya's sister.” The man declared. “Well, what about Ali, then?” I asked. “A man killed in battle of Hunein with the Prophet (peace be upon him and his family)!” The man said.
THOSE WHO COMPLIED TO MUAWIYA
“They obeyed him so sincerely that he led them in the collective Friday Prayer held on Wednesday just before they reached Siffine, the battle field. They borrowed him their heads making them the fortress against him. They referred to Amr Bin Al-Aas in the claim that Ammar Bin Yasir had been killed by Ali since the latter sought his support in the battle. This obedience transferred among their generations and attained the acme when they made course of cursing Ali a norm at which they were brought up.”
This is the style adopted by such decent Sahaba in elucidating facts. It was Ali Bin Abi Talib who killed Ammar Bin Yasir!! This is the style adopted by such decent individuals for teaching people their religion and identifying Mohammed's virtuous companions; men on whose houlders Islam was established!!
By: Ahmad Husain Yaqub
Ref: Imam Reza Network
Saeed bin Jubayr
The Beginning
The people in the palace slept. The guards and the soldiers stayed up. They were walking through the porches. They were carrying torches, swords and spears. Two guards stood at the door of a big hall. Al-Hajjaj bin Yousif al-Thaqafy, the Iraqi ruler, slept in the hall. The guards said to his friends:
I've heard that the prince has become crazy
The other said:
His behaviour shows his madness. He has not slept since he killed Saeed bin Jubayr. He always wakes and shouts with alarm: "Why have I killed him?" I heard him saying to Dr. Tyyadok: "I am always dreaming that I see Saeed bin Jubayr pulling my neck. I heard him saying: "Allah's enemy, why have you killed me?" The Prince has killed over one hundred thousand men and women. There are fifty thousand men and thirty thousand women in his prisons.
In the meantime, they heard a yell of fear. They heard al-Hajjaj saying:
Why have I killed Saeed bin Jubayr?
The guard said to his friend:
I think that Saeed bin Jubayr has appeared again. The other asked: Who was that good man?
Saeed bin Jubayr
His name was Saeed bin Jubair. His surname was Abu Abdullah. He came from al0Habasha. He joined bani-Asad. He lived in Kufa. He was God-fearing. He was one of the companions of Imam Zaynul Abideen, Ali bin al-Husayn [a].
Saeed loves Prayer
Saeed loved nothing but prayer. He lived a good life with his parents. He obeyed and treated them kindly. Saeed woke when the rooster crowed. He performed the ritual ablution. He said his morning prayers.
Then he read the Qur'an till the sun shone. One day the rooster did not crow. So, Saeed did not say his morning prayers punctually. He woke after the sunrise. He was sad because he did not say his prayers at the right time. Meanwhile, he was angry at the rooster because it did not crow. When Saeed looked at the rooster, he said angrily:
Why didn't you crow? May Allah not make you crow again!
The rooster had not crowed since then. Saeed's mother saw the rooster. She said to her son:
Saeed, Allah accepts your prayer. So, don't invoke Him against anyone.
Saeed obeyed his mother. He did not invoke Allah against anyone but one time. When did he do that? Let's read Saeed's story together!
Abd al-Malik bin Marwan
Abid al-Malik bin Marwan became a Caliph. He closed the Holy Qur'an and said:
I won't read you forever!
Abd al-Malik bin Marwan began practicing a strict policy to continue his government. He appointed unjust people to rule. For example, he appointed Khalid bin Abdullah al-Qasry over Kufa. Then he appointed him over Makkah. And he appointed al-Hajjaj bin Yousif al-Thaqafy over Hejaz. Then he appointed him over Kufa. In the meantime, Abid al-Malik bin Marwan ordered his rulers to kill people.
Al-Hajjaj
Al-Hajjaj got to Kufa. He was masked. He went up the pulpit. He kept silent for a while. Then he removed the mask and addressed the Muslims:
Iraqis! Disobedient! Hypocrites!
He abused them and said:
Abid al Malik bin Marwan has given me a whip and a sword! The whip has dropped! The sword has remained!
Namely, Abid al-Malik ordered al-Hajjaj to kill and torture the Iraqis! The whip was used for torturing. The sword was used for killing. The time of terrorism started.
He began killing and imprisoning. He killed many companions. Kumail bin Ziyad was among them. Along his rule al-Hajjaj killed one hundred and twenty thousand men and thirty thousand women. There were children in his prisons, too.
The Mad Man
Al-Hajjaj persecuted people everywhere. The people in the deserts were afraid of his name. One day, al-Hajjaj went to a desert. He found a man there. He said to the man:
What do you think about al-Hajjaj?
The man said:
He's unjust!
Al-Hajjaj said:
What do you think about Caliph Abid al-Malik bin Marwan?
The man said:
He's more unjust than him!
Al-Hajjaj said:
Do you know me?
The man said:
No, I don't! Who are you?
Al-Hajjaj said:
I'm al-Hajjaj.
The man shook with fear and said:
Your Highness, the Prince, do you know me?
Al-Hajjaj said:
No! Who are you?
The man said with fear:
One of the Bani Thour. I get crazy twice a year! This is one of them!
Al-Hajjaj smiled and let the man go. Th man pretended madness. So, al-Hajjaj let him go.
The Revolution Al-Hajjaj busied the Muslims with fights on the borders. He tried to occupy the nearby countries and robbed them of their possessions. In the meantime, he wanted to kill the Muslims to get rid of them. For this reason, he ordered the Muslims to fight continuously.
One day, al-Hajjaj sent a big army to fight Ratbil, the Turkish King. Abd al-Rahman bin al-Ashath headed the army. Abid al-Rahman defeated Ratbil. Then he sent a man to al-Hajjaj. The man said to him:
Abd al-Rahman wants to see the conquered lands. He has ceased fighting to refresh the fighters.
Still al-Hajjaj sent Abid al-Rahman a letter. In the letter, he condemned him. And he ordered him to go on fighting. Abid al-Rahman understood al-Hajjaj's bad aims. So, he told his fighters about him.
The Muslims hated al-Hajjaj because he was unjust. Besides they hated Abid al-Malik bin Marwan because he appointed him ruler over them. Abid al-Rahman revolted against al-Hajjaj. The fighters stood by him. Abid al-Rahman came back to Iraq to topple the unjust ruler. The Muslims supported him.
The Qur'an Readers Battalion
The Qur'an Readers were the most knowledgeable at the explanation of the Qur'an and other Qur'anic sciences. Many of them joined Abd al-Rahman. So, they formed a special battalion called the Qur'an readers Battalion. Kumail bin Ziyad headed the battalion.
The revolutionaries freed vast lands from al-Hajjaj's and Abid al-Malik's persecution. They freed Afghanistan, Kirman and Fars (in Iran), Basrah and Kufa (in Iraq). Abd al-Rahman's Army took part in several fights. It won victories at them.
The Battle of Deer al-Jamajum
Abd al-Malik was afraid of that great revolution. He tried to cheat the Muslims. He said:
If the revolutionaries hand over their weapons, I'll dismiss al-Hajjaj.
Abd al-Malik appointed al-Hajjaj and other unjust rulers. He was the cause for all those disasters. So, the Muslims refused his suggestion. And they ordered him to resign.
Abd al-Malik sent a big army to help al-Hajjaj. The two armies met at a place near Kufa called Deer al-Jamajum. A grim foght happened between the two armies.
Al-Hajjaj won the the fight. Abd al-Rahman bin al-Ashath escaped to Turkey. Al-Hajjaj's army captured many revolutionaries and executed them. Kumayl bin Ziyad, the leader of the Qur'an Readers' Battalion, disappeared for a time. He heard about about his people's sufferings. So, he gave himself up to al-Hajjaj. Al-Hajjaj ordered a man to execute him.
To Makkah
Saeed bin Jubayr escaped to Makkah to live there. He chose a valley near Makkah so as no one would know him. Al-Hajjaj's spies looked for him everywhere. Abid al-Malik was even more spiteful than al-Hajjaj with Saeed.
So, he sent his private messanger Khalid bin Abdullah al-Qasry to Makkah. Khalid bin Abdullah al-Qasry arrived in Makkah. The ruler of Makkah was Muhammad bin Salama. Muhammad was addressing the people. Khalid interrupted him and went up the pulpit. He took out a letter. Abid al-Malik had sealed the letter. Khalid read the Makkans Abd al-Malik's letter. The letter was as follows:
From Abd al-Malik bin Marwan, To the people of Makkah; I have appointed Khalid bin Abdullah al-Qasry ruler over you. Hear and obey him. We'll kill the person who aids Saeed bin Jubayr!
After reading Abd al-Malik's letter, Khalid said stormily:
If I see Saeed in a house, I'll demolish the house. And I'll demolish the nearby houses!
In the Valley
Saeed knew that Khalid would kill anyone who would help him. So, he did not ask anyone for help. Therefore, he took his small family and lived in a valley near Makkah.
One day, a spy knew Saeed's place. The spy hurried to Khalid to tell him about Saeed. The Ruler of Makkah ordered his guards to capture Saeed. Some horsemen with swords set out for the valley. They saw a little tent among the rocks. Saeed bin Jubayr was saying his prayers. The horsemen dismounted.
They approached his tent. Saeed's son knew that the horsemen came to arrest his arrest. The son wept to see his father in that terrible state. The father said:
Son, why are you weeping and I've lived for seventy five years. This is a long age.
The father said good-bye to his son. He asked him to be patient. Saeed advanced bravely towards the horsemen's leader. The leader admired Saeed's personality. He was sad to see him praying in the desert. He was sad to see him saying the final good-bye to his son. The leader said:
The Prince has ordered me to arrest you. Escape to any country you like. I'll go with you.
Saeed asked the horsemen's leader:
Have you a family?
The leader answered:
Yes.
Saeed said:
Aren't you worried about them?
The leader said:
Allah will save them!
Saeed refused to escape so that the leader would not punish the innocent people. So, he went with the soldiers.
The Ka'aba
The Prince of Makkah was sitting by the Holy Ka'aba waiting for the horsemen's coming. The horsemen brought Saeed bin Jubayr. Khalid bin Abdullah al-Qasry, the Prince of Makkah, ordered the guards to tie Saeed's legs to his neck.
A man from Shaam said:
Your Highness, the Prince, release Saeed, release him. Don't send him to al-Hajjaj. He'll kill him. Saeed is a good man. May Allah be pleased with you.
The Prince said:
If Abd al-Malik ordered me to demolish the Ka'aba thoroughly, I would do to please him.
Abd al-Malik appointed unjust rulers over the Muslims. They did not think about Allah's satisfaction. They thought about Abid al-Malik's.
Wasit
Al-Hajjaj built a new town between Kufa and Basrah. The town was Wasit. He built a big palace in its center. Besides he built he big prison to torture innocent people. There were thousands of men, women and children in his prison.
Al-Hajjaj was sitting in his palace. There was a Christian doctor with him. The doctor's name was Tyyadok. The headsman was standing. He was waiting for Saeed. Saeed came into the palace full of the smell of blood. Al-Hajjaj said:
What's your name?
Saeed answered:
Saeed bin Jubayr.
(Saeed = happy, Jubayr = unbroken)
No! You're Shaqy bin Kusair.
(Shaqy = unhappy, Kusair = broken)
My mother knows my and my father's name. May you and your mother be unhappy!
No one knows the unseen but Allah. Al-Hajjaj kept silent. Then he clapped. Some bad men came and made funny movements. Al-Hajjaj and his guards laughed loudly. Saeed kept silent. Al-Hajjaj asked him:
Why don't you laugh?
Saeed said:
There's nothing to laugh at.
Al-Hajjaj said:
I laugh! Thus Allah has created us to be different.
Al-Hajjaj ordered his guards to bring him a big jewel box. Al-Hajjaj began piling the jewels before Saeed. Then he asked him:
What do you think about those jewels?
To teach him a lesson, Saeed said:
They are good if you spend them for Allah! Why? To be safe on the Judgement Day.
Again al-Hajjaj kept silent. Al-Hajjaj beckoned the headman to kill him. The headsman advanced towards the great companion. Saeed turned towards the Ka'aba with a certain heart. He asked the headsman permission to say two Raka'as. He turned towards the Ka'aba and said:
Surely, I have turned myself, being upright, wholly to Him who originated the heavens and the earth, and I am not of the polytheists.
Al-Hajjaj shouted
Turn him away from Ka'aba!
The headsman changed his direction. Saeed said:
And Allah's is the East and the West, therefore, whither you turn, thither is Allah's purpose.
Al-Hajjaj shouted:
Lay on your belly on the ground!
Saeed said:
From it We have originated You. And in it We will bring you back. And from it We will take you out again.
Al-Hajjaj said with spite:
Behead him!
At that moment, Saeed looked at the sky and said:
Allah, don't forgive him for persecuting me! Punish him for my blood! And make me the last person he kills of Muhammad's nation! Immediately, the headsman beheaded him. The head fell to the ground and said:
There's no god but Allah!
Al-Hajjaj began looking at the continuous flowing of the blood. He was astonished to see the plentiful blood. So, he asked Dr. Tyyadok about the secret. The doctor said:
All those you killed were afraid. Their blood stopped in their veins. So, there was no bleeding. But Saeed was not afraid. His heart was beating normally.
Saeed's heart was full of faith. He was not afraid of death. So, he passed away a martyr
Al-Hajjaj's End
After that time, al-Hajjaj got crazy. When he slept he saw nightmares. He woke with alarm and said:
Why have I killed Saeed bin Jubayr?
Fifteen days passed after that crime, al-Hajjaj died. Allah accepted Saeed's prayers. So, he was the last person al-Hajjaj killed during his life full of crimes and persecution. When the Muslims opened the door of the prisons, they found fifty thousand men, women and children. Saeed and al-Hajjaj died in the same year. Their story became a lesson for generations. History praises Saeed and dispraises al-Hajjaj
Ref: Imam Reza Network
On the Companions who Murdered Caliph Uthman
A Wahhabi mentioned:
Muawiya felt that the killers of Amirul Mumineen Uthmaan RA (the fathers of Shiasm) should not be allowed to continue their evil against Islaam. He did not fight for personal power. Ali did not hand over these assassins to Muawiya due to some sound and concrete proof that he possessed. Thus the people of Shaam joined forces with Muawiya against Ali."
It is not surprising that this Wahhabi has overlooked what the Messenger of Allah (S.A.W.) said About the fate of those who will fight Imam Ali (AS) which are recorded in what they call Sahih books, and stick to what is fabricated by the Leader of the Hypocrites (Amir al-Munafiqeen) Muawiyah (LA) himself. After all, I should not expect from their Wahhabi mentors to do better than that for bread and butter.
The claim that Muawiyah raised against the legitimate Caliph of his time
and killed thousands of Muslims to take revenge from the murderers of
Uthman is a flat-out lie! Had Muawiyah this in mind, he should first kill
the commander of his army and many of his assistants for the Sunni history testifies that those who killed Uthman were the companions who were on the side of Muawiyah (as well as other opponents of Imam Ali).
The fact is that any deceitful power-hungry leader needs to provide an excuse for his horrible acts, and this was not unique to Muawiyah. As we can see in the following Sunni references, those who agitated against Uthman were ones who came first to revenge for his blood with one aim in their mind, that was destroying the rule of Imam Ali (AS).
Sunni historians confirm that the agitation against the Caliph started by
some influential individuals among the companions. The weakness of Uthman in handing the affairs of the State caused many companions to oppose him.
This naturally resulted in a power struggle among the influential
companions in Medina. Sunni historians such as al-Tabari, Ibn Athir, and al-Baladhuri and many others provide traditions which confirm that these
companions were the first who asked the other companions, resided in other cities, to join them in revolt against Uthman. Ibn Jarir al-Tabari
reported:
When the people saw what Uthman was doing, the companions of the
Prophet in Medina wrote to other companions who were scattered
throughout the frontier provinces: "You have gone forth but to
struggle in the path of Almighty God, for the sake of Muhammad's
religion. In your absence the religion of Muhammad has been corrupted and forsaken. So come back to reestablish Muhammad's religion." Thus,they came from every direction until they killed the Caliph (Uthman).
Sunni reference: History of al-Tabari, English version, v15, p184
In fact al-Tabari quoted the above paragraph form Muhammad Ibn Is'haq Ibn Yasar al-Madani who is the most celebrated Sunni Historian and the author of "Sirah Rasool-Allah".
History testifies that those influential people who were the key element in
agitation against Uthman include Talha, Zubair, Aisha (the mother of
believers), Abdurrahman Ibn Ouf, and Amr Ibn al-Aas (the army commander of Muawiyah).
a) Talha
Talha Ibn Ubaydillah was one of the biggest agitator against Uthman and was the one who plotted his murder. He then used that incident for revenge against Ali by starting the first civil war in the history of Islam (i.e.,the battle of Camel). I just give few paragraphs from both of al-Tabari and Ibn Athir to prove my point. Here is the first one which is narrated by Ibn Abbas (in some manuscripts it is Ibn Ayyash):
I entered Uthman's presence (During the agitation against Uthman) and talked with him for an hour. He said: "Come Ibn Abbas/Ayyash," and he took me by the hand and had me listen to what the people were saying at his door. We heard some say, "what are you waiting for," while
others were saying, "wait, perhaps he will repent." While the two of
us were standing there (behind the door and listening), Talha Ibn
Ubaydillah passed by and said: "Where is Ibn Udays?" He was told, "He is over there." Ibn Udays came to (Talha) and whispered something with him, and then went back to his associates and said: "Do not let anyone go in (to the house of Uthman) to see this man or leave his house."
Uthman said to me: "These are the orders of Talha." He continued, "O
God! Protect me from Talha for he has provoked all these people
against me. By God, I hope nothing will come of it, and that his own
blood will be shed. Talha has abused me unlawfully. I heard the
Messenger of God said: 'The blood of a Muslim is lawful in three
cases: apostasy, adultery, and the one who kills except in legitimate
retaliation for another.' So why should I be killed?"
Ibn Abbas/Ayyash continued: I wanted to leave (the house), but they
blocked my path until Muhammad Ibn Abi Bakr who was passing by
requested them to let me go, and they did so.
Sunni reference: History of al-Tabari, English version, v15, pp 199-200
The following report also supports that the murder of Uthman was led by
Talha, and the killers came out to inform their leader that they took care
of Uthman:
Abzay said: I witnessed the day they went in against Uthman. They
entered the house through an opening in the residence of Amr Ibn Hazm.
There was a skirmishing and they got in. By God, I have not forgotten
that Sudan Ibn Humran came out and I heard him say: "Where is Talha Ibn Ubaydillah? We have killed Ibn Affan!"
Sunni reference: History of al-Tabari, English version, v15, p200
Uthman was besieged in Medina while Imam Ali (AS) was in Khaibar. The Imam (AS) came to Medina and found people gathering at the residence of Talha.
Then Imam Ali (AS) went to met Uthman. Ibn Athir wrote:
Uthman said to Ali: "You owe me my Islamic right and the right of
brotherhood and relationship. If I have non of these rights and if I
were in pre-Islamic era, it would be still shame for a descendants of
Abd Munaf (of whom both Ali and Uthman are descendants) to let a man of Tyme (Talha) rob us of our authority." Ali said to Uthman: "You
shall be informed of what I do." Then Ali went to Talha's house. There
were a lot of people there. Ali spoke to Talha saying: "Talha, what is
this condition in which you have fallen?" Talha replied: "O' Abul
Hasan! it is to late!"
Sunni reference: al-Kamil, by Ibn Athir, v3, p84
Tabari also reports the following conversation between Imam Ali and Talha during the siege over Uthman:
Ali said to Talha: "I ask you by Allah to send people away from
(attacking) Uthman." Talha replied: "No, by God, not until the Umayad voluntarily submit to what is right." (Uthman was the head of Umayad).
Reference: History of al-Tabari, English version, v15, p235
Talha even deprived Uthman of water:
Abdurrahman Ibn al-Aswad said: "I constantly saw Ali avoiding (Uthman) and not acting as he formerly had. However, I know that he spoke with Talha when Uthman was under siege, to the effect that water skins should be taken to him. Ali was extremely upset (from Talha) about that until finally water skins were allowed to reach Uthman."
Sunni reference: History of al-Tabari, English version, v15, pp 180-181
Now let us take a look at a report from the battle of Camel which has been mentioned in numerous Sunni books of History and Hadith. The following report proves that even the Umayad leaders such as Marwan who (along side with Talha) was fighting against Imam Ali, knew that Talha and Zubair were the killers of Uthman. Sunni scholars recorded that Yahya Ibn Sa'id narrated:
Marwan Ibn al-Hakam who was in the ranks of Talha, saw Talha is
retreating (when his army was being defeated in the battlefield).
Since he and all Umayad recognized him and al-Zubair as the murderers of Uthman, he shot an arrow at him and severely wounded him. He then said to Aban, the son of Uthman, that: "I have spared you from one of your father's murderers." Talha was taken to a ruined house in Basra where he died.
Sunni references:
- Tabaqat, by Ibn Sa'ad, v3, part 1, p159
- al-Isabah, by Ibn Hajar al-Asqalani, v3, pp 532-533
- History of Ibn al-Athir, v3, p244
- Usdul Ghabah, v3, pp 87-88
- al-Isti'ab, Ibn Abd al-Barr, v2, p766
- History of Ibn al-Kathir, v7, p248
- A similar report is given in al-Mustadrak, by al-Hakim, v3, pp 169,371
b) al-Zubair
al-Zuhri, another important Sunni narrator who is famous for his dislike
of Ahlul-Bayt, reported the following dialogue of Imam Ali with Zubair and Talha before the start of battle of Camel:
"Ali said: 'Zubair, do you fight me for the blood of Uthman after you
killed him? May God give the most hostile to Uthman among us the
consequence which that very person dislikes.' He said to Talha:
'Talha, you have brought the wife of the Messenger of God (Aisha) to
use her for war and hid your wife at your house (in Medina)! Did you
not give me your allegiance?' Talha said: 'I gave you the allegiance
while the sword was on my neck.'
(At this point, Ali tried to invite them to peace, leaving them no
excuse.) Ali addressed his own army saying: 'Who among you will
display this Quran and what is in it to the opposing army with the
understanding that if he loses one of his hand he will hold the Quran
with his other hand...?' A youth from Kufa said: 'I will take the
mission.' Ali went through his army offering them the mission. Only
that youth accepted it. Then Ali said to him: 'Exhibit this Quran and
say to them: It is between you and us from its beginning to its end.
Remember God, and spare your blood and our blood.'
As the youth called upon them to resort to the Quran and surrender to
its judgment, the Basrites army attacked and killed him. At this time,
Ali said to his army: 'Now the fight has become legal.' The battle
then started.
Sunni reference: History of al-Tabari, Arabic version, Events of year 36 AH
v4, p905
As we see in the above tradition, Imam Ali clearly stated that Zubair was
among those who killed Uthman. Had the revolters elected Talha or Zubair instead of Imam Ali (AS) as Caliph, they would have given the killers of Uthman the biggest prize. Certainly the leaders did not seek revenge for the blood of Uthman, for they themselves were behind the plot. They only pretended to do that as a means of destroying the Imam's caliphate.
c) Aisha
Talha and Zubair were not the only collaborators against Uthman. Sunni
history tells us that Talha's cousin, Aisha, was collaborating and
campaigning against Uthman as well. The following paragraph also from the History of al-Tabari shows the cooperation of Aisha with Talha in
overthrowing Uthman:
While Ibn Abbas was setting out for Mecca, he found Aisha in al-Sulsul (seven miles south of Medina). Aisha said: "O' Ibn Abbas, I appeal to you by God, to abandon this man (Uthman) and sow doubt about him among the people, for you have been given a sharp tongue. (By the current siege over Uthman) people have shown their understanding, and light is raised to guide them. I have seen Talha has taken the possession of the keys to the public treasuries and storehouses. If he becomes Caliph (after Uthman), he will follow the path of his parental cousin Abu-Bakr." Ibn Abbas said: "O' Mother (of believers), if something happens to that man (i.e., Uthman), people would seek asylum only with our companion (namely, Ali)." Aisha replied: "Be quiet! I have no desire to defy or quarrel with you."
Sunni reference: History of al-Tabari, English version, v15, pp 238-239
Many Sunni historian reported that Once Aisha went to Uthman and asked for her share of inheritance of Prophet (after so many years passed from the death of Prophet). Uthman refrained to give Aisha any money by reminding her that she was one those who testified and encouraged Abu-Bakr to refrain to pay the share of inheritance of Fatimah (AS). So if Fatimah does not have any share of inheritance, then why should she? Aisha became extremely angry at Uthman, and came out saying:
"Kill this old fool (Na'thal), for he is unbeliever."
Sunni references:
- History of Ibn Athir, v3, p206
- Lisan al-Arab, v14, p141
- al-Iqd al-Farid, v4, p290
- Sharh Ibn Abi al-Hadid, v16, pp 220-223
Another Sunni historian, al-Baladhuri, in his history (Ansab al-Ashraf)
said that when the situation became extremely grave, Uthman ordered Marwan
Ibn al-Hakam and Abdurrahman Ibn Attab Ibn Usayd to try to persuade Aisha
to stop campaigning against him. They went to her while she was preparing
to leave for pilgrimage, and they told her:
"We pray that you stay in Medina, and that Allah may save this man
(Uthman) through you." Aisha said: "I have prepared my means of
transportation and vowed to perform the pilgrimage. By God, I shall
not honor your request... I wish he (Uthman) was in one of my sacks so
that I could carry him. I would then through him into the sea."
Sunni reference: Ansab al-Ashraf, by al-Baladhuri, part 1, v4, p75
d) Amr Ibn al-Aas
Amr Ibn al-Aas (the number 2 person in the government of Muawiyah) was one of the most dangerous agitators against Uthman and he had all the reasons to conspire against him. He was the governor of Egypt during the reign of the second Caliph. However, the third Caliph dismissed him and replaced him with his foster brother, Abdullah Ibn Sa'd Ibn Abu Sharh. As a result of this, Amr became extremely hostile towards Uthman. He returned to Medina and started a malicious campaign against Uthman, accusing him of many wrong doings. Uthman blamed Amr and spoke to him harshly. This made Amr even more bitter. He used to meet Zubair and Talha and conspire against Uthman. He used to meet pilgrims and inform them of the numerous deviations of Uthman.
According to Tabari, when Uthman was besieged, Amr settled in the palace of
al-Ajlan and used to ask from people about the situation of Uthman:
...Amr had not left his seat before a second rider passed by. Amr
called him out: "How is Uthman doing?" The man replied: "He has been killed." Amr then said: "I m Abu Abdillah. When I scratch an ulcer, I cut it off. (i.e., when I desire an object, I attain it). I have
been provoking (people) against him, even the shepherd on the top of
mountains with his flock." Then Salamah Ibn Rawh said to him: "You, the Quraishites, have broken a strong tie between yourselves and
the Arabs. Why did you do that?" Amr replied: "We wanted to draw the truth out of the pit of falsehood, and to have people be on an equal
footing as regards the truth."
Sunni reference: History of al-Tabari, English version, v15, pp 171-172
The divider of Muslims ignored what is well known in the history of Islam which was reported by important Sunni reporters. The revolt against Uthman was as a result of the efforts of influential companions in Medina, such as Aisha, Talha, Zubair, Aburrahman Ibn Ouf, and Amr Ibn al-Aas. The murder of Uthman provided a nice scapegoat for those who were fighting over more power, while serving under the government of Uthman. They were mainly his relatives, the Umayad, such as Muawiyah and Marwan, who thoroughly took advantage of Uthman's life as well as his death.
Imam Ali said in the battle of Camel:
"Truth and falsehood can not be identified by the virtue of people.
First understand the truth, you will then realize who is adhering to
it." (Nahjul Balaghah, by Imam Ali)
Ref: Imam Reza Network
Miqdad, the great companion of the Holy Prophet (S.A.W.A.) and Imam ‘Ali (A.S.)
Miqdad is a companion of the Prophet (S) and Imam ‘Ali (‘a). Regarding his dignified station, it is enough to say that based on one hadith, “For the sake of seven persons—one of whom is Miqdad—God gives you provisions and sustenance, helps you, and sends you rain.”
On the issue of caliphate (khilafah) and Imamate (imamah), he insisted on the rightfulness of the Commander of the Faithful (‘a) and exerted much effort in this regard.
Regarding him, the Prophet (S) said: “God ordered me to love four persons: ‘Ali (‘a), Miqdad, Abu Dharr, and Salman.” In another hadith, it is stated: “Heaven is eager to meet Miqdad.” See Mu‘jam Rijal al-Hadith, vol. 8, p. 314.
He migrated twice and participated in various battles. During the Battle of Badr, he said to the Prophet (S): “We will not say to you what the Children of Israel said to Hadrat Musa (‘a). We shall say instead that we are beside you and fight against the enemy at your side.” During the rule of Imam ‘Ali (‘a), Miqdad was among the Shurtah al-Khamis.
Miqdad passed away at the age of seventy in a land called Jarf, three miles away from Medina. The people there ritually washed his corpse and brought it to Baqi‘ where they buried him. See Tanqih al-Maqal, vol. 2, p. 245; Asad al-Ghabah, vol. 4, p. 409.
Ref: Imam Reza Network
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 Battle of Uhud was a lesson for the Muslims. They learnt a lot from it.
They learnt how to obey the Prophet [s] at any rate, for obedience to him meant victory, and disobedience meant defeat.
Our Master Muhammad [s] was badly wounded. The reason was that he ordered the bow men not to leave their place on al-Ainain Mount at any rate, but they forgot his order.
The Arab tribes scorned the Muslims' shaken reputation. Meanwhile, the hypocrites and the Jews rejoiced at their misfortune.
For this reason, our Master Muhammad [s] wanted to restore Islam to its reputation. So, he reorganized his troops to chase the polytheists.
Hamraa al-Asad
Though wounded, the Muslims obeyed and supported the great Prophet [s]. So, he took them and headed for a place called Hamraa al-Asad.
The Jews were surprised to see the Muslims going with enthusiasm to face the polytheists army a day after the battle of Uhud.
The polytheists thought about attacking Madina again to destroy Islam completely. So, Abu-Sufyan had camped at al- Rouhaa.
Abu-Sufyan heard about the Muslim Army's coming. He was worried, for he knew that the Muslims' defeat was because of the bow men's neglect. So, he withdrew his fighters to Makkah. He tried to frighten the Muslims. Thus, he sent them his threats to Hamraa al-Asad.
The Muslims did not pay attention to his threats. They went on camping at Hamraa al-Asad for three days. They were burning fire at night to challenge the polytheists.
Abu-Sufyan was afraid. So, he ordered his troops to withdraw to Makkah.
Thus, our Master Muhammad [a] could restore Islam to its former reputation in the Arab Peninsula.
Allah loves Him
Al Miqdad deeply believed in Allah and His Apostle. So, our Master Muhammad [s] said about him and about some of his companions: Allah has ordered me to love four (persons), and He has told me that He loves them. The persons are Ali, al-Miqdad, Abu-Dhar and Salman.
Our Master Muhammad [s] passed away. Some companions were certain that his successor would be Ali bin Abu-Talib [a].
Still some Muhajireen and Ansar held a meeting in Bani Saaida's Saqifa (Shelter). There was a serious competition for the Caliphate. Finally, Abu-Bakr was appointed caliph.
Al-Miqdad, Salman, Ammar, Abu-Dhar, Abu-Ayoob al-Ansary, al-Abbas bin Abdul-Muttalib, and others were surprised at that appointment. So, they stood by Imam Ali bin Abu Talib [a].
The Imam insisted on his attitude. His wife Fatima al-Zahra, our Master Muhammad's daughter, supported him.
Fatima al-Zahra was displeased with what had happened after her great father's passing away. She passed away six months after Abu-Bakr's Caliphate.
Imam Ali [a] was forced to acknowledge Abu Bakr to avoid disunity Then the other companions acknowledged him, too.
Al-Miqdad paid homage and began waging holy war. He taught people the Qur'an. His reading became famous all over Shaam.
Al-Miqdad stayed loyal to Allah and His Apostle. He did not change his opinion.
The Second Caliph appointed six persons. They were Ali bin Abu-Talib [a] Uthman bin Affan, Abdul-Rahman bin Auf, Saad bin Abi-Wakkas, al-Zubair bin al-Awam, and Talha bin Abdullah. The appointed persons held a meeting to elect one of them caliph.
Some Companions hoped that Imam Ali [a] would be elected. Thus al-Miqdad shouted to make the appointed person hear: If you appoint Ali caliph, we'll hear and obey.
Ammar bin Yasir supported al-Miqdad. But the ambitious persons played an important role. So, Uthman was appointed caliph.
The End
Al-Miqdad saw Uthman deviating from the Prophet's behaviour. However, he stayed loyal to his religion. He became ninety years old. Then he passed away.
By: Kamal al-Syyed
Translated by: Jasim al-Alyawy
Ref: Imam Reza Network
Martyrdom of Hijr bin Adi al-Kindi and his Companions
He was known as Hijr al-Khayr, His Kunya was Abu Abd al-Rahman b. Adi, b. al-Harith b. Amru b. Hijr, He was given the nickname (i.e., laqab) of Akil al-Mirar. He was the king of the Kindis. It was said that he was the son of Adi b. Mu'awiya b. Jubla b. Adi b. Rabi'a b. Mu'awiya al-Akramin. He belonged to Kinda.1
Hijr was notable companion from the companions of Ali nd his son Al-Hasan, peace be on them. He was a lord from the lords of the Muslims in Kufa.
Hijr nd his brother Hani b. Adi came to the Prophet, may Allah bless Him and his family. In his book al-Isti'ab, b. Abd al-Bisr al-Maliki sadi: "Hijr was among the excellent Companions, and his age
1. (The tribe of ) Kinda belong to the banu of Kahlan. Their homeland was the Yemen. Then many of their leaders moved to Iraq. Kahlan and Himyar were the two sons of Saba. Saba was the name which brought both tribes together. It was said: "The Arabs regarded the houses with glory and honor after the house of Hashim b. Abd Manaf as four houses. They were the house of Qays al-Fazazi, (the house of) the Darimiyyin, (the house of) banu Shayban, and the house of the Yemen, who belonged to the banu of al-Harith b. Ka'b." As for Kinda, they are not regarded as some of the peole of the houses. Rather they were kings. Among them was al-Malik al-Dilil (ie, Umru' al-Qays). The had authority in the Yemen and al-HIjaz. The glory of Kinda lasted during the time of Islam. Some of the Kindis took part in the conquests and the revolts; some of them were governors; some of them were judges such as Husayn b. Hasan al-Hijri; some of them were poets such as Ja'far b. Affan al-Makfuf, the poet of the Shi'a. Hani b. al-Ja'ad b. Adi, the nephew of Hijr, was among the noble figures in Kufa, Ja'far b. al-Ash'ath and his son al-Abbas b. Ja'far were among the Shi'a of Imam Abu Al-Hasan (ie, Musa, b. Ja'far) and his son al-Rida, peace be on them. As for al-Ash'ath b. Qays al-Kindi, he was the greatest of all the hypocrites in Kufa. He became Muslim, then he renounced Islam after the Prophet. Then he became Muslim, and Abu Bakr accepted his Islam. Abu Bakr married Him his sister who was the mother of Mohammed b. al-Ash'ath. Imam Al-Hasan married al-Ash'ath's daughter whom Mu'awiya provoked to give Al-Hasan poison to drink.
was less than their old ones." In his book Asad al-Ghaba fi Tamyiz al-Sahaba,' b. al-Athir has mentioned Him with words similar to these ones. In his book al-Mustadrak, al-Hakim has described Him as: "the monk of the Companions of Mohammed, may Allah bless Him and his family."
Hijr worshipped (Allah) to the extent that when he made ritual impurity, he performed the ritual ablution; when he performed the ritual ablution, he prayed. He performed one thousand rak'as a day. His religious piety was apparent, and his supplication was accepted.1 He was among the chosen reliable figures. He preferred the hereafter to the life in this world to the extent that he subjected his life to killing refusing to renounce his Imam. He had a high social position.
Hijr was in the army that conquered Sham (Syria), and in the army that conquered Qadisiya (a city in Iraq). He took part in the Battle of the Camel headed by Ali. He was the commander of Kinda at the Battle of Siffin, and the commander of the left wing of the army at the Battle of al-Nahrwan. He was the brave man who defeated al-Dahhak b. Qays in the western part of Tadmur. It was he who said: "We are the children of war and appropriate for it. We start it and end it. We have known it (ie, war) and it has known us."
Hijr was the first patient martyr in Islam.
Mu'awiya b. Abu Sufyan killed Hijr and six of is companions at Marj Athra, twelve mile far from Damascus in the year 51 A.H. Up till now, Hijr's grave is apparent and famous. There is a firm dome on it. Old marks can be seen on the dome that is beside a wide mosque. Hijr's companions who were killed with him are in his shrine. We will mention them one by one.
Zyyad b. Abih demolished Hijr's house in Kufa.
1. In his book al-Isaba fi Tamyiz al-shahaba, b. al-Athir said: "Major ritual impurity hit Him (ie, Hijr) while he was a prisoner. So he said to the guard: Give me my water to pure myself with it. 'I am afraid that you will die of thirst, so Mu'awiya will kill me, said the guard. He (ie, b. la Athir) said Hijr prayed to Allah (for rain). His companions said to His: Ask Allah to save us. So he said: O Allah save us."
The Cause of his Killing
Hijr opposed al-Mughira b. Shu'ba and Zyyad b. Abih when they cursed Ali peace be on Him. In this connection he said to them: "I testify that whom you dispraise is worthier of the outstanding merit, and whom you praise is worthier of dispraise." When Hijr said openly these words of his, most people agreed with Him on that and said: "By Allah, Hijr has said the truth and kept his words."
As for al-Mughira b. Shu'ba, he knew that high spirits that made Hijr as an excellent companion, as a leader from the the great figures of Ali in Kufa, and as an Arab Emir who inherited the crown from his close grandfathers. al-Mughira had heard with his own ear when the people supported Hijr's summons paying no attention to any force, nor were they afraid of the wrath of the ruler. So he thought that it was better for Him to be slow towards the affairs of Hijir. and to apologize to his advisers who provoked Him to punish Hijr. Then al-Mughira said to his advisers: "I have killed Hijr." How have done that?" asked the advisers." Al-Mughira answered:" An emir will come after me. Hijr will think that the emir is similar to me. Hijr will say to Him similar to what you have heard. So the emir will punish Him immediately, and then will kill Him through an evil way." During his attitude towards Hijr, al-Mughira pretended to be wise. Also he pretended to be wise towards Sa'sa'a b. Sohan during the discord which was created by al-Mustawarad b. Alafa al-Khariji (ie, the Kharijite) in the year 43 A.H. al-Mughira said to Sa'sa'a: "Be careful! I have heard that you spread openly that outstanding merits of Ali. That is because I know all the excellent qualities of Ali. Rather I know them more than you do. However, this ruler (Mu'awiya) has appeared. He has forced us to show the people Ali's defects. We leave many things from what he has ordered us (to mention). We mention the things which we regard as precautionary stimulation (taqiya) to save our lives from these people (ie, the Umayyads)."1
When al-Mughira b. Shu'ba died in the year 50-51 A.H, b.
1. Al-Tabari, Tarikh, vol.6, p.108.
Sumayya (ie, Zyyad b. Abih) became governor of Kufa. So the latter wanted to serve his claimed Umyyad lineage through killing Hijr b. Adi to relieve the Umayyads of the greatest of all troublemakers against them. However, he forgot that the blood of HIjr would go on making troubles to the Umayyads throughout their history as long as the people knew these two names (ie, Hijr's name and Mu'awiya's name).
The new governor (ie, Sumayya) elaborated friday sermon to the extent that there was no time for Friday prayers that had a limited time. So Hijr, who always attended their (ie, the Umayyad's) Friday sermon and prayers, said: "the Prayer!" Still Zayyd continue his sermon. Hijr was afraid that the obligatory prayers would escape Him, so he took a handful of stones. Then he rose to perform the prayers and the people rose with Him.
Abu Abd al-Rahman (ie, Hijr b. Adi) who had a high social position, and worshipping ascetic spirit refused to bargain with the Umayyads or flatter them concerning his religion. He thought that there was the rest of the companions of Al-Hasan among the people. He reminded them of Al-Hasan and opposed the Umayyads before them to make them follow his example. In this way he opposed the Umayyads to support the usurped right to authority, and he struggled against them through his tongue to defend his religion, his Imam, and his prayers as he did against them through his sword during the Islamic conquests.
Hijr's crime list, according to the Umayyads' custom, contained: he opposes cursing Ali, peace be on Him. He wants the prayers to be performed at their exact times, and nothing more than that.
Ziyad summoned his obedient servants who sold their consciences for pleasures. Among them were Amr b. Sa'd (who killed al-Husayn, peace be on Him), al-Mudhir b. al-Zubayr, Shimr b. Dhi al-Jawshan al-Amiri, Isma'il and Ishaq (the two sons of Talha b. Abd Allah), Khalid b. Arfata, Shibth b. Rib'i, Hajjar b. Abjard, Amru b. al-Hajjaj, Zajr b. Qays, and the like of these persons who divorced manhood three times. They were seventy men. In his book Tarikh, vol.6, pp.150-1,' al-Tabari counted them one by one. He distinguished Abu Burda b. Abu Musa al-Ash'ari from them, for the latter was the weakest of them with Him (ie,al-Tabari) or he was the strongest of them with Mu'awiya who ordered Him to write:
"In the Name of Allah, Most Gracious, Most Merciful. This is what Abu Burda b. Abu Musa al-Ash'ari has testified for Allah the Lord of the worlds. I (ie, Abu Burda) testify that Hijr b. Adi has refused obedience, left the united people (Jam'a), cursed the Caliph summoned (the people to wage) war (against Him), gathered groups of people and summoned them to break the pledge of allegiance, and disbelieved openly in Allah (the Great and Almighty).
Then Zyyad said to the seventy persons; "Confirm this testimony. Indeed, by Allah, I will do my best to cut off the thread (of hope) of this foolish traitor!" Seventy persons from the notables and the children of the houses in Kufa testified this traitorous foolish document. Then Zyyad wrote may letters to Mu'awiya concerning Hijr. So Mu'awiya wrote to Him: "Tie Him (ie, Hijr) up with the iron and send Him to me."
It is necessary for us to remember now the backgrounds of this group of people, who belonged to the houses in Kufa, towards the matter of Al-Hasan b. Ali, peace be on them, during the days of his succession to authority. It was they who deserted from the Camp of Maskan, provoked the people at the Camp Mada'ini (against Al-Hasan), and wrote to Mu'awiya to desert Al-Hasan and to hand Him over. Therefore who refused obedience, left the united people, and broke the pledge of allegiance Hijr b. Adi or they?
Then we have to remember the attitude of these persons themselves during the tragedy of al-Husayn, peace be on Him, at the Battle of Karbala. They were then the swords of the Umayyad tyrants who were reponsible for those painful events whose atrocities have no limit in the history of Arabs and Islam.
The Attitude of the Kufans towards the Event of Hijr
If Hijr had wanted to resist with the weapon, he would have been able to ignite the fire of the revolution that would be strong enough to shake the position of Mu'awiya in Kufa. Mu'awiya understood that when he said after the killing of Hijr: "If Hijr had remained alive, he would have created another war." Also Zyyad understood that when he sent his postman to Mu'awiya and said to Him: "Go quickly to M'awiya and say to Him; "If you need you authority, then save me from Hijr."
However, the Shi'te leader (ie, Hijr), who had taken lessons from the valuable sacrifices of Al-Hasan b. 'Ali (peace be on them) prevented bloodshed, and prevented his people from waging war openly (against Mu'awiya).
Still a group of Hijr's companions clashed with the police of Zyyad at the gates of Kinda. Another group of them clashed with Zyyad's policemen at the door of his house near the cemetery of Kinda. Among the herose of these two events were Abd Allah b. Kh'Alifa al-Ta'i, Umru b. al-Hamaq al-Khaza'i (We will mention them both in the chapters that follow), Abd al-Rahman b. Muhriz al-Tamhi, A'idh b. Hamla al-Timimi, Qays b. Yazid, 'Ubayda b. Amru, Qays b. Shimr, and Umayr b. Yazid al-Kindi, known as (Abu al-Umrrata). They said: "The sword of Abu al-Umrrata was the first sword to be used in Kufa on the day when Hijr (was killed). Qays b. Fhadan al-Kindi went out riding his own donkey walking through the meetings of Kinda to urge them to wage war (against Mu'awiya).
Zyyad dominated the people of Kufa. That was his legal inheritance from his mother Sumayya.1
As for Hijr Himself, he always ordered his people to scabbard their swords and said to them: "Do not fight (against Mu'awiya), for I hate to expose you to destruction. As for me, I will follow some of these ways."
The spies of Zyyad were unable to capture Hijr, for most people protected Him from them.
In this manner Zyyad was unable to bear Hijr and his companions.
1. In his book "Tarikh, vol.6, p.132, al-Tabari said: "From that day he took a compartment."
So he gathered the notables of Kufa and said to them: "O people of Kufa, don't sad! your bodies are with me, and your desires are with Hijr. you are with me while your brothers, your children, and your tribes are with Him. By Allah, this is some of your cheat. By Allah, you should renounce, Hijr: otherwise I will bring a group of people through whom I will reform your deviation and your wry faces." Then he added: "Each man of you should help this group of people against Hijr. Moreover, each man of you should summon his brother, his son, his relatives, and those who obey Him from his tribe, to the extent that you are able to provoge all people against Him (ie, Hijr)."
Then Zyyad ordered to the commander of his police, Saddad b. al-Haythan al-Hil'Ali to capture Hijr. Zyyad knew that his police would be unable to rest Hijr. So he summoned Mohammed b. al-Ash'ath al-Kindi and said to Him:" Abu Maytha by Allah, you should bring me Hijr:; otherwise I will uproot your date palms, demolish your house, and tear you to pieces." Shaddad said to Him: "Give me time to look for Him. Zyyad said: "I will give you three days. you should bring Him: otherwise you must regard yourself as one of the perished!"
I (ie, the author) say: Why was Zyyad full of rage? Was he full of rage for the religion?
Certainly not! For b. Sumayya (ie, Zyyad) was not worthier of religion than the worshipping Companion (ie, Hijr), who performed one thousand ruk'as a day, and who had no crime but that he wanted to forbid (the people) from doing evil deeds, and wanted the ritual prayers to be performed during their fixed times. Or was Zyyad full of rage for the life in this world? Surely not! For he lost his glory in history when he killed Hijr b. Adi.
Zyyad intended to make the Kindis kill each other when he ordered al-Ash'ath al-Kindi to capture Hijr. This was among the evil ways which rulers have used to dominate helpless people.
Hijr knew what Zyyad intended towards the Kindis. So he said: "However, I listen and obey."
The police men went about to arrest the prominent figures who supported Hijr. They arrest nine Kufans and four non-Kufans,according to the narration of al-Mas'udi.
Ibn al-Athir has counted them in this way: "Hijr b. Adi al-Kindi, al-Arqam b. Abd Allah al-Kindi, Shurayk b. Shaddad al-Hadrami, Sayfi b. Fasil al-Shaybani, Qubay'a al-Absi, Karim b. Afiif al-Khath'ami, Asim b. Awf al-Baj'Ali, Warqa b. Sumay al-Baj'Ali, Kaddam b. Hayyan, Abd al-Rahman b. Hassan al-Anzayan, Muhiz b. Shahab al-Timimi, adn Abd Allah, b. Hawba al-Sa'di al-Timimi," Ibn al-Athir said: "These are twelve men. Then Zyyad added two men to them. They were Utba b. al-Akhnas b. Sa'd b. Bakr, and Sa'd b. Nimran al-Hamadani, So they were fourteen men."
At that time the slanders became active and numberous in that unfortunate city (ie, Kufa).
Hijr remained in the prison of Kufa for ten days till the plicy men of Zyyad gathered his above mentioned companions. Then Zyyad ordered them to be sent to Sham (Syria). So all what was in kufa indicated that the situation would result in an uprising. No one knew the tribulation of that uprising against the ruler and the subjects.
However, Zyyad paid attention to that, so he ordered them to be sent during the night to make use of darkness and to decrease the violence of this bovious oppression.
Qubaysa b. dubay'a, one of Hijr's companions, looked left and right. He found Himself walking by his house near the graveyard of Arzam. Also he found his daughters looking at Him and weeping over Him. So he spoke to them and preached them, and then he went away. We will mention that in his biography.
A daughter of Hijr's feared for Him. So she recited the following lines of poetry during one of her black nights when she addressed the moon. It was said that Hind bint (the daughter) of Zayd al-Ansari recited these lines to bewail Hijr:
O bright moon, go higher
so that you may see Hijr walking!
He is walking to Mu'awiya b. Harb.
(Mu'awiya will ) kill Him as the Emir has claimed.
(He will) hang Him on the gate of Damascus.
So the eagleswill eat from his charms.
The tyrants have become haughty after Hijr.
Al-Khawarnaq and al-Sidir (two palaces) have delighted them.
The country has become faded.
As if no rain had enlivened it.
O Hijr, Hijr b. Adi,
May safety and joy receive you.
I fear that you will be killed as 'Ali had been killed.
(There is ) a shaykh in Damacus with roar.
If you perishes, then every chief of people
moves from this world to destruction.
His Killing
They (i.e., the police men) took them (i.e., Hijr and his companions) to Adhra, that was a village twelve miles far from Damascus. They were imprisoned there. Mu'awiya and Zyyad exchanged letters. The delay increased them nothing by torture. The one eyed man of Mu'awiya and a group of his companions came to them. They brought Mu'awiya and a group of his companions came to them. They brought Mu'awiya's order to kill Hijr and his companions. Also they brought shrouds with them. He (ie, the one eyed man of Mu'awiya) said to Hijr; "Indeed the Commander of the faithful (ie, Mu'awiya) said to Hijr: "Indeed the Commander of the faithful (ie, Mu'awiya) has ordered me to kill you, for you are the head of error, the origin of unbelief and tyranny, and the supporter of Abu Turab (ie, Imam Ali). Also he had ordered me to kill your companions except when you withdraw from your unbelief, curse your leader (ie, Imam Ali) and renounce him." So Hijr and is companions said to him: "Indeed patience towards the punishment of the sword is easier for us than what you summon us to. Then meeting Allah, His Apostle, and his(ie, the Prophet's) trustee of authority (wasi) is more lovable for us than entering the fire."
The graves were dug. Hijr and his companions began performing prayers throughout the night. When the morning came, they (ie, the police men) brought them to kill them, so Hijr said to them: "Let me perform the ritual ablution and say prayers. For when I perform the ritual ablutions, I say prayers." They let him (pray). He prayed, and then went away. By Allah, I had not performed a prayer lighter than it (ie, this prayer). Were it not for that you think that I an impatient of death, I would increase it."
Then Hijr said: 'O Allah, we ask you to show enmity towards our people. Indeed the Kufans had testified against us, and the Syrians have come to kill us. By Allah, if you kill me at it (ie, the village of Adhra), I will be the first Muslim horseman to be killed in its valley, and the first Muslim man at whom is dogs will bark."1
Then Hudba b. Fayyad al-Qud'i walked forward Hijr carrying his own sword. The former trembled and said to the latter: "you have claimed that you are patient towards death. Therefore renounce your leader (ie, Imam Ali), and we will let you (go)."
So Hijr said: "Of course, I am patient towards death. For I see dug grave, a spread shroud, and a drawn sword. Indeed, by Allah, even if I am impatient towards death, will not say what displeases the Lord!"
Some close associates of Mu'awiya interceded for seven companions of Hijr.
The rest of Hijr's companion were exposed to the sword. Hijr's final words were: "leave me shackled with iron and stained with the blood. For I will meet Mu'awiya on the straight path tomorrow (ie, on the judgement Day). I will bring suit (against him before
1. Ibn al-Athir, al-Kamil fi Tarikh, vol.13, p.192. Ibn Sa'd and Mus'ab al-Zubari have narrated the following on the authority of al-Hakim, who said: "He (ie, Hijr) was killed at Marj Adhra according to Mu'awiya's orders. It was Hijr who conquered it (ie, Marj Adhra), then he was killed at it.
I (i.e., the author) say: This is the meaning of Hijr's words: "...., and the first Muslim man at whom its dogs will bark." He meant the day when he conquered it.
Allah). Mu'awiya mentioned these words of Hijr. So when he was about to die, he said: "Hijr, my day will be long because of you.
The Muslim's Reactions towards Hijr's killing
After he had killed Hijr, Mu'awiya performed the hajj. Then he passed by A'isha. "He asked permission (to enter her house). She permitted him. When he sat down, she said to him: Did not you fear Allah When you killed Hijr and his companion?"1 Then she added: "Were it not for the critical situation, we would change the killing of Hijr. By Allah, he performed the greater and the lesser hajj."2
Shurayh b. Hani wrote to Mu'awiya concerning Hijr. He gave him a religious opinion in which he denoted that it was forbidden (for Mu'awiya) to shed the blood of Hijr and to take his possessions. Concerning Hijr, Shurayh said: "He was among those who performed the ritual prayers, pay zakat, performed frequently the lesser and the greater hajj, enjoyed (the people) to do good deeds and prevented them from doing evil deeds. It was forbidden to shed his blood and to take his property."3
Ibn Umar began asking the people about Hijr from the day when the latter was captured. While b. Umar was walking in the market, he was told that Hijr had been killed. So he burst into tears and went away.4
Abd al-Rahman b. al-Harith b. Hisham came to Mu'awiya, after the latter had killed Hijr, and said to him: "When did the clemency of Abu Sufyan leave you? Mu'awiya replied: It left me when those who were like you in clemency left me. Ibn Sumayya (ie, Zyyad b. Abih) provoked me, so I carried tht out." Then He (ie, Abe al-Rahman)
1. Al-Tabari, Tarikh, vol. 6, p. 156.
2. Ibn al-Athir, al-Kamil fi al-Tarikh, vol. 3, p. 193.
3. Al-Tabari, Tarikh, vol. 6, p. 153.
4. Ibid.
said: "By Allah, the Arabs will never regard you as the one who has clemency and an opion. you killed the people whoom the prisoners from the Muslims sent to you."
Many pople from Kinda, al-Sikun, and the Yemen supported Malik b. Hubayra al-Sikuni. So Malik was able to say to Mu'awiya the following words when the latter refused to release Hijr: "By Allah, we are in no need of Mu'awiya more than Mu'awiya is in no nedd of us. We have alternates among his people,1 while he has no successor from us amog the people.
It was said to Abu Ishaq al-Subay'i: When did the people become low?" He replied: "When Al-Hasan died, Zyyad was claimed, and Hijr b. Adi was killed."2
Al-Hasan al-Basri said: "Mu'awiya had four qualities. If he had only one of them, it would have been a grave sin: he dominated this community through the foolish to the extent that he usurped its affair (ie, the succession) without any advice from it. (ie, the community), while among it were the rest of the Companions (of the prophet) and virtuous ones. He appointed his son to the succession to authority while he drank wine, wore silk (clothes), and played on the lutes. He claimed Zyyad while the Apostle of Allah, may Allah bless him and his family, said: "They baby is to bed and the prostitute is stoned. He killed Hijr. Woe unto him (ie, Mu'awiya) from Hijr and his companions."3
Al-Rabi' b. Zyyad al-Harithi died of sadness when Hijr was killed. He was the governor of Mu'awiya over Khursan. In his book (al-Kamil fi Tarikh, vol. 3, p. 195) b. al-Athir said: "The reason for his death was that he was indignant when Hijr b. Adi was killed, so he said: The Arabs will be killed because of patience after Hijr. If they had revolted (against Mu'awiya) when he killed Hijir, no one of them would have been killed because of patience. However, they
1. He meant th banu (sons) of HasHim.
2. Ibn Abu al-Haddid, Sharh Nahj al-Balagha, vol. 4, p. 18.
3. Al-Tabari, Tarikh, vol. 6, p. 157.
accepted that so they became low. After this speech, he (ie, al-Rabi') remained one Friday. Then he went out on Friday and said: "O people, indeed, I am tired of life. So I will ask (Allah for something) through a supplication, so be safe. Then he raised his hands after the prayers and said: " O Allah, if I good with you, then make me die soon. The people became safe. then he went out. Before his garments disappeared he fell (over the ground)."1
Al-Husayn. peace be on him, wrote a letter to Mu'awiya: "Aren't you who killed Hijr the brother of Kinda and he worshipping prayers who refused oppression and regarded heresies as great and did not fear the blame of the blamer concerning Allah. you killed them because of oppression and enmity after you had given them strong oath and certain covenants (al-Husayn refers to the clauses of the fifth item in the Peace Treaty.) so that you should not punish them due to an event between you and them or a spite you bear in yourself against them.2
Then the role of history came so that many historians have written books about Hijr and his companions. For example, Nasr b. Muzahim al-Manqari and Lut b. Yahya b. Sa'id al-Azdi3 have written two books about the killing of Hijr. Hisham b. Mohammed b. al-Sa'id has written two books: one concerning the killing of Hijr; the other is about the killing of his companions such as Rashid, Maythan, and Juwayriya b. Mishhir.4
Traditions concerning Hijr and his companions
Ibn Asakir said: "After A'isha had blamed Mu'awiya for killing Hijr and his companions, she said: "I heard the Apostle of Allah, may Allah bless him and his family, say: At (the Marj of) Adhra', the
1. See also: Ibn Abd al-Bisr al-Maliki, al-Isti'ab.
Ibn al-Athir, Asad al-Ghaba fi Tamayiz al-Shahaba. Ali Khan, al-Darajat al-Rafii'a. al-Shaykh al-Tusi, al-Amali.
2. Al-Majlisi, Bihar al-Anwar, vol.10, p.149
3. Ibn al-Nadim, al-Fihrast, p.136
4. Al-Najashi, Fihrast al-Rijal, p.306.
place where Hijr and his companions were killed, people will be killed so that Allah and the people of the sky will be angry for them."
He (i.e., b. Asakir) has narrated traditions similar to this one through another way on the authority of A'isha.
Al-Bayqahi (in his book al-Dala'il) and Yaqubi b. Sufyan (in his book Tarikh) have narrated the following tradition on the authority of Abd Allah b. Zurayr al-Ghafiqi, who said: "I heard Ali b. Abu Talib, peace be on him, say: O people of Iraq, seven people from the you will be killed at (the Marj of) Adhra. Their likeness is like the Companions of the furrow (ikhdud)."
The Martyrs from Hijr's Companions
From what we have mentioned, we understand that the companions of Hijr were a choice from the few of men of Allah. Also we have known that al-Husayn, peace be on him, wrote a letter to Mu'awiya concerning them, in which he said: "... and he worshipping prayers who refused oppression and regarded heresies as great and did not fear the blame of the blamer concerning Allah."
Also we have known that the great Muslim figures mentioned them as long as they mentioned Hijr.
Though the Umayyads did their best to hide the stories of Hijr's companions, they (ie, Hijr's companions) have become the martyrs of the principles and victims of the usurped right to authority. That is enough for them to be virtuous, glorious, and prominent in history.
After he had killed this honorable group of people, and after he had performed his (accepted) hajj, Mu'awiya met al-Husayn b. Ali, peace be on them, in Mecca and said to him proudly: "Have you heard what we have done for Hijr, his companions, nad his Shi'a (followers) who were the Shi'a of your father?" al-Husayn asked: "What have you done for them? Mu'awiya replied: "We have killed them, shrouded them, prayed over them, and buried them." al-Husayn, peace be on him, smiled, and then he said: "Mu'awiya, the people will bring suit against you (before Allah). If we killed your followers, we would no shroud them nor would we pay over them, nor would we bury them."1
The following are the martyrs from Hijr's companions:
A. Shurayk b. Shaddad or Thaddad al-Hadrami
Another (historian) has called him "Urak b. Shaddad.
B. Sayfi b. Fasil al-Shaybani
He was a leading companion of Hijr. He had an iron heart, a strong belief, and correct words. He was captured and brought before Zyyad who said to him: "O enemy of Allah, what do you think of Abu Turab (ie, Imam Ali)?" "I do not know Abu Turab," replied Sayfi.
"You know him very well, said Zyyad. "I do not know," answered Sayfi. "Do you not know Ali, Abu Talib? asked Zyyad. "Yes, answered Sayfi.
"That is Abu Turab, said Zyyad. "No, that is Abu Al-Hasan and al-Husayn, said Sayfi. So the commander of the police of Zyyad said to Sayfi: "The Emir say to you: He is Abu Turab, and you say: No." Do you want me to tell lies as the Emir does or do you want me to testify falsehood as the Emir does? asked Sayfi. "This is some of your sin, too. Bring me the rod," said Zyyad. The rod was brought to Zyyad, and then he said to Sayfi: "What do you say?" "These are the best words which I have said concerning a servant from the believing servants of Allah, replied Sayfi. "Hit his shoulder with the rod till he stick to the ground, said Zyyad. So Sayfi wa hit till he stuck to the ground.
Then Zyyad said: "leave him. What do you think of Ali?" By
1. Al-Majlisi, Bihar al-Anwar. al-Tabari has narrated a tradition similar to this one on the authority of Al-Hasan. That is incorrect for the tragedy of Hijr and his companions were two years after the death of Al-Hasan. A similar tradition has been narrated by b. al-Athir on the authority of Al-Hasan al-Basri who said: "By the Lord of the Kaaba, they have instituted a proof aganst them."
Allah, even if you cut me to pieces with the razors and the knifes, I will not say except what you have heard from me," answered Sayfi.
"You should curse him (ie, Imam Ali): otherwise I will cut off your neck, "said Zyyad. "Therefore cut off, and Allah accepts that. If you refuses (anything) but to cut it off, them I am satisfied with Allah, (while) you are unhappy," said Sayfi. Push him in the neck. Tie him up with the shackles, and throw him into prison," shouted Zyyad.
Then Sayfi joined the caravan of death with Hijr, and was among those blessed people who died martyrs at (the Marj of) 'Adhra'.
C. 'Abd al-Rahman b. Hasan al-Anzi
He was among Hijr's companions. He was sent with Hijr while he was shackled. When he arrived at (the Marj of) Adhra, he asked (the police men) to send him to Mu'awiya, for he thought that Mu'awiya would be better than b. Sumayya (ie, Zyyad), When he came to Mu'awiya, the latter said to him: "Brother of Rabi'a, what do say concerning Ali? Leave me and do not ask me (about him), for that is better for you, replied Abd al-Rahman. "By Allah, I will not leave you," said Mu'awiya. Abd al-Rahman said: "I testify that he was among those who remembered Allah very much, enjoined (the people to follow) the truth, undertook justice, and forgave the people." "What do you say concerning Uthman? asked Mu'awiya. "He was the first to open the door of injustice and to close the door of the truth," answered Abd al-Rahman. "you have killed yourself," and said Mu'awiya. "Rather, you have killed yourself," said Abd al-Rahman. Then Mu'awiya returned him to Zyyad in Kufa and ordered him to kill him in an evil manner.
It was Abd al-Rahman who said the following words on the day when the police men of Mu'awiya imprisoned him along with his companions (at the Marj of) Adhra: "O Allah, made me among those whom you honor through their (i.e., the Umayyads') disgrace, and you are pleased with me. I subjected myself to killing many times, but Allah refused (that) except what He willed."
In his book (Tarikh al-Kufa, p. 274), Habbata al-'Arani has mentioned Abd al-Rahman as follows; "Abd al-Rahman b. Hasan al-Anzi was among the companions of Ali, peace be on him. He lived in Kufa to provoke the people against the banu (sons) of Umayya. So Zyyad captured him and sent him Sham (Syria). (There) Mu'awiya summoned him to renounce Ali, peace be on him. So Abd al-Rahman answered Mu'awiya rudely. Then Mu'awiya returned him to Zyyad, so he (ie, Zyyad) killed him.
Ibn al-Athir (in his book al-Kamil fi al-Tarikh, vol.3, p.192.) and al-Tabari (in his book Tarikh, vol.6, p.155.) said that Zyyad buried Abd al-Rahman alive at the Qis of al-Natif.1
I (i.e., the author) say: If Mu'awiya had known the ways which Zyyad used to kill the Shi'a of Ali in Kufa, and if he had known that Zyyad cut off their legs, their hands, and their tongues, and knocked out their eyes, he would have not suggested any way when he ordered them to kill Abd al-Rahman through evil way. Is there a way worst of these ways of killing and punishment? However, Zyyad carried out Mu'awiya's suggested, so he created a way through which he buried Abd al-Rahman alive to kill him.2
Do you know which punishment Mu'awiya and Zyyad will face on the Judgment Day because of these ways of killing?
1. A place near Kufa. It was on the eastern bank of the Euphrates.
Al-Marwaha faced it on the western bank of the Euphrates. The Battle of Abu 'Ubayd the father of al-Mukhtar al-Thaqafi took place at it.
2. Then this kind of killing became the bad practice (Sunna) which the tyrants after Zyyad followed, When the Umyyads were angry with Umar al-Maqsus, the educator of Mu'awiya b. Yazid b. Mu'awiya, who resigned from the their succession as protest against them, they took him and buried him alive. This has been narrated by al-Dimyari in his book 'Hayat al-Hayawan, p. 62. In the book, he has narrated the speech which Mu'awiya made concerning the backgrounds of Umar's resignation, which make the person feel that Umar was a follower of ahl al-Bayt, peace be on them.
D. Qubaysa bin Rabi'a al-'Abasi
Some historian have called Qubaysa b. Dubay'a. He was the brave man who decided to resist the Umayads with his weapon and his people. However, the commander of the police gave him security over his blood and his property. So he put his hand in their hands depending on security covenant which the Arabs before and after Islam followed. However, it seems that the Umayyads abandoned the Arabic and the Islamic morals or that they understood that such morals were mere means for victory and violence.
Accordingly, (Qubaysa) b. Duby'a al-Abasi was broght before Zyyad who said to him: By Allah, I will do (something) for you to distract you from creating discords and revolting against the governors." Qubaysa said: "I have come to you according to the security covenant." "Take him to prison, said, Zyyad.
Then Qubaysa was among the shackled persons who were driven to death because of patience. In this connection the tradition says: "Whoever gives security to a man over his blood and kills him, therefore I (ie, the Prophet) renounce the killer even if the killed one is unbeliever."1
Before the police men took the prisoners (ie, Hijr and his companions), they had passed by Qubaysa's house. Qubaysa saw his daughters looking at him and weeping over him. So he said to the two police men (ie, Wa'il and Kuthayr): "Permit me to recommend my family. When he approached his daughters who were weeping, he kept silent for an hour, and then he said to them: "Be silent." So they kept silent. Then he said to them: "Fear Allah, the Great and Almighty. Be patient. Indeed I hope that Allah, my Lord, will grant me one of the two good things during this going of mine: either martyrdom that is happiness or coming back to you in good condition. It is Allah, the Most High, Who gives you your provisions. He is Living, and never dies. I hope that He will not leave you. Rather I hope that He will
1. Ahmad Shahab al-Din al-Asqalani, al-Isaba fi Tamyiz al-Sahaba, vol.4, p.294.
protect me for you." Then Qubaysa went away.
The hopeless family spent that night weeping and praying, as Mu'awiya wanted. There were then many daughters similar to Dubaya's ones in tradegy.
Al-Tabari said: "Qubaysa b. Dubay'a fell into the hands of Abu Sharif al-Baddi. So Qubaysa said to him: Indeed there is no evil between my people and your people. Thus let other than you kill me, Abu Sharif said: kinship is obedient to you. Then al-Quda'i killed Qubaysa.
E. Kaddam bin Hayyan al-Anzi
F. Muhriz bin Shahab bin Bujayr bin Sufyan bin Khalid bin Munqir al-Timimi1
He was among the chiefs of the people, and from the pure Shi'ites who were known for their Shi'ism. Muhriz was the commander of the left wing of the army headed by Ma'qal b. Qays who waged war against the Kharijites in the year 43 A.H. During those three battles the army of Ma'qal was three thousand people from the loyal Shi'ites and their horsemen, as al-Tabari described them in his book (Tarikh, vol.6, p.108).
2. Amru bin al-Hamaq al-Khaza'i
He was b. (son of) al-Kahil b. Habbib b. Amru b. al-Qayn b. Dharrah b. Amru b. Sa'd b. Ka'b b. Rabi'a al-Khaza'i.
He became Muslims before the Conquest (of Mecca), and emigrated to Medina. He was a loyal companion. Thus the Prophet, may Allah bless him and his family, prayed for Allah to make him (i.e., Amru)
1. See the following references about what we have written concerning Hijr and his companions: al-Daynwary, b. al-Athir, al-Tabari, b. Abu al-Haddid, al-Isti'ab, al-Nasa,ih al-Kafiya, and Tarikh Baghdad.
enjoy his youth. So eighty years, passed and no one saw a white hair among his hair, in addition to this, there was handsomeness on his face, that increased his splendor.
After the Prophet, Amru became a companion of the Commander of the faithful (ie, Ali) peace be on him, Thus he was the sincere companion to whom Ali said; "I wish I had a hundred people. like you in my army." Amru witnessed the Battles headed by Ali such as the Camel, Siffin, and al-Nahrwan.
The Commander of the faithful invoked Allah for Umru with these words. "O Allah, enlighten his heart with piety, and guide him to your stright path." Moreover, he said to him: "Amru, you will be killed after me. Indeed, your head will be moved (from one place to another). It will be the first head to be moved in Islam. Woe unto him who will kill you."1
Ibn al-Athir said in his book (al-Kamil fi Tarikh, vol.3, p.183): "When Zyyad came to Kufa, Ammara b. Aqaba b. Abu Mi'yat said to him: Indeed Amru b. al-Hamq has gathered the Shi'tes of Abu Turab (ie, Imam Ali)". Thus Zyyad sent for him (and said to him): "What are thse groups which you have gathered? Whomever you want to speak to, (you should speak to him) in the mosque."2.
"Then Amru was still (as al-Tabari has narrated) afraid and expecting till the event of Hijr b. Adi occurred. Then he proved Himself brave. A man called Bakr b. 'Ubayd from al-Hamra' (ie, the police of Zyyad) hit Umru on the head with an iron bar. Thus Amru fell over the ground. The Shi'ites carried him and hid him in the house of a man from the Azd. Then Amru went out to leave (Kufa). The other leader, Rifa'a b. Shaddad, accompanied him. So they headed for al-Mada'in. Then they departed till they arrived at the land of Mousil. They hid in a contain there. The governor of al-Rustaq condemned
1. Abbas al-Qummi, Safinat al-Bihar, vol. 2, p. 360.
2. al-Tabari had mentioned that slander of Ammara b. Aqaba, and then he said: "It is said that it was Yazid b. Ruwaym who slandered Amru b. al-Hamq, and said: He (ie, Amru has provoked the two cities (ie, Basrah and Kufa.)"
( 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
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
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
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]
Ref: Imam Reza Network
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
Ref: Imam Reza Network
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.
Ref: Imam Reza Network
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.
Ref: Imam Reza Network
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
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."
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
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
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
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
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.
------------------------
Ref: The Message, Ayatullah Ja'far Subhani
www.ahlulbaytportal.com
زلال احکام
- احكام زكات / زكات فطره (توضیح المسائل امام خمینی ره)
- احكام زكات / نيت زكات و مسائل متفرقه زکات (توضیح المسائل امام خمینی ره )
- احكام زكات / شرايط كساني كه مستحق زكاتند (توضیح المسائل امام خمینی ره)
- احكام زكات / مصرف زكات (توضیح المسائل امام خمینی ره)
- احكام زكات / زكات شتر و گاو و گوسفند و نصاب آنها (توضیح المسائل امام خمینی ره)
- احكام زكات / نصاب طلا و نقره (توضیح المسائل امام خمینی ره)
پیوند ها
کانالهای شیعه کوئست در ایتا
اطلاعات تماس
کمک و هدایای مالی به سایت جهت پیشرفت:
6037998157379727 (بانک ملی بنام سیدمحمدموسوی )
روابط عمومی گروه : 09174009011
شماره نوبت استخاره: 09102506002
آیدی همه پیام رسانها : @shiaquest
پاسخگویی سوالات شرعی: 09102506002
آدرس : استان قم شهر قم گروه پژوهشی تبارک
پست الکترونیک : [email protected]
درباره گروه تبارک
گروه تحقیقی تبارک با درک اهميت اطلاع رسـاني در فضاي وب در سال 88 اقدام به راه اندازي www.shiaquest.net نموده است. اين پايگاه با داشتن بخش های مختلف هزاران مطلب و مقاله ی علمي را در خود جاي داده که به لحاظ کمي و کيفي يکي از برترين پايگاه ها و دارا بودن بهترین مطالب محسوب مي گردد. ارائه محتوای کاربردی تبلیغ برای طلاب و مبلغان ،ارائه مقالات متنوع کاربردی پاسخگویی به سئوالات و شبهات کاربران ,دین شناسی، جهان شناسی ،معاد شناسی، مهدویت و امام شناسی و دیگر مباحث اعتقادی ،آشنایی با فرق و ادیان و فرقه های نو ظهور، آشنایی با احکام در موضوعات مختلف و خانواده و... از بخشهای مختلف این سایت است. اطلاعات موجود در این سایت بر اساس نياز جامعه و مخاطبين توسط محققين از منابع موثق تهيه و در اختيار كاربران قرار مى گيرد.