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“Amazing Love and Loyalty of Imam Ali’s Companions”

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“Amazing Love and Loyalty of Imam Ali’s Companions”

حرم امام علیؑ
منصب: شیعوں کے پہلے امام، اہل سنت کے چوتھے خلیفہ
نام: علی ابن ابی طالبؑ
کنیت: ابو الحسن، ابو السبطین، ابو الریحانتین، ابو تراب، ابو الائمہ
القاب: امیرالمؤمنین، یعسوب الدین، حیدر، مرتضی، نفس رسول، أخو الرسول، زوج البتول، قسیم الجنّۃ والنار
تاریخ ولادت: 13 رجب، سنہ 30 عام الفیل
جائے ولادت: کعبہ، مکہ
مدت امامت: 29 سال (11-40ھ)
شہادت: 21 رمضان، سنہ 40 ہجری
سبب شہادت: ضربت ابن ملجم
مدفن :نجف، عراق
رہائش: مکہ، مدینہ، کوفہ
ؑوالد ماجد: ابو طالب
ؑوالدہ ماجدہ: فاطمہؑ بنت اسد
ازواج: حضرت فاطمہؑ، خولہ، ام حبیبہ، ام البنینؑ، لیلا، اسما، ام سعید
اولاد: امام حسنؑ، امام حسینؑ، حضرت زینب(س)، ام کلثومؑ(س)، محسنؑ، محمدّ بن حنفیہ، عبّاس، حضرت رقیہّؑ، جعفرؑ، عبداللہؑ، محمدّ اصغرؑ، عبیداللہ، یحییؑ، ام الحسنؑ، رملہ، نفیسہ، ام ہانی ۔۔۔
حیات: 63 سال
:آئمہ معصومینؑ
امام علیؑ • امام حسنؑ • امام حسینؑ • امام سجادؑ • امام محمد باقرؑ • امام صادقؑ • امام موسی کاظمؑ • امام رضاؑ • امام محمد تقیؑ • امام علی نقیؑ • امام حسن عسکریؑ • امام مہدیؑ

نسب، القاب و اوصاف ظاہری

نسب: علی بن ابی طالب بن عبد المطلب بن ہاشم بن عبد مناف بن قُصَی بن کلاب، ہاشمی قرشی ہیں۔[1]

والد: آپؑ کے والد حضرت ابو طالبؑ ایک سخی اور عدل پرور انسان اور عرب کے درمیان انتہائی قابل احترام تھے۔ وہ رسول اللہؐ کے چچا و حامی اور قریش کی بزرگ شخصیات میں سے تھے۔[2]

والدہ: آپؑ کی والدہ فاطمہؑ بنت اسد بن ہاشم بن عبد مناف ہیں۔[3]

بھائی: طالبؑ، عقیلؑ اور جعفرؑ ہیں۔

بہنیں: ام ہانی، ام طالبؑ ہیں۔[4]

مورخین کے مطابق، حضرت ابو طالبؑ و فاطمہؑ بنت اسد کی شادی پہلی شادی ہے جس میں زوج و زوجہ دونوں ہاشمی ہیں[5] اور اس لحاظ سے امام علی ؑ پہلے فرد ہیں جن کے والد و والدہ دونوں ہاشمی ہیں۔[6]

کنیت، القاب و صفات

کنیت: ابو الحسنؑ،[7] ابو الحسینؑ، ابو السبطینؑ، ابو الریحانتین، ابو ترابؑ و ابو الآئمہؑ۔[8]

القاب: امیرالمؤمنین، یعسوب الدین والمسلمین، مبیر الشرک والمشرکین، قاتل الناکثین والقاسطین والمارقین، مولٰی المؤمنین، شبیہ ہارون، حیدر، مرتضی، نفس الرسول، أخاء الرسول، زوج البتول، سیف اللّہ‏ المسلول، امیر البررة، قاتل الفجرة، قسیم الجنّة والنار، صاحب اللواء، سیّد العرب، کشّاف الکرب، الصدّیق الأکبر، ذوالقرنین، الہادی، الفاروق، الداعی، الشاہد، باب المدینة، والی، وصیّ، قاضی دین رسول اللّہ‏ؐ، منجز وعدہ، النبأ العظیم، الصراط المستقیم والأنزع البطین[9]

:اصحابِ امام علیؑ

حضرت سلمان فارسی: رسول اللہؐ اور امام علیؑ کے سب سے برتر اور نمایاں صحابی ہیں۔ معصومینؑ سے ان کے بارے میں بہت زیادہ احادیث وارد ہوئی ہیں۔[318] من جملہ رسول خداؐ نے فرمایا: سلمان ہم اہل بیت سے ہیں۔[319]

ابوذر غفاری: ابو ذر غفاری معروف بنام ابوذر غفاری رسول اللہؐ پر ایمان لانے والے چوتھے فرد ہیں۔ [320] ابوذر رسول اللہؐ کے وصال کے بعد امامؑ کے حامی تھے اور ان چند افراد میں سے ایک ہیں جنہوں نے ابوبکر کی بیعت سے امتناع و اجتناب کیا۔[321]

مقداد بن عمرو: مقداد بن اسود کندی کے نام سے مشہور ہیں اور ان سات افراد میں سے ایک ہیں جو رسول اللہؐ کی بعثت کے ابتدائی ایام میں ایمان لائے اور مسلمان ہوئے۔ رسول اللہؐ کے وصال کے بعد مقداد بھی ابوبکر کی بیعت سے انکار کرنے والوں میں ایک تھے اور امامؑ کی 25 سالہ گوشہ نشینی کے ایام میں ہر وقت آپ کے ساتھ رہتے تھے۔[322]

عمار یاسر: عمار یاسر اولین شہدائے اسلام یاسر اور سمیہ کے بیٹے ہیں۔ وہ رسول اللہؐ پر ایمان لانے والے پہلے مسلمانوں میں سے ہیں۔ وہ مسلمانوں کی پہلی ہجرت یعنی ہجرت حبشہ میں حبشہ نامی افریقی ملک میں ہجرت کرگئے اور رسول اللہؐ کی ہجرت مدینہ کے بعد، مدینہ میں آپ سے آملے۔ وہ رسول اللہؐ کی وفات کے بعد بدستور اہل بیت اور امامؑ کے دفاع میں استوار رہے۔ عمر بن خطاب کی خلافت کے ایام میں کچھ عرصے تک کوفہ کے امیر رہے لیکن چونکہ عادل انسان تھے اور سادہ زندگی گذارنے کے قائل تھے، کچھ لوگوں نے ان کی برطرفی کے اسباب فراہم کئے جس کے بعد وہ مدینہ واپس آگئے اور علیؑ کے ساتھ رہے اور آپ سے فیض حاصل کرتے رہے۔[323]

مالک اشتر نخعی: مالک بن حارث عبد یغوث نخعی معروف بہ مالک اشتر، یمن میں پیدا ہوئے۔ مالک اشتر نے سب سے پہلے امام علیؑ کے ہاتھ پر بیعت کی۔ وہ جنگ جمل، جنگ صفین و جنگ نہروان میں امام علیؑ کے سپہ سالار تھے۔ [324]

ابن عباس: عبد اللہ بن عباس پیغمبرؐ اور امام علیؑ کے چچا زاد بھائی ہیں۔ انہوں نے رسول اللہؐ سے بہت زيادہ حدیثیں نقل کی ہیں۔[325] ابن عباس خلفاء کے دور میں ہمیشہ علیؑ کو لائق خلافت سمجھتے تھے اور امام علیؑ کی خلافت کے دوران جنگ جمل، جنگ صفین و جنگ نہروان میں امامؑ کی مدد کو آئے اور امامؑ کی طرف سے بصرہ کے والی تھے۔ [326]

ابو الہیثم بن تیہان: انصار کے ان افراد میں سے ہیں جو رسول خدا ؐ پر سب سے پہلے ایمان لائے۔[327] ابو الہیثم ان بارہ افراد میں سے تھے جنہوں نے ابوبکر کے زمانہ میں امام علیؑ کی خلافت کے بر حق ہونے اور اس بات کی کہ آنحضرت نے انہیں اپنا جانشین منتخب کیا تھا، شہادت دی۔[328] وہ جنگ صفین میں عمار یاسر کی شہادت کے بعد شہید ہوئے۔[329] ان کا شمار ان افراد میں سے ہے جن کی شہادت پر آپ نے افسوس کا اظہار کیا اور فرمایا: این عمار؟ این ابو الہیثم؟ ۔۔۔۔[330]

صعصعہ بن صوحان: صعصعہ بن صوحان عبدی امام علیؑ کے اصحاب میں شامل ہیں۔ انہوں نے امام علیؑ کی تمام جنگوں میں شرکت کی۔ [331]
وہ ان اولین افراد میں شامل ہیں جنہوں نے امیرالمؤمنین علیہ السلام کے ساتھ بیعت کی۔[332]

کمیل بن زیاد: کمیل بن زیاد نخعی اصحاب رسولؐ کے تابعین میں شامل ہیں اور ان کا شمار امام علیؑ اور امام حسنؑ کے اصحاب خاص میں ہوتا ہے۔[333] وہ ان شیعیان آل رسولؐ میں سے ہیں جنہوں نے حضرت علیؑ کی خلافت کے ابتدائی ایام میں آپ کی بیعت کی اور امام علیؑ کی جنگوں میں آپ کے دشمنوں کے خلاف لڑے۔[334]

محمد بن ابی بکر: خلیفۂ اول کے فرزند تھے۔ سنہ 10 ہجری میں مدینہ منورہ میں پیدا ہوئے۔ وہ امامؑ کے اصحاب خاص میں شمار ہوتے تھے اور ان کا عقیدہ تھا کہ سابقہ خلفاء نے امام علیؑ کا حق پامال کیا ہے اور کہتے تھے کہ کوئی بھی خلافت کا منصب سنبھالنے کے سلسلے میں امام علیؑ سے زیادہ اہل نہیں ہے۔[335] محمد نے جنگ جمل اور جنگ صفین میں امام علیؑ کا ساتھ دیا۔ وہ رمضان سنہ 36 ہجری کو مصر کے حاکم مقرر ہوئے اور صفر سنہ 38 ہجری کو معاویہ کی سپاہ کے ہاتھوں قتل ہوگئے۔ [336]

میثم تمار: میثَم تمّار اَسَدی کوفی امام علیؑ اور حسنینؑ کے اصحاب خاص میں شامل ہیں۔ وہ شرطۃ الخمیس کے رکن تھے۔ یہ وہ جماعت تھی جس کے اراکین نے امام علیؑ کے ساتھ عہد کیا تھا کہ زندگی کے آخری لمحے تک آپ کا ساتھ دیں گے اور آپ کی مدد کریں گے۔[337]

Companions of Imam Ali (AS)

Hazrat Salman al-Farsi

Journey of Faith and Loyalty

Highly revered companion of Prophet Muhammad (PBUH) and Imam Ali (AS). Numerous Hadiths highlight his virtuous status.

Salman al-Farsi, born in Ruzbih in Iran, embarked on a spiritual quest that led him from Zoroastrianism to Christianity. Guided by prophecies, he journeyed to the Arabian Peninsula, where fate intertwined his life with the emergence of Prophet Muhammad (PBUH).

Converted to Islam in 622, Salman earned the Prophet’s admiration. His ingenious idea of a trench in the Battle of Khandaq showcased strategic brilliance. The Prophet declared, “Salman is one of us, the Ahl al-Bayt.”

Freed from slavery, Salman exemplified loyalty. Prophet Muhammad’s (PBUH) profound love for him was evident, emphasizing piety over racial distinctions. Salman played pivotal roles in battles, proposing innovative strategies.

Disagreeing with Saqifa’s aftermath, Salman, Abu Dhar, Miqdad, and others sought an alternative leadership solution. Despite differing backgrounds, they shared a common purpose – the rightful succession of Imam Ali (AS).

Umar appointed Salman as the governor of al-Madain, a role he embraced with humility. Salman’s earnings supported charity, reflecting his selfless character. Despite two unsuccessful marriage attempts, he found companionship with Buqayra, fathering Abdullah and Muhammad.

In 656, Salman, the seeker-turned-governor, breathed his last in al-Madain. His enduring legacy as a devoted companion and strategic thinker lives on, a testament to the extraordinary journey of a man whose faith shaped history.

Abu Dharr al-Ghifari

The Steadfast Companion

Abu Dharr al-Ghifari, an esteemed companion of Prophet Muhammad (PBUH) and Imam Ali (AS), played a pivotal role in early Islamic history. Hailing from the tribe of Ghifar, Abu Dharr embraced Islam with unwavering dedication.

Before Islam, Abu Dharr adhered to the monotheistic Hanif faith. His profound quest for truth led him to recognize the divine message preached by Prophet Muhammad (PBUH). Despite facing severe opposition and hardships, he stood resilient in his newfound faith.

Abu Dharr’s conversion showcased his unwavering commitment to justice and equality. The Prophet (PBUH) held him in high regard, recognizing his sincerity and devotion. Abu Dharr was one of the few companions praised by name in prophetic traditions.

His commitment to the cause of Islam was evident in his opposition to the prevailing socio-economic injustices. Abu Dharr’s famous incident of openly questioning the caliphate’s policies highlighted his uncompromising stance on justice and equality.

Abu Dharr’s bond with Imam Ali (AS) was rooted in shared values and a commitment to the Prophet’s teachings. He supported Ali’s leadership and, like Salman al-Farsi, opposed the Saqifa incident.

During the caliphate of Uthman, Abu Dharr faced exile due to his outspoken critique of economic disparities. His principled stand against injustice left an indelible mark on Islamic history.

In the latter part of his life, Abu Dharr retreated to the remote village of Rabdha, choosing a life of asceticism and piety. His detachment from materialism and worldly pursuits exemplified his commitment to the teachings of Islam.

Abu Dharr al-Ghifari, the steadfast companion, left an enduring legacy of unwavering faith, justice, and opposition to oppression. His life remains an inspiration for those who seek truth, justice, and equality in the path of Islam. A close relative and early believer. They stood against Abu Bakr’s caliphate and supported Imam Ali (AS).

Miqdad b. ‘Amr

Devoted Companion and Staunch Supporter of Imam Ali

Miqdad b. ‘Amr, renowned as Miqdad b. al-Aswad stands as a prominent companion of Prophet Muhammad (PBUH) and a steadfast advocate for Imam Ali (AS). His early conversion to Islam, resilience during persecutions, and unwavering commitment to justice earned him a distinguished place among the Prophet’s followers.

Lineage, Birth, and Demise: Miqdad b. ‘Amr, also known as Miqdad b. al-Aswad was born approximately sixteen years after the Year of the Elephant, placing his birth around 598-9 CE. Little is known about his early life, except for a reported dispute in Hadhramaut that led him to ally with Aswad B. ‘Abd Yaghuth al-Zuhri, earning him the title Miqdad b. Aswad.

Miqdad married Duba’a, the cousin of the Prophet (PBUH) and daughter of Zubayr b. ‘Abd al-Muttalib. This marriage was praised by the Prophet, who aimed to encourage unions irrespective of social standing.

In the Period of the Prophet (PBUH): Miqdad embraced Islam early, facing the adversities imposed by Quraysh. His conversion predates many, making him one of the first to declare his faith. Miqdad participated in the two migrations, first to Abyssinia and later to Medina, joining the Prophet and fellow Muslims in the city in 622 CE.

His valiant presence in battles marked him as a courageous warrior. Miqdad played a crucial role in the Battle of Badr, demonstrating exceptional valor. Notably, during the Battle of Uhud, when many fled, Miqdad remained steadfast alongside key figures like Imam Ali (AS), exemplifying his commitment to the Prophet and Islam.

Miqdad, Salman al-Farsi, ‘Ammar b. Yasir and Abu Dhar were recognized as the first Shi’as of Imam Ali (AS), forming a devoted circle around him.

Supporting the Succession of Imam Ali (AS): Following the demise of the Prophet (PBUH), Miqdad staunchly supported Imam Ali’s immediate succession, refraining from pledging allegiance to Abu Bakr. He played a vital role in defending Ali’s right to leadership, expressing opposition to caliphs such as ‘Uthman B. ‘Affan.

In numerous hadiths, the Prophet expressed affection for Miqdad, recognizing his unwavering faith. Miqdad’s loyalty to Imam Ali (AS) endured, as he continued to defend the Prophet’s teachings and the rightful succession.

In the Hadiths of Ahl al-Bayt (AS): Various hadiths highlight Miqdad’s virtues, moral character, and faith. The Prophet and Imams praised Miqdad’s elevated status, placing him among the most faithful. His steadfastness earned him a place in Heaven, and his eventual return to Raj’a after the Reappearance of Imam al-Mahdi is foretold in some traditions.

Transmission of Hadiths and Death: Miqdad transmitted hadiths from the Prophet (PBUH), leaving a legacy for future generations. In 33/653-4, at the age of seventy, Miqdad passed away in Jurf, near Medina. His burial took place in the al-Baqi cemetery, with ‘Uthman b. ‘Affan leading the Funeral Prayer.

Miqdad’s unwavering commitment to Islam, his role as a companion of the Prophet, and his resolute support for Imam Ali (AS) have left an indelible mark on Islamic history, making him an inspiration for generations to come. Among the earliest converts, actively participated in battles with Imam Ali (AS).

‘Ammar b. Yasir

The Valiant Companion and Martyr of Siffin

‘Ammar b. Yasir (d. 37/657) stands as an esteemed early companion of Prophet Muhammad (s), renowned for his unwavering commitment to Islam. His family endured severe persecution for their faith, with his parents, Yasir and Sumayya, becoming the first martyrs of Islam. ‘Ammar, also known by the teknonym Abu Yaqzan, played a pivotal role in the early Islamic community and was a steadfast supporter of Imam Ali (a).

Lineage: ‘Ammar b. Yasir belonged to the Banu Makhzum tribe, tracing his lineage to ‘Anas b. Malik’s family in Yemen. His family, including his father Yasir, had migrated to Mecca, establishing ties with Abu Hudhayfa from Banu Makhzum.

At the time of the Prophet (s): ‘Ammar, along with his family and other notable companions like Bilal b. Rabah and Khabbab b. Pratt faced brutal torture at the hands of Quraysh due to their acceptance of Islam. His parents, Yasir and Sumayya, became the first martyrs, setting a poignant precedent for steadfastness in faith.

The Prophet (s) comforted ‘Ammar, affirming the legitimacy of his faith even under duress. The revelation of Quranic verses (16:106) further validated ‘Ammar’s situation, acknowledging that faith remains intact when one is compelled while their heart remains steadfast.

‘Ammar actively participated in the migration to Abyssinia and later to Medina. He contributed to the construction of the Quba Mosque, the first mosque in Islam, emphasizing his pivotal role in the early Muslim community.

The Prophet (s) praised ‘Ammar, Salman, Bilal, and Imam Ali (a), highlighting their special status in the eyes of Paradise.

In the Period of Caliphs: During ‘Umar b. al-Khattab’s caliphate, ‘Ammar assumed a leadership role in Kufa, overseeing military campaigns, including the Battle of Nahawand. However, he was later removed from this position, and the reasons behind his dismissal remain unclear.

Serious disagreements arose between ‘Ammar and the third caliph, ‘Uthman b. ‘Affan. ‘Ammar protested the unjust exile of Abu Dhar, leading to a physical altercation. His objection to corruption and wine drinking-by the ruler of Kufa resulted in further confrontations.

As tensions heightened against ‘Uthman, ‘Ammar joined protestors in Egypt and participated in the siege of ‘Uthman’s residence in Medina.

In the Period of Imam Ali’s (a) Caliphate: Advocating for Imam Ali’s (a) caliphate, ‘Ammar played a crucial role in recommending ‘Ali (a) during the Six-Member Council after ‘Umar’s death. His support continued after ‘Uthman’s assassination, urging others to pledge allegiance to Imam Ali (a).

‘Ammar actively participated in the Battles of Jamal and Siffin. In the Battle of Siffin, over 90 years old, he fought valiantly and tragically met his martyrdom at the hands of Mu’awiya’s army.

Martyrdom: ‘Ammar’s martyrdom in the Battle of Siffin is significant in Islamic history. Prophet Muhammad (s) had foretold that ‘Ammar would be martyred by a group of rebels, emphasizing the legitimacy of the rightful Imam’s cause. The circumstances surrounding ‘Ammar’s death served as a poignant reminder of his loyalty to truth and justice.

Burial Place and Destruction: ‘Ammar was buried where he fell in Siffin, located in the Raqqa province in Syria. The mausoleum over his grave, constructed by the Islamic Republic of Iran, was a place of pilgrimage.

Regrettably, on 21 Ramadan, 1434 AH (29 July 2013), Takfiri groups in Syria, having taken control of Raqqa Province, demolished ‘Ammar b. Yasir’s tomb, erasing a significant historical and religious site.

Despite the physical destruction, ‘Ammar B. Yasir’s legacy endures as a symbol of unwavering faith, resilience, and sacrifice in the path of truth and justice.

Malik b. Harith al-Nakha’i (Malik al-Ashtar)

Loyal Companion of Imam Ali (a)

Malik b. Harith al-Nakha’i, famously known as Malik al-Ashtar, was a distinguished companion of Imam Ali (a) and played a crucial role in various historical events during the early Islamic period. Born in Yemen, his lineage can be traced back to the noble tribe of Madhhij.

Early Life and Emigration: Malik al-Ashtar emigrated from Yemen and settled in Kufa, becoming a prominent figure and commander. His participation in the Battle of Yarmuk, where he lost an eye, showcased his bravery and commitment to Islam.

Banishment and Return: Due to his objections against the governor of Kufa during Uthman’s caliphate, Malik was banished to Hums in Syria. However, after the ousting of Uthman and the subsequent unrest in Kufa, he returned and was appointed as the governor of Kufa.

Siege of ‘Uthman’s House: Malik al-Ashtar was among the protestors during the siege of ‘Uthman’s house. Despite the conflict, he later played a crucial role in guiding people to pledge allegiance to Imam Ali (a).

Battles with Imam Ali (a): Malik al-Ashtar proved himself a valiant warrior in the Battle of Jamal, where he commanded the right wing of Imam Ali’s army. In the Battle of Siffin, despite being in a position of victory, he reluctantly retreated upon receiving orders from Imam Ali (a) due to a ruse involving Qur’ans on spears.

Governorship and Appointment to Egypt: Imam Ali (a) appointed Malik al-Ashtar as the governor of Egypt, recognizing his administrative capabilities. Unfortunately, Mu’awiya, seeking to prevent a potential uprising, orchestrated Malik’s assassination through poison.

Martyrdom and Legacy: Malik al-Ashtar’s death in 39 AH marked the end of a loyal companion and a sincere servant of Islam. Imam Ali (a) mourned his loss, emphasizing Malik’s significant role. His legacy endures through the famous letter from Imam Ali (a) addressing him, providing guidance on governance and justice.

In the Words of Others: Imam Ali (a) praised Malik al-Ashtar for his unwavering commitment, describing him as a sword of God against enemies.

Mu’awiya acknowledged Malik al-Ashtar’s impact, stating that ‘Ali had two hands—one cut in the Battle of Siffin (Ammar b. Yasir), and the other (Malik al-Ashtar) lost that day.

Ibn Abi l-Hadid highlighted Malik al-Ashtar’s bravery, leadership, and loyalty to Imam Ali (a), portraying him as a key figure in the early Shi’a community.

Malik al-Ashtar’s life and sacrifices remain integral to the narrative of early Islamic history, symbolizing loyalty, courage, and unwavering commitment to justice.

ʿAbd Allāh b. al-ʿAbbās (Ibn ʿAbbās)

Scholar and Cousin of the Prophet (s)

Early Life and Lineage: ʿAbd Allāh b. al-ʿAbbās, commonly known as Ibn ʿAbbās, was born approximately in the year 619-20 CE, three years before the Hijra, in Mecca. He belonged to the distinguished lineage of Abd al-Muttalib, being the son of al-Abbas, the Prophet’s paternal uncle. His mother, Lubaba al-Kubra, was the daughter of al-Harith b. Hazn al-Hilali and the sister of Maymuna, who was one of the Prophet’s wives.

During the Prophet’s Life: Ibn ʿAbbās enjoyed a close relationship with the Prophet Muhammad (s). The Prophet prayed for him and rubbed his saliva on his palate, seeking blessings for him. He was a cousin of the Prophet and Imam Ali (a).

During the Caliphs’ Reign: While believing Imam Ali (a) to be the rightful caliph, Ibn ʿAbbās cooperated with the first three caliphs. He was highly respected during their reigns and often consulted for issuing fatwas.

Under Imam Ali’s Rule: Ibn ʿAbbās actively participated in pivotal battles, including the Battles of Jamal, Siffin, and Nahrawan. He served as a commander in Imam Ali’s army and was appointed as the governor of Basra. Despite accusations, he supported Imam Ali and his sons.

During Imam al-Hasan and al-Husayn’s Imamate: After Imam Ali’s martyrdom, Ibn ʿAbbās supported Imam al-Hasan. At Imam al-Hasan’s funeral, he played a crucial role in preventing conflicts between Banu Hashim and Banu Umayya.

Knowledge and Scholarship: Ibn ʿAbbās became renowned as an authoritative commentator of the Qur’an during the 7th century. The Prophet’s prayers for him to receive knowledge of the Qur’an’s interpretation were manifested in his expertise. Many hadiths and opinions attributed to him became significant in jurisprudence and hadith studies.

Descendants: Ibn ʿAbbās had notable descendants, including his sons Al-ʿAbbās, Asma’, Al-Fadl, Muhammad, ʿUbayd Allah, and Lubaba. His son Ali became famous and supported Abd al-Malik b. Marwan in a dispute over the caliphate.

Narrations and Works: Ibn ʿAbbās has narrated numerous hadiths, with sources like al-Bukhari and Muslim including his narrations. His works include Tanwir al-niqabs min Tafsir Ibn Abbas and Tafsir Ibn Abbas, compiled by later scholars based on his narrations.

Demise: Ibn ʿAbbās passed away around the year 687-8 CE in Ta’if at the age of 70 or 71. He had become blind towards the end of his life. His scholarly contributions and influence on Qur’anic interpretation endured through his students, and his legacy continued with his notable descendants, including the Abbasid Caliphs.

Ibn ʿAbbās remains a significant figure in Islamic history, recognized for his knowledge, contributions to Qur’anic exegesis, and unwavering support for the Ahl al-Bayt.

Abu l-Haytham b. al-Tayyihān

Comrade and Martyr in Early Islam

Names and Lineage: Abu l-Haytham b. al-Tayyihān, often known as Malik, was a companion of the Prophet Muhammad (s) and Imam ‘Ali (a). His lineage is not definitively established; some sources suggest he belonged to the Bani Za’ur ‘Abd al-‘Ashhal clan from the ‘Aws tribe. Others propose a connection to the clan of Quda’a and Halif b. ‘Abd al-‘Ashhal.

Before Islam: Even before embracing Islam, Abu l-Haytham was a devoted monotheist, abstaining from idol worship during the pre-Islamic period of Ignorance.

In the Prophet’s Era: Abu l-Haytham was among the early converts from the Helpers, pledging allegiance to the Prophet Muhammad (s) during both ‘Aqaba pledges. He played a role in significant battles, including Badr, Uhud, Khandaq, and Mu’ta.

After the Prophet’s death, Abu l-Haytham opposed Abu Bakr’s caliphate and declined his proposal to continue overseeing the evaluation of dates. He turned to Imam ‘Ali (a) immediately after the Prophet’s demise, pledging allegiance to him after the murder of ‘Uthman.

During Imam ‘Ali’s Period: In the era of Imam ‘Ali (a), Abu l-Haytham, alongside ‘Ammar b. Yasir, represented the Imam for allegiance, emphasizing obedience to God and the Prophet’s tradition. He participated in the Battle of Jamal and encouraged Iraqi forces at the outset of the Battle of Siffin.

Controversy exists regarding Abu l-Haytham’s participation in the Battle of Siffin, with some suggesting he died years earlier during ‘Umar’s caliphate. Nonetheless, there are references to Abu l-Haytham’s martyrdom in Siffin, with him falling after ‘Ammar.

Legacy and Martyrdom: Imam ‘Ali (a) expressed deep regret over the loss of companions like Abu l-Haytham, citing him among the esteemed figures: “Where is ‘Ammar? Where is Ibn Tayyahan? Where is Dhu l-Shahadatayn?” Abu l-Haytham’s dedication to Islam, his support for Imam ‘Ali, and his ultimate sacrifice in the Battle of Siffin underscore his significant role in the early Islamic community.

His legacy endures through historical references, including an oration of Imam ‘Ali (a) known as the Talutiyya sermon, attributed to Abu l-Haytham.

Martyrdom: Abu l-Haytham met his end in the Battle of Siffin, marking the culmination of his service and sacrifice for the cause of Islam. Among the first to pledge allegiance to Imam Ali (AS), bravely fought in significant battles.

Sa’sa’ah bin Suhan

A Loyal Supporter of Imam Ali (AS)

Sa’sa’ah bin Suhan was a prominent figure in early Islamic history known for his unwavering support for Imam Ali ibn Abi Talib (AS). He played a significant role in a group that pledged unyielding loyalty to Imam Ali, vowing to support him until their last breath.

Loyalty and Pledge: Sa’sa’ah bin Suhan was part of a dedicated group of individuals who made a solemn pact to remain steadfast in their support for Imam Ali (AS). This commitment reflected their strong belief in the rightful leadership of Imam Ali, recognizing him as the legitimate successor to Prophet Muhammad (s). The loyalty of Sa’sa’ah and his companions was not merely symbolic; it was a profound and enduring pledge to stand by Imam Ali through thick and thin.

Support for Imam Ali: Sa’sa’ah bin Suhan actively supported Imam Ali during a crucial period of early Islamic history. Imam Ali, the cousin and son-in-law of Prophet Muhammad (s), faced numerous challenges to his leadership, including internal strife and external conflicts. Sa’sa’ah, along with like-minded individuals, stood as a bulwark of support for Imam Ali, advocating for his just rule and defending his legitimacy.

Historical Significance: The commitment of Sa’sa’ah and his companions underscores the ideological and principled stance taken by those who recognized Imam Ali’s rightful position. Their dedication in the face of adversity serves as a testament to the unwavering loyalty and conviction of early supporters of the Ahl al-Bayt.

Legacy: While specific details about Sa’sa’ah bin Suhan’s life may not be extensively documented, his name remains associated with the noble cause of supporting Imam Ali and upholding justice within the Muslim community. The pact made by Sa’sa’ah and his fellow supporters is emblematic of the deep love and devotion early Muslims held for the family of Prophet Muhammad (s) and their commitment to preserving the values of Islam.

Sa’sa’ah bin Suhan’s legacy serves as an inspiration for those who value principles of justice, loyalty, and unwavering commitment to the rightful leaders within the Islamic tradition. His role in supporting Imam Ali contributes to the broader narrative of early Islamic history, highlighting the struggles and sacrifices made by individuals who sought to uphold the teachings of Islam.

Kumayl bin Ziyad al-Nakha’i

Companion of Imam Ali (AS) and Narrator of the Supplication of Kumayl

Kumayl bin Ziyad al-Nakha’i, born in 12/633-4, was a distinguished companion of Imam Ali (AS) and an important figure among the Tabi’un. His unwavering support for Imam Ali and his role in suggesting the deposition of ‘Uthman marked him as a key figure in early Islamic history.

Lineage and Family: Belonging to the Nakha’ tribe, Kumayl’s father was Ziyad bin Nahik. His birthdate is commonly mentioned as 12/633-4. Harith bin Ziyad, who played a negative role in history, particularly during the events involving Muslim bin ‘Aqil’s children, was Kumayl’s brother.

During Imam Ali’s Caliphate: Kumayl, having pledged allegiance to Imam Ali in the early days of his caliphate, actively participated in various battles, including the Battle of Siffin. His close association with Imam Ali is evident from the trust placed in him, with Imam Ali confiding in him with certain secrets.

Kumayl, along with ‘Amr bin Zurara, was among the individuals who advocated for the deposition of ‘Uthman and the caliphate of Imam Ali. Exiled during ‘Uthman’s caliphate, he was one of ten people banished from Kufa to Syria.

Imam Ali’s Officer: Appointed as the governor of the city of Hit during Imam Ali’s reign, Kumayl faced criticism for leaving the city unprotected when Mu’awiya’s army attacked. This led to a rebuke from Imam Ali, emphasizing the importance of safeguarding the city.

Narration and Supplication of Kumayl: Kumayl has narrated hadiths from various notable figures, including Imam Ali, ‘Umar bin al-Khattab, ‘Uthman bin ‘Affan, Ibn Mas’ud, and Abu Hurayra. His reliability as a narrator is acknowledged by scholars, although he is sometimes described as “Ghalil al-Hadith” (someone who has narrated few hadiths) in Sunni sources.

Among the famous narrations attributed to Kumayl is the “Supplication of Kumayl,” which he narrated from Imam Ali. This supplication, also known as the Supplication of Khidr, is highly revered in Shia Islam for its profound spiritual content.

Demise: Imam Ali had foretold Kumayl’s demise. While historical sources vary on the exact year, it is generally accepted that Kumayl passed away in the early 80s, possibly in 82/701-2. He was killed on the orders of al-Hajjaj bin Yusuf al-Thaqafi. Seeking refuge with al-Hajjaj, Kumayl was subsequently executed after a conversation between them. His tomb is located in Thuwayya, along the route from Kufa to Najaf.

Kumayl bin Ziyad al-Nakha’i’s contributions, both in his support for Imam Ali and as a narrator of important hadiths, have left a lasting impact on Islamic history and spirituality.

Maytham al-Tammar

Devout Companion and Martyr of Imam Ali (AS)

Maytham al-Tammar, a devoted companion of Imam Ali (AS), left an indelible mark on Islamic history through his unwavering loyalty and sacrifice. Although limited detailed information is available about his life, his exemplary qualities and ultimate martyrdom have earned him a revered place in the hearts of Shia Muslims.

Name and Life: Maytham, a non-Arab and originally a slave, became associated with the tribe of Bani Asad due to his status as the slave of an Asadi woman. Imam Ali (AS) freed him after purchasing him. Initially known as Salim, Imam Ali informed him that the Prophet (PBUH) had named him Maytham. He later became known as Abu Salim or Abu Salih.

Maytham’s occupation as a date-seller in the Kufa bazaar earned him the title “al-Tammar” or “seller of dates.” Some accounts also mention him as a melon-seller in a locality called “Dar al-Rizq.”

Family and Foretelling: Maytham’s sons, Salih, Shu’ayb, and Hamzah, followed in their father’s footsteps as loyal supporters of the Ahl al-Bayt (AS). His descendants became companions of the Imams and narrators of hadith. One notable descendant, Ali bin Isma’il bin Shu’ayb bin Maytham, emerged as a prominent Shi’a theologian.

Maytham’s spiritual insights were recognized, with accounts stating that he foretold the death of Mu’awiya, the martyrdom of Imam al-Husayn (AS), his execution, and the release of Mukhtar al-Thaqafi from prison.

Works and Narrations: Maytham compiled a commentary on the Qur’an based on his learning from Imam Ali (AS). Additionally, he is credited with a collection of hadiths, narrated by his descendants, covering topics such as love and hatred towards the Ahl al-Bayt (AS), the significance of the Kufa Mosque, the animosity of hypocrites towards Imam Ali (AS), confessions of fornication, and other judgments of Imam Ali (AS).

He was recognized for his eloquence and outspokenness against injustice, earning fame for his speeches against the Umayyad caliphate.

Companionship with Imam Ali (AS): Maytham, a member of Shurta al-Khamis (special Guards of Imam Ali), pledged unwavering support to Imam Ali in all battles and hardships. Though he is not reported to have been present in battles with Imam Ali, it is believed that he became acquainted with the Imam in the latter years of his life.

After the demise of Imam Ali, Maytham continued his devotion to Imam al-Hasan (AS) and Imam al-Husayn (AS). In 60/680, while on a pilgrimage to Mecca, he couldn’t meet Imam al-Husayn (AS), but he sent greetings, expressing a belief in meeting the Imam in paradise.

Martyrdom: Imam Ali had foretold Maytham’s martyrdom, specifying the palm tree on which he would be executed. Maytham prayed by that tree, narrated his story, and conversed with it over the years.

There are conflicting accounts regarding Maytham’s arrest. One version suggests he was arrested on his way back from Mecca, while another account describes his arrest during a protest against injustice. In either case, Maytham bravely chose martyrdom over denouncing Imam Ali (AS) and praising Uthman.

Maytham’s execution was brutal. His tongue was cut off after refusing to curse Imam Ali (AS). Despite being leashed and silenced, he miraculously gathered people around him, delivering speeches about the virtues of Bani Hashim and exposing the evils of the Umayyads.

Maytham al-Tammar’s martyrdom serves as a poignant symbol of unwavering faith, loyalty, and resistance against tyranny. His sacrifice stands as a testament to the enduring spirit of those who stood by the Ahl al-Bayt (AS) during challenging times.

These companions, among others, played vital roles in the life of Imam Ali (AS), steadfastly supporting his leadership and contributing significantly to the early Islamic community.

NOTES:

  1.  Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 3, p. 171.
  2.  Ibn Saʿd, al-Ṭabaqāt al-kubrā, vol. 4, p. 56; Balādhurī, Ansāb al-ashrāf, vol. 1, p. 485.
  3.  Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 3, p. 171; Ibn Saʿd, al-Ṭabaqāt al-kubrā, vol. 4, p. 56.
  4.  Ibn Ḥishām, al-Sīra al-nabawīyya, vol. 1, p. 214-218; Ibn Saʿd, al-Ṭabaqāt al-kubrā, vol. 4, p. 57-58.
  5.  Ibn Ḥishām, al-Sīra al-nabawīyya, vol. 1, p. 218; Ibn Saʿd, al-Ṭabaqāt al-kubrā, vol. 4, p. 58-59.
  6.  Ibn Ḥishām, al-Sīra al-nabawīyya, vol. 1, p. 219.
  7.  Ibn Ḥishām, al-Sīra al-nabawīyya, vol. 1, p. 189.
  8.  ʿĀmilī, Salmān Fārsī, p. 40.
  9.  See: Nūrī, Nafas al-raḥmān fī faḍāʾil Salmān, p. 6.
  10.  Abū l-shaykh, Ṭabaqāt al-muḥaddithīn b-Iṣbahān, vol. 1, p. 226.
  11.  To view the references see ʿĀmilī, Salmān Fārsī, p. 86-87.
  12.  See: Kulaynī, al-Kāfī, vol. 2, p. 84.
  13.  See: Majlisī, Biḥār al-anwār, vol. 22, p. 345.
  14.  ʿĀmilī, Salmān Fārsī, p. 32.
  15.  Ibn Ḥajar al-ʿAsqalānī, al-Iṣāba, vol. 6, p. 161.
  16.  Ibn Ḥazm al-Andulusī, Jamhart ansāb al-ʿarab, p. 441.
  17.  Ibn Ḥajar al-ʿAsqalānī, al-Iṣāba, vol. 6, p. 160.
  18.  Ibn Ḥazm al-Andulusī, Jamhart ansāb al-ʿarab, p. 441.
  19.  Māmaqānī, Tanqīh al-maqāl, vol. 3, p. 245.
  20.  Balādhurī, Ansāb al-ashrāf, vol. 1, p. 205.
  21.  Majlisī, Biḥār al-anwār, vol. 22, p. 265.
  22.  Ibn Ḥajar al-ʿAsqalānī, al-Iṣāba, vol. 5, p. 22.
  23.  Balādhurī, Ansāb al-ashrāf, vol. 2, p. 264-265.
  24.  Ibn al-Athīr, Usd al-ghāba, vol. 5, p. 242.
  25.  Balādhurī, Ansāb al-ashrāf, vol. 1, p. 205; Māmaqānī, Qāmūs al-Rijāl, vol. 9, p. 114.
  26.  Ziriklī, al-Aʿlām, vol. 7, p. 282.
  27.  Ibn Saʿd, al-Ṭabaqāt al-kubrā, vol. 3, p. 120.
  28.  Ibn Saʿd, al-Ṭabaqāt al-kubrā, vol. 3, p. 114.
  29.  Ibn al-Athīr, Usd al-ghāba, vol. 2, p. 152.
  30.  See: Nawbakhtī, Firaq al-Shīʿa, p. 18.
  31.  Majlisī, Biḥār al-anwār, vol. 22, p. 328.
  32.  Kashshī, Ikhtīyār maʿrifat al-rijāl, vol. 1, p. 34.
  33.  Khoei, Muʿjam rijāl al-ḥadīth, vol. 6, p. 188.
  34.  Ibn Abī l-Ḥadīd, Sharḥ Nahj al-Balāgha, vol. 1, p. 137-138; Ṣadūq, al-Khiṣāl, p. 461-465.
  35.  Yaʿqūbī, Tārīkh al-Yaʿqūbī, vol. 2, p. 126.
  36.  Ṭabarī, Tārīkh al-Ṭabarī, vol. 4, p. 233.
  37.  Ṭabarī, Tārīkh al-Ṭabarī, vol. 4, p. 233.
  38.  Yaʿqūbī, Tārīkh al-Yaʿqūbī, vol. 2, p. 54.
  39.  Yaʿqūbī, Tārīkh al-Yaʿqūbī, vol. 2, p. 54-55.
  40.  Mufīd, al-Ikhtiṣāṣ, p. 9.
  41.  Majlisī, Biḥār al-anwār, vol. 4, p. 151.
  42. Qummī, Muntahī l-āmāl, vol. 1, p. 228.
  43.  Majlisī, Biḥār al-anwār, vol. 22, p. 237.
  44.  Kashshi. Rijal, p. 9; Mufid. al-Irshad, vol. 1, p. 323.
  45.  Tabrasi, I’lam al-wara. vol. 1. p. 341; Mufid. al-Irshad. vol. 1. p. 341
  46. Ibn shahrashub. Manaqib. vol. 2. p. 329.
  47.  Kashshi, Rijal. p. 78.
  48.  al-Tusi. Rijal. p. 81. 96. 105
  49. Ibn Kalbī, Nasab al-muʿid, vol. 2, p. 25; Ibn Hishām, al-Sīra al-nabawīyya, vol. 1, p. 433; Yaḥyā b. Muʿīn, al-Tārīkh, vol. 2, p. 546; Abū Nuʿaym al-Iṣfahānī, Maʿrifat al-sahāba, p. 174.
  50.  Ibn Nuqṭa, Takmilat al-ikmāl, vol. 1, p. 475; Ibn Quddāma, al-Istibṣār, p. 228; Ibn Ḥajar al-ʿAsqalānī, al-Iṣāba, vol. 4, p. 212.

References

  • Abū l-shaykh, ʿAbd Allāh b. Muḥammad. Ṭabaqāt al-muḥaddithīn b-Iṣbahān. Edited by ʿAbd al-Ghafūr Balūshī. Beirut: Muʾassisat al-Risāla, n.d.
  • ʿĀmilī, Jaʿfar Murtaḍā. Salmān Fārsī. Translated by Muḥammad Sipihrī. n.p.: Markaz-i Chāp wa Nashr-i Sāzmān-i Tablīghāt-i Islāmī, 1375 Sh.
  • ʿAskarī, Sayyid Murtaḍā. ʿAbd Allāh b. Sabaʾ wa dīgar afsānihā-yi tārīkh. n.p.: Majmaʿ-i ʿIlmī-yi Islāmī, 1375 Sh.
  • Balāthurī, Aḥmad b. Yaḥyā al-. Ansāb al-ashrāf. Edited by Muḥammad Bāqir Maḥmūdī & et al. Beirut: Muʾassisat al-Aʿlamī l-l-Maṭbūʿāt, n.d.
  • Ḥalabī, ʿAlī b. Ibrāhīm al-. Al-Sīra al-ḥalabīyya. 2ned edition. Beirut: Dār al-Kutub al-ʿIlmīyya, 1427 AH.
  • Ibn Abī l-Ḥadīd, ʿAbd al-Ḥamīd b. Hibat Allāh. Sharḥ Nahj al-balāgha. Edited by Abū l-Faḍl Ibrāhīm. Qom: Kitābkhāni-yi Marʿashī, n.d.
  • Ibn ʿAsākir, ʿAlī b. al-Ḥasan. Tārīkh Madīnat Dimashq. Edited by ʿAmr b. Gharāmat al-ʿAmrī. Damascus: Dār al-Fikr l-l-Ṭabāʿa wa al-Nashr wa al-Tawzīʿ, 1415 AH.
  1.  Balāthurī, Ansāb al-ashrāf, vol. 1, p. 343.
  2.  Ḥalabī, al-Sīra al-ḥalabīyya, vol. 3, p. 167. Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 4, p. 41.
  3. Ibn Abī l-Ḥadīd, Sharḥ nahj al-balāgha, vol. 1, p. 219-220.
  4. Āmilī, Salmān Fārsī, p. 35.
  5. Nūrī, Nafas al-raḥmān fī faḍāʾil Salmān, p. 148.
  6.  ʿAskarī, ʿAbd Allāh b. Sabaʾ, vol. 1, p. 145.
  7. Madanī, al-Darajāt al-rafīʿa fī ṭabaqāt al-Shīʿa, p. 215. Ibn Abī l-Ḥadīd, Sharḥ Nahj al-balāgha, vol. 1, p. 219-220.
  8.  About his wife and children see: Ṣādiqī Ardistānī, Salmān Farsī ustāndār-i Madāʾin, p. 377-390.
  9.  Ibn ʿAsākir, Tārīkh Madīnat Dimashq, vol. 21, p. 458-459.
  10.  Khaṭīb Baghdādī, Tārīkh Baghdād, vol. 1, p. 176.
  11.  Nūrī, Nafas al-raḥmān fī faḍāʾil Salmān, p. 139.
  12.  See: Majlisī, Biḥār al-anwār, vol. 22, p. 380.
  13. Āgā Buzurg al-Tihrānī, Muḥammad Muḥsin. 
  14. Al-Dharīʿa ilā taṣānīf al-shīʿa. Beirut: Dār al-Aḍwāʾ, 1403 AH.
  15. Barqī, Aḥmad b. Muḥammad al-. Kitāb al-maḥāsin. [n.p], [n.d.].
  16. Barqī, Aḥmad b. Muḥammad al-. Kitāb al-rijāl. Tehran: Dār al-kutub al-Islāmiyyah, 1370 AH.
  17. Daylamī, Ḥasan b. Muḥammad al-. Irshād al-qulūb. Beirut: 1978.
  18. Dhahabī, Muḥammad b. Aḥmad al-. Tḥrīkh al-islām wa wafayāt al-mashāhīr wa l-aʿlām. Beirut: [n.p.], 1414 AH.
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