Loyal Companion: Janabe Abuzar e Gaffari (ra)

“The green sky has not shaded and the dusty earth has not borne the weight of any speaker more truthful than Abu Dharr.” These were the words of Messenger of Allah (s.a.w.a). (Hayat Al-Qulub Vol. 2)

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.

Story of his conversion: 

Imam Ja’far Sadiq (a.s) said that the Messenger of Allah (s.a.w.a) told one of his companions about the story of the conversion of Abu Zar to Islam.

The Messenger of Allah (s.a.w.a) 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 than 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 provisions, 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.a.w.a) was seated. I greeted him and took my seat. The Messenger of Allah (s.a.w.a) 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.a.w.a) migrated to Medina and the religion of Islam gained popularity. After that he came to Medina and met the Prophet. (Hayat Al-Qulub Vol. 1)

Traditions Mentioning His Virtues:

Janabe Fatima (s.a) held Abuzar in high regard and at opportune moments praised him and introduced him as a confidante of the Household of Prophethood and Imamate. One day she mentioned her meeting with three beautiful, jovial and perfumed girls, who were Houris of Heaven and devotees of Hazrat Zahra (s.a). She inquired their names. While introducing themselves, the second girl called Zorat said that God had intended her for Abuzar.(Rayahin Ash Shariah, Vol. 1, p. 135.)

Imam Ja'far as- Sadiq (a.s) said that my grandmother Hazrat Fatima (SA) said to Imam Ali (AS): "Upon my death, don't inform anyone but Umme Salama and Fizza among the women and in addition to my two sons, Hassan and Hussain, inform Abbas ibn Abdul-Muttalib, Salman Farsi, Ammar, Abuzar and Huzaifah among men." (Tarikh at Tabari, Vol. 2, p. 30)

Imam Ja’far As-Sadiq (a.s) also said that there are ten stages of faith. He added that Salman was on the tenth stage, Abu Dharr on the ninth, and Miqdad on the eighth stage! (Ain-Al Hayat, The Essence of Life)

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. (Hayat Al-Qulub Vol. 1)

Abu Dharr, the Oppressed

Reliable histories are witness that during the Second Caliphate Abu Dharr was banished to Syria. There, Abu Dharr started publicly criticizing Emir of Syria for his actions, which were contrary to the norms of Islam. He also continued to eulogize Amir’ul-Mu’mineen ‘Ali (as) in public. In the meantime the third caliph assumed power when the Emir of Syria (Mu’awiah) wrote to him complaining about Abu Dharr. He also mentioned in his letter that Abu Dharr was critical even of the Caliph. Orders were passed that Abu Dharr be sent to the capital expressly.

There the Caliph banished him to that area which he disliked the most, al-Rabadha. Abu Dhar disliked al-Rabathah because he worshipped the idols there during the pre-Islamic period.

Janab Muhammad Yaqub Kulaini (AR) writes that at the time of the departure of Abu Dharr from Medina, Amir’ul-Mu’mineen ‘Ali (as), Imam Husayn (as), Imam Hasan (as), Aqeel and Ammar went for some distance with him and advised him to be patient. Imam Husayn (as) told him, “O Uncle! The enemy wanted to deprive you of your Faith, but he didn’t succeed! But in the bargain he has lost his own Faith. Allah shall reward you in abundance!”

Abu Dharr Ghiffari reached Rabdha, and lived a lonely existence. He had neither friend nor helper. He had a few sheep in the beginning that died in time. His sons succumbed to the harsh environment of the place and his wife too died. Only one daughter remained with him.
For three long days Abu Dharr remained without any food or sustenance in the desert. He put his head on a mound of sand and expired. Only his four-year-old daughter remained. The child started crying and shouting for help when a caravan of men arrived there. The girl recalling her father’s last wish told to the new arrivals, “O travelers! The companion of the Prophet (S) has died and his body is lying for two days without a shroud and grave!”

The daughter of Abu Dharr says that she remained near the grave of her father and continued to offer prayers and fasting, as did the father. She witnessed in her dream one night that Abu Dharr was reciting the Holy Qur’an in his nightly prayers. She asked him, “O father! How has Allah treated you?” He replied, “My daughter! I have arrived in the presence of my Allah. He is happy with me and I am contented. He has given me many bounties. O daughter! Do good deeds and don’t let pride overwhelm you.” (Ain-Al Hayat, The Essence of Life)

Finally, we pray to Allah (swt),

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

The Incident of Harrah

After the incident of 'Ashura and two and a half months before his death, Yazid (l.a) initiated yet another horrendous act on the 28th of Dhul Hijjah of the year 63 A.H - the looting and killing of the people of Medina and sacrilege with respect to the shrine of the Noble Prophet (s.a.w.a) at the hands of an old, sick, brash and impudent man by the name of Muslim Ibn 'Aqabah, notoriously known as Musrif.

When the news of Yazid's oppression and depravity reached the ears of the people of Medina, a group from amongst them proceeded to Syria to obtain first-hand information regarding the situation.

Witnessing his sacrilegious behavior, they returned to Medina and drove his governor, 'Uthman Ibn Muhammad, together with Marwan Ibn Hakam and the other Umayyads, out of the city. The people then flocked to 'Abdullah Ibn Handhalah and pledged allegiance to him. Coming to know of this, Yazid (l.a) dispatched a force under the command of Musrif towards Medina.

In order to defend themselves, the people of Medina came out of the city and took up positions in a region known as Sangistan, where a fierce battle ensued between the two forces. Some of the inhabitants of Medina were killed while others fled and sought shelter in the holy shrine of the Noble Prophet (s.a.w.a.).

Medina under attack:

As Yazīd b.Muawiyah (l.a) had advised, Muslim b.'Uqba ordered the Syrian army after conquering Medina. “Your hands are open! Do whatever you wish! Plunder Medina for three days.”
This way, the city of Medina was allowed as permissible to the Syrian troops to exploit and plunder in whatever way they wished, leaving no man or woman on their way secure from their carnage, killing the people, and pillaging their properties.

Thousands of women were assaulted in the invasion of the Syrians into Medinat ul-Nabī(s.a.w.), and months after the battle of Harrah, thousands of babies were born whose fathers were unknown, hence were named “children of Harrah”! The sinister aftermaths of this ethico-human diaster left its ominous impact on families and the marriages of their daughters, bringing in many individual and social problems that are too heavy to be expressed by any pen.”

Streets of Medina were filled with the bodies of the killed, blood stains covered the way up to the Prophet's (s.a.w.a) Mosque, children were killed in their mothers' laps, and the old companions of the Apostle of Allah(s) were persecuted and disgraced.

We state one example of the numerous brutalities committed by the forces of Musrif :

One of the soldiers of the army of Yazid,(l.a) an inhabitant of Egypt, entering the house of a lady from the Ansar (The Helpers), who had recently given birth to a child and which was in her arms, said to her: “Bring me all your wealth.”

The lady said: “By Allah! They have not left behind anything that I can give you.” (Hearing this) he said: “I shall kill you and your child.” The lady pleaded: “Fear Allah, for this infant is the child of Ibn Abi Kabshah Ansari, the companion of the Noble Prophet (s.a.w.a).” The name seemed to have no effect upon the merciless man, who, picking up the innocent child by its legs - even as it was being suckled, flung him against the wall scattering his brains upon the floor.

In the face of such atrocities, all the people of Medina were forced to pledge allegiance to Yazid, (l.a) with the exception of two persons - Imam Zainul 'Abidin (a.s) and ‘Ali Ibn 'Abdullah Ibn Abbas.

The Imam (a.s) arrived before Musrif after reciting a supplication as a result of which he was so was overcome with dread and awe that he could not get himself to kill the Imam (a.s). As for ‘Ali Ibn 'Abdullah, some of his maternal relatives were present in Musrif's army and they prevented him from being killed.

Crimes committed in the Prophet’s Holy Shrine and Mosque (Masjid al-Nabi)

The Syrian troops mercilessly killed those who took refuge in the mosque of the Prophet (s.a.w.a) and near the Holy grave of Prophet (s.a.w.a). The spilled blood of the innocent covered the mosque floor and reached the Holy grave of Prophet (s.a.w.a.). Until the Syrian troops remained in Medina, nobody dared to enter the mosque of Prophet (s.a.w.a). The mosque was empty of people and Yazīd's (l.a) horsemen tied their horses to the pillars in the mosque. Only animals including dogs entered the mosque of Prophet (s) and urinated and defecated on the pulpit (minber) of the Prophet
(s)! This was the most heinous aspect of the Syrian invasion that no sane Muslim can accept and tolerate. It showed how Umayyids had hidden their enmity against Islam and the Prophet (s.a.w.a) and were planning for a long time to take their revenge from Prophet (s.a.w.a), Islam and the Muslims.

Conclusion:
1. The battle of Harrah, which should be rightfully called the “tragedy of Harrah”, was a bitterly disastrous and painful event.

2. Yazīd, (l.a) the son of Mu'āwiyah (l.a), a hedonist and characterless young man, rose to the throne by the contrivance of his father. In his four years of ruler ship, i.e., from 60 A.H. to 64 A.H. (683 C.E.), Yazīd (l.a) perpetrated numerous tragedies, the most formidable of which was the Taff (Karbala) event martyrdom of Imam Husain b.'Ali (a.s) then, the battle of Harrah in which the sanctity of the mosque of Prophet (s.a.w.a) in Medina was violated and after that his invasion of Mecca and desecrating the House of God (Holy Ka'aba).

3. Many Muslims have adopted a diplomatic and face-saving stand on cursing Yazid (l.a). At least where killing of the Prophet’s son (according to the Verse of Mubaahelah) Imam Husain (a.s.) is concerned, they advance a range of excuses exonerating Yazid (l.a) of the crime. In a last-ditch attempt they claim that the matter is not very clear and assuming silence (as opposed to cursing) is more prudent.

But, the door on cursing Yazid (l.a) will never shut as Imam Husain’s (a.s) murder was not his only crime. As we have seen in this article, Harrah was another stigma on Yazid (l.a) that cannot be washed away with the biggest ocean of excuses. Because even if these Muslims belittle Imam Husain’s (a.s) status by considering his killing to be insignificant, do they dare to make the same concession regarding the violation of the Holy Prophet (s.a.w.a.), his shrine, his city, his companions and other members of his nation?

Reference: -

1. Anecdotes of Reflection Part 3 by Sayyid Ali Akbar Sadaaqat.

2. Battle of Harrah by Muhammad Ali Chenarani

Oppressions of Harun al-Rashid (l.a)

Like any other Abbasid and Umayyad, the Holy Ahlebait (a.s) and Shias suffered heavy calamities under the rule of Harun al-Rashid (l.a).  He martyred Imam  al-Kazim (a.s), the notables of the Shias and the progeny of the Holy Prophet (s.a.w.a), swallowed Allah’s wealth like camels swallow the spring plants, spend the properties of the Muslims lavishly on his base and carnal desires and on warring against the Ahlebait (a.s). 

Let us list down his acts oppressions:

1   Gifts to Singers

He went too far in spending on the singers. He spent huge wealth and properties on them instead of channelizing them towards the common welfare.

    Gifts to the Poets

Likewise he spent generously on the poets who showered false praises on him and giving him the qualities of the pious, the protection of the religion and one keeping it. They described him as the shadow of Allah on earth. They said that Allah would not accept deeds except through Harun’s pleasure and showing obedience to him. They also said that if Harun was discontented with someone, then prayer and acts of worship would not benefit him.

    Spending on Gluttony

Harun spend lavishly on food. He spend ten thousand dirhams on it a day and his servants cooked thirty kinds of foods for him thus violating the verse of Allah ‘Eat and drink but do not be extravagant’. This was when the common people i.e. his subjects could barely gather a livelihood.

    Spending on base desires

Harun also slipped deep into the abyss of carnal desires through slave girls. He also married the slave girl of his brother who had taken the oath from him that he would not marry her after the formers death. He also spent lavish amounts on other slave girls

 Spending on Jewels

Harun was very fond of jewels and precious stones that he spent a lot of money on buying them. He had a ring of hundred thousand dinars, an emerald bar longer than a cubit, wore a very precious -like ruby crown whose value was hundred thousand dinars. Moreover he scattered jewels over his slave girls without reckoning.

    Indifference to Ignorance and progress of people

Harun al-Rashid (l.a) did not appoint any amount of money to spread knowledge and sciences and to remove the ignorance from the people. This was for the reason that he knew that if people are educated they would ask for their rights and be inclined to the Ahlebait (a.s). Besides he did not spend anything on developing the economy and industry in the country.

   The torture on Alawis

Harun al-Rashid (l.a) inherited from his grandfather al-Mansur strong enmity toward the Alawis and from the beginning of his reign, he treated them rudely and wreaked his wrath upon them. He swore by Allah to uproot and kill them. He said:

 “By Allah, I will kill them (the ‘Alawis s) and their Shi‘ites (followers).”

The imprisonment, beating and killing of Alawis became common practices.  He sent a big group of them to the fields of execution, buried part of them alive, threw many of them into the dark cells of prisons, and subjected them to other painful tragedies. The following is an account of some of them

Harun committed the most horrible crime history has recorded against them. He ordered a group of them to be executed on one night in a sorrowful way. Hamid b. Qahteba, a headsman, related that terrible tragedy. ‘Ubayd Allah al-Nishapuri narrated, saying: “I came in to Hamid b. Qahteba in the month of Ramazan. He ordered a lunch to be brought. 

Then he invited me to have food, so I said to him:

‘O Emir, this is the month of Ramazan. I am not sick, nor have I an illness that makes fast breaking obligatory. Perhaps the Emir has an excuse in respect with that.’ 

He said to me: ‘I have no illness that makes fast breaking obligatory. Then he wept.’” 

After he had had the lunch, ‘Ubayd Allah turned to him and asked him about the reason for his weeping, and he answered him:

When I was at Tus, Harun sent for me at a dark night. When I stood before him, he asked me:

How is your obedience to the Commander of the faithful?

I sacrifice my soul and property for him.

So Harun bowed his head, and then he let me go. Shortly after that he sent for me. When I stood before him, he asked me:

How is your obedience to the Commander of the faithful?

I sacrifice my soul and property for him.

So Harun smiled, and then he allowed me to go. When I came into my house, the messenger came for the third time, saying: “Respond to the Commander of the faithful.” 

When I stood before him, he asked me:

How is your obedience to the Commander of the faithful?

I sacrifice my faith and religion for him.

So he smiled and said:

“Take this sword and carry out the servant’s orders.”

I took the sword. The servant walked in front of me until he led me to a closed house. There was a well in the middle of the house. In it there were three closed rooms. He opened one of them, and I found in it twenty persons; they were ranging among old, middle-aged, and young. Then he said to me: “Indeed, the Commander of the faithful is commanding you to kill these (people); they all are the sons of ‘Ali and Fatima.”

He took them out one by one, and I beheaded them. Then he threw their bodies and their heads into the well. Then he opened the second room where there were twenty persons and said to me: “Indeed, the Commander of the faithful is commanding you to kill these (people); they all are the sons of ‘Ali and Fatima.” He took them out one by one, and I beheaded them. Then he threw their bodies and their heads into the well. Then he opened the third room where there was twenty ‘Alawis s. He took them out one by one and ordered me to kill them. I executed nineteen of them, and there remained an old man, who said to me: “Woe to you! Which an excuse will you have on the Day of Resurrection when you meet my grandfather, Allah’s Apostle, may Allah bless him and his family, and you killed sixty persons from among his grandsons? So I shook all over with fear. A violent shock befell me, so the servant looked at me angrily and rebuked me. For this reason I killed that old man and threw him in that well.

8.  Banishing the Alawis

Immidiately after ascending on throne, Harun al-Rashid (l.a), issued a royal decree ordering the ‘Alawis to be immediately banished from Baghdad to Yasrib.

Harun al-Rashid (l.a) practiced a severe pressure on the family of the Prophet. When they came to know that he detested and hated them, they lived in disguise and wandered from place to place in a state of fear lest someone should recognize them. The soldiers went too far in following and pursuing them; the intelligence and the security forces spread to look for them. They arrested some of them, sent them to graves, prisons and to some of Harun’s ministers, that they might send their heads as gifts on his birthdays.

    Defaming the Ahlebait (a.s)

Harun al-Rashid (l.a) employed all his efforts and abilities to destroy the ‘Alawis and defame them. He gave huge sums money to poets to malign them.

Harun al-Rashid (l.a) gave enormous properties to a poet because he satirized Ahlebait (a.s) the members of the house, peace be on them, praised the ‘Abbasids, and indicated that he was worthier of the Prophet than the ‘Alawis .

            Banning the mention of virtues of Ahlebait (a.s)

He severely punished those who mentioned the virtues of Ahlebait (a.s) to the people. Thus Muslims in his black period were afraid of mentioning the laudable deeds of Ahlebait (a.s). No poet dared to praise them or lament for them. If anyone did that he was subjected to vengeance and torture. He attacked the closest of all the people to the Prophet, may Allah bless him and his family

            Demolishing the Shrine of Imam Husayn (a.s)

Harun al-Rashid (l.a) was unable to the rage when he saw the Muslim masses frequently and in groups visit the shrine of Imam Husain (a.s). He ordered the Holy Shrine and the neighboring houses to be demolished. He ordered the nabk tree beside the Holy Grave to be uprooted. Moreover he ordered the land of Kerbela to be ploughed, that he might efface the traces of the Pure Grave. However, Allah took vengeance on him and he died in Khurasan before the end of the year.

      Executing the great figures of Alawis 

The tyrannical, Harun, ordered a large group of the ‘Alawis great figures to be executed and assassinated, while they were the best of the Muslims in knowledge, piety, and sticking to religion. As an example we mention Yehya b Abdullah:

Yehya b. ‘Abd Allah b. al-Hasan b. al-Hasan b. ‘Ali, the Commander of the faithful, peace be on him.

His kunya was Abu al-Hasan. He was a man of great importance and a high rank. He had a remarkable position with the Muslims. The progeny of the prophets was recognized through his face.He was among the great men of knowledge and virtue. He narrated hadith (tradition) and narrated many traditions on the authority of Imam Ja‘far al-Sadiq, peace be on him. He narrated traditions on the authority of his father, his brother, and Aban b. Teghlub. Mukauwal b. Ibrahim, Bekkar b. Ziyad, Yehya b. Musawir, and ‘Amru b. Hemmad narrated traditions on his authority. When Malik b. Anas saw him, he rose for him and seated him beside him.

He grew up in the house of Imam al-Sadiq, peace be on him. The Imam gave him many of his sciences and appointed him as one of his testamentary trustees. When he narrated traditions on the authority of

Yehya was among the heroes of the revolt of the martyr leader of the (Battle of) Fekh. He played an active role in it. He along with his companions struggled for a long time, that they might establish justice and equality in the areas of the Islamic society and to remove the government of the oppressive from among the ‘Abbasids. When the ‘Abbasid troops arrested al-Husayn and killed him with that fearful and painful way, Yehya hid himself; and then he along with his brave companions escaped. They walked through the countries seeking a refuge.

Yehya had fear for himself and his companions of Harun. So he along with seventy men from among his companions secretly and in disguise went to al-Daylem.

       Oppression on Imam al-Kazim (a.s)

Harun al-Rashid (l.a) did not leave any stone unturned in torturing the holy Imam (a.s). In 179 A.H. he ordered the arrest of Imam al-Kazim (A.S.). The holy Imam (a.s) was captured and sent to Basrah.  He (a.s) stayed in prison for a year and was sent to Baghdad and imprisoned there for a long time. After that, he was imprisoned under Sindi bin Shahak (l.a), the cruelest in word and deed against Imam al-Kazim (a.s). 

He ordered the beating, stripping and cursing publicly of Yahya Barmaki because he provided some comfort to Imam al-Kazim (a.s) in prison. 

Harun al-Rashid (l.a) also tortured the companions of Imam al-Kazim (a.s) like Muhammad bin Abi Umair Azadi who was imprisoned in the prisons of Harun al-Rashid (l.a) for about ten years and was severely punished .  Ali bin Hashim bin Barid, Abdulla bin Alqama, and Mukhawwal bin Ibrahim Sahdi were also imprisoned by Harun al-Rashid (l.a) in his prison called Matbiq where they remained for twelve years.

Harun al-Rashid (l.a) also ordered the Imam (a.s) to be given over to Fadl bin Yahya, who imprisoned him in one of his houses and put him on house arrest.

Harun al-Rashid (l.a) also ordered two his officers to kill Imam al-Kazim (a.s) but they refused to carry this heinous task. He finally ordered the cruel Sindi ibn Shahik  (l.a) to kill Imam and Sindi ibn Shahik (l.a) accepted it gratefully.

Last but not the least Harun al-Rashid (l.a) seated himself on the caliphate which belonged to Imam al-Kazim (a.s).

May Allah curse those who oppressed Ahlebait (a.s) and their shias. 

Hajjatul Wida

As the last days of the Prophet’s (saws) life of the world started nearing and the Prophet (saws) indicated the same to the people, the obvious question that would have made the Muslims restless would have been with respect to the successor ship of the Prophet (saws). As it was also a practice of the Holy Prophet (saws) to always appoint a successor behind him even when he undertook small excursions of two days or lesser. Is it acceptable that the grand Prophet (saws) would determine successor for himself before the battle of in Tabuk which for few days and not very far from Medina but did not do it when he (saws) was about to leave this world forever? On one side we find in the books of traditions that the Holy Prophet (saws) said :

“All of the prophets owned executors and successors and quoting that Salman Farsi asked messenger of Allah: Each prophet had its own executor and successor, who is yours?” [1]

And on the other side we find the majority of this nation believing that the Prophet (saws) did not determine anyone as his successor!

The matter was made crystal clear by Allah (swt) when He ordered His Prophet (saws) for the farewell Hajj as we find in a tradition quoted in Hayat ul Qoloob thus:

Sayyid IbnTawus and Shaykh Ahmad bin Abi Talib, Tabarsi etc., and tradition scholars of Shia and Sunni have from multiple channels, narrated from Imam Muhammad Baqir (a.s.) that the Messenger of Allah (Saws) conveyed all the laws of religion with the exception of the rituals of Hajj and the guardianship (Wilayat) of Ali Ibn Abi Talib (a.s.). Jibraeel (a.s) came down from the heavens and said: O Messenger, the Creator of the universe sends you His greetings and says that I never took up any of My prophets without having fulfilled the religion and proofs. Therefore, two important matters are yet to be conveyed to your followers: one is concerned with the rituals of Hajj and the other is the matter of Wilayat and Caliphate. Because I have never kept My earth devoid of the divine proof and I will not let it to remain thus till Judgment Day. Therefore you are commanded to teach the people about the rituals of Hajj. So you may go for Hajj and each of those who are capable from Muslims should also accompany him. All those who are present here or who live around Medina in the desert, should be taught the Hajj rituals as you have taught them prayers, fasting and Zakat etc.

As instructed the Prophet (saws) announced it amongst the nation his intention to go for Hajj.  This being the first announced Hajj of the Prophet (saws) after migration to Medina[2] massive crowd from amongst the enthusiastic followers decided to accompany the Prophet (saws).  It is recorded in the books of history that there was an epidemical outbreak at the time of leaving for the farewell Hajj despite this the number of companions recorded in the books of history vary from ninety thousand to one lakh twenty four thousand or more[3]. And Muslim scholars have named this Hajjul Wida as Hajje Islam or Hajje Balagh or Hajje Kamaal and Hajje Tamam[4]. Allama Amini in his Al Gadheer says that we are confident that this Hajj is called as Hajj eBalagh as the Ayat-e-Tabligh was revealed in this Hajj and it is called as Kamaal as Ayat-e-Iqmaal was revealed in returning from this Hajj.

Where on one side there were lakhs of enthusiastic follower’s accompanying the Holy Prophet (saws), in the same crowd were some who would not fear to dare oppose the Holy Prophet (saws) openly and it would not be inappropriate to tag them as the rebellious transgressors.

We would like to set the ground of further discussion here taking help of a shocking incident that took place in the same Hajje Wida, where the second caliph of muslim denied openly to follow the instruction of the Holy Prophet (SAWS). The Prophet (saws) had commanded the Muslims to remove the Ihram of Hajj and change the niyyat to Umrah-e-Tamatto if they were not carrying the sacrificial animal along with them. The Prophet (saws) upon leaving from medina took along sixty six sacrificial animals along with him and he continued with his Ihram and niyyat of Hajj e Qiran. While Amirul Momeneen (as) left from Yemen along with thirty four sacrificial animals with the same niyyat as that of the Holy Prophet (saws). For details on the type of Hajj refer foot note[5].

After this command, some obeyed the Prophet (saws) and some remained firm on their stance and one who remained firm on his stance was Umar bin Khattab. The Holy Prophet (saws) summoned him and asked why he had not removed the Ihram. “Perhaps you have brought sacrificial animals?”

He replied: “No.”

The Prophet (saws) asked: “Then why have you not removed the Ihram when I commanded it?”

He said: “O Prophet of Allah, as long as you are in Ihram, I will also not remove mine.”

The Prophet said: “You will not believe in Hajj Tamatto as long as you are alive.”

And as the Prophet (saws) had predicted he remained a denier of Hajj Tamatto till during his Caliphate one day he went to the pulpit and stopped people from Hajj Tamatto. And he issued strict orders that no one must perform it. So Shia and Sunni scholars have widely narrated that Umar said:

“Two Mutahs were allowed during the time of the Holy Prophet (S). I prohibit both. And I will punish severely one who performs them: one is the Mutah of women and one is the Mutah of Hajj[6] .”

It is evident from the above incident that he did not stop at disobeying the Prophet (saws) openly but also went a step forward and arrogantly manipulated with the orders of Shariyat and took pride in announcing this. There is no surprise in this behaviour of his as what we shall discuss next is even shocking.

Allama Majlisi brings in Hayat al Qoloob a narration from Huzaifah which is as follows:

They reached Ghadeer Khum and halted there. The Messenger of Allah (SAWS) prayed with the people and when he ordered, they came to him and the Prophet summoned Amirul Momineen (a.s.) and taking his left hand and raised it and loudly announced his Wilayat, making his obedience obligatory on all. He (saws) ordered them not to turn away from Ali (a.s.) after the Prophet has passed away.

He also stated that whatever he was saying was by the command of Allah, and he said: “Am I not having more authority on the lives of the believers, than they have over themselves?” People cried: “Yes, you indeed have such authority.” The Messenger of Allah (SAWS) said:

 “Of whomsoever I am the master, this Ali is also his master. O Allah, love those who love Ali and be inimical to one who is inimical to Ali and help those who help Ali and degrade one who degrades Ali.” 

Then he commanded the people to pay allegiance to Imam Ali (a.s.). So all paid allegiance and no one objected. Abu Bakr and Umar had gone ahead to Johfa before the allegiance. The Messenger of Allah (S) called them back and told them in a sharp tone:

“O son of Abu Qahafa and O Umar, pay allegiance to Ali as he is after me the Wali Amr and Imam.”

They asked: Is this order from himself or from Allah? So they paid allegiance and they all set out from there. They continued to travel during the day and the night till they reached the mountain pass of Harshi. Abu Bakr and Umar had already reached there carrying tin cans filled with pebbles. Huzaifa says that when the Messenger of Allah (SAWS) neared the mountain pass, he summoned me and Ammar Yasir, and ordered Ammar to catch hold of the head of the she-camel and continue to pull it and he told me remain behind the beast.  

In this way we reached to the top of the mountain pass and Abu Bakr and Umar were following us. They threw the cans between the legs of the Prophet’s camel as a result of which it was terrified, and was about to bolt throwing down the Prophet. His Eminence, called out to the she-camel: Be quiet, nothing will happen to you. At that time the Almighty Allah made her speak up and she said in eloquent Arabic:

“O Messenger of Allah (SAWS), by Allah, I will not move my legs as long as you are on my back.”  

The two came near the she-camel to topple her, but I and Ammar drew out our swords and ran to them and they fled from there in the dark night failing in their plot to assassinate the Prophet. Huzaifa says: I asked,

“O Messenger of Allah (S), who were these people who acted in this manner against you?”

The Messenger of Allah (S) replied:

“O Huzaifa, they are hypocrites in the world and the hereafter.”

I said: “Why don’t you send someone to behead them?”  

He replied:

“The Almighty Allah has commanded me not to fight them lest people blame me for eliminating my own followers after having invited to Islam and after fighting the enemies and then killed them after gaining victory over the enemies. O Huzaifa, leave them, the Almighty Allah would punish them on Judgment Day. He has given a little respite in this world. After that He will throw them into a dreadful chastisement.”

Thus we conclude from the above hadis that the incident of Gadheer had left such remorse in the hearts of the hypocrites and caused absolute insecurity in the achievement of their evil motives hence they desperately decided to kill the noble Prophet (saws) and snatch the Caliphate from the freshly appointed caliph of the Muslim nation.

No surprise that Allah (swt) had promised security to the Prophet (saws) in Ayat-e-Tableegh and ensured that there is no Guidance for the disbelievers.  If the seekers of truth uncover the incidents starting from Hajje Wida till the demise of the beloved Daughter of the Holy Prophet (saws) in the pages of history, most certainly they would be shocked to find how these leaders of rebellion along with their daughters plotted against the Holy Ahlul Bait (a.s) and executed the heinous crime of assassinating the Proofs of Allah in this world.

In the end we Pray to Allah that He hastens the zahoor of His Last Hujjat (atfs ) immediately so that these criminals could be treated as they deserved and their crimes be exposed in front of the whole world. Ameen

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[1] (AL-MUJAMUL KABIR: 221/6, MAJMAUZ  ZAVAEID 113/9, FATHUL BARI: 114/8) quoted from http://www.valiasr-aj.com/lib/40Questions.htm

[2] Here it is worth bringing the attention of our readers to the tradition from Ilalush Sharai it is narrated through reliable chains from Imam Sadiq (a.s.) that the Holy Prophet (S) made the Hajj twenty times secretly, and on each occasion dismounted to urinate at the pass of Mashar-ul-Haram. The narrator asked why he did that? The Imam replied: Because that was the place where idols were first worshipped.

It is narrated by Shaikh Kulaini(ar) and ShaykhTusi (ar) that after coming to Medina the Messenger of Allah (SWT) had performed only one Hajj and he had performed all other Hajj pilgrimages before Hijrat. It is narrated from Imam Ja’far Sadiq (a.s.) that the Messenger of Allah (S) had performed ten secret Hajjs and in all of them he used to dismount and pass urine at the beginning as explained above. It is narrated from many other chains that the Holy Prophet (SAWS) had performed twenty Hajjs and in each of them he used to dismount at a small spot of Mashar and urinate there.

The above traditions are quoted from Hayat ul Qoloob. Although the Ahle-sunnat believe that this was the only Hajj Holy Prophet (saws) performed in his life time.

[3] Seerah Halabiyah volume 3 page 283, volume 3 page 257, Seerah Ahmed Zaini Dehlan volume 3 page 3, volume 3 page 143, Tazkeratul Khwas al ummat page 18 & page 30 &Fareed Wajdis Daaeratul maarif volume 3 page 542. Quoted from urdu translation of Al – Gadheer of Allama Amini (ar) Volume 1 page 104

[4] Tabakaat ibne saad volume 3 page 225, volume 2 page 173, Maqrizi in Al Mutaa page 510, Irshad As Sarii volume 6 page 429 and volume 9 page 426. It is worth mentioning here that even noted nasibi mufasereen like Fakhruddin Razi have accepted that the ayat e Iqmaal was revealed after the declaration of wilayat of Amir ul Momeneen (a.s) in Gadheer, but due to his inherent nature of confusing the readers he also brings the Khabar e Wahid from Umar stating that this ayate Iqmaal was revealed on the day of Arafah.

[5] It has been mentioned that hajj has three types, hajj al-tamattu‘ (which is the duty of those whose home is at least 16 farsakhs (nearly 90 km) far from Mecca and both hajj al-qirān and hajj al-ifrād which are the duty of those who live in Mecca or outside it but within mentioned distance. hajj al-tamattu‘ differs from the other two in being a single worship composed of one ‘umrah and one hajjah, in which ‘umrah is performed first, followed by a separating period during which the person takes off his iḥrām and is allowed to do some acts which are prohibited for the muḥrim (the person who is in a state of iḥrām). It is before putting on iḥrām again for hajj. For this reason, it is called hajj al-tamattu‘. So ‘umrah is a part of hajj al-tamattu‘ and called ‘umrah of tamattu‘ and the Hajjah is the second part and both must be performed in the same year. This is different from hajj al-qirān or hajj al-ifrād because each worship consists of a hajjah only while ‘umrah is a separate worship called ‘umrah al-mufradah. Thus, ‘umrah al-mufradah could be performed in one year and hajj al-ifrād or al-qirān in another year. Both types of ‘umrah have common rules which will be mentioned before having a look at hajj al-tamattu‘, it is ‘umrah, hajj al-ifrād or al-qirān, their ‘umrah and the difference between them.

http://www.ahl-ul-bayt.org/en.php/page,27217A71172.html?PHPSESSID=f5f9fa2ac03c28f194d0298a693887c4

[6] Musnad Ahmed bin Hanbal, Volume 1 page 52 Hadith 369, Sahih Muslim, Book 007, Number 2801 & 2814, Sunan Saeed bin Mansur, Volume 1 page 218 Tradition 852, Sharh Tajreed Al-Aqaid, page 408, Fakhrudeen Razi in his authority work Tafseer Kabeer, Volume 3 page 96, Sunan al Kabeera’ by Imam Behaqqi, Volume 7 page 206 quoted from http://en.shiapen.com/comprehensive/mutah/umar-banned-mutah.html

The Dark Wednesday of 8th Shawwal

On 8th Shawwal, Wednesday, in the year 1345 AH (April 21, 1925), mausoleums in Jannatul al-Baqi (Madina) were demolished by King Ibn Saud.

In the same year (1925), he also demolished the tombs of holy personages at Jannat al-Mualla (Makkah) where the Holy Prophet (s)'s mother, wife, grandfather and other ancestors are buried.

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Amongst the matters about which the Wahhabis are most sensitive is the matter of renovation of graves and construction over the graves of Prophets, Imams and the pious ones.

This matter was at first initiated by Ibn Taymiyya and his famous student Ibn al-Qayyim and they gave their verdicts (fatawa) in prohibiting the construction of a structure and the necessity of its destruction.

Ibn al-Qayyim in his book Zad al-ma’ad fi huda khayr al-‘ibad  says as such:

                                

                                                                                                                                

It is obligatory to destroy the structure constructed over the grave and after gaining power for their destruction it is not permissible to reinstate them even for one day.

The Origins of Al-Baqi

Literally "al-Baqi" means a tree garden. It is also known as "Jannat al-Baqi" due to its sanctity, since in it are buried many of our Prophet's relatives and companions.

The first companion buried in al-Baqi was Uthman b. Madhoon who died on the 3rd of Sha'ban in the 3rd year of Hijrah. The Prophet (s) ordered certain trees to be felled, and in its midst, he buried his dear companion, placing two stones over the grave.

On the following years, the Prophet's son Ibrahim, who died in infancy and over whom the Prophet (s) wept bitterly, was also buried there. The people of Madina then began to use that site for the burial of their own dead, because the Prophet (s) used to greet those who were buried in al-Baqi by saying, "Peace be upon you, O abode of the faithful! God willing, we should soon join you. O' Allah, forgive the fellows of al-Baqi".

The site of the burial ground at al-Baqi was gradually extended. Nearly seven thousand companions of the Holy Prophet (s) were buried there, not to mention those of the Ahlul Bayt (a). Imam Hasan b. Ali (a), Imam Ali b. al-Husayn (a), Imam Muhammad al-Baqir (a), and Imam Ja'far al-Sadiq (a) were all buried there.

Among other relatives of the Prophet (s) who were buried at al-Baqi are: his aunts Safiya and Aatika, and his aunt Fatima bint al-Asad, the mother of Imam Ali (a). The third caliph Uthman was buried outside al-Baqi, but with later extensions, his grave was included in the area.

Al-Baqi as viewed by historians

Umar bin Jubair describes al-Baqi as he saw it during his travel to Madina, saying "Al-Baqi is situated to the east of Madina. You enter it through the gate known as the gate of al-Baqi. As you enter, the first grave you see on your left is that of Safiya, the Prophet's aunt, and further still is the grave of Malik bin Anas, the Imam of Madina. On his grave is raised a small dome. In front of it is the grave of Ibrahim son of our Prophet (s) with a white dome over it, and next to it on the right is the grave of Abdul-Rahman son of Umar bin al-Khattab, popularly known as Abu Shahma, whose father had kept punishing him till death overtook him. Facing it are the graves of Aqeel bin Abi Talib and Abdullah bin Ja'far al-Tayyar. There, facing those graves is a small shrine containing the graves of the Prophet's wives, following by a shrine of Abbas bin Abdul Muttalib.

The grave of Hazrat Imam Hasan bin Ali (a), situated near the gate to it's right hand, has an elevated dome over it. His head lies at the feet of Abbas bin Abdul Muttalib, and both graves are raised high above the ground, their walls are panelled with yellow plates and studded with beautiful star-shaped nails. This is how the grave of Ibrahim, son of the Prophet (s) has also been adorned. Behind the shrine of Abbas there is the house attributed to Fatima, daughter of our Prophet (s), known as "Bayt al-Ahzaan" (the house of grief) because it is the house she used to frequent in order to mourn the death of her father, the chosen one, peace be upon him. …

The First Destruction of Al-Baqi

From 1205 AH to 1217 AH, the Wahhabis made several attempts to gain a foothold in Hijaz but failed. Finally, in 1217 AH, they somehow emerged victorious in Taif where they spilled the innocent blood of Muslims. In 1218 AH, they entered Makkah and destroyed all sacred places and domes there, including the one which served as a canopy over the well of Zamzam.

In 1221 AH (Around 1800AD), the Wahhabis entered Madina to desecrate al-Baqi as well as every mosque they came across. An attempt was even made to demolish the Prophet's tomb, but for one reason or another, the idea was abandoned. Al-Baqi was razed to the ground, with no sign of any grave or tomb whatsoever. But the Saudis were still not quite satisfied with doing all of that. Their king ordered three black attendants at the Prophet's shrine to show him where the treasure of valuable gifts were stored. The Wahhabis plundered the treasure for their own use.

Muslims from all over the world denounced this Saudi savagery and exhorted the Caliphate of the Ottoman Empire to save the sacred shrines from total destruction. Then, as it is known, Muhammad Ali Basha attacked Hijaz and, with the support of local tribes, managed to restore law and order in Madina and Makkah, dislodging the Al-Saud clansmen. The entire Muslim world celebrated this victory with great fanfare and rejoicing. In Cairo, the celebrations continued for five days.

In 1818 AD, the Ottaman Caliph Abdul Majid and his successors, Caliphs Abdul Hamid and Mohammed, carried out the reconstruction of all sacred places, restoring the Islamic heritage at all important sites. In 1848 and 1860 AD, further renovations were made at the expense of nearly seven hundred thousand pounds, most of which came from the donations collected at the Prophet's tomb.

The second plunder by the Wahhabis

1924 AD Wahhabis entered Hijaz for a second time and carried out another merciless plunder and massacre. People in streets were killed. Houses were razed to the ground. Women and children too were not spared.

Awn bin Hashim (Shairf of Makkah) writes: "Before me, a valley appeared to have been paved with corpses, dried blood staining everywhere all around. There was hardly a tree which didn't have one or two dead bodies near its roots."

In the year 1344 AH (1924 AD) when the Sa’uds had gained control over Mecca, Medina and its surroundings, they planned a pretext for destroying the graves of Baqi’ and the traces of household and companions of the Holy Prophet (s). By getting verdict (fatwa) from the scholars of Medina they wanted to pave the way for demolition and preparing the minds of the people of Hijaz who were never in favour of such action. For this reason they sent the Chief Judge of Najd, Sulayman bin Bulayhid towards Medina for the purpose of deriving benefit from the scholars of that place regarding this matter. Thus he planned the questions in such a manner that its answers (as per the viewpoint of the Wahhabis) were hidden in the questions itself. And in this way he declared to the muftis that their replies should match the answers which had come in the questions; otherwise they would be called as polytheists and be killed if they would not repent.

The questions and answers were published in the newspaper Umm al-Qura in Mecca in the month of Shawwal 1344 AH.  As a result of this publication, a severe reaction took place among the Muslims mainly Sunnis and Shi’as because they were aware that after taking the verdict (fatwa) even if it was by way of force, the destruction of graves of the leaders of Islam would commence.

Incidentally, after taking the verdict from fifteen scholars of Medina and publishing it in Hijaz, the destruction of the traces of the household of the Prophet (s) began on the 8^th of Shawwal of the same year. The entire traces of Ahl al-Bayt (‘a) and the companions of the Holy Prophet (s) disappeared and the valuable properties of the shrine of the Holy Imams (‘a) at Baqi’ were plundered.All Islamic heritage were destroyed. The only shrine that remained intact was that of the Holy Prophet (s). Tombs of Hazrat Hamza and other martyrs were demolished at Uhud.  In the same year Jannat al-Mu'alla, the sacred cemetery at Makkah was destroyed alongwith the house where the Holy Prophet (s) was born.

May Allah hasten the reappearance of Imam Zamana (atfs)

May Allah destroy the enemies of Ahle Bait (as).

May Allah give us the taufeeq to see restoration of Jannatul Baqi.