Seeking needs from Holy Prophet (sawa) and the Holy Imams (as)

One of the recent doubts which has been implanted among the Shias is with regards to seeking of needs from the Holy Prophet (sawa) asnd his Holy Progeny – the Guided Imams (as).

There is a view which is been promoted which equates seeking of needs from Aimmah (as) or seeking through their wasila from Allah, the Almighty as Shirk. It would not have been surprising if such doubts where created by the Mukalefeen but it is rather appalling to see that these doubts are been nurtured by those who to one’s amazement fancy themselves as the followers of Ahle Bait (as).

Here we will try to refute the two doubts in the light of Holy Quran and the traditions of Ahlul Bait (as).

First Objection: Seeking from Allah, the Almighty through the Wasila of Holy Prophet (sawa) or his Purified Progeny (as) is Shirk

Reply

As for seeking from Allah through the wasila Holy Prophet (sawa) and the Aimmah (as), the Holy Quran says in this regards,

وَابْتَغُواْإِلَيهِالْوَسِيلَةَ

“and seek means of nearness to Him”[1]

In the light of above verse of the Holy Quran seeking from Allah, the Almighty through a wasila is liked and recommended by the Holy Quran. And there is no scope for any doubt or scepticism in this regard.

In Tafseer e Qummi is it is narrated from Hazrat Imam Baqir (as),

و قوله‏:وَ ابْتَغُوا إِلَيْهِ الْوَسِيلَةَ فقال تقربواإليه بالإمام‏

“And for His saying, and seek means of nearness to Him, he (as) said: gain proximity to him through the Imam”[2]

In the light of the same verse it is narrated from AmeerulMomineen Ali Ibn AbiTalib (as) that he said: “I am the Wasila”[3]

In the light of the verse of the Holy Quran presented above it is clear that seeking from Allah, the Almighty through a wasila is recommended by the Holy Quran itself and it is evident from the traditions mentioned above that Holy Prophet (sawa) and the Holy Imams (as) are the best wasilato invoke and seek from Allah.

Also, if seeking from Allah through the wasila of Ahle Bait (as) is Shirk, then it is strange to see that Allah Himself ordered His Prophet to commit this sin!

It is narrated in Behar ul Anwar, that Allah, the Almighty said to Hazrat Adam (as):

هَؤُلَاءِ خِيَارُ خَلِيقَتِي وَ كِرَامُ بَرِيَّتِي بِهِمْ آخُذُ وَ بِهِمْ أُعْطِي وَ بِهِمْ أُعَاقِبُ وَ بِهِمْ أُثِيبُ فَتَوَّسَلْ إِلَيَّ بِهِم‏

After introducing the Holy Prophet (sawa), Janabe Zahra (sa), Imam Ali (as), Imam Hasan (as) and Imam Husain (as) to Hazrat Adam (as), Allah says “These are the best of my creations…. and you seek nearness (wasila) to Me through them”[4]

From the above narration it is again clear that seeking nearness to Allah through the means of wasila of Ahle Bait (as) is not Shirk but rather it is recommended and liked by Allah. Not only did Allah, the Almighty, order Hazrat Adam (as) to seek wasilaof Ahle Bait (as) but He forgave Hazrat Adam (as) as well when he invoked Allah through the wasilaof Ahle Bait (as).

Further, if we look at Duas and Ziyaraats which have been narrated with regards to Ahle Bait (as) it further proves that Ahle Bait (as) are the wasila and means to invoke Allah and that they are the channel between Allah and His creations.

We cite here few examples:

1. In Dua e Alqamah, which as per the instructions of Imam Baqir (as), should be recited after Ziyarat Ashura, we read thus,

فاني بهم أتوجه اليك في مقامي هذا، وبهم أتوسل، وبهم أستشفع اليك،وبحقهم أسألك واقسم وأعزم عليك

“for I turn my face towards You in their names at this very situation of mine, I make them my means (wasila) to You, and I seek their intercession near You, and I beseech You in their names…”

2. In the Ziyarat of Imam Hasan Askari (as), we read,

واتوسلالیکمیارببامامنا

“and we seek nearness to You, my Lord, through our Imams (as)”

3. And in the Ziyarat of Hazrat Imam e Zaman (atfs) we read thus,

فانی اتوسل بک و بآبائک الطاهرینالیاللهتعالی

“then surely I seek nearness through you and your pure ancestors to Allah, the High”

These are just a few examples and if we refer to the books of Duas such as Mafatihul Jinaan, we will find that it is replete with such statements.

Thus, it is absolutely clear and there is no iota of doubt whatsoever that seeking from Allah through the wasilais definitely not Shirk. But rather, it is the recommended in Holy Quran and traditions that we should make them our wasilain front of Allah for all our needs.

We conclude the reply to this objection with the below tradition from Imam Baqir (as):

عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ: مَنْدَعَااللَّهَبِنَا أَفْلَحَ وَ مَنْ دَعَاهُ بِغَيْرِنَا هَلَكَ وَ اسْتَهْلَك‏

Hazrat Imam Baqir (as) says, “one who invokes Allah through us is successful and one who invokes Him through other than us is destroyed and he has sought destruction.

Second Objection: Seeking directly from Holy Prophet (sawa) and Imams (as) is Shirk

The premise of the above doubt is that seeking needs from anybody other than Allah, the Almighty is tantamount to Shirk. Therefore seeking needs directly from Ahle Bait (as) is Shirk and not allowed.

Reply:

If we say that seeking needs from anybody other than Allah is Shirk than we will have to believe that (God forbid) Hazrat Sulaiman (as), the Prophet of Allah who is mentioned thirty-five times in the Holy Quran was a Mushrik.

Hazrat Sulaiman (as) desired that the throne of Bilqis be brought to him and the dialogue of Hazrat Sulaiman (as) with his ministers is narrated thus in the Holy Quran.

قَالَيَاأَيُّهَاالمَلَأُأَيُّكُمْيَأْتِينِيبِعَرْشِهَاقَبْلَأَنيَأْتُونِيمُسْلِمِينَ

“He (Sulaiman) (as) said, O Chiefs!Which of you can bring to me her throne before they come to me in submission”[5]

If asking a need from other than Allah is indeed Shirk than by that logic Hazrat Sulaiman (as) has done Shirk by asking his need from his chiefs and ministers. He should have rather directly asked his need from Allah and asked Him to bring her throne to him. Therefore, the logic – asking anybody other than Allah is Shirk is absurd and in no way does it tantamount to Shirk or Kufr and is against the Holy Quran.

On the contrary if we read about Hazrat Sulaiman (as), after describing the bounties, power and excellence of Hazrat Sulaiman (as), Allah says in Surah Saad, verse 39:

هَذَاعَطَاؤُنَافَامْنُنْأَوْأَمْسِكْبِغَيْرِحِسَابٍ

“This is our gift, give freely or withhold without accounting”[6]

In the light of above verse, it is evident that Allah, the Almighty gave complete freedom and choice to Hazrat Sulaiman (as) to either give from what he had or withhold from giving anything to anybody who asked from him. In other words, if any needy person came to Hazrat Sulaiman (as) and asked for a need, he had complete authority to fulfil the need of the needy person and give the needy person what he desired from the bounties which Allah, the Almighty bestowed upon him.

Now, it is our belief that Holy Prophet (sawa) and the twelve Guided Imams are superior to Hazrat Sulaiman (as) and the bounties, power and excellence which Allah has conferred upon Ahle Bait (as) is much more than what he conferred on Hazrat Sulaiman (as). If HazratSulaiman (as) had the authority to fulfil needs of the needy then how can Ahle Bait (as) not have the authority to do this.

Ahle Bait (as) are Hujjatullah, Khalifatullah, Ameenullah for His creations and they are the best, most knowing, most honoured, most virtuous, most powerful from among his creations. Allah has made them the masters of this world and the Hereafter. Allah has given them authority and power over everything in this world and Hereafter. Allah has subdued everything in this world to them.[7]It is the Ahle Bait (as) about whom Allah, the Almighty says, had it not been for them, I would have not created the world or creations! [8]

Therefore, since Allah has given complete authority to Ahle Bait (as) to give to whom so ever they wish, Ahle Bait (as) are قاضی الحاجات and seeking needs from them is not Shirk. [9]

---

[1] Surah Maidah – 5:35

[2]Tafseer e Qummi, Vol. 1, Pg. 168

[3]Tafseer e Burhaan, Vol. 2, pg 292

[4] Behar ulAnwaar, Vol 26, pg 328

[5] Surah Naml:27:38

[6] Surah Saad:38:39

[7]وَذَلَّكُلُّشَيْ‏ءٍلَكُمْ – and everything submits itself in front of you – Ziyarat e JamehKabeera

[8]لو لاک لما خلقت الافلاک  -MinhajulYaqeen, Page 483

[9] The article is summarized from the discussion on this topic in the book Isbatul Wilayah. Brothers who are interested to read more arguments can refer to the last part of this book. 

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

Accursed Enemy – Marwan ibne Hakam

The Holy Prophet (s.a.w.a.) saw Hakam bin Al-Aas the father of Marwan caricaturing him. Hakam was the uncle of the third caliph. Hakam was externed from Medina at the behest of the Holy Prophet (s.a.w.a.).  Hakam bin Al-Aas was the father of Marwan.

Ibn Abdil Birr has stated the reason for his externment from Medina . The Holy Prophet (s.a.w.a.) used to have his confidential meetings with his close companions. Hakam somehow managed to learn the essence of the secret discussions and made it public. Besides, he also used to mimic the Holy Prophet (s.a.w.a.). Once he was also caught by the Holy Prophet (s.a.w.a.) in the act.(Al-Istiaab by IbnAbdil Birr)

When Hakam was externed from Medina , Marwan was hardly 7 or 8 years old. He left for Taef along with his father. Even during the reign of Abu Bakr and Umar, he was not allowed to enter Medina. But defying the norms of both his predecessors, Usman recalled him. Moreover, he appointed Hakam’s son Marwan as his advisor.  

The renowned scholar of the Indian subcontinent, AbulAlaMaududi has written that ” …It was highly difficult for the people to accept that the son of this chastised man deserved to be an advisor of the caliph and was preferred over venerable com­panions of the time. Especially when Marwan’s father was alive and was capable of influencing the government affairs.”  (KhilafatwaMulukiyat, p. 110-111)

According to another narrative, Ayesha told Marwan, “God cursed your father while you were still in his loins, hence you too are included among the accursed

men”. (Tafseere-Qurtubbi, p. 390, Tafseere-Kabir, vol.2, p. 238)

Some of his accursed acts

Qazi Zainul Abedin Sajjad Meeruthi wrote on p. 117-118 in the third section of his book Tarikhe-Millat, “Usman appointed Marwan as his scribe and secretary and his royal seal was in the latter’s custody. It was he who had signed the death ordinance (on behalf of Usman) for the Egyptians who had come to complain to Usman. Marwan placed Usman’s seal on the letter and the consequent development led to Usman’s assas­sination”.

Maulana Anwar Shah Kashmiri writes about the letter which Marwan wrote about Muhammad bin Abi Bakr’s appointment to the governorship of Egypt that “Usman
appointed Muhammad bin Abi Bakr as Egypt’s governor and instructed his scribe Marwan, to write that when ‘Muhammad bin Abu Bakr comes to you accept him’. Marwan (out of mischief) wrote “kill him”. This caused a major flare-up”.

(KhilafatwaMulukiyatwaUlama-e-Ahle-Sunnat p. 82-83)

Maulana Abdul Shakoor Lucknowi, who is known as Imam among Sunnis, writes about the incident of the Muhammad bin AbiBakr that “When the writing (of the letter) was identified, it was found to be written by Marwan…. But Usman refused to conduct any inquiry or take any punitive action against Marwan despite the demand of the Companions. For, Marwan was his close relative and moreover his own ‘lenient’ nature did not allow Usman to use his authority and hurt Marwan’. (Khulafae-Rashedeen pg. 198).  

Marwan and Karbala

The first person to implement the nefarious designs of Yazid, was Marwan. It was he who suggested to kill Imam Husain (a.s.). Following are the historic incidents
which led to the catastrophe of Karbala.  

After the death of Muawiya in 60A.H., the first move of Yazid was to write a letter to the governor of Medina, Walid bin Utbah, asking him to extract allegiance from Imam Husain (a.s.), Abdur Rahman bin AbiBakr, Abdullah bin Umar and Abdullah bin Zubair on his behalf. And if they refuse to comply, they should be beheaded and their heads dispatched to Yazid. Walid, on receipt of the letter, sent for Marwan who counseled that everyone of them will pay allegiance except Imam Husain (a.s.) with whom Walid should deal very strictly. At this Walid sent for IbnZubair and Imam Husain (a.s.), both of whom were in the Masjid. Imam Husain (a.s.) said that he had a dream last night in which he saw that Muawiya had died and Yazid wants to extract allegiance from him. Before Imam Husain (a.s.) could leave the Masjid, another messenger came saying that Walid was waiting for you. Imam Husain (a.s.) replied that he will meet Walid in a while. Then he went to his house and garnered thirty brave fighters of BaniHashim and went to visit Walid. The Hashmite youth as per the instruction of Imam (a.s.) waited outside the palace. Walid received Imam (a.s.) with due honor, informed him about Muawiya’s death and mentioned about Yazid’s allegiance. Imam (a.s.) replied that it is a serious business and he will express his viewpoint in front of a gathering. Walid asked him to visit him the next day. Even as Imam Husain (a.s.) was answer­ing Walid’s proposition, Marwan butted in saying that if Imam Husain (a.s.) is left off today, then Walid will never be able to get him and a massive blood-shed will occur. Marwan reiterated, “Coerce him to pay allegiance now and if he refuses, then behead him instantly.” This infuriated Imam Husain (a.s.) and he roared, “How dare you talk of killing me. You are a pathological liar and a sinner.” Saying this, he walked out of the court.   Some of the historians have recorded the dialogue between Walid and Imam Husain (a.s.) more elabo­rately. Kamil in his history, IbnShahre-Ashob in his Manaqib and Tabari have related the dialogues with minor differences. Some of them have written that when Marwan tried to pressurize Imam Husain (a.s.) into paying allegiance, Imam Husain (a.s.) said. “We have come from God and unto Him shall we return. If the likes of Yazid can become caliph, then one should bid adieu to Islam. I have heard my grandfather (the Holy Prophet (s.a.w.a.) as saying that caliphate is forbidden for the progeny of Abu Sufyan”. The atmosphere got vitiated and the exchanges became more and more vitriolic. The youth of BaniHashim who all had become restive by now, barged into the courtroom and a bloody skirmish became imminent. It was only by the intervention of Imam Husain (a.s.) that the youths were pacified. Then they all left the courtroom and returned home. 

(NafasulMahmoom, p. 30-31).

After the killing of Usman, he along with Talha, Zubair, and Ayesha went to Basra. He supported Muawiya in the battle of Siffin. In 42 A.H., Muawiya appointed him the governor of Medina. When Abdullah bin Zubair externed him from Medina, he went to Syria and remained instrumental in many a mischievous turmoil in Medina and Syria. He was still in Tadmir when Yazid’s son Muawiya attained the throne of caliph­ate. Marwan who by now had become too old went to a place called Habiah near Houren and staked his claim for caliphate. In 64 A.H., the people of Jordan did pay allegiance to him. Then he went to Syria and from there he went to Egypt again. He appointed his son Abdul Malik as the governor of Egypt and left for Damascus. .

Since Marwan was unusually tall and had an uneven body, he was nicknamed Khabte-Batil (the thread of evil). About Marwan’s death it is said that while he was sleeping, his wife smothered his face with a pillow and held onto it until he breathed his last.

(Lughatnama of Dehkuda pg. 228, 220/431)

(This article is an extract from an Article on Marwan ibne Hakam printed in Al Muntazar, Moharrum issue of 1996)

Amr ibn Aas (l.a.) – the accursed

Enmity with the Prophet of Allah (s.a.w.a.) and his descendants leads a person to the worst kind of life in this world and the hereafter. We wish to introduce one such personality which deceived the whole world. He considered deception to be his mastery but did not realise that it was shaitaan who deceving him.

He converted to Islam in 8 A.H. and had fought all the wars against muslims prior to his conversion. He was one of the envoys towards Negus, the ruler of Abyssinia. They tried to convince the king to turn away the muslim migrants from his country. He even divorced his wife when she converted to Islam.

Condemned by Holy Quran

Amr ibn Aas (l.a) was a person of low self esteem and had such love of this world that he did not want to compromise on it.

When Ibrahim the son of the messenger of Allah (s.a.w.a) passed away Amr ibn Aas (l.a) stood and said:

Muhammad has become ابتر i.e (he does not have a progeny), and I taunt him more than anyone else and I say the most evil about him.

(Asraar-e-Aale Muhammad pg 404)

Allah revealed the following verse about him:

إِنَّ شانِئَكَ هُوَ الْأَبْتَر

Surely your enemy is the one who shall be without posterity.

(Surah Kausar: 3)

Mu’awiyah (l.a) seeks help from Amr ibn Aas (l.a)

Nasr narrates from Umar ibn Saad and Abdullah:

Mu’awiyah (l.a) wrote to Amr ibn Aas (l.a) when the later was in Palestine:

The news of Talhah, Zubair and Ali (regarding Khilafat) would have reached you. Marwan ibn Hakam with a group of people who oppose Ali has come running to me and on the other hand Jurair ibn Abdullah has come to me asking me to pledge allegiance to Ali. My breath is suffocating in my chest. Come to me so that none is between us.

(Paykare-s-Siffeen pg 55)

This letter indicates that Mu’awiyah (l.a) was sure that Amr ibn Aas would help him in his vicious plans against Ameerul Momeneen (a.s).

On receiving this letter Amr ibn Aas (l.a) consulted his sons Abdullah and Muhammad. Abdullah advised him against helping Mu’awiyah (l.a) and save his religion and hereafter whereas Muhammad advised him to help Mu’awiyah (l.a). Amr ibn Aas (l.a) was blind with the love of the world and accepted the advice of his son Muhammad.

(Paykare-s-Siffeen pg 56)

Amr ibn Aas (l.a) sells his faith

When Mu’awiyah called Amr, he discussed about Hazrat Ali (a.s.) and the reason for fighting him “I do not deny his capability. But he has given air to mischief and encouraged the killers of ‘Uthman in their cruel deed. Therefore it is our duty to claim qisas from him. I have called you to discuss about the matter of claiming the qisas”

 ‘Amr realized that Mu’awiyah was not coming out honestly with him and retorted, “You have called me to gather people under your flag, but not being honest with me. Who will trust you that you want to fight a war for avenging the blood of ‘Uthman? The world knows that during the siege ‘Uthman had pleaded you for help. But you did not pay any heed to his call. Even I moved away to Palestine leaving him to the mercy of the rebels. If you really want me to cooperate with you, then you must talk openly to me. We know each other very well. The truth is that Hazrat ‘Ali’s services to Islam, his superiority in learning, his precedence in accepting the Faith and Migration are such that I do not have the courage to fight with him. It will be the work of a person with great courage.”

Mu’awiyah knew ‘Amr would be looking for a huge compensation for his cooperation. When asked, ‘Amr said: “Until you rule, the state of Egypt must be under me.”

When Mu’awiyah heard this claim, he was stunned. The price asked was far more than he expected. However, he was in no position to turn down his demand nor did he wish to accept it. He stared at ‘Amr and said, “I can make a false promise, but I do not want to take you up the garden path.” ‘Amr, “Try to cheat me. I have the means of handling every trick.” Mu’awiyah said: “I suggest that you reconsider your demand. If you remain insistent, people would say that to grab the emirate of Egypt you have taken the step.”

‘Amr replied, “What people will say does not bother me. No excuses from you will work with me. If you agree to the demand I have made, I shall support you wholeheartedly. Otherwise, you do what suits you.” Saying this ‘Amr got up as if to leave.

When ‘Utbah ibn Abi-Sufyan heard about this conversation, he told Mu’awiyah: “We are not willing to buy ‘Amr by parting with Egypt.”

Mu’awiyah said, “I have not made any decision as yet. Tonight I shall think over it.” He spent the night in deep thought and decided that to make use of the cunning and shrewdness of ‘Amr he will have to promise parting away Egypt to him. Therefore, he called ‘Amr and finalized the deal with him. He wrote out a formal agreement and handed over to him. Taking the document, ‘Amr came back to his residence happily and mentioned about it to a cousin of his. The cousin knit his brows and said, “I wonder what face you will show to the Quraysh? How will you spend an honorable life with your tribe when you are already infamous for your habit of selling your faith?” ‘Amr said, “If I was with Hazrat ‘Ali (a.s.), the four walls of my house would be sufficient for me. Now I am with Mu’awiyah and cannot sit content with the four walls of my house. “His cousin said, “Mu’awiyah has certainly bought your faith. You are after him for worldly gains.” (The Battle of Siffin pg 13)

Amr ibn Aas (l.a) speaks lie against Ameerul Momeneen (a.s) in Syria:

He spoke the following sermon:

The messenger of Allah (s.a.w.a) made me the leader of an army which included Abu Bakr and Umar and I thought that he chose me because of his respect to me. On return I asked him (s.a.w.a):

O Messenger of Allah, who is the most beloved to you?

He said: Ayesha

I asked: Who among the men

He replied: Her father.

Then Amr ibn Aas (l.a) continued:

O People: This is Ali who speaks bad about Abu Bakr and Umar and Uthman even though he has heard from the messenger of Allah that Allah has put truth on the tongue and the heart of Umar and about Uthman that angels are ashamed of him and I have heard from Ali that Abu Bakr and Umar are the leaders of the elders of the paradise.

(Asraar-e-Aale-Muhammad pg 403)

When Ameerul Momeneen (a.s) was informed of this he said:

It is strange that the rebellious people from Syria accept the words of Amr ibn Aas (l.a) whereas they know he has attributed lie to him (s.a.w.a) and that he (s.a.w.a) cursed him seventy times and also his friend Mu’awiyah (l.a).

He wrote seventy couplets insulting Holy Prophet (s.a.w.a) and then he (s.a.w.a) said:

O Allah! I neither say poetry nor consider it Halaal. You and your angels curse him for all his seventy couplets so that it falls on his progeny till Qayamat.

(Asraar-e-Aale-Muhammad pg 404)

In a tradition we find that Ameerul Momeneen (a.s) cursed Mu’awiyah (l.a), Amr ibn Aas (l.a), Abu Musa (l.a) and Abu Awar Sulami (l.a) in his morning prayers.

(Behaar al Anwaar vol 8 pg 566)

Raise the Quran on Spears

When Mu’awiyah (l.a) was about to be defeated in the battle of Siffeen he told Amr ibn Aas (l.a):

O Amr ! You have only one night (to turn my defeat in victory).

Amr ibn Aas (l.a) said:

Your army has reduced in number and the ones remaining do not have the strength to fight and also you are not like Ali. He is fighting you for a cause (religion) and you have a different cause (world). You desire life and safety whereas he seeks martyrdom. You create such a problem for them that whether they reject or accept it, a dispute will break amongst them. Raise the Quran on spears which will take you to your purpose and I chose this way for you.

(Asraar-e-Aale-Muhammad pg 404)

Deception and Cowardness of Amr Al Aas

In the battle of Siffin, Amir al-Mu’minin called out Mu’awiyah and said “O Mu’awiyah. You are shedding the blood of people unnecessarily. Come let us both fight each other and the one who wins shall be deemed to have won the battle and occupy the seat of the caliphate.” ‘Amr said, “Hazrat Ali (a.s.) has said the truth. Both of you are the nucleus of the conflict. You may fight and come to a decision yourself.” Mu’awiyah told ‘Amr: “You are not being just. You know it pretty well that whoever has fought him has always been killed.”

 ‘Amr said, “I do not want that you avoid combat and fall in the estimation of the people. “Mu’awiyah said, “Do you think that you will tempt me to lose my life? Do you wish that I get killed and you become the ruler?” Saying this, Mu’awiyah turned back and slowly went towards the last row of his troops. Mu’awiyah was already angry at the impertinence of ‘Amr. To cool his temper ‘Amr said, “If you do not want to fight with Hazrat Ali (a.s.), I shall do that. Therefore, he decided to go for the combat. At one point of time he went to the arena and challenged Hazrat Ali (a.s.) for a combat. The Imam (a.s.) spurred his horse and came fast to the arena. When he raised his sword, ‘Amr Aas purposely fell down from his horse and put his legs up. Thus, his private parts were exposed. When the Imam (a.s.) saw this contemptible act of ‘Amr, he turned away his face. ‘Amr got up dusting his cloak and ran towards his people. When Mu’awiyah heard about this episode, he chided ‘Amr: “O ‘Amr. Thanks to Allah your life was saved because of your private parts.” (The Battle of Siffin pg 47).

At the age of around 80 years he died and was buried in Egypt. It brought an end to a life full of deception and corruption. He sold his faith for the sake of the world but has a big mosque in his name in Cairo, Egypt. Till date, there are many who are deceived by his role and consider him to be one of the great companions of Holy Prophet (s.a.w.a.). May Allah curse the deceivers.

The companions of Imam Hasan Askari (a.s.)

يا أَيُّهَا الَّذينَ آمَنُوا إِنْ تَنْصُرُوا اللَّهَ يَنْصُرْكُمْ وَ يُثَبِّتْ أَقْدامَكُم‏

“O you who believe ! if you help (the cause of) Allah, He will help you and make firm your feet.” (Surah Mohammed 47 : 7)

As we glance through the pages of history, we realize that the tortures of the Bani Abbas caliphs only went on increasing. And as they realized that the advent promised Mahdi is near, they became more cautious over keeping an eye on Imams (a). The tyrant ruler Mutawakkil (la) forced Imam Hadi (a) to migrate from Madina to Samarra so that he can be kept under house arrest. The same fate followed Imam Hasan Askari (a) as well who was under house arrest in Samarra. However, despite being very vigilant about the activities of Imam Askari (a), history has recorded more than 100 companions of Imam.

For the lovers of Imam Zamana (a.t.f.s.) the pleasure of visiting the house of Imam Zamana (a.t.f.s.) in Samarra is indeed incomparable to any other pleasure. Visiting the blessed graves of Imam Askariain (a.s.) is very close to their hearts despite all the danger associated to this visit. And this has been the case always. We see in history that during the lifetime of Imam Hasan Askari (a.s) the companions of imam Hasan Askari ( a.s ) use to disguise themselves as cloth sellers or oil merchants etc and risk their lives for the love of the beloved imam and for the sheer desire to visit the imam (a.s.)

In this article we shall mention and discuss a few of them.

1.    Abu Ali Ahmad bin Ishaaq bin Abdullah bin Sa’d bin Malik bin al-Ahwas al-Ash’ari al-Qummi

His role as a scholar

He was the deputy of the people of Qum. He narrated traditions from Imam Mohammad Taqi (a) and Imam Ali Naqi (a). He was from the close companions of Imam Hasan Askari (a). He had written some books such as ‘Ilal as-Sawm: causes of fasting’ and ‘Masa’ilar-Rijal: questions of men’ which he had collected from Imam Reza (a). Sheikh at-Toosi said he was one from those who had met Imam Mahdi (a) (Ref: RijalToosi)

Gifts for him

Muhammad bin Ahmed bin as-Salt al-Qummi wrote a letter to Imam (a.s.) and mentioned in it the story of Ahmed bin Isaaq al-Qummi and his companionship. He mentioned that he wanted to perform the hajj and needed one thousand dinars. He said in the letter, ‘If my master sees that he orders to lend him this amount and get it back from him in his country when he comes back, I shall do (give him the money).’ The imam (a) replied, ‘It is a gift from us to him and when he comes back, he will get another gift from us (Ref: RijalKashi) This story showed his faith and the respect of the Imam (a) towards him.

Abu Ali Ahmed ibne Ishaq once requested Imam Askari ( a.s ) to give him a specimen of his handwriting so that whenever he receives a letter from him (a.s.), he could verify its authenticity. Imam (a.s.) told him that beware that the writing varies due to the coarseness and thickness of pen and should not confuse him. Imam (a.s.) then started to write a sample letter. Abu Ali started thinking in his heart that how nice it would have been if Imam (a.s.) would give him his pen so that he could seek blessing from it and benefit from the pen of Imam (a.s.). Imam (a.s.) after finishing the letter engaged in discussion with Abu Ali, upon seeking farewell Imam (a.s.) told Abu Ali to take the pen with him. (Shagirdaane Maktabe Aimmah (a.s.) by Mohammed Ali Aalami)

How nice a gift this great companion received from Imam ( a.s ), from the Imam (a.s.) who knew what was in his heart. May Allah give us this taufeeq that we also intend to seek and received such tabarruk from Imam Zamana (a.t.f.s.) which can be used for protecting the shias of Ahle Bait ( a.s ).

He visited Imam Mahdi (a.t.f.s.)

Abdullah bin Ja’far al-Himyari said, ‘Once, Sheikh Abu Amr (may Allah have mercy on him) and I met Ahmad bin Isaaq, who made a sign to me to ask Abu Amr about the Successor (Imam Mahdi). I said to him, ‘O Abu Amr, I want to ask you about something that I have no doubt about.’ He said, ‘Ask about what you want!’ I said to him, ‘Did you see the Successor after Abu Muhammad (a)?’ He said, ‘By Allah, yes.’ (Ref: Al-Kafi, chp of Hujjat)

He is one of the honorable persons to meet Imam Mahdi (a) on more than one accession (Ref: NajmusSaqib)

The final journey

Once while returning from Samarra Abu Ali seeked farewell from Imam (a.s.) and requested that he wants to meet Imam (a.s.) again. Imam (a.s.) propheciesed that he would pass to the next world on his way back home at the bridge of dhiaab. Indeed this is a great reward that Hazrat informs his servants the place and time of death. Not just this but Imam (a.s.) himself by tayyul arz reached Halwan at the bridge of Dhiaab and gave ghusl and kafan to Abu Ali. Abu Ali is buried close to the bridge above the river of Dhiaab on the way to Baakhtaran at Baghdad. (Shagirdaane Maktabe Aimmah (a.s.) by Mohammed Ali Aalami)

2.    Dawud bin al-Qassim

He was known as Abu Hashim al-Ja’fari. He was one of the eminent Muslims and one of the famous scholars in religion. His lineage belonged to the eternal martyr in Islam Ja’far bin Abu Talib at-Ţayyar. He was the son of al-Qassim bin Isaaq bin Abdullah bin Ja’farand there was no lineage more than this noble lineage at all.

Abu Hashim was very loyal to the infallible imams (a). He met Imam Reza, Imam Jawad, Imam Hadi and Imam Hasan Askari (a). He devoted himself to them. He composed good poetry on praising them.Abu Hashim had a high position near the imams whom he was contemporary with. Once, Imam al-Hadi (a) said to him, ‘O Abu Hashim, which blessing of Allah you want to be grateful for? Allah has endowed you with faith that saves your body from Fire, endowed you with soundness that helps you in obedience, and endowed you with satisfaction that keeps you away from degradation.

All classes of the society highly regarded Abu Hashim. Biographers said about him, ‘He was preferred by rulers. He was pious, devoted, ascetic, knowledgeable, and active. No one of the Talibites at his time was like him in his high lineage. He died in Jumadi al-Ula in 261 AH a year after the death of Imam Hasan Askari (a)

Abu Hashim's sheer love for Imam Hadi (a.s ) made him complain once to Imam (a.s.) that he and his horse had become old and there was not enough pasture on the way to samarra for his old horse to feed upon hence he was not able to frequent to Samarra to visit Imam ( a.s ). In return Imam ( a.s ) prayed for him and his horse after which his horse became so strong that Abu Hashim would leave baghdad at morning and would recite zohar prayers at Samarra and would reach back baghdad by evening after meeting Imam ( a.s ). (Shagirdaane Maktabe Aimmah (a.s.) by Mohammed Ali Aalami)

There is a lot, we can ask too from our Imam of the time with regards to our strength in working for Imam (a.s.)

3.    Abdul Azeem ibn Abdillah al-Hassani

He belonged to the pure progeny of Imam Hasan Mujtaba (a). He was the son of Abdullah bin Ali bin al-Hasan bin Zayd bin Imam Hasan (a). Sheikh at-Toosi mentioned him as one of Imam al-Askari's companions. (Ref: RijalToosi) An-Najashi mentioned that Ahmad bin Muhammad bin Khalid al-Barqi said, ‘Abdul Azeem came to Rey escaping from the ruler. He lived in a vault in a house of one of the Shia in Sikkat al-Mawali. He worshipped Allah in that vault; fasting the day and spending the night in praying and supplicating. He went out in disguise to visit the tomb that was opposite to his tomb (later on). He said that it was a tomb of one of the sons of Imam Musa bin Ja’far (a). He remained living in that vault and his news moved from one to another of the Shia until most of them knew him. Once, a man from the Shia saw in sleep that the Messenger of Allah (s) said to him, ‘A man from my progeny shall be carried from Sikkat al-Mawali and buried near the apple tree in the garden of Abdul Jabbar bin Abdul Wahab’ and he pointed to the place. The man went to buy the tree and its place from its owner. The owner asked him, ‘What for do you want to buy the tree and its place?’ The man told him about his dream, and then the owner of the tree remembered that he also had seen such a dream and entailed the place of the tree and all the garden on the Sharif and the Shia to be buried in. Abdul Azeem became ill and then died. When he was to be washed, a piece of paper was found in his pocket written in it his noble lineage.

Shah Abdul Azeemwas a knowledgeable jurisprudent. Abu Hammadar-Razi said, ‘Once, I went to Ali bin Muhammad an-Naqi (a) in Surra Man Ra’a. I asked him about some questions of halal and haram and he answered me. When I wanted to leave him, he said to me, ‘O Hammad, if something of your religion is dubious to you, ask Abdul Azeem bin Abdullah al-Hasani about it and give him my best regards (Ref: Mu'jamRijal al-Hadith, Vol. 10 Pg. 53)

It is mentioned in KaamiluzZiyaraat, Pg. 354 (English) that a man went to Imam Hadi (a) and he asked me, “Where are you coming from?” I replied, “I went to the Ziyarat of Imam Husain (a.s.).” Imam (a) said, “If you had gone to the Ziyarat of the grave of Abdul Azeem who is buried near you, you would have been like one has gone to the Ziyarat of Imam Husain (a).

4.    Ali bin Ja’far al-Humani al-Barmaki

Al-Barqi mentioned him as one of Imam Mohammed Taqi (a) and Imam Hasan Askari's companions (RijalBarki) Sheikh at-Toosi said, ‘He was a good, benevolent man from the agents of Abul Hasan and Abu Muhammad (a) (Ref: Al-Ghaybah)

Abu Ja’far al-Umari said, ‘Once, Abu Tahir bin Bilal went to perform the hajj and he saw Ali bin Ja’far spend too much money. When he went back, he wrote to Imam Askari (a) about that and Imam replied to him: ‘We have ordered to give him one hundred thousand dinars and then another one hundred thousand dinars but he refused to take them so that we would keep them for people. He went to Abul Hasan (a) and he ordered to give him thirty thousand dinars.

Al-Kashshi mentioned that Yousuf bin as-Sakht said, ‘Ali bin Ja’far was one of the deputies of Imam al-Hadi (a). One day, he was betrayed near Mutawakkil (la) who threw him in prison. He remained in prison for a long time and he could not bear longer. Therefore, he asked an agent of the Abbasid government to intercede for him to be set free and he would give him three thousand dinars for that. The agent went to Ubaydillah, who had a good position near Mutawakkil (la), and asked him to intercede with Mutawakkil(la) for Ali bin Ja’far. Ubaydillah responded to him and interceded with Mutawakkil (la) to set Ali bin Ja’far free, but Mutawakkil (la) refused and said to him, ‘If I doubted you, I would say you are a Rafidhi (Shia). This is a deputy of Abul Hasan al-Hadi and I have determined to kill him.’

Ubaydillah regretted his intercession and told his friend (the agent) that Mutawakkil (la) had determined to kill Ali bin Ja’far and there was no chance for setting him free. Ali bin Ja’far became so distressed and wrote a letter to Imam al-Hadi (a) saying to him, ‘O my master, please do something for me! I fear I may lose my faith.’ Imam al-Hadi (a) replied to him, ‘Since the matter has reached this point with you, I will pray Allah for you.’

Mutawakkil (la) became seriously ill and his fever increased. Therefore, he ordered his men to set free all prisoners and gave a special order to set Ali bin Ja’far free. Mutawakkil (la) ordered Ubaydillah to set Ali free and to beg him to forgive him for what he had done to him. Ali was set free and went to live in Mecca as Imam al-Hadi (a) had ordered him. (Ref: RijalKashi)

Al-Kashi mentioned in the biography of Faris bin Hatim al-Qazwini that there was a dispute between Ali bin Ja’far and Faris, and that Ibrahim bin Muhammad wrote to Imam Hadi (a) telling him about that and asking him to show him which of them he should follow. Imam Hadi (a) replied to him saying, “It should not be asked about one like this man and he should never be doubted. The position of Ali bin Ja’far is so great to us. May Allah please us with him. He is far above to be compared with others. Go to Ali bin Ja’far to satisfy your needs, and fear Faris and do not let him interfere in your affairs. Let you and those who follow you from the people of your country do that. I have been informed of what he (Faris) misrepresented to people. Do not pay attention to him Inshallah(Ref: RijalKashi)

This letter shows that this man was so faithful that the imam (a.s.) had appointed him as an authority for the Shia.

Other notable companions that we have not discussed in detail are

5.    Abu Isaaq Ibrahim bin Mahziyar al-Ahwazi

6.    Muhammad bin al-Hasan as-Saffar (Author of BasaerudDarajaat)

7.    Abu AmrUsman bin Sa’eed al-Amriaz-Zayyat (1^st special representative of Imam Mahdi (atfs))

8.    Abu Ja’far Muhammad bin Usman al-Amri(2^ndspecial representative of Imam Mahdi (atfs))

May Allah give us the Taufeeq of being among the servants, if not companions of Imam Mahdi (a)

The above article has been majorly taken from the book ‘Life History of Imam Hasan Askari’ by Baqir Sharif, who in turn has given references of books like RijalKashi, RijalToosi, RijalBarqi and a few others.