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Meytham Tammar

2026-02-18T11:09:53Z

Rahmani: Created page with "'''Meytham Tammar''' was originally a slave and was bought and freed by Imam Ali (a.s.). Imam Ali (a.s.) loved him very much and respected him greatly, and Meytham in turn had a strong affection for the Imam. Meytham is called Tammar because he was a date seller. Imam Ali (a.s.) had informed Meytham the way of his martyrdom many years before his martyrdom. Before his martyrdom, he had told everyone that his Imam and master, Imam Ali (a.s.), had told him the way of his ma..."

'''Meytham Tammar''' was originally a slave and was bought and freed by Imam Ali (a.s.). Imam Ali (a.s.) loved him very much and respected him greatly, and Meytham in turn had a strong affection for the Imam. Meytham is called Tammar because he was a date seller. Imam Ali (a.s.) had informed Meytham the way of his martyrdom many years before his martyrdom. Before his martyrdom, he had told everyone that his Imam and master, Imam Ali (a.s.), had told him the way of his martyrdom. The rulers of oppression intended to martyr Meytham in a way other than what the Imam had told to meytham, but in the end, as predicted by Imam Ali (a.s.), they cut off his eloquent tongue, and this friend of the family of Ali (a.s.) was martyred in a tragic manner by Ubaydullah ibn Ziyad, the ruler of Kufa, for his open support of the Ahl al-Bayt of the Holy Prophet (s.a.w.a.) and friendship with them.

== The Personality of Meytham Tammar ==
Meytham, the son of Yahya, was initially a slave of a woman from the Bani Asad tribe, whom Imam Ali (a.s.) bought and freed.<ref>Ibn Abi al-Hadid.(1965).Sharh Nahj al-Balagha, vol. 2,Beirut: Darolhayat al-Turas al-Arabi.</ref>

He also lived during the time of the Prophet (s.a.w.a.); although he is not mentioned in the events of that time, but he is considered one of the companions of the Prophet (s.a.w.a.).

Meytham Tammar was a devoted Muslim and a loyal and pure Shia. It is said that he had six sons, all of whom, like their father, were steadfast in their faith and Islam and were considered supporters of the Ahl al-Bayt. They were the favorites of the Shiite Imams. Imam Hussain (a.s.), Imam Baqir (a.s.) and Imam Sadiq (a.s.) have often spoken well of Meytham. <ref>Majlesi, Muhammad Baqir.(1982). Bihar al-Anwar, vol. 53, second edition. Beirut: Dar Ihya' al-Turath al-Araby.</ref>

Meytham’s relationship with Imam Ali (a.s.) became more intimate and extensive during the caliphate of that Imam. It was at that time that the Imam freed and liberated him from slavery.

He was eager to learn knowledge and wisdom from Imam Ali (a.s.). Therefore, he devoted his heart and soul to the teachings of the Ahl al-Bayt sciences. The Imam (a.s.) also found him worthy and talented, and taught him a lot of knowledge and wisdom, even some secrets that could not be told to everyone, and gave him knowledge of future events, calamities, and seditions of the time. Therefore, Meytham Tammar is known as the (secret holder) of Ali ibn Abi Talib (a.s.).<ref>Qummi Sheikh, Abbas.(1984).Safinat al-Bihar and Madinat al-Hikam va Aathar, vol. 2, Tehran : Osweh Publications.</ref>

Sometimes, Meytham Tammar would share with people some of the knowledge and secrets that he had learned from his Imam, and it would amaze them. This type of knowledge and information is called (the knowledge of calamities and disasters). The knowledge of calamities and disasters is one of the sciences that the Imams (a.s.) have introduced the Ahlul Bayt (a.s.) as the owners of this knowledge. The meaning of this knowledge is that the Shiite Imams are aware of the events that will happen to individuals in the future. In the knowledge of calamities, these events are about death, its nature and time, and in the knowledge of disasters, they are about the events and troubles of individuals. According to the hadiths, the Imams (a.s.) learned this knowledge from the Prophet (s.a.w.). The infallible Imams taught this knowledge to some of their close and confidential companions.

Meytham Tammar was secretive and would not reveal what he had learned from his Imam and master except when necessary and in times of need.

He lived in Kufa, and there was a special intimacy between him and Imam Ali (a.s.). The Imam would sometimes go to his date shop and talk to him, and during these meetings he would teach him about the Quran and religious wisdom.<ref>Ibid.</ref>

In various scenes, he was present alongside other sincere companions of Ali (a.s.) and, like a butterfly, he received light from the glow of the Imam Ali’s leadership. He would be present with distinguished individuals such as (Kumeyl) in the places of prayer and worship of his Imam. Meytham was the companion of the Imam’s mystical nights and he was accompanied Imam when Imam was praying and worshiping.

Scenes of the Imam’s midnight prayers in the deserts outside Kufa and the Imam’s secret conversations with the well have been narrated by Meytham Tammar. <ref>Majlesi, Muhammad Baqir.(1982). Bihar al-Anwar, vol. 40, second edition. Beirut: Dar Ihya' al-Turath al-Araby; Qummi, Sheikh Abbas.(2000).Nafasalmahmoom,Qom: Al-Maktabat Al-Heidariyyah.</ref>

Meytham was aware of his martyrdom through what he had heard from his Imam. One day, the Imam said to him: “O Meytham! What will you do on the day when the impure son of the Umayyads (Ibn Ziyad) asks you to disown me?”

Meytham said: No, I swear by God, I will never do that.

The Imam (a.s.) said: Otherwise, they will hang you and kill you.

He said: I will be patient and resistant. This is bearable for me in the way of God…

== Meytham’s honor was to be martyred for his beliefs and faith ==
Therefore, Meytham was constantly on the hook, expecting martyrdom and considering martyrdom for his beliefs and faith an honor, and despite all the dangers and pressures, he never stopped defending and supporting the family of the Prophet and the path of Imamate and guardianship. After the martyrdom of Imam Ali (a.s.), he sometimes went from Kufa to Medina and met with Imam Hassan (a.s.) and Imam Hussein (a.s.).

The people of Kufa, during that oppressive period when the Umayyads were in power, would hear from him the virtues of the Ahl al-Bayt and the ways of Imam Ali(a.s). He acted on the advice of his Imam Ali (a.s.) and spread the virtues of that Imam and this pure family everywhere, even though he knew that they would arrest him and hang him from a palm branch. He even knew what that particular tree was.

Sometimes, when passing by the tree that Ali (a.s.) had shown him and told him that he would have adventures with this tree later, he would stop and pray beside of that palm tree and say: Blessed be you, palm tree! I was created for you and you grew for me. He would always look at that palm tree.<ref>Ibn Abi al-Hadid.(1965).Sharh Nahj al-Balagha, vol. 2,Beirut: Darolhayat al-Turas al-Arabi.</ref>

== Meytham's Characteristics ==
Meytham Tammar had outstanding characteristics; Including:

Oratory and lecturer:Meytham had an eloquent speech and was the head of the fruit sellers' guild and their spokesman in the Kufa market. When the Kufa marketers complained about Ibn Ziyad, he went to the governor of Kufa as their representative.<ref>Kashshi, Muhammad ibn Umar bin Abdulaziz. (1969). Rijal-e-Kashshi, Mashhad: University of Mashhad, Faculty of Theology and Islamic Studies, Research and Studies Center.</ref>

Interpretation of the Quran: Among other things, Meytham Tammar learned from Ali ibn Abi Talib (a.s.) was the knowledge of the Quran and the teachings of the divine book. One day, Meytham met Ibn Abbas ( who was also one of Ali's (a.s.) students in the interpretation of the Quran) in Medina and said to him: Ask whatever you want about the interpretation of the Quran. I have learned the entire Quran and its interpretation from Ali (a.s.). Ibn Abbas asked for paper and a pen to write down Meytham's words in the interpretation of the Quran. Meytham spoke to Ibn Abbas about the details of his martyrdom, according to what he had heard from Imam Ali (a.s), and he surprised him.<ref>Qummi Sheikh, Abbas.(1984).Safinat al-Bihar and Madinat al-Hikam va Aathar, vol. 2, Tehran : Osweh Publications.</ref>

Narrator of the Hadith: He had heard many Hadiths from Ali (a.s.) and had compiled them into a collection. What he narrated from his leader on various occasions and informed about future events shows his interest in this subject. Two of his sons, Saleh and Yaqoob, have also narrated some of his writingsIbid.<ref>Ibid.</ref>

Knowledge of Secrets: As mentioned earlier, he had knowledge of (calamities and disasters); that is, he was aware of future events and the manner of death of people and the seditions that were to occur later. He had learned all of this from his master, Imam Ali (a.s.); For example, he predicted his own martyrdom, he had told Abu Khalid about Moawiyyah's death a week before, he had also predicted the uprising of Mukhtar in Kufa.<ref>Kashshi, Muhammad ibn Umar bin Abdulaziz. (1969). Rijal-e-Kashshi, Mashhad: University of Mashhad, Faculty of Theology and Islamic Studies, Research and Studies Center.; Majlesi, Muhammad Baqir.(1982). Bihar al-Anwar, vol. 42, second edition. Beirut: Dar Ihya' al-Turath al-Araby.</ref>

He was also aware of the heart-wrenching event of Karbala, although he himself was martyred years before that event.One day he had told a woman named (Jabalah Makki): This nation kills the son of his Prophet's daughter on the tenth of Muharram, and the enemies of God consider this day blessed; this is a story that my master, Imam ali (peace be upon him), told me and said that everything will cry for Hossayn ibn Ali (peace be upon him)Majlesi, Muhammad Baqir.(1982). Bihar al-Anwar, vol. 45, second edition. Beirut: Dar Ihya' al-Turath al-Araby.; The same narration continues that Meytham also gave a sign to Jabalah . She says: One day I came out of the house and saw the sun shining on the walls, like a cloth dyed red. I let out a cry and said: By God, our Imam and master Hussein ibn Ali (peace be upon him) was killed. And it was just as she had heard from Meytham.<ref>Majlesi, Muhammad Baqir.(1982). Bihar al-Anwar, vol. 45, second edition. Beirut: Dar Ihya' al-Turath al-Araby.; The same narration continues that Meytham also gave a sign to Jabalah . She says: One day I came out of the house and saw the sun shining on the walls, like a cloth dyed red. I let out a cry and said: By God, our Imam and master Hussein ibn Ali (peace be upon him) was killed. And it was just as she had heard from Meytham.</ref>

One day, in a session of Bani Asad, he met Habib ibn Mazahir (one of the martyrs of Karbala) and had a detailed conversation with him. Habib, in a suggestive speech, reported the martyrdom of Meytham and said: It seems that I see an old man who is being hanged and his stomach is being ripped open on the gallows for his friendship with the Prophet's family (referring to Meytham's martyrdom in Kufa).

Meytham replied: I also see and know a red-faced man who rises up to help the son of his Prophet's daughter and is killed and his head is beheaded in Kufa (referring to Habib's martyrdom in Karbala).

The people who witnessed this conversation ridiculed the words of the two great men and considered them lies; but a few days later, Meytham was hanged and a few days later, Habib ibn Mazahir was martyred in Karbala and his head was also brought to Kufa, impaled on a spear .<ref>Qummi, Sheikh Abbas.(2000).Nafasalmahmoom,Qom: Al-Maktabat Al-Heidariyyah.</ref>

== The Red End ==
When Meytham was returning to Kufa from the Hajj pilgrimage, Ibn Ziyad had ordered his arrest. This was on the eve of the events preceding the uprising of Imam Hussain (a.s.) and Ashura and the critical situation in Kufa. The governor’s agents arrested Meytham in (Hirah) before he reached Kufa and his home. When he was arrested, he was old and frail, with only skin on his bones,<ref>Ibid.</ref> although he had a brave heart and a strong mind.

He was taken to Ibn Ziyad. Some words were exchanged between him and Ibn Ziyad. The governor of Kufa asked him: Where is your Lord? Meytham replied: In the ambush of the oppressors, of whom you are one.

He said: You must hate Ali ibn Abi Talib (a.s.) and curse him, otherwise I will cut off your hands and feet and hang you on a gallows.

Meytham said: My Imam Ali (peace be upon him) has informed me that you will hang me and cut out my tongue.

To express his hostility, Ibn Ziyad said: I will cut off your hands and feet and set you free so that your Imam and master's lie will be exposed.

He ordered him to be hanged. Meytham Tammar would also speak about the virtues of Ali ibn Abi Talib (peace be upon him) from the top of the gallows and would announce: O people! Whoever wants to hear a hadith from Ali (peace be upon him) before I am killed. I will inform you of future events until the end of the world. The people gathered eagerly to hear his words and he spoke to them from the top of the gallows and conveyed the virtues of the Prophet's family to the people.

Finally, the enemies could not bear these words, so on the orders of Ibn Ziyad, they cut out his tongue and martyred him on the gallows with spears.

Meytham Tammar lived a pure life, with faith and in path of the Ahl al-Bayt, and finally lost his life in the path of sincere loyalty to his faith. His martyrdom was a red birthday for him and with that good end, he achieved his wish.For a while, his pure body was on the gallows, and Ibn Ziyad did not allow it to be taken down so that to Create fear and terror for opponents .Seven of his zealous friends conspired together and surprised the guards one night, took the body down and buried it. The next morning, the officers did not see the body on the gallows and did not find it wherever they lookedKashshi, Muhammad ibn Umar bin Abdulaziz. (1969). Rijal-e-Kashshi, Mashhad: University of Mashhad, Faculty of Theology and Islamic Studies, Research and Studies Center.<ref>Kashshi, Muhammad ibn Umar bin Abdulaziz. (1969). Rijal-e-Kashshi, Mashhad: University of Mashhad, Faculty of Theology and Islamic Studies, Research and Studies Center.</ref>

== References ==

Ammar ibn Yasir

2026-02-16T10:06:56Z

Rahmani:

'''Ammar ibn Yasir''' was one of the companions of the Messenger of God (peace be upon him and his family) who converted to Islam during the secret call of the era of the Prophethood. His family was severely tortured by the polytheist nobles of Mecca, so much so that his parents were martyred for accepting Islam, and he himself was tortured in a way that none of the companions of the Messenger of God were tortured as much as he was for accepting Islam. Ammar had a deep knowledge of Islam, and his insight and complete knowledge had enabled him to recognize the seditions well, explain the truth, and adopt firm positions in the ups and downs of events.
During the period of migration, Ammar was always a defender of Islam and an active participant in all the battles. After the death of the Messenger of God, he supported the Ahl al-Bayt during the era of the first three caliphs and was among those who opposed the allegiance to the first caliph. He was the governor of Kufa for a while during the time of the second caliph, and during the reign of Uthman, he was among those who objected to his way of ruling and was tortured by him. During the caliphate of Imam Ali (a.s.), Ammar was one of the staunchest supporters of Imam Ali (a.s.) and supported him in the battles of Jamal and Seffin, and was martyred in this way.

== A summary life of Ammar Yasir ==
Ammar, nicknamed Abu Yaqzan, was the son of Yasir ibn Ammar, ibn Malik, ibn Konaneh, ibn Qeys, bin Al-Hasin, ibn Al-vazim, ibn Tha’alabeh, ibn owf, ibn Harithah, ibn Amer Al-Akbar, ibn Yam, ibn Anas, ibn Malik, ibn Adad, ibn Zeyd, and ibn Yashjab Al-Mazhaji .<ref>Ibn Athir al-Jazari, Ali ibn Muhammad.(1989). Osodol-Ghabah Fi Ma’rafah Al-Sahabah, vol. 3, Beirut: Dar al-Fekir.</ref>
His mother was Somayyah bint Khabat .<ref>Ibn Athir al-Jazari, Ali ibn Muhammad.(1989). Osodol-Ghabah Fi Ma’rafah Al-Sahabah, vol. 6, Beirut: Dar al-Fekir</ref>Ammar was from the Qahtani tribe of Yemen and an ally of the Bani Makhzoom .<ref>Ibid.</ref>
He was one of the prominent companions of the Messenger of God who, along with his parents, were among the first Muslims, and his mother Somayyah was the first female martyr for accepting Islam. She was among the thirty-odd people who converted to Islam at the beginning of Islam and suffered many tortures .<ref>Ibid.</ref>
Some reports consider Ammar to be among the seven who publicly declared his conversion to Islam .<ref>Ibid.</ref>
Ammar's mother, Somayyah, was initially a slave girl of Abu Hozayfah Makhzoomi, who, after her release, married her to Yasir, who was allied with the Bani Makhzoom tribe .<ref>6- Ibid. </ref>

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It is reported that when the Prophet saw Ammar and his family being tortured, he would say: "O family of Yasir! Be patient, for Paradise is your promised destination.<ref>Ibn Hajar Asqalani, Ahmad ibn Ali.(1994). Al-Isabah fi Tamiz al-Sahaba, first edition, researched by Abdul-Mujoud, Adel Ahmad, Mu'awaz, Ali Muhammad, vol.1, Beirut: Dar Al-Kutb Al-Ilmiyyah.</ref>
"Be patient, O family of Yasir, O Allah, forgive the family of Yasir".<ref>Ibn Abdul-Barr, Yusuf bin Abdullah.(1991). Al-Isti'aab fi Ma'rifat al-Ashab, first edition, researched by Al-Bajawi, Ali Muhammad, vol. 4, Beirut:Dar Al-Jil</ref>
There is disagreement about Ammar's migration to Abyssinia.<ref>Ibn Athir al-Jazari, Ali ibn Muhammad.(1989). Osodol-Ghabah Fi Ma’rafah Al-Sahabah, vol. 3, Beirut: Dar al-Fekir.</ref>
but he was one of the first emigrants to Medina, <ref>Ibn Athir al-Jazari, Ali ibn Muhammad.(1989). Osodol-Ghabah Fi Ma’rafah Al-Sahabah, vol. 3, Beirut: Dar al-Fekir.</ref>and actively participated in the construction of the first mosque in that city (the Qoba Mosque),<ref>Ibn Hisham, Abdul Malik.(1989). Al-Sira al-Nabawiyyah (The Prophet's Biography), first edition, research, Al-Saqa, Mustafa, Al-Abyari, Ibrahim, Shalabi, Abdul Hafiz, vol.1, Beirut: Dar Al-Mara'fah.</ref> and was present in the (important) battles of the Prophet's time.<ref>Tabari, Abu Ja'far Muhammad ibn Jarir.(1967). History of Nations and Kings (Tabari's History), second edition, research, Ibrahim, Muhammad Abu al-Fadl, vol.11, Beirut: Dar Al-Turath.</ref>

== Ammar Yasir after the Prophet ==
Ammar also had an active presence in the social scene after the death of the Prophet of Islam (peace be upon him and his family). The second Caliph, after consulting with Imam Ali (peace be upon him), appointed Ammar as the governor of Kufa and wrote in his decree addressing the people of Kufa that Ammar was from the noble companions of the Prophet.<ref>Ibn Hajar Asqalani, Ahmad bin Ali.(1994). Al-Isabah fi Tamiz al-Sahaba, first edition, researched by Abdul-Mujoud, Adel Ahmad, Mu'awaz, Ali Muhammad, vol.4, Beirut: Dar Al-Kutb Al-Ilmiyyah</ref>
The narrator says: On the day of the Battle of Yamamah, I saw Ammar Yasir standing on a rock overlooking the battlefield and saying in a loud voice: O Muslims! I am Ammar Yasir! Are you fleeing from Paradise?! Come to me! I looked and saw that Ammar's ear was cut off and hanging, but Ammar was still continuing his fight fiercely .<ref>Ibn Abdul-Barr, Yusuf bin Abdullah.(1991). Al-Isti'aab fi Ma'rifat al-Ashab, first edition, researched by Al-Bajawi, Ali Muhammad, vol. 3, Beirut:Dar Al-Jil; Al-Balādhurī, Aḥmad B. Yaḥyā B. Jābir.(1996).Ansāb al-Ashrāf, research, Zakar, Sohail, Beirut:Dar Al-fekir,; Al-Zarkoli, Khair Al-Din.(1980).Al-A'lam, vol. 1,Beirut: Dar Al-Ilm Lil-Malayin.</ref>

== Quran Verses revealed regarding Ammar ==
According to some exegetical sources, the revelation of these verses is in some way related to Ammar Yasir:

Surah Al-Imran, verse 69:“A group of the People of the Book were eager to lead you astray; yet they lead no one astray except themselves,but they are not aware.”[Al-Imran–69] .<ref>Regarding the connection of this verse with Ammar ibn Yasir, Please refer to the book:Al-Balkhi,Abu al-Hasan Muqatil ibn Sulayman ibn Bashir al-Azdi.(2002). The Commentary of Muqatil ibn Sulayman, research, Shehata, Abdullah Mahmoud, first edition, vol. 1, Beirut: Dar Ihya al-Turat.</ref>

Surah An'am, verse 122

"And whoever was dead, we resurrected him and made him a light for people to walk in...
“Is he who was lifeless, then We gave him life and provided him with a light by which he walks among the people, like one who dwells in a manifold darkness…..” [An'am-122] .<ref>Sheikh Tusi, Muhammad ibn Hassan.Al-Tibyan fi Tafsir al-Qur'an, vol. 4, Beirut: Dar Ihya' al-Turath al-'Arabi</ref>

Surah Nahl, verse 106
“Whoever renounces faith in Allah after [affirming] his faith - barring someone who is compelled while his heart is at rest in faith—...” [Nahl-106].<ref>Zamakhshari, Mahmoud ibn Umar.(2006). Al-Kashshaf an Haqa'iq Ghawamid al-Tanzil (The Revealer of the Truths of the Obscurities of Revelation), vol. 2, Beirut: Dar al-Kitab al-'Arabi</ref>

It is narrated that Ammar was forced to declare disbelief, and some people said that Ammar had disbelieved, but the Prophet said: “No, indeed, Ammar is full of faith from head to toe, and faith is mixed with his flesh and blood.<ref>Ibn Abi Jumhur, Muhammad ibn Zayn al-Din.(1983). Awali al-Laali al-Aziziyyah fi al-Ahadith al-Diniyyah (The Exalted Pearls of the Precious in Religious Narrations),Researcher & Editor, Iraqi, Mujtaba,Vol.2,Qom: Seyyed al-Shohada Press</ref>

Surah Al-Qasas, verse 61
“Is he to whom We have given a good promise,which he will receive,like him whom We have provided the wares of the life of this world, but who will be arraigned on the Day of Resurrection?”[Qasas–61] .<ref>Samarqandi, Nasr ibn Muhammad ibn Ahmad, Bahr al-Uloom, research, commentary, al-Amravi, Muhib al-Din Abu Saeed Omar ibn Gharamah, vol. 2, Beirut: Dar al-Kitb al-Ilmiyah.</ref>‎

Surah Az-Zumar, verse 9
"Is he who supplicates in the watches of the night,prostrating and standing,apprehensive of the Hereafterand expecting the mercy of his Lord . . . ? " <ref>Ibn Saad, Kateb Vaqedi , Muhammad ibn Saad.(1989). Al-Tabaqat al-Kubra, first edition, research, Atta, Muhammad Abdul Qadir, vol. 3, Beirut: Dar al-Kutb al-Ilmiyyah</ref>

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Surah Az-Zumar, verse 22

“Is someone whose breast Allah has opened to Islam, so that he follows a light from His Lord?...” [Zumar-22].<ref>Abu Hamza Thomali, Thabit ibn Dinar.(1999). Tafsir al-Quran al-Karim, research, Herz al-Din, Abdul Razzaq Muhammad Hussain; Ma’rifat, Muhammad Hadi, Qum: Daftar Nashr al-Hadi.</ref>

== The Martyrdom of Ammar ==
Ammar ibn Yasir was finally martyred after years of struggle in the cause of Islam, in the Battle of Seffin in 37 AH at the age of 93 <ref>Ibn Jowzi, Abdul Rahman ibn Ali.(1991). Al-Muntazam, researcher, Atta, Muhammad Abdul Qadir, Atta, Mustafa Abdul Qadir, Vol. 5, first edition, Beirut: Dar al-Kutb al-Ilamiyah</ref>
or 94.<ref>Tabari, Abu Ja'far Muhammad ibn Jarir.(1967). History of Nations and Kings (Tabari's History), second edition, research, Ibrahim, Muhammad Abu al-Fadl, vol.11, Beirut: Dar Al-Turath</ref> [
He was martyred by Abu Ghayah Mazani and his blessed head was severed from his pure body by another person.
The two men were feuding and fighting over who had killed Ammar, and each was proud that he had killed him. Amr ibn As said: "By God, they are feuding over the fire of Hell." Hearing this, Moawiyyah said to Amr As: "I have never seen anything like what you have done; for you say to the people who give their lives in our cause, 'Are you quarreling over the fire of Hell?'" Amr As said: By God, it is so, and you know it, and I wished I had died twenty years ago.<ref>Ibn Saad Katib Waqidi, Muhammad ibn Saad, Al-Tabaqat al-Kubra, research, Atta, Muhammad Abdul Qadir, vol. 3. Beirut: Dar al-Kutb al-Ilmiyyah</ref>
Imam Ali (a.s.) said beside his body: “May Allah have mercy on Ammar on the day he accepted Islam, may Allah have mercy on Ammar on the day of his murder, and may Allah have mercy on Ammar on the day when he returns modesty".<ref>Al-Balādhurī, Aḥmad B. Yaḥyā B. Jābir.(1996).Ansāb al-Ashrāf. vol. 1,Beirut:Dar Al-fekir.</ref>
Then he prayed over him and buried him in his own shirt without ghusl.<ref>Homayri, Abdullah ibn Ja'far.(1992). Qobr al-Asnad, Qom :Al al-Bayt Foundation (peace be upon them) for the Revival of Heritage.</ref>

References

Ammar ibn Yasir

2026-02-16T09:45:51Z

Rahmani:

'''Ammar ibn Yasir''' was one of the companions of the Messenger of God (peace be upon him and his family) who converted to Islam during the secret call of the era of the Prophethood. His family was severely tortured by the polytheist nobles of Mecca, so much so that his parents were martyred for accepting Islam, and he himself was tortured in a way that none of the companions of the Messenger of God were tortured as much as he was for accepting Islam. Ammar had a deep knowledge of Islam, and his insight and complete knowledge had enabled him to recognize the seditions well, explain the truth, and adopt firm positions in the ups and downs of events.
During the period of migration, Ammar was always a defender of Islam and an active participant in all the battles. After the death of the Messenger of God, he supported the Ahl al-Bayt during the era of the first three caliphs and was among those who opposed the allegiance to the first caliph. He was the governor of Kufa for a while during the time of the second caliph, and during the reign of Uthman, he was among those who objected to his way of ruling and was tortured by him. During the caliphate of Imam Ali (a.s.), Ammar was one of the staunchest supporters of Imam Ali (a.s.) and supported him in the battles of Jamal and Seffin, and was martyred in this way.

== A summary life of Ammar Yasir ==
Ammar, nicknamed Abu Yaqzan, was the son of Yasir ibn Ammar, ibn Malik, ibn Konaneh, ibn Qeys, bin Al-Hasin, ibn Al-vazim, ibn Tha’alabeh, ibn owf, ibn Harithah, ibn Amer Al-Akbar, ibn Yam, ibn Anas, ibn Malik, ibn Adad, ibn Zeyd, and ibn Yashjab Al-Mazhaji .<ref>Ibn Athir al-Jazari, Ali ibn Muhammad.(1989). Osodol-Ghabah Fi Ma’rafah Al-Sahabah, vol. 3, Beirut: Dar al-Fekir.</ref>
His mother was Somayyah bint Khabat .<ref>Ibn Athir al-Jazari, Ali ibn Muhammad.(1989). Osodol-Ghabah Fi Ma’rafah Al-Sahabah, vol. 6, Beirut: Dar al-Fekir</ref>Ammar was from the Qahtani tribe of Yemen and an ally of the Bani Makhzoom .<ref>Ibid.</ref>
He was one of the prominent companions of the Messenger of God who, along with his parents, were among the first Muslims, and his mother Somayyah was the first female martyr for accepting Islam. She was among the thirty-odd people who converted to Islam at the beginning of Islam and suffered many tortures .<ref>Ibid.</ref>
Some reports consider Ammar to be among the seven who publicly declared his conversion to Islam .<ref>Ibid.</ref>
Ammar's mother, Somayyah, was initially a slave girl of Abu Hozayfah Makhzoomi, who, after her release, married her to Yasir, who was allied with the Bani Makhzoom tribe .<ref>6- Ibid. </ref>

.
It is reported that when the Prophet saw Ammar and his family being tortured, he would say: "O family of Yasir! Be patient, for Paradise is your promised destination.<ref>Ibn Hajar Asqalani, Ahmad ibn Ali.(1994). Al-Isabah fi Tamiz al-Sahaba, first edition, researched by Abdul-Mujoud, Adel Ahmad, Mu'awaz, Ali Muhammad, vol.1, Beirut: Dar Al-Kutb Al-Ilmiyyah.</ref>
"Be patient, O family of Yasir, O Allah, forgive the family of Yasir".<ref>Ibn Abdul-Barr, Yusuf bin Abdullah.(1991). Al-Isti'aab fi Ma'rifat al-Ashab, first edition, researched by Al-Bajawi, Ali Muhammad, vol. 4, Beirut:Dar Al-Jil</ref>
There is disagreement about Ammar's migration to Abyssinia.<ref>Ibn Athir al-Jazari, Ali ibn Muhammad.(1989). Osodol-Ghabah Fi Ma’rafah Al-Sahabah, vol. 3, Beirut: Dar al-Fekir.</ref>
but he was one of the first emigrants to Medina, <ref>Ibn Athir al-Jazari, Ali ibn Muhammad.(1989). Osodol-Ghabah Fi Ma’rafah Al-Sahabah, vol. 3, Beirut: Dar al-Fekir.</ref>and actively participated in the construction of the first mosque in that city (the Qoba Mosque),<ref>Ibn Hisham, Abdul Malik.(1989). Al-Sira al-Nabawiyyah (The Prophet's Biography), first edition, research, Al-Saqa, Mustafa, Al-Abyari, Ibrahim, Shalabi, Abdul Hafiz, vol.1, Beirut: Dar Al-Mara'fah.</ref> and was present in the (important) battles of the Prophet's time.<ref>Tabari, Abu Ja'far Muhammad ibn Jarir.(1967). History of Nations and Kings (Tabari's History), second edition, research, Ibrahim, Muhammad Abu al-Fadl, vol.11, Beirut: Dar Al-Turath.</ref>

== Ammar Yasir after the Prophet ==
Ammar also had an active presence in the social scene after the death of the Prophet of Islam (peace be upon him and his family). The second Caliph, after consulting with Imam Ali (peace be upon him), appointed Ammar as the governor of Kufa and wrote in his decree addressing the people of Kufa that Ammar was from the noble companions of the Prophet.<ref>Ibn Hajar Asqalani, Ahmad bin Ali.(1994). Al-Isabah fi Tamiz al-Sahaba, first edition, researched by Abdul-Mujoud, Adel Ahmad, Mu'awaz, Ali Muhammad, vol.4, Beirut: Dar Al-Kutb Al-Ilmiyyah</ref>
The narrator says: On the day of the Battle of Yamamah, I saw Ammar Yasir standing on a rock overlooking the battlefield and saying in a loud voice: O Muslims! I am Ammar Yasir! Are you fleeing from Paradise?! Come to me! I looked and saw that Ammar's ear was cut off and hanging, but Ammar was still continuing his fight fiercely .<ref>Ibn Abdul-Barr, Yusuf bin Abdullah.(1991). Al-Isti'aab fi Ma'rifat al-Ashab, first edition, researched by Al-Bajawi, Ali Muhammad, vol. 3, Beirut:Dar Al-Jil; Al-Balādhurī, Aḥmad B. Yaḥyā B. Jābir.(1996).Ansāb al-Ashrāf, research, Zakar, Sohail, Beirut:Dar Al-fekir,; Al-Zarkoli, Khair Al-Din.(1980).Al-A'lam, vol. 1,Beirut: Dar Al-Ilm Lil-Malayin.</ref>

== Quran Verses revealed regarding Ammar ==
According to some exegetical sources, the revelation of these verses is in some way related to Ammar Yasir:
Surah Al-Imran, verse 69

“A group of the People of the Book were eager to lead you astray; yet they lead no one astray except themselves,

but they are not aware.”[Al-Imran–69] [15]15-Regarding the connection of this verse with Ammar ibn Yasir, Please refer to the book:Al-Balkhi,Abu al-Hasan Muqatil ibn Sulayman ibn Bashir al-Azdi.(2002). The Commentary of Muqatil ibn Sulayman, research, Shehata, Abdullah Mahmoud, first edition, vol. 1, Beirut: Dar Ihya al-Turat.
Surah An'am, verse 122

And whoever was dead, we resurrected him and made him a light for people to walk in...
“Is he who was lifeless, then We gave him life and provided him with a light by which he walks among the people, like one who dwells in a manifold darkness…..” [An'am-122] [16]16-Sheikh Tusi, Muhammad ibn Hassan. Al-Tibyan fi Tafsir al-Qur'an, vol. 4, Beirut: Dar Ihya' al-Turath al-'Arabi.
Surah Nahl, verse 106
“Whoever renounces faith in Allah after [affirming] his faith - barring someone who is compelled while his heart is at rest in faith—...” [Nahl-106] [17]17-Zamakhshari, Mahmoud ibn Umar.(2006). Al-Kashshaf an Haqa'iq Ghawamid al-Tanzil (The Revealer of the Truths of the Obscurities of Revelation), vol. 2, Beirut: Dar al-Kitab al-'Arabi .
It is narrated that Ammar was forced to declare disbelief, and some people said that Ammar had disbelieved, but the Prophet said: “No, indeed, Ammar is full of faith from head to toe, and faith is mixed with his flesh and blood.”[18]18-Ibn Abi Jumhur, Muhammad ibn Zayn al-Din.(1983). Awali al-Laali al-Aziziyyah fi al-Ahadith al-Diniyyah (The Exalted Pearls of the Precious in Religious Narrations),Researcher & Editor, Iraqi, Mujtaba,Vol.2,Qom: Seyyed al-Shohada Press.
Surah Al-Qasas, verse 61
“Is he to whom We have given a good promise,which he will receive,like him whom We have provided the wares of the life of this world, but who will be arraigned on the Day of Resurrection?”[Qasas–61] ‎[19]

19-Samarqandi, Nasr ibn Muhammad ibn Ahmad, Bahr al-Uloom, research, commentary, al-Amravi, Muhib al-Din Abu Saeed Omar ibn Gharamah, vol. 2, Beirut: Dar al-Kitb al-Ilmiyah.
Surah Az-Zumar, verse 9
Is he who supplicates in the watches of the night,prostrating and standing,apprehensive of the Hereafter

and expecting the mercy of his Lord . . . ? [Zumar-22] ‎[20]20- Ibn Saad, Kateb Vaqedi , Muhammad ibn Saad.(1989). Al-Tabaqat al-Kubra, first edition, research, Atta, Muhammad Abdul Qadir, vol. 3, Beirut: Dar al-Kutb al-Ilmiyyah.
Surah Az-Zumar, verse 22

“Is someone whose breast Allah has opened to Islam, so that he follows a light from His Lord?...” [Zumar-22] [21]21-Abu Hamza Thomali, Thabit ibn Dinar.(1999). Tafsir al-Quran al-Karim, research, Herz al-Din, Abdul Razzaq Muhammad Hussain; Ma’rifat, Muhammad Hadi, Qum: Daftar Nashr al-Hadi.

== The Martyrdom of Ammar ==
Ammar ibn Yasir was finally martyred after years of struggle in the cause of Islam, in the Battle of Seffin in 37 AH at the age of 93[22]22-Ibn Jowzi, Abdul Rahman ibn Ali.(1991). Al-Muntazam, researcher, Atta, Muhammad Abdul Qadir, Atta, Mustafa Abdul Qadir, Vol. 5, first edition, Beirut: Dar al-Kutb al-Ilamiyah.
or 94[23].23- Tabari, Abu Ja'far Muhammad ibn Jarir.(1967). History of Nations and Kings (Tabari's History), second edition, research, Ibrahim, Muhammad Abu al-Fadl, vol.11, Beirut: Dar Al-Turath.
He was martyred by Abu Ghayah Mazani and his blessed head was severed from his pure body by another person.
The two men were feuding and fighting over who had killed Ammar, and each was proud that he had killed him. Amr ibn As said: "By God, they are feuding over the fire of Hell." Hearing this, Moawiyyah said to Amr As: "I have never seen anything like what you have done; for you say to the people who give their lives in our cause, 'Are you quarreling over the fire of Hell?'" Amr As said: By God, it is so, and you know it, and I wished I had died twenty years ago.[24]24- Ibn Saad Katib Waqidi, Muhammad ibn Saad, Al-Tabaqat al-Kubra, research, Atta, Muhammad Abdul Qadir, vol. 3. Beirut: Dar al-Kutb al-Ilmiyyah.
Imam Ali (a.s.) said beside his body: “May Allah have mercy on Ammar on the day he accepted Islam, may Allah have mercy on Ammar on the day of his murder, and may Allah have mercy on Ammar on the day when he returns modesty.”[25] 25-Al-Balādhurī, Aḥmad B. Yaḥyā B. Jābir.(1996).Ansāb al-Ashrāf. vol. 1,Beirut:Dar Al-fekir.
Then he prayed over him and buried him in his own shirt without ghusl.[26]26- Homayri, Abdullah ibn Ja'far.(1992). Qobr al-Asnad, Qom :Al al-Bayt Foundation (peace be upon them) for the Revival of Heritage.

References

Ammar ibn Yasir

2026-02-16T09:29:21Z

Rahmani:

'''Ammar ibn Yasir''' was one of the companions of the Messenger of God (peace be upon him and his family) who converted to Islam during the secret call of the era of the Prophethood. His family was severely tortured by the polytheist nobles of Mecca, so much so that his parents were martyred for accepting Islam, and he himself was tortured in a way that none of the companions of the Messenger of God were tortured as much as he was for accepting Islam. Ammar had a deep knowledge of Islam, and his insight and complete knowledge had enabled him to recognize the seditions well, explain the truth, and adopt firm positions in the ups and downs of events.
During the period of migration, Ammar was always a defender of Islam and an active participant in all the battles. After the death of the Messenger of God, he supported the Ahl al-Bayt during the era of the first three caliphs and was among those who opposed the allegiance to the first caliph. He was the governor of Kufa for a while during the time of the second caliph, and during the reign of Uthman, he was among those who objected to his way of ruling and was tortured by him. During the caliphate of Imam Ali (a.s.), Ammar was one of the staunchest supporters of Imam Ali (a.s.) and supported him in the battles of Jamal and Seffin, and was martyred in this way.

== A summary life of Ammar Yasir ==
Ammar, nicknamed Abu Yaqzan, was the son of Yasir ibn Ammar, ibn Malik, ibn Konaneh, ibn Qeys, bin Al-Hasin, ibn Al-vazim, ibn Tha’alabeh, ibn owf, ibn Harithah, ibn Amer Al-Akbar, ibn Yam, ibn Anas, ibn Malik, ibn Adad, ibn Zeyd, and ibn Yashjab Al-Mazhaji .<ref>Ibn Athir al-Jazari, Ali ibn Muhammad.(1989). Osodol-Ghabah Fi Ma’rafah Al-Sahabah, vol. 3, Beirut: Dar al-Fekir.</ref>
His mother was Somayyah bint Khabat .<ref>Ibn Athir al-Jazari, Ali ibn Muhammad.(1989). Osodol-Ghabah Fi Ma’rafah Al-Sahabah, vol. 6, Beirut: Dar al-Fekir</ref>Ammar was from the Qahtani tribe of Yemen and an ally of the Bani Makhzoom .<ref>Ibid.</ref>
He was one of the prominent companions of the Messenger of God who, along with his parents, were among the first Muslims, and his mother Somayyah was the first female martyr for accepting Islam. She was among the thirty-odd people who converted to Islam at the beginning of Islam and suffered many tortures .<ref>Ibid.</ref>
Some reports consider Ammar to be among the seven who publicly declared his conversion to Islam .<ref>Ibid.</ref>
Ammar's mother, Somayyah, was initially a slave girl of Abu Hozayfah Makhzoomi, who, after her release, married her to Yasir, who was allied with the Bani Makhzoom tribe.
It is reported that when the Prophet saw Ammar and his family being tortured, he would say: "O family of Yasir! Be patient, for Paradise is your promised destination.[7]7- Ibn Hajar Asqalani, Ahmad ibn Ali.(1994). Al-Isabah fi Tamiz al-Sahaba, first edition, researched by Abdul-Mujoud, Adel Ahmad, Mu'awaz, Ali Muhammad, vol.1, Beirut: Dar Al-Kutb Al-Ilmiyyah.
"Be patient, O family of Yasir, O Allah, forgive the family of Yasir."[8]8-Ibn Abdul-Barr, Yusuf bin Abdullah.(1991). Al-Isti'aab fi Ma'rifat al-Ashab, first edition, researched by Al-Bajawi, Ali Muhammad, vol. 4, Beirut:Dar Al-Jil.
There is disagreement about Ammar's migration to Abyssinia,[9] Ibn Athir al-Jazari, Ali ibn Muhammad.(1989). Osodol-Ghabah Fi Ma’rafah Al-Sahabah, vol. 3, Beirut: Dar al-Fekir.
but he was one of the first emigrants to Medina,[10]- Ibn Athir al-Jazari, Ali ibn Muhammad.(1989). Osodol-Ghabah Fi Ma’rafah Al-Sahabah, vol. 3, Beirut: Dar al-Fekir.

and actively participated in the construction of the first mosque in that city (the Qoba Mosque),[11]

11- Ibn Hisham, Abdul Malik.(1989). Al-Sira al-Nabawiyyah (The Prophet's Biography), first edition, research, Al-Saqa, Mustafa, Al-Abyari, Ibrahim, Shalabi, Abdul Hafiz, vol.1, Beirut: Dar Al-Mara'fah.

and was present in the (important) battles of the Prophet's time.[12]12-Tabari, Abu Ja'far Muhammad ibn Jarir.(1967). History of Nations and Kings (Tabari's History), second edition, research, Ibrahim, Muhammad Abu al-Fadl, vol.11, Beirut: Dar Al-Turath.

== Ammar Yasir after the Prophet ==
Ammar also had an active presence in the social scene after the death of the Prophet of Islam (peace be upon him and his family). The second Caliph, after consulting with Imam Ali (peace be upon him), appointed Ammar as the governor of Kufa and wrote in his decree addressing the people of Kufa that Ammar was from the noble companions of the Prophet[13].13- Ibn Hajar Asqalani, Ahmad bin Ali.(1994). Al-Isabah fi Tamiz al-Sahaba, first edition, researched by Abdul-Mujoud, Adel Ahmad, Mu'awaz, Ali Muhammad, vol.4, Beirut: Dar Al-Kutb Al-Ilmiyyah.
The narrator says: On the day of the Battle of Yamamah, I saw Ammar Yasir standing on a rock overlooking the battlefield and saying in a loud voice: O Muslims! I am Ammar Yasir! Are you fleeing from Paradise?! Come to me! I looked and saw that Ammar's ear was cut off and hanging, but Ammar was still continuing his fight fiercely[14].14- Ibn Abdul-Barr, Yusuf bin Abdullah.(1991). Al-Isti'aab fi Ma'rifat al-Ashab, first edition, researched by Al-Bajawi, Ali Muhammad, vol. 3, Beirut:Dar Al-Jil; Al-Balādhurī, Aḥmad B. Yaḥyā B. Jābir.(1996).Ansāb al-Ashrāf, research, Zakar, Sohail, Beirut:Dar Al-fekir,; Al-Zarkoli, Khair Al-Din.(1980).Al-A'lam, vol. 1,Beirut: Dar Al-Ilm Lil-Malayin.

== Quran Verses revealed regarding Ammar ==
According to some exegetical sources, the revelation of these verses is in some way related to Ammar Yasir:
Surah Al-Imran, verse 69

“A group of the People of the Book were eager to lead you astray; yet they lead no one astray except themselves,

but they are not aware.”[Al-Imran–69] [15]15-Regarding the connection of this verse with Ammar ibn Yasir, Please refer to the book:Al-Balkhi,Abu al-Hasan Muqatil ibn Sulayman ibn Bashir al-Azdi.(2002). The Commentary of Muqatil ibn Sulayman, research, Shehata, Abdullah Mahmoud, first edition, vol. 1, Beirut: Dar Ihya al-Turat.
Surah An'am, verse 122

And whoever was dead, we resurrected him and made him a light for people to walk in...
“Is he who was lifeless, then We gave him life and provided him with a light by which he walks among the people, like one who dwells in a manifold darkness…..” [An'am-122] [16]16-Sheikh Tusi, Muhammad ibn Hassan. Al-Tibyan fi Tafsir al-Qur'an, vol. 4, Beirut: Dar Ihya' al-Turath al-'Arabi.
Surah Nahl, verse 106
“Whoever renounces faith in Allah after [affirming] his faith - barring someone who is compelled while his heart is at rest in faith—...” [Nahl-106] [17]17-Zamakhshari, Mahmoud ibn Umar.(2006). Al-Kashshaf an Haqa'iq Ghawamid al-Tanzil (The Revealer of the Truths of the Obscurities of Revelation), vol. 2, Beirut: Dar al-Kitab al-'Arabi .
It is narrated that Ammar was forced to declare disbelief, and some people said that Ammar had disbelieved, but the Prophet said: “No, indeed, Ammar is full of faith from head to toe, and faith is mixed with his flesh and blood.”[18]18-Ibn Abi Jumhur, Muhammad ibn Zayn al-Din.(1983). Awali al-Laali al-Aziziyyah fi al-Ahadith al-Diniyyah (The Exalted Pearls of the Precious in Religious Narrations),Researcher & Editor, Iraqi, Mujtaba,Vol.2,Qom: Seyyed al-Shohada Press.
Surah Al-Qasas, verse 61
“Is he to whom We have given a good promise,which he will receive,like him whom We have provided the wares of the life of this world, but who will be arraigned on the Day of Resurrection?”[Qasas–61] ‎[19]

19-Samarqandi, Nasr ibn Muhammad ibn Ahmad, Bahr al-Uloom, research, commentary, al-Amravi, Muhib al-Din Abu Saeed Omar ibn Gharamah, vol. 2, Beirut: Dar al-Kitb al-Ilmiyah.
Surah Az-Zumar, verse 9
Is he who supplicates in the watches of the night,prostrating and standing,apprehensive of the Hereafter

and expecting the mercy of his Lord . . . ? [Zumar-22] ‎[20]20- Ibn Saad, Kateb Vaqedi , Muhammad ibn Saad.(1989). Al-Tabaqat al-Kubra, first edition, research, Atta, Muhammad Abdul Qadir, vol. 3, Beirut: Dar al-Kutb al-Ilmiyyah.
Surah Az-Zumar, verse 22

“Is someone whose breast Allah has opened to Islam, so that he follows a light from His Lord?...” [Zumar-22] [21]21-Abu Hamza Thomali, Thabit ibn Dinar.(1999). Tafsir al-Quran al-Karim, research, Herz al-Din, Abdul Razzaq Muhammad Hussain; Ma’rifat, Muhammad Hadi, Qum: Daftar Nashr al-Hadi.

== The Martyrdom of Ammar ==
Ammar ibn Yasir was finally martyred after years of struggle in the cause of Islam, in the Battle of Seffin in 37 AH at the age of 93[22]22-Ibn Jowzi, Abdul Rahman ibn Ali.(1991). Al-Muntazam, researcher, Atta, Muhammad Abdul Qadir, Atta, Mustafa Abdul Qadir, Vol. 5, first edition, Beirut: Dar al-Kutb al-Ilamiyah.
or 94[23].23- Tabari, Abu Ja'far Muhammad ibn Jarir.(1967). History of Nations and Kings (Tabari's History), second edition, research, Ibrahim, Muhammad Abu al-Fadl, vol.11, Beirut: Dar Al-Turath.
He was martyred by Abu Ghayah Mazani and his blessed head was severed from his pure body by another person.
The two men were feuding and fighting over who had killed Ammar, and each was proud that he had killed him. Amr ibn As said: "By God, they are feuding over the fire of Hell." Hearing this, Moawiyyah said to Amr As: "I have never seen anything like what you have done; for you say to the people who give their lives in our cause, 'Are you quarreling over the fire of Hell?'" Amr As said: By God, it is so, and you know it, and I wished I had died twenty years ago.[24]24- Ibn Saad Katib Waqidi, Muhammad ibn Saad, Al-Tabaqat al-Kubra, research, Atta, Muhammad Abdul Qadir, vol. 3. Beirut: Dar al-Kutb al-Ilmiyyah.
Imam Ali (a.s.) said beside his body: “May Allah have mercy on Ammar on the day he accepted Islam, may Allah have mercy on Ammar on the day of his murder, and may Allah have mercy on Ammar on the day when he returns modesty.”[25] 25-Al-Balādhurī, Aḥmad B. Yaḥyā B. Jābir.(1996).Ansāb al-Ashrāf. vol. 1,Beirut:Dar Al-fekir.
Then he prayed over him and buried him in his own shirt without ghusl.[26]26- Homayri, Abdullah ibn Ja'far.(1992). Qobr al-Asnad, Qom :Al al-Bayt Foundation (peace be upon them) for the Revival of Heritage.

References

Ammar ibn Yasir

2026-02-16T05:02:15Z

Rahmani: Created page with "'''Ammar ibn Yasir''' was one of the companions of the Messenger of God (peace be upon him and his family) who converted to Islam during the secret call of the era of the Prophethood. His family was severely tortured by the polytheist nobles of Mecca, so much so that his parents were martyred for accepting Islam, and he himself was tortured in a way that none of the companions of the Messenger of God were tortured as much as he was for accepting Islam. Ammar had a deep k..."

'''Ammar ibn Yasir''' was one of the companions of the Messenger of God (peace be upon him and his family) who converted to Islam during the secret call of the era of the Prophethood. His family was severely tortured by the polytheist nobles of Mecca, so much so that his parents were martyred for accepting Islam, and he himself was tortured in a way that none of the companions of the Messenger of God were tortured as much as he was for accepting Islam. Ammar had a deep knowledge of Islam, and his insight and complete knowledge had enabled him to recognize the seditions well, explain the truth, and adopt firm positions in the ups and downs of events.

During the period of migration, Ammar was always a defender of Islam and an active participant in all the battles. After the death of the Messenger of God, he supported the Ahl al-Bayt during the era of the first three caliphs and was among those who opposed the allegiance to the first caliph. He was the governor of Kufa for a while during the time of the second caliph, and during the reign of Uthman, he was among those who objected to his way of ruling and was tortured by him. During the caliphate of Imam Ali (a.s.), Ammar was one of the staunchest supporters of Imam Ali (a.s.) and supported him in the battles of Jamal and Seffin, and was martyred in this way.

A summary life of Ammar Yasir

Ammar, nicknamed Abu Yaqzan, was the son of Yasir ibn Ammar, ibn Malik, ibn Konaneh, ibn Qeys, bin Al-Hasin, ibn Al-vazim, ibn Tha’alabeh, ibn owf, ibn Harithah, ibn Amer Al-Akbar, ibn Yam, ibn Anas, ibn Malik, ibn Adad, ibn Zeyd, and ibn Yashjab Al-Mazhaji[1].Ibn Athir al-Jazari, Ali ibn Muhammad.(1989). Osodol-Ghabah Fi Ma’rafah Al-Sahabah, vol. 3, Beirut: Dar al-Fekir.

His mother was Somayyah bint Khabat[2].Ibn Athir al-Jazari, Ali ibn Muhammad.(1989). Osodol-Ghabah Fi Ma’rafah Al-Sahabah, vol. 6, Beirut: Dar al-Fekir

Ammar was from the Qahtani tribe of Yemen and an ally of the Bani Makhzoom[3].3-Ibid.

He was one of the prominent companions of the Messenger of God who, along with his parents, were among the first Muslims, and his mother Somayyah was the first female martyr for accepting Islam. She was among the thirty-odd people who converted to Islam at the beginning of Islam and suffered many tortures[4].4-Ibid.

Some reports consider Ammar to be among the seven who publicly declared his conversion to Islam.[5]5-Ibid.

Ammar's mother, Somayyah, was initially a slave girl of Abu Hozayfah Makhzoomi, who, after her release, married her to Yasir, who was allied with the Bani Makhzoom tribe.[6]- Ibid

It is reported that when the Prophet saw Ammar and his family being tortured, he would say: "O family of Yasir! Be patient, for Paradise is your promised destination.[7]7- Ibn Hajar Asqalani, Ahmad ibn Ali.(1994). Al-Isabah fi Tamiz al-Sahaba, first edition, researched by Abdul-Mujoud, Adel Ahmad, Mu'awaz, Ali Muhammad, vol.1, Beirut: Dar Al-Kutb Al-Ilmiyyah.

"Be patient, O family of Yasir, O Allah, forgive the family of Yasir."[8]8-Ibn Abdul-Barr, Yusuf bin Abdullah.(1991). Al-Isti'aab fi Ma'rifat al-Ashab, first edition, researched by Al-Bajawi, Ali Muhammad, vol. 4, Beirut:Dar Al-Jil.

There is disagreement about Ammar's migration to Abyssinia,[9] Ibn Athir al-Jazari, Ali ibn Muhammad.(1989). Osodol-Ghabah Fi Ma’rafah Al-Sahabah, vol. 3, Beirut: Dar al-Fekir.

but he was one of the first emigrants to Medina,[10]- Ibn Athir al-Jazari, Ali ibn Muhammad.(1989). Osodol-Ghabah Fi Ma’rafah Al-Sahabah, vol. 3, Beirut: Dar al-Fekir.

and actively participated in the construction of the first mosque in that city (the Qoba Mosque),[11]

11- Ibn Hisham, Abdul Malik.(1989). Al-Sira al-Nabawiyyah (The Prophet's Biography), first edition, research, Al-Saqa, Mustafa, Al-Abyari, Ibrahim, Shalabi, Abdul Hafiz, vol.1, Beirut: Dar Al-Mara'fah.

and was present in the (important) battles of the Prophet's time.[12]12-Tabari, Abu Ja'far Muhammad ibn Jarir.(1967). History of Nations and Kings (Tabari's History), second edition, research, Ibrahim, Muhammad Abu al-Fadl, vol.11, Beirut: Dar Al-Turath.

Ammar Yasir after the Prophet

Ammar also had an active presence in the social scene after the death of the Prophet of Islam (peace be upon him and his family). The second Caliph, after consulting with Imam Ali (peace be upon him), appointed Ammar as the governor of Kufa and wrote in his decree addressing the people of Kufa that Ammar was from the noble companions of the Prophet[13].13- Ibn Hajar Asqalani, Ahmad bin Ali.(1994). Al-Isabah fi Tamiz al-Sahaba, first edition, researched by Abdul-Mujoud, Adel Ahmad, Mu'awaz, Ali Muhammad, vol.4, Beirut: Dar Al-Kutb Al-Ilmiyyah.

The narrator says: On the day of the Battle of Yamamah, I saw Ammar Yasir standing on a rock overlooking the battlefield and saying in a loud voice: O Muslims! I am Ammar Yasir! Are you fleeing from Paradise?! Come to me! I looked and saw that Ammar's ear was cut off and hanging, but Ammar was still continuing his fight fiercely[14].14- Ibn Abdul-Barr, Yusuf bin Abdullah.(1991). Al-Isti'aab fi Ma'rifat al-Ashab, first edition, researched by Al-Bajawi, Ali Muhammad, vol. 3, Beirut:Dar Al-Jil; Al-Balādhurī, Aḥmad B. Yaḥyā B. Jābir.(1996).Ansāb al-Ashrāf, research, Zakar, Sohail, Beirut:Dar Al-fekir,; Al-Zarkoli, Khair Al-Din.(1980).Al-A'lam, vol. 1,Beirut: Dar Al-Ilm Lil-Malayin.

Quran Verses revealed regarding Ammar

According to some exegetical sources, the revelation of these verses is in some way related to Ammar Yasir:

Surah Al-Imran, verse 69

“A group of the People of the Book were eager to lead you astray; yet they lead no one astray except themselves,

but they are not aware.”[Al-Imran–69] [15]15-Regarding the connection of this verse with Ammar ibn Yasir, Please refer to the book:Al-Balkhi,Abu al-Hasan Muqatil ibn Sulayman ibn Bashir al-Azdi.(2002). The Commentary of Muqatil ibn Sulayman, research, Shehata, Abdullah Mahmoud, first edition, vol. 1, Beirut: Dar Ihya al-Turat.

Surah An'am, verse 122

And whoever was dead, we resurrected him and made him a light for people to walk in...

“Is he who was lifeless, then We gave him life and provided him with a light by which he walks among the people, like one who dwells in a manifold darkness…..” [An'am-122] [16]16-Sheikh Tusi, Muhammad ibn Hassan. Al-Tibyan fi Tafsir al-Qur'an, vol. 4, Beirut: Dar Ihya' al-Turath al-'Arabi.

Surah Nahl, verse 106

“Whoever renounces faith in Allah after [affirming] his faith - barring someone who is compelled while his heart is at rest in faith—...” [Nahl-106] [17]17-Zamakhshari, Mahmoud ibn Umar.(2006). Al-Kashshaf an Haqa'iq Ghawamid al-Tanzil (The Revealer of the Truths of the Obscurities of Revelation), vol. 2, Beirut: Dar al-Kitab al-'Arabi .

It is narrated that Ammar was forced to declare disbelief, and some people said that Ammar had disbelieved, but the Prophet said: “No, indeed, Ammar is full of faith from head to toe, and faith is mixed with his flesh and blood.”[18]18-Ibn Abi Jumhur, Muhammad ibn Zayn al-Din.(1983). Awali al-Laali al-Aziziyyah fi al-Ahadith al-Diniyyah (The Exalted Pearls of the Precious in Religious Narrations),Researcher & Editor, Iraqi, Mujtaba,Vol.2,Qom: Seyyed al-Shohada Press.

Surah Al-Qasas, verse 61

“Is he to whom We have given a good promise,which he will receive,like him whom We have provided the wares of the life of this world, but who will be arraigned on the Day of Resurrection?”[Qasas–61] ‎[19]

19-Samarqandi, Nasr ibn Muhammad ibn Ahmad, Bahr al-Uloom, research, commentary, al-Amravi, Muhib al-Din Abu Saeed Omar ibn Gharamah, vol. 2, Beirut: Dar al-Kitb al-Ilmiyah.

Surah Az-Zumar, verse 9

Is he who supplicates in the watches of the night,prostrating and standing,apprehensive of the Hereafter

and expecting the mercy of his Lord . . . ? [Zumar-22] ‎[20]20- Ibn Saad, Kateb Vaqedi , Muhammad ibn Saad.(1989). Al-Tabaqat al-Kubra, first edition, research, Atta, Muhammad Abdul Qadir, vol. 3, Beirut: Dar al-Kutb al-Ilmiyyah.

Surah Az-Zumar, verse 22

“Is someone whose breast Allah has opened to Islam, so that he follows a light from His Lord?...” [Zumar-22] [21]21-Abu Hamza Thomali, Thabit ibn Dinar.(1999). Tafsir al-Quran al-Karim, research, Herz al-Din, Abdul Razzaq Muhammad Hussain; Ma’rifat, Muhammad Hadi, Qum: Daftar Nashr al-Hadi.

The Martyrdom of Ammar

Ammar ibn Yasir was finally martyred after years of struggle in the cause of Islam, in the Battle of Seffin in 37 AH at the age of 93[22]22-Ibn Jowzi, Abdul Rahman ibn Ali.(1991). Al-Muntazam, researcher, Atta, Muhammad Abdul Qadir, Atta, Mustafa Abdul Qadir, Vol. 5, first edition, Beirut: Dar al-Kutb al-Ilamiyah.

or 94[23].23- Tabari, Abu Ja'far Muhammad ibn Jarir.(1967). History of Nations and Kings (Tabari's History), second edition, research, Ibrahim, Muhammad Abu al-Fadl, vol.11, Beirut: Dar Al-Turath.

He was martyred by Abu Ghayah Mazani and his blessed head was severed from his pure body by another person.

The two men were feuding and fighting over who had killed Ammar, and each was proud that he had killed him. Amr ibn As said: "By God, they are feuding over the fire of Hell." Hearing this, Moawiyyah said to Amr As: "I have never seen anything like what you have done; for you say to the people who give their lives in our cause, 'Are you quarreling over the fire of Hell?'" Amr As said: By God, it is so, and you know it, and I wished I had died twenty years ago.[24]24- Ibn Saad Katib Waqidi, Muhammad ibn Saad, Al-Tabaqat al-Kubra, research, Atta, Muhammad Abdul Qadir, vol. 3. Beirut: Dar al-Kutb al-Ilmiyyah.

Imam Ali (a.s.) said beside his body: “May Allah have mercy on Ammar on the day he accepted Islam, may Allah have mercy on Ammar on the day of his murder, and may Allah have mercy on Ammar on the day when he returns modesty.”[25] 25-Al-Balādhurī, Aḥmad B. Yaḥyā B. Jābir.(1996).Ansāb al-Ashrāf. vol. 1,Beirut:Dar Al-fekir.

Then he prayed over him and buried him in his own shirt without ghusl.[26]26- Homayri, Abdullah ibn Ja'far.(1992). Qobr al-Asnad, Qom :Al al-Bayt Foundation (peace be upon them) for the Revival of Heritage.

References

Malik al-Ashtar

2026-02-03T07:02:51Z

Rahmani:

'''Malik al-Ashtar''' by the name of “Malik ibn al-Harith al-Nakha'i”, known as Malik al-Ashtar, holds an important place in the history of Islam and Shiism, and his life was full of ups and downs. Malik was born during the pre-Islamic period. He converted to Islam in the final years of the Prophet's (peace be upon him and his family) life and migrated to Syria during the Rashidun Caliphate. Malik al-Ashtar played an important role in the Islamic conquests of the first and second caliphs, especially in the defeat of the opponents. He apparently settled in Kufa after the Battle of Qadisiyyah. Malik, who was considered one of the Yemeni elders of Kufa, rose up against the extravagance and corruption of the Umayyad rulers during the Caliphate of Uthman and defended the rights of the jihadists. He was a very strong man and one of the leaders and elders of the Shia, and he was very learned and ascetic. He lived in poverty, presided over his tribe, and went to the third caliph (Uthman) with the Kufa community to demand their rights. Malik led the people to pledge allegiance to Imam Ali (peace be upon him). He accompanied the Imam in the battles of Seffin and Nahrawan. His bravery and sacrifices in these battles are recorded in history.

== Who is Malik Ashtar? ==
Malik ibn Harith Ashtar Nakha'i was the most distinguished companion of Imam Ali (a.s.). He was from the Nakha' tribe and a native of Yemen. His birth is recorded a few years before the mission of the Prophet (s.a.w.a.). <ref>Al- Amin, Al-Seyyed Mohsen.(2000).Ayan al-Shi'a,vol.9,Beirut:Dar altaarof.</ref>

His adolescence coincided with the first years of the rise of Islam in the Hijaz. However, he did not have the opportunity to meet the Prophet (s.a.w.a.). At the same time, he was known as a young believer with firmness and steadfastness who had converted to Islam. Once, when he was mentioned in the presence of the Prophet (s.a.w.a.), the Prophet said: "He is a true believer".<ref>Al- Amin, Al-Seyyed Mohsen.(2000).Ayan al-Shi'a,vol.9,Beirut:Dar altaarof.</ref>This testimony from the mouth of the Prophet (s.a.w.a.) shows his outstanding character.

The reason he is called Ashtar is because of a blow he received in the eye during the Battle of Yarmook .<ref>Ashtar, meaning someone whose eyelids are drooping. Malik al-Ashtar’s eye was damaged in the Battle of Yarmouk and the lower eyelid of one of his eyes was drooping.And for this reason he became known as Malik Ashtar.</ref>

Those who have spoken about him have considered him an intelligent, clever, brave, poet, orator, faithful, steadfast and decisive man. All these characteristics made him a popular figure.

Ibn Abi al-Hadid writes about him: Malik Ashtar was a warlike and brave man and was one of the great and chiefs of the Shiites and one of the strong lovers of Amir al-Mu'minin and his helpers. If a person were to swear that God had not created among the Arabs and non-Arabs a braver person than him except for his master Amir al-Mu'minin, I do not think he would have committed a sin.<ref>Zakari, Ali Akbar.(2020).The biography of the gonernors of Ali ibn Abi Talib Amirul Momeneen (AS), vol.2,Qom;Boostan ketab publications; quoted from: Ibn Abi al-Hadid.(1965) Sharh Nahj al-Balagha, vol. 15, Beirut: Darolhayat al-Turas al-Arabi.</ref>

== His Birth and accepting Islam ==
According to the consensus of the biographies of Malik Ashtar, he was born in the era of ignorance; but the exact time is not known.Some biographers have mentioned in their biography of Malik Ashtar: “He was born in the Ignorance era".<ref>Ibn Hajar Asqlani.(1993). Tahdhib al-Tahdhib, Vol.1, Beirut: Darolhayat al-Turas al-Arabi.</ref>

And some other sources have written about him: “He was not born in Ignorance era and was the leader of his people; but rather he was born in the beginning of the time of the Prophet’s (peace be upon him and his family) mission and was the leader of his people". <ref>Ibn Hajar Asqalani, Ahmad bin Ali.(1994). Al-Isabah fi Tamiz al-Sahaba, first edition, researched by Abdul-Mujoud, Adel Ahmad, Mu'awaz, Ali Muhammad, vol.6, Beirut: Dar Al-Kutb Al-Ilmiyyah</ref>

In any case, Malik Ashtar converted to Islam after being born in his hometown at the end of the era of the Messenger of Allah (peace be upon him and his family) and during the mission of Imam Ali (peace be upon him and his family) in Yemen, that is, in the tenth year of the Hijri.<ref>Ibn Athir Jazari.(1987).Al-Kamil fi al-Tarikh,(The complete Hisrory),vol.2, Beirut: Dar-alkotob Elmyyah</ref>

According to a report, when Imam Ali (peace be upon him) stayed in Yemen, some elders of the Nakha'a, including Malik Ashtar, accompanied him in the events of that time.<ref>Al-Waqadi, Muhammad ibn Omar.(2004). Fotuh al-Sham,vol.1,Beirut:Dar Sader.</ref>

Despite Malik Ashtar’s conversion to Islam during the era of the Messenger of Allah (peace be upon him and his family), he is not mentioned among the companions, because it is not exactly clear whether he was able to meet the Prophet or not; Considering that anyone who met the Prophet even once is considered a companion, Malik is referred to in most sources as a “Tabe’ei” means the one who met the prophet's companions .<ref>Ibn Saad, Muhammad ibn Saad. Tabaqat al-Kubra.(1995). translated by Dr. Mahmoud Mahdavi Damghani,vol.7,Tehran:Culture and Thought Publications.</ref>

== The Holy Prophet and Malik Ashtar ==
Malik Ashtar converted to Islam in Yemen. He never reached the presence of the Prophet. However, it is said that one day he was mentioned in the presence of the Prophet, and the Prophet said: He is truly a believer.<ref>Al-Amin,Al-SeyyedMohsen.(2000).Ayan al-Shi'a,vol.9,Beirut:Dar altaarof.</ref>

Ibn Abi al-Hadid also narrates a hadith from the Prophet (peace be upon him and his family) in which it is stated that a group of believers attended the funeral of Abu Dharr al-Ghiffari. Since Malik Ashtar was among the group that attended the funeral of Abu Dharr in the exile of Rabdhah and performed the washing, shrouding, and burying Abu Dharr, Ibn Abi al-Hadid considers this hadith as a definitive testimony from the Prophet (peace be upon him and his family) that Malik Ashtar was a believer, and he concludes that Malik Ashtar is a believer according to what the Prophet (peace be upon him and his family)has said.<ref>Ibn Abi al-Hadid.(1965) Sharh Nahj al-Balagha, vol. 15, Beirut: Darolhayat al-Turas al-Arabi.</ref>

At the burial of Abu Dharr, a group that was present in the prayer for Abu Dharr made Malik Ashtar the imam and followed him.<ref>Fatal Neyshabouri, Mohammad ibn Ahmad.(1996).Rawdat al-Wa'ezin and Basirah al-Mu'taezin,vol.2,Qom:Razi Publications.</ref>

== Malik Ashtar from Imam Ali’s Perspective ==
Imam Ali (a.s.) referred to Malik Ashtar’s high position and unparalleled virtues, both in his letters to him and, in his speeches in his presence. Here are a few examples:

After the arbitration in the Battle of Seffin, the Imam wrote in a letter to Malik Ashtar: “You are one of those who have my warm support in establishing the religion, suppressing the arrogance of criminals, and guarding dangerous borders".<ref>Ibn Abi al-Hadid.(1965). Sharh Nahj al-Balagha, Vol. 6.</ref>

In a letter to the people of Egypt, the Imam wrote: “… I have sent to you one of the servants of God who does not sleep in times of fear and terror, and does not turn away from the battle in difficult moments of confronting the enemy. He who is harder and more burning against the wicked criminals than the flames of fire; that is, Malik Ashtar. So listen to his orders and obey him in the path of truth, because he is one of the swords of the divine light that neither dulls nor loses its effect…<ref>Nahjul-Balagha Subhi Salih, Letter 38; Mufid, Muhammad ibn Nu'man.(1993). Al-Ikhtas, researched by Ali Akbar Ghaffari, Beirut: Dar Al-Mufid</ref>

When the news of Malik al-Ashtar’s martyrdom reached Imam Ali (a.s.) on his way to Egypt, he said with sorrow and regret: “May Allah reward Malik with a good reward! If he were a mountain, he would have been a great and solid mountain, and if he were a rock, he would have been a hard and solid rock… May Allah have mercy on Malik. He fulfilled his promise and finally went to meet Allah. Although we had pledged to be patient with any calamity after the death of the Messenger of Allah (s.a.w.s.), Malik’s calamity is too great.<ref>Mufid, Muhammad ibn Nu'man.(1985). Al- Amali,Mashhad: Astan Quds Razavi; Nahjul-Balagha Subhi Salih, Hikmat 443 (with a slight difference in interpretation).</ref>

In another speech after Malik’s martyrdom, he said: “Will women give birth to a child like Malik? Is there anyone like Malik?”

The Imam would cry for several days in the absence of Malik and would say: “I will never see anyone like Malik again."<ref>Mufid, Muhammad ibn Nu'man.(1993). Al-Ikhtas, researched by Ali Akbar Ghaffari, Beirut: Dar Al-Mufid.</ref>

== Ali’s Letter to the People of Egypt, in Honor of Malik Ashtar ==
The Amirulmomenin Ali (a.s.) wrote a letter to the people of Egypt in honor of Malik Ashtar. In this letter, Ali (a.s) described him with the following ten characteristics:

· A servant of God’s servants.

· He is one who does not sleep when people are afraid (of war).

· He does not fear the enemy in times of fear and terror.

· He is more burning than a flame against the evildoers.

· Listen to his words with your ears and follow him.

· He is a sword of God, whose sharpness is not dull and whose sharpness is effective.

· Listen to his command, I preferred you to him over others in choosing him for your guardianship.

· He submits to my command and acts according to my way.

· He is your advisor and well-wisher.

· He is more severe towards your enemies .<ref>Adapted from Nahjul-Balagha, Letter 38.</ref>

Ibn Abi al-Hadid, in his commentary on Nahj al-Balagha, has narrated this letter with a slight difference, in which the following characteristic has been added from the words of Imam Ali (a.s.):

Malik!“He was one of the bravest servants of God, of the noblest lineage, and the farthest from filth and disgrace. A sharp sword, patient in submission, calm in battle, possessed of sound strategy and commendable patience".<ref>Ibn Abi al-Hadid.(1965) Sharh Nahj al-Balagha, Vol. 6.</ref>

== Martyrdom of Malik ==
After the great battle of Seffin, when the situation in Egypt became chaotic, Amir al-Mu’minin (a.s.) appointed him to the government of Egypt. However, he was poisoned by Moawiyyah’s mercenaries on the way to Egypt in a place called Qolzam. Apparently, this event occurred before the Battle of Nahrawan, because upon studying the sources, Malik’s name is not seen in the battle with the Kharijites.<ref>Ebrahim ibn Mohammad Thaqafi.(1989). Al-Gharat, vol.1,Qom: Dar Alketab Aleslami.</ref>

After Malik’s martyrdom, Imam Ali (a.s.) also asked for divine mercy and pleasure for him and said: “He was a benevolent man to us and strict with our enemies.<ref>Nahjul-Balagha, Letter 34.</ref> And he was to me as I was to the Messenger of God .<ref>Ibn Abi al-Hadid.(1965) Sharh Nahj al-Balagha, vol. 15; Amini,Abdulhossein.(1995). Al Ghadir,vol.9,Tehran:Dar al-Kutub al-Islamiyyah.</ref>

== References ==

Malik al-Ashtar

2026-02-03T06:59:31Z

Rahmani:

'''Malik al-Ashtar''' by the name of “Malik ibn al-Harith al-Nakha'i”, known as Malik al-Ashtar, holds an important place in the history of Islam and Shiism, and his life was full of ups and downs. Malik was born during the pre-Islamic period. He converted to Islam in the final years of the Prophet's (peace be upon him and his family) life and migrated to Syria during the Rashidun Caliphate. Malik al-Ashtar played an important role in the Islamic conquests of the first and second caliphs, especially in the defeat of the opponents. He apparently settled in Kufa after the Battle of Qadisiyyah. Malik, who was considered one of the Yemeni elders of Kufa, rose up against the extravagance and corruption of the Umayyad rulers during the Caliphate of Uthman and defended the rights of the jihadists. He was a very strong man and one of the leaders and elders of the Shia, and he was very learned and ascetic. He lived in poverty, presided over his tribe, and went to the third caliph (Uthman) with the Kufa community to demand their rights. Malik led the people to pledge allegiance to Imam Ali (peace be upon him). He accompanied the Imam in the battles of Seffin and Nahrawan. His bravery and sacrifices in these battles are recorded in history.

== Who is Malik Ashtar? ==
Malik ibn Harith Ashtar Nakha'i was the most distinguished companion of Imam Ali (a.s.). He was from the Nakha' tribe and a native of Yemen. His birth is recorded a few years before the mission of the Prophet (s.a.w.a.). <ref>Al- Amin, Al-Seyyed Mohsen.(2000).Ayan al-Shi'a,vol.9,Beirut:Dar altaarof.</ref>

His adolescence coincided with the first years of the rise of Islam in the Hijaz. However, he did not have the opportunity to meet the Prophet (s.a.w.a.). At the same time, he was known as a young believer with firmness and steadfastness who had converted to Islam. Once, when he was mentioned in the presence of the Prophet (s.a.w.a.), the Prophet said: "He is a true believer".<ref>Al- Amin, Al-Seyyed Mohsen.(2000).Ayan al-Shi'a,vol.9,Beirut:Dar altaarof.</ref>This testimony from the mouth of the Prophet (s.a.w.a.) shows his outstanding character.

The reason he is called Ashtar is because of a blow he received in the eye during the Battle of Yarmook .<ref>Ashtar, meaning someone whose eyelids are drooping. Malik al-Ashtar’s eye was damaged in the Battle of Yarmouk and the lower eyelid of one of his eyes was drooping.And for this reason he became known as Malik Ashtar.</ref>

Those who have spoken about him have considered him an intelligent, clever, brave, poet, orator, faithful, steadfast and decisive man. All these characteristics made him a popular figure.

Ibn Abi al-Hadid writes about him: Malik Ashtar was a warlike and brave man and was one of the great and chiefs of the Shiites and one of the strong lovers of Amir al-Mu'minin and his helpers. If a person were to swear that God had not created among the Arabs and non-Arabs a braver person than him except for his master Amir al-Mu'minin, I do not think he would have committed a sin.<ref>Zakari, Ali Akbar.(2020).The biography of the gonernors of Ali ibn Abi Talib Amirul Momeneen (AS), vol.2,Qom;Boostan ketab publications; quoted from: Ibn Abi al-Hadid.(1965) Sharh Nahj al-Balagha, vol. 15, Beirut: Darolhayat al-Turas al-Arabi.</ref>

== His Birth and accepting Islam ==
According to the consensus of the biographies of Malik Ashtar, he was born in the era of ignorance; but the exact time is not known.Some biographers have mentioned in their biography of Malik Ashtar: “He was born in the Ignorance era".<ref>Ibn Hajar Asqlani.(1993). Tahdhib al-Tahdhib, Vol.1, Beirut: Darolhayat al-Turas al-Arabi.</ref>

And some other sources have written about him: “He was not born in Ignorance era and was the leader of his people; but rather he was born in the beginning of the time of the Prophet’s (peace be upon him and his family) mission and was the leader of his people". <ref>Ibn Hajar Asqalani, Ahmad bin Ali.(1994). Al-Isabah fi Tamiz al-Sahaba, first edition, researched by Abdul-Mujoud, Adel Ahmad, Mu'awaz, Ali Muhammad, vol.6, Beirut: Dar Al-Kutb Al-Ilmiyyah</ref>

In any case, Malik Ashtar converted to Islam after being born in his hometown at the end of the era of the Messenger of Allah (peace be upon him and his family) and during the mission of Imam Ali (peace be upon him and his family) in Yemen, that is, in the tenth year of the Hijri.<ref>Ibn Athir Jazari.(1987).Al-Kamil fi al-Tarikh,(The complete Hisrory),vol.2, Beirut: Dar-alkotob Elmyyah</ref>

According to a report, when Imam Ali (peace be upon him) stayed in Yemen, some elders of the Nakha'a, including Malik Ashtar, accompanied him in the events of that time.<ref>Al-Waqadi, Muhammad ibn Omar.(2004). Fotuh al-Sham,vol.1,Beirut:Dar Sader.</ref>

Despite Malik Ashtar’s conversion to Islam during the era of the Messenger of Allah (peace be upon him and his family), he is not mentioned among the companions, because it is not exactly clear whether he was able to meet the Prophet or not; Considering that anyone who met the Prophet even once is considered a companion, Malik is referred to in most sources as a “Tabe’ei” means the ones who met the prophet's companions .<ref>Ibn Saad, Muhammad ibn Saad. Tabaqat al-Kubra.(1995). translated by Dr. Mahmoud Mahdavi Damghani,vol.7 Tehran:Culture and Thought Publications.</ref>

== The Holy Prophet and Malik Ashtar ==
Malik Ashtar converted to Islam in Yemen. He never reached the presence of the Prophet. However, it is said that one day he was mentioned in the presence of the Prophet, and the Prophet said: He is truly a believer.<ref>Al-Amin,Al-SeyyedMohsen.(2000).Ayan al-Shi'a,vol.9,Beirut:Dar altaarof.</ref>

Ibn Abi al-Hadid also narrates a hadith from the Prophet (peace be upon him and his family) in which it is stated that a group of believers attended the funeral of Abu Dharr al-Ghiffari. Since Malik Ashtar was among the group that attended the funeral of Abu Dharr in the exile of Rabdhah and performed the washing, shrouding, and burying Abu Dharr, Ibn Abi al-Hadid considers this hadith as a definitive testimony from the Prophet (peace be upon him and his family) that Malik Ashtar was a believer, and he concludes that Malik Ashtar is a believer according to what the Prophet (peace be upon him and his family)has said.<ref>Ibn Abi al-Hadid.(1965) Sharh Nahj al-Balagha, vol. 15, Beirut: Darolhayat al-Turas al-Arabi.</ref>

At the burial of Abu Dharr, a group that was present in the prayer for Abu Dharr made Malik Ashtar the imam and followed him.<ref>Fatal Neyshabouri, Mohammad ibn Ahmad.(1996).Rawdat al-Wa'ezin and Basirah al-Mu'taezin,vol.2,Qom:Razi Publications.</ref>

== Malik Ashtar from Imam Ali’s Perspective ==
Imam Ali (a.s.) referred to Malik Ashtar’s high position and unparalleled virtues, both in his letters to him and, in his speeches in his presence. Here are a few examples:

After the arbitration in the Battle of Seffin, the Imam wrote in a letter to Malik Ashtar: “You are one of those who have my warm support in establishing the religion, suppressing the arrogance of criminals, and guarding dangerous borders".<ref>Ibn Abi al-Hadid.(1965). Sharh Nahj al-Balagha, Vol. 6.</ref>

In a letter to the people of Egypt, the Imam wrote: “… I have sent to you one of the servants of God who does not sleep in times of fear and terror, and does not turn away from the battle in difficult moments of confronting the enemy. He who is harder and more burning against the wicked criminals than the flames of fire; that is, Malik Ashtar. So listen to his orders and obey him in the path of truth, because he is one of the swords of the divine light that neither dulls nor loses its effect…<ref>Nahjul-Balagha Subhi Salih, Letter 38; Mufid, Muhammad ibn Nu'man.(1993). Al-Ikhtas, researched by Ali Akbar Ghaffari, Beirut: Dar Al-Mufid</ref>

When the news of Malik al-Ashtar’s martyrdom reached Imam Ali (a.s.) on his way to Egypt, he said with sorrow and regret: “May Allah reward Malik with a good reward! If he were a mountain, he would have been a great and solid mountain, and if he were a rock, he would have been a hard and solid rock… May Allah have mercy on Malik. He fulfilled his promise and finally went to meet Allah. Although we had pledged to be patient with any calamity after the death of the Messenger of Allah (s.a.w.s.), Malik’s calamity is too great.<ref>Mufid, Muhammad ibn Nu'man.(1985). Al- Amali,Mashhad: Astan Quds Razavi; Nahjul-Balagha Subhi Salih, Hikmat 443 (with a slight difference in interpretation).</ref>

In another speech after Malik’s martyrdom, he said: “Will women give birth to a child like Malik? Is there anyone like Malik?”

The Imam would cry for several days in the absence of Malik and would say: “I will never see anyone like Malik again."<ref>Mufid, Muhammad ibn Nu'man.(1993). Al-Ikhtas, researched by Ali Akbar Ghaffari, Beirut: Dar Al-Mufid.</ref>

== Ali’s Letter to the People of Egypt, in Honor of Malik Ashtar ==
The Amirulmomenin Ali (a.s.) wrote a letter to the people of Egypt in honor of Malik Ashtar. In this letter, Ali (a.s) described him with the following ten characteristics:

· A servant of God’s servants.

· He is one who does not sleep when people are afraid (of war).

· He does not fear the enemy in times of fear and terror.

· He is more burning than a flame against the evildoers.

· Listen to his words with your ears and follow him.

· He is a sword of God, whose sharpness is not dull and whose sharpness is effective.

· Listen to his command, I preferred you to him over others in choosing him for your guardianship.

· He submits to my command and acts according to my way.

· He is your advisor and well-wisher.

· He is more severe towards your enemies .<ref>Adapted from Nahjul-Balagha, Letter 38.</ref>

Ibn Abi al-Hadid, in his commentary on Nahj al-Balagha, has narrated this letter with a slight difference, in which the following characteristic has been added from the words of Imam Ali (a.s.):

Malik!“He was one of the bravest servants of God, of the noblest lineage, and the farthest from filth and disgrace. A sharp sword, patient in submission, calm in battle, possessed of sound strategy and commendable patience".<ref>Ibn Abi al-Hadid.(1965) Sharh Nahj al-Balagha, Vol. 6.</ref>

== Martyrdom of Malik ==
After the great battle of Seffin, when the situation in Egypt became chaotic, Amir al-Mu’minin (a.s.) appointed him to the government of Egypt. However, he was poisoned by Moawiyyah’s mercenaries on the way to Egypt in a place called Qolzam. Apparently, this event occurred before the Battle of Nahrawan, because upon studying the sources, Malik’s name is not seen in the battle with the Kharijites.<ref>Ebrahim ibn Mohammad Thaqafi.(1989). Al-Gharat, vol.1,Qom: Dar Alketab Aleslami.</ref>

After Malik’s martyrdom, Imam Ali (a.s.) also asked for divine mercy and pleasure for him and said: “He was a benevolent man to us and strict with our enemies.<ref>Nahjul-Balagha, Letter 34.</ref> And he was to me as I was to the Messenger of God .<ref>Ibn Abi al-Hadid.(1965) Sharh Nahj al-Balagha, vol. 15; Amini,Abdulhossein.(1995). Al Ghadir,vol.9,Tehran:Dar al-Kutub al-Islamiyyah.</ref>

== References ==

Malik al-Ashtar

2026-02-03T06:48:05Z

Rahmani:

'''Malik al-Ashtar''' by the name of “Malik ibn al-Harith al-Nakha'i”, known as Malik al-Ashtar, holds an important place in the history of Islam and Shiism, and his life was full of ups and downs. Malik was born during the pre-Islamic period. He converted to Islam in the final years of the Prophet's (peace be upon him and his family) life and migrated to Syria during the Rashidun Caliphate. Malik al-Ashtar played an important role in the Islamic conquests of the first and second caliphs, especially in the defeat of the opponents. He apparently settled in Kufa after the Battle of Qadisiyyah. Malik, who was considered one of the Yemeni elders of Kufa, rose up against the extravagance and corruption of the Umayyad rulers during the Caliphate of Uthman and defended the rights of the jihadists. He was a very strong man and one of the leaders and elders of the Shia, and he was very learned and ascetic. He lived in poverty, presided over his tribe, and went to the third caliph (Uthman) with the Kufa community to demand their rights. Malik led the people to pledge allegiance to Imam Ali (peace be upon him). He accompanied the Imam in the battles of Seffin and Nahrawan. His bravery and sacrifices in these battles are recorded in history.

== Who is Malik Ashtar? ==
Malik ibn Harith Ashtar Nakha'i was the most distinguished companion of Imam Ali (a.s.). He was from the Nakha' tribe and a native of Yemen. His birth is recorded a few years before the mission of the Prophet (s.a.w.a.). <ref>Al- Amin, Al-Seyyed Mohsen.(2000).Ayan al-Shi'a,vol.9,Beirut:Dar altaarof.</ref>

His adolescence coincided with the first years of the rise of Islam in the Hijaz. However, he did not have the opportunity to meet the Prophet (s.a.w.a.). At the same time, he was known as a young believer with firmness and steadfastness who had converted to Islam. Once, when he was mentioned in the presence of the Prophet (s.a.w.a.), the Prophet said: "He is a true believer".<ref>Al- Amin, Al-Seyyed Mohsen.(2000).Ayan al-Shi'a,vol.9,Beirut:Dar altaarof.</ref>This testimony from the mouth of the Prophet (s.a.w.a.) shows his outstanding character.

The reason he is called Ashtar is because of a blow he received in the eye during the Battle of Yarmook .<ref>Ashtar, meaning someone whose eyelids are drooping. Malik al-Ashtar’s eye was damaged in the Battle of Yarmouk and the lower eyelid of one of his eyes was drooping.And for this reason he became known as Malik Ashtar.</ref>

Those who have spoken about him have considered him an intelligent, clever, brave, poet, orator, faithful, steadfast and decisive man. All these characteristics made him a popular figure.

Ibn Abi al-Hadid writes about him: Malik Ashtar was a warlike and brave man and was one of the great and chiefs of the Shiites and one of the strong lovers of Amir al-Mu'minin and his helpers. If a person were to swear that God had not created among the Arabs and non-Arabs a braver person than him except for his master Amir al-Mu'minin, I do not think he would have committed a sin.<ref>Zakari, Ali Akbar.(2020).The biography of the gonernors of Ali ibn Abi Talib Amirul Momeneen (AS), vol.2,Qom;Boostan ketab publications; quoted from: Ibn Abi al-Hadid.(1965) Sharh Nahj al-Balagha, vol. 15, Beirut: Darolhayat al-Turas al-Arabi.</ref>

== His Birth and accepting Islam ==
According to the consensus of the biographies of Malik Ashtar, he was born in the era of ignorance; but the exact time is not known.Some biographers have mentioned in their biography of Malik Ashtar: “He was born in the Ignorance era".<ref>Ibn Hajar Asqlani.(1993). Tahdhib al-Tahdhib, Vol.1, Beirut: Darolhayat al-Turas al-Arabi.</ref>

And some other sources have written about him: “He was not born in Ignorance era and was the leader of his people; but rather he was born in the beginning of the time of the Prophet’s (peace be upon him and his family) mission and was the leader of his people". <ref>Ibn Hajar Asqalani, Ahmad bin Ali.(1994). Al-Isabah fi Tamiz al-Sahaba, first edition, researched by Abdul-Mujoud, Adel Ahmad, Mu'awaz, Ali Muhammad, vol.6, Beirut: Dar Al-Kutb Al-Ilmiyyah</ref>

In any case, Malik Ashtar converted to Islam after being born in his hometown at the end of the era of the Messenger of Allah (peace be upon him and his family) and during the mission of Imam Ali (peace be upon him and his family) in Yemen, that is, in the tenth year of the Hijri.<ref>Ibn Athir Jazari.(1987).Al-Kamil fi al-Tarikh,(The complete Hisrory),vol.2, Beirut: Dar-alkotob Elmyyah</ref>

According to a report, when Imam Ali (peace be upon him) stayed in Yemen, some elders of the Nakha'a, including Malik Ashtar, accompanied him in the events of that time.<ref>Al-Waqadi, Muhammad ibn Omar.(2004). Fotuh al-Sham,vol.1,Beirut:Dar Sader.</ref>

Despite Malik Ashtar’s conversion to Islam during the era of the Messenger of Allah (peace be upon him and his family), he is not mentioned among the companions, because it is not exactly clear whether he was able to meet the Prophet or not; Considering that anyone who met the Prophet even once is considered a companion, Malik is referred to in most sources as a “Tabe’ei” means the ones who met the prophet's companions .<ref>Ibn Saad, Muhammad ibn Saad. Tabaqat al-Kubra.(1995). translated by Dr. Mahmoud Mahdavi Damghani,vol.7 Tehran:Culture and Thought Publications.</ref>

== The Holy Prophet and Malik Ashtar ==
Malik Ashtar converted to Islam in Yemen. He never reached the presence of the Prophet. However, it is said that one day he was mentioned in the presence of the Prophet, and the Prophet said: He is truly a believer.<ref>Al-Amin,Al-SeyyedMohsen.(2000).Ayan al-Shi'a,vol.9,Beirut:Dar altaarof.</ref>

Ibn Abi al-Hadid also narrates a hadith from the Prophet (peace be upon him and his family) in which it is stated that a group of believers attended the funeral of Abu Dharr al-Ghiffari. Since Malik Ashtar was among the group that attended the funeral of Abu Dharr in the exile of Rabdhah and performed the washing, shrouding, and burying Abu Dharr, Ibn Abi al-Hadid considers this hadith as a definitive testimony from the Prophet (peace be upon him and his family) that Malik Ashtar was a believer, and he concludes that Malik Ashtar is a believer according to what the Prophet (peace be upon him and his family)has said.<ref>Ibn Abi al-Hadid.(1965) Sharh Nahj al-Balagha, vol. 15, Beirut: Darolhayat al-Turas al-Arabi.</ref>

At the burial of Abu Dharr, a group that was present in the prayer for Abu Dharr made Malik Ashtar the imam and followed him.<ref>Fatal Neyshabouri, Mohammad ibn Ahmad.(1996).Rawdat al-Wa'ezin and Basirah al-Mu'taezin,vol.2,Qom:Razi Publications.</ref>

== Malik Ashtar from Imam Ali’s Perspective ==
Imam Ali (a.s.) referred to Malik Ashtar’s high position and unparalleled virtues, both in his letters to him and, in his speeches in his presence. Here are a few examples:

After the arbitration in the Battle of Seffin, the Imam wrote in a letter to Malik Ashtar: “You are one of those who have my warm support in establishing the religion, suppressing the arrogance of criminals, and guarding dangerous borders".<ref>Ibn Abi al-Hadid.(1965). Sharh Nahj al-Balagha, Vol. 6.</ref>

In a letter to the people of Egypt, the Imam wrote: “… I have sent to you one of the servants of God who does not sleep in times of fear and terror, and does not turn away from the battle in difficult moments of confronting the enemy. He who is harder and more burning against the wicked criminals than the flames of fire; that is, Malik Ashtar. So listen to his orders and obey him in the path of truth, because he is one of the swords of the divine light that neither dulls nor loses its effect…<ref>Nahjul-Balagha Subhi Salih, Letter 38; Mufid, Muhammad ibn Nu'man.(1993). Al-Ikhtas, researched by Ali Akbar Ghaffari, Beirut: Dar Al-Mufid</ref>

When the news of Malik al-Ashtar’s martyrdom reached Imam Ali (a.s.) on his way to Egypt, he said with sorrow and regret: “May Allah reward Malik with a good reward! If he were a mountain, he would have been a great and solid mountain, and if he were a rock, he would have been a hard and solid rock… May Allah have mercy on Malik. He fulfilled his promise and finally went to meet Allah. Although we had pledged to be patient with any calamity after the death of the Messenger of Allah (s.a.w.s.), Malik’s calamity is too great.[15] 15-Mufid, Muhammad ibn Nu'man.( ).Amali; Nahjul-Balagha Subhi Salih, Hikmat 443 (with a slight difference in interpretation).

In another speech after Malik’s martyrdom, he said: “Will women give birth to a child like Malik? Is there anyone like Malik?”

The Imam would cry for several days in the absence of Malik and would say: “I will never see anyone like Malik again.”[16]

16- Mufid, Muhammad ibn Nu'man.(1993). Al-Ikhtas, researched by Ali Akbar Ghaffari, Beirut: Dar Al-Mufid.

== Ali’s Letter to the People of Egypt, in Honor of Malik Ashtar ==
The Amirulmomenin Ali (a.s.) wrote a letter to the people of Egypt in honor of Malik Ashtar. In this letter, Ali (a.s) described him with the following ten characteristics:

· A servant of God’s servants.

· He is one who does not sleep when people are afraid (of war).

· He does not fear the enemy in times of fear and terror.

· He is more burning than a flame against the evildoers.

· Listen to his words with your ears and follow him.

· He is a sword of God, whose sharpness is not dull and whose sharpness is effective.

· Listen to his command, I preferred you to him over others in choosing him for your guardianship.

· He submits to my command and acts according to my way.

· He is your advisor and well-wisher.

· He is more severe towards your enemies[17]. 17-Adapted from Nahjul-Balagha, Letter 38.

Ibn Abi al-Hadid, in his commentary on Nahj al-Balagha, has narrated this letter with a slight difference, in which the following characteristic has been added from the words of Imam Ali (a.s.): Malik!

“He was one of the bravest servants of God, of the noblest lineage, and the farthest from filth and disgrace. A sharp sword, patient in submission, calm in battle, possessed of sound strategy and commendable patience.” 1818- Ibn Abi al-Hadid.(1965) Sharh Nahj al-Balagha, Vol. 6.

== Martyrdom of Malik ==
After the great battle of Seffin, when the situation in Egypt became chaotic, Amir al-Mu’minin (a.s.) appointed him to the government of Egypt. However, he was poisoned by Moawiyyah’s mercenaries on the way to Egypt in a place called Qolzam. Apparently, this event occurred before the Battle of Nahrawan, because upon studying the sources, Malik’s name is not seen in the battle with the Kharijites[19]. 19-Ebrahim ibn Mohammad Thaqafi.(1989). Al-Gharat, vol.1,Qom: Dar Alketab Aleslami.

After Malik’s martyrdom, Imam Ali (a.s.) also asked for divine mercy and pleasure for him and said: “He was a benevolent man to us and strict with our enemies[20]. 20-Nahjul-Balagha, Letter 34.

And he was to me as I was to the Messenger of God[21].” 21- Ibn Abi al-Hadid.(1965) Sharh Nahj al-Balagha, vol. 15; Amini,Abdulhossein.(1995). Al Ghadir,vol.9,Tehran:Dar al-Kutub al-Islamiyyah.

== References ==

Malik al-Ashtar

2026-02-03T06:27:43Z

Rahmani: Created page with "'''Malik al-Ashtar''' by the name of “Malik ibn al-Harith al-Nakha'i”, known as Malik al-Ashtar, holds an important place in the history of Islam and Shiism, and his life was full of ups and downs. Malik was born during the pre-Islamic period. He converted to Islam in the final years of the Prophet's (peace be upon him and his family) life and migrated to Syria during the Rashidun Caliphate. Malik al-Ashtar played an important role in the Islamic conquests of the fir..."

'''Malik al-Ashtar''' by the name of “Malik ibn al-Harith al-Nakha'i”, known as Malik al-Ashtar, holds an important place in the history of Islam and Shiism, and his life was full of ups and downs. Malik was born during the pre-Islamic period. He converted to Islam in the final years of the Prophet's (peace be upon him and his family) life and migrated to Syria during the Rashidun Caliphate. Malik al-Ashtar played an important role in the Islamic conquests of the first and second caliphs, especially in the defeat of the opponents. He apparently settled in Kufa after the Battle of Qadisiyyah. Malik, who was considered one of the Yemeni elders of Kufa, rose up against the extravagance and corruption of the Umayyad rulers during the Caliphate of Uthman and defended the rights of the jihadists. He was a very strong man and one of the leaders and elders of the Shia, and he was very learned and ascetic. He lived in poverty, presided over his tribe, and went to the third caliph (Uthman) with the Kufa community to demand their rights. Malik led the people to pledge allegiance to Imam Ali (peace be upon him). He accompanied the Imam in the battles of Seffin and Nahrawan. His bravery and sacrifices in these battles are recorded in history.

== Who is Malik Ashtar? ==
Malik ibn Harith Ashtar Nakha'i was the most distinguished companion of Imam Ali (a.s.). He was from the Nakha' tribe and a native of Yemen. His birth is recorded a few years before the mission of the Prophet (s.a.w.a.). Al- Amin, Al-Seyyed Mohsen.(2000).Ayan al-Shi'a,vol.9,Beirut:Dar altaarof.[1]

1- Al- Amin, Al-Seyyed Mohsen.(2000).Ayan al-Shi'a,vol.9,Beirut:Dar altaarof.

His adolescence coincided with the first years of the rise of Islam in the Hijaz. However, he did not have the opportunity to meet the Prophet (s.a.w.a.). At the same time, he was known as a young believer with firmness and steadfastness who had converted to Islam. Once, when he was mentioned in the presence of the Prophet (s.a.w.a.), the Prophet said: "He is a true believer[2]".

Al- Amin, Al-Seyyed Mohsen.(2000).Ayan al-Shi'a,vol.9,Beirut:Dar altaarof.

This testimony from the mouth of the Prophet (s.a.w.a.) shows his outstanding character.

The reason he is called Ashtar is because of a blow he received in the eye during the Battle of Yarmook[3].

3-Ashtar, meaning someone whose eyelids are drooping. Malik al-Ashtar’s eye was damaged in the Battle of Yarmouk and the lower eyelid of one of his eyes was drooping.And for this reason he became known as Malik Ashtar.

Those who have spoken about him have considered him an intelligent, clever, brave, poet, orator, faithful, steadfast and decisive man. All these characteristics made him a popular figure.

Ibn Abi al-Hadid writes about him: Malik Ashtar was a warlike and brave man and was one of the great and chiefs of the Shiites and one of the strong lovers of Amir al-Mu'minin and his helpers. If a person were to swear that God had not created among the Arabs and non-Arabs a braver person than him except for his master Amir al-Mu'minin, I do not think he would have committed a sin[4]. 4- Zakari, Ali Akbar.(2020).The biography of the gonernors of Ali ibn Abi Talib Amirul Momeneen (AS), vol.2,Qom;Boostan ketab publications; quoted from: Ibn Abi al-Hadid.(1965) Sharh Nahj al-Balagha, vol. 15, Beirut: Darolhayat al-Turas al-Arabi.

== His Birth and accepting Islam ==
According to the consensus of the biographies of Malik Ashtar, he was born in the era of ignorance; but the exact time is not known.Some biographers have mentioned in their biography of Malik Ashtar: “He was born in the Ignorance era; [5].”

5-Ibn Hajar Asqlani.(1993). Tahdhib al-Tahdhib, Vol.1, Beirut: Darolhayat al-Turas al-Arabi.

And some other sources have written about him: “He was not born in Ignorance era and was the leader of his people; but rather he was born in the beginning of the time of the Prophet’s (peace be upon him and his family) mission and was the leader of his people[6].”

6-Ibn Hajar Asqalani, Ahmad bin Ali.(1994). Al-Isabah fi Tamiz al-Sahaba, first edition, researched by Abdul-Mujoud, Adel Ahmad, Mu'awaz, Ali Muhammad, vol.6, Beirut: Dar Al-Kutb Al-Ilmiyyah

In any case, Malik Ashtar converted to Islam after being born in his hometown at the end of the era of the Messenger of Allah (peace be upon him and his family) and during the mission of Imam Ali (peace be upon him and his family) in Yemen, that is, in the tenth year of the Hijri.[7] 7-Ibn Athir Jazari.(1987).Al-Kamil fi al-Tarikh,(The complete Hisrory),vol.2, Beirut: Dar-alkotob Elmyyah

According to a report, when Imam Ali (peace be upon him) stayed in Yemen, some elders of the Nakha, including Malik Ashtar, accompanied him in the events of that time.[8]

8- Al-Waqadi, Muhammad ibn Omar.(2004). Fotuh al-Sham,vol.1,Beirut:Dar Sader.

Despite Malik Ashtar’s conversion to Islam during the era of the Messenger of Allah (peace be upon him and his family), he is not mentioned among the companions, because it is not exactly clear whether he was able to meet the Prophet or not; Considering that anyone who met the Prophet even once is considered a companion, Malik is referred to in most sources as a “Tabe’ei” means subordinate.[9] 9-Ibn Saad, Muhammad ibn Saad. Tabaqat al-Kubra.(1995). translated by Dr. Mahmoud Mahdavi Damghani,vol.7 Tehran:Culture and Thought Publications.

== The Holy Prophet and Malik Ashtar ==
Malik Ashtar converted to Islam in Yemen. He never reached the presence of the Prophet. However, it is said that one day he was mentioned in the presence of the Prophet, and the Prophet said: He is truly a believer[10].

10-Al-Amin,Al-SeyyedMohsen.(2000).Ayan al-Shi'a,vol.9,Beirut:Dar altaarof.

Ibn Abi al-Hadid also narrates a hadith from the Prophet (peace be upon him and his family) in which it is stated that a group of believers attended the funeral of Abu Dharr al-Ghiffari. Since Malik Ashtar was among the group that attended the funeral of Abu Dharr in the exile of Rabdhah and performed the washing, shrouding, and burying Abu Dharr, Ibn Abi al-Hadid considers this hadith as a definitive testimony from the Prophet (peace be upon him and his family) that Malik Ashtar was a believer, and he concludes that Malik Ashtar is a believer according to what the Prophet (peace be upon him and his family) said[11]. 11-Ibn Abi al-Hadid.(1965) Sharh Nahj al-Balagha, vol. 15, Beirut: Darolhayat al-Turas al-Arabi.

At the burial of Abu Dharr, a group that was present in the prayer for Abu Dharr made Malik Ashtar the imam and followed him[12]. 12-Fatal Neyshabouri, Mohammad ibn Ahmad.(1996).Rawdat al-Wa'ezin and Basirah al-Mu'taezin,vol.2,Qom:Razi Publications.

== Malik Ashtar from Imam Ali’s Perspective ==
Imam Ali (a.s.) referred to Malik Ashtar’s high position and unparalleled virtues, both in his letters to him and, in his speeches in his presence. Here are a few examples:

After the arbitration in the Battle of Seffin, the Imam wrote in a letter to Malik Ashtar: “You are one of those who have my warm support in establishing the religion, suppressing the arrogance of criminals, and guarding dangerous borders…[13].”

13- Ibn Abi al-Hadid.(1965). Sharh Nahj al-Balagha, Vol. 6.

In a letter to the people of Egypt, the Imam wrote: “… I have sent to you one of the servants of God who does not sleep in times of fear and terror, and does not turn away from the battle in difficult moments of confronting the enemy. He who is harder and more burning against the wicked criminals than the flames of fire; that is, Malik Ashtar. So listen to his orders and obey him in the path of truth, because he is one of the swords of the divine light that neither dulls nor loses its effect…[14].” 14-Nahjul-Balagha Subhi Salih, Letter 38; Mufid, Muhammad ibn Nu'man.(1993). Al-Ikhtas, researched by Ali Akbar Ghaffari, Beirut: Dar Al-Mufid

When the news of Malik al-Ashtar’s martyrdom reached Imam Ali (a.s.) on his way to Egypt, he said with sorrow and regret: “May Allah reward Malik with a good reward! If he were a mountain, he would have been a great and solid mountain, and if he were a rock, he would have been a hard and solid rock… May Allah have mercy on Malik. He fulfilled his promise and finally went to meet Allah. Although we had pledged to be patient with any calamity after the death of the Messenger of Allah (s.a.w.s.), Malik’s calamity is too great.[15] 15-Amali Mufid,; Nahjul-Balagha Subhi Salih, Hikmat 443 (with a slight difference in interpretation).

In another speech after Malik’s martyrdom, he said: “Will women give birth to a child like Malik? Is there anyone like Malik?”

The Imam would cry for several days in the absence of Malik and would say: “I will never see anyone like Malik again.”[16]

16- Mufid, Muhammad ibn Nu'man.(1993). Al-Ikhtas, researched by Ali Akbar Ghaffari, Beirut: Dar Al-Mufid.

== Ali’s Letter to the People of Egypt, in Honor of Malik Ashtar ==
The Amirulmomenin Ali (a.s.) wrote a letter to the people of Egypt in honor of Malik Ashtar. In this letter, Ali (a.s) described him with the following ten characteristics:

· A servant of God’s servants.

· He is one who does not sleep when people are afraid (of war).

· He does not fear the enemy in times of fear and terror.

· He is more burning than a flame against the evildoers.

· Listen to his words with your ears and follow him.

· He is a sword of God, whose sharpness is not dull and whose sharpness is effective.

· Listen to his command, I preferred you to him over others in choosing him for your guardianship.

· He submits to my command and acts according to my way.

· He is your advisor and well-wisher.

· He is more severe towards your enemies[17]. 17-Adapted from Nahjul-Balagha, Letter 38.

Ibn Abi al-Hadid, in his commentary on Nahj al-Balagha, has narrated this letter with a slight difference, in which the following characteristic has been added from the words of Imam Ali (a.s.): Malik!

“He was one of the bravest servants of God, of the noblest lineage, and the farthest from filth and disgrace. A sharp sword, patient in submission, calm in battle, possessed of sound strategy and commendable patience.” 1818- Ibn Abi al-Hadid.(1965) Sharh Nahj al-Balagha, Vol. 6.

== Martyrdom of Malik ==
After the great battle of Seffin, when the situation in Egypt became chaotic, Amir al-Mu’minin (a.s.) appointed him to the government of Egypt. However, he was poisoned by Moawiyyah’s mercenaries on the way to Egypt in a place called Qolzam. Apparently, this event occurred before the Battle of Nahrawan, because upon studying the sources, Malik’s name is not seen in the battle with the Kharijites[19]. 19-Ebrahim ibn Mohammad Thaqafi.(1989). Al-Gharat, vol.1,Qom: Dar Alketab Aleslami.

After Malik’s martyrdom, Imam Ali (a.s.) also asked for divine mercy and pleasure for him and said: “He was a benevolent man to us and strict with our enemies[20]. 20-Nahjul-Balagha, Letter 34.

And he was to me as I was to the Messenger of God[21].” 21- Ibn Abi al-Hadid.(1965) Sharh Nahj al-Balagha, vol. 15; Amini,Abdulhossein.(1995). Al Ghadir,vol.9,Tehran:Dar al-Kutub al-Islamiyyah.

== References ==

Hamza

2026-02-02T10:32:02Z

Rahmani:

'''Hamza''', son of Abdul Muttalib, uncle of the Prophet of Islam (peace be upon him and his family), was one of the bravest Arab men and one of the bravest and most courageous officers of Islam. He helped Islam alongside his nephew, the Messenger of God, and did not give up defending the religion of the Prophet and the mission he had undertaken in the most difficult circumstances. The leaders of Qoraysh and the elders of that tribe were in awe of his majesty and courage.

He was who protected the Prophet with all his might from the evil of the idolaters in the critical moments in Mecca and to take revenge on Abu Jahl who had insulted and dared to insult the Prophet (peace be upon him and his family), he beheaded him, but no one had the strength to resist him.In the Battle of Badr, Hamza defeated the greatest hero of the Qoraysh, namely Shaybah, wounded a group and killed some people .

== Hamza's Family ==
Hamza ibn Abdul Muttalib ibn Hashim's mother, named Salma, was the daughter of Amr ibn Zeyd ibn Lobayd. Among his brothers are Abdullah, Abbas, Abu Talib, Abu Lahab, and ... His sisters were Atekah, Umaymah, Safiyyah, and Barrah.

== The Prophet's foster brother ==
Thobiyyah", Abu Lahab's slave girl who had suckled Hamza, suckled the Messenger of God for a few days with the milk she had given to her son "Masrooh".<ref>Al- Maqrīzī, Aḥmad ibn Alī.(1999). Imta` al-Asma’. vol. 1.Beirut: Dar al-Kutub al-Ilmiyah</ref>

On the other hand, Hamza was an infant among the Banu Sa'ad tribe. One day, Hamza's foster mother, who had previously suckled Hamza, suckled the Messenger of God who was with his nurse Halimah. Therefore, Hamza became the foster brother of the Messenger of God from two sides: both from Thobiyyah and from " Sa'diyyah’s nursing mother ".<ref>Ibn Athir al-Jazari, Ali ibn Muhammad.(1988). Osodol-Ghabah Fi Ma’rafah Al-Sahabah, vol. 1, Beirut: Dar al-Fekir.</ref>

== When Hamza was born ==
Hamza was at most two years older than the Prophet (peace be upon him and his family). Some have estimated this age difference to be four years,<ref>Waqedi, Muhammad bin Omar.(1988).A-Maghazi, research: Marseden Jones, vol.1,third edition,Beirut: Al-Alami Foundation.</ref> which by doubts of some scholars about Thobiyyah breastfeeding the Prophet.<ref>Murtaza Ameli, Ja'far.(1995).Al- Sahih min Sirat al-Nabi al-A'zam, (PBUH), vol. 2, Beirut :Dar Al-Sirah - Dar Al-Hadi.</ref>It may be even more years. In total, he was probably born two up four years before the Year of the Elephant (the year of the Prophet's birth).

== Hamza and the Guardianship of a Child ==
In the year when the Qoraysh were hit by severe hardship and drought, Abu Talib had a big family. Therefore, the Messenger of God said to his uncle Abbas, who was a wealthy man from Bani Hashim: "Let us go to your brother Abu Talib and to help him, I will take one of his children and you will take another and we will take the two under our guardianship."

Abbas agreed. The news reached Hamza. He also went with them to Abu Talib. Abu Talib said: "Leave Aqeel for me, and choose your other children." The Messenger of God chose Ali to take with him, while Abbas chose Talib and Hamza chose Ja'far.<ref>Murtaza Ameli, Ja'far.(1995).Al- Sahih min Sirat al-Nabi al-A'zam, (PBUH), vol. 1, Beirut :Dar Al-Sirah - Dar Al-Hadi.</ref>

== Hamza's Conversion to Islam ==
After Muhammad (peace be upon him and his family) was sent as a prophet, Hamza also testified to the oneness of God and the prophet's mission and believed in the religion of his nephew. It was after Hamza's conversion to Islam that the Qoraysh began to make one after another offers to the Messenger of God, because they saw that the bravest person had believed in the Prophet and they no longer had any hope of Hamza's support, but the Prophet did not accept any of their offers.

After Abu Jahl's speech among the Qoraysh tribe, they decided to kill the Prophet. One day, Abu Jahl saw the Messenger of God in Safa and cursed him. The Prophet went home without paying attention to him. The slave girl of Abdullah ibn Jadaan, who had witnessed this event, informed Hamza of Abu Jahl's curse that same day. His words had a strange effect on Hamza. Therefore, without thinking about the consequences of his action, he decided to avenge his nephew. For this reason, he returned the same way he had come and saw Abu Jahl sitting in the midst of the Qoraysh gathering. Without speaking to anyone, he went to Abu Jahl and hit him hard on the head with his hunting bow. Abu Jahl's head broke. Then Hamza said: "Are you cursing the Prophet?! I have believed in him and I will follow the path he has taken. If you have the power, fight me." Abu Jahl turned to the gathering of Qoraysh and said: "I have treated Muhammad badly. Hamza has the right to be upset".<ref>ُُُُSobhani Tabrizi, Jafar.(1994). Selections from the History of the Prophet of Islam,Tehran: Mashaar Publishing House.</ref>

== Hazrat Hamza is one of the lords of Paradise ==
Shaykh al-saduq also narrates from Anas ibn Malik that: The Messenger of God (peace and blessings of God be upon him and his family) said: We are the children of Abdul Muttalib, the lords of the people of Paradise. The Messenger of God, Hamza the Seyyed al-shohada, Ja'far Dhul-Janaheyn, Ali, Fatima, Hassan, Hussein and Mahdi (may God have mercy on him) .<ref>We are the sons of Abdul Muttalib, the masters of the people of Paradise, the Messenger of Allah, and Hamza, the master of martyrs...". Sheikh Saduq.(1979). Al-Amali, Majlis Majlis 72, fifth edition, Beirut: A'alami.</ref>

== The title of Seyyed al-Shohada ==
In Islamic history, two great figures are known by the title of Seyyed al-Shohada: Hamza ibn Abdul Muttalib and Hossayn ibn Ali. It is clear that this title means the superiority and excellence of a martyr over other martyrs. As in some narrations, along with Seyyed al-Shohada, Afzal al-Shohada is also mentioned about Hossayn ibn Ali (peace be upon him).<ref>Sheykh Saduq.(1979). Thawba al-A'mal va Uqab al-A'mal(The Reward and Punishment of Deeds), translated by Ghaffari, Tehran:Sadooq Publications.</ref>

This title was first bestowed by the Messenger of God (peace be upon him and his family) to Hamza ibn Abdul Muttalib, the Prophet’s uncle, who was martyred in the Battle of Uhod, and after that, Hamza was remembered with the title of Seyyed al-Shohada. <ref>Ibn Hajar Asqalani, Ahmad bin Ali.(1994). Al-Isabah fi Tamiz al-Sahaba, first edition, researched by Abdul-Mujoud, Adel Ahmad, Mu'awaz, Ali Muhammad, vol. 2, Beirut: Dar Al-Kutb Al-Ilmiyyah; Mottaqi, Ali ibn Hesam al-Din.(1998). Kanz al-Ummal fi Sunan al-Aqwal wa al-Af'al (The Treasure of Workers in the Traditions of Sayings and Actions), vol. 11,Beirut: Dar al-Kutub al-Ilmiyya; Al-Suyuti, Abd al-Rahman ibn Abi Bakr, Jalal al-Din.(2011). Al-Durr. Al-Manthur (The Scattered Pearls), vol. 2,Beirut: Dar al-Fikr</ref>

Hamza was always considered and loved by the Messenger of God (peace be upon him and his family) due to his high faith and brilliant background in supporting Islam, helping and defending the person of the Messenger of God (peace be upon him and his family). Hamza’s sacrifices, as well as his extraordinary courage, are famous in Islamic history. As he displayed scenes of this faith, sacrifice, courage and bravery in the Battle of Uhod. In addition to these virtues, the manner of his martyrdom and the height of his Homesickness( being away from one's home(town) and oppression were also unparalleled among the martyrs of Uhud and before and after it.<ref>Ibn Hesham.(1955).Sirah al-Nabavyyah. vol. 3. Beirut:Dar al- Marefah</ref>

With regards to above mentioned characteristics , Hamzah was nicknamed Seyyed al-Shohada and surpassed other martyrs of Islam. Shiite Imams also emphasized the repetition of the title Seyyed al-Shohada for Hamzah ibn Abdul Muttalib and always mentioned one of the honors and high spiritual values of the family of the Messenger of God (peace be upon him and his family), their attribution to Hamzah Seyyed al-Shohada .<ref>Sheikh Saduq.(1979). al-Amali,Majlis 30, fifth edition, Beirut: A'alami ; Tabari, Abu Ja'far Muhammad ibn Jarir.(1967). History of Nations and Kings (Tabari's History), second edition, research, Ibrahim, Muhammad Abu al-Fadl, vol. 5, Beirut: Dar Al-Turath;Sheikh Mofid.(1993). Irshad, Vol. 1,Qom:Dar Al-mofid publications</ref>

The title Seyyed al-Shohada for Abu Abdullah al-Hussein (peace be upon him) also has such an intellectual, spiritual and political background. That is, both the personality of Imam Hussain (a.s.) is unique and incomparable among the martyrs of the world, and the manner of his martyrdom, Homesickness( being away from one's home(town), and oppression, as well as the brilliance and effectiveness of his blood are unparalleled

Therefore, Imam Hussain (a.s.) is truly the master, the joy, and the master of all the martyrs of the world, and his blood has virtue and superiority over all blood. But the question is, when and by whom was the title of Seyyed al-Shohada given to Imam Hussain (a.s.) for the first time? According to some narrations, the title of Seyyed al-Shohada was first used for Imam Hussain (a.s.) by Gabriel (a.s.). The Prophet (a.s.) had repeatedly conveyed the news of Imam Hussain (a.s.)’s martyrdom, which he had received from the angels close to God, to people, especially his close associates, friends, and some relatives.<ref>Ibn Qulawayh Qomi.(1937).Kamel Azzyarat, Chapter 21,Najaf:Dar Al-Mortazavyyah.</ref>

In one of these narrations, the Prophet, on behalf of God, introduced Husayn ibn Ali (peace be upon him): as the leader of the martyrs and said: “He (Hussayn) is the leader of the martyrs from the first to the last in this world and the Hereafter, and he is the leader of the youth of the people of Paradise from all creation.”<ref>Ibn Qulawayh Qomi.(1937).Kamel Azzyarat, Chapter 21,Najaf:Dar Al-Mortazavyyah;Majlesi, Muhammad Baqir.(1982). Behar al-Anwar, second edition, vol. 44, Beirut: Dar al-Ihya al-Turath al-Arabi.</ref>

According to another famous narration that most sources have quoted, the Messenger of God (peace be upon him and his family), who was informing the people of his son’s martyrdom through Gabriel, prayed for Hussayn to be the leader of the martyrs and asked God to make Hussayn one of the leaders and leader of the martyrs. The expression “leaders of the martyrs” in this narration expresses the same meaning (leader of the martyrs).<ref>Al-Kufi, Ahmad ibn A'tham.(1990).Alfotooh(The Book of Conquests),Beirut: Dar al-Adwa;Ibn Nama Helli, Ja'far ibn Muhammad.(1949).Mosyrolahzan va Monir Sobolol Ashjan( The Stirrer of Sorrows and Illuminator of the Paths of Grief),Najaf: Al-Haydariya Press.;Ibn Nama al-Helli.(1995).Zob alnozzar fi sharh althaar(The Melting of Gold in Explaining the Revenge),Qom:Society of teachers in the Qom Seminary, Islamic Publishing Institute.</ref>

Therefore, the title of Seyyed al-Shohada was first bestowed upon their noble grandson by the Messenger of God (peace be upon him and his family), and after that, other Imams emphasized its repetition. In a narration, Imam Ali ibn al-Hussayn (peace be upon him and his family), while explaining the virtue and sanctity of the land of Karbala over other lands, points out that the virtue of Karbala is that it embraces the pure body of Seyyed al-Shohada (peace be upon him): Ali ibn al-Hussayn (peace be upon him and his family) said: Allah has made the land of Karbala a safe, blessed sanctuary .....which contains Seyyed al-Shohada and Seyyed al- Ahl al-Jannah .<ref>Ameli,Sheikh Horr(1993). Wasa'il al-Shi'ah. vol.1o. Qom: Al-Albayt le ehyae toras.</ref><nowiki>:</nowiki> “Allah has made the land of Karbala a safe, blessed sanctuary ...which contains Seyyed al-Shuhada (peace be upon him and his family) and the chief of the youth of the people of Paradise.” Furthermore, according to numerous narrations, Imam Sadiq (a.s.) called Imam Hussain (a.s.) the Master of the Martyrs.<ref>Ibn Qulawayh Qomi, Kamil al-Ziyarat, Chapter 28, and Chapter 37.Even before that, Meytham Tammar used this term in his speech to Jabalah Makkiyyah[17].Sheikh Saduq.(1979). Al-Amali, Majlis twenty-seven, fifth edition, Beirut: A'alami.</ref>Even before that, Meytham Tammar used this expression about Imam Hussain (a.s.) in his speech with Jabalah Makkiyyah.<ref>Sheikh Saduq.(1979). al-Amali,Majlis 27, fifth edition, Beirut: A'alami.</ref>

This shows that in addition to the fact that people close to the Ahlul Bayt (a.s.) were aware of the Imam’s martyrdom, they were also familiar with the title of Master of the Martyrs for that Imam. After that, in numerous narrations narrated from Imam Sadiq (a.s.), this honorable title has been emphasized a lot, and in fact, this title for Imam Hussain (a.s.) has become very popular since this period. According to a narration from Imam Sadiq (a.s.), he said to Umm Saeed Ahmasiyyah, who had hired a horse to go to the graves of the martyrs in Medina, “Why don’t you go to visit the Master of the Martyrs?” He asked: Who is the master of martyrs (Seyyed al-Shuhada)? He said: It is Hussayn ibn Ali... .<ref>Ibn Qulawayh Qomi, Kamil al-Ziyarat;Shaykh Saduq.(1400 AH). Sheikh Saduq, Thawba al-A'mal va Uqab al-A'mal(The Reward and Punishment of Deeds), translated by Ghaffari, Tehran:Sadooq Publications.</ref>

== References ==

Hamza

2026-02-02T10:30:04Z

Rahmani:

'''Hamza''', son of Abdul Muttalib, uncle of the Prophet of Islam (peace be upon him and his family), was one of the bravest Arab men and one of the bravest and most courageous officers of Islam. He helped Islam alongside his nephew, the Messenger of God, and did not give up defending the religion of the Prophet and the mission he had undertaken in the most difficult circumstances. The leaders of Qoraysh and the elders of that tribe were in awe of his majesty and courage.

He was who protected the Prophet with all his might from the evil of the idolaters in the critical moments in Mecca and to take revenge on Abu Jahl who had insulted and dared to insult the Prophet (peace be upon him and his family), he beheaded him, but no one had the strength to resist him.In the Battle of Badr, Hamza defeated the greatest hero of the Qoraysh, namely Shaybah, wounded a group and killed some people .

== Hamza's Family ==
Hamza ibn Abdul Muttalib ibn Hashim's mother, named Salma, was the daughter of Amr ibn Zeyd ibn Lobayd. Among his brothers are Abdullah, Abbas, Abu Talib, Abu Lahab, and ... His sisters were Atekah, Umaymah, Safiyyah, and Barrah.

== The Prophet's foster brother ==
Thobiyyah", Abu Lahab's slave girl who had suckled Hamza, suckled the Messenger of God for a few days with the milk she had given to her son "Masrooh".<ref>Al- Maqrīzī, Aḥmad ibn Alī.(1999). Imta` al-Asma’. vol. 1.Beirut: Dar al-Kutub al-Ilmiyah</ref>

On the other hand, Hamza was an infant among the Banu Sa'ad tribe. One day, Hamza's foster mother, who had previously suckled Hamza, suckled the Messenger of God who was with his nurse Halimah. Therefore, Hamza became the foster brother of the Messenger of God from two sides: both from Thobiyyah and from " Sa'diyyah’s nursing mother ".<ref>Ibn Athir al-Jazari, Ali ibn Muhammad.(1988). Osodol-Ghabah Fi Ma’rafah Al-Sahabah, vol. 1, Beirut: Dar al-Fekir.</ref>

== When Hamza was born ==
Hamza was at most two years older than the Prophet (peace be upon him and his family). Some have estimated this age difference to be four years,<ref>Waqedi, Muhammad bin Omar.(1988).A-Maghazi, research: Marseden Jones, vol.1,third edition,Beirut: Al-Alami Foundation.</ref> which by doubts of some scholars about Thobiyyah breastfeeding the Prophet.<ref>Murtaza Ameli, Ja'far.(1995).Al- Sahih min Sirat al-Nabi al-A'zam, (PBUH), vol. 2, Beirut :Dar Al-Sirah - Dar Al-Hadi.</ref>It may be even more years. In total, he was probably born two up four years before the Year of the Elephant (the year of the Prophet's birth).

== Hamza and the Guardianship of a Child ==
In the year when the Qoraysh were hit by severe hardship and drought, Abu Talib had a big family. Therefore, the Messenger of God said to his uncle Abbas, who was a wealthy man from Bani Hashim: "Let us go to your brother Abu Talib and to help him, I will take one of his children and you will take another and we will take the two under our guardianship."

Abbas agreed. The news reached Hamza. He also went with them to Abu Talib. Abu Talib said: "Leave Aqeel for me, and choose your other children." The Messenger of God chose Ali to take with him, while Abbas chose Talib and Hamza chose Ja'far.<ref>Murtaza Ameli, Ja'far.(1995).Al- Sahih min Sirat al-Nabi al-A'zam, (PBUH), vol. 1, Beirut :Dar Al-Sirah - Dar Al-Hadi.</ref>

== Hamza's Conversion to Islam ==
After Muhammad (peace be upon him and his family) was sent as a prophet, Hamza also testified to the oneness of God and the prophet's mission and believed in the religion of his nephew. It was after Hamza's conversion to Islam that the Qoraysh began to make one after another offers to the Messenger of God, because they saw that the bravest person had believed in the Prophet and they no longer had any hope of Hamza's support, but the Prophet did not accept any of their offers.

After Abu Jahl's speech among the Qoraysh tribe, they decided to kill the Prophet. One day, Abu Jahl saw the Messenger of God in Safa and cursed him. The Prophet went home without paying attention to him. The slave girl of Abdullah ibn Jadaan, who had witnessed this event, informed Hamza of Abu Jahl's curse that same day. His words had a strange effect on Hamza. Therefore, without thinking about the consequences of his action, he decided to avenge his nephew. For this reason, he returned the same way he had come and saw Abu Jahl sitting in the midst of the Qoraysh gathering. Without speaking to anyone, he went to Abu Jahl and hit him hard on the head with his hunting bow. Abu Jahl's head broke. Then Hamza said: "Are you cursing the Prophet?! I have believed in him and I will follow the path he has taken. If you have the power, fight me." Abu Jahl turned to the gathering of Qoraysh and said: "I have treated Muhammad badly. Hamza has the right to be upset".<ref>ُُُُSobhani Tabrizi, Jafar.(1994). Selections from the History of the Prophet of Islam,Tehran: Mashaar Publishing House.</ref>

== Hazrat Hamza is one of the lords of Paradise ==
Shaykh al-saduq also narrates from Anas ibn Malik that: The Messenger of God (peace and blessings of God be upon him and his family) said: We are the children of Abdul Muttalib, the lords of the people of Paradise. The Messenger of God, Hamza the Seyyed al-shohada, Ja'far Dhul-Janaheyn, Ali, Fatima, Hassan, Hussein and Mahdi (may God have mercy on him) .<ref>We are the sons of Abdul Muttalib, the masters of the people of Paradise, the Messenger of Allah, and Hamza, the master of martyrs...". Sheikh Saduq.(1979). Al-Amali, Majlis Majlis 72, fifth edition, Beirut: A'alami.</ref>

== The title of Seyyed al-Shohada ==
In Islamic history, two great figures are known by the title of Seyyed al-Shohada: Hamza ibn Abdul Muttalib and Hossayn ibn Ali. It is clear that this title means the superiority and excellence of a martyr over other martyrs. As in some narrations, along with Seyyed al-Shohada, Afzal al-Shohada is also mentioned about Hossayn ibn Ali (peace be upon him).<ref>Sheykh Saduq.(1979). Thawba al-A'mal va Uqab al-A'mal(The Reward and Punishment of Deeds), translated by Ghaffari, Tehran:Sadooq Publications.</ref>

This title was first bestowed by the Messenger of God (peace be upon him and his family) to Hamza ibn Abdul Muttalib, the Prophet’s uncle, who was martyred in the Battle of Uhod, and after that, Hamza was remembered with the title of Seyyed al-Shohada. <ref>Ibn Hajar Asqalani, Ahmad bin Ali.(1994). Al-Isabah fi Tamiz al-Sahaba, first edition, researched by Abdul-Mujoud, Adel Ahmad, Mu'awaz, Ali Muhammad, vol. 2, Beirut: Dar Al-Kutb Al-Ilmiyyah; Mottaqi, Ali ibn Hesam al-Din.(1998). Kanz al-Ummal fi Sunan al-Aqwal wa al-Af'al (The Treasure of Workers in the Traditions of Sayings and Actions), vol. 11,Beirut: Dar al-Kutub al-Ilmiyya; Al-Suyuti, Abd al-Rahman ibn Abi Bakr, Jalal al-Din.(2011). Al-Durr. Al-Manthur (The Scattered Pearls), vol. 2,Beirut: Dar al-Fikr</ref>

Hamza was always considered and loved by the Messenger of God (peace be upon him and his family) due to his high faith and brilliant background in supporting Islam, helping and defending the person of the Messenger of God (peace be upon him and his family). Hamza’s sacrifices, as well as his extraordinary courage, are famous in Islamic history. As he displayed scenes of this faith, sacrifice, courage and bravery in the Battle of Uhod. In addition to these virtues, the manner of his martyrdom and the height of his Homesickness( being away from one's home(town) and oppression were also unparalleled among the martyrs of Uhud and before and after it.<ref>Ibn Hesham.(1955).Sirah al-Nabavyyah. vol. 3. Beirut:Dar al- Marefah</ref>

With regards to above mentioned characteristics , Hamzah was nicknamed Seyyed al-Shohada and surpassed other martyrs of Islam. Shiite Imams also emphasized the repetition of the title Seyyed al-Shohada for Hamzah ibn Abdul Muttalib and always mentioned one of the honors and high spiritual values of the family of the Messenger of God (peace be upon him and his family), their attribution to Hamzah Seyyed al-Shohada .<ref>Sheikh Saduq.(1979). al-Amali,Majlis 30, fifth edition, Beirut: A'alami ; Tabari, Abu Ja'far Muhammad ibn Jarir.(1967). History of Nations and Kings (Tabari's History), second edition, research, Ibrahim, Muhammad Abu al-Fadl, vol. 5, Beirut: Dar Al-Turath;Sheikh Mofid.(1993). Irshad, Vol. 1,Qom:Dar Al-mofid publications</ref>

The title Seyyed al-Shohada for Abu Abdullah al-Hussein (peace be upon him) also has such an intellectual, spiritual and political background. That is, both the personality of Imam Hussain (a.s.) is unique and incomparable among the martyrs of the world, and the manner of his martyrdom, Homesickness( being away from one's home(town), and oppression, as well as the brilliance and effectiveness of his blood are unparalleled

Therefore, Imam Hussain (a.s.) is truly the master, the joy, and the master of all the martyrs of the world, and his blood has virtue and superiority over all blood. But the question is, when and by whom was the title of Seyyed al-Shohada given to Imam Hussain (a.s.) for the first time? According to some narrations, the title of Seyyed al-Shohada was first used for Imam Hussain (a.s.) by Gabriel (a.s.). The Prophet (a.s.) had repeatedly conveyed the news of Imam Hussain (a.s.)’s martyrdom, which he had received from the angels close to God, to people, especially his close associates, friends, and some relatives.<ref>Ibn Qulawayh Qomi.(1937).Kamel Azzyarat, Chapter 21,Najaf:Dar Al-Mortazavyyah.</ref>

In one of these narrations, the Prophet, on behalf of God, introduced Husayn ibn Ali (peace be upon him): as the leader of the martyrs and said: “He (Hussayn) is the leader of the martyrs from the first to the last in this world and the Hereafter, and he is the leader of the youth of the people of Paradise from all creation.”<ref>Ibn Qulawayh Qomi.(1937).Kamel Azzyarat, Chapter 21,Najaf:Dar Al-Mortazavyyah;Majlesi, Muhammad Baqir.(1982). Behar al-Anwar, second edition, vol. 44, Beirut: Dar al-Ihya al-Turath al-Arabi.</ref>

According to another famous narration that most sources have quoted, the Messenger of God (peace be upon him and his family), who was informing the people of his son’s martyrdom through Gabriel, prayed for Hussayn to be the leader of the martyrs and asked God to make Hussayn one of the leaders and leader of the martyrs. The expression “leaders of the martyrs” in this narration expresses the same meaning (leader of the martyrs).<ref>Al-Kufi, Ahmad ibn A'tham.(1990).Alfotooh(The Book of Conquests),Beirut: Dar al-Adwa;Ibn Nama Helli, Ja'far ibn Muhammad.(1949).Mosyrolahzan va Monir Sobolol Ashjan( The Stirrer of Sorrows and Illuminator of the Paths of Grief),Najaf: Al-Haydariya Press.;Ibn Nama al-Helli.(1995).Zob alnozzar fi sharh althaar(The Melting of Gold in Explaining the Revenge),Qom:Society of teachers in the Qom Seminary, Islamic Publishing Institute.</ref>

Therefore, the title of Seyyed al-Shohada was first bestowed upon their noble grandson by the Messenger of God (peace be upon him and his family), and after that, other Imams emphasized its repetition. In a narration, Imam Ali ibn al-Hussayn (peace be upon him and his family), while explaining the virtue and sanctity of the land of Karbala over other lands, points out that the virtue of Karbala is that it embraces the pure body of Seyyed al-Shohada (peace be upon him): Ali ibn al-Hussayn (peace be upon him and his family) said: Allah has made the land of Karbala a safe, blessed sanctuary .....which contains Seyyed al-Shohada and Seyyed al- Ahl al-Jannah .<ref>Ameli,Sheikh Horr(1993). Wasa'il al-Shi'ah. vol.1o. Qom: Al-Albayt le ehyae toras.</ref><nowiki>:</nowiki> “Allah has made the land of Karbala a safe, blessed sanctuary ...which contains Seyyed al-Shuhada (peace be upon him and his family) and the chief of the youth of the people of Paradise.” Furthermore, according to numerous narrations, Imam Sadiq (a.s.) called Imam Hussain (a.s.) the Master of the Martyrs.<ref>Ibn Qulawayh Qomi, Kamil al-Ziyarat, Chapter 28, and Chapter 37.Even before that, Meytham Tammar used this term in his speech to Jabalah Makkiyyah[17].Sheikh Saduq.(1979). Al-Amali, Majlis twenty-seven, fifth edition, Beirut: A'alami.</ref>

Even before that, Meytham Tammar used this expression about tImam Hussain (a.s.) in his speech with Jabalah Makkiyyah Sheikh Saduq, al-Amali, Majlis 27 Sheikh Saduq.(1979). al-Amali,Majlis 27, fifth edition, Beirut: A'alami.<ref>Sheikh Saduq.(1979). al-Amali,Majlis 27, fifth edition, Beirut: A'alami.</ref>[17].

This shows that in addition to the fact that people close to the Ahlul Bayt (a.s.) were aware of the Imam’s martyrdom, they were also familiar with the title of Master of the Martyrs for that Imam. After that, in numerous narrations narrated from Imam Sadiq (a.s.), this honorable title has been emphasized a lot, and in fact, this title for Imam Hussain (a.s.) has become very popular since this period. According to a narration from Imam Sadiq (a.s.), he said to Umm Saeed Ahmasiyyah, who had hired a horse to go to the graves of the martyrs in Medina, “Why don’t you go to visit the Master of the Martyrs?” He asked: Who is the master of martyrs (Seyyed al-Shuhada)? He said: It is Hussayn ibn Ali...[18].

- Ibn Qulawayh Qomi, Kamil al-Ziyarat;Shaykh Saduq.(1400 AH). Sheikh Saduq, Thawba al-A'mal va Uqab al-A'mal(The Reward and Punishment of Deeds), translated by Ghaffari, Tehran:Sadooq Publications.

== References ==

Hamza

2026-02-02T10:25:24Z

Rahmani:

'''Hamza''', son of Abdul Muttalib, uncle of the Prophet of Islam (peace be upon him and his family), was one of the bravest Arab men and one of the bravest and most courageous officers of Islam. He helped Islam alongside his nephew, the Messenger of God, and did not give up defending the religion of the Prophet and the mission he had undertaken in the most difficult circumstances. The leaders of Qoraysh and the elders of that tribe were in awe of his majesty and courage.

He was who protected the Prophet with all his might from the evil of the idolaters in the critical moments in Mecca and to take revenge on Abu Jahl who had insulted and dared to insult the Prophet (peace be upon him and his family), he beheaded him, but no one had the strength to resist him.In the Battle of Badr, Hamza defeated the greatest hero of the Qoraysh, namely Shaybah, wounded a group and killed some people .

== Hamza's Family ==
Hamza ibn Abdul Muttalib ibn Hashim's mother, named Salma, was the daughter of Amr ibn Zeyd ibn Lobayd. Among his brothers are Abdullah, Abbas, Abu Talib, Abu Lahab, and ... His sisters were Atekah, Umaymah, Safiyyah, and Barrah.

== The Prophet's foster brother ==
Thobiyyah", Abu Lahab's slave girl who had suckled Hamza, suckled the Messenger of God for a few days with the milk she had given to her son "Masrooh".<ref>Al- Maqrīzī, Aḥmad ibn Alī.(1999). Imta` al-Asma’. vol. 1.Beirut: Dar al-Kutub al-Ilmiyah</ref>

On the other hand, Hamza was an infant among the Banu Sa'ad tribe. One day, Hamza's foster mother, who had previously suckled Hamza, suckled the Messenger of God who was with his nurse Halimah. Therefore, Hamza became the foster brother of the Messenger of God from two sides: both from Thobiyyah and from " Sa'diyyah’s nursing mother ".<ref>Ibn Athir al-Jazari, Ali ibn Muhammad.(1988). Osodol-Ghabah Fi Ma’rafah Al-Sahabah, vol. 1, Beirut: Dar al-Fekir.</ref>

== When Hamza was born ==
Hamza was at most two years older than the Prophet (peace be upon him and his family). Some have estimated this age difference to be four years,<ref>Waqedi, Muhammad bin Omar.(1988).A-Maghazi, research: Marseden Jones, vol.1,third edition,Beirut: Al-Alami Foundation.</ref> which by doubts of some scholars about Thobiyyah breastfeeding the Prophet.<ref>Murtaza Ameli, Ja'far.(1995).Al- Sahih min Sirat al-Nabi al-A'zam, (PBUH), vol. 2, Beirut :Dar Al-Sirah - Dar Al-Hadi.</ref>It may be even more years. In total, he was probably born two up four years before the Year of the Elephant (the year of the Prophet's birth).

== Hamza and the Guardianship of a Child ==
In the year when the Qoraysh were hit by severe hardship and drought, Abu Talib had a big family. Therefore, the Messenger of God said to his uncle Abbas, who was a wealthy man from Bani Hashim: "Let us go to your brother Abu Talib and to help him, I will take one of his children and you will take another and we will take the two under our guardianship."

Abbas agreed. The news reached Hamza. He also went with them to Abu Talib. Abu Talib said: "Leave Aqeel for me, and choose your other children." The Messenger of God chose Ali to take with him, while Abbas chose Talib and Hamza chose Ja'far.<ref>Murtaza Ameli, Ja'far.(1995).Al- Sahih min Sirat al-Nabi al-A'zam, (PBUH), vol. 1, Beirut :Dar Al-Sirah - Dar Al-Hadi.</ref>

== Hamza's Conversion to Islam ==
After Muhammad (peace be upon him and his family) was sent as a prophet, Hamza also testified to the oneness of God and the prophet's mission and believed in the religion of his nephew. It was after Hamza's conversion to Islam that the Qoraysh began to make one after another offers to the Messenger of God, because they saw that the bravest person had believed in the Prophet and they no longer had any hope of Hamza's support, but the Prophet did not accept any of their offers.

After Abu Jahl's speech among the Qoraysh tribe, they decided to kill the Prophet. One day, Abu Jahl saw the Messenger of God in Safa and cursed him. The Prophet went home without paying attention to him. The slave girl of Abdullah ibn Jadaan, who had witnessed this event, informed Hamza of Abu Jahl's curse that same day. His words had a strange effect on Hamza. Therefore, without thinking about the consequences of his action, he decided to avenge his nephew. For this reason, he returned the same way he had come and saw Abu Jahl sitting in the midst of the Qoraysh gathering. Without speaking to anyone, he went to Abu Jahl and hit him hard on the head with his hunting bow. Abu Jahl's head broke. Then Hamza said: "Are you cursing the Prophet?! I have believed in him and I will follow the path he has taken. If you have the power, fight me." Abu Jahl turned to the gathering of Qoraysh and said: "I have treated Muhammad badly. Hamza has the right to be upset".<ref>ُُُُSobhani Tabrizi, Jafar.(1994). Selections from the History of the Prophet of Islam,Tehran: Mashaar Publishing House.</ref>

== Hazrat Hamza is one of the lords of Paradise ==
Shaykh al-saduq also narrates from Anas ibn Malik that: The Messenger of God (peace and blessings of God be upon him and his family) said: We are the children of Abdul Muttalib, the lords of the people of Paradise. The Messenger of God, Hamza the Seyyed al-shohada, Ja'far Dhul-Janaheyn, Ali, Fatima, Hassan, Hussein and Mahdi (may God have mercy on him) .<ref>We are the sons of Abdul Muttalib, the masters of the people of Paradise, the Messenger of Allah, and Hamza, the master of martyrs...". Sheikh Saduq.(1979). Al-Amali, Majlis Majlis 72, fifth edition, Beirut: A'alami.</ref>

== The title of Seyyed al-Shohada ==
In Islamic history, two great figures are known by the title of Seyyed al-Shohada: Hamza ibn Abdul Muttalib and Hossayn ibn Ali. It is clear that this title means the superiority and excellence of a martyr over other martyrs. As in some narrations, along with Seyyed al-Shohada, Afzal al-Shohada is also mentioned about Hossayn ibn Ali (peace be upon him).<ref>Sheykh Saduq.(1979). Thawba al-A'mal va Uqab al-A'mal(The Reward and Punishment of Deeds), translated by Ghaffari, Tehran:Sadooq Publications.</ref>

This title was first bestowed by the Messenger of God (peace be upon him and his family) to Hamza ibn Abdul Muttalib, the Prophet’s uncle, who was martyred in the Battle of Uhod, and after that, Hamza was remembered with the title of Seyyed al-Shohada. <ref>Ibn Hajar Asqalani, Ahmad bin Ali.(1994). Al-Isabah fi Tamiz al-Sahaba, first edition, researched by Abdul-Mujoud, Adel Ahmad, Mu'awaz, Ali Muhammad, vol. 2, Beirut: Dar Al-Kutb Al-Ilmiyyah; Mottaqi, Ali ibn Hesam al-Din.(1998). Kanz al-Ummal fi Sunan al-Aqwal wa al-Af'al (The Treasure of Workers in the Traditions of Sayings and Actions), vol. 11,Beirut: Dar al-Kutub al-Ilmiyya; Al-Suyuti, Abd al-Rahman ibn Abi Bakr, Jalal al-Din.(2011). Al-Durr. Al-Manthur (The Scattered Pearls), vol. 2,Beirut: Dar al-Fikr</ref>

Hamza was always considered and loved by the Messenger of God (peace be upon him and his family) due to his high faith and brilliant background in supporting Islam, helping and defending the person of the Messenger of God (peace be upon him and his family). Hamza’s sacrifices, as well as his extraordinary courage, are famous in Islamic history. As he displayed scenes of this faith, sacrifice, courage and bravery in the Battle of Uhod. In addition to these virtues, the manner of his martyrdom and the height of his Homesickness( being away from one's home(town) and oppression were also unparalleled among the martyrs of Uhud and before and after it.<ref>Ibn Hesham.(1955).Sirah al-Nabavyyah. vol. 3. Beirut:Dar al- Marefah</ref>

With regards to above mentioned characteristics , Hamzah was nicknamed Seyyed al-Shohada and surpassed other martyrs of Islam. Shiite Imams also emphasized the repetition of the title Seyyed al-Shohada for Hamzah ibn Abdul Muttalib and always mentioned one of the honors and high spiritual values of the family of the Messenger of God (peace be upon him and his family), their attribution to Hamzah Seyyed al-Shohada .<ref>Sheikh Saduq, al-Amali, Majlis 30; Tabari, Abu Ja'far Muhammad ibn Jarir.(1967). History of Nations and Kings (Tabari's History), second edition, research, Ibrahim, Muhammad Abu al-Fadl, vol. 5, Beirut: Dar Al-Turath;Sheikh Mofid.(1993). Irshad, Vol. 1,Qom:Dar Al-mofid publications</ref>

The title Seyyed al-Shohada for Abu Abdullah al-Hussein (peace be upon him) also has such an intellectual, spiritual and political background. That is, both the personality of Imam Hussain (a.s.) is unique and incomparable among the martyrs of the world, and the manner of his martyrdom, Homesickness( being away from one's home(town), and oppression, as well as the brilliance and effectiveness of his blood are unparalleled

Therefore, Imam Hussain (a.s.) is truly the master, the joy, and the master of all the martyrs of the world, and his blood has virtue and superiority over all blood. But the question is, when and by whom was the title of Seyyed al-Shohada given to Imam Hussain (a.s.) for the first time? According to some narrations, the title of Seyyed al-Shohada was first used for Imam Hussain (a.s.) by Gabriel (a.s.). The Prophet (a.s.) had repeatedly conveyed the news of Imam Hussain (a.s.)’s martyrdom, which he had received from the angels close to God, to people, especially his close associates, friends, and some relatives.<ref>Ibn Qulawayh Qomi.(1937).Kamel Azzyarat, Chapter 21,Najaf:Dar Al-Mortazavyyah.</ref>

In one of these narrations, the Prophet, on behalf of God, introduced Husayn ibn Ali (peace be upon him): as the leader of the martyrs and said: “He (Hussayn) is the leader of the martyrs from the first to the last in this world and the Hereafter, and he is the leader of the youth of the people of Paradise from all creation.”<ref>Ibn Qulawayh Qomi.(1937).Kamel Azzyarat, Chapter 21,Najaf:Dar Al-Mortazavyyah;Majlesi, Muhammad Baqir.(1982). Behar al-Anwar, second edition, vol. 44, Beirut: Dar al-Ihya al-Turath al-Arabi.</ref>

According to another famous narration that most sources have quoted, the Messenger of God (peace be upon him and his family), who was informing the people of his son’s martyrdom through Gabriel, prayed for Hussayn to be the leader of the martyrs and asked God to make Hussayn one of the leaders and leader of the martyrs. The expression “leaders of the martyrs” in this narration expresses the same meaning (leader of the martyrs).<ref>Al-Kufi, Ahmad ibn A'tham.(1990).Alfotooh(The Book of Conquests),Beirut: Dar al-Adwa;Ibn Nama Helli, Ja'far ibn Muhammad.(1949).Mosyrolahzan va Monir Sobolol Ashjan( The Stirrer of Sorrows and Illuminator of the Paths of Grief),Najaf: Al-Haydariya Press.;Ibn Nama al-Helli.(1995).Zob alnozzar fi sharh althaar(The Melting of Gold in Explaining the Revenge),Qom:Society of teachers in the Qom Seminary, Islamic Publishing Institute.</ref>

Therefore, the title of Seyyed al-Shohada was first bestowed upon their noble grandson by the Messenger of God (peace be upon him and his family), and after that, other Imams emphasized its repetition. In a narration, Imam Ali ibn al-Hussayn (peace be upon him and his family), while explaining the virtue and sanctity of the land of Karbala over other lands, points out that the virtue of Karbala is that it embraces the pure body of Seyyed al-Shohada (peace be upon him): Ali ibn al-Hussayn (peace be upon him and his family) said: Allah has made the land of Karbala a safe, blessed sanctuary .....which contains Seyyed al-Shohada and Seyyed al- Ahl al-Jannah .<ref>Ameli,Sheikh Horr(1993). Wasa'il al-Shi'ah. vol.1o. Qom: Al-Albayt le ehyae toras.</ref><nowiki>:</nowiki> “Allah has made the land of Karbala a safe, blessed sanctuary ...which contains Seyyed al-Shuhada (peace be upon him and his family) and the chief of the youth of the people of Paradise.” Furthermore, according to numerous narrations, Imam Sadiq (a.s.) called Imam Hussain (a.s.) the Master of the Martyrs.<ref>Ibn Qulawayh Qomi, Kamil al-Ziyarat, Chapter 28, and Chapter 37.Even before that, Meytham Tammar used this term in his speech to Jabalah Makkiyyah[17].Sheikh Saduq.(1979). Al-Amali, Majlis twenty-seven, fifth edition, Beirut: A'alami.</ref>

Even before that, Meytham Tammar used this expression about tImam Hussain (a.s.) in his speech with Jabalah Makkiyyah Sheikh Saduq, al-Amali, Majlis 27[17].

This shows that in addition to the fact that people close to the Ahlul Bayt (a.s.) were aware of the Imam’s martyrdom, they were also familiar with the title of Master of the Martyrs for that Imam. After that, in numerous narrations narrated from Imam Sadiq (a.s.), this honorable title has been emphasized a lot, and in fact, this title for Imam Hussain (a.s.) has become very popular since this period. According to a narration from Imam Sadiq (a.s.), he said to Umm Saeed Ahmasiyyah, who had hired a horse to go to the graves of the martyrs in Medina, “Why don’t you go to visit the Master of the Martyrs?” He asked: Who is the master of martyrs (Seyyed al-Shuhada)? He said: It is Hussayn ibn Ali...[18].

- Ibn Qulawayh Qomi, Kamil al-Ziyarat;Shaykh Saduq.(1400 AH). Sheikh Saduq, Thawba al-A'mal va Uqab al-A'mal(The Reward and Punishment of Deeds), translated by Ghaffari, Tehran:Sadooq Publications.

== References ==

Hamza

2026-02-02T10:19:05Z

Rahmani:

'''Hamza''', son of Abdul Muttalib, uncle of the Prophet of Islam (peace be upon him and his family), was one of the bravest Arab men and one of the bravest and most courageous officers of Islam. He helped Islam alongside his nephew, the Messenger of God, and did not give up defending the religion of the Prophet and the mission he had undertaken in the most difficult circumstances. The leaders of Qoraysh and the elders of that tribe were in awe of his majesty and courage.

He was who protected the Prophet with all his might from the evil of the idolaters in the critical moments in Mecca and to take revenge on Abu Jahl who had insulted and dared to insult the Prophet (peace be upon him and his family), he beheaded him, but no one had the strength to resist him.In the Battle of Badr, Hamza defeated the greatest hero of the Qoraysh, namely Shaybah, wounded a group and killed some people .

== Hamza's Family ==
Hamza ibn Abdul Muttalib ibn Hashim's mother, named Salma, was the daughter of Amr ibn Zeyd ibn Lobayd. Among his brothers are Abdullah, Abbas, Abu Talib, Abu Lahab, and ... His sisters were Atekah, Umaymah, Safiyyah, and Barrah.

== The Prophet's foster brother ==
Thobiyyah", Abu Lahab's slave girl who had suckled Hamza, suckled the Messenger of God for a few days with the milk she had given to her son "Masrooh".<ref>Al- Maqrīzī, Aḥmad ibn Alī.(1999). Imta` al-Asma’. vol. 1.Beirut: Dar al-Kutub al-Ilmiyah</ref>

On the other hand, Hamza was an infant among the Banu Sa'ad tribe. One day, Hamza's foster mother, who had previously suckled Hamza, suckled the Messenger of God who was with his nurse Halimah. Therefore, Hamza became the foster brother of the Messenger of God from two sides: both from Thobiyyah and from " Sa'diyyah’s nursing mother ".<ref>Ibn Athir al-Jazari, Ali ibn Muhammad.(1988). Osodol-Ghabah Fi Ma’rafah Al-Sahabah, vol. 1, Beirut: Dar al-Fekir.</ref>

== When Hamza was born ==
Hamza was at most two years older than the Prophet (peace be upon him and his family). Some have estimated this age difference to be four years,<ref>Waqedi, Muhammad bin Omar.(1988).A-Maghazi, research: Marseden Jones, vol.1,third edition,Beirut: Al-Alami Foundation.</ref> which by doubts of some scholars about Thobiyyah breastfeeding the Prophet.<ref>Murtaza Ameli, Ja'far.(1995).Al- Sahih min Sirat al-Nabi al-A'zam, (PBUH), vol. 2, Beirut :Dar Al-Sirah - Dar Al-Hadi.</ref>It may be even more years. In total, he was probably born two up four years before the Year of the Elephant (the year of the Prophet's birth).

== Hamza and the Guardianship of a Child ==
In the year when the Qoraysh were hit by severe hardship and drought, Abu Talib had a big family. Therefore, the Messenger of God said to his uncle Abbas, who was a wealthy man from Bani Hashim: "Let us go to your brother Abu Talib and to help him, I will take one of his children and you will take another and we will take the two under our guardianship."

Abbas agreed. The news reached Hamza. He also went with them to Abu Talib. Abu Talib said: "Leave Aqeel for me, and choose your other children." The Messenger of God chose Ali to take with him, while Abbas chose Talib and Hamza chose Ja'far.<ref>Murtaza Ameli, Ja'far.(1995).Al- Sahih min Sirat al-Nabi al-A'zam, (PBUH), vol. 1, Beirut :Dar Al-Sirah - Dar Al-Hadi.</ref>

== Hamza's Conversion to Islam ==
After Muhammad (peace be upon him and his family) was sent as a prophet, Hamza also testified to the oneness of God and the prophet's mission and believed in the religion of his nephew. It was after Hamza's conversion to Islam that the Qoraysh began to make one after another offers to the Messenger of God, because they saw that the bravest person had believed in the Prophet and they no longer had any hope of Hamza's support, but the Prophet did not accept any of their offers.

After Abu Jahl's speech among the Qoraysh tribe, they decided to kill the Prophet. One day, Abu Jahl saw the Messenger of God in Safa and cursed him. The Prophet went home without paying attention to him. The slave girl of Abdullah ibn Jadaan, who had witnessed this event, informed Hamza of Abu Jahl's curse that same day. His words had a strange effect on Hamza. Therefore, without thinking about the consequences of his action, he decided to avenge his nephew. For this reason, he returned the same way he had come and saw Abu Jahl sitting in the midst of the Qoraysh gathering. Without speaking to anyone, he went to Abu Jahl and hit him hard on the head with his hunting bow. Abu Jahl's head broke. Then Hamza said: "Are you cursing the Prophet?! I have believed in him and I will follow the path he has taken. If you have the power, fight me." Abu Jahl turned to the gathering of Qoraysh and said: "I have treated Muhammad badly. Hamza has the right to be upset".<ref>ُُُُSobhani Tabrizi, Jafar.(1994). Selections from the History of the Prophet of Islam,Tehran: Mashaar Publishing House.</ref>

== Hazrat Hamza is one of the lords of Paradise ==
Shaykh al-saduq also narrates from Anas ibn Malik that: The Messenger of God (peace and blessings of God be upon him and his family) said: We are the children of Abdul Muttalib, the lords of the people of Paradise. The Messenger of God, Hamza the Seyyed al-shohada, Ja'far Dhul-Janaheyn, Ali, Fatima, Hassan, Hussein and Mahdi (may God have mercy on him) .<ref>We are the sons of Abdul Muttalib, the masters of the people of Paradise, the Messenger of Allah, and Hamza, the master of martyrs...". Sheikh Saduq.(1979). Al-Amali, Majlis Majlis 72, fifth edition, Beirut: A'alami.</ref>

== The title of Seyyed al-Shohada ==
In Islamic history, two great figures are known by the title of Seyyed al-Shohada: Hamza ibn Abdul Muttalib and Hossayn ibn Ali. It is clear that this title means the superiority and excellence of a martyr over other martyrs. As in some narrations, along with Seyyed al-Shohada, Afzal al-Shohada is also mentioned about Hossayn ibn Ali (peace be upon him).<ref>Sheykh Saduq.(1979). Sheikh Saduq, Thawba al-A'mal va Uqab al-A'mal(The Reward and Punishment of Deeds), translated by Ghaffari, Tehran:Sadooq Publications.</ref>

This title was first bestowed by the Messenger of God (peace be upon him and his family) to Hamza ibn Abdul Muttalib, the Prophet’s uncle, who was martyred in the Battle of Uhod, and after that, Hamza was remembered with the title of Seyyed al-Shohada. <ref>Ibn Hajar Asqalani, Ahmad bin Ali.(1994). Al-Isabah fi Tamiz al-Sahaba, first edition, researched by Abdul-Mujoud, Adel Ahmad, Mu'awaz, Ali Muhammad, vol. 2, Beirut: Dar Al-Kutb Al-Ilmiyyah; Mottaqi, Ali ibn Hesam al-Din.(1998). Kanz al-Ummal fi Sunan al-Aqwal wa al-Af'al (The Treasure of Workers in the Traditions of Sayings and Actions), vol. 11,Beirut: Dar al-Kutub al-Ilmiyya; Al-Suyuti, Abd al-Rahman ibn Abi Bakr, Jalal al-Din.(2011). Al-Durr. Al-Manthur (The Scattered Pearls), vol. 2,Beirut: Dar al-Fikr</ref>

Hamza was always considered and loved by the Messenger of God (peace be upon him and his family) due to his high faith and brilliant background in supporting Islam, helping and defending the person of the Messenger of God (peace be upon him and his family). Hamza’s sacrifices, as well as his extraordinary courage, are famous in Islamic history. As he displayed scenes of this faith, sacrifice, courage and bravery in the Battle of Uhod. In addition to these virtues, the manner of his martyrdom and the height of his Homesickness( being away from one's home(town) and oppression were also unparalleled among the martyrs of Uhud and before and after it.<ref>Ibn Hesham.(1955).Sirah al-Nabavyyah. vol. 3. Beirut:Dar al- Marefah</ref>

With regards to above mentioned characteristics , Hamzah was nicknamed Seyyed al-Shohada and surpassed other martyrs of Islam. Shiite Imams also emphasized the repetition of the title Seyyed al-Shohada for Hamzah ibn Abdul Muttalib and always mentioned one of the honors and high spiritual values of the family of the Messenger of God (peace be upon him and his family), their attribution to Hamzah Seyyed al-Shohada .<ref>Sheikh Saduq, al-Amali, Majlis 30; Tabari, Abu Ja'far Muhammad ibn Jarir.(1967). History of Nations and Kings (Tabari's History), second edition, research, Ibrahim, Muhammad Abu al-Fadl, vol. 5, Beirut: Dar Al-Turath;Sheikh Mofid.(1993). Irshad, Vol. 1,Qom:Dar Al-mofid publications</ref>

The title Seyyed al-Shohada for Abu Abdullah al-Hussein (peace be upon him) also has such an intellectual, spiritual and political background. That is, both the personality of Imam Hussain (a.s.) is unique and incomparable among the martyrs of the world, and the manner of his martyrdom, Homesickness( being away from one's home(town), and oppression, as well as the brilliance and effectiveness of his blood are unparalleled

Therefore, Imam Hussain (a.s.) is truly the master, the joy, and the master of all the martyrs of the world, and his blood has virtue and superiority over all blood. But the question is, when and by whom was the title of Seyyed al-Shohada given to Imam Hussain (a.s.) for the first time? According to some narrations, the title of Seyyed al-Shohada was first used for Imam Hussain (a.s.) by Gabriel (a.s.). The Prophet (a.s.) had repeatedly conveyed the news of Imam Hussain (a.s.)’s martyrdom, which he had received from the angels close to God, to people, especially his close associates, friends, and some relatives.<ref>Ibn Qulawayh Qomi.(1937).Kamel Azzyarat, Chapter 21,Najaf:Dar Al-Mortazavyyah.</ref>

In one of these narrations, the Prophet, on behalf of God, introduced Husayn ibn Ali (peace be upon him): as the leader of the martyrs and said: “He (Hussayn) is the leader of the martyrs from the first to the last in this world and the Hereafter, and he is the leader of the youth of the people of Paradise from all creation.”<ref>Ibn Qulawayh Qomi.(1937).Kamel Azzyarat, Chapter 21,Najaf:Dar Al-Mortazavyyah;Majlesi, Muhammad Baqir.(1982). Behar al-Anwar, second edition, vol. 44, Beirut: Dar al-Ihya al-Turath al-Arabi.</ref>

According to another famous narration that most sources have quoted, the Messenger of God (peace be upon him and his family), who was informing the people of his son’s martyrdom through Gabriel, prayed for Hussayn to be the leader of the martyrs and asked God to make Hussayn one of the leaders and leader of the martyrs. The expression “leaders of the martyrs” in this narration expresses the same meaning (leader of the martyrs).<ref>Al-Kufi, Ahmad ibn A'tham.(1990).Alfotooh(The Book of Conquests),Beirut: Dar al-Adwa;Ibn Nama Helli, Ja'far ibn Muhammad.(1949).Mosyrolahzan va Monir Sobolol Ashjan( The Stirrer of Sorrows and Illuminator of the Paths of Grief),Najaf: Al-Haydariya Press.;Ibn Nama al-Helli.(1995).Zob alnozzar fi sharh althaar(The Melting of Gold in Explaining the Revenge),Qom:Society of teachers in the Qom Seminary, Islamic Publishing Institute.</ref>

Therefore, the title of Seyyed al-Shohada was first bestowed upon their noble grandson by the Messenger of God (peace be upon him and his family), and after that, other Imams emphasized its repetition. In a narration, Imam Ali ibn al-Hussayn (peace be upon him and his family), while explaining the virtue and sanctity of the land of Karbala over other lands, points out that the virtue of Karbala is that it embraces the pure body of Seyyed al-Shohada (peace be upon him): Ali ibn al-Hussayn (peace be upon him and his family) said: Allah has made the land of Karbala a safe, blessed sanctuary .....which contains Seyyed al-Shohada and Seyyed al- Ahl al-Jannah .<ref>Ameli,Sheikh Horr(1993). Wasa'il al-Shi'ah. vol.1o. Qom: Al-Albayt le ehyae toras.</ref><nowiki>:</nowiki> “Allah has made the land of Karbala a safe, blessed sanctuary ...which contains Seyyed al-Shuhada (peace be upon him and his family) and the chief of the youth of the people of Paradise.” Furthermore, according to numerous narrations, Imam Sadiq (a.s.) called Imam Hussain (a.s.) the Master of the Martyrs.<ref>Ibn Qulawayh Qomi, Kamil al-Ziyarat, Chapter 28, and Chapter 37.Even before that, Meytham Tammar used this term in his speech to Jabalah Makkiyyah[17].Sheikh Saduq.(1979). Al-Amali, Majlis twenty-seven, fifth edition, Beirut: A'alami.</ref>

This shows that in addition to the fact that people close to the Ahlul Bayt (a.s.) were aware of the Imam’s martyrdom, they were also familiar with the title of Master of the Martyrs for that Imam. After that, in numerous narrations narrated from Imam Sadiq (a.s.), this honorable title has been emphasized a lot, and in fact, this title for Imam Hussain (a.s.) has become very popular since this period. According to a narration from Imam Sadiq (a.s.), he said to Umm Saeed Ahmasiyyah, who had hired a horse to go to the graves of the martyrs in Medina, “Why don’t you go to visit the Master of the Martyrs?” He asked: Who is the master of martyrs (Seyyed al-Shuhada)? He said: It is Hussayn ibn Ali...[18].

- Ibn Qulawayh Qomi, Kamil al-Ziyarat;Shaykh Saduq.(1400 AH). Sheikh Saduq, Thawba al-A'mal va Uqab al-A'mal(The Reward and Punishment of Deeds), translated by Ghaffari, Tehran:Sadooq Publications.

== References ==

Hamza

2026-02-02T10:02:49Z

Rahmani:

'''Hamza''', son of Abdul Muttalib, uncle of the Prophet of Islam (peace be upon him and his family), was one of the bravest Arab men and one of the bravest and most courageous officers of Islam. He helped Islam alongside his nephew, the Messenger of God, and did not give up defending the religion of the Prophet and the mission he had undertaken in the most difficult circumstances. The leaders of Qoraysh and the elders of that tribe were in awe of his majesty and courage.

He was who protected the Prophet with all his might from the evil of the idolaters in the critical moments in Mecca and to take revenge on Abu Jahl who had insulted and dared to insult the Prophet (peace be upon him and his family), he beheaded him, but no one had the strength to resist him.In the Battle of Badr, Hamza defeated the greatest hero of the Qoraysh, namely Shaybah, wounded a group and killed some people .

== Hamza's Family ==
Hamza ibn Abdul Muttalib ibn Hashim's mother, named Salma, was the daughter of Amr ibn Zeyd ibn Lobayd. Among his brothers are Abdullah, Abbas, Abu Talib, Abu Lahab, and ... His sisters were Atekah, Umaymah, Safiyyah, and Barrah.

== The Prophet's foster brother ==
Thobiyyah", Abu Lahab's slave girl who had suckled Hamza, suckled the Messenger of God for a few days with the milk she had given to her son "Masrooh".<ref>Al- Maqrīzī, Aḥmad ibn Alī.(1999). Imta` al-Asma’. vol. 1.Beirut: Dar al-Kutub al-Ilmiyah</ref>

On the other hand, Hamza was an infant among the Banu Sa'ad tribe. One day, Hamza's foster mother, who had previously suckled Hamza, suckled the Messenger of God who was with his nurse Halimah. Therefore, Hamza became the foster brother of the Messenger of God from two sides: both from Thobiyyah and from " Sa'diyyah’s nursing mother ".<ref>Ibn Athir al-Jazari, Ali ibn Muhammad.(1988). Osodol-Ghabah Fi Ma’rafah Al-Sahabah, vol. 1, Beirut: Dar al-Fekir.</ref>

== When Hamza was born ==
Hamza was at most two years older than the Prophet (peace be upon him and his family). Some have estimated this age difference to be four years,<ref>Waqedi, Muhammad bin Omar.(1988).A-Maghazi, research: Marseden Jones, vol.1,third edition,Beirut: Al-Alami Foundation.</ref> which by doubts of some scholars about Thobiyyah breastfeeding the Prophet.<ref>Murtaza Ameli, Ja'far.(1995).Al- Sahih min Sirat al-Nabi al-A'zam, (PBUH), vol. 2, Beirut :Dar Al-Sirah - Dar Al-Hadi.</ref>It may be even more years. In total, he was probably born two up four years before the Year of the Elephant (the year of the Prophet's birth).

== Hamza and the Guardianship of a Child ==
In the year when the Qoraysh were hit by severe hardship and drought, Abu Talib had a big family. Therefore, the Messenger of God said to his uncle Abbas, who was a wealthy man from Bani Hashim: "Let us go to your brother Abu Talib and to help him, I will take one of his children and you will take another and we will take the two under our guardianship."

Abbas agreed. The news reached Hamza. He also went with them to Abu Talib. Abu Talib said: "Leave Aqeel for me, and choose your other children." The Messenger of God chose Ali to take with him, while Abbas chose Talib and Hamza chose Ja'far.<ref>Murtaza Ameli, Ja'far.(1995).Al- Sahih min Sirat al-Nabi al-A'zam, (PBUH), vol. 1, Beirut :Dar Al-Sirah - Dar Al-Hadi.</ref>

== Hamza's Conversion to Islam ==
After Muhammad (peace be upon him and his family) was sent as a prophet, Hamza also testified to the oneness of God and the prophet's mission and believed in the religion of his nephew. It was after Hamza's conversion to Islam that the Qoraysh began to make one after another offers to the Messenger of God, because they saw that the bravest person had believed in the Prophet and they no longer had any hope of Hamza's support, but the Prophet did not accept any of their offers.

After Abu Jahl's speech among the Qoraysh tribe, they decided to kill the Prophet. One day, Abu Jahl saw the Messenger of God in Safa and cursed him. The Prophet went home without paying attention to him. The slave girl of Abdullah ibn Jadaan, who had witnessed this event, informed Hamza of Abu Jahl's curse that same day. His words had a strange effect on Hamza. Therefore, without thinking about the consequences of his action, he decided to avenge his nephew. For this reason, he returned the same way he had come and saw Abu Jahl sitting in the midst of the Qoraysh gathering. Without speaking to anyone, he went to Abu Jahl and hit him hard on the head with his hunting bow. Abu Jahl's head broke. Then Hamza said: "Are you cursing the Prophet?! I have believed in him and I will follow the path he has taken. If you have the power, fight me." Abu Jahl turned to the gathering of Qoraysh and said: "I have treated Muhammad badly. Hamza has the right to be upset".<ref>ُُُُSobhani Tabrizi, Jafar.(1994). Selections from the History of the Prophet of Islam,Tehran: Mashaar Publishing House.</ref>

== Hazrat Hamza is one of the lords of Paradise ==
Shaykh al-saduq also narrates from Anas ibn Malik that: The Messenger of God (peace and blessings of God be upon him and his family) said: We are the children of Abdul Muttalib, the lords of the people of Paradise. The Messenger of God, Hamza the Seyyed al-shohada, Ja'far Dhul-Janaheyn, Ali, Fatima, Hassan, Hussein and Mahdi (may God have mercy on him) .<ref>We are the sons of Abdul Muttalib, the masters of the people of Paradise, the Messenger of Allah, and Hamza, the master of martyrs...". Sheikh Saduq.(1979). Al-Amali, Majlis Majlis 72, fifth edition, Beirut: A'alami.</ref>

== The title of Seyyed al-Shohada ==
In Islamic history, two great figures are known by the title of Seyyed al-Shohada: Hamza ibn Abdul Muttalib and Hossayn ibn Ali. It is clear that this title means the superiority and excellence of a martyr over other martyrs. As in some narrations, along with Seyyed al-Shohada, Afzal al-Shohada is also mentioned about Hossayn ibn Ali (peace be upon him)[8]. Sheykh Saduq.(1400 AH). Sheikh Saduq, Thawba al-A'mal va Uqab al-A'mal(The Reward and Punishment of Deeds), translated by Ghaffari, Tehran:Sadooq Publications.

This title was first bestowed by the Messenger of God (peace be upon him and his family) to Hamza ibn Abdul Muttalib, the Prophet’s uncle, who was martyred in the Battle of Uhod, and after that, Hamza was remembered with the title of Seyyed al-Shohada [9]. Ibn Hajar Asqalani, Ahmad bin Ali.(1994). Al-Isabah fi Tamiz al-Sahaba, first edition, researched by Abdul-Mujoud, Adel Ahmad, Mu'awaz, Ali Muhammad, vol. 2, Beirut: Dar Al-Kutb Al-Ilmiyyah; Mottaqi, Ali ibn Hesam al-Din.(1998). Kanz al-Ummal fi Sunan al-Aqwal wa al-Af'al (The Treasure of Workers in the Traditions of Sayings and Actions), vol. 11,Beirut: Dar al-Kutub al-Ilmiyya; Al-Suyuti, Abd al-Rahman ibn Abi Bakr, Jalal al-Din.(2011). Al-Durr. Al-Manthur (The Scattered Pearls), vol. 2,Beirut: Dar al-Fikr

Hamza was always considered and loved by the Messenger of God (peace be upon him and his family) due to his high faith and brilliant background in supporting Islam, helping and defending the person of the Messenger of God (peace be upon him and his family). Hamza’s sacrifices, as well as his extraordinary courage, are famous in Islamic history. As he displayed scenes of this faith, sacrifice, courage and bravery in the Battle of Uhod. In addition to these virtues, the manner of his martyrdom and the height of his Homesickness( being away from one's home(town) and oppression were also unparalleled among the martyrs of Uhud and before and after it[10]. 10-Ibn Hesham.(1955).Sirah al-Nabavyyah. vol. 3. Beirut:Dar al- Marefah

With regards to above mentioned characteristics , Hamzah was nicknamed Seyyed al-Shohada and surpassed other martyrs of Islam. Shiite Imams also emphasized the repetition of the title Seyyed al-Shohada for Hamzah ibn Abdul Muttalib and always mentioned one of the honors and high spiritual values of the family of the Messenger of God (peace be upon him and his family), their attribution to Hamzah Seyyed al-Shohada [11]. 11-Sheikh Saduq, al-Amali, Majlis 30; Tabari, Abu Ja'far Muhammad ibn Jarir.(1967). History of Nations and Kings (Tabari's History), second edition, research, Ibrahim, Muhammad Abu al-Fadl, vol. 5, Beirut: Dar Al-Turath;Sheikh Mofid.(1993). Irshad, Vol. 1,Qom:Dar Al-mofid publications

The title Seyyed al-Shohada for Abu Abdullah al-Hussein (peace be upon him) also has such an intellectual, spiritual and political background. That is, both the personality of Imam Hussain (a.s.) is unique and incomparable among the martyrs of the world, and the manner of his martyrdom, Homesickness( being away from one's home(town), and oppression, as well as the brilliance and effectiveness of his blood are unparalleled

Therefore, Imam Hussain (a.s.) is truly the master, the joy, and the master of all the martyrs of the world, and his blood has virtue and superiority over all blood. But the question is, when and by whom was the title of Seyyed al-Shohada given to Imam Hussain (a.s.) for the first time? According to some narrations, the title of Seyyed al-Shohada was first used for Imam Hussain (a.s.) by Gabriel (a.s.). The Prophet (a.s.) had repeatedly conveyed the news of Imam Hussain (a.s.)’s martyrdom, which he had received from the angels close to God, to people, especially his close associates, friends, and some relatives[12].

12-Ibn Qulawayh Qomi.(1937).Kamel Azzyarat, Chapter 21,Najaf:Dar Al-Mortazavyyah.

In one of these narrations, the Prophet, on behalf of God, introduced Husayn ibn Ali (peace be upon him): as the leader of the martyrs and said: “He (Hussayn) is the leader of the martyrs from the first to the last in this world and the Hereafter, and he is the leader of the youth of the people of Paradise from all creation.”[13]

13- Ibn Qulawayh Qomi.(1937).Kamel Azzyarat, Chapter 21,Najaf:Dar Al-Mortazavyyah;Majlesi, Muhammad Baqir.(1982). Behar al-Anwar, second edition, vol. 44, Beirut: Dar al-Ihya al-Turath al-Arabi.

According to another famous narration that most sources have quoted, the Messenger of God (peace be upon him and his family), who was informing the people of his son’s martyrdom through Gabriel, prayed for Hussayn to be the leader of the martyrs and asked God to make Hussayn one of the leaders and leader of the martyrs. The expression “leaders of the martyrs” in this narration expresses the same meaning (leader of the martyrs)[14]. 14-Al-Kufi, Ahmad ibn A'tham.(1990).Alfotooh(The Book of Conquests),Beirut: Dar al-Adwa;Ibn Nama Helli, Ja'far ibn Muhammad.(1949).Mosyrolahzan va Monir Sobolol Ashjan( The Stirrer of Sorrows and Illuminator of the Paths of Grief),Najaf: Al-Haydariya Press.;Ibn Nama al-Helli.(1995).Zob alnozzar fi sharh althaar(The Melting of Gold in Explaining the Revenge),Qom:Society of teachers in the Qom Seminary, Islamic Publishing Institute.

Therefore, the title of Seyyed al-Shohada was first bestowed upon their noble grandson by the Messenger of God (peace be upon him and his family), and after that, other Imams emphasized its repetition. In a narration, Imam Ali ibn al-Hussayn (peace be upon him and his family), while explaining the virtue and sanctity of the land of Karbala over other lands, points out that the virtue of Karbala is that it embraces the pure body of Seyyed al-Shohada (peace be upon him): Ali ibn al-Hussayn (peace be upon him and his family) said: Allah has made the land of Karbala a safe, blessed sanctuary .....which contains Seyyed al-Shohada and Seyyed al- Ahl al-Jannah[15]

15-Ameli,Sheikh Horr(1993). Wasa'il al-Shi'ah. vol.1o. Qom: Al-Albayt le ehyae tor

<nowiki>:</nowiki> “Allah has made the land of Karbala a safe, blessed sanctuary ...which contains Sayyid al-Shuhada (peace be upon him and his family) and the chief of the youth of the people of Paradise.” Furthermore, according to numerous narrations, Imam Sadiq (a.s.) called Imam Hussain (a.s.) the Master of the Martyrs[16]. Ibn Qulawayh Qomi, Kamil al-Ziyarat, Chapter 28, and Chapter 37.Even before that, Meytham Tammar used this term in his speech to Jabalah Makkiyyah[17].Sheikh Saduq.(1979). Al-Amali, Majlis twenty-seven, fifth edition, Beirut: A'alami.

This shows that in addition to the fact that people close to the Ahlul Bayt (a.s.) were aware of the Imam’s martyrdom, they were also familiar with the title of Master of the Martyrs for that Imam. After that, in numerous narrations narrated from Imam Sadiq (a.s.), this honorable title has been emphasized a lot, and in fact, this title for Imam Hussain (a.s.) has become very popular since this period. According to a narration from Imam Sadiq (a.s.), he said to Umm Saeed Ahmasiyyah, who had hired a horse to go to the graves of the martyrs in Medina, “Why don’t you go to visit the Master of the Martyrs?” He asked: Who is the master of martyrs (Sayyid al-Shuhada)? He said: It is Hussayn ibn Ali...[18].

- Ibn Qulawayh Qomi, Kamil al-Ziyarat;Shaykh Saduq.(1400 AH). Sheikh Saduq, Thawba al-A'mal va Uqab al-A'mal(The Reward and Punishment of Deeds), translated by Ghaffari, Tehran:Sadooq Publications.

== References ==

Hamza

2026-02-02T09:58:40Z

Rahmani:

'''Hamza''', son of Abdul Muttalib, uncle of the Prophet of Islam (peace be upon him and his family), was one of the bravest Arab men and one of the bravest and most courageous officers of Islam. He helped Islam alongside his nephew, the Messenger of God, and did not give up defending the religion of the Prophet and the mission he had undertaken in the most difficult circumstances. The leaders of Qoraysh and the elders of that tribe were in awe of his majesty and courage.

He was who protected the Prophet with all his might from the evil of the idolaters in the critical moments in Mecca and to take revenge on Abu Jahl who had insulted and dared to insult the Prophet (peace be upon him and his family), he beheaded him, but no one had the strength to resist him.In the Battle of Badr, Hamza defeated the greatest hero of the Qoraysh, namely Shaybah, wounded a group and killed some people .

== Hamza's Family ==
Hamza ibn Abdul Muttalib ibn Hashim's mother, named Salma, was the daughter of Amr ibn Zeyd ibn Lobayd. Among his brothers are Abdullah, Abbas, Abu Talib, Abu Lahab, and ... His sisters were Atekah, Umaymah, Safiyyah, and Barrah.

== The Prophet's foster brother ==
Thobiyyah", Abu Lahab's slave girl who had suckled Hamza, suckled the Messenger of God for a few days with the milk she had given to her son "Masrooh".<ref>Al- Maqrīzī, Aḥmad ibn Alī.(1999). Imta` al-Asma’. vol. 1.Beirut: Dar al-Kutub al-Ilmiyah</ref>

On the other hand, Hamza was an infant among the Banu Sa'ad tribe. One day, Hamza's foster mother, who had previously suckled Hamza, suckled the Messenger of God who was with his nurse Halimah. Therefore, Hamza became the foster brother of the Messenger of God from two sides: both from Thobiyyah and from " Sa'diyyah’s nursing mother ".<ref>Ibn Athir al-Jazari, Ali ibn Muhammad.(1988). Osodol-Ghabah Fi Ma’rafah Al-Sahabah, vol. 1, Beirut: Dar al-Fekir.</ref>

== When Hamza was born ==
Hamza was at most two years older than the Prophet (peace be upon him and his family). Some have estimated this age difference to be four years,<ref>Waqedi, Muhammad bin Omar.(1988).A-Maghazi, research: Marseden Jones, vol.1,third edition,Beirut: Al-Alami Foundation.</ref> which by doubts of some scholars about Thobiyyah breastfeeding the Prophet.<ref>Murtaza Ameli, Ja'far.(1995).Al- Sahih min Sirat al-Nabi al-A'zam, (PBUH), vol. 2, Beirut :Dar Al-Sirah - Dar Al-Hadi.</ref>It may be even more years. In total, he was probably born two up four years before the Year of the Elephant (the year of the Prophet's birth).

== Hamza and the Guardianship of a Child ==
In the year when the Qoraysh were hit by severe hardship and drought, Abu Talib had a big family. Therefore, the Messenger of God said to his uncle Abbas, who was a wealthy man from Bani Hashim: "Let us go to your brother Abu Talib and to help him, I will take one of his children and you will take another and we will take the two under our guardianship."

Abbas agreed. The news reached Hamza. He also went with them to Abu Talib. Abu Talib said: "Leave Aqeel for me, and choose your other children." The Messenger of God chose Ali to take with him, while Abbas chose Talib and Hamza chose Ja'far.<ref>Murtaza Ameli, Ja'far.(1995).Al- Sahih min Sirat al-Nabi al-A'zam, (PBUH), vol. 1, Beirut :Dar Al-Sirah - Dar Al-Hadi.</ref>

== Hamza's Conversion to Islam ==
After Muhammad (peace be upon him and his family) was sent as a prophet, Hamza also testified to the oneness of God and the prophet's mission and believed in the religion of his nephew. It was after Hamza's conversion to Islam that the Qoraysh began to make one after another offers to the Messenger of God, because they saw that the bravest person had believed in the Prophet and they no longer had any hope of Hamza's support, but the Prophet did not accept any of their offers.

After Abu Jahl's speech among the Qoraysh tribe, they decided to kill the Prophet. One day, Abu Jahl saw the Messenger of God in Safa and cursed him. The Prophet went home without paying attention to him. The slave girl of Abdullah ibn Jadaan, who had witnessed this event, informed Hamza of Abu Jahl's curse that same day. His words had a strange effect on Hamza. Therefore, without thinking about the consequences of his action, he decided to avenge his nephew. For this reason, he returned the same way he had come and saw Abu Jahl sitting in the midst of the Qoraysh gathering. Without speaking to anyone, he went to Abu Jahl and hit him hard on the head with his hunting bow. Abu Jahl's head broke. Then Hamza said: "Are you cursing the Prophet?! I have believed in him and I will follow the path he has taken. If you have the power, fight me." Abu Jahl turned to the gathering of Qoraysh and said: "I have treated Muhammad badly. Hamza has the right to be upset".<ref>ُُُُSobhani Tabrizi, Jafar.(1994). Selections from the History of the Prophet of Islam,Tehran: Mashaar Publishing House.</ref>

== Hazrat Hamza is one of the lords of Paradise ==
Shaykh al-saduq also narrates from Anas ibn Malik that: The Messenger of God (peace and blessings of God be upon him and his family) said: We are the children of Abdul Muttalib, the lords of the people of Paradise. The Messenger of God, Hamza the Seyyed al-shohada, Ja'far Dhul-Janaheyn, Ali, Fatima, Hassan, Hussein and Mahdi (may God have mercy on him)[7]. We are the sons of Abdul Muttalib, the masters of the people of Paradise, the Messenger of Allah, and Hamza, the master of martyrs...". Sheikh Saduq.(1979). Al-Amali, Majlis Majlis 72, fifth edition, Beirut: A'alami.

== The title of Seyyed al-Shohada ==
In Islamic history, two great figures are known by the title of Seyyed al-Shohada: Hamza ibn Abdul Muttalib and Hossayn ibn Ali. It is clear that this title means the superiority and excellence of a martyr over other martyrs. As in some narrations, along with Seyyed al-Shohada, Afzal al-Shohada is also mentioned about Hossayn ibn Ali (peace be upon him)[8]. Shaykh Saduq.(1400 AH). Sheikh Saduq, Thawba al-A'mal va Uqab al-A'mal(The Reward and Punishment of Deeds), translated by Ghaffari, Tehran:Sadooq Publications.

This title was first bestowed by the Messenger of God (peace be upon him and his family) to Hamza ibn Abdul Muttalib, the Prophet’s uncle, who was martyred in the Battle of Uhod, and after that, Hamza was remembered with the title of Seyyed al-Shohada [9]. Ibn Hajar Asqalani, Ahmad bin Ali.(1994). Al-Isabah fi Tamiz al-Sahaba, first edition, researched by Abdul-Mujoud, Adel Ahmad, Mu'awaz, Ali Muhammad, vol. 2, Beirut: Dar Al-Kutb Al-Ilmiyyah; Mottaqi, Ali ibn Hesam al-Din.(1998). Kanz al-Ummal fi Sunan al-Aqwal wa al-Af'al (The Treasure of Workers in the Traditions of Sayings and Actions), vol. 11,Beirut: Dar al-Kutub al-Ilmiyya; Al-Suyuti, Abd al-Rahman ibn Abi Bakr, Jalal al-Din.(2011). Al-Durr. Al-Manthur (The Scattered Pearls), vol. 2,Beirut: Dar al-Fikr

Hamza was always considered and loved by the Messenger of God (peace be upon him and his family) due to his high faith and brilliant background in supporting Islam, helping and defending the person of the Messenger of God (peace be upon him and his family). Hamza’s sacrifices, as well as his extraordinary courage, are famous in Islamic history. As he displayed scenes of this faith, sacrifice, courage and bravery in the Battle of Uhod. In addition to these virtues, the manner of his martyrdom and the height of his Homesickness( being away from one's home(town) and oppression were also unparalleled among the martyrs of Uhud and before and after it[10]. 10-Ibn Hesham.(1955).Sirah al-Nabavyyah. vol. 3. Beirut:Dar al- Marefah

With regards to above mentioned characteristics , Hamzah was nicknamed Seyyed al-Shohada and surpassed other martyrs of Islam. Shiite Imams also emphasized the repetition of the title Seyyed al-Shohada for Hamzah ibn Abdul Muttalib and always mentioned one of the honors and high spiritual values of the family of the Messenger of God (peace be upon him and his family), their attribution to Hamzah Seyyed al-Shohada [11]. 11-Sheikh Saduq, al-Amali, Majlis 30; Tabari, Abu Ja'far Muhammad ibn Jarir.(1967). History of Nations and Kings (Tabari's History), second edition, research, Ibrahim, Muhammad Abu al-Fadl, vol. 5, Beirut: Dar Al-Turath;Sheikh Mofid.(1993). Irshad, Vol. 1,Qom:Dar Al-mofid publications

The title Seyyed al-Shohada for Abu Abdullah al-Hussein (peace be upon him) also has such an intellectual, spiritual and political background. That is, both the personality of Imam Hussain (a.s.) is unique and incomparable among the martyrs of the world, and the manner of his martyrdom, Homesickness( being away from one's home(town), and oppression, as well as the brilliance and effectiveness of his blood are unparalleled

Therefore, Imam Hussain (a.s.) is truly the master, the joy, and the master of all the martyrs of the world, and his blood has virtue and superiority over all blood. But the question is, when and by whom was the title of Seyyed al-Shohada given to Imam Hussain (a.s.) for the first time? According to some narrations, the title of Seyyed al-Shohada was first used for Imam Hussain (a.s.) by Gabriel (a.s.). The Prophet (a.s.) had repeatedly conveyed the news of Imam Hussain (a.s.)’s martyrdom, which he had received from the angels close to God, to people, especially his close associates, friends, and some relatives[12].

12-Ibn Qulawayh Qomi.(1937).Kamel Azzyarat, Chapter 21,Najaf:Dar Al-Mortazavyyah.

In one of these narrations, the Prophet, on behalf of God, introduced Husayn ibn Ali (peace be upon him): as the leader of the martyrs and said: “He (Hussayn) is the leader of the martyrs from the first to the last in this world and the Hereafter, and he is the leader of the youth of the people of Paradise from all creation.”[13]

13- Ibn Qulawayh Qomi.(1937).Kamel Azzyarat, Chapter 21,Najaf:Dar Al-Mortazavyyah;Majlesi, Muhammad Baqir.(1982). Behar al-Anwar, second edition, vol. 44, Beirut: Dar al-Ihya al-Turath al-Arabi.

According to another famous narration that most sources have quoted, the Messenger of God (peace be upon him and his family), who was informing the people of his son’s martyrdom through Gabriel, prayed for Hussayn to be the leader of the martyrs and asked God to make Hussayn one of the leaders and leader of the martyrs. The expression “leaders of the martyrs” in this narration expresses the same meaning (leader of the martyrs)[14]. 14-Al-Kufi, Ahmad ibn A'tham.(1990).Alfotooh(The Book of Conquests),Beirut: Dar al-Adwa;Ibn Nama Helli, Ja'far ibn Muhammad.(1949).Mosyrolahzan va Monir Sobolol Ashjan( The Stirrer of Sorrows and Illuminator of the Paths of Grief),Najaf: Al-Haydariya Press.;Ibn Nama al-Helli.(1995).Zob alnozzar fi sharh althaar(The Melting of Gold in Explaining the Revenge),Qom:Society of teachers in the Qom Seminary, Islamic Publishing Institute.

Therefore, the title of Seyyed al-Shohada was first bestowed upon their noble grandson by the Messenger of God (peace be upon him and his family), and after that, other Imams emphasized its repetition. In a narration, Imam Ali ibn al-Hussayn (peace be upon him and his family), while explaining the virtue and sanctity of the land of Karbala over other lands, points out that the virtue of Karbala is that it embraces the pure body of Seyyed al-Shohada (peace be upon him): Ali ibn al-Hussayn (peace be upon him and his family) said: Allah has made the land of Karbala a safe, blessed sanctuary .....which contains Seyyed al-Shohada and Seyyed al- Ahl al-Jannah[15]

15-Ameli,Sheikh Horr(1993). Wasa'il al-Shi'ah. vol.1o. Qom: Al-Albayt le ehyae tor

<nowiki>:</nowiki> “Allah has made the land of Karbala a safe, blessed sanctuary ...which contains Sayyid al-Shuhada (peace be upon him and his family) and the chief of the youth of the people of Paradise.” Furthermore, according to numerous narrations, Imam Sadiq (a.s.) called Imam Hussain (a.s.) the Master of the Martyrs[16]. Ibn Qulawayh Qomi, Kamil al-Ziyarat, Chapter 28, and Chapter 37.Even before that, Meytham Tammar used this term in his speech to Jabalah Makkiyyah[17].Sheikh Saduq.(1979). Al-Amali, Majlis twenty-seven, fifth edition, Beirut: A'alami.

This shows that in addition to the fact that people close to the Ahlul Bayt (a.s.) were aware of the Imam’s martyrdom, they were also familiar with the title of Master of the Martyrs for that Imam. After that, in numerous narrations narrated from Imam Sadiq (a.s.), this honorable title has been emphasized a lot, and in fact, this title for Imam Hussain (a.s.) has become very popular since this period. According to a narration from Imam Sadiq (a.s.), he said to Umm Saeed Ahmasiyyah, who had hired a horse to go to the graves of the martyrs in Medina, “Why don’t you go to visit the Master of the Martyrs?” He asked: Who is the master of martyrs (Sayyid al-Shuhada)? He said: It is Hussayn ibn Ali...[18].

- Ibn Qulawayh Qomi, Kamil al-Ziyarat;Shaykh Saduq.(1400 AH). Sheikh Saduq, Thawba al-A'mal va Uqab al-A'mal(The Reward and Punishment of Deeds), translated by Ghaffari, Tehran:Sadooq Publications.

== References ==

Hamza

2026-02-02T09:31:20Z

Rahmani: Created page with "'''Hamza''', son of Abdul Muttalib, uncle of the Prophet of Islam (peace be upon him and his family), was one of the bravest Arab men and one of the bravest and most courageous officers of Islam. He helped Islam alongside his nephew, the Messenger of God, and did not give up defending the religion of the Prophet and the mission he had undertaken in the most difficult circumstances. The leaders of Qoraysh and the elders of that tribe were in awe of his majesty and courage..."

'''Hamza''', son of Abdul Muttalib, uncle of the Prophet of Islam (peace be upon him and his family), was one of the bravest Arab men and one of the bravest and most courageous officers of Islam. He helped Islam alongside his nephew, the Messenger of God, and did not give up defending the religion of the Prophet and the mission he had undertaken in the most difficult circumstances. The leaders of Qoraysh and the elders of that tribe were in awe of his majesty and courage.

He was who protected the Prophet with all his might from the evil of the idolaters in the critical moments in Mecca and to take revenge on Abu Jahl who had insulted and dared to insult the Prophet (peace be upon him and his family), he beheaded him, but no one had the strength to resist him.In the Battle of Badr, Hamza defeated the greatest hero of the Qoraysh, namely Shaybah, wounded a group and killed some people .

== Hamza's Family ==
Hamza ibn Abdul Muttalib ibn Hashim's mother, named Salma, was the daughter of Amr ibn Zeyd ibn Lobayd. Among his brothers are Abdullah, Abbas, Abu Talib, Abu Lahab, and ... His sisters were Atekah, Umaymah, Safiyyah, and Barrah.

== The Prophet's foster brother ==
Thobiyyah", Abu Lahab's slave girl who had suckled Hamza, suckled the Messenger of God for a few days with the milk she had given to her son "Masrooh".<ref>Al- Maqrīzī, Aḥmad ibn Alī.(1999). Imta` al-Asma’. vol. 1.Beirut: Dar al-Kutub al-Ilmiyah</ref>

On the other hand, Hamza was an infant among the Banu Sa'ad tribe. One day, Hamza's foster mother, who had previously suckled Hamza, suckled the Messenger of God who was with his nurse Halimah. Therefore, Hamza became the foster brother of the Messenger of God from two sides: both from Thobiyyah and from " Sa'diyyah’s nursing mother ".<ref>Ibn Athir al-Jazari, Ali ibn Muhammad.(1988). Osodol-Ghabah Fi Ma’rafah Al-Sahabah, vol. 1, Beirut: Dar al-Fekir.</ref>

== When Hamza was born ==
Hamza was at most two years older than the Prophet (peace be upon him and his family). Some have estimated this age difference to be four years,<ref>Waqedi, Muhammad bin Omar.(1988).A-Maghazi, research: Marseden Jones, vol.1,third edition,Beirut: Al-Alami Foundation.</ref> which by doubts of some scholars about Thobiyyah breastfeeding the Prophet.<ref>Murtaza Ameli, Ja'far.(1995).Al- Sahih min Sirat al-Nabi al-A'zam, (PBUH), vol. 2, Beirut :Dar Al-Sirah - Dar Al-Hadi.</ref>It may be even more years. In total, he was probably born two up four years before the Year of the Elephant (the year of the Prophet's birth).

== Hamza and the Guardianship of a Child ==
In the year when the Qoraysh were hit by severe hardship and drought, Abu Talib had a big family. Therefore, the Messenger of God said to his uncle Abbas, who was a wealthy man from Bani Hashim: "Let us go to your brother Abu Talib and to help him, I will take one of his children and you will take another and we will take the two under our guardianship."

Abbas agreed. The news reached Hamza. He also went with them to Abu Talib. Abu Talib said: "Leave Aqeel for me, and choose your other children." The Messenger of God chose Ali to take with him, while Abbas chose Talib and Hamza chose Ja'far.[5] Murtaza Ameli, Ja'far.(1995).Al- Sahih min Sirat al-Nabi al-A'zam, (PBUH), vol. 1, Beirut :Dar Al-Sirah - Dar Al-Hadi.

== Hamza's Conversion to Islam ==
After Muhammad (peace be upon him and his family) was sent as a prophet, Hamza also testified to the oneness of God and the prophet's mission and believed in the religion of his nephew. It was after Hamza's conversion to Islam that the Qoraysh began to make one after another offers to the Messenger of God, because they saw that the bravest person had believed in the Prophet and they no longer had any hope of Hamza's support, but the Prophet did not accept any of their offers.

After Abu Jahl's speech among the Qoraysh tribe, they decided to kill the Prophet. One day, Abu Jahl saw the Messenger of God in Safa and cursed him. The Prophet went home without paying attention to him. The slave girl of Abdullah ibn Jadaan, who had witnessed this event, informed Hamza of Abu Jahl's curse that same day. His words had a strange effect on Hamza. Therefore, without thinking about the consequences of his action, he decided to avenge his nephew. For this reason, he returned the same way he had come and saw Abu Jahl sitting in the midst of the Qoraysh gathering. Without speaking to anyone, he went to Abu Jahl and hit him hard on the head with his hunting bow. Abu Jahl's head broke. Then Hamza said: "Are you cursing the Prophet?! I have believed in him and I will follow the path he has taken. If you have the power, fight me." Abu Jahl turned to the gathering of Qoraysh and said: "I have treated Muhammad badly. Hamza has the right to be upset"[6]. Sobhani Tabrizi, Jafar.(1994). Selections from the History of the Prophet of Islam,Tehran: Mashaar Publishing House.

== Hazrat Hamza is one of the lords of Paradise ==
Shaykh al-saduq also narrates from Anas ibn Malik that: The Messenger of God (peace and blessings of God be upon him and his family) said: We are the children of Abdul Muttalib, the lords of the people of Paradise. The Messenger of God, Hamza the Seyyed al-shohada, Ja'far Dhul-Janaheyn, Ali, Fatima, Hassan, Hussein and Mahdi (may God have mercy on him)[7]. We are the sons of Abdul Muttalib, the masters of the people of Paradise, the Messenger of Allah, and Hamza, the master of martyrs...". Sheikh Saduq.(1979). Al-Amali, Majlis Majlis 72, fifth edition, Beirut: A'alami.

== The title of Seyyed al-Shohada ==
In Islamic history, two great figures are known by the title of Seyyed al-Shohada: Hamza ibn Abdul Muttalib and Hossayn ibn Ali. It is clear that this title means the superiority and excellence of a martyr over other martyrs. As in some narrations, along with Seyyed al-Shohada, Afzal al-Shohada is also mentioned about Hossayn ibn Ali (peace be upon him)[8]. Shaykh Saduq.(1400 AH). Sheikh Saduq, Thawba al-A'mal va Uqab al-A'mal(The Reward and Punishment of Deeds), translated by Ghaffari, Tehran:Sadooq Publications.

This title was first bestowed by the Messenger of God (peace be upon him and his family) to Hamza ibn Abdul Muttalib, the Prophet’s uncle, who was martyred in the Battle of Uhod, and after that, Hamza was remembered with the title of Seyyed al-Shohada [9]. Ibn Hajar Asqalani, Ahmad bin Ali.(1994). Al-Isabah fi Tamiz al-Sahaba, first edition, researched by Abdul-Mujoud, Adel Ahmad, Mu'awaz, Ali Muhammad, vol. 2, Beirut: Dar Al-Kutb Al-Ilmiyyah; Mottaqi, Ali ibn Hesam al-Din.(1998). Kanz al-Ummal fi Sunan al-Aqwal wa al-Af'al (The Treasure of Workers in the Traditions of Sayings and Actions), vol. 11,Beirut: Dar al-Kutub al-Ilmiyya; Al-Suyuti, Abd al-Rahman ibn Abi Bakr, Jalal al-Din.(2011). Al-Durr. Al-Manthur (The Scattered Pearls), vol. 2,Beirut: Dar al-Fikr

Hamza was always considered and loved by the Messenger of God (peace be upon him and his family) due to his high faith and brilliant background in supporting Islam, helping and defending the person of the Messenger of God (peace be upon him and his family). Hamza’s sacrifices, as well as his extraordinary courage, are famous in Islamic history. As he displayed scenes of this faith, sacrifice, courage and bravery in the Battle of Uhod. In addition to these virtues, the manner of his martyrdom and the height of his Homesickness( being away from one's home(town) and oppression were also unparalleled among the martyrs of Uhud and before and after it[10]. 10-Ibn Hesham.(1955).Sirah al-Nabavyyah. vol. 3. Beirut:Dar al- Marefah

With regards to above mentioned characteristics , Hamzah was nicknamed Seyyed al-Shohada and surpassed other martyrs of Islam. Shiite Imams also emphasized the repetition of the title Seyyed al-Shohada for Hamzah ibn Abdul Muttalib and always mentioned one of the honors and high spiritual values of the family of the Messenger of God (peace be upon him and his family), their attribution to Hamzah Seyyed al-Shohada [11]. 11-Sheikh Saduq, al-Amali, Majlis 30; Tabari, Abu Ja'far Muhammad ibn Jarir.(1967). History of Nations and Kings (Tabari's History), second edition, research, Ibrahim, Muhammad Abu al-Fadl, vol. 5, Beirut: Dar Al-Turath;Sheikh Mofid.(1993). Irshad, Vol. 1,Qom:Dar Al-mofid publications

The title Seyyed al-Shohada for Abu Abdullah al-Hussein (peace be upon him) also has such an intellectual, spiritual and political background. That is, both the personality of Imam Hussain (a.s.) is unique and incomparable among the martyrs of the world, and the manner of his martyrdom, Homesickness( being away from one's home(town), and oppression, as well as the brilliance and effectiveness of his blood are unparalleled

Therefore, Imam Hussain (a.s.) is truly the master, the joy, and the master of all the martyrs of the world, and his blood has virtue and superiority over all blood. But the question is, when and by whom was the title of Seyyed al-Shohada given to Imam Hussain (a.s.) for the first time? According to some narrations, the title of Seyyed al-Shohada was first used for Imam Hussain (a.s.) by Gabriel (a.s.). The Prophet (a.s.) had repeatedly conveyed the news of Imam Hussain (a.s.)’s martyrdom, which he had received from the angels close to God, to people, especially his close associates, friends, and some relatives[12].

12-Ibn Qulawayh Qomi.(1937).Kamel Azzyarat, Chapter 21,Najaf:Dar Al-Mortazavyyah.

In one of these narrations, the Prophet, on behalf of God, introduced Husayn ibn Ali (peace be upon him): as the leader of the martyrs and said: “He (Hussayn) is the leader of the martyrs from the first to the last in this world and the Hereafter, and he is the leader of the youth of the people of Paradise from all creation.”[13]

13- Ibn Qulawayh Qomi.(1937).Kamel Azzyarat, Chapter 21,Najaf:Dar Al-Mortazavyyah;Majlesi, Muhammad Baqir.(1982). Behar al-Anwar, second edition, vol. 44, Beirut: Dar al-Ihya al-Turath al-Arabi.

According to another famous narration that most sources have quoted, the Messenger of God (peace be upon him and his family), who was informing the people of his son’s martyrdom through Gabriel, prayed for Hussayn to be the leader of the martyrs and asked God to make Hussayn one of the leaders and leader of the martyrs. The expression “leaders of the martyrs” in this narration expresses the same meaning (leader of the martyrs)[14]. 14-Al-Kufi, Ahmad ibn A'tham.(1990).Alfotooh(The Book of Conquests),Beirut: Dar al-Adwa;Ibn Nama Helli, Ja'far ibn Muhammad.(1949).Mosyrolahzan va Monir Sobolol Ashjan( The Stirrer of Sorrows and Illuminator of the Paths of Grief),Najaf: Al-Haydariya Press.;Ibn Nama al-Helli.(1995).Zob alnozzar fi sharh althaar(The Melting of Gold in Explaining the Revenge),Qom:Society of teachers in the Qom Seminary, Islamic Publishing Institute.

Therefore, the title of Seyyed al-Shohada was first bestowed upon their noble grandson by the Messenger of God (peace be upon him and his family), and after that, other Imams emphasized its repetition. In a narration, Imam Ali ibn al-Hussayn (peace be upon him and his family), while explaining the virtue and sanctity of the land of Karbala over other lands, points out that the virtue of Karbala is that it embraces the pure body of Seyyed al-Shohada (peace be upon him): Ali ibn al-Hussayn (peace be upon him and his family) said: Allah has made the land of Karbala a safe, blessed sanctuary .....which contains Seyyed al-Shohada and Seyyed al- Ahl al-Jannah[15]

15-Ameli,Sheikh Horr(1993). Wasa'il al-Shi'ah. vol.1o. Qom: Al-Albayt le ehyae tor

<nowiki>:</nowiki> “Allah has made the land of Karbala a safe, blessed sanctuary ...which contains Sayyid al-Shuhada (peace be upon him and his family) and the chief of the youth of the people of Paradise.” Furthermore, according to numerous narrations, Imam Sadiq (a.s.) called Imam Hussain (a.s.) the Master of the Martyrs[16]. Ibn Qulawayh Qomi, Kamil al-Ziyarat, Chapter 28, and Chapter 37.Even before that, Meytham Tammar used this term in his speech to Jabalah Makkiyyah[17].Sheikh Saduq.(1979). Al-Amali, Majlis twenty-seven, fifth edition, Beirut: A'alami.

This shows that in addition to the fact that people close to the Ahlul Bayt (a.s.) were aware of the Imam’s martyrdom, they were also familiar with the title of Master of the Martyrs for that Imam. After that, in numerous narrations narrated from Imam Sadiq (a.s.), this honorable title has been emphasized a lot, and in fact, this title for Imam Hussain (a.s.) has become very popular since this period. According to a narration from Imam Sadiq (a.s.), he said to Umm Saeed Ahmasiyyah, who had hired a horse to go to the graves of the martyrs in Medina, “Why don’t you go to visit the Master of the Martyrs?” He asked: Who is the master of martyrs (Sayyid al-Shuhada)? He said: It is Hussayn ibn Ali...[18].

- Ibn Qulawayh Qomi, Kamil al-Ziyarat;Shaykh Saduq.(1400 AH). Sheikh Saduq, Thawba al-A'mal va Uqab al-A'mal(The Reward and Punishment of Deeds), translated by Ghaffari, Tehran:Sadooq Publications.

== References ==

Umm Kulthum

2026-02-01T09:49:03Z

Rahmani:

'''Umm Kulthum''' Kubra was the fourth child of Imam Ali (a.s.) and Fatima Zahra (a.s.) after Imam Hassan (a.s.), Imam Hussein (a.s.), and Zeinab Kubra (a.s.). Historical sources have spoken of her marriage to Umar ibn al-Khattab, the second calipha. Some consider her to be one of the women present at the Battle of Karbala, whose speeches and sermons are mentioned in some sources.

== Birth and lineage ==
There is disagreement among historians about the date of Umm Kulthum's birth; however, Shia and Sunni agree that Ali (a.s.) and Fatima (a.s.) had a child named Umm Kulthum.<ref>Sheikh Mofid.(1993). Irshad, vol. 1, Qom:Dar Al-mofid publications ; Ibn Sa’d, Kateb Vaqedi, Muhammad ibn Sa’d.(1989). Al-Tabaqat al-Kubra, vol. 8, Beirut:Dar Sader;Yaqoobi, Ahmad ibn Ishaq(2005). Tarikh al-Ya’qubi . vol. 2, Beirut:al-'Alami publications; Tabari.(2004).Tarikh al-Umam wa al-Muluk,vol. 4.</ref>
They have written her birth date as the 6th lunar year,<ref>Dhahabi, Muhammad bin Ahmad.(1994). Siyar Al-Alam al-Nobala, vol. 3,Beirut: Al-resalah Institute;

Dakhil, Ali Muhammad Ali.(1992). Women's Celebrities,Lebanon: Al-Dar Al-Islamiya</ref>
of course, some have also mentioned that she was born during the time of the Prophet (a.s.) without specifying the exact year.<ref>Asqalani, Ibn Hajar. (1995) Al-Esabah fi Tamiz al-Sahaba, research: Adel Ahmad, Abdul Mujoud, Ali Muhammad, Mu’awwz, vol. 8, first edition, Beirut: Dar al-Kutb al-Ilmiyah;Ibn Abd al-Barr, Yusuf ibn Abdullah.(1991).Al-Istiyab fi Ma’rifat al-Ashab, research:Al-Bajawi, Ali Muhammad, vol. 4, first edition, Beirut:Dar al-Jil.</ref>
There is a difference of opinion between Shia and Sunni sources regarding whether she was the youngest child of Imam Ali (a.s.), and Shia scholars have considered her to be younger and after Zeinab.<ref>Sheikh Mofid.(1993). Irshad, vol. 1, Qom:Dar Al-mofid publications;Ibn Shahr-e-Ashoob.(1956). Manaqib of the Aal Abi Talib, vol. 3, Qom: Allamah publications.</ref><nowiki>;</nowiki> however, Sunnis have mentioned Umm Kulthum as the third child of Ali ibn Abi Taleb (a.s.) and considered her to be older than Zeinab.<ref>Muhammad ibn Ishaq ibn Yasar.(1989). Siyrah Ibn Ishaq (Kitab al-Siyar wa al-Maghazi), first edition, Qom: Islamic History and Education Studies Office; Dhahabi, Muhammad bin Ahmad.(1994). Siyar Al-Alam al-Nobala, vol. 3,Beirut: Al-resalah Institute.</ref>

== Nicknames and titles ==
Sheikh Mufid mentions Zeinab al-Sughra among the children of Amir al-Mu’minin (a.s.), which her nickname is Umm Kulthum .<ref>Sheikh Mofid.(1993). Irshad, vol. 1, Qom:Dar Al-mofid publications</ref>

This nickname was given to her by the Prophet (pbuh) due to her resemblance to her aunt, Umm Kulthum, the daughter of the Messenger of God (pbuh).<ref>Qommi,Sheikh Abbas.(1989). Al-Kona wa Al-alqaab, Tehran:Maktaba al-Sadr, vol. 1</ref>
In many sources of both sects (Shia and Sunni), she is referred to as Umm Kulthum al-Kubra. Seyyed Muhsen Amin says in this regard: There are three or four daughters of the Amir al-Mu’minin (peace be upon him) whose name or nickname is Umm Kulthum:
· Umm Kulthum al-Kubra, daughter of Fatima (peace be upon her).

· Umm Kulthum al-Wosta, wife of Muslim ibn Aqil.

· Umm Kulthum al-Sughra.

· Zeinab al-Sughra, whose nickname is Umm Kulthum.

He clarifies: If the last two are the same, there are three, and otherwise there are four Umm Kulthums 8-Al- Amin, Al-Seyyed Mohsen.(2000).Ayan al-Shi'a, vol. 3,Beirut: Dar al-Ta'arif.<ref>8-Al- Amin, Al-Seyyed Mohsen.(2000).Ayan al-Shi'a, vol. 3,Beirut: Dar al-Ta'arif</ref>
However, some sources have called the name of Umm Kulthum, daughter of Ali (peace be upon him) and Fatima (peace be upon her) “Ruqayyah al-Kubra” and the name of Umm Kulthum al-Sughra “Naïfsah”.<ref>Alavi Omari, Ali bin Muhammad.(1988). Al-Majdi fi Ansab al-Talebyeen; Murteza Zobeydi.(1993). Taj al-Arous, vol. 15, Beirut: Dar al-Hedayah</ref>

== Wife and Children ==
According to some historians, Umm Kulthum first married Umar ibn al-Khattab and after Umar's death, she married her cousin "Aun", son of Ja'far ibn Abi Taleb. After Aun's death, she married her brother-in-law "Muhammad", and after Muhammad's death, their other brother "Abdullah". Before her, Abdullah was married to his sister Zeinab al-Kubra, daughter of Ali (a.s.).<ref>Ibn Sa’d, Kateb Vaqedi, Muhammad ibn Sa’d.(1989). Al-Tabaqat al-Kubra, vol. 8, Beirut:Dar Sader</ref>
Mas'udi(The historian) considers Umm Kulthum childless.<ref>Mas’udi, Ali bin Hossein.(1988).Moruj al-Dhahab va maaden al-johar, vol. 1

Qom :Dar al-Hijrah Institution</ref>

Some historians have considered her children to be "Zeyd" and "Ruqayyah", both of whom were from UmarIbn Asaker, Ali ibn Hassan.(1994). History of Damascus, 1st edition, researcher, Shiri, Ali, vol. 19, Beirut:Dar al-Fakir; Balathuri.(1999). Ansab al-Ashraf.<ref>Ibn Asaker, Ali ibn Hassan.(1994). History of Damascus, 1st edition, researcher, Shiri, Ali, vol. 19, Beirut:Dar al-Fakir; Balathuri.(1999). Ansab al-Ashraf.</ref>
Ibn Anbah, in mentioning the children of Muslim ibn Aqil, mentions a girl named "Hamida" whose mother was Umm Kulthum, daughter of Ali ibn Abi Taleb Hosseini, Ahmad bin Ali- Ibn Anbah.(1960). Omdattottaleb fi Ansab Al Abi Taleb, Najaf: Al-Haydariyya publications.<ref>Hosseini, Ahmad bin Ali- Ibn Anbah.(1960). Omdattottaleb fi Ansab Al Abi Taleb, Najaf: Al-Haydariyya publications.</ref>
Seyyed Mohsen Amin says: This news indicates that Muslim ibn Aqil married his cousin Umm Kulthum, but this is not Umm Kulthum al-Kubra, because no one has narrated it and she may have been the wife of Umm Kulthum al-Wosta .<ref>Al- Amin, Al-Seyyed Mohsen.(2000).Ayan al-Shi'a, vol. 3,Beirut: Dar al-Ta'arif</ref>

== Marriage with Umar ibn al-Khattab ==
According to some historical reports, Umm Kulthum, the daughter of Ali ibn Abi Taleb (peace be upon him), married Umar, the second calipha.<ref>Koleyni, Muhammad ibn Yaqub.(1984).Kafi, researcher, corrector:Ghaffari, Ali Akbar, Akhundi, Muhammad, vol. 1, 4th edition, vol. 5, Tehran: Dar al-Kotob al-Islamiyya;Sheikh Tusi.(1985). Tahdhib al-Ahkam,vol. 8,; Tabarsi.(1996). Alam al-Wara, vol.1; Sheikh Mufid.(1993). Al-Mas'il al-Akbariyah.; Balathuri.(1999). Ansab al-Ashraf.</ref>
The date of this marriage is mentioned as the month of Dhul-Qa’dah in the year 17 AHNaweyri, Ahmad ibn Abd al-Wahhab.(2002).Nehaytolarab fi Fonooneladab, - vol. 19, Cairo:Ministry of Culture and National Guidance. Al-Mesriyya General Institution .<ref>Naweyri, Ahmad ibn Abd al-Wahhab.(2002).Nehaytolarab fi Fonooneladab, - vol. 19, Cairo:Ministry of Culture and National Guidance. Al-Mesriyya General Institution .</ref>

On the other hand, some Shiite scholars, such as Sheikh Mufid, have denied this marriage, and Agha Bozorg Tehrani mentions several books written in refutation of this marriageEncyclopedia of the World of Islam.Entry(title) on the marriage of Umm Kulthum to Umar ibn al-Khattab, section on opponents of marriage.<ref>Encyclopedia of the World of Islam.Entry(title) on the marriage of Umm Kulthum to Umar ibn al-Khattab, section on

opponents of marriage</ref>

== Umm Kulthum in Karbala ==
Some Maqatel(The word "Maqatel" is the plural of "Maqtal" and "Maqtal" refers to books that describe the events of Karbala and the tragedy of the murder of Imam Hussein (peace be upon him)have spoken of Umm Kulthum’s presence in Karbala, in such a way that she has been mentioned in many cases alongside Hazrat Zeynab (peace be upon her) and they have narrated calamities for her. Majlisi narrates: After the martyrdom of the Imam (a.s.) and when the tents were being set on fire, the earring was pulled from the ear of Umm Kulthum, the sister of Hussein (a.s.).<ref>Majlisi, Muhammad Baqir.(2004). Bihar al-Anwar, vol. 45,second edition,Beirut:Dar Ihya al-Turas al-Araby.</ref>
Umm Kulthum narrated the events of Ashura and delivered a sermon in Kufa and in the session of Ibn Ziyad. Ibn Tayfur in his book cites a sermon by Umm Kulthum that took place in Kufa and during the captivity of the Prophet’s household (a.s.).<ref>Ibn Abi Taher, Ahmad ibn Abi Taher Ibn Teyfur.(1993). Balaghat al-Nisa,Qom: Sharif al-Razi library</ref>Allamah Majlisi also mentioned Umm Kulthum’s speeches and poems in the session of Ibn Ziyad.<ref>Majlisi, Muhammad Baqir.(2004). Bihar al-Anwar, vol. 45,second edition,Beirut:Dar Ihya al-Turas al-Araby.</ref>On the other hand, some sources have stated that Umm Kulthum, who was present in Karbala, was not a Fatimid.<ref>Telmesani,Muhammad bin Abi Bakr. Barri (1981). Al-Jawharah fi Nasab al-Imam Ali and his family, Damascus: al-Nuri School</ref>
Seyyed Mohsen Amin has rejected this issue and says: Amir al-Mu’minin (peace be upon him) had two daughters named Umm Kulthum, one of whom was Umm Kulthum Kubra, the daughter of Hazrat Zahra (peace be upon her), who died before the Karbala event, and the other, whose mother was a slave girl, was present in Karbala and delivered a sermon in Kufa. She was the wife of Muslim ibn Aqil.<ref>Al- Amin, Al-Seyyed Mohsen.(2000).Ayan al-Shi'a, vol. 1, and vol.3,Beirut: Dar al-Ta'arif</ref>

== Umm Kulthum's Sermon in Kufa ==
Umm Kulthum is known to have delivered a sermon in Kufa after the martyrdom of Imam Hussein (a.s.).<ref>Ibn Tawus.(1969). Lahuf,Tehran:Jahan Publication</ref> According to Seyyed ibn Tawus in” Lohuf”, Umm Kulthum, while weeping loudly, rebuked and cursed the people of Kufa for killing Imam Hussein (a.s.) and his companions, capturing his family, and plundering his property. At the same time, she recited poems that caused the people to weep and lament, such that they had never wept more than that day.<ref>Murteza,Zobeydi.(1993). Taj al-Arous, vol. 15, Beirut: Dar al-Hedayah</ref>

== Narrator of Hadith ==
There are narrations from Umm Kulthum in Shiite sources. Mamaqani includes her among the women narrators and says: "She was a woman of great power, understanding, and eloquence, and I consider her trustworthy."<ref>Mamqani, Abdullah.(1933). Tanqih al-Maqal, vol.3, Qom: Aalol bayt (peace be upon them) Institute for the Revival of Heritage</ref>Most of these hadiths are about the calamities that befell the Ahlul Bayt.

== The martyrdom of Imam Ali (a.s.) ==
Allamah Majlisi writes in a long narration: “Umm Kulthum said: When the night of the nineteenth of Ramadan arrived, I prepared two loaves of barley bread, milk, and salt for my father’s iftar. After finishing the prayer, he went to break his fast. He looked at his food and cried loudly and said:… My daughter, if you do not take one of these two foods, I will not eat anything by God… and he ate a loaf of bread with salt.<ref>Majlisi, Muhammad Baqir.(2004). Bihar al-Anwar, vol. 42,second edition,Beirut:Dar Ihya al-Turas al-Araby.</ref> Sheikh Mufid narrates: On the night that Ali (a.s.) was martyred, he was awake until morning the next day. Umm Kulthum asked the reason. The Imam said: If I spend the night and the dawn breaks, I will be killed. Umm Kulthum stopped her father going to the mosque; but the Imam (a.s.) said: There is no escape from death and left the house for the mosque.<ref>Sheikh Mofid.(1993). Irshad, vol. 1, Qom:Dar Al-mofid publications</ref>
Similarly, after the martyrdom of Amir al-Mu’minin (peace be upon him), Umm Kulthum addressed Ibn Muljam while weeping: “Woe to you! God has humiliated you in this world and the Hereafter, and your abode will be the eternal fire of Hell".<ref>Majlisi, Muhammad Baqir.(2004). Bihar al-Anwar, vol. 42,second edition,Beirut:Dar Ihya al-Turas al-Araby.</ref>

Abdul Karim ibn Ahmad ibn Tawoos Helli narrates a hadith from Sheikh Saduq in which Umm Kulthum speaks of the will of the Amir al-Mu’minin to his children, the funeral and burial ceremonies of that Imam (peace be upon him). Part of this narration states: … Umm Kulthum said: “During the burial, the grave was split open. I do not know whether my master (father) was buried in the earth or whether he ascended to heaven. Suddenly, I heard a voice offering condolences, saying: “May God grant you condolences in the mourning of the master and the proof of God(the representative of God) over His creation."<ref>Helli, Abdul Karim ibn Tavus.(1998). Farhatolgharra, in Determining the Grave of Amir al-Mu’minin Ali (a.s.), Qom: Al-Ghadir Center for Islamic Studies.</ref>

== The Event of Ashura and the Events After It ==
Ibn Tawus says: When Imam Hussein (a.s.) said goodbye, Umm Kulthum cried out and said: O Abu Abdullah! Woe to us after the calamity of losing you. The Imam (a.s.) also consoled Umm Kulthum, Zeinab (a.s.) and Robab .<ref>Majlisi, Muhammad Baqir.(2004). Bihar al-Anwar, vol. 45,second edition,Beirut:Dar Ihya al-Turas al-Araby.</ref>During the captivity, when the people of Kufa brought food for the children, Umm Kulthum cried out and said: O people of Kufa, charity is forbidden to us (the Prophet's household).<ref>Ibn Tawus.(1969). Lahuf,Tehran:Jahan Publication.</ref>There is a narration that when the caravan of captives entered Syria, Umm Kulthum asked Shemmr to move the heads of the martyrs from among the captives to a place where all eyes would be directed towards them and fewer people would be looking at them.<ref>Murteza,Zobeydi.(1993). Taj al-Arous, vol. 15, Beirut: Dar al-Hedayah</ref>

== Time of Death and How she passed away ==
There is also disagreement about the time of Umm Kulthum's death and how she passed away. Many sources have considered her and her son Zeyd's death to be at the same time, to the point that the funeral prayer was offered over both of them together.<ref>Sanaani, Abu Bakr Abdul Razzaq ibn Hommam.(1983). Al-Musnnnef, vol. 6,Beirut :Majlis Al-Alami</ref>Some believe that they died around 50 AH, during the reign of Muawiyyah. <ref>Al-Safadi, Salah al-Din Khalil ibn Aybak ibn Abdullah.(2000). Al-Wafi Belvafayatf, vol. 15,Beirut: Dar Ihya al-Trath

<nowiki>;</nowiki> Al- Amin, Al-Seyyed Mohsen.(2000).Ayan al-Shi'a,vol.3,Beirut: Dar al-Ta'arif</ref>Some have said that they died during the reign of Abdul Malek ibn Marwan (73-86 AH).<ref>Al-Maqrizi, Taqi al-Din.(1999).Emtaolesmaa bema lennabi menalahval valamval valhafedah valmataa( Delighting of listening to information about the Prophet's circumstances, wealth, descendants, and possessions), vol. 5,Beirut:Dar-alkoto alelmyyah</ref>

Al-Maqrizi writes: She died when she was the wife of Awn ibn Ja'far .<ref>bn Abd al-Barr, Yusuf ibn Abdullah.(1991).Al-Istiyab fi Ma’rifat al-Ashab, research:Al-Bajawi, Ali Muhammad, vol. 4, first edition, Beirut:Dar al-Jil.</ref>Ibn Abdul-Barr mentions her death during the Imamate of Imam Hassan (a.s.).<ref>Ibn Abi Taher, Ahmad ibn Abi Taher Ibn Teyfur.(1993). Balaghat al-Nisa,Qom: Sharif al-Razi library</ref>Ibn Tayfur also believes that she died after 61 AH and the event of KarbalaIbn Habib al-Baghdadi, Muhammad ibn Habib.(1985). Al-Munmeq fi Akhbar Qoraysh,Beirut: Alam al-Kutub.<ref>Ibn Habib al-Baghdadi, Muhammad ibn Habib.(1985). Al-Munmeq fi Akhbar Qoraysh,Beirut: Alam al-Kutub</ref> Regarding how they passed away, it has also been stated that Umm Kulthum and her son Zeyd died due to illness.<ref>Ibn Habib al-Baghdadi, Muhammad ibn Habib.(1985). Al-Munmeq fi Akhbar Qoraysh,Beirut: Alam al-Kutub</ref>or because they were poisoned.<ref>Sanaani, Abu Bakr Abdul Razzaq ibn Hommam.(1983). Al-Musnnnef, vol. 6,Beirut :Majlis Al-Alami</ref>

== Burial site ==
Emad al-Din al-Tabari says: It is narrated that Umm Kulthum, the sister of Imam Hussein (a.s.), died in Sham (Syria)abari.(2005).Kamel Baha'i,Qom: Al-Muktab Al-Heydariyyah, Vol. 2.<ref>Tabari.(2005).Kamel Baha'i,Qom: Al-Muktab Al-Heydariyyah, Vol. 2.</ref>Ibn Battuta writes in his travelogue: Near the city of Sham and one farsakh(6 Kilometers) away from it, is the grave of Umm Kulthum, the daughter of Ali ibn Abi Taleb (a.s.) and FatimaIbn Battuta, Muhammad ibn Abdullah.(1997). Al-Rahlah (The Travels of Ibn Battuta),Vol. 1, Rabat :Academy of the Kingdom of Morocco.<ref>Ibn Battuta, Muhammad ibn Abdullah.(1997). Al-Rahlah (The Travels of Ibn Battuta),Vol. 1, Rabat :Academy of the Kingdom of Morocco.</ref> Yaqut al-Hamwi also writes: Umm Kulthum’s grave is in the Damascus district.<ref>Al-Hamwi Shahab al-Din Abdullah Yaqut ibn Abdullah.(1979)., Mu'jam Al-Buldan ( Dictionary information of Countries),Volume 3, Beirut: Dar Ihya al-Turath al-Arabi</ref>Ibn Asaker says in this regard: This grave in the Damascus district is not the grave of Umm Kulthum, the daughter of Ali ibn Abi Taleb (a.s.) and Fatima. She died in Medina and was buried in the Baqi’ cemetery.<ref>Ibn Asaker, Ali ibn Hassan.(1994). History of Damascus, 1st edition, researcher, Shiri, Ali, vol. 2, Beirut:Dar al-Fakir</ref>Some have also said that this grave is the grave of Zeynab al-Kubra, the daughter of Ali (a.s.) and Fatima (a.s.), whose nickname is Umm Kulthum.<ref>Al-Baytar al-Maydani al-Dimashqi, Abd al-Razzaq ibn Hasan ibn Ibrahim.(1993). The Ornament of Mankind (Helyatolbashar) in the History of the Thirteenth Century, Beirut:Dar Sader.</ref>

== References ==

Umm Kulthum

2026-02-01T09:46:50Z

Rahmani:

'''Umm Kulthum''' Kubra was the fourth child of Imam Ali (a.s.) and Fatima Zahra (a.s.) after Imam Hassan (a.s.), Imam Hussein (a.s.), and Zeinab Kubra (a.s.). Historical sources have spoken of her marriage to Umar ibn al-Khattab, the second calipha. Some consider her to be one of the women present at the Battle of Karbala, whose speeches and sermons are mentioned in some sources.

== Birth and lineage ==
There is disagreement among historians about the date of Umm Kulthum's birth; however, Shia and Sunni agree that Ali (a.s.) and Fatima (a.s.) had a child named Umm Kulthum.<ref>Sheikh Mofid.(1993). Irshad, vol. 1, Qom:Dar Al-mofid publications ; Ibn Sa’d, Kateb Vaqedi, Muhammad ibn Sa’d.(1989). Al-Tabaqat al-Kubra, vol. 8, Beirut:Dar Sader;Yaqoobi, Ahmad ibn Ishaq(2005). Tarikh al-Ya’qubi . vol. 2, Beirut:al-'Alami publications; Tabari.(2004).Tarikh al-Umam wa al-Muluk,vol. 4.</ref>
They have written her birth date as the 6th lunar year,<ref>Dhahabi, Muhammad bin Ahmad.(1994). Siyar Al-Alam al-Nobala, vol. 3,Beirut: Al-resalah Institute;

Dakhil, Ali Muhammad Ali.(1992). Women's Celebrities,Lebanon: Al-Dar Al-Islamiya</ref>
of course, some have also mentioned that she was born during the time of the Prophet (a.s.) without specifying the exact year.<ref>Asqalani, Ibn Hajar. (1995) Al-Esabah fi Tamiz al-Sahaba, research: Adel Ahmad, Abdul Mujoud, Ali Muhammad, Mu’awwz, vol. 8, first edition, Beirut: Dar al-Kutb al-Ilmiyah;Ibn Abd al-Barr, Yusuf ibn Abdullah.(1991).Al-Istiyab fi Ma’rifat al-Ashab, research:Al-Bajawi, Ali Muhammad, vol. 4, first edition, Beirut:Dar al-Jil.</ref>
There is a difference of opinion between Shia and Sunni sources regarding whether she was the youngest child of Imam Ali (a.s.), and Shia scholars have considered her to be younger and after Zeinab.<ref>Sheikh Mofid.(1993). Irshad, vol. 1, Qom:Dar Al-mofid publications;Ibn Shahr-e-Ashoob.(1956). Manaqib of the Aal Abi Talib, vol. 3, Qom: Allamah publications.</ref><nowiki>;</nowiki> however, Sunnis have mentioned Umm Kulthum as the third child of Ali ibn Abi Taleb (a.s.) and considered her to be older than Zeinab.<ref>Muhammad ibn Ishaq ibn Yasar.(1989). Siyrah Ibn Ishaq (Kitab al-Siyar wa al-Maghazi), first edition, Qom: Islamic History and Education Studies Office; Dhahabi, Muhammad bin Ahmad.(1994). Siyar Al-Alam al-Nobala, vol. 3,Beirut: Al-resalah Institute.</ref>

== Nicknames and titles ==
Sheikh Mufid mentions Zeinab al-Sughra among the children of Amir al-Mu’minin (a.s.), which her nickname is Umm Kulthum .<ref>Sheikh Mofid.(1993). Irshad, vol. 1, Qom:Dar Al-mofid publications</ref>

This nickname was given to her by the Prophet (pbuh) due to her resemblance to her aunt, Umm Kulthum, the daughter of the Messenger of God (pbuh).<ref>Qommi,Sheikh Abbas.(1989). Al-Kona wa Al-alqaab, Tehran:Maktaba al-Sadr, vol. 1</ref>
In many sources of both sects (Shia and Sunni), she is referred to as Umm Kulthum al-Kubra. Seyyed Muhsen Amin says in this regard: There are three or four daughters of the Amir al-Mu’minin (peace be upon him) whose name or nickname is Umm Kulthum:
· Umm Kulthum al-Kubra, daughter of Fatima (peace be upon her).

· Umm Kulthum al-Wosta, wife of Muslim ibn Aqil.

· Umm Kulthum al-Sughra.

· Zeinab al-Sughra, whose nickname is Umm Kulthum.

He clarifies: If the last two are the same, there are three, and otherwise there are four Umm Kulthums 8-Al- Amin, Al-Seyyed Mohsen.(2000).Ayan al-Shi'a, vol. 3,Beirut: Dar al-Ta'arif.<ref>8-Al- Amin, Al-Seyyed Mohsen.(2000).Ayan al-Shi'a, vol. 3,Beirut: Dar al-Ta'arif</ref>
However, some sources have called the name of Umm Kulthum, daughter of Ali (peace be upon him) and Fatima (peace be upon her) “Ruqayyah al-Kubra” and the name of Umm Kulthum al-Sughra “Naïfsah”.<ref>Alavi Omari, Ali bin Muhammad.(1988). Al-Majdi fi Ansab al-Talebyeen; Murteza Zobeydi.(1993). Taj al-Arous, vol. 15, Beirut: Dar al-Hedayah</ref>

== Wife and Children ==
According to some historians, Umm Kulthum first married Umar ibn al-Khattab and after Umar's death, she married her cousin "Aun", son of Ja'far ibn Abi Taleb. After Aun's death, she married her brother-in-law "Muhammad", and after Muhammad's death, their other brother "Abdullah". Before her, Abdullah was married to his sister Zeinab al-Kubra, daughter of Ali (a.s.).<ref>Ibn Sa’d, Kateb Vaqedi, Muhammad ibn Sa’d.(1989). Al-Tabaqat al-Kubra, vol. 8, Beirut:Dar Sader</ref>
Mas'udi(The historian) considers Umm Kulthum childless.<ref>Mas’udi, Ali bin Hossein.(1988).Moruj al-Dhahab va maaden al-johar, vol. 1

Qom :Dar al-Hijrah Institution</ref>

Some historians have considered her children to be "Zeyd" and "Ruqayyah", both of whom were from UmarIbn Asaker, Ali ibn Hassan.(1994). History of Damascus, 1st edition, researcher, Shiri, Ali, vol. 19, Beirut:Dar al-Fakir; Balathuri.(1999). Ansab al-Ashraf.<ref>Ibn Asaker, Ali ibn Hassan.(1994). History of Damascus, 1st edition, researcher, Shiri, Ali, vol. 19, Beirut:Dar al-Fakir; Balathuri.(1999). Ansab al-Ashraf.</ref>
Ibn Anbah, in mentioning the children of Muslim ibn Aqil, mentions a girl named "Hamida" whose mother was Umm Kulthum, daughter of Ali ibn Abi Taleb Hosseini, Ahmad bin Ali- Ibn Anbah.(1960). Omdattottaleb fi Ansab Al Abi Taleb, Najaf: Al-Haydariyya publications.<ref>Hosseini, Ahmad bin Ali- Ibn Anbah.(1960). Omdattottaleb fi Ansab Al Abi Taleb, Najaf: Al-Haydariyya publications.</ref>
Seyyed Mohsen Amin says: This news indicates that Muslim ibn Aqil married his cousin Umm Kulthum, but this is not Umm Kulthum al-Kubra, because no one has narrated it and she may have been the wife of Umm Kulthum al-Wosta .<ref>Al- Amin, Al-Seyyed Mohsen.(2000).Ayan al-Shi'a, vol. 3,Beirut: Dar al-Ta'arif</ref>

== Marriage with Umar ibn al-Khattab ==
According to some historical reports, Umm Kulthum, the daughter of Ali ibn Abi Taleb (peace be upon him), married Umar, the second calipha.<ref>Koleyni, Muhammad ibn Yaqub.(1984).Kafi, researcher, corrector:Ghaffari, Ali Akbar, Akhundi, Muhammad, vol. 1, 4th edition, vol. 5, Tehran: Dar al-Kotob al-Islamiyya;Sheikh Tusi.(1985). Tahdhib al-Ahkam,vol. 8,; Tabarsi.(1996). Alam al-Wara, vol.1; Sheikh Mufid.(1993). Al-Mas'il al-Akbariyah.; Balathuri.(1999). Ansab al-Ashraf.</ref>
The date of this marriage is mentioned as the month of Dhul-Qa’dah in the year 17 AHNaweyri, Ahmad ibn Abd al-Wahhab.(2002).Nehaytolarab fi Fonooneladab, - vol. 19, Cairo:Ministry of Culture and National Guidance. Al-Mesriyya General Institution .<ref>Naweyri, Ahmad ibn Abd al-Wahhab.(2002).Nehaytolarab fi Fonooneladab, - vol. 19, Cairo:Ministry of Culture and National Guidance. Al-Mesriyya General Institution .</ref>

On the other hand, some Shiite scholars, such as Sheikh Mufid, have denied this marriage, and Agha Bozorg Tehrani mentions several books written in refutation of this marriageEncyclopedia of the World of Islam.Entry(title) on the marriage of Umm Kulthum to Umar ibn al-Khattab, section on opponents of marriage.<ref>Encyclopedia of the World of Islam.Entry(title) on the marriage of Umm Kulthum to Umar ibn al-Khattab, section on

opponents of marriage</ref>

== Umm Kulthum in Karbala ==
Some Maqatel(The word "Maqatel" is the plural of "Maqtal" and "Maqtal" refers to books that describe the events of Karbala and the tragedy of the murder of Imam Hussein (peace be upon him)have spoken of Umm Kulthum’s presence in Karbala, in such a way that she has been mentioned in many cases alongside Hazrat Zeynab (peace be upon her) and they have narrated calamities for her. Majlisi narrates: After the martyrdom of the Imam (a.s.) and when the tents were being set on fire, the earring was pulled from the ear of Umm Kulthum, the sister of Hussein (a.s.).<ref>Majlisi, Muhammad Baqir.(2004). Bihar al-Anwar, vol. 45,second edition,Beirut:Dar Ihya al-Turas al-Araby.</ref>
Umm Kulthum narrated the events of Ashura and delivered a sermon in Kufa and in the session of Ibn Ziyad. Ibn Tayfur in his book cites a sermon by Umm Kulthum that took place in Kufa and during the captivity of the Prophet’s household (a.s.).<ref>Ibn Abi Taher, Ahmad ibn Abi Taher Ibn Teyfur.(1993). Balaghat al-Nisa,Qom: Sharif al-Razi library</ref>Allamah Majlisi also mentioned Umm Kulthum’s speeches and poems in the session of Ibn Ziyad.<ref>Majlisi, Muhammad Baqir.(2004). Bihar al-Anwar, vol. 45,second edition,Beirut:Dar Ihya al-Turas al-Araby.</ref>On the other hand, some sources have stated that Umm Kulthum, who was present in Karbala, was not a Fatimid.<ref>Telmesani,Muhammad bin Abi Bakr. Barri (1981). Al-Jawharah fi Nasab al-Imam Ali and his family, Damascus: al-Nuri School</ref>
Seyyed Mohsen Amin has rejected this issue and says: Amir al-Mu’minin (peace be upon him) had two daughters named Umm Kulthum, one of whom was Umm Kulthum Kubra, the daughter of Hazrat Zahra (peace be upon her), who died before the Karbala event, and the other, whose mother was a slave girl, was present in Karbala and delivered a sermon in Kufa. She was the wife of Muslim ibn Aqil.<ref>Al- Amin, Al-Seyyed Mohsen.(2000).Ayan al-Shi'a, vol. 1, and vol.3,Beirut: Dar al-Ta'arif</ref>

== Umm Kulthum's Sermon in Kufa ==
Umm Kulthum is known to have delivered a sermon in Kufa after the martyrdom of Imam Hussein (a.s.).<ref>Ibn Tawus.(1969). Lahuf,Tehran:Jahan Publication</ref> According to Seyyed ibn Tawus in” Lohuf”, Umm Kulthum, while weeping loudly, rebuked and cursed the people of Kufa for killing Imam Hussein (a.s.) and his companions, capturing his family, and plundering his property. At the same time, she recited poems that caused the people to weep and lament, such that they had never wept more than that day.<ref>Murteza,Zobeydi.(1993). Taj al-Arous, vol. 15, Beirut: Dar al-Hedayah</ref>

== Narrator of Hadith ==
There are narrations from Umm Kulthum in Shiite sources. Mamaqani includes her among the women narrators and says: "She was a woman of great power, understanding, and eloquence, and I consider her trustworthy."<ref>Mamqani, Abdullah.(1933). Tanqih al-Maqal, vol.3, Qom: Aalol bayt (peace be upon them) Institute for the Revival of Heritage</ref>Most of these hadiths are about the calamities that befell the Ahlul Bayt.

== The martyrdom of Imam Ali (a.s.) ==
Allamah Majlisi writes in a long narration: “Umm Kulthum said: When the night of the nineteenth of Ramadan arrived, I prepared two loaves of barley bread, milk, and salt for my father’s iftar. After finishing the prayer, he went to break his fast. He looked at his food and cried loudly and said:… My daughter, if you do not take one of these two foods, I will not eat anything by God… and he ate a loaf of bread with salt.<ref>Majlisi, Muhammad Baqir.(2004). Bihar al-Anwar, vol. 42,second edition,Beirut:Dar Ihya al-Turas al-Araby.</ref> Sheikh Mufid narrates: On the night that Ali (a.s.) was martyred, he was awake until morning the next day. Umm Kulthum asked the reason. The Imam said: If I spend the night and the dawn breaks, I will be killed. Umm Kulthum stopped her father going to the mosque; but the Imam (a.s.) said: There is no escape from death and left the house for the mosque.<ref>Sheikh Mofid.(1993). Irshad, vol. 1, Qom:Dar Al-mofid publications</ref>
Similarly, after the martyrdom of Amir al-Mu’minin (peace be upon him), Umm Kulthum addressed Ibn Muljam while weeping: “Woe to you! God has humiliated you in this world and the Hereafter, and your abode will be the eternal fire of Hell".<ref>Majlisi, Muhammad Baqir.(2004). Bihar al-Anwar, vol. 42,second edition,Beirut:Dar Ihya al-Turas al-Araby.</ref>

Abdul Karim ibn Ahmad ibn Tawoos Helli narrates a hadith from Sheikh Saduq in which Umm Kulthum speaks of the will of the Amir al-Mu’minin to his children, the funeral and burial ceremonies of that Imam (peace be upon him). Part of this narration states: … Umm Kulthum said: “During the burial, the grave was split open. I do not know whether my master (father) was buried in the earth or whether he ascended to heaven. Suddenly, I heard a voice offering condolences, saying: “May God grant you condolences in the mourning of the master and the proof of God(the representative of God) over His creation."<ref>Helli, Abdul Karim ibn Tavus.(1998). Farhatolgharra, in Determining the Grave of Amir al-Mu’minin Ali (a.s.), Qom: Al-Ghadir Center for Islamic Studies.</ref>

== The Event of Ashura and the Events After It ==
Ibn Tawus says: When Imam Hussein (a.s.) said goodbye, Umm Kulthum cried out and said: O Abu Abdullah! Woe to us after the calamity of losing you. The Imam (a.s.) also consoled Umm Kulthum, Zeinab (a.s.) and Robab .<ref>Majlisi, Muhammad Baqir.(2004). Bihar al-Anwar, vol. 45,second edition,Beirut:Dar Ihya al-Turas al-Araby.</ref>During the captivity, when the people of Kufa brought food for the children, Umm Kulthum cried out and said: O people of Kufa, charity is forbidden to us (the Prophet's household).<ref>Ibn Tawus.(1969). Lahuf,Tehran:Jahan Publication.</ref>There is a narration that when the caravan of captives entered Syria, Umm Kulthum asked Shemmr to move the heads of the martyrs from among the captives to a place where all eyes would be directed towards them and fewer people would be looking at them.<ref>Murteza,Zobeydi.(1993). Taj al-Arous, vol. 15, Beirut: Dar al-Hedayah</ref>

== Time of Death and How she passed away ==
There is also disagreement about the time of Umm Kulthum's death and how she passed away. Many sources have considered her and her son Zeyd's death to be at the same time, to the point that the funeral prayer was offered over both of them together.<ref>Sanaani, Abu Bakr Abdul Razzaq ibn Hommam.(1983). Al-Musnnnef, vol. 6,Beirut :Majlis Al-Alami</ref>Some believe that they died around 50 AH, during the reign of Muawiyyah. <ref>Al-Safadi, Salah al-Din Khalil ibn Aybak ibn Abdullah.(2000). Al-Wafi Belvafayatf, vol. 15,Beirut: Dar Ihya al-Trath

<nowiki>;</nowiki> Al- Amin, Al-Seyyed Mohsen.(2000).Ayan al-Shi'a,vol.3,Beirut: Dar al-Ta'arif</ref>Some have said that they died during the reign of Abdul Malek ibn Marwan (73-86 AH).<ref>Al-Maqrizi, Taqi al-Din.(1999).Emtaolesmaa bema lennabi menalahval valamval valhafedah valmataa( Delighting of listening to information about the Prophet's circumstances, wealth, descendants, and possessions), vol. 5,Beirut:Dar-alkoto alelmyyah</ref>

Al-Maqrizi writes: She died when she was the wife of Awn ibn Ja'far .<ref>bn Abd al-Barr, Yusuf ibn Abdullah.(1991).Al-Istiyab fi Ma’rifat al-Ashab, research:Al-Bajawi, Ali Muhammad, vol. 4, first edition, Beirut:Dar al-Jil.</ref>Ibn Abdul-Barr mentions her death during the Imamate of Imam Hassan (a.s.).<ref>Ibn Abi Taher, Ahmad ibn Abi Taher Ibn Teyfur.(1993). Balaghat al-Nisa,Qom: Sharif al-Razi library</ref>Ibn Tayfur also believes that she died after 61 AH and the event of KarbalaIbn Habib al-Baghdadi, Muhammad ibn Habib.(1985). Al-Munmeq fi Akhbar Qoraysh,Beirut: Alam al-Kutub.<ref>Ibn Habib al-Baghdadi, Muhammad ibn Habib.(1985). Al-Munmeq fi Akhbar Qoraysh,Beirut: Alam al-Kutub</ref> Regarding how they passed away, it has also been stated that Umm Kulthum and her son Zeyd died due to illness.<ref>Ibn Habib al-Baghdadi, Muhammad ibn Habib.(1985). Al-Munmeq fi Akhbar Qoraysh,Beirut: Alam al-Kutub</ref>or because they were poisoned.<ref>Sanaani, Abu Bakr Abdul Razzaq ibn Hommam.(1983). Al-Musnnnef, vol. 6,Beirut :Majlis Al-Alami</ref>

== Burial site ==
Emad al-Din al-Tabari says: It is narrated that Umm Kulthum, the sister of Imam Hussein (a.s.), died in Sham (Syria)abari.(2005).Kamel Baha'i,Qom: Al-Muktab Al-Heydariyyah, Vol. 2.<ref>abari.(2005).Kamel Baha'i,Qom: Al-Muktab Al-Heydariyyah, Vol. 2.</ref>Ibn Battuta writes in his travelogue: Near the city of Sham and one farsakh(6 Kilometers) away from it, is the grave of Umm Kulthum, the daughter of Ali ibn Abi Taleb (a.s.) and FatimaIbn Battuta, Muhammad ibn Abdullah.(1997). Al-Rahlah (The Travels of Ibn Battuta),Vol. 1, Rabat :Academy of the Kingdom of Morocco.<ref>Ibn Battuta, Muhammad ibn Abdullah.(1997). Al-Rahlah (The Travels of Ibn Battuta),Vol. 1, Rabat :Academy of the Kingdom of Morocco.</ref> Yaqut al-Hamwi also writes: Umm Kulthum’s grave is in the Damascus district.<ref>Al-Hamwi Shahab al-Din Abdullah Yaqut ibn Abdullah.(1979)., Mu'jam Al-Buldan ( Dictionary information of Countries),Volume 3, Beirut: Dar Ihya al-Turath al-Arabi</ref>Ibn Asaker says in this regard: This grave in the Damascus district is not the grave of Umm Kulthum, the daughter of Ali ibn Abi Taleb (a.s.) and Fatima. She died in Medina and was buried in the Baqi’ cemetery.<ref>Ibn Asaker, Ali ibn Hassan.(1994). History of Damascus, 1st edition, researcher, Shiri, Ali, vol. 2, Beirut:Dar al-Fakir</ref>Some have also said that this grave is the grave of Zeynab al-Kubra, the daughter of Ali (a.s.) and Fatima (a.s.), whose nickname is Umm Kulthum.<ref>Al-Baytar al-Maydani al-Dimashqi, Abd al-Razzaq ibn Hasan ibn Ibrahim.(1993). The Ornament of Mankind (Helyatolbashar) in the History of the Thirteenth Century, Beirut:Dar Sader.</ref>

== References ==

Bilal Habashi

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Rahmani: Created page with "'''Bilal Habashi''', son of Riyah, was a black slave from Abyssinia who was brought to Mecca and enslaved by Umayyah ibn Khalaf (one of the fierce enemies of the Prophet of Islam). Bilal, who converted to Islam after the Prophet's mission, was tortured by the Umayyah to turn back from Islam, but he did not give up Islam. After a while, on the advice of the Messenger of God (PBUH), he was bought and released and joined to the Muslim community and became the companions..."

'''Bilal Habashi''', son of Riyah, was a black slave from Abyssinia who was brought to Mecca and enslaved by Umayyah ibn Khalaf (one of the fierce enemies of the Prophet of Islam). Bilal, who converted to Islam after the Prophet's mission, was tortured by the Umayyah to turn back from Islam, but he did not give up Islam. After a while, on the advice of the Messenger of God (PBUH), he was bought and released and joined to the Muslim community and became the companions of the Prophet.

Bilal Habashi was honored with the position of moazzin by the order of Muhammad ibn Abdullah (the last Prophets) (PBUH), and on the day of the conquest of Mecca, he went to the roof of the Kaaba and called the call to prayer(Azan). (And he continued to call to prayer while the polytheists were throwing stones at him.) Bilal Habashi's fame is also more for his calling to prayer. He was also the treasurer of the treasury during the time of the Prophet and participated in all the wars.

After the death of the Prophet, Bilal was forced to migrate to Damascus due to his refusal to pledge allegiance to Abu Bakr, and died there in the year 18 or 20 of the lunar calendar at the age of 60 or 70. His grave in Bab al-Saghir, in Damascus, is the shrine of his lovers.

== Biography of Bilal Habashi ==
Bilal ibn Riyah was born in Mecca between 578 and 582 AD, or according to another narration, three years after the Year of the Elephant (Ammolfil). Bilal's father Riyah was a captive from Abyssinia, and Bilal himself was born into a family of slaves in the Banu Jomah or Sarah tribe (who lived in Mecca).

He became a slave to Umayyah ibn Khalaf, who was an infidel and an enemy of the Prophet Muhammad (PBUH). After Bilal converted to Islam, Umayyah ibn Khalaf was torturing him so that he turn back from Islam. Umayyah would make Bilal lie down on the hot sands of Mecca for days and, by placing a large stone on his chest, order him to abandon Islam and worship Al-Lat and Al-Uzza. Bilal disobeyed his order and would not abandon Islam.

Bilal's appearance is described as follows: tall and thin, very dark-skinned, with a stooped back, long gray hair, and a delicate complexion.

== Bilal's acquaintance with the Prophet of Islam ==
According to some historical reports, Bilal met the Messenger of God (PBUH) while grazing the sheep of Abdullah ibn Jadaan around Mecca. The Prophet asked him to give him some of the milk from his sheep, and Bilal gave it. The Prophet (PBUH) asked him to convert to Islam, Bilal accepted, and the Messenger of God asked him to hide his Islam. According to another report, Bilal had gone to Syria with a caravan as a child, and Abu Taleb returned him to Mecca with the Prophet (PBUH), and in this way Bilal met the Prophet.

== Bilal's Liberation from Slavery by the Prophet ==
After months of suffering and hardship during his time as a slave, Bilal was purchased and freed by the Prophet. The liberation and the position that the Prophet gave to Bilal Abyssinian are a reminder of Islamic equality and a line of invalidity against the delusions of the nobility that considered superiority in tribe, color, wealth, class privileges and ceremonial titles.

== Bilal's Joining the Companions of the Prophet ==
After his liberation, Bilal joined the Muslims and became the first moazzin of Islam and accompanied the Prophet (PBUH) on his travels and in his presence. He accompanied the Messenger of God in all battles, including Badr, Uhod and the Khandaq(Trench), and fought the infidels. In the Battle of Badr, according to Bilal’s behest and pointing, Umayyah ibn Khalaf and his son were killed by the Muslims. However, in another narration, Umayyah was killed by Bilal himself.

Bilal Abyssinian is mentioned among the "nobles" and companions of the Prophet (PBUH). He was also the treasurer of the Prophet's treasury.

== Bilal's Adhan(Saying Adhan by Bilal) ==
Bilal is the first moazzin of Islam. He was the first Muslim to call to prayer in Medina. The first adhan to be officially given on earth was in Medina. This adhan was in a house near the Prophet's Mosque (peace be upon him). A person named Nawar Umm Zeyd ibn Thabet said: My house was the longest of the houses surrounding the mosque. So Bilal would come and call the adhan from there. This adhan was given from the beginning until the Messenger of God (peace be upon him) built his mosque, after which the adhan was given on the roof of the mosque.

On the day of the Conquest of Mecca, Bilal, at the command of the Prophet (PBUH), ascended the Kaaba and pronounced the call to prayer, which was very magnificent. The infidels of Mecca were very upset by this incident and stoned him, but he continued to pronounce the call to prayer. It is narrated that Bilal pronounced “shin” as “sin,” and it is narrated that Bilal’s sin is “shin” in the sight of God Almighty.

== Bilal’s failure to pronounce the call to prayer after the Prophet’s death ==
Bilal did not pronounce the call to prayer for anyone after the Prophet’s death, except on a few occasions. One of these occasions was at the request of Hazrat Fatima (PBUH), but when Hazrat Fatima Zahra remembered the sufferings that she had suffered after her father’s death and could not bear the intense sadness, Bilal was forced to leave the call to prayer unfinished.

Another time was when he came to Medina to visit the grave of the Holy Prophet (PBUH), and the two sons (Imam Hassan and Imam Hussein (PBUH)) asked him to pronounce the call to prayer, and he accepted. This event affected Medina.

The last time was when the second Caliph went from Medina to Syria (according to Tabari in 17 AH) and in the region of Jabeyyah, at the request of the Muslims, he asked Bilal to call the call to prayer; he accepted and everyone wept remembering the time of the Messenger of God.

== Bilal's Migration to Syria ==
The reason for Bilal Abyssinian's migration to Syria has been mentioned in two narrations: One is that he realized the virtue of jihad and joined the Mojahideen, because after the death of the Prophet, Bilal went to Syria with the army of Usamah ibn Zeyd and helped Usamah in this war.

Others have considered the reason for his migration to be his refusal to pledge allegiance to the first caliph (Abu Bakr). After the death of the Prophet of Islam (PBUH), Bilal refused to pledge allegiance to the first caliph, and for this reason, he left Medina on the orders of Umar ibn Khattab and went to Syria.

== Bilal's Death in Damascus ==
Most sources have mentioned the date of his death in the 20th lunar year in Damascus. His age at the time of his death is mentioned as more than 60 years. Some sources also mention his age at the time of his death as 63, 64, and 70 years. Some sources have attributed his death to the plague.

According to a famous narration, Bilal Abyssinian is buried in Bab al-Saghir in Damascus. His tomb in Bab al-Saghir, Damascus, is a favorite haunt for his lovers.

== Conclusion ==
The name of Bilal Abyssinian is a reminder of faith, belief, and steadfastness in the path of the goal, patience and resistance against the enemy, steadfastness and tolerance of torture in the path of God. The position that the great Prophet of Islam gave to Bilal Abyssinian, who was once a black slave, indicates the equality of humans of every race, color, nationality, and language in the view of Islam. According to verse 13 of Surah Al-Hujuraat (The Chambers) ; “surely the noblest, most honorable of you in God’s sight is the one best in piety, righteous-ness, and reverence for God. surely God is All-Knowing, All-Aware.” The revelation of this verse was in honor of Bilal and in rejecting the false criteria and delusional thoughts of the disbelievers, and it raised Bilal’s status and position doubly.

Hazrat Ali (AS) considered Bilal to be one of the earliest converts to Islam and praised his sincerity and self-purification. There is also a hadith from the Prophet (PBUH) which states: Paradise is desired by three people: Ali, Ammar and Bilal.

Umm Kulthum

2026-01-05T05:39:18Z

Rahmani:

'''Umm Kulthum''' Kubra was the fourth child of Imam Ali (a.s.) and Fatima Zahra (a.s.) after Imam Hassan (a.s.), Imam Hussein (a.s.), and Zeinab Kubra (a.s.). Historical sources have spoken of her marriage to Umar ibn al-Khattab, the second calipha. Some consider her to be one of the women present at the Battle of Karbala, whose speeches and sermons are mentioned in some sources.

== Birth and lineage ==
There is disagreement among historians about the date of Umm Kulthum's birth; however, Shia and Sunni agree that Ali (a.s.) and Fatima (a.s.) had a child named Umm Kulthum.<ref>heikh Mofid.(1993). Irshad, vol. 1, Qom:Dar Al-mofid publications ; Ibn Sa’d, Kateb Vaqedi, Muhammad ibn Sa’d.(1989). Al-Tabaqat al-Kubra, vol. 8, Beirut:Dar Sader;Yaqoobi, Ahmad ibn Ishaq(2005). Tarikh al-Ya’qubi . vol. 2, Beirut:al-'Alami publications; Tabari.(2004).Tarikh al-Umam wa al-Muluk,vol. 4.</ref>
They have written her birth date as the 6th lunar year,<ref>Dhahabi, Muhammad bin Ahmad.(1994). Siyar Al-Alam al-Nobala, vol. 3,Beirut: Al-resalah Institute;

Dakhil, Ali Muhammad Ali.(1992). Women's Celebrities,Lebanon: Al-Dar Al-Islamiya</ref>
of course, some have also mentioned that she was born during the time of the Prophet (a.s.) without specifying the exact year.<ref>Asqalani, Ibn Hajar. (1995) Al-Esabah fi Tamiz al-Sahaba, research: Adel Ahmad, Abdul Mujoud, Ali Muhammad, Mu’awwz, vol. 8, first edition, Beirut: Dar al-Kutb al-Ilmiyah;Ibn Abd al-Barr, Yusuf ibn Abdullah.(1991).Al-Istiyab fi Ma’rifat al-Ashab, research:Al-Bajawi, Ali Muhammad, vol. 4, first edition, Beirut:Dar al-Jil.</ref>
There is a difference of opinion between Shia and Sunni sources regarding whether she was the youngest child of Imam Ali (a.s.), and Shia scholars have considered her to be younger and after Zeinab.<ref>Sheikh Mofid.(1993). Irshad, vol. 1, Qom:Dar Al-mofid publications;Ibn Shahr-e-Ashoob.(1956). Manaqib of the Aal Abi Talib, vol. 3, Qom: Allamah publications.</ref><nowiki>;</nowiki> however, Sunnis have mentioned Umm Kulthum as the third child of Ali ibn Abi Taleb (a.s.) and considered her to be older than Zeinab.<ref>Muhammad ibn Ishaq ibn Yasar.(1989). Siyrah Ibn Ishaq (Kitab al-Siyar wa al-Maghazi), first edition, Qom: Islamic History and Education Studies Office; Dhahabi, Muhammad bin Ahmad.(1994). Siyar Al-Alam al-Nobala, vol. 3,Beirut: Al-resalah Institute.</ref>

== Nicknames and titles ==
Sheikh Mufid mentions Zeinab al-Sughra among the children of Amir al-Mu’minin (a.s.), which her nickname is Umm Kulthum .<ref>Sheikh Mofid.(1993). Irshad, vol. 1, Qom:Dar Al-mofid publications</ref>

This nickname was given to her by the Prophet (pbuh) due to her resemblance to her aunt, Umm Kulthum, the daughter of the Messenger of God (pbuh).<ref>Qommi,Sheikh Abbas.(1989). Al-Kona wa Al-alqaab, Tehran:Maktaba al-Sadr, vol. 1</ref>
In many sources of both sects (Shia and Sunni), she is referred to as Umm Kulthum al-Kubra. Seyyed Muhsen Amin says in this regard: There are three or four daughters of the Amir al-Mu’minin (peace be upon him) whose name or nickname is Umm Kulthum:
· Umm Kulthum al-Kubra, daughter of Fatima (peace be upon her).

· Umm Kulthum al-Wosta, wife of Muslim ibn Aqil.

· Umm Kulthum al-Sughra.

· Zeinab al-Sughra, whose nickname is Umm Kulthum.

He clarifies: If the last two are the same, there are three, and otherwise there are four Umm Kulthums 8-Al- Amin, Al-Seyyed Mohsen.(2000).Ayan al-Shi'a, vol. 3,Beirut: Dar al-Ta'arif.<ref>8-Al- Amin, Al-Seyyed Mohsen.(2000).Ayan al-Shi'a, vol. 3,Beirut: Dar al-Ta'arif</ref>
However, some sources have called the name of Umm Kulthum, daughter of Ali (peace be upon him) and Fatima (peace be upon her) “Ruqayyah al-Kubra” and the name of Umm Kulthum al-Sughra “Naïfsah”.<ref>Alavi Omari, Ali bin Muhammad.(1988). Al-Majdi fi Ansab al-Talebyeen; Murteza Zobeydi.(1993). Taj al-Arous, vol. 15, Beirut: Dar al-Hedayah</ref>

== Wife and Children ==
According to some historians, Umm Kulthum first married Umar ibn al-Khattab and after Umar's death, she married her cousin "Aun", son of Ja'far ibn Abi Taleb. After Aun's death, she married her brother-in-law "Muhammad", and after Muhammad's death, their other brother "Abdullah". Before her, Abdullah was married to his sister Zeinab al-Kubra, daughter of Ali (a.s.).<ref>Ibn Sa’d, Kateb Vaqedi, Muhammad ibn Sa’d.(1989). Al-Tabaqat al-Kubra, vol. 8, Beirut:Dar Sader</ref>
Mas'udi(The historian) considers Umm Kulthum childless.<ref>Mas’udi, Ali bin Hossein.(1988).Moruj al-Dhahab va maaden al-johar, vol. 1

Qom :Dar al-Hijrah Institution</ref>

Some historians have considered her children to be "Zeyd" and "Ruqayyah", both of whom were from UmarIbn Asaker, Ali ibn Hassan.(1994). History of Damascus, 1st edition, researcher, Shiri, Ali, vol. 19, Beirut:Dar al-Fakir; Balathuri.(1999). Ansab al-Ashraf.<ref>Ibn Asaker, Ali ibn Hassan.(1994). History of Damascus, 1st edition, researcher, Shiri, Ali, vol. 19, Beirut:Dar al-Fakir; Balathuri.(1999). Ansab al-Ashraf.</ref>
Ibn Anbah, in mentioning the children of Muslim ibn Aqil, mentions a girl named "Hamida" whose mother was Umm Kulthum, daughter of Ali ibn Abi Taleb Hosseini, Ahmad bin Ali- Ibn Anbah.(1960). Omdattottaleb fi Ansab Al Abi Taleb, Najaf: Al-Haydariyya publications.<ref>Hosseini, Ahmad bin Ali- Ibn Anbah.(1960). Omdattottaleb fi Ansab Al Abi Taleb, Najaf: Al-Haydariyya publications.</ref>
Seyyed Mohsen Amin says: This news indicates that Muslim ibn Aqil married his cousin Umm Kulthum, but this is not Umm Kulthum al-Kubra, because no one has narrated it and she may have been the wife of Umm Kulthum al-Wosta .<ref>Al- Amin, Al-Seyyed Mohsen.(2000).Ayan al-Shi'a, vol. 3,Beirut: Dar al-Ta'arif</ref>

== Marriage with Umar ibn al-Khattab ==
According to some historical reports, Umm Kulthum, the daughter of Ali ibn Abi Taleb (peace be upon him), married Umar, the second calipha.<ref>Koleyni, Muhammad ibn Yaqub.(1984).Kafi, researcher, corrector:Ghaffari, Ali Akbar, Akhundi, Muhammad, vol. 1, 4th edition, vol. 5, Tehran: Dar al-Kotob al-Islamiyya;Sheikh Tusi.(1985). Tahdhib al-Ahkam,vol. 8,; Tabarsi.(1996). Alam al-Wara, vol.1; Sheikh Mufid.(1993). Al-Mas'il al-Akbariyah.; Balathuri.(1999). Ansab al-Ashraf.</ref>
The date of this marriage is mentioned as the month of Dhul-Qa’dah in the year 17 AHNaweyri, Ahmad ibn Abd al-Wahhab.(2002).Nehaytolarab fi Fonooneladab, - vol. 19, Cairo:Ministry of Culture and National Guidance. Al-Mesriyya General Institution .<ref>Naweyri, Ahmad ibn Abd al-Wahhab.(2002).Nehaytolarab fi Fonooneladab, - vol. 19, Cairo:Ministry of Culture and National Guidance. Al-Mesriyya General Institution .</ref>

On the other hand, some Shiite scholars, such as Sheikh Mufid, have denied this marriage, and Agha Bozorg Tehrani mentions several books written in refutation of this marriageEncyclopedia of the World of Islam.Entry(title) on the marriage of Umm Kulthum to Umar ibn al-Khattab, section on opponents of marriage.<ref>Encyclopedia of the World of Islam.Entry(title) on the marriage of Umm Kulthum to Umar ibn al-Khattab, section on

opponents of marriage</ref>

== Umm Kulthum in Karbala ==
Some Maqatel(The word "Maqatel" is the plural of "Maqtal" and "Maqtal" refers to books that describe the events of Karbala and the tragedy of the murder of Imam Hussein (peace be upon him)have spoken of Umm Kulthum’s presence in Karbala, in such a way that she has been mentioned in many cases alongside Hazrat Zeynab (peace be upon her) and they have narrated calamities for her. Majlisi narrates: After the martyrdom of the Imam (a.s.) and when the tents were being set on fire, the earring was pulled from the ear of Umm Kulthum, the sister of Hussein (a.s.).<ref>Majlisi, Muhammad Baqir.(2004). Bihar al-Anwar, vol. 45,second edition,Beirut:Dar Ihya al-Turas al-Araby.</ref>
Umm Kulthum narrated the events of Ashura and delivered a sermon in Kufa and in the session of Ibn Ziyad. Ibn Tayfur in his book cites a sermon by Umm Kulthum that took place in Kufa and during the captivity of the Prophet’s household (a.s.).<ref>Ibn Abi Taher, Ahmad ibn Abi Taher Ibn Teyfur.(1993). Balaghat al-Nisa,Qom: Sharif al-Razi library</ref>Allamah Majlisi also mentioned Umm Kulthum’s speeches and poems in the session of Ibn Ziyad.<ref>Majlisi, Muhammad Baqir.(2004). Bihar al-Anwar, vol. 45,second edition,Beirut:Dar Ihya al-Turas al-Araby.</ref>On the other hand, some sources have stated that Umm Kulthum, who was present in Karbala, was not a Fatimid.<ref>Telmesani,Muhammad bin Abi Bakr. Barri (1981). Al-Jawharah fi Nasab al-Imam Ali and his family, Damascus: al-Nuri School</ref>
Seyyed Mohsen Amin has rejected this issue and says: Amir al-Mu’minin (peace be upon him) had two daughters named Umm Kulthum, one of whom was Umm Kulthum Kubra, the daughter of Hazrat Zahra (peace be upon her), who died before the Karbala event, and the other, whose mother was a slave girl, was present in Karbala and delivered a sermon in Kufa. She was the wife of Muslim ibn Aqil.<ref>Al- Amin, Al-Seyyed Mohsen.(2000).Ayan al-Shi'a, vol. 1, and vol.3,Beirut: Dar al-Ta'arif</ref>

== Umm Kulthum's Sermon in Kufa ==
Umm Kulthum is known to have delivered a sermon in Kufa after the martyrdom of Imam Hussein (a.s.).<ref>Ibn Tawus.(1969). Lahuf,Tehran:Jahan Publication</ref> According to Seyyed ibn Tawus in” Lohuf”, Umm Kulthum, while weeping loudly, rebuked and cursed the people of Kufa for killing Imam Hussein (a.s.) and his companions, capturing his family, and plundering his property. At the same time, she recited poems that caused the people to weep and lament, such that they had never wept more than that day.<ref>Murteza,Zobeydi.(1993). Taj al-Arous, vol. 15, Beirut: Dar al-Hedayah</ref>

== Narrator of Hadith ==
There are narrations from Umm Kulthum in Shiite sources. Mamaqani includes her among the women narrators and says: "She was a woman of great power, understanding, and eloquence, and I consider her trustworthy."<ref>Mamqani, Abdullah.(1933). Tanqih al-Maqal, vol.3, Qom: Aalol bayt (peace be upon them) Institute for the Revival of Heritage</ref>Most of these hadiths are about the calamities that befell the Ahlul Bayt.

== The martyrdom of Imam Ali (a.s.) ==
Allamah Majlisi writes in a long narration: “Umm Kulthum said: When the night of the nineteenth of Ramadan arrived, I prepared two loaves of barley bread, milk, and salt for my father’s iftar. After finishing the prayer, he went to break his fast. He looked at his food and cried loudly and said:… My daughter, if you do not take one of these two foods, I will not eat anything by God… and he ate a loaf of bread with salt.<ref>Majlisi, Muhammad Baqir.(2004). Bihar al-Anwar, vol. 42,second edition,Beirut:Dar Ihya al-Turas al-Araby.</ref> Sheikh Mufid narrates: On the night that Ali (a.s.) was martyred, he was awake until morning the next day. Umm Kulthum asked the reason. The Imam said: If I spend the night and the dawn breaks, I will be killed. Umm Kulthum stopped her father going to the mosque; but the Imam (a.s.) said: There is no escape from death and left the house for the mosque.<ref>Sheikh Mofid.(1993). Irshad, vol. 1, Qom:Dar Al-mofid publications</ref>
Similarly, after the martyrdom of Amir al-Mu’minin (peace be upon him), Umm Kulthum addressed Ibn Muljam while weeping: “Woe to you! God has humiliated you in this world and the Hereafter, and your abode will be the eternal fire of Hell".<ref>Majlisi, Muhammad Baqir.(2004). Bihar al-Anwar, vol. 42,second edition,Beirut:Dar Ihya al-Turas al-Araby.</ref>

Abdul Karim ibn Ahmad ibn Tawoos Helli narrates a hadith from Sheikh Saduq in which Umm Kulthum speaks of the will of the Amir al-Mu’minin to his children, the funeral and burial ceremonies of that Imam (peace be upon him). Part of this narration states: … Umm Kulthum said: “During the burial, the grave was split open. I do not know whether my master (father) was buried in the earth or whether he ascended to heaven. Suddenly, I heard a voice offering condolences, saying: “May God grant you condolences in the mourning of the master and the proof of God(the representative of God) over His creation."<ref>Helli, Abdul Karim ibn Tavus.(1998). Farhatolgharra, in Determining the Grave of Amir al-Mu’minin Ali (a.s.), Qom: Al-Ghadir Center for Islamic Studies.</ref>

== The Event of Ashura and the Events After It ==
Ibn Tawus says: When Imam Hussein (a.s.) said goodbye, Umm Kulthum cried out and said: O Abu Abdullah! Woe to us after the calamity of losing you. The Imam (a.s.) also consoled Umm Kulthum, Zeinab (a.s.) and Robab .<ref>Majlisi, Muhammad Baqir.(2004). Bihar al-Anwar, vol. 45,second edition,Beirut:Dar Ihya al-Turas al-Araby.</ref>During the captivity, when the people of Kufa brought food for the children, Umm Kulthum cried out and said: O people of Kufa, charity is forbidden to us (the Prophet's household).<ref>Ibn Tawus.(1969). Lahuf,Tehran:Jahan Publication.</ref>There is a narration that when the caravan of captives entered Syria, Umm Kulthum asked Shemmr to move the heads of the martyrs from among the captives to a place where all eyes would be directed towards them and fewer people would be looking at them.<ref>Murteza,Zobeydi.(1993). Taj al-Arous, vol. 15, Beirut: Dar al-Hedayah</ref>

== Time of Death and How she passed away ==
There is also disagreement about the time of Umm Kulthum's death and how she passed away. Many sources have considered her and her son Zeyd's death to be at the same time, to the point that the funeral prayer was offered over both of them together.<ref>Sanaani, Abu Bakr Abdul Razzaq ibn Hommam.(1983). Al-Musnnnef, vol. 6,Beirut :Majlis Al-Alami</ref>Some believe that they died around 50 AH, during the reign of Muawiyyah. <ref>Al-Safadi, Salah al-Din Khalil ibn Aybak ibn Abdullah.(2000). Al-Wafi Belvafayatf, vol. 15,Beirut: Dar Ihya al-Trath

<nowiki>;</nowiki> Al- Amin, Al-Seyyed Mohsen.(2000).Ayan al-Shi'a,vol.3,Beirut: Dar al-Ta'arif</ref>Some have said that they died during the reign of Abdul Malek ibn Marwan (73-86 AH).<ref>Al-Maqrizi, Taqi al-Din.(1999).Emtaolesmaa bema lennabi menalahval valamval valhafedah valmataa( Delighting of listening to information about the Prophet's circumstances, wealth, descendants, and possessions), vol. 5,Beirut:Dar-alkoto alelmyyah</ref>

Al-Maqrizi writes: She died when she was the wife of Awn ibn Ja'far .<ref>bn Abd al-Barr, Yusuf ibn Abdullah.(1991).Al-Istiyab fi Ma’rifat al-Ashab, research:Al-Bajawi, Ali Muhammad, vol. 4, first edition, Beirut:Dar al-Jil.</ref>Ibn Abdul-Barr mentions her death during the Imamate of Imam Hassan (a.s.).<ref>Ibn Abi Taher, Ahmad ibn Abi Taher Ibn Teyfur.(1993). Balaghat al-Nisa,Qom: Sharif al-Razi library</ref>Ibn Tayfur also believes that she died after 61 AH and the event of KarbalaIbn Habib al-Baghdadi, Muhammad ibn Habib.(1985). Al-Munmeq fi Akhbar Qoraysh,Beirut: Alam al-Kutub.<ref>Ibn Habib al-Baghdadi, Muhammad ibn Habib.(1985). Al-Munmeq fi Akhbar Qoraysh,Beirut: Alam al-Kutub</ref> Regarding how they passed away, it has also been stated that Umm Kulthum and her son Zeyd died due to illness.<ref>Ibn Habib al-Baghdadi, Muhammad ibn Habib.(1985). Al-Munmeq fi Akhbar Qoraysh,Beirut: Alam al-Kutub</ref>or because they were poisoned.<ref>Sanaani, Abu Bakr Abdul Razzaq ibn Hommam.(1983). Al-Musnnnef, vol. 6,Beirut :Majlis Al-Alami</ref>

== Burial site ==
Emad al-Din al-Tabari says: It is narrated that Umm Kulthum, the sister of Imam Hussein (a.s.), died in Sham (Syria)abari.(2005).Kamel Baha'i,Qom: Al-Muktab Al-Heydariyyah, Vol. 2.<ref>abari.(2005).Kamel Baha'i,Qom: Al-Muktab Al-Heydariyyah, Vol. 2.</ref>Ibn Battuta writes in his travelogue: Near the city of Sham and one farsakh(6 Kilometers) away from it, is the grave of Umm Kulthum, the daughter of Ali ibn Abi Taleb (a.s.) and FatimaIbn Battuta, Muhammad ibn Abdullah.(1997). Al-Rahlah (The Travels of Ibn Battuta),Vol. 1, Rabat :Academy of the Kingdom of Morocco.<ref>Ibn Battuta, Muhammad ibn Abdullah.(1997). Al-Rahlah (The Travels of Ibn Battuta),Vol. 1, Rabat :Academy of the Kingdom of Morocco.</ref> Yaqut al-Hamwi also writes: Umm Kulthum’s grave is in the Damascus district.<ref>Al-Hamwi Shahab al-Din Abdullah Yaqut ibn Abdullah.(1979)., Mu'jam Al-Buldan ( Dictionary information of Countries),Volume 3, Beirut: Dar Ihya al-Turath al-Arabi</ref>Ibn Asaker says in this regard: This grave in the Damascus district is not the grave of Umm Kulthum, the daughter of Ali ibn Abi Taleb (a.s.) and Fatima. She died in Medina and was buried in the Baqi’ cemetery.<ref>Ibn Asaker, Ali ibn Hassan.(1994). History of Damascus, 1st edition, researcher, Shiri, Ali, vol. 2, Beirut:Dar al-Fakir</ref>Some have also said that this grave is the grave of Zeynab al-Kubra, the daughter of Ali (a.s.) and Fatima (a.s.), whose nickname is Umm Kulthum.<ref>Al-Baytar al-Maydani al-Dimashqi, Abd al-Razzaq ibn Hasan ibn Ibrahim.(1993). The Ornament of Mankind (Helyatolbashar) in the History of the Thirteenth Century, Beirut:Dar Sader.</ref>

== References ==

Umm Kulthum

2026-01-05T05:30:01Z

Rahmani:

'''Umm Kulthum''' Kubra was the fourth child of Imam Ali (a.s.) and Fatima Zahra (a.s.) after Imam Hassan (a.s.), Imam Hussein (a.s.), and Zeinab Kubra (a.s.). Historical sources have spoken of her marriage to Umar ibn al-Khattab, the second calipha. Some consider her to be one of the women present at the Battle of Karbala, whose speeches and sermons are mentioned in some sources.

== Birth and lineage ==
There is disagreement among historians about the date of Umm Kulthum's birth; however, Shia and Sunni agree that Ali (a.s.) and Fatima (a.s.) had a child named Umm Kulthum.<ref>heikh Mofid.(1993). Irshad, vol. 1, Qom:Dar Al-mofid publications ; Ibn Sa’d, Kateb Vaqedi, Muhammad ibn Sa’d.(1989). Al-Tabaqat al-Kubra, vol. 8, Beirut:Dar Sader;Yaqoobi, Ahmad ibn Ishaq(2005). Tarikh al-Ya’qubi . vol. 2, Beirut:al-'Alami publications; Tabari.(2004).Tarikh al-Umam wa al-Muluk,vol. 4.</ref>
They have written her birth date as the 6th lunar year,<ref>Dhahabi, Muhammad bin Ahmad.(1994). Siyar Al-Alam al-Nobala, vol. 3,Beirut: Al-resalah Institute;

Dakhil, Ali Muhammad Ali.(1992). Women's Celebrities,Lebanon: Al-Dar Al-Islamiya</ref>
of course, some have also mentioned that she was born during the time of the Prophet (a.s.) without specifying the exact year.<ref>Asqalani, Ibn Hajar. (1995) Al-Esabah fi Tamiz al-Sahaba, research: Adel Ahmad, Abdul Mujoud, Ali Muhammad, Mu’awwz, vol. 8, first edition, Beirut: Dar al-Kutb al-Ilmiyah;Ibn Abd al-Barr, Yusuf ibn Abdullah.(1991).Al-Istiyab fi Ma’rifat al-Ashab, research:Al-Bajawi, Ali Muhammad, vol. 4, first edition, Beirut:Dar al-Jil.</ref>
There is a difference of opinion between Shia and Sunni sources regarding whether she was the youngest child of Imam Ali (a.s.), and Shia scholars have considered her to be younger and after Zeinab.<ref>Sheikh Mofid.(1993). Irshad, vol. 1, Qom:Dar Al-mofid publications;Ibn Shahr-e-Ashoob.(1956). Manaqib of the Aal Abi Talib, vol. 3, Qom: Allamah publications.</ref><nowiki>;</nowiki> however, Sunnis have mentioned Umm Kulthum as the third child of Ali ibn Abi Taleb (a.s.) and considered her to be older than Zeinab.<ref>Muhammad ibn Ishaq ibn Yasar.(1989). Siyrah Ibn Ishaq (Kitab al-Siyar wa al-Maghazi), first edition, Qom: Islamic History and Education Studies Office; Dhahabi, Muhammad bin Ahmad.(1994). Siyar Al-Alam al-Nobala, vol. 3,Beirut: Al-resalah Institute.</ref>

== Nicknames and titles ==
Sheikh Mufid mentions Zeinab al-Sughra among the children of Amir al-Mu’minin (a.s.), which her nickname is Umm Kulthum .<ref>Sheikh Mofid.(1993). Irshad, vol. 1, Qom:Dar Al-mofid publications</ref>

This nickname was given to her by the Prophet (pbuh) due to her resemblance to her aunt, Umm Kulthum, the daughter of the Messenger of God (pbuh).<ref>Qommi,Sheikh Abbas.(1989). Al-Kona wa Al-alqaab, Tehran:Maktaba al-Sadr, vol. 1</ref>
In many sources of both sects (Shia and Sunni), she is referred to as Umm Kulthum al-Kubra. Seyyed Muhsen Amin says in this regard: There are three or four daughters of the Amir al-Mu’minin (peace be upon him) whose name or nickname is Umm Kulthum:
· Umm Kulthum al-Kubra, daughter of Fatima (peace be upon her).

· Umm Kulthum al-Wosta, wife of Muslim ibn Aqil.

· Umm Kulthum al-Sughra.

· Zeinab al-Sughra, whose nickname is Umm Kulthum.

He clarifies: If the last two are the same, there are three, and otherwise there are four Umm Kulthums 8-Al- Amin, Al-Seyyed Mohsen.(2000).Ayan al-Shi'a, vol. 3,Beirut: Dar al-Ta'arif.<ref>8-Al- Amin, Al-Seyyed Mohsen.(2000).Ayan al-Shi'a, vol. 3,Beirut: Dar al-Ta'arif</ref>
However, some sources have called the name of Umm Kulthum, daughter of Ali (peace be upon him) and Fatima (peace be upon her) “Ruqayyah al-Kubra” and the name of Umm Kulthum al-Sughra “Naïfsah”.<ref>Alavi Omari, Ali bin Muhammad.(1988). Al-Majdi fi Ansab al-Talebyeen; Murteza Zobeydi.(1993). Taj al-Arous, vol. 15, Beirut: Dar al-Hedayah</ref>

== Wife and Children ==
According to some historians, Umm Kulthum first married Umar ibn al-Khattab and after Umar's death, she married her cousin "Aun", son of Ja'far ibn Abi Taleb. After Aun's death, she married her brother-in-law "Muhammad", and after Muhammad's death, their other brother "Abdullah". Before her, Abdullah was married to his sister Zeinab al-Kubra, daughter of Ali (a.s.).<ref>Ibn Sa’d, Kateb Vaqedi, Muhammad ibn Sa’d.(1989). Al-Tabaqat al-Kubra, vol. 8, Beirut:Dar Sader</ref>
Mas'udi(The historian) considers Umm Kulthum childless.<ref>Mas’udi, Ali bin Hossein.(1988).Moruj al-Dhahab va maaden al-johar, vol. 1

Qom :Dar al-Hijrah Institution</ref>

Some historians have considered her children to be "Zeyd" and "Ruqayyah", both of whom were from UmarIbn Asaker, Ali ibn Hassan.(1994). History of Damascus, 1st edition, researcher, Shiri, Ali, vol. 19, Beirut:Dar al-Fakir; Balathuri.(1999). Ansab al-Ashraf.<ref>Ibn Asaker, Ali ibn Hassan.(1994). History of Damascus, 1st edition, researcher, Shiri, Ali, vol. 19, Beirut:Dar al-Fakir; Balathuri.(1999). Ansab al-Ashraf.</ref>
Ibn Anbah, in mentioning the children of Muslim ibn Aqil, mentions a girl named "Hamida" whose mother was Umm Kulthum, daughter of Ali ibn Abi Taleb Hosseini, Ahmad bin Ali- Ibn Anbah.(1960). Omdattottaleb fi Ansab Al Abi Taleb, Najaf: Al-Haydariyya publications.<ref>Hosseini, Ahmad bin Ali- Ibn Anbah.(1960). Omdattottaleb fi Ansab Al Abi Taleb, Najaf: Al-Haydariyya publications.</ref>
Seyyed Mohsen Amin says: This news indicates that Muslim ibn Aqil married his cousin Umm Kulthum, but this is not Umm Kulthum al-Kubra, because no one has narrated it and she may have been the wife of Umm Kulthum al-Wosta .<ref>Al- Amin, Al-Seyyed Mohsen.(2000).Ayan al-Shi'a, vol. 3,Beirut: Dar al-Ta'arif</ref>

== Marriage with Umar ibn al-Khattab ==
According to some historical reports, Umm Kulthum, the daughter of Ali ibn Abi Taleb (peace be upon him), married Umar, the second calipha.<ref>Koleyni, Muhammad ibn Yaqub.(1984).Kafi, researcher, corrector:Ghaffari, Ali Akbar, Akhundi, Muhammad, vol. 1, 4th edition, vol. 5, Tehran: Dar al-Kotob al-Islamiyya;Sheikh Tusi.(1985). Tahdhib al-Ahkam,vol. 8,; Tabarsi.(1996). Alam al-Wara, vol.1; Sheikh Mufid.(1993). Al-Mas'il al-Akbariyah.; Balathuri.(1999). Ansab al-Ashraf.</ref>
The date of this marriage is mentioned as the month of Dhul-Qa’dah in the year 17 AHNaweyri, Ahmad ibn Abd al-Wahhab.(2002).Nehaytolarab fi Fonooneladab, - vol. 19, Cairo:Ministry of Culture and National Guidance. Al-Mesriyya General Institution .<ref>Naweyri, Ahmad ibn Abd al-Wahhab.(2002).Nehaytolarab fi Fonooneladab, - vol. 19, Cairo:Ministry of Culture and National Guidance. Al-Mesriyya General Institution .</ref>

On the other hand, some Shiite scholars, such as Sheikh Mufid, have denied this marriage, and Agha Bozorg Tehrani mentions several books written in refutation of this marriageEncyclopedia of the World of Islam.Entry(title) on the marriage of Umm Kulthum to Umar ibn al-Khattab, section on opponents of marriage.<ref>Encyclopedia of the World of Islam.Entry(title) on the marriage of Umm Kulthum to Umar ibn al-Khattab, section on

opponents of marriage</ref>

== Umm Kulthum in Karbala ==
Some Maqatel(The word "Maqatel" is the plural of "Maqtal" and "Maqtal" refers to books that describe the events of Karbala and the tragedy of the murder of Imam Hussein (peace be upon him)have spoken of Umm Kulthum’s presence in Karbala, in such a way that she has been mentioned in many cases alongside Hazrat Zeynab (peace be upon her) and they have narrated calamities for her. Majlisi narrates: After the martyrdom of the Imam (a.s.) and when the tents were being set on fire, the earring was pulled from the ear of Umm Kulthum, the sister of Hussein (a.s.).<ref>Majlisi, Muhammad Baqir.(2004). Bihar al-Anwar, vol. 45,second edition,Beirut:Dar Ihya al-Turas al-Araby.</ref>
Umm Kulthum narrated the events of Ashura and delivered a sermon in Kufa and in the session of Ibn Ziyad. Ibn Tayfur in his book cites a sermon by Umm Kulthum that took place in Kufa and during the captivity of the Prophet’s household (a.s.).<ref>Ibn Abi Taher, Ahmad ibn Abi Taher Ibn Teyfur.(1993). Balaghat al-Nisa,Qom: Sharif al-Razi library</ref>Allamah Majlisi also mentioned Umm Kulthum’s speeches and poems in the session of Ibn Ziyad.<ref>Majlisi, Muhammad Baqir.(2004). Bihar al-Anwar, vol. 45,second edition,Beirut:Dar Ihya al-Turas al-Araby.</ref>On the other hand, some sources have stated that Umm Kulthum, who was present in Karbala, was not a Fatimid.<ref>Telmesani,Muhammad bin Abi Bakr. Barri (1981). Al-Jawharah fi Nasab al-Imam Ali and his family, Damascus: al-Nuri School</ref>
Seyyed Mohsen Amin has rejected this issue and says: Amir al-Mu’minin (peace be upon him) had two daughters named Umm Kulthum, one of whom was Umm Kulthum Kubra, the daughter of Hazrat Zahra (peace be upon her), who died before the Karbala event, and the other, whose mother was a slave girl, was present in Karbala and delivered a sermon in Kufa. She was the wife of Muslim ibn Aqil.<ref>Al- Amin, Al-Seyyed Mohsen.(2000).Ayan al-Shi'a, vol. 1, and vol.3,Beirut: Dar al-Ta'arif</ref>

== Umm Kulthum's Sermon in Kufa ==
Umm Kulthum is known to have delivered a sermon in Kufa after the martyrdom of Imam Hussein (a.s.).<ref>Ibn Tawus.(1969). Lahuf,Tehran:Jahan Publication</ref> According to Seyyed ibn Tawus in” Lohuf”, Umm Kulthum, while weeping loudly, rebuked and cursed the people of Kufa for killing Imam Hussein (a.s.) and his companions, capturing his family, and plundering his property. At the same time, she recited poems that caused the people to weep and lament, such that they had never wept more than that day.<ref>Murteza,Zobeydi.(1993). Taj al-Arous, vol. 15, Beirut: Dar al-Hedayah</ref>

== Narrator of Hadith ==
There are narrations from Umm Kulthum in Shiite sources. Mamaqani includes her among the women narrators and says: "She was a woman of great power, understanding, and eloquence, and I consider her trustworthy."<ref>Mamqani, Abdullah.(1933). Tanqih al-Maqal, vol.3, Qom: Aalol bayt (peace be upon them) Institute for the Revival of Heritage</ref>Most of these hadiths are about the calamities that befell the Ahlul Bayt.

== The martyrdom of Imam Ali (a.s.) ==
Allamah Majlisi writes in a long narration: “Umm Kulthum said: When the night of the nineteenth of Ramadan arrived, I prepared two loaves of barley bread, milk, and salt for my father’s iftar. After finishing the prayer, he went to break his fast. He looked at his food and cried loudly and said:… My daughter, if you do not take one of these two foods, I will not eat anything by God… and he ate a loaf of bread with salt.<ref>Majlisi, Muhammad Baqir.(2004). Bihar al-Anwar, vol. 42,second edition,Beirut:Dar Ihya al-Turas al-Araby.</ref> Sheikh Mufid narrates: On the night that Ali (a.s.) was martyred, he was awake until morning the next day. Umm Kulthum asked the reason. The Imam said: If I spend the night and the dawn breaks, I will be killed. Umm Kulthum stopped her father going to the mosque; but the Imam (a.s.) said: There is no escape from death and left the house for the mosque.<ref>Sheikh Mofid.(1993). Irshad, vol. 1, Qom:Dar Al-mofid publications</ref>
Similarly, after the martyrdom of Amir al-Mu’minin (peace be upon him), Umm Kulthum addressed Ibn Muljam while weeping: “Woe to you! God has humiliated you in this world and the Hereafter, and your abode will be the eternal fire of Hell".<ref>Majlisi, Muhammad Baqir.(2004). Bihar al-Anwar, vol. 42,second edition,Beirut:Dar Ihya al-Turas al-Araby.</ref>

Abdul Karim ibn Ahmad ibn Tawoos Helli narrates a hadith from Sheikh Saduq in which Umm Kulthum speaks of the will of the Amir al-Mu’minin to his children, the funeral and burial ceremonies of that Imam (peace be upon him). Part of this narration states: … Umm Kulthum said: “During the burial, the grave was split open. I do not know whether my master (father) was buried in the earth or whether he ascended to heaven. Suddenly, I heard a voice offering condolences, saying: “May God grant you condolences in the mourning of the master and the proof of God(the representative of God) over His creation."<ref>Helli, Abdul Karim ibn Tavus.(1998). Farhatolgharra, in Determining the Grave of Amir al-Mu’minin Ali (a.s.), Qom: Al-Ghadir Center for Islamic Studies.</ref>

== The Event of Ashura and the Events After It ==
Ibn Tawus says: When Imam Hussein (a.s.) said goodbye, Umm Kulthum cried out and said: O Abu Abdullah! Woe to us after the calamity of losing you. The Imam (a.s.) also consoled Umm Kulthum, Zeinab (a.s.) and Robab .<ref>Majlisi, Muhammad Baqir.(2004). Bihar al-Anwar, vol. 45,second edition,Beirut:Dar Ihya al-Turas al-Araby.</ref>During the captivity, when the people of Kufa brought food for the children, Umm Kulthum cried out and said: O people of Kufa, charity is forbidden to us (the Prophet's household).<ref>Ibn Tawus.(1969). Lahuf,Tehran:Jahan Publication.</ref>There is a narration that when the caravan of captives entered Syria, Umm Kulthum asked Shemmr to move the heads of the martyrs from among the captives to a place where all eyes would be directed towards them and fewer people would be looking at them.<ref>Murteza,Zobeydi.(1993). Taj al-Arous, vol. 15, Beirut: Dar al-Hedayah</ref>

== Time of Death and How she passed away ==
There is also disagreement about the time of Umm Kulthum's death and how she passed away. Many sources have considered her and her son Zeyd's death to be at the same time, to the point that the funeral prayer was offered over both of them together.<ref>Sanaani, Abu Bakr Abdul Razzaq ibn Hommam.(1983). Al-Musnnnef, vol. 6,Beirut :Majlis Al-Alami</ref>Some believe that they died around 50 AH, during the reign of Muawiyyah. <ref>Al-Safadi, Salah al-Din Khalil ibn Aybak ibn Abdullah.(2000). Al-Wafi Belvafayatf, vol. 15,Beirut: Dar Ihya al-Trath

<nowiki>;</nowiki> Al- Amin, Al-Seyyed Mohsen.(2000).Ayan al-Shi'a,vol.3,Beirut: Dar al-Ta'arif</ref>Some have said that they died during the reign of Abdul Malek ibn Marwan (73-86 AH).<ref>Al-Maqrizi, Taqi al-Din.(1999).Emtaolesmaa bema lennabi menalahval valamval valhafedah valmataa( Delighting of listening to information about the Prophet's circumstances, wealth, descendants, and possessions), vol. 5,Beirut:Dar-alkoto alelmyyah</ref>

Al-Maqrizi writes: She died when she was the wife of Awn ibn Ja'far .<ref>bn Abd al-Barr, Yusuf ibn Abdullah.(1991).Al-Istiyab fi Ma’rifat al-Ashab, research:Al-Bajawi, Ali Muhammad, vol. 4, first edition, Beirut:Dar al-Jil.</ref>Ibn Abdul-Barr mentions her death during the Imamate of Imam Hassan (a.s.).<ref>Ibn Abi Taher, Ahmad ibn Abi Taher Ibn Teyfur.(1993). Balaghat al-Nisa,Qom: Sharif al-Razi library</ref>Ibn Tayfur also believes that she died after 61 AH and the event of KarbalaIbn Habib al-Baghdadi, Muhammad ibn Habib.(1985). Al-Munmeq fi Akhbar Qoraysh,Beirut: Alam al-Kutub.<ref>Ibn Habib al-Baghdadi, Muhammad ibn Habib.(1985). Al-Munmeq fi Akhbar Qoraysh,Beirut: Alam al-Kutub</ref> Regarding how they passed away, it has also been stated that Umm Kulthum and her son Zeyd died due to illness.<ref>Ibn Habib al-Baghdadi, Muhammad ibn Habib.(1985). Al-Munmeq fi Akhbar Qoraysh,Beirut: Alam al-Kutub</ref>or because they were poisoned.<ref>Sanaani, Abu Bakr Abdul Razzaq ibn Hommam.(1983). Al-Musnnnef, vol. 6,Beirut :Majlis Al-Alami</ref>

== Burial site ==
Emad al-Din al-Tabari says: It is narrated that Umm Kulthum, the sister of Imam Hussein (a.s.), died in Sham (Syria).[41]

41-Tabari.(2004).Kamel Baha'i,Najaf: Al-Muktab Al-Heydariyyah, Vol. 2.

Ibn Battuta writes in his travelogue: Near the city of Sham and one farsakh(6 Kilometers) away from it, is the grave of Umm Kulthum, the daughter of Ali ibn Abi Taleb (a.s.) and Fatima.[42]

42-Ibn Battuta, Muhammad ibn Abdullah.(1997). Al-Rahlah (The Travels of Ibn Battuta),Vol. 1, Rabat :Academy of the Kingdom of Morocco.

Yaqut al-Hamwi also writes: Umm Kulthum’s grave is in the Damascus district.[43]

43- Al-Hamwi Shahab al-Din Abdullah Yaqut ibn Abdullah.(1979)., Mu'jam Al-Buldan ( Dictionary information of Countries),Volume 3, Beirut: Dar Ihya al-Turath al-Arabi

Ibn Asaker says in this regard: This grave in the Damascus district is not the grave of Umm Kulthum, the daughter of Ali ibn Abi Taleb (a.s.) and Fatima. She died in Medina and was buried in the Baqi’ cemetery.[44]

44- Ibn Asaker, Ali ibn Hassan.(1994). History of Damascus, 1st edition, researcher, Shiri, Ali, vol. 2, Beirut:Dar al-Fakir

Some have also said that this grave is the grave of Zeynab al-Kubra, the daughter of Ali (a.s.) and Fatima (a.s.), whose nickname is Umm Kulthum.[45]

45-Al-Baytar.(1992). Helyatolbashar, Vol. 3,

Al-Baytar al-Maydani al-Dimashqi, Abd al-Razzaq ibn Hasan ibn Ibrahim.(1993). The Ornament of Mankind (Helyatolbashar) in the History of the Thirteenth Century, Beirut:Dar Sader.

== References ==

Umm Kulthum

2026-01-05T05:25:23Z

Rahmani:

'''Umm Kulthum''' Kubra was the fourth child of Imam Ali (a.s.) and Fatima Zahra (a.s.) after Imam Hassan (a.s.), Imam Hussein (a.s.), and Zeinab Kubra (a.s.). Historical sources have spoken of her marriage to Umar ibn al-Khattab, the second calipha. Some consider her to be one of the women present at the Battle of Karbala, whose speeches and sermons are mentioned in some sources.

== Birth and lineage ==
There is disagreement among historians about the date of Umm Kulthum's birth; however, Shia and Sunni agree that Ali (a.s.) and Fatima (a.s.) had a child named Umm Kulthum.<ref>heikh Mofid.(1993). Irshad, vol. 1, Qom:Dar Al-mofid publications ; Ibn Sa’d, Kateb Vaqedi, Muhammad ibn Sa’d.(1989). Al-Tabaqat al-Kubra, vol. 8, Beirut:Dar Sader;Yaqoobi, Ahmad ibn Ishaq(2005). Tarikh al-Ya’qubi . vol. 2, Beirut:al-'Alami publications; Tabari.(2004).Tarikh al-Umam wa al-Muluk,vol. 4.</ref>
They have written her birth date as the 6th lunar year,<ref>Dhahabi, Muhammad bin Ahmad.(1994). Siyar Al-Alam al-Nobala, vol. 3,Beirut: Al-resalah Institute;

Dakhil, Ali Muhammad Ali.(1992). Women's Celebrities,Lebanon: Al-Dar Al-Islamiya</ref>
of course, some have also mentioned that she was born during the time of the Prophet (a.s.) without specifying the exact year.<ref>Asqalani, Ibn Hajar. (1995) Al-Esabah fi Tamiz al-Sahaba, research: Adel Ahmad, Abdul Mujoud, Ali Muhammad, Mu’awwz, vol. 8, first edition, Beirut: Dar al-Kutb al-Ilmiyah;Ibn Abd al-Barr, Yusuf ibn Abdullah.(1991).Al-Istiyab fi Ma’rifat al-Ashab, research:Al-Bajawi, Ali Muhammad, vol. 4, first edition, Beirut:Dar al-Jil.</ref>
There is a difference of opinion between Shia and Sunni sources regarding whether she was the youngest child of Imam Ali (a.s.), and Shia scholars have considered her to be younger and after Zeinab.<ref>Sheikh Mofid.(1993). Irshad, vol. 1, Qom:Dar Al-mofid publications;Ibn Shahr-e-Ashoob.(1956). Manaqib of the Aal Abi Talib, vol. 3, Qom: Allamah publications.</ref><nowiki>;</nowiki> however, Sunnis have mentioned Umm Kulthum as the third child of Ali ibn Abi Taleb (a.s.) and considered her to be older than Zeinab.<ref>Muhammad ibn Ishaq ibn Yasar.(1989). Siyrah Ibn Ishaq (Kitab al-Siyar wa al-Maghazi), first edition, Qom: Islamic History and Education Studies Office; Dhahabi, Muhammad bin Ahmad.(1994). Siyar Al-Alam al-Nobala, vol. 3,Beirut: Al-resalah Institute.</ref>

== Nicknames and titles ==
Sheikh Mufid mentions Zeinab al-Sughra among the children of Amir al-Mu’minin (a.s.), which her nickname is Umm Kulthum .<ref>Sheikh Mofid.(1993). Irshad, vol. 1, Qom:Dar Al-mofid publications</ref>

This nickname was given to her by the Prophet (pbuh) due to her resemblance to her aunt, Umm Kulthum, the daughter of the Messenger of God (pbuh).<ref>Qommi,Sheikh Abbas.(1989). Al-Kona wa Al-alqaab, Tehran:Maktaba al-Sadr, vol. 1</ref>
In many sources of both sects (Shia and Sunni), she is referred to as Umm Kulthum al-Kubra. Seyyed Muhsen Amin says in this regard: There are three or four daughters of the Amir al-Mu’minin (peace be upon him) whose name or nickname is Umm Kulthum:
· Umm Kulthum al-Kubra, daughter of Fatima (peace be upon her).

· Umm Kulthum al-Wosta, wife of Muslim ibn Aqil.

· Umm Kulthum al-Sughra.

· Zeinab al-Sughra, whose nickname is Umm Kulthum.

He clarifies: If the last two are the same, there are three, and otherwise there are four Umm Kulthums 8-Al- Amin, Al-Seyyed Mohsen.(2000).Ayan al-Shi'a, vol. 3,Beirut: Dar al-Ta'arif.<ref>8-Al- Amin, Al-Seyyed Mohsen.(2000).Ayan al-Shi'a, vol. 3,Beirut: Dar al-Ta'arif</ref>
However, some sources have called the name of Umm Kulthum, daughter of Ali (peace be upon him) and Fatima (peace be upon her) “Ruqayyah al-Kubra” and the name of Umm Kulthum al-Sughra “Naïfsah”.<ref>Alavi Omari, Ali bin Muhammad.(1988). Al-Majdi fi Ansab al-Talebyeen; Murteza Zobeydi.(1993). Taj al-Arous, vol. 15, Beirut: Dar al-Hedayah</ref>

== Wife and Children ==
According to some historians, Umm Kulthum first married Umar ibn al-Khattab and after Umar's death, she married her cousin "Aun", son of Ja'far ibn Abi Taleb. After Aun's death, she married her brother-in-law "Muhammad", and after Muhammad's death, their other brother "Abdullah". Before her, Abdullah was married to his sister Zeinab al-Kubra, daughter of Ali (a.s.).<ref>Ibn Sa’d, Kateb Vaqedi, Muhammad ibn Sa’d.(1989). Al-Tabaqat al-Kubra, vol. 8, Beirut:Dar Sader</ref>
Mas'udi(The historian) considers Umm Kulthum childless.<ref>Mas’udi, Ali bin Hossein.(1988).Moruj al-Dhahab va maaden al-johar, vol. 1

Qom :Dar al-Hijrah Institution</ref>

Some historians have considered her children to be "Zeyd" and "Ruqayyah", both of whom were from UmarIbn Asaker, Ali ibn Hassan.(1994). History of Damascus, 1st edition, researcher, Shiri, Ali, vol. 19, Beirut:Dar al-Fakir; Balathuri.(1999). Ansab al-Ashraf.<ref>Ibn Asaker, Ali ibn Hassan.(1994). History of Damascus, 1st edition, researcher, Shiri, Ali, vol. 19, Beirut:Dar al-Fakir; Balathuri.(1999). Ansab al-Ashraf.</ref>
Ibn Anbah, in mentioning the children of Muslim ibn Aqil, mentions a girl named "Hamida" whose mother was Umm Kulthum, daughter of Ali ibn Abi Taleb Hosseini, Ahmad bin Ali- Ibn Anbah.(1960). Omdattottaleb fi Ansab Al Abi Taleb, Najaf: Al-Haydariyya publications.<ref>Hosseini, Ahmad bin Ali- Ibn Anbah.(1960). Omdattottaleb fi Ansab Al Abi Taleb, Najaf: Al-Haydariyya publications.</ref>
Seyyed Mohsen Amin says: This news indicates that Muslim ibn Aqil married his cousin Umm Kulthum, but this is not Umm Kulthum al-Kubra, because no one has narrated it and she may have been the wife of Umm Kulthum al-Wosta .<ref>Al- Amin, Al-Seyyed Mohsen.(2000).Ayan al-Shi'a, vol. 3,Beirut: Dar al-Ta'arif</ref>

== Marriage with Umar ibn al-Khattab ==
According to some historical reports, Umm Kulthum, the daughter of Ali ibn Abi Taleb (peace be upon him), married Umar, the second calipha.<ref>Koleyni, Muhammad ibn Yaqub.(1984).Kafi, researcher, corrector:Ghaffari, Ali Akbar, Akhundi, Muhammad, vol. 1, 4th edition, vol. 5, Tehran: Dar al-Kotob al-Islamiyya;Sheikh Tusi.(1985). Tahdhib al-Ahkam,vol. 8,; Tabarsi.(1996). Alam al-Wara, vol.1; Sheikh Mufid.(1993). Al-Mas'il al-Akbariyah.; Balathuri.(1999). Ansab al-Ashraf.</ref>
The date of this marriage is mentioned as the month of Dhul-Qa’dah in the year 17 AHNaweyri, Ahmad ibn Abd al-Wahhab.(2002).Nehaytolarab fi Fonooneladab, - vol. 19, Cairo:Ministry of Culture and National Guidance. Al-Mesriyya General Institution .<ref>Naweyri, Ahmad ibn Abd al-Wahhab.(2002).Nehaytolarab fi Fonooneladab, - vol. 19, Cairo:Ministry of Culture and National Guidance. Al-Mesriyya General Institution .</ref>

On the other hand, some Shiite scholars, such as Sheikh Mufid, have denied this marriage, and Agha Bozorg Tehrani mentions several books written in refutation of this marriageEncyclopedia of the World of Islam.Entry(title) on the marriage of Umm Kulthum to Umar ibn al-Khattab, section on opponents of marriage.<ref>Encyclopedia of the World of Islam.Entry(title) on the marriage of Umm Kulthum to Umar ibn al-Khattab, section on

opponents of marriage</ref>

== Umm Kulthum in Karbala ==
Some Maqatel(The word "Maqatel" is the plural of "Maqtal" and "Maqtal" refers to books that describe the events of Karbala and the tragedy of the murder of Imam Hussein (peace be upon him)have spoken of Umm Kulthum’s presence in Karbala, in such a way that she has been mentioned in many cases alongside Hazrat Zeynab (peace be upon her) and they have narrated calamities for her. Majlisi narrates: After the martyrdom of the Imam (a.s.) and when the tents were being set on fire, the earring was pulled from the ear of Umm Kulthum, the sister of Hussein (a.s.).<ref>Majlisi, Muhammad Baqir.(2004). Bihar al-Anwar, vol. 45,second edition,Beirut:Dar Ihya al-Turas al-Araby.</ref>
Umm Kulthum narrated the events of Ashura and delivered a sermon in Kufa and in the session of Ibn Ziyad. Ibn Tayfur in his book cites a sermon by Umm Kulthum that took place in Kufa and during the captivity of the Prophet’s household (a.s.).<ref>Ibn Abi Taher, Ahmad ibn Abi Taher Ibn Teyfur.(1993). Balaghat al-Nisa,Qom: Sharif al-Razi library</ref>Allamah Majlisi also mentioned Umm Kulthum’s speeches and poems in the session of Ibn Ziyad.<ref>Majlisi, Muhammad Baqir.(2004). Bihar al-Anwar, vol. 45,second edition,Beirut:Dar Ihya al-Turas al-Araby.</ref>On the other hand, some sources have stated that Umm Kulthum, who was present in Karbala, was not a Fatimid.<ref>Telmesani,Muhammad bin Abi Bakr. Barri (1981). Al-Jawharah fi Nasab al-Imam Ali and his family, Damascus: al-Nuri School</ref>
Seyyed Mohsen Amin has rejected this issue and says: Amir al-Mu’minin (peace be upon him) had two daughters named Umm Kulthum, one of whom was Umm Kulthum Kubra, the daughter of Hazrat Zahra (peace be upon her), who died before the Karbala event, and the other, whose mother was a slave girl, was present in Karbala and delivered a sermon in Kufa. She was the wife of Muslim ibn Aqil.<ref>Al- Amin, Al-Seyyed Mohsen.(2000).Ayan al-Shi'a, vol. 1, and vol.3,Beirut: Dar al-Ta'arif</ref>

== Umm Kulthum's Sermon in Kufa ==
Umm Kulthum is known to have delivered a sermon in Kufa after the martyrdom of Imam Hussein (a.s.).<ref>Ibn Tawus.(1969). Lahuf,Tehran:Jahan Publication</ref> According to Seyyed ibn Tawus in” Lohuf”, Umm Kulthum, while weeping loudly, rebuked and cursed the people of Kufa for killing Imam Hussein (a.s.) and his companions, capturing his family, and plundering his property. At the same time, she recited poems that caused the people to weep and lament, such that they had never wept more than that day.<ref>Murteza,Zobeydi.(1993). Taj al-Arous, vol. 15, Beirut: Dar al-Hedayah</ref>

== Narrator of Hadith ==
There are narrations from Umm Kulthum in Shiite sources. Mamaqani includes her among the women narrators and says: "She was a woman of great power, understanding, and eloquence, and I consider her trustworthy."<ref>Mamqani, Abdullah.(1933). Tanqih al-Maqal, vol.3, Qom: Aalol bayt (peace be upon them) Institute for the Revival of Heritage</ref>Most of these hadiths are about the calamities that befell the Ahlul Bayt.

== The martyrdom of Imam Ali (a.s.) ==
Allamah Majlisi writes in a long narration: “Umm Kulthum said: When the night of the nineteenth of Ramadan arrived, I prepared two loaves of barley bread, milk, and salt for my father’s iftar. After finishing the prayer, he went to break his fast. He looked at his food and cried loudly and said:… My daughter, if you do not take one of these two foods, I will not eat anything by God… and he ate a loaf of bread with salt.<ref>Majlisi, Muhammad Baqir.(2004). Bihar al-Anwar, vol. 42,second edition,Beirut:Dar Ihya al-Turas al-Araby.</ref> Sheikh Mufid narrates: On the night that Ali (a.s.) was martyred, he was awake until morning the next day. Umm Kulthum asked the reason. The Imam said: If I spend the night and the dawn breaks, I will be killed. Umm Kulthum stopped her father going to the mosque; but the Imam (a.s.) said: There is no escape from death and left the house for the mosque.<ref>Sheikh Mofid.(1993). Irshad, vol. 1, Qom:Dar Al-mofid publications</ref>
Similarly, after the martyrdom of Amir al-Mu’minin (peace be upon him), Umm Kulthum addressed Ibn Muljam while weeping: “Woe to you! God has humiliated you in this world and the Hereafter, and your abode will be the eternal fire of Hell".<ref>Majlisi, Muhammad Baqir.(2004). Bihar al-Anwar, vol. 42,second edition,Beirut:Dar Ihya al-Turas al-Araby.</ref>

Abdul Karim ibn Ahmad ibn Tawoos Helli narrates a hadith from Sheikh Saduq in which Umm Kulthum speaks of the will of the Amir al-Mu’minin to his children, the funeral and burial ceremonies of that Imam (peace be upon him). Part of this narration states: … Umm Kulthum said: “During the burial, the grave was split open. I do not know whether my master (father) was buried in the earth or whether he ascended to heaven. Suddenly, I heard a voice offering condolences, saying: “May God grant you condolences in the mourning of the master and the proof of God(the representative of God) over His creation."<ref>Helli, Abdul Karim ibn Tavus.(1998). Farhatolgharra, in Determining the Grave of Amir al-Mu’minin Ali (a.s.), Qom: Al-Ghadir Center for Islamic Studies.</ref>

== The Event of Ashura and the Events After It ==
Ibn Tawus says: When Imam Hussein (a.s.) said goodbye, Umm Kulthum cried out and said: O Abu Abdullah! Woe to us after the calamity of losing you. The Imam (a.s.) also consoled Umm Kulthum, Zeinab (a.s.) and Robab .<ref>Majlisi, Muhammad Baqir.(2004). Bihar al-Anwar, vol. 45,second edition,Beirut:Dar Ihya al-Turas al-Araby.</ref>During the captivity, when the people of Kufa brought food for the children, Umm Kulthum cried out and said: O people of Kufa, charity is forbidden to us (the Prophet's household).<ref>Ibn Tawus.(1969). Lahuf,Tehran:Jahan Publication.</ref>There is a narration that when the caravan of captives entered Syria, Umm Kulthum asked Shemmr to move the heads of the martyrs from among the captives to a place where all eyes would be directed towards them and fewer people would be looking at them.<ref>Murteza,Zobeydi.(1993). Taj al-Arous, vol. 15, Beirut: Dar al-Hedayah</ref>

== Time of Death and How she passed away ==
There is also disagreement about the time of Umm Kulthum's death and how she passed away. Many sources have considered her and her son Zeyd's death to be at the same time, to the point that the funeral prayer was offered over both of them together.<ref>Sanaani, Abu Bakr Abdul Razzaq ibn Hommam.(1983). Al-Musnnnef, vol. 6,Beirut :Majlis Al-Alami</ref>Some believe that they died around 50 AH, during the reign of Muawiyyah. <ref>Al-Safadi, Salah al-Din Khalil ibn Aybak ibn Abdullah.(2000). Al-Wafi Belvafayatf, vol. 15,Beirut: Dar Ihya al-Trath

<nowiki>;</nowiki> Al- Amin, Al-Seyyed Mohsen.(2000).Ayan al-Shi'a,vol.3,Beirut: Dar al-Ta'arif</ref>Some have said that they died during the reign of Abdul Malek ibn Marwan (73-86 AH).<ref>Al-Maqrizi, Taqi al-Din.(1999).Emtaolesmaa bema lennabi menalahval valamval valhafedah valmataa( Delighting of listening to information about the Prophet's circumstances, wealth, descendants, and possessions), vol. 5,Beirut:Dar-alkoto alelmyyah</ref>

Al-Maqrizi writes: She died when she was the wife of Awn ibn Ja'far .<ref>bn Abd al-Barr, Yusuf ibn Abdullah.(1991).Al-Istiyab fi Ma’rifat al-Ashab, research:Al-Bajawi, Ali Muhammad, vol. 4, first edition, Beirut:Dar al-Jil.</ref>Ibn Abdul-Barr mentions her death during the Imamate of Imam Hassan (a.s.).<ref>Ibn Abi Taher, Ahmad ibn Abi Taher Ibn Teyfur.(1993). Balaghat al-Nisa,Qom: Sharif al-Razi library</ref>Ibn Tayfur also believes that she died after 61 AH and the event of KarbalaIbn Habib al-Baghdadi, Muhammad ibn Habib.(1985). Al-Munmeq fi Akhbar Qoraysh,Beirut: Alam al-Kutub.<ref>Ibn Habib al-Baghdadi, Muhammad ibn Habib.(1985). Al-Munmeq fi Akhbar Qoraysh,Beirut: Alam al-Kutub</ref> Regarding how they passed away, it has also been stated that Umm Kulthum and her son Zeyd died due to illness.<ref>Ibn Habib al-Baghdadi, Muhammad ibn Habib.(1985). Al-Munmeq fi Akhbar Qoraysh,Beirut: Alam al-Kutub</ref>or because they were poisoned.<ref>Sanaani, Abu Bakr Abdul Razzaq ibn Hommam.(1983). Al-Musnnnef, vol. 6,Beirut :Majlis Al-Alami</ref>

== Burial site ==
Emad al-Din al-Tabari says: It is narrated that Umm Kulthum, the sister of Imam Hussein (a.s.), died in Sham (Syria).[41]

41-Tabari, Kamel Baha'i, Al-Muktab Al-Heydariyyah, Vol. 2,

Ibn Battuta writes in his travelogue: Near the city of Sham and one farsakh(6 Kilometers) away from it, is the grave of Umm Kulthum, the daughter of Ali ibn Abi Taleb (a.s.) and Fatima.[42]

42-Ibn Battuta, Muhammad ibn Abdullah.(1997). Al-Rahlah (The Travels of Ibn Battuta),Vol. 1, Rabat :Academy of the Kingdom of Morocco.

Yaqut al-Hamwi also writes: Umm Kulthum’s grave is in the Damascus district.[43]

43- Al-Hamwi Shahab al-Din Abdullah Yaqut ibn Abdullah.(1979)., Mu'jam Al-Buldan ( Dictionary information of Countries),Volume 3, Beirut: Dar Ihya al-Turath al-Arabi

Ibn Asaker says in this regard: This grave in the Damascus district is not the grave of Umm Kulthum, the daughter of Ali ibn Abi Taleb (a.s.) and Fatima. She died in Medina and was buried in the Baqi’ cemetery.[44]

44- Ibn Asaker, Ali ibn Hassan.(1994). History of Damascus, 1st edition, researcher, Shiri, Ali, vol. 2, Beirut:Dar al-Fakir

Some have also said that this grave is the grave of Zeynab al-Kubra, the daughter of Ali (a.s.) and Fatima (a.s.), whose nickname is Umm Kulthum.[45]

45-Al-Baytar.(1992). Helyatolbashar, Vol. 3,

Al-Baytar al-Maydani al-Dimashqi, Abd al-Razzaq ibn Hasan ibn Ibrahim.(1993). The Ornament of Mankind (Helyatolbashar) in the History of the Thirteenth Century, Beirut:Dar Sader.

== References ==

Umm Kulthum

2026-01-05T04:52:34Z

Rahmani:

'''Umm Kulthum''' Kubra was the fourth child of Imam Ali (a.s.) and Fatima Zahra (a.s.) after Imam Hassan (a.s.), Imam Hussein (a.s.), and Zeinab Kubra (a.s.). Historical sources have spoken of her marriage to Umar ibn al-Khattab, the second calipha. Some consider her to be one of the women present at the Battle of Karbala, whose speeches and sermons are mentioned in some sources.

== Birth and lineage ==
There is disagreement among historians about the date of Umm Kulthum's birth; however, Shia and Sunni agree that Ali (a.s.) and Fatima (a.s.) had a child named Umm Kulthum.<ref>heikh Mofid.(1993). Irshad, vol. 1, Qom:Dar Al-mofid publications ; Ibn Sa’d, Kateb Vaqedi, Muhammad ibn Sa’d.(1989). Al-Tabaqat al-Kubra, vol. 8, Beirut:Dar Sader;Yaqoobi, Ahmad ibn Ishaq(2005). Tarikh al-Ya’qubi . vol. 2, Beirut:al-'Alami publications; Tabari.(2004).Tarikh al-Umam wa al-Muluk,vol. 4.</ref>
They have written her birth date as the 6th lunar year,<ref>Dhahabi, Muhammad bin Ahmad.(1994). Siyar Al-Alam al-Nobala, vol. 3,Beirut: Al-resalah Institute;

Dakhil, Ali Muhammad Ali.(1992). Women's Celebrities,Lebanon: Al-Dar Al-Islamiya</ref>
of course, some have also mentioned that she was born during the time of the Prophet (a.s.) without specifying the exact year.<ref>Asqalani, Ibn Hajar. (1995) Al-Esabah fi Tamiz al-Sahaba, research: Adel Ahmad, Abdul Mujoud, Ali Muhammad, Mu’awwz, vol. 8, first edition, Beirut: Dar al-Kutb al-Ilmiyah;Ibn Abd al-Barr, Yusuf ibn Abdullah.(1991).Al-Istiyab fi Ma’rifat al-Ashab, research:Al-Bajawi, Ali Muhammad, vol. 4, first edition, Beirut:Dar al-Jil.</ref>
There is a difference of opinion between Shia and Sunni sources regarding whether she was the youngest child of Imam Ali (a.s.), and Shia scholars have considered her to be younger and after Zeinab.<ref>Sheikh Mofid.(1993). Irshad, vol. 1, Qom:Dar Al-mofid publications;Ibn Shahr-e-Ashoob.(1956). Manaqib of the Aal Abi Talib, vol. 3, Qom: Allamah publications.</ref><nowiki>;</nowiki> however, Sunnis have mentioned Umm Kulthum as the third child of Ali ibn Abi Taleb (a.s.) and considered her to be older than Zeinab.<ref>Muhammad ibn Ishaq ibn Yasar.(1989). Siyrah Ibn Ishaq (Kitab al-Siyar wa al-Maghazi), first edition, Qom: Islamic History and Education Studies Office; Dhahabi, Muhammad bin Ahmad.(1994). Siyar Al-Alam al-Nobala, vol. 3,Beirut: Al-resalah Institute.</ref>

== Nicknames and titles ==
Sheikh Mufid mentions Zeinab al-Sughra among the children of Amir al-Mu’minin (a.s.), which her nickname is Umm Kulthum .<ref>Sheikh Mofid.(1993). Irshad, vol. 1, Qom:Dar Al-mofid publications</ref>

This nickname was given to her by the Prophet (pbuh) due to her resemblance to her aunt, Umm Kulthum, the daughter of the Messenger of God (pbuh).<ref>Qommi,Sheikh Abbas.(1989). Al-Kona wa Al-alqaab, Tehran:Maktaba al-Sadr, vol. 1</ref>
In many sources of both sects (Shia and Sunni), she is referred to as Umm Kulthum al-Kubra. Seyyed Muhsen Amin says in this regard: There are three or four daughters of the Amir al-Mu’minin (peace be upon him) whose name or nickname is Umm Kulthum:
· Umm Kulthum al-Kubra, daughter of Fatima (peace be upon her).

· Umm Kulthum al-Wosta, wife of Muslim ibn Aqil.

· Umm Kulthum al-Sughra.

· Zeinab al-Sughra, whose nickname is Umm Kulthum.

He clarifies: If the last two are the same, there are three, and otherwise there are four Umm Kulthums 8-Al- Amin, Al-Seyyed Mohsen.(2000).Ayan al-Shi'a, vol. 3,Beirut: Dar al-Ta'arif.<ref>8-Al- Amin, Al-Seyyed Mohsen.(2000).Ayan al-Shi'a, vol. 3,Beirut: Dar al-Ta'arif</ref>
However, some sources have called the name of Umm Kulthum, daughter of Ali (peace be upon him) and Fatima (peace be upon her) “Ruqayyah al-Kubra” and the name of Umm Kulthum al-Sughra “Naïfsah”.<ref>Alavi Omari, Ali bin Muhammad.(1988). Al-Majdi fi Ansab al-Talebyeen; Murteza Zobeydi.(1993). Taj al-Arous, vol. 15, Beirut: Dar al-Hedayah</ref>

== Wife and Children ==
According to some historians, Umm Kulthum first married Umar ibn al-Khattab and after Umar's death, she married her cousin "Aun", son of Ja'far ibn Abi Taleb. After Aun's death, she married her brother-in-law "Muhammad", and after Muhammad's death, their other brother "Abdullah". Before her, Abdullah was married to his sister Zeinab al-Kubra, daughter of Ali (a.s.).<ref>Ibn Sa’d, Kateb Vaqedi, Muhammad ibn Sa’d.(1989). Al-Tabaqat al-Kubra, vol. 8, Beirut:Dar Sader</ref>
Mas'udi(The historian) considers Umm Kulthum childless.<ref>Mas’udi, Ali bin Hossein.(1988).Moruj al-Dhahab va maaden al-johar, vol. 1

Qom :Dar al-Hijrah Institution</ref>

Some historians have considered her children to be "Zeyd" and "Ruqayyah", both of whom were from UmarIbn Asaker, Ali ibn Hassan.(1994). History of Damascus, 1st edition, researcher, Shiri, Ali, vol. 19, Beirut:Dar al-Fakir; Balathuri.(1999). Ansab al-Ashraf.<ref>Ibn Asaker, Ali ibn Hassan.(1994). History of Damascus, 1st edition, researcher, Shiri, Ali, vol. 19, Beirut:Dar al-Fakir; Balathuri.(1999). Ansab al-Ashraf.</ref>
Ibn Anbah, in mentioning the children of Muslim ibn Aqil, mentions a girl named "Hamida" whose mother was Umm Kulthum, daughter of Ali ibn Abi Taleb Hosseini, Ahmad bin Ali- Ibn Anbah.(1960). Omdattottaleb fi Ansab Al Abi Taleb, Najaf: Al-Haydariyya publications.<ref>Hosseini, Ahmad bin Ali- Ibn Anbah.(1960). Omdattottaleb fi Ansab Al Abi Taleb, Najaf: Al-Haydariyya publications.</ref>
Seyyed Mohsen Amin says: This news indicates that Muslim ibn Aqil married his cousin Umm Kulthum, but this is not Umm Kulthum al-Kubra, because no one has narrated it and she may have been the wife of Umm Kulthum al-Wosta .<ref>Al- Amin, Al-Seyyed Mohsen.(2000).Ayan al-Shi'a, vol. 3,Beirut: Dar al-Ta'arif</ref>

== Marriage with Umar ibn al-Khattab ==
According to some historical reports, Umm Kulthum, the daughter of Ali ibn Abi Taleb (peace be upon him), married Umar, the second calipha.<ref>Koleyni, Muhammad ibn Yaqub.(1984).Kafi, researcher, corrector:Ghaffari, Ali Akbar, Akhundi, Muhammad, vol. 1, 4th edition, vol. 5, Tehran: Dar al-Kotob al-Islamiyya;Sheikh Tusi.(1985). Tahdhib al-Ahkam,vol. 8,; Tabarsi.(1996). Alam al-Wara, vol.1; Sheikh Mufid.(1993). Al-Mas'il al-Akbariyah.; Balathuri.(1999). Ansab al-Ashraf.</ref>
The date of this marriage is mentioned as the month of Dhul-Qa’dah in the year 17 AHNaweyri, Ahmad ibn Abd al-Wahhab.(2002).Nehaytolarab fi Fonooneladab, - vol. 19, Cairo:Ministry of Culture and National Guidance. Al-Mesriyya General Institution .<ref>Naweyri, Ahmad ibn Abd al-Wahhab.(2002).Nehaytolarab fi Fonooneladab, - vol. 19, Cairo:Ministry of Culture and National Guidance. Al-Mesriyya General Institution .</ref>

On the other hand, some Shiite scholars, such as Sheikh Mufid, have denied this marriage, and Agha Bozorg Tehrani mentions several books written in refutation of this marriageEncyclopedia of the World of Islam.Entry(title) on the marriage of Umm Kulthum to Umar ibn al-Khattab, section on opponents of marriage.<ref>Encyclopedia of the World of Islam.Entry(title) on the marriage of Umm Kulthum to Umar ibn al-Khattab, section on

opponents of marriage</ref>

== Umm Kulthum in Karbala ==
Some Maqatel(The word "Maqatel" is the plural of "Maqtal" and "Maqtal" refers to books that describe the events of Karbala and the tragedy of the murder of Imam Hussein (peace be upon him)have spoken of Umm Kulthum’s presence in Karbala, in such a way that she has been mentioned in many cases alongside Hazrat Zeynab (peace be upon her) and they have narrated calamities for her. Majlisi narrates: After the martyrdom of the Imam (a.s.) and when the tents were being set on fire, the earring was pulled from the ear of Umm Kulthum, the sister of Hussein (a.s.).<ref>Majlisi, Muhammad Baqir.(2004). Bihar al-Anwar, vol. 45,second edition,Beirut:Dar Ihya al-Turas al-Araby.</ref>
Umm Kulthum narrated the events of Ashura and delivered a sermon in Kufa and in the session of Ibn Ziyad. Ibn Tayfur in his book cites a sermon by Umm Kulthum that took place in Kufa and during the captivity of the Prophet’s household (a.s.).<ref>Ibn Abi Taher, Ahmad ibn Abi Taher Ibn Teyfur.(1993). Balaghat al-Nisa,Qom: Sharif al-Razi library</ref>Allamah Majlisi also mentioned Umm Kulthum’s speeches and poems in the session of Ibn Ziyad.<ref>Majlisi, Muhammad Baqir.(2004). Bihar al-Anwar, vol. 45,second edition,Beirut:Dar Ihya al-Turas al-Araby.</ref>On the other hand, some sources have stated that Umm Kulthum, who was present in Karbala, was not a Fatimid.<ref>Telmesani,Muhammad bin Abi Bakr. Barri (1981). Al-Jawharah fi Nasab al-Imam Ali and his family, Damascus: al-Nuri School</ref>
Seyyed Mohsen Amin has rejected this issue and says: Amir al-Mu’minin (peace be upon him) had two daughters named Umm Kulthum, one of whom was Umm Kulthum Kubra, the daughter of Hazrat Zahra (peace be upon her), who died before the Karbala event, and the other, whose mother was a slave girl, was present in Karbala and delivered a sermon in Kufa. She was the wife of Muslim ibn Aqil.<ref>Al- Amin, Al-Seyyed Mohsen.(2000).Ayan al-Shi'a, vol. 1, and vol.3,Beirut: Dar al-Ta'arif</ref>

== Umm Kulthum's Sermon in Kufa ==
Umm Kulthum is known to have delivered a sermon in Kufa after the martyrdom of Imam Hussein (a.s.).[23] 23-Ibn Tawus, Lahuf,
According to Seyyed ibn Tawus in” Lohuf”, Umm Kulthum, while weeping loudly, rebuked and cursed the people of Kufa for killing Imam Hussein (a.s.) and his companions, capturing his family, and plundering his property. At the same time, she recited poems that caused the people to weep and lament, such that they had never wept more than that day.[24]

Murteza,Zobeydi.(1993). Taj al-Arous, vol. 15, Beirut: Dar al-Hedayah

== Narrator of Hadith ==
There are narrations from Umm Kulthum in Shiite sources. Mamaqani includes her among the women narrators and says: "She was a woman of great power, understanding, and eloquence, and I consider her trustworthy.[25]"

25-Mamqani, Abdullah.(1933). Tanqih al-Maqal, vol.3, Qom: Aalol bayt (peace be upon them) Institute for the Revival of Heritage

Most of these hadiths are about the calamities that befell the Ahlul Bayt.

== The martyrdom of Imam Ali (a.s.) ==
Allamah Majlisi writes in a long narration: “Umm Kulthum said: When the night of the nineteenth of Ramadan arrived, I prepared two loaves of barley bread, milk, and salt for my father’s iftar. After finishing the prayer, he went to break his fast. He looked at his food and cried loudly and said:… My daughter, if you do not take one of these two foods, I will not eat anything by God… and he ate a loaf of bread with salt[26].

26- Majlisi, Muhammad Baqir.(2004). Bihar al-Anwar, vol. 42,second edition,Beirut:Dar Ihya al-Turas al-Araby.

Sheikh Mufid narrates: On the night that Ali (a.s.) was martyred, he was awake until morning the next day. Umm Kulthum asked the reason. The Imam said: If I spend the night and the dawn breaks, I will be killed. Umm Kulthum stopped her father going to the mosque; but the Imam (a.s.) said: There is no escape from death and left the house for the mosque[27].

27- Sheikh Mofid.(1993). Irshad, vol. 1, Qom:Dar Al-mofid publications

Similarly, after the martyrdom of Amir al-Mu’minin (peace be upon him), Umm Kulthum addressed Ibn Muljam while weeping: “Woe to you! God has humiliated you in this world and the Hereafter, and your abode will be the eternal fire of Hell.”[28]

28- Majlisi, Muhammad Baqir.(2004). Bihar al-Anwar, vol. 42,second edition,Beirut:Dar Ihya al-Turas al-Araby.

Abdul Karim ibn Ahmad ibn Tawoos Helli narrates a hadith from Sheikh Saduq in which Umm Kulthum speaks of the will of the Amir al-Mu’minin to his children, the funeral and burial ceremonies of that Imam (peace be upon him). Part of this narration states: … Umm Kulthum said: “During the burial, the grave was split open. I do not know whether my master (father) was buried in the earth or whether he ascended to heaven. Suddenly, I heard a voice offering condolences, saying: “May God grant you condolences in the mourning of the master and the proof of God(the representative of God) over His creation.”[29]

29- Heli, Abdul Karim ibn Tavus.(1998). Farhatolgharra, in Determining the Grave of Amir al-Mu’minin Ali (a.s.), Qom: Al-Ghadir Center for Islamic Studies.

== The Event of Ashura and the Events After It ==
Ibn Tawus says: When Imam Hussein (a.s.) said goodbye, Umm Kulthum cried out and said: O Abu Abdullah! Woe to us after the calamity of losing you. The Imam (a.s.) also consoled Umm Kulthum, Zeinab (a.s.) and Robab[30].

30- Majlisi, Muhammad Baqir.(2004). Bihar al-Anwar, vol. 45,second edition,Beirut:Dar Ihya al-Turas al-Araby.

During the captivity, when the people of Kufa brought food for the children, Umm Kulthum cried out and said: O people of Kufa, charity is forbidden to us (the Prophet's household)[31].

31-Ibn Tawus, Lahuf,

There is a narration that when the caravan of captives entered Syria, Umm Kulthum asked Shemmr to move the heads of the martyrs from among the captives to a place where all eyes would be directed towards them and fewer people would be looking at them[32].

32- Murteza,Zobeydi.(1993). Taj al-Arous, vol. 15, Beirut: Dar al-Hedayah

== Time of Death and How she passed away ==
There is also disagreement about the time of Umm Kulthum's death and how she passed away. Many sources have considered her and her son Zeyd's death to be at the same time, to the point that the funeral prayer was offered over both of them together.[33]

33-Sanaani, Abu Bakr Abdul Razzaq ibn Hommam.(1983). Al-Musnnnef, vol. 6,Beirut :Majlis Al-Alami

Some believe that they died around 50 AH, during the reign of Muawiyyah.[34]

34- Al-Safadi, Salah al-Din Khalil ibn Aybak ibn Abdullah.(2000). Al-Wafi Belvafayatf, vol. 15,Beirut: Dar Ihya al-Trath

<nowiki>;</nowiki> Al- Amin, Al-Seyyed Mohsen.(2000).Ayan al-Shi'a,vol.3,Beirut<nowiki>:</nowiki> Dar al-Ta'arif

Some have said that they died during the reign of Abdul Malek ibn Marwan (73-86 AH).[35]

35- Al-Maqrizi, Taqi al-Din.(1999).Emtaolesmaa bema lennabi menalahval valamval valhafedah valmataa( Delighting of listening to information about the Prophet's circumstances, wealth, descendants, and possessions), vol. 5,Beirut:Dar-alkoto alelmyyah

Al-Maqrizi writes: She died when she was the wife of Awn ibn Ja'far.[36]

36- Ibn Abd al-Barr, Yusuf ibn Abdullah.(1991).Al-Istiyab fi Ma’rifat al-Ashab, research:Al-Bajawi, Ali Muhammad, vol. 4, first edition, Beirut:Dar al-Jil.

Ibn Abdul-Barr mentions her death during the Imamate of Imam Hassan (a.s.).[37]

37- Ibn Abi Taher, Ahmad ibn Abi Taher Ibn Teyfur.(1993). Balaghat al-Nisa,Qom: Sharif al-Razi library

Ibn Tayfur also believes that she died after 61 AH and the event of Karbala.[38]

38- Ibn Habib al-Baghdadi, Muhammad ibn Habib.(1985). Al-Munmeq fi Akhbar Qoraysh,Beirut: Alam al-Kutub Regarding how they passed away, it has also been stated that Umm Kulthum and her son Zeyd died due to illness[39]

39- Ibn Habib al-Baghdadi, Muhammad ibn Habib.(1985). Al-Munmeq fi Akhbar Qoraysh,Beirut: Alam al-Kutub

or because they were poisoned.[40]

40- Sanaani, Abu Bakr Abdul Razzaq ibn Hommam.(1983). Al-Musnnnef, vol. 6,Beirut :Majlis Al-Alami

== Burial site ==
Emad al-Din al-Tabari says: It is narrated that Umm Kulthum, the sister of Imam Hussein (a.s.), died in Sham (Syria).[41]

41-Tabari, Kamel Baha'i, Al-Muktab Al-Heydariyyah, Vol. 2,

Ibn Battuta writes in his travelogue: Near the city of Sham and one farsakh(6 Kilometers) away from it, is the grave of Umm Kulthum, the daughter of Ali ibn Abi Taleb (a.s.) and Fatima.[42]

42-Ibn Battuta, Muhammad ibn Abdullah.(1997). Al-Rahlah (The Travels of Ibn Battuta),Vol. 1, Rabat :Academy of the Kingdom of Morocco.

Yaqut al-Hamwi also writes: Umm Kulthum’s grave is in the Damascus district.[43]

43- Al-Hamwi Shahab al-Din Abdullah Yaqut ibn Abdullah.(1979)., Mu'jam Al-Buldan ( Dictionary information of Countries),Volume 3, Beirut: Dar Ihya al-Turath al-Arabi

Ibn Asaker says in this regard: This grave in the Damascus district is not the grave of Umm Kulthum, the daughter of Ali ibn Abi Taleb (a.s.) and Fatima. She died in Medina and was buried in the Baqi’ cemetery.[44]

44- Ibn Asaker, Ali ibn Hassan.(1994). History of Damascus, 1st edition, researcher, Shiri, Ali, vol. 2, Beirut:Dar al-Fakir

Some have also said that this grave is the grave of Zeynab al-Kubra, the daughter of Ali (a.s.) and Fatima (a.s.), whose nickname is Umm Kulthum.[45]

45-Al-Baytar.(1992). Helyatolbashar, Vol. 3,

Al-Baytar al-Maydani al-Dimashqi, Abd al-Razzaq ibn Hasan ibn Ibrahim.(1993). The Ornament of Mankind (Helyatolbashar) in the History of the Thirteenth Century, Beirut:Dar Sader.

== References ==

Umm Kulthum

2026-01-05T04:42:47Z

Rahmani:

'''Umm Kulthum''' Kubra was the fourth child of Imam Ali (a.s.) and Fatima Zahra (a.s.) after Imam Hassan (a.s.), Imam Hussein (a.s.), and Zeinab Kubra (a.s.). Historical sources have spoken of her marriage to Umar ibn al-Khattab, the second calipha. Some consider her to be one of the women present at the Battle of Karbala, whose speeches and sermons are mentioned in some sources.

== Birth and lineage ==
There is disagreement among historians about the date of Umm Kulthum's birth; however, Shia and Sunni agree that Ali (a.s.) and Fatima (a.s.) had a child named Umm Kulthum.<ref>heikh Mofid.(1993). Irshad, vol. 1, Qom:Dar Al-mofid publications ; Ibn Sa’d, Kateb Vaqedi, Muhammad ibn Sa’d.(1989). Al-Tabaqat al-Kubra, vol. 8, Beirut:Dar Sader;Yaqoobi, Ahmad ibn Ishaq(2005). Tarikh al-Ya’qubi . vol. 2, Beirut:al-'Alami publications; Tabari.(2004).Tarikh al-Umam wa al-Muluk,vol. 4.</ref>
They have written her birth date as the 6th lunar year,<ref>Dhahabi, Muhammad bin Ahmad.(1994). Siyar Al-Alam al-Nobala, vol. 3,Beirut: Al-resalah Institute;

Dakhil, Ali Muhammad Ali.(1992). Women's Celebrities,Lebanon: Al-Dar Al-Islamiya</ref>
of course, some have also mentioned that she was born during the time of the Prophet (a.s.) without specifying the exact year.<ref>Asqalani, Ibn Hajar. (1995) Al-Esabah fi Tamiz al-Sahaba, research: Adel Ahmad, Abdul Mujoud, Ali Muhammad, Mu’awwz, vol. 8, first edition, Beirut: Dar al-Kutb al-Ilmiyah;Ibn Abd al-Barr, Yusuf ibn Abdullah.(1991).Al-Istiyab fi Ma’rifat al-Ashab, research:Al-Bajawi, Ali Muhammad, vol. 4, first edition, Beirut:Dar al-Jil.</ref>
There is a difference of opinion between Shia and Sunni sources regarding whether she was the youngest child of Imam Ali (a.s.), and Shia scholars have considered her to be younger and after Zeinab.<ref>Sheikh Mofid.(1993). Irshad, vol. 1, Qom:Dar Al-mofid publications;Ibn Shahr-e-Ashoob.(1956). Manaqib of the Aal Abi Talib, vol. 3, Qom: Allamah publications.</ref><nowiki>;</nowiki> however, Sunnis have mentioned Umm Kulthum as the third child of Ali ibn Abi Taleb (a.s.) and considered her to be older than Zeinab.<ref>Muhammad ibn Ishaq ibn Yasar.(1989). Siyrah Ibn Ishaq (Kitab al-Siyar wa al-Maghazi), first edition, Qom: Islamic History and Education Studies Office; Dhahabi, Muhammad bin Ahmad.(1994). Siyar Al-Alam al-Nobala, vol. 3,Beirut: Al-resalah Institute.</ref>

== Nicknames and titles ==
Sheikh Mufid mentions Zeinab al-Sughra among the children of Amir al-Mu’minin (a.s.), which her nickname is Umm Kulthum .<ref>Sheikh Mofid.(1993). Irshad, vol. 1, Qom:Dar Al-mofid publications</ref>

This nickname was given to her by the Prophet (pbuh) due to her resemblance to her aunt, Umm Kulthum, the daughter of the Messenger of God (pbuh).<ref>Qommi,Sheikh Abbas.(1989). Al-Kona wa Al-alqaab, Tehran:Maktaba al-Sadr, vol. 1</ref>
In many sources of both sects (Shia and Sunni), she is referred to as Umm Kulthum al-Kubra. Seyyed Muhsen Amin says in this regard: There are three or four daughters of the Amir al-Mu’minin (peace be upon him) whose name or nickname is Umm Kulthum:
· Umm Kulthum al-Kubra, daughter of Fatima (peace be upon her).

· Umm Kulthum al-Wosta, wife of Muslim ibn Aqil.

· Umm Kulthum al-Sughra.

· Zeinab al-Sughra, whose nickname is Umm Kulthum.

He clarifies: If the last two are the same, there are three, and otherwise there are four Umm Kulthums 8-Al- Amin, Al-Seyyed Mohsen.(2000).Ayan al-Shi'a, vol. 3,Beirut: Dar al-Ta'arif.<ref>8-Al- Amin, Al-Seyyed Mohsen.(2000).Ayan al-Shi'a, vol. 3,Beirut: Dar al-Ta'arif</ref>
However, some sources have called the name of Umm Kulthum, daughter of Ali (peace be upon him) and Fatima (peace be upon her) “Ruqayyah al-Kubra” and the name of Umm Kulthum al-Sughra “Naïfsah”.<ref>Alavi Omari, Ali bin Muhammad.(1988). Al-Majdi fi Ansab al-Talebyeen; Murteza Zobeydi.(1993). Taj al-Arous, vol. 15, Beirut: Dar al-Hedayah</ref>

== Wife and Children ==
According to some historians, Umm Kulthum first married Umar ibn al-Khattab and after Umar's death, she married her cousin "Aun", son of Ja'far ibn Abi Taleb. After Aun's death, she married her brother-in-law "Muhammad", and after Muhammad's death, their other brother "Abdullah". Before her, Abdullah was married to his sister Zeinab al-Kubra, daughter of Ali (a.s.).<ref>Ibn Sa’d, Kateb Vaqedi, Muhammad ibn Sa’d.(1989). Al-Tabaqat al-Kubra, vol. 8, Beirut:Dar Sader</ref>
Mas'udi(The historian) considers Umm Kulthum childless.<ref>Mas’udi, Ali bin Hossein.(1988).Moruj al-Dhahab va maaden al-johar, vol. 1

Qom :Dar al-Hijrah Institution</ref>

Some historians have considered her children to be "Zeyd" and "Ruqayyah", both of whom were from UmarIbn Asaker, Ali ibn Hassan.(1994). History of Damascus, 1st edition, researcher, Shiri, Ali, vol. 19, Beirut:Dar al-Fakir; Balathuri.(1999). Ansab al-Ashraf.<ref>Ibn Asaker, Ali ibn Hassan.(1994). History of Damascus, 1st edition, researcher, Shiri, Ali, vol. 19, Beirut:Dar al-Fakir; Balathuri.(1999). Ansab al-Ashraf.</ref>
Ibn Anbah, in mentioning the children of Muslim ibn Aqil, mentions a girl named "Hamida" whose mother was Umm Kulthum, daughter of Ali ibn Abi Taleb Hosseini, Ahmad bin Ali- Ibn Anbah.(1960). Omdattottaleb fi Ansab Al Abi Taleb, Najaf: Al-Haydariyya publications.<ref>Hosseini, Ahmad bin Ali- Ibn Anbah.(1960). Omdattottaleb fi Ansab Al Abi Taleb, Najaf: Al-Haydariyya publications.</ref>
Seyyed Mohsen Amin says: This news indicates that Muslim ibn Aqil married his cousin Umm Kulthum, but this is not Umm Kulthum al-Kubra, because no one has narrated it and she may have been the wife of Umm Kulthum al-Wosta .<ref>Al- Amin, Al-Seyyed Mohsen.(2000).Ayan al-Shi'a, vol. 3,Beirut: Dar al-Ta'arif</ref>

== Marriage with Umar ibn al-Khattab ==
According to some historical reports, Umm Kulthum, the daughter of Ali ibn Abi Taleb (peace be upon him), married Umar, the second calipha[15].

15- Koleyni, Muhammad ibn Yaqub.(1984).Kafi, researcher, corrector:Ghaffari, Ali Akbar, Akhundi, Muhammad, vol. 1, 4th edition, vol. 5, Tehran: Dar al-Kotob al-Islamiyya;Sheikh Tusi.(1985). Tahdhib al-Ahkam,vol. 8,; Tabarsi.(1996). Alam al-Wara, vol.1; Sheikh Mufid.(1993). Al-Mas'il al-Akbariyah.; Balathuri.(1999). Ansab al-Ashraf.

The date of this marriage is mentioned as the month of Dhul-Qa’dah in the year 17 AH[16].

16 -Naweyri, Ahmad ibn Abd al-Wahhab.(2002).Nehaytolarab fi Fonooneladab, - vol. 19, Cairo:Ministry of Culture and National Guidance. Al-Mesriyya General Institution .

On the other hand, some Shiite scholars, such as Sheikh Mufid, have denied this marriage, and Agha Bozorg Tehrani mentions several books written in refutation of this marriage[17].

17- Encyclopedia of the World of Islam.Entry(title) on the marriage of Umm Kulthum to Umar ibn al-Khattab, section on

opponents of marriage.

== Presence in Karbala ==
Some Maqatel(The word "Maqatel" is the plural of "Maqtal" and "Maqtal" refers to books that describe the events of Karbala and the tragedy of the murder of Imam Hussein (peace be upon him)have spoken of Umm Kulthum’s presence in Karbala, in such a way that she has been mentioned in many cases alongside Hazrat Zeynab (peace be upon her) and they have narrated calamities for her. Majlisi narrates: After the martyrdom of the Imam (a.s.) and when the tents were being set on fire, the earring was pulled from the ear of Umm Kulthum, the sister of Hussein (a.s.).[18]

18- Majlisi, Muhammad Baqir.(2004). Bihar al-Anwar, vol. 45,second edition,Beirut:Dar Ihya al-Turas al-Araby.

Umm Kulthum narrated the events of Ashura and delivered a sermon in Kufa and in the session of Ibn Ziyad. Ibn Tayfur in his book cites a sermon by Umm Kulthum that took place in Kufa and during the captivity of the Prophet’s household (a.s.).[19]

19-Ibn Abi Taher, Ahmad ibn Abi Taher Ibn Teyfur.(1993). Balaghat al-Nisa,Qom: Sharif al-Razi library

Allamah Majlisi also mentioned Umm Kulthum’s speeches and poems in the session of Ibn Ziyad.[20]

20- Majlisi, Muhammad Baqir.(2004). Bihar al-Anwar, vol. 45,second edition,Beirut:Dar Ihya al-Turas al-Araby.

On the other hand, some sources have stated that Umm Kulthum, who was present in Karbala, was not a Fatimid [21].

21-Telmesani,Muhammad bin Abi Bakr. Barri (1981). Al-Jawharah fi Nasab al-Imam Ali and his family, Damascus: al-Nuri School

Seyyed Mohsen Amin has rejected this issue and says: Amir al-Mu’minin (peace be upon him) had two daughters named Umm Kulthum, one of whom was Umm Kulthum Kubra, the daughter of Hazrat Zahra (peace be upon her), who died before the Karbala event, and the other, whose mother was a slave girl, was present in Karbala and delivered a sermon in Kufa. She was the wife of Muslim ibn Aqil [22].

22- Al- Amin, Al-Seyyed Mohsen.(2000).Ayan al-Shi'a, vol. 1, and vol.3,Beirut: Dar al-Ta'arif

== Umm Kulthum's Sermon in Kufa ==
Umm Kulthum is known to have delivered a sermon in Kufa after the martyrdom of Imam Hussein (a.s.).[23] 23-Ibn Tawus, Lahuf,

According to Seyyed ibn Tawus in” Lohuf”, Umm Kulthum, while weeping loudly, rebuked and cursed the people of Kufa for killing Imam Hussein (a.s.) and his companions, capturing his family, and plundering his property. At the same time, she recited poems that caused the people to weep and lament, such that they had never wept more than that day.[24]

Murteza,Zobeydi.(1993). Taj al-Arous, vol. 15, Beirut: Dar al-Hedayah

== Narrator of Hadith ==
There are narrations from Umm Kulthum in Shiite sources. Mamaqani includes her among the women narrators and says: "She was a woman of great power, understanding, and eloquence, and I consider her trustworthy.[25]"

25-Mamqani, Abdullah.(1933). Tanqih al-Maqal, vol.3, Qom: Aalol bayt (peace be upon them) Institute for the Revival of Heritage

Most of these hadiths are about the calamities that befell the Ahlul Bayt.

== The martyrdom of Imam Ali (a.s.) ==
Allamah Majlisi writes in a long narration: “Umm Kulthum said: When the night of the nineteenth of Ramadan arrived, I prepared two loaves of barley bread, milk, and salt for my father’s iftar. After finishing the prayer, he went to break his fast. He looked at his food and cried loudly and said:… My daughter, if you do not take one of these two foods, I will not eat anything by God… and he ate a loaf of bread with salt[26].

26- Majlisi, Muhammad Baqir.(2004). Bihar al-Anwar, vol. 42,second edition,Beirut:Dar Ihya al-Turas al-Araby.

Sheikh Mufid narrates: On the night that Ali (a.s.) was martyred, he was awake until morning the next day. Umm Kulthum asked the reason. The Imam said: If I spend the night and the dawn breaks, I will be killed. Umm Kulthum stopped her father going to the mosque; but the Imam (a.s.) said: There is no escape from death and left the house for the mosque[27].

27- Sheikh Mofid.(1993). Irshad, vol. 1, Qom:Dar Al-mofid publications

Similarly, after the martyrdom of Amir al-Mu’minin (peace be upon him), Umm Kulthum addressed Ibn Muljam while weeping: “Woe to you! God has humiliated you in this world and the Hereafter, and your abode will be the eternal fire of Hell.”[28]

28- Majlisi, Muhammad Baqir.(2004). Bihar al-Anwar, vol. 42,second edition,Beirut:Dar Ihya al-Turas al-Araby.

Abdul Karim ibn Ahmad ibn Tawoos Helli narrates a hadith from Sheikh Saduq in which Umm Kulthum speaks of the will of the Amir al-Mu’minin to his children, the funeral and burial ceremonies of that Imam (peace be upon him). Part of this narration states: … Umm Kulthum said: “During the burial, the grave was split open. I do not know whether my master (father) was buried in the earth or whether he ascended to heaven. Suddenly, I heard a voice offering condolences, saying: “May God grant you condolences in the mourning of the master and the proof of God(the representative of God) over His creation.”[29]

29- Heli, Abdul Karim ibn Tavus.(1998). Farhatolgharra, in Determining the Grave of Amir al-Mu’minin Ali (a.s.), Qom: Al-Ghadir Center for Islamic Studies.

== The Event of Ashura and the Events After It ==
Ibn Tawus says: When Imam Hussein (a.s.) said goodbye, Umm Kulthum cried out and said: O Abu Abdullah! Woe to us after the calamity of losing you. The Imam (a.s.) also consoled Umm Kulthum, Zeinab (a.s.) and Robab[30].

30- Majlisi, Muhammad Baqir.(2004). Bihar al-Anwar, vol. 45,second edition,Beirut:Dar Ihya al-Turas al-Araby.

During the captivity, when the people of Kufa brought food for the children, Umm Kulthum cried out and said: O people of Kufa, charity is forbidden to us (the Prophet's household)[31].

31-Ibn Tawus, Lahuf,

There is a narration that when the caravan of captives entered Syria, Umm Kulthum asked Shemmr to move the heads of the martyrs from among the captives to a place where all eyes would be directed towards them and fewer people would be looking at them[32].

32- Murteza,Zobeydi.(1993). Taj al-Arous, vol. 15, Beirut: Dar al-Hedayah

== Time of Death and How she passed away ==
There is also disagreement about the time of Umm Kulthum's death and how she passed away. Many sources have considered her and her son Zeyd's death to be at the same time, to the point that the funeral prayer was offered over both of them together.[33]

33-Sanaani, Abu Bakr Abdul Razzaq ibn Hommam.(1983). Al-Musnnnef, vol. 6,Beirut :Majlis Al-Alami

Some believe that they died around 50 AH, during the reign of Muawiyyah.[34]

34- Al-Safadi, Salah al-Din Khalil ibn Aybak ibn Abdullah.(2000). Al-Wafi Belvafayatf, vol. 15,Beirut: Dar Ihya al-Trath

<nowiki>;</nowiki> Al- Amin, Al-Seyyed Mohsen.(2000).Ayan al-Shi'a,vol.3,Beirut<nowiki>:</nowiki> Dar al-Ta'arif

Some have said that they died during the reign of Abdul Malek ibn Marwan (73-86 AH).[35]

35- Al-Maqrizi, Taqi al-Din.(1999).Emtaolesmaa bema lennabi menalahval valamval valhafedah valmataa( Delighting of listening to information about the Prophet's circumstances, wealth, descendants, and possessions), vol. 5,Beirut:Dar-alkoto alelmyyah

Al-Maqrizi writes: She died when she was the wife of Awn ibn Ja'far.[36]

36- Ibn Abd al-Barr, Yusuf ibn Abdullah.(1991).Al-Istiyab fi Ma’rifat al-Ashab, research:Al-Bajawi, Ali Muhammad, vol. 4, first edition, Beirut:Dar al-Jil.

Ibn Abdul-Barr mentions her death during the Imamate of Imam Hassan (a.s.).[37]

37- Ibn Abi Taher, Ahmad ibn Abi Taher Ibn Teyfur.(1993). Balaghat al-Nisa,Qom: Sharif al-Razi library

Ibn Tayfur also believes that she died after 61 AH and the event of Karbala.[38]

38- Ibn Habib al-Baghdadi, Muhammad ibn Habib.(1985). Al-Munmeq fi Akhbar Qoraysh,Beirut: Alam al-Kutub Regarding how they passed away, it has also been stated that Umm Kulthum and her son Zeyd died due to illness[39]

39- Ibn Habib al-Baghdadi, Muhammad ibn Habib.(1985). Al-Munmeq fi Akhbar Qoraysh,Beirut: Alam al-Kutub

or because they were poisoned.[40]

40- Sanaani, Abu Bakr Abdul Razzaq ibn Hommam.(1983). Al-Musnnnef, vol. 6,Beirut :Majlis Al-Alami

== Burial site ==
Emad al-Din al-Tabari says: It is narrated that Umm Kulthum, the sister of Imam Hussein (a.s.), died in Sham (Syria).[41]

41-Tabari, Kamel Baha'i, Al-Muktab Al-Heydariyyah, Vol. 2,

Ibn Battuta writes in his travelogue: Near the city of Sham and one farsakh(6 Kilometers) away from it, is the grave of Umm Kulthum, the daughter of Ali ibn Abi Taleb (a.s.) and Fatima.[42]

42-Ibn Battuta, Muhammad ibn Abdullah.(1997). Al-Rahlah (The Travels of Ibn Battuta),Vol. 1, Rabat :Academy of the Kingdom of Morocco.

Yaqut al-Hamwi also writes: Umm Kulthum’s grave is in the Damascus district.[43]

43- Al-Hamwi Shahab al-Din Abdullah Yaqut ibn Abdullah.(1979)., Mu'jam Al-Buldan ( Dictionary information of Countries),Volume 3, Beirut: Dar Ihya al-Turath al-Arabi

Ibn Asaker says in this regard: This grave in the Damascus district is not the grave of Umm Kulthum, the daughter of Ali ibn Abi Taleb (a.s.) and Fatima. She died in Medina and was buried in the Baqi’ cemetery.[44]

44- Ibn Asaker, Ali ibn Hassan.(1994). History of Damascus, 1st edition, researcher, Shiri, Ali, vol. 2, Beirut:Dar al-Fakir

Some have also said that this grave is the grave of Zeynab al-Kubra, the daughter of Ali (a.s.) and Fatima (a.s.), whose nickname is Umm Kulthum.[45]

45-Al-Baytar.(1992). Helyatolbashar, Vol. 3,

Al-Baytar al-Maydani al-Dimashqi, Abd al-Razzaq ibn Hasan ibn Ibrahim.(1993). The Ornament of Mankind (Helyatolbashar) in the History of the Thirteenth Century, Beirut:Dar Sader.

== References ==

Umm Kulthum

2025-12-31T16:32:56Z

Rahmani:

'''Umm Kulthum''' Kubra was the fourth child of Imam Ali (a.s.) and Fatima Zahra (a.s.) after Imam Hassan (a.s.), Imam Hussein (a.s.), and Zeinab Kubra (a.s.). Historical sources have spoken of her marriage to Umar ibn al-Khattab, the second calipha. Some consider her to be one of the women present at the Battle of Karbala, whose speeches and sermons are mentioned in some sources.

== Birth and lineage ==
There is disagreement among historians about the date of Umm Kulthum's birth; however, Shia and Sunni agree that Ali (a.s.) and Fatima (a.s.) had a child named Umm Kulthum.<ref>heikh Mofid.(1993). Irshad, vol. 1, Qom:Dar Al-mofid publications ; Ibn Sa’d, Kateb Vaqedi, Muhammad ibn Sa’d.(1989). Al-Tabaqat al-Kubra, vol. 8, Beirut:Dar Sader;Yaqoobi, Ahmad ibn Ishaq(2005). Tarikh al-Ya’qubi . vol. 2, Beirut:al-'Alami publications; Tabari.(2004).Tarikh al-Umam wa al-Muluk,vol. 4.</ref>
They have written her birth date as the 6th lunar year,<ref>Dhahabi, Muhammad bin Ahmad.(1994). Siyar Al-Alam al-Nobala, vol. 3,Beirut: Al-resalah Institute;

Dakhil, Ali Muhammad Ali.(1992). Women's Celebrities,Lebanon: Al-Dar Al-Islamiya</ref>
of course, some have also mentioned that she was born during the time of the Prophet (a.s.) without specifying the exact year.<ref>Asqalani, Ibn Hajar. (1995) Al-Esabah fi Tamiz al-Sahaba, research: Adel Ahmad, Abdul Mujoud, Ali Muhammad, Mu’awwz, vol. 8, first edition, Beirut: Dar al-Kutb al-Ilmiyah;Ibn Abd al-Barr, Yusuf ibn Abdullah.(1991).Al-Istiyab fi Ma’rifat al-Ashab, research:Al-Bajawi, Ali Muhammad, vol. 4, first edition, Beirut:Dar al-Jil.</ref>
There is a difference of opinion between Shia and Sunni sources regarding whether she was the youngest child of Imam Ali (a.s.), and Shia scholars have considered her to be younger and after Zeinab.<ref>Sheikh Mofid.(1993). Irshad, vol. 1, Qom:Dar Al-mofid publications;Ibn Shahr-e-Ashoob.(1956). Manaqib of the Aal Abi Talib, vol. 3, Qom: Allamah publications.</ref><nowiki>;</nowiki> however, Sunnis have mentioned Umm Kulthum as the third child of Ali ibn Abi Taleb (a.s.) and considered her to be older than Zeinab.<ref>Muhammad ibn Ishaq ibn Yasar.(1989). Siyrah Ibn Ishaq (Kitab al-Siyar wa al-Maghazi), first edition, Qom: Islamic History and Education Studies Office; Dhahabi, Muhammad bin Ahmad.(1994). Siyar Al-Alam al-Nobala, vol. 3,Beirut: Al-resalah Institute.</ref>

== Nicknames and titles ==
Sheikh Mufid mentions Zeinab al-Sughra among the children of Amir al-Mu’minin (a.s.), which her nickname is Umm Kulthum .<ref>Sheikh Mofid.(1993). Irshad, vol. 1, Qom:Dar Al-mofid publications</ref>

This nickname was given to her by the Prophet (pbuh) due to her resemblance to her aunt, Umm Kulthum, the daughter of the Messenger of God (pbuh).<ref>Qommi,Sheikh Abbas.(1989). Al-Kona wa Al-alqaab, Tehran:Maktaba al-Sadr, vol. 1</ref>
In many sources of both sects (Shia and Sunni), she is referred to as Umm Kulthum al-Kubra. Seyyed Muhsen Amin says in this regard: There are three or four daughters of the Amir al-Mu’minin (peace be upon him) whose name or nickname is Umm Kulthum:
· Umm Kulthum al-Kubra, daughter of Fatima (peace be upon her).

· Umm Kulthum al-Wosta, wife of Muslim ibn Aqil.

· Umm Kulthum al-Sughra.

· Zeinab al-Sughra, whose nickname is Umm Kulthum.

He clarifies: If the last two are the same, there are three, and otherwise there are four Umm Kulthums 8-Al- Amin, Al-Seyyed Mohsen.(2000).Ayan al-Shi'a, vol. 3,Beirut: Dar al-Ta'arif.<ref>8-Al- Amin, Al-Seyyed Mohsen.(2000).Ayan al-Shi'a, vol. 3,Beirut: Dar al-Ta'arif</ref>
However, some sources have called the name of Umm Kulthum, daughter of Ali (peace be upon him) and Fatima (peace be upon her) “Ruqayyah al-Kubra” and the name of Umm Kulthum al-Sughra “Naïfs”.<ref>Alavi Omari, Ali bin Muhammad.(1988). Al-Majdi fi Ansab al-Talebyeen; Murteza Zobeydi.(1993). Taj al-Arous, vol. 15, Beirut: Dar al-Hedayah</ref>

== Wife and Children ==
According to some historians, Umm Kulthum first married Umar ibn al-Khattab and after Umar's death, she married her cousin "Aun", son of Ja'far ibn Abi Taleb. After Aun's death, she married her brother-in-law "Muhammad", and after Muhammad's death, their other brother "Abdullah". Before her, Abdullah was married to his sister Zeinab al-Kubra, daughter of Ali (a.s.).<ref>Ibn Sa’d, Kateb Vaqedi, Muhammad ibn Sa’d.(1989). Al-Tabaqat al-Kubra, vol. 8, Beirut:Dar Sader</ref>
Mas'udi(The historian) considers Umm Kulthum childless.<ref>Mas’udi, Ali bin Hossein.(1988).Moruj al-Dhahab va maaden al-johar, vol. 1

Qom :Dar al-Hijrah Institution</ref>.

Some historians have considered her children to be "Zeyd" and "Ruqayyah", both of whom were from Umar.[12]

12- Ibn Asaker, Ali ibn Hassan.(1994). History of Damascus, 1st edition, researcher, Shiri, Ali, vol. 19, Beirut:Dar al-Fakir; Balathuri.(1999). Ansab al-Ashraf.

Ibn Anbah, in mentioning the children of Muslim ibn Aqil, mentions a girl named "Hamida" whose mother was Umm Kulthum, daughter of Ali ibn Abi Taleb.[13]

13- Hosseini, Ahmad bin Ali- Ibn Anbah.(1960). Omdattottaleb fi Ansab Al Abi Taleb, Najaf: Al-Haydariyya publications.

Seyyed Mohsen Amin says: This news indicates that Muslim ibn Aqil married his cousin Umm Kulthum, but this is not Umm Kulthum al-Kubra, because no one has narrated it and she may have been the wife of Umm Kulthum al-Wosta[14].

14- Al- Amin, Al-Seyyed Mohsen.(2000).Ayan al-Shi'a, vol. 3,Beirut: Dar al-Ta'arif

== Marriage with Umar ibn al-Khattab ==
According to some historical reports, Umm Kulthum, the daughter of Ali ibn Abi Taleb (peace be upon him), married Umar, the second calipha[15].

15- Koleyni, Muhammad ibn Yaqub.(1984).Kafi, researcher, corrector:Ghaffari, Ali Akbar, Akhundi, Muhammad, vol. 1, 4th edition, vol. 5, Tehran: Dar al-Kotob al-Islamiyya;Sheikh Tusi.(1985). Tahdhib al-Ahkam,vol. 8,; Tabarsi.(1996). Alam al-Wara, vol.1; Sheikh Mufid.(1993). Al-Mas'il al-Akbariyah.; Balathuri.(1999). Ansab al-Ashraf.

The date of this marriage is mentioned as the month of Dhul-Qa’dah in the year 17 AH[16].

16 -Naweyri, Ahmad ibn Abd al-Wahhab.(2002).Nehaytolarab fi Fonooneladab, - vol. 19, Cairo:Ministry of Culture and National Guidance. Al-Mesriyya General Institution .

On the other hand, some Shiite scholars, such as Sheikh Mufid, have denied this marriage, and Agha Bozorg Tehrani mentions several books written in refutation of this marriage[17].

17- Encyclopedia of the World of Islam.Entry(title) on the marriage of Umm Kulthum to Umar ibn al-Khattab, section on

opponents of marriage.

== Presence in Karbala ==
Some Maqatel(The word "Maqatel" is the plural of "Maqtal" and "Maqtal" refers to books that describe the events of Karbala and the tragedy of the murder of Imam Hussein (peace be upon him)have spoken of Umm Kulthum’s presence in Karbala, in such a way that she has been mentioned in many cases alongside Hazrat Zeynab (peace be upon her) and they have narrated calamities for her. Majlisi narrates: After the martyrdom of the Imam (a.s.) and when the tents were being set on fire, the earring was pulled from the ear of Umm Kulthum, the sister of Hussein (a.s.).[18]

18- Majlisi, Muhammad Baqir.(2004). Bihar al-Anwar, vol. 45,second edition,Beirut:Dar Ihya al-Turas al-Araby.

Umm Kulthum narrated the events of Ashura and delivered a sermon in Kufa and in the session of Ibn Ziyad. Ibn Tayfur in his book cites a sermon by Umm Kulthum that took place in Kufa and during the captivity of the Prophet’s household (a.s.).[19]

19-Ibn Abi Taher, Ahmad ibn Abi Taher Ibn Teyfur.(1993). Balaghat al-Nisa,Qom: Sharif al-Razi library

Allamah Majlisi also mentioned Umm Kulthum’s speeches and poems in the session of Ibn Ziyad.[20]

20- Majlisi, Muhammad Baqir.(2004). Bihar al-Anwar, vol. 45,second edition,Beirut:Dar Ihya al-Turas al-Araby.

On the other hand, some sources have stated that Umm Kulthum, who was present in Karbala, was not a Fatimid [21].

21-Telmesani,Muhammad bin Abi Bakr. Barri (1981). Al-Jawharah fi Nasab al-Imam Ali and his family, Damascus: al-Nuri School

Seyyed Mohsen Amin has rejected this issue and says: Amir al-Mu’minin (peace be upon him) had two daughters named Umm Kulthum, one of whom was Umm Kulthum Kubra, the daughter of Hazrat Zahra (peace be upon her), who died before the Karbala event, and the other, whose mother was a slave girl, was present in Karbala and delivered a sermon in Kufa. She was the wife of Muslim ibn Aqil [22].

22- Al- Amin, Al-Seyyed Mohsen.(2000).Ayan al-Shi'a, vol. 1, and vol.3,Beirut: Dar al-Ta'arif

== Umm Kulthum's Sermon in Kufa ==
Umm Kulthum is known to have delivered a sermon in Kufa after the martyrdom of Imam Hussein (a.s.).[23] 23-Ibn Tawus, Lahuf,

According to Seyyed ibn Tawus in” Lohuf”, Umm Kulthum, while weeping loudly, rebuked and cursed the people of Kufa for killing Imam Hussein (a.s.) and his companions, capturing his family, and plundering his property. At the same time, she recited poems that caused the people to weep and lament, such that they had never wept more than that day.[24]

Murteza,Zobeydi.(1993). Taj al-Arous, vol. 15, Beirut: Dar al-Hedayah

== Narrator of Hadith ==
There are narrations from Umm Kulthum in Shiite sources. Mamaqani includes her among the women narrators and says: "She was a woman of great power, understanding, and eloquence, and I consider her trustworthy.[25]"

25-Mamqani, Abdullah.(1933). Tanqih al-Maqal, vol.3, Qom: Aalol bayt (peace be upon them) Institute for the Revival of Heritage

Most of these hadiths are about the calamities that befell the Ahlul Bayt.

== The martyrdom of Imam Ali (a.s.) ==
Allamah Majlisi writes in a long narration: “Umm Kulthum said: When the night of the nineteenth of Ramadan arrived, I prepared two loaves of barley bread, milk, and salt for my father’s iftar. After finishing the prayer, he went to break his fast. He looked at his food and cried loudly and said:… My daughter, if you do not take one of these two foods, I will not eat anything by God… and he ate a loaf of bread with salt[26].

26- Majlisi, Muhammad Baqir.(2004). Bihar al-Anwar, vol. 42,second edition,Beirut:Dar Ihya al-Turas al-Araby.

Sheikh Mufid narrates: On the night that Ali (a.s.) was martyred, he was awake until morning the next day. Umm Kulthum asked the reason. The Imam said: If I spend the night and the dawn breaks, I will be killed. Umm Kulthum stopped her father going to the mosque; but the Imam (a.s.) said: There is no escape from death and left the house for the mosque[27].

27- Sheikh Mofid.(1993). Irshad, vol. 1, Qom:Dar Al-mofid publications

Similarly, after the martyrdom of Amir al-Mu’minin (peace be upon him), Umm Kulthum addressed Ibn Muljam while weeping: “Woe to you! God has humiliated you in this world and the Hereafter, and your abode will be the eternal fire of Hell.”[28]

28- Majlisi, Muhammad Baqir.(2004). Bihar al-Anwar, vol. 42,second edition,Beirut:Dar Ihya al-Turas al-Araby.

Abdul Karim ibn Ahmad ibn Tawoos Helli narrates a hadith from Sheikh Saduq in which Umm Kulthum speaks of the will of the Amir al-Mu’minin to his children, the funeral and burial ceremonies of that Imam (peace be upon him). Part of this narration states: … Umm Kulthum said: “During the burial, the grave was split open. I do not know whether my master (father) was buried in the earth or whether he ascended to heaven. Suddenly, I heard a voice offering condolences, saying: “May God grant you condolences in the mourning of the master and the proof of God(the representative of God) over His creation.”[29]

29- Heli, Abdul Karim ibn Tavus.(1998). Farhatolgharra, in Determining the Grave of Amir al-Mu’minin Ali (a.s.), Qom: Al-Ghadir Center for Islamic Studies.

== The Event of Ashura and the Events After It ==
Ibn Tawus says: When Imam Hussein (a.s.) said goodbye, Umm Kulthum cried out and said: O Abu Abdullah! Woe to us after the calamity of losing you. The Imam (a.s.) also consoled Umm Kulthum, Zeinab (a.s.) and Robab[30].

30- Majlisi, Muhammad Baqir.(2004). Bihar al-Anwar, vol. 45,second edition,Beirut:Dar Ihya al-Turas al-Araby.

During the captivity, when the people of Kufa brought food for the children, Umm Kulthum cried out and said: O people of Kufa, charity is forbidden to us (the Prophet's household)[31].

31-Ibn Tawus, Lahuf,

There is a narration that when the caravan of captives entered Syria, Umm Kulthum asked Shemmr to move the heads of the martyrs from among the captives to a place where all eyes would be directed towards them and fewer people would be looking at them[32].

32- Murteza,Zobeydi.(1993). Taj al-Arous, vol. 15, Beirut: Dar al-Hedayah

== Time of Death and How she passed away ==
There is also disagreement about the time of Umm Kulthum's death and how she passed away. Many sources have considered her and her son Zeyd's death to be at the same time, to the point that the funeral prayer was offered over both of them together.[33]

33-Sanaani, Abu Bakr Abdul Razzaq ibn Hommam.(1983). Al-Musnnnef, vol. 6,Beirut :Majlis Al-Alami

Some believe that they died around 50 AH, during the reign of Muawiyyah.[34]

34- Al-Safadi, Salah al-Din Khalil ibn Aybak ibn Abdullah.(2000). Al-Wafi Belvafayatf, vol. 15,Beirut: Dar Ihya al-Trath

<nowiki>;</nowiki> Al- Amin, Al-Seyyed Mohsen.(2000).Ayan al-Shi'a,vol.3,Beirut<nowiki>:</nowiki> Dar al-Ta'arif

Some have said that they died during the reign of Abdul Malek ibn Marwan (73-86 AH).[35]

35- Al-Maqrizi, Taqi al-Din.(1999).Emtaolesmaa bema lennabi menalahval valamval valhafedah valmataa( Delighting of listening to information about the Prophet's circumstances, wealth, descendants, and possessions), vol. 5,Beirut:Dar-alkoto alelmyyah

Al-Maqrizi writes: She died when she was the wife of Awn ibn Ja'far.[36]

36- Ibn Abd al-Barr, Yusuf ibn Abdullah.(1991).Al-Istiyab fi Ma’rifat al-Ashab, research:Al-Bajawi, Ali Muhammad, vol. 4, first edition, Beirut:Dar al-Jil.

Ibn Abdul-Barr mentions her death during the Imamate of Imam Hassan (a.s.).[37]

37- Ibn Abi Taher, Ahmad ibn Abi Taher Ibn Teyfur.(1993). Balaghat al-Nisa,Qom: Sharif al-Razi library

Ibn Tayfur also believes that she died after 61 AH and the event of Karbala.[38]

38- Ibn Habib al-Baghdadi, Muhammad ibn Habib.(1985). Al-Munmeq fi Akhbar Qoraysh,Beirut: Alam al-Kutub Regarding how they passed away, it has also been stated that Umm Kulthum and her son Zeyd died due to illness[39]

39- Ibn Habib al-Baghdadi, Muhammad ibn Habib.(1985). Al-Munmeq fi Akhbar Qoraysh,Beirut: Alam al-Kutub

or because they were poisoned.[40]

40- Sanaani, Abu Bakr Abdul Razzaq ibn Hommam.(1983). Al-Musnnnef, vol. 6,Beirut :Majlis Al-Alami

== Burial site ==
Emad al-Din al-Tabari says: It is narrated that Umm Kulthum, the sister of Imam Hussein (a.s.), died in Sham (Syria).[41]

41-Tabari, Kamel Baha'i, Al-Muktab Al-Heydariyyah, Vol. 2,

Ibn Battuta writes in his travelogue: Near the city of Sham and one farsakh(6 Kilometers) away from it, is the grave of Umm Kulthum, the daughter of Ali ibn Abi Taleb (a.s.) and Fatima.[42]

42-Ibn Battuta, Muhammad ibn Abdullah.(1997). Al-Rahlah (The Travels of Ibn Battuta),Vol. 1, Rabat :Academy of the Kingdom of Morocco.

Yaqut al-Hamwi also writes: Umm Kulthum’s grave is in the Damascus district.[43]

43- Al-Hamwi Shahab al-Din Abdullah Yaqut ibn Abdullah.(1979)., Mu'jam Al-Buldan ( Dictionary information of Countries),Volume 3, Beirut: Dar Ihya al-Turath al-Arabi

Ibn Asaker says in this regard: This grave in the Damascus district is not the grave of Umm Kulthum, the daughter of Ali ibn Abi Taleb (a.s.) and Fatima. She died in Medina and was buried in the Baqi’ cemetery.[44]

44- Ibn Asaker, Ali ibn Hassan.(1994). History of Damascus, 1st edition, researcher, Shiri, Ali, vol. 2, Beirut:Dar al-Fakir

Some have also said that this grave is the grave of Zeynab al-Kubra, the daughter of Ali (a.s.) and Fatima (a.s.), whose nickname is Umm Kulthum.[45]

45-Al-Baytar.(1992). Helyatolbashar, Vol. 3,

Al-Baytar al-Maydani al-Dimashqi, Abd al-Razzaq ibn Hasan ibn Ibrahim.(1993). The Ornament of Mankind (Helyatolbashar) in the History of the Thirteenth Century, Beirut:Dar Sader.

== References ==

Umm Kulthum

2025-12-31T13:16:37Z

Rahmani:

'''Umm Kulthum''' Kubra was the fourth child of Imam Ali (a.s.) and Fatima Zahra (a.s.) after Imam Hassan (a.s.), Imam Hussein (a.s.), and Zeinab Kubra (a.s.). Historical sources have spoken of her marriage to Umar ibn al-Khattab, the second calipha. Some consider her to be one of the women present at the Battle of Karbala, whose speeches and sermons are mentioned in some sources.

== Birth and lineage ==
There is disagreement among historians about the date of Umm Kulthum's birth; however, Shia and Sunni agree that Ali (a.s.) and Fatima (a.s.) had a child named Umm Kulthum.<ref>heikh Mofid.(1993). Irshad, vol. 1, Qom:Dar Al-mofid publications ; Ibn Sa’d, Kateb Vaqedi, Muhammad ibn Sa’d.(1989). Al-Tabaqat al-Kubra, vol. 8, Beirut:Dar Sader;Yaqoobi, Ahmad ibn Ishaq(2005). Tarikh al-Ya’qubi . vol. 2, Beirut:al-'Alami publications; Tabari.(2004).Tarikh al-Umam wa al-Muluk,vol. 4.</ref>
They have written her birth date as the 6th lunar year,<ref>Dhahabi, Muhammad bin Ahmad.(1994). Siyar Al-Alam al-Nobala, vol. 3,Beirut: Al-resalah Institute;

Dakhil, Ali Muhammad Ali.(1992). Women's Celebrities,Lebanon: Al-Dar Al-Islamiya</ref>
of course, some have also mentioned that she was born during the time of the Prophet (a.s.) without specifying the exact year.<ref>Asqalani, Ibn Hajar. (1995) Al-Esabah fi Tamiz al-Sahaba, research: Adel Ahmad, Abdul Mujoud, Ali Muhammad, Mu’awwz, vol. 8, first edition, Beirut: Dar al-Kutb al-Ilmiyah;Ibn Abd al-Barr, Yusuf ibn Abdullah.(1991).Al-Istiyab fi Ma’rifat al-Ashab, research:Al-Bajawi, Ali Muhammad, vol. 4, first edition, Beirut:Dar al-Jil.</ref>
There is a difference of opinion between Shia and Sunni sources regarding whether she was the youngest child of Imam Ali (a.s.), and Shia scholars have considered her to be younger and after Zeinab.<ref>Sheikh Mofid.(1993). Irshad, vol. 1, Qom:Dar Al-mofid publications;Ibn Shahr-e-Ashoob.(1956). Manaqib of the Aal Abi Talib, vol. 3, Qom: Allamah publications.</ref><nowiki>;</nowiki> however, Sunnis have mentioned Umm Kulthum as the third child of Ali ibn Abi Taleb (a.s.) and considered her to be older than Zeinab.<ref>Muhammad ibn Ishaq ibn Yasar.(1989). Siyrah Ibn Ishaq (Kitab al-Siyar wa al-Maghazi), first edition, Qom: Islamic History and Education Studies Office; Dhahabi, Muhammad bin Ahmad.(1994). Siyar Al-Alam al-Nobala, vol. 3,Beirut: Al-resalah Institute.</ref>

== Nicknames and titles ==
Sheikh Mufid mentions Zeinab al-Sughra among the children of Amir al-Mu’minin (a.s.), which her nickname is Umm Kulthum .<ref>Sheikh Mofid.(1993). Irshad, vol. 1, Qom:Dar Al-mofid publications</ref>

This nickname was given to her by the Prophet (pbuh) due to her resemblance to her aunt, Umm Kulthum, the daughter of the Messenger of God (pbuh).<ref>Qommi,Sheikh Abbas.(1989). Al-Kona wa Al-alqaab, Tehran:Maktaba al-Sadr, vol. 1</ref>
In many sources of both sects (Shia and Sunni), she is referred to as Umm Kulthum al-Kubra. Seyyed Muhsen Amin says in this regard: There are three or four daughters of the Amir al-Mu’minin (peace be upon him) whose name or nickname is Umm Kulthum:
· Umm Kulthum al-Kubra, daughter of Fatima (peace be upon her).

· Umm Kulthum al-Wosta, wife of Muslim ibn Aqil.

· Umm Kulthum al-Sughra.

· Zeinab al-Sughra, whose nickname is Umm Kulthum.

He clarifies: If the last two are the same, there are three, and otherwise there are four Umm Kulthums 8-Al- Amin, Al-Seyyed Mohsen.(2000).Ayan al-Shi'a, vol. 3,Beirut: Dar al-Ta'arif.<ref>8-Al- Amin, Al-Seyyed Mohsen.(2000).Ayan al-Shi'a, vol. 3,Beirut: Dar al-Ta'arif</ref>
However, some sources have called the name of Umm Kulthum, daughter of Ali (peace be upon him) and Fatima (peace be upon her) “Ruqayyah al-Kubra” and the name of Umm Kulthum al-Sughra “Naïfs”.<ref>Alavi Omari, Ali bin Muhammad.(1988). Al-Majdi fi Ansab al-Talebyeen; Murteza Zobeydi.(1993). Taj al-Arous, vol. 15, Beirut: Dar al-Hedayah</ref>

== Wife and Children ==
According to some historians, Umm Kulthum first married Umar ibn al-Khattab and after Umar's death, she married her cousin "Aun", son of Ja'far ibn Abi Taleb. After Aun's death, she married her brother-in-law "Muhammad", and after Muhammad's death, their other brother "Abdullah". Before her, Abdullah was married to his sister Zeinab al-Kubra, daughter of Ali (a.s.).[10]

10- Ibn Sa’d, Kateb Vaqedi, Muhammad ibn Sa’d.(1989). Al-Tabaqat al-Kubra, vol. 8, Beirut:Dar Sader

Mas'udi(The historian) considers Umm Kulthum childless.[11]

11- Mas’udi, Ali bin Hossein.(1988).Moruj al-Dhahab va maaden al-johar, vol. 1

Qom :Dar al-Hijrah Institution

Some historians have considered her children to be "Zeyd" and "Ruqayyah", both of whom were from Umar.[12]

12- Ibn Asaker, Ali ibn Hassan.(1994). History of Damascus, 1st edition, researcher, Shiri, Ali, vol. 19, Beirut:Dar al-Fakir; Balathuri.(1999). Ansab al-Ashraf.

Ibn Anbah, in mentioning the children of Muslim ibn Aqil, mentions a girl named "Hamida" whose mother was Umm Kulthum, daughter of Ali ibn Abi Taleb.[13]

13- Hosseini, Ahmad bin Ali- Ibn Anbah.(1960). Omdattottaleb fi Ansab Al Abi Taleb, Najaf: Al-Haydariyya publications.

Seyyed Mohsen Amin says: This news indicates that Muslim ibn Aqil married his cousin Umm Kulthum, but this is not Umm Kulthum al-Kubra, because no one has narrated it and she may have been the wife of Umm Kulthum al-Wosta[14].

14- Al- Amin, Al-Seyyed Mohsen.(2000).Ayan al-Shi'a, vol. 3,Beirut: Dar al-Ta'arif

== Marriage with Umar ibn al-Khattab ==
According to some historical reports, Umm Kulthum, the daughter of Ali ibn Abi Taleb (peace be upon him), married Umar, the second calipha[15].

15- Koleyni, Muhammad ibn Yaqub.(1984).Kafi, researcher, corrector:Ghaffari, Ali Akbar, Akhundi, Muhammad, vol. 1, 4th edition, vol. 5, Tehran: Dar al-Kotob al-Islamiyya;Sheikh Tusi.(1985). Tahdhib al-Ahkam,vol. 8,; Tabarsi.(1996). Alam al-Wara, vol.1; Sheikh Mufid.(1993). Al-Mas'il al-Akbariyah.; Balathuri.(1999). Ansab al-Ashraf.

The date of this marriage is mentioned as the month of Dhul-Qa’dah in the year 17 AH[16].

16 -Naweyri, Ahmad ibn Abd al-Wahhab.(2002).Nehaytolarab fi Fonooneladab, - vol. 19, Cairo:Ministry of Culture and National Guidance. Al-Mesriyya General Institution .

On the other hand, some Shiite scholars, such as Sheikh Mufid, have denied this marriage, and Agha Bozorg Tehrani mentions several books written in refutation of this marriage[17].

17- Encyclopedia of the World of Islam.Entry(title) on the marriage of Umm Kulthum to Umar ibn al-Khattab, section on

opponents of marriage.

== Presence in Karbala ==
Some Maqatel(The word "Maqatel" is the plural of "Maqtal" and "Maqtal" refers to books that describe the events of Karbala and the tragedy of the murder of Imam Hussein (peace be upon him)have spoken of Umm Kulthum’s presence in Karbala, in such a way that she has been mentioned in many cases alongside Hazrat Zeynab (peace be upon her) and they have narrated calamities for her. Majlisi narrates: After the martyrdom of the Imam (a.s.) and when the tents were being set on fire, the earring was pulled from the ear of Umm Kulthum, the sister of Hussein (a.s.).[18]

18- Majlisi, Muhammad Baqir.(2004). Bihar al-Anwar, vol. 45,second edition,Beirut:Dar Ihya al-Turas al-Araby.

Umm Kulthum narrated the events of Ashura and delivered a sermon in Kufa and in the session of Ibn Ziyad. Ibn Tayfur in his book cites a sermon by Umm Kulthum that took place in Kufa and during the captivity of the Prophet’s household (a.s.).[19]

19-Ibn Abi Taher, Ahmad ibn Abi Taher Ibn Teyfur.(1993). Balaghat al-Nisa,Qom: Sharif al-Razi library

Allamah Majlisi also mentioned Umm Kulthum’s speeches and poems in the session of Ibn Ziyad.[20]

20- Majlisi, Muhammad Baqir.(2004). Bihar al-Anwar, vol. 45,second edition,Beirut:Dar Ihya al-Turas al-Araby.

On the other hand, some sources have stated that Umm Kulthum, who was present in Karbala, was not a Fatimid [21].

21-Telmesani,Muhammad bin Abi Bakr. Barri (1981). Al-Jawharah fi Nasab al-Imam Ali and his family, Damascus: al-Nuri School

Seyyed Mohsen Amin has rejected this issue and says: Amir al-Mu’minin (peace be upon him) had two daughters named Umm Kulthum, one of whom was Umm Kulthum Kubra, the daughter of Hazrat Zahra (peace be upon her), who died before the Karbala event, and the other, whose mother was a slave girl, was present in Karbala and delivered a sermon in Kufa. She was the wife of Muslim ibn Aqil [22].

22- Al- Amin, Al-Seyyed Mohsen.(2000).Ayan al-Shi'a, vol. 1, and vol.3,Beirut: Dar al-Ta'arif

== Umm Kulthum's Sermon in Kufa ==
Umm Kulthum is known to have delivered a sermon in Kufa after the martyrdom of Imam Hussein (a.s.).[23] 23-Ibn Tawus, Lahuf,

According to Seyyed ibn Tawus in” Lohuf”, Umm Kulthum, while weeping loudly, rebuked and cursed the people of Kufa for killing Imam Hussein (a.s.) and his companions, capturing his family, and plundering his property. At the same time, she recited poems that caused the people to weep and lament, such that they had never wept more than that day.[24]

Murteza,Zobeydi.(1993). Taj al-Arous, vol. 15, Beirut: Dar al-Hedayah

== Narrator of Hadith ==
There are narrations from Umm Kulthum in Shiite sources. Mamaqani includes her among the women narrators and says: "She was a woman of great power, understanding, and eloquence, and I consider her trustworthy.[25]"

25-Mamqani, Abdullah.(1933). Tanqih al-Maqal, vol.3, Qom: Aalol bayt (peace be upon them) Institute for the Revival of Heritage

Most of these hadiths are about the calamities that befell the Ahlul Bayt.

== The martyrdom of Imam Ali (a.s.) ==
Allamah Majlisi writes in a long narration: “Umm Kulthum said: When the night of the nineteenth of Ramadan arrived, I prepared two loaves of barley bread, milk, and salt for my father’s iftar. After finishing the prayer, he went to break his fast. He looked at his food and cried loudly and said:… My daughter, if you do not take one of these two foods, I will not eat anything by God… and he ate a loaf of bread with salt[26].

26- Majlisi, Muhammad Baqir.(2004). Bihar al-Anwar, vol. 42,second edition,Beirut:Dar Ihya al-Turas al-Araby.

Sheikh Mufid narrates: On the night that Ali (a.s.) was martyred, he was awake until morning the next day. Umm Kulthum asked the reason. The Imam said: If I spend the night and the dawn breaks, I will be killed. Umm Kulthum stopped her father going to the mosque; but the Imam (a.s.) said: There is no escape from death and left the house for the mosque[27].

27- Sheikh Mofid.(1993). Irshad, vol. 1, Qom:Dar Al-mofid publications

Similarly, after the martyrdom of Amir al-Mu’minin (peace be upon him), Umm Kulthum addressed Ibn Muljam while weeping: “Woe to you! God has humiliated you in this world and the Hereafter, and your abode will be the eternal fire of Hell.”[28]

28- Majlisi, Muhammad Baqir.(2004). Bihar al-Anwar, vol. 42,second edition,Beirut:Dar Ihya al-Turas al-Araby.

Abdul Karim ibn Ahmad ibn Tawoos Helli narrates a hadith from Sheikh Saduq in which Umm Kulthum speaks of the will of the Amir al-Mu’minin to his children, the funeral and burial ceremonies of that Imam (peace be upon him). Part of this narration states: … Umm Kulthum said: “During the burial, the grave was split open. I do not know whether my master (father) was buried in the earth or whether he ascended to heaven. Suddenly, I heard a voice offering condolences, saying: “May God grant you condolences in the mourning of the master and the proof of God(the representative of God) over His creation.”[29]

29- Heli, Abdul Karim ibn Tavus.(1998). Farhatolgharra, in Determining the Grave of Amir al-Mu’minin Ali (a.s.), Qom: Al-Ghadir Center for Islamic Studies.

== The Event of Ashura and the Events After It ==
Ibn Tawus says: When Imam Hussein (a.s.) said goodbye, Umm Kulthum cried out and said: O Abu Abdullah! Woe to us after the calamity of losing you. The Imam (a.s.) also consoled Umm Kulthum, Zeinab (a.s.) and Robab[30].

30- Majlisi, Muhammad Baqir.(2004). Bihar al-Anwar, vol. 45,second edition,Beirut:Dar Ihya al-Turas al-Araby.

During the captivity, when the people of Kufa brought food for the children, Umm Kulthum cried out and said: O people of Kufa, charity is forbidden to us (the Prophet's household)[31].

31-Ibn Tawus, Lahuf,

There is a narration that when the caravan of captives entered Syria, Umm Kulthum asked Shemmr to move the heads of the martyrs from among the captives to a place where all eyes would be directed towards them and fewer people would be looking at them[32].

32- Murteza,Zobeydi.(1993). Taj al-Arous, vol. 15, Beirut: Dar al-Hedayah

== Time of Death and How she passed away ==
There is also disagreement about the time of Umm Kulthum's death and how she passed away. Many sources have considered her and her son Zeyd's death to be at the same time, to the point that the funeral prayer was offered over both of them together.[33]

33-Sanaani, Abu Bakr Abdul Razzaq ibn Hommam.(1983). Al-Musnnnef, vol. 6,Beirut :Majlis Al-Alami

Some believe that they died around 50 AH, during the reign of Muawiyyah.[34]

34- Al-Safadi, Salah al-Din Khalil ibn Aybak ibn Abdullah.(2000). Al-Wafi Belvafayatf, vol. 15,Beirut: Dar Ihya al-Trath

<nowiki>;</nowiki> Al- Amin, Al-Seyyed Mohsen.(2000).Ayan al-Shi'a,vol.3,Beirut<nowiki>:</nowiki> Dar al-Ta'arif

Some have said that they died during the reign of Abdul Malek ibn Marwan (73-86 AH).[35]

35- Al-Maqrizi, Taqi al-Din.(1999).Emtaolesmaa bema lennabi menalahval valamval valhafedah valmataa( Delighting of listening to information about the Prophet's circumstances, wealth, descendants, and possessions), vol. 5,Beirut:Dar-alkoto alelmyyah

Al-Maqrizi writes: She died when she was the wife of Awn ibn Ja'far.[36]

36- Ibn Abd al-Barr, Yusuf ibn Abdullah.(1991).Al-Istiyab fi Ma’rifat al-Ashab, research:Al-Bajawi, Ali Muhammad, vol. 4, first edition, Beirut:Dar al-Jil.

Ibn Abdul-Barr mentions her death during the Imamate of Imam Hassan (a.s.).[37]

37- Ibn Abi Taher, Ahmad ibn Abi Taher Ibn Teyfur.(1993). Balaghat al-Nisa,Qom: Sharif al-Razi library

Ibn Tayfur also believes that she died after 61 AH and the event of Karbala.[38]

38- Ibn Habib al-Baghdadi, Muhammad ibn Habib.(1985). Al-Munmeq fi Akhbar Qoraysh,Beirut: Alam al-Kutub Regarding how they passed away, it has also been stated that Umm Kulthum and her son Zeyd died due to illness[39]

39- Ibn Habib al-Baghdadi, Muhammad ibn Habib.(1985). Al-Munmeq fi Akhbar Qoraysh,Beirut: Alam al-Kutub

or because they were poisoned.[40]

40- Sanaani, Abu Bakr Abdul Razzaq ibn Hommam.(1983). Al-Musnnnef, vol. 6,Beirut :Majlis Al-Alami

== Burial site ==
Emad al-Din al-Tabari says: It is narrated that Umm Kulthum, the sister of Imam Hussein (a.s.), died in Sham (Syria).[41]

41-Tabari, Kamel Baha'i, Al-Muktab Al-Heydariyyah, Vol. 2,

Ibn Battuta writes in his travelogue: Near the city of Sham and one farsakh(6 Kilometers) away from it, is the grave of Umm Kulthum, the daughter of Ali ibn Abi Taleb (a.s.) and Fatima.[42]

42-Ibn Battuta, Muhammad ibn Abdullah.(1997). Al-Rahlah (The Travels of Ibn Battuta),Vol. 1, Rabat :Academy of the Kingdom of Morocco.

Yaqut al-Hamwi also writes: Umm Kulthum’s grave is in the Damascus district.[43]

43- Al-Hamwi Shahab al-Din Abdullah Yaqut ibn Abdullah.(1979)., Mu'jam Al-Buldan ( Dictionary information of Countries),Volume 3, Beirut: Dar Ihya al-Turath al-Arabi

Ibn Asaker says in this regard: This grave in the Damascus district is not the grave of Umm Kulthum, the daughter of Ali ibn Abi Taleb (a.s.) and Fatima. She died in Medina and was buried in the Baqi’ cemetery.[44]

44- Ibn Asaker, Ali ibn Hassan.(1994). History of Damascus, 1st edition, researcher, Shiri, Ali, vol. 2, Beirut:Dar al-Fakir

Some have also said that this grave is the grave of Zeynab al-Kubra, the daughter of Ali (a.s.) and Fatima (a.s.), whose nickname is Umm Kulthum.[45]

45-Al-Baytar.(1992). Helyatolbashar, Vol. 3,

Al-Baytar al-Maydani al-Dimashqi, Abd al-Razzaq ibn Hasan ibn Ibrahim.(1993). The Ornament of Mankind (Helyatolbashar) in the History of the Thirteenth Century, Beirut:Dar Sader.

== References ==

Umm Kulthum

2025-12-31T12:21:44Z

Rahmani: Created page with "'''Umm Kulthum''' Kubra was the fourth child of Imam Ali (a.s.) and Fatima Zahra (a.s.) after Imam Hassan (a.s.), Imam Hussein (a.s.), and Zeinab Kubra (a.s.). Historical sources have spoken of her marriage to Umar ibn al-Khattab, the second calipha. Some consider her to be one of the women present at the Battle of Karbala, whose speeches and sermons are mentioned in some sources. == Birth and lineage == There is disagreement among historians about the date of Umm Kulth..."

'''Umm Kulthum''' Kubra was the fourth child of Imam Ali (a.s.) and Fatima Zahra (a.s.) after Imam Hassan (a.s.), Imam Hussein (a.s.), and Zeinab Kubra (a.s.). Historical sources have spoken of her marriage to Umar ibn al-Khattab, the second calipha. Some consider her to be one of the women present at the Battle of Karbala, whose speeches and sermons are mentioned in some sources.

== Birth and lineage ==
There is disagreement among historians about the date of Umm Kulthum's birth; however, Shia and Sunni agree that Ali (a.s.) and Fatima (a.s.) had a child named Umm Kulthum[1].

1- Sheikh Mofid.(1993). Irshad, vol. 1, Qom:Dar Al-mofid publications ; Ibn Sa’d, Kateb Vaqedi, Muhammad ibn Sa’d.(1989). Al-Tabaqat al-Kubra, vol. 8, Beirut:Dar Sader;Yaqoobi, Ahmad ibn Ishaq(2005). Tarikh al-Ya’qubi . vol. 2, Beirut:al-'Alami publications; Tabari.(2004).Tarikh al-Umam wa al-Muluk,vol. 4.

They have written her birth date as the 6th lunar year[2];

Dhahabi, Muhammad bin Ahmad.(1994). Siyar Al-Alam al-Nobala, vol. 3,Beirut: Al-resalah Institute;

Dakhil, Ali Muhammad Ali.(1992). Women's Celebrities,Lebanon: Al-Dar Al-Islamiya

of course, some have also mentioned that she was born during the time of the Prophet (a.s.) without specifying the exact year[3].

3- Asqalani, Ibn Hajar. (1995) Al-Esabah fi Tamiz al-Sahaba, research: Adel Ahmad, Abdul Mujoud, Ali Muhammad, Mu’awwz, vol. 8, first edition, Beirut: Dar al-Kutb al-Ilmiyah;Ibn Abd al-Barr, Yusuf ibn Abdullah.(1991).Al-Istiyab fi Ma’rifat al-Ashab, research:Al-Bajawi, Ali Muhammad, vol. 4, first edition, Beirut:Dar al-Jil.

There is a difference of opinion between Shia and Sunni sources regarding whether she was the youngest child of Imam Ali (a.s.), and Shia scholars have considered her to be younger and after Zeinab[4]

4- Sheikh Mofid.(1993). Irshad, vol. 1, Qom:Dar Al-mofid publications;Ibn Shahr-e-Ashoob.(1956). Manaqib of the Aal Abi Talib, vol. 3, Qom: Allamah publications.

<nowiki>;</nowiki> however, Sunnis have mentioned Umm Kulthum as the third child of Ali ibn Abi Taleb (a.s.) and considered her to be older than Zeinab[5].

5- Muhammad ibn Ishaq ibn Yasar.(1989). Siyrah Ibn Ishaq (Kitab al-Siyar wa al-Maghazi), first edition, Qom: Islamic History and Education Studies Office; Dhahabi, Muhammad bin Ahmad.(1994). Siyar Al-Alam al-Nobala, vol. 3,Beirut: Al-resalah Institute.

== Nicknames and titles ==
Sheikh Mufid mentions Zeinab al-Sughra among the children of Amir al-Mu’minin (a.s.), which her nickname is Umm Kulthum[6].

6- Sheikh Mofid.(1993). Irshad, vol. 1, Qom:Dar Al-mofid publications

This nickname was given to her by the Prophet (pbuh) due to her resemblance to her aunt, Umm Kulthum, the daughter of the Messenger of God (pbuh).[7]

7-Qommi,Sheikh Abbas.(1989). Al-Kona wa Al-alqaab, Tehran:Maktaba al-Sadr, vol. 1

In many sources of both sects (Shia and Sunni), she is referred to as Umm Kulthum al-Kubra. Seyyed Muhsen Amin says in this regard: There are three or four daughters of the Amir al-Mu’minin (peace be upon him) whose name or nickname is Umm Kulthum:

· Umm Kulthum al-Kubra, daughter of Fatima (peace be upon her).

· Umm Kulthum al-Wosta, wife of Muslim ibn Aqil.

· Umm Kulthum al-Sughra.

· Zeinab al-Sughra, whose nickname is Umm Kulthum.

He clarifies: If the last two are the same, there are three, and otherwise there are four Umm Kulthums[8].

8-Al- Amin, Al-Seyyed Mohsen.(2000).Ayan al-Shi'a, vol. 3,Beirut: Dar al-Ta'arif

However, some sources have called the name of Umm Kulthum, daughter of Ali (peace be upon him) and Fatima (peace be upon her) “Ruqayyah al-Kubra” and the name of Umm Kulthum al-Sughra “Nafisa”[9].

9- Alavi Omari, Ali bin Muhammad.(1988). Al-Majdi fi Ansab al-Talebyeen; Murteza Zobeydi.(1993). Taj al-Arous, vol. 15, Beirut: Dar al-Hedayah

== Wife and Children ==
According to some historians, Umm Kulthum first married Umar ibn al-Khattab and after Umar's death, she married her cousin "Aun", son of Ja'far ibn Abi Taleb. After Aun's death, she married her brother-in-law "Muhammad", and after Muhammad's death, their other brother "Abdullah". Before her, Abdullah was married to his sister Zeinab al-Kubra, daughter of Ali (a.s.).[10]

10- Ibn Sa’d, Kateb Vaqedi, Muhammad ibn Sa’d.(1989). Al-Tabaqat al-Kubra, vol. 8, Beirut:Dar Sader

Mas'udi(The historian) considers Umm Kulthum childless.[11]

11- Mas’udi, Ali bin Hossein.(1988).Moruj al-Dhahab va maaden al-johar, vol. 1

Qom :Dar al-Hijrah Institution

Some historians have considered her children to be "Zeyd" and "Ruqayyah", both of whom were from Umar.[12]

12- Ibn Asaker, Ali ibn Hassan.(1994). History of Damascus, 1st edition, researcher, Shiri, Ali, vol. 19, Beirut:Dar al-Fakir; Balathuri.(1999). Ansab al-Ashraf.

Ibn Anbah, in mentioning the children of Muslim ibn Aqil, mentions a girl named "Hamida" whose mother was Umm Kulthum, daughter of Ali ibn Abi Taleb.[13]

13- Hosseini, Ahmad bin Ali- Ibn Anbah.(1960). Omdattottaleb fi Ansab Al Abi Taleb, Najaf: Al-Haydariyya publications.

Seyyed Mohsen Amin says: This news indicates that Muslim ibn Aqil married his cousin Umm Kulthum, but this is not Umm Kulthum al-Kubra, because no one has narrated it and she may have been the wife of Umm Kulthum al-Wosta[14].

14- Al- Amin, Al-Seyyed Mohsen.(2000).Ayan al-Shi'a, vol. 3,Beirut: Dar al-Ta'arif

== Marriage with Umar ibn al-Khattab ==
According to some historical reports, Umm Kulthum, the daughter of Ali ibn Abi Taleb (peace be upon him), married Umar, the second calipha[15].

15- Koleyni, Muhammad ibn Yaqub.(1984).Kafi, researcher, corrector:Ghaffari, Ali Akbar, Akhundi, Muhammad, vol. 1, 4th edition, vol. 5, Tehran: Dar al-Kotob al-Islamiyya;Sheikh Tusi.(1985). Tahdhib al-Ahkam,vol. 8,; Tabarsi.(1996). Alam al-Wara, vol.1; Sheikh Mufid.(1993). Al-Mas'il al-Akbariyah.; Balathuri.(1999). Ansab al-Ashraf.

The date of this marriage is mentioned as the month of Dhul-Qa’dah in the year 17 AH[16].

16 -Naweyri, Ahmad ibn Abd al-Wahhab.(2002).Nehaytolarab fi Fonooneladab, - vol. 19, Cairo:Ministry of Culture and National Guidance. Al-Mesriyya General Institution .

On the other hand, some Shiite scholars, such as Sheikh Mufid, have denied this marriage, and Agha Bozorg Tehrani mentions several books written in refutation of this marriage[17].

17- Encyclopedia of the World of Islam.Entry(title) on the marriage of Umm Kulthum to Umar ibn al-Khattab, section on

opponents of marriage.

== Presence in Karbala ==
Some Maqatel(The word "Maqatel" is the plural of "Maqtal" and "Maqtal" refers to books that describe the events of Karbala and the tragedy of the murder of Imam Hussein (peace be upon him)have spoken of Umm Kulthum’s presence in Karbala, in such a way that she has been mentioned in many cases alongside Hazrat Zeynab (peace be upon her) and they have narrated calamities for her. Majlisi narrates: After the martyrdom of the Imam (a.s.) and when the tents were being set on fire, the earring was pulled from the ear of Umm Kulthum, the sister of Hussein (a.s.).[18]

18- Majlisi, Muhammad Baqir.(2004). Bihar al-Anwar, vol. 45,second edition,Beirut:Dar Ihya al-Turas al-Araby.

Umm Kulthum narrated the events of Ashura and delivered a sermon in Kufa and in the session of Ibn Ziyad. Ibn Tayfur in his book cites a sermon by Umm Kulthum that took place in Kufa and during the captivity of the Prophet’s household (a.s.).[19]

19-Ibn Abi Taher, Ahmad ibn Abi Taher Ibn Teyfur.(1993). Balaghat al-Nisa,Qom: Sharif al-Razi library

Allamah Majlisi also mentioned Umm Kulthum’s speeches and poems in the session of Ibn Ziyad.[20]

20- Majlisi, Muhammad Baqir.(2004). Bihar al-Anwar, vol. 45,second edition,Beirut:Dar Ihya al-Turas al-Araby.

On the other hand, some sources have stated that Umm Kulthum, who was present in Karbala, was not a Fatimid [21].

21-Telmesani,Muhammad bin Abi Bakr. Barri (1981). Al-Jawharah fi Nasab al-Imam Ali and his family, Damascus: al-Nuri School

Seyyed Mohsen Amin has rejected this issue and says: Amir al-Mu’minin (peace be upon him) had two daughters named Umm Kulthum, one of whom was Umm Kulthum Kubra, the daughter of Hazrat Zahra (peace be upon her), who died before the Karbala event, and the other, whose mother was a slave girl, was present in Karbala and delivered a sermon in Kufa. She was the wife of Muslim ibn Aqil [22].

22- Al- Amin, Al-Seyyed Mohsen.(2000).Ayan al-Shi'a, vol. 1, and vol.3,Beirut: Dar al-Ta'arif

== Umm Kulthum's Sermon in Kufa ==
Umm Kulthum is known to have delivered a sermon in Kufa after the martyrdom of Imam Hussein (a.s.).[23] 23-Ibn Tawus, Lahuf,

According to Seyyed ibn Tawus in” Lohuf”, Umm Kulthum, while weeping loudly, rebuked and cursed the people of Kufa for killing Imam Hussein (a.s.) and his companions, capturing his family, and plundering his property. At the same time, she recited poems that caused the people to weep and lament, such that they had never wept more than that day.[24]

Murteza,Zobeydi.(1993). Taj al-Arous, vol. 15, Beirut: Dar al-Hedayah

== Narrator of Hadith ==
There are narrations from Umm Kulthum in Shiite sources. Mamaqani includes her among the women narrators and says: "She was a woman of great power, understanding, and eloquence, and I consider her trustworthy.[25]"

25-Mamqani, Abdullah.(1933). Tanqih al-Maqal, vol.3, Qom: Aalol bayt (peace be upon them) Institute for the Revival of Heritage

Most of these hadiths are about the calamities that befell the Ahlul Bayt.

== The martyrdom of Imam Ali (a.s.) ==
Allamah Majlisi writes in a long narration: “Umm Kulthum said: When the night of the nineteenth of Ramadan arrived, I prepared two loaves of barley bread, milk, and salt for my father’s iftar. After finishing the prayer, he went to break his fast. He looked at his food and cried loudly and said:… My daughter, if you do not take one of these two foods, I will not eat anything by God… and he ate a loaf of bread with salt[26].

26- Majlisi, Muhammad Baqir.(2004). Bihar al-Anwar, vol. 42,second edition,Beirut:Dar Ihya al-Turas al-Araby.

Sheikh Mufid narrates: On the night that Ali (a.s.) was martyred, he was awake until morning the next day. Umm Kulthum asked the reason. The Imam said: If I spend the night and the dawn breaks, I will be killed. Umm Kulthum stopped her father going to the mosque; but the Imam (a.s.) said: There is no escape from death and left the house for the mosque[27].

27- Sheikh Mofid.(1993). Irshad, vol. 1, Qom:Dar Al-mofid publications

Similarly, after the martyrdom of Amir al-Mu’minin (peace be upon him), Umm Kulthum addressed Ibn Muljam while weeping: “Woe to you! God has humiliated you in this world and the Hereafter, and your abode will be the eternal fire of Hell.”[28]

28- Majlisi, Muhammad Baqir.(2004). Bihar al-Anwar, vol. 42,second edition,Beirut:Dar Ihya al-Turas al-Araby.

Abdul Karim ibn Ahmad ibn Tawoos Helli narrates a hadith from Sheikh Saduq in which Umm Kulthum speaks of the will of the Amir al-Mu’minin to his children, the funeral and burial ceremonies of that Imam (peace be upon him). Part of this narration states: … Umm Kulthum said: “During the burial, the grave was split open. I do not know whether my master (father) was buried in the earth or whether he ascended to heaven. Suddenly, I heard a voice offering condolences, saying: “May God grant you condolences in the mourning of the master and the proof of God(the representative of God) over His creation.”[29]

29- Heli, Abdul Karim ibn Tavus.(1998). Farhatolgharra, in Determining the Grave of Amir al-Mu’minin Ali (a.s.), Qom: Al-Ghadir Center for Islamic Studies.

== The Event of Ashura and the Events After It ==
Ibn Tawus says: When Imam Hussein (a.s.) said goodbye, Umm Kulthum cried out and said: O Abu Abdullah! Woe to us after the calamity of losing you. The Imam (a.s.) also consoled Umm Kulthum, Zeinab (a.s.) and Robab[30].

30- Majlisi, Muhammad Baqir.(2004). Bihar al-Anwar, vol. 45,second edition,Beirut:Dar Ihya al-Turas al-Araby.

During the captivity, when the people of Kufa brought food for the children, Umm Kulthum cried out and said: O people of Kufa, charity is forbidden to us (the Prophet's household)[31].

31-Ibn Tawus, Lahuf,

There is a narration that when the caravan of captives entered Syria, Umm Kulthum asked Shemmr to move the heads of the martyrs from among the captives to a place where all eyes would be directed towards them and fewer people would be looking at them[32].

32- Murteza,Zobeydi.(1993). Taj al-Arous, vol. 15, Beirut: Dar al-Hedayah

== Time of Death and How she passed away ==
There is also disagreement about the time of Umm Kulthum's death and how she passed away. Many sources have considered her and her son Zeyd's death to be at the same time, to the point that the funeral prayer was offered over both of them together.[33]

33-Sanaani, Abu Bakr Abdul Razzaq ibn Hommam.(1983). Al-Musnnnef, vol. 6,Beirut :Majlis Al-Alami

Some believe that they died around 50 AH, during the reign of Muawiyyah.[34]

34- Al-Safadi, Salah al-Din Khalil ibn Aybak ibn Abdullah.(2000). Al-Wafi Belvafayatf, vol. 15,Beirut: Dar Ihya al-Trath

<nowiki>;</nowiki> Al- Amin, Al-Seyyed Mohsen.(2000).Ayan al-Shi'a,vol.3,Beirut<nowiki>:</nowiki> Dar al-Ta'arif

Some have said that they died during the reign of Abdul Malek ibn Marwan (73-86 AH).[35]

35- Al-Maqrizi, Taqi al-Din.(1999).Emtaolesmaa bema lennabi menalahval valamval valhafedah valmataa( Delighting of listening to information about the Prophet's circumstances, wealth, descendants, and possessions), vol. 5,Beirut:Dar-alkoto alelmyyah

Al-Maqrizi writes: She died when she was the wife of Awn ibn Ja'far.[36]

36- Ibn Abd al-Barr, Yusuf ibn Abdullah.(1991).Al-Istiyab fi Ma’rifat al-Ashab, research:Al-Bajawi, Ali Muhammad, vol. 4, first edition, Beirut:Dar al-Jil.

Ibn Abdul-Barr mentions her death during the Imamate of Imam Hassan (a.s.).[37]

37- Ibn Abi Taher, Ahmad ibn Abi Taher Ibn Teyfur.(1993). Balaghat al-Nisa,Qom: Sharif al-Razi library

Ibn Tayfur also believes that she died after 61 AH and the event of Karbala.[38]

38- Ibn Habib al-Baghdadi, Muhammad ibn Habib.(1985). Al-Munmeq fi Akhbar Qoraysh,Beirut: Alam al-Kutub Regarding how they passed away, it has also been stated that Umm Kulthum and her son Zeyd died due to illness[39]

39- Ibn Habib al-Baghdadi, Muhammad ibn Habib.(1985). Al-Munmeq fi Akhbar Qoraysh,Beirut: Alam al-Kutub

or because they were poisoned.[40]

40- Sanaani, Abu Bakr Abdul Razzaq ibn Hommam.(1983). Al-Musnnnef, vol. 6,Beirut :Majlis Al-Alami

== Burial site ==
Emad al-Din al-Tabari says: It is narrated that Umm Kulthum, the sister of Imam Hussein (a.s.), died in Sham (Syria).[41]

41-Tabari, Kamel Baha'i, Al-Muktab Al-Heydariyyah, Vol. 2,

Ibn Battuta writes in his travelogue: Near the city of Sham and one farsakh(6 Kilometers) away from it, is the grave of Umm Kulthum, the daughter of Ali ibn Abi Taleb (a.s.) and Fatima.[42]

42-Ibn Battuta, Muhammad ibn Abdullah.(1997). Al-Rahlah (The Travels of Ibn Battuta),Vol. 1, Rabat :Academy of the Kingdom of Morocco.

Yaqut al-Hamwi also writes: Umm Kulthum’s grave is in the Damascus district.[43]

43- Al-Hamwi Shahab al-Din Abdullah Yaqut ibn Abdullah.(1979)., Mu'jam Al-Buldan ( Dictionary information of Countries),Volume 3, Beirut: Dar Ihya al-Turath al-Arabi

Ibn Asaker says in this regard: This grave in the Damascus district is not the grave of Umm Kulthum, the daughter of Ali ibn Abi Taleb (a.s.) and Fatima. She died in Medina and was buried in the Baqi’ cemetery.[44]

44- Ibn Asaker, Ali ibn Hassan.(1994). History of Damascus, 1st edition, researcher, Shiri, Ali, vol. 2, Beirut:Dar al-Fakir

Some have also said that this grave is the grave of Zeynab al-Kubra, the daughter of Ali (a.s.) and Fatima (a.s.), whose nickname is Umm Kulthum.[45]

45-Al-Baytar.(1992). Helyatolbashar, Vol. 3,

Al-Baytar al-Maydani al-Dimashqi, Abd al-Razzaq ibn Hasan ibn Ibrahim.(1993). The Ornament of Mankind (Helyatolbashar) in the History of the Thirteenth Century, Beirut:Dar Sader.

== References ==

Abu Ayyub Ansari

2025-12-28T05:58:12Z

Rahmani:

'''Abu Ayyub Ansari''', who had constant and active presence on the battlefields.He loved Ahlul Bayt of the Prophet and also had complete devotion to the Ahlul Bayt of the Prophet (peace be upon him), and he showed his adherence to the leadership of Ali (peace be upon him) after the Prophet (peace be upon him). Having these qualities, Abu Ayyub Ansari enjoys a high position among the companions of the Prophet (peace be upon him). This selfless and sincere person dedicated his home and simple life to the Prophet (peace be upon him) from the first days of his arrival in Medina.

He was highly respected and cared for by the Prophet (peace be upon him), Ali (peace be upon him), and his companions and followers, to the extent that the Prophet prayed for his mother and her blind eyes were healed. When Ali (peace be upon him) took charge of the affairs of the Muslims, he increased his Pension and salary fivefold. When ibn Abbas gave all his property in the house to Abu Ayyub in respect of what he had done for the Prophet (peace be upon him). The amount of this donation is recorded as about forty thousand.

Abu Ayyub was the Imam of the congregation in the Prophet's Mosque in Medina and was one of the first to pledge allegiance to Imam Ali (peace be upon him) after the assassination of Uthman.

After that, he participated in three battles alongside Ali (peace be upon him) - the Battle of Jamal, the Battle of Seffeyn and the Battle of Nahrawan. He fought against the treaty-breakers, oppressors and apostate rebels and created epics in these three battles. For example, he killed Herqus ibn Zuhair Saadi, the founder of the Khawarej, in the Battle of Nahrawan.

After the martyrdom of Imam Ali and during the reign of Moawiyyah, Abu Ayyub Ansari went to Constantinople (present-day Istanbul) to fight and finally fell ill and died in 52 AD during the siege of Constantinople. According to his will, he was buried at the city wall of Constantinople. After the Turks conquered Constantinople, a large mosque was built at the site of Abu Ayyub's burial, and his tomb in Istanbul is still a Shiite and Sunni pilgrimage site.

== Abu Ayyub Ansari's mother ==
Abu Ayyub's mother was a pious woman and although she was blind, she loved to serve the Prophet of God (the Prophet prayed for her mother and her blind eyes were healed). It is narrated that: Since she could not reach the Messenger of God (peace be upon him) due to the crowd and crowd of people who had come to welcome her the Prophet, she took the Prophet's belongings from his camel and took them to her house so that the Prophet could go there. When the Prophet went to look for the belongings, they said: "The mother of Abu Ayyub Ansari took them to her house." The Prophet said: "A person should be with his own belongings." And they went to Abu Ayyub's house.<ref>Ibn Hisham, Abdul Malik.(1955).Seerah al-Nabawiyyah )The Prophet's Biography(, edited by Mustafa Al-Sakka, Ibrahim Al-Abyari and Abdul Hafiz Shalabi, vol. 2,Beirut: Dar-Al-Wefaq</ref>

== Abu Ayyub's lineage ==
One of Abu Ayyub's ancestors was a great scholar and a Jewish seeker of truth. According to the teachings of Prophet Moses (peace be upon him), he awaited the mission of the Prophet of Islam and since he believed that the Prophet would appear in Medina, he settled in that city so that when the mission was completed, he would be among his companions.<ref>Mamqani, Abdullah.(2002). Tanqih al-Maqal, vol. 1, Qom: Aalol bayt (peace be upon them) Institute for the Revival of Heritage</ref>

== Abu Ayyub Ansari; Serving the prophet ==
From the time the Prophet of God entered Abu Ayyub's house, he devoted himself to serving the Prophet with all his might. Abu Ayyub slaughtered his only goat and prepared bread with a little barley he had at home. In this way, he prepared food for the Prophet (peace be upon him) and his companions and entertained them. Throughout the Prophet's stay, Abu Ayyub served the Prophet as a devoted servant. He brought drinking water for the Prophet from the wells of Anas and Malek ibn Nazr. He always prepared appropriate food and tried very carefully to provide food that the Prophet liked. As long as the Messenger of God (peace be upon him) did not eat, he and his mother would not touch food.

Abu Ayyub says: "One night we prepared a meal that had onions and garlic in it. The Prophet (peace be upon him) did not eat that food. I went to him and said: Why did you not eat anything? The Prophet (peace be upon him) said: Today's meal was full of garlic , and since I am meeting people, I am excused from eating this food, but there is no problem for you to eat it. From then on, we always prepared food that the Prophet (peace be upon him) would like it. <ref>Ibn Hisham, Abdul Malik.(1955).Seerah al-Nabawiyyah )The Prophet's Biography(, edited by Mustafa Al-Sakka, Ibrahim Al-Abyari and Abdul Hafiz Shalabi, vol. 2,Beirut: Dar-Al-Wefaq.</ref>

Abu Ayyub and his noble mother, during their hosting of the Messenger of God (peace be upon him), treated the Messenger of God (peace be upon him) with care, courtesy, and complete respect, and were always careful not to do anything against Islamic etiquette. One day, Abu Ayyub thought to himself that he himself and his mother's walking upstairs might disturb the Messenger of God (peace be upon him) who was in downstairs. That is why he came to the Prophet and asked about it. The Prophet (peace be upon him) said: "I am more comfortable downstairs." However, Abu Ayyub was very careful in his movements and in doing the house cleaning, cooking, etc., so as not to disturb the comfort of the Holy Prophet (PBUH).

== Helping the Prophet (PBUH) after his hospitality ==
Abu Ayyub continued to help the Holy Prophet (PBUH) as much as he could, even after the Holy Prophet (PBUH) settled in the house next to the mosque. Umm al-Mu'menin Umm Salamah says: "Some of the Ansar were more kind to the Holy Prophet (PBUH) than others. One of them was Abu Ayyub Ansari. They always helped the Holy Prophet (PBUH) in doing things.<ref>Muhammad ibn Saad.(2001). Tabaqat al-Kubra, vol. 8, Cairo:Khanji library</ref>

When Hazrat Zahra (peace be upon her) was engaged to Ali (PBUH), Abu Ayyub Ansari gave the Holy Prophet (PBUH) a sheep as a gift. The Holy Prophet (PBUH) accepted his gift and prayed for him.<ref>Majlisi, Muhammad Baqer.(1982). Behar al-Anwar, vol. 18, Beirut: Darolhayat al-Turas al-Arabi</ref>

== Abu Ayyub's Participation in Wars ==
Abu Ayyub Ansari was a selfless fighter and a devoted soldier who actively participated in all the wars during the time of the Prophet and afterwards. In the Battle of Uhud, in addition to fighting, he encouraged the Islamic army to fight the enemy with his boasting and slogans. In this battle, he recited the verse: Mobilize whether you are equipped lightly or heavily (and whether it be easy or difficult for you) :surah( 9) AT-Taubah(Immunity)verse-41.

He also fought bravely in the Battle of Badr and captured "Muttaleb ibn Hantab", who was a brave warrior.<ref>Al-Waqdi, Abu Abdullah Muhammad ibn Umar.(1988). Al-Maghazi, researcher by Marsden Jones, vol. 1. Beirut: Al-A'lami Publications</ref>

Abu Ayyub played an important role in the victory of the Muslims and participated in all the wars after the death of the Messenger of God and during the time of Ali (a.s.).

== Guarding the Prophet Muhammad ==
After the Battle of Khaybar, a Jewish woman attempted to kill the Prophet Muhammad. Therefore, many of the Prophet's companions were worried that the enemy would again endanger his life. It is reported that on their return from the Battle of Khaybar, the Islamic army spent the night in a house on the way. Abu Ayyub, who was more worried about the Prophet's life than anyone else, decided to guard and protect the Prophet.

When the tents were set up and the Messenger of God (peace and blessings of Allah be upon him) went to his tent, Abu Ayyub immediately came to the Prophet's tent to guard his life. He walked around the tent armed and ready, and stayed awake until morning. When the Prophet came out of the tent at dawn, they saw Abu Ayyub standing ready. When Abu Ayyub saw the Prophet safe, he said the takbir(ALLAHU AKBAR=The Arabic expression meaning 'Allah is greater.' Also called the takbir). The Prophet asked: "O Abu Ayyub, what has happened?"

Abu Ayyub replied: "O Messenger of God, I was afraid that harm might come to you from the enemy. That is why I was watching over you." The Messenger of God (peace be upon him) smiled and said: "O God, protect Abu Ayyub, just as he protected me".<ref>Ibn Hisham, Abdul Malik.(1955).Seerah al-Nabawiyyah )The Prophet's Biography(, edited by Mustafa Al-Sakka, Ibrahim Al-Abyari and Abdul Hafiz Shalabi, vol. 3,Beirut: Dar-Al-Wefaq</ref>

It is also reported that the Prophet said twice: "Rahmak Allah (May God have mercy on you) ya Aba Ayyub"; "O Abu Ayyub,Majlisi, Muhammad Baqer.(1982). Behar al-Anwar, vol. 21, Beirut: Darolhayat al-Turas al-Arabi".<ref>Majlisi, Muhammad Baqer.(1982). Behar al-Anwar, vol. 21, Beirut: Darolhayat al-Turas al-Arabi</ref>

== Confronting Hypocrites ==
Hypocrites are among the most dangerous enemies of the Islamic community. They are outwardly companions and adhere to the Islamic system, but in practice they are in harmony with the enemies and share the same beliefs. During the time of the Messenger of God (peace be upon him), these groups also inflicted many blows on the Islamic community.

A group of followers of other religions had outwardly converted to Islam, but inwardly they were with the Jews. They would listen to the Prophet's words in the mosque and then mock him in their gathering. One day the Messenger of God saw a group of them sitting together in the mosque and whispering. So he ordered them to be thrown out of the mosque. When the Prophet of God's words reached Abu Ayyub, he threw two people from the Banu Najjar family and his tribe out of the mosque and said to them: "Woe to you, you filthy hypocrites! Get out of the mosque of the Messenger of God".<ref>Ibn Hisham, Abdul Malik.(1955).Seerah al-Nabawiyyah )The Prophet's Biography(, edited by Mustafa Al-Sakka, Ibrahim Al-Abyari and Abdul Hafiz Shalabi, vol. 2,Beirut: Dar-Al-Wefaq.</ref>

Abdullah ibn Ubayy, one of the leaders of the hypocrites, also refused to participate in the Battle of Uhud, but after the battle he returned to the mosque and wanted to be among the companions of the Prophet of God. However, Abu Ayyub Ansari, accompanied by a few others, threw him out of the mosque .<ref>Ibid., vol. 3; Al-Waqdi, Abu Abdullah Muhammad ibn Umar.(1988). Al-Maghazi, researcher by Marsden Jones, vol. 1. Beirut: Al-A'lami Publications.</ref>

== Abu Ayyub's devotion to Ali(a.s) ==
After the Prophet, Abu Ayyub Ansari's faith and devotion to the guardianship of Imam Ali (a.s.) never diminished and he always listened to the advice of the Messenger of God (a.s.) regarding the Ahl al-Bayt. He was one of the special companions of Imam Ali (a.s.)

Another characteristic of Abu Ayyub Ansari was that he not only did not deny or hide the Hadith of Ghadir, but he also mentioned this event in a timely manner and testified to its authenticity. He is considered one of the narrators of the Hadith of Ghadir in the history of Islam. On the day when the Battle of Jamal ended in Basra and the Imam Ali (a.s.) entered Basra with Imam Hassan and Imam Hussein (a.s.), Ammar, Zeyd and Abu Ayyub Ansari, Abu Ayyub narrated the following in a gathering of thirty elders and sheikhs of Basra: By God, I heard the Messenger of God (a.s.) say: “You will fight the Nakesin, Qasetin, and Marqin after me with Ali ibn Abi Talib.

They said: Did you hear this Hadith from the Prophet (a.s.)? He replied: Yes, I heard it myself. They said: Tell us what you heard from the Prophet about Ali. Abu Ayyub said: I heard the Prophet say: “Ali is with the truth, and the truth is with him, and he is the Imam and Caliph after me .”

== Narrating the Hadith of Ghadir ==
Abu Ayyub Ansari was one of those who, at appropriate times, would recite the Hadith of Ghadir to the people. In this way, he would defend Imam Ali (a.s.).

Rabah ibn Hareth Nakha'i says: I was sitting with Imam, Ali (a.s.), when suddenly a group of masked men came and said to the Imam: "Peace be upon you, our master and lord." The Imam (a.s.) answered them and then said: "How do you call me your master? Are you not a group of Bedouin Arabs?"

They said: "Yes, but we heard the Messenger of God say on the day of Ghadir: "Whoever I am his master, Ali is also his master." O Allah, love his friends as your friends and make his enemies as your enemies, and whoever helps him,You help him, and whoever humiliates him,You humiliate him.”

Upon hearing these words, the Imam Ali smiled so that his teeth were visible. Then he said, “O people, bear witness to what your Prophet has said about me and how he has commanded you to help me.”

It did not take long time for this masked group to return to their mounts and their baggage. I followed them and asked them, “Who are you?” One of them said, “We are a group of Ansar.” Then he pointed to someone and said, “That man is also Abu Ayyub Ansari, the owner of the house of the Prophet of God.” I went forward and reached him and shook his hand .<ref>Ibn Abi al-Hadid, Abdul Hamid .(1984).Sharh Nahj al-Balagha,( Commentary on Nahjul Balagha),researched by Muhammad Abul-Fadl Ibrahim, vol. 10, Qom: Library of Grand Ayatollah al-Uzma al-Mar'ashi al-Najafi (RA) .</ref>

== Active participation in the wars of the era of Imam Ali’s caliphate ==
Abu Ayyub Ansari is one of the great companions of the Holy Prophet (peace and blessings of Allah be upon him) who fought in the battles of Jamal and Seffeyn. He was with Imam Ali (a.s.) and used to ride in his saddle. He also went ahead of the army to fight the Khawarij in the Battle of Nahrawan. <ref>Ibid.,</ref>

== Abu Ayyub in the Wars of Ali’s Caliphate ==
Abu Ayyub Ansari, in addition to the battles of the Prophet (pbuh), also participated in the battles of Jamal, Seffeyn and Nahrawan. He also explained to the people the reason for accompanying Ali (a.s.) in the wars. Ibrahim ibn Alqamah and Aswad say: One day we said to Abu Ayyub Ansari: O Abu Ayyub! God has bestowed on you a dignity through the Prophet that He has not bestowed on anyone else. You were the host of the Prophet, why did you accompany Ali (a.s.) in the wars and fight the Muslims?

Abu Ayyub replied: By God, one day I was with the Prophet (pbuh) in this house where you are sitting now and there was no one in the house. Ali was sitting on the right side of the Prophet (peace be upon him) and I was on his left; Anas bin Malik was standing in front of the Prophet. Suddenly, a knock was heard on the door. The Prophet (peace be upon him) said: O Anas! Look who is knocking at the door? Anas went out and saw Ammar ibn Yaser behind the door. The Prophet said: Open the door for Ammar. Ammar entered the Prophet (peace be upon him) and greeted him.

After welcoming him, the Prophet (peace be upon him) said to him: O Ammar! After me, terrible events will occur, in such a way that some will draw swords on each other and kill each other. Also, a group of people will seek innocence from another group. O Ammar! If you see that day, it is better for you to follow the one who is sitting on my right. O Ammar! If all the people go astray, it is better for you to follow the path that Ali is taking... O Ammar! Ali will never turn you away from the right path and will not guide you to error. O Ammar! Following Ali is following me, and following me is following God.

== Battle of Jamal ==
In the Battle of Jamal, Abu Ayyub Ansari was the commander of an army of a thousand men.<ref>Al- Amin, Al-Seyyed Mohsen.(2000).Ayan al-Shi'a,vol.6,Beirut:Dar altaarof</ref>

Before the beginning of the Battle of Jamal, Abu Ayyub went to Imam Ali (a.s.) and said: "O Imam Ali , this group of Qoraysh broke their covenant with you and reneged on their promise to you and secretly invited us to abandon your support. This was because they were far from self-sacrifice and refused to keep pace with others, and when you established equality between them and the non-Arabs, it did not please them. As a result, they joined forces with your enemy and sought blood in order to disrupt the unity of the Muslims and achieve the goals of the misguided. We will follow your command in this regard." <ref>Ibn Abi al-Hadid, Abdul Hamid .(1984).Sharh Nahj al-Balagha,( Commentary on Nahjul Balagha),researched by Muhammad Abul-Fadl Ibrahim, vol. 7, Qom: Library of Grand Ayatollah al-Uzma al-Mar'ashi al-Najafi (RA)</ref>

== The Battle of Seffeyn ==
The Commander of Sham(Syria) wrote a threatening letter to Abu Ayyub Ansari during the Battle of Seffeyn, but Abu Ayyub, ignoring the threat, supported Ali (a.s.) in the Battle of Siffin and fought with all his heart and soul beside the Imam.

Alqamah and Aswad say: When Abu Ayyub Ansari returned from the Battle of Seffeyn, we went to him and said to him: "O Abu Ayyub, Allah has honored you by the fact that Muhammad (peace be upon him) came to your house in Medina and his camel knelt in your house. This was a special privilege of Allah Almighty for you and no one else has a role in it. But what happened that you took your sword and went to fight the people of Sham(Syria) who were said” La ilaha ella allah( There is no god but Allah)? "

Abu Ayyub said: "The Messenger of Allah (peace be upon him) never lied to us. He had ordered us to fight three groups alongside Ali (peace be upon him):

· Fighting the non-believers and those who break their covenants

· Fighting the Qasetyn and the oppressors

· Fighting the apostates and those who leave the religion.

I heard the Messenger of Allah (peace be upon him) saying to Ammar: O Ammar, a rebellious group will kill you, and you will be with the truth at that time and the truth will be with you. O Ammar, if you see Ali going one way and the people going another, then be with Ali so that he does not lead you astray or take you out of guidance. O Ammar, if anyone takes a sword and helps Ali against his enemies, may Allah hang a garland of fire on him on the Day of Resurrection, and if anyone takes a sword and helps the enemy of Ali, may Allah place a necklace of fire on him.

We said to Ayyabub: "O Allah, have mercy on you, what you have said is enough for us".<ref>Nazari Monfared, Ali.(2016). Qesse of Kufa, (The Story of Kufa): The Life History of Imam Ali, Qom:Sarwar Publications</ref>

== Abu Ayyub Ansari's Role in the Battle of Seffeyn ==
Ibn A'tham Kufi writes: On one of the days of the Battle of Seffeyn, Abu Ayyub came out of the ranks of the army of Imam Ali (peace be upon him) and sought a fight on the battlefield. Although he shouted, no one from Moawiyyah's army turned to fight him. Abu Ayyub whipped his horse and attacked the Syrian army, but still no one stood in his way. He was forced to turn to Moawiyyah's tent. When Moawiyyah saw Abu Ayyub, he fled and went out from the other side. Abu Ayyub continued to stand and seek a fight until a group of Syrians rushed to fight him.

Abu Ayyub attacked them, wounded several of them, and safely joined the ranks of Imam Ali’s army (peace be upon them). Moawiyyah returned to his tent with a changed face and severely criticized the soldiers that a rider from the ranks of Ali's (peace be upon him) army rode like this until he came to our tent and none of you reacted. Were their hands tied so that no one could do it. Take a handful of dirt and sprinkle it on his horse?! A man from the Syrians named Motraf ibn Mansur said: O Moawiyyah! Don't worry, just as that rider attacked and came to your tent, I will also attack Ali's tent. If I reach him, I will wound him and make you happy. Then he mounted his horse and rode to Ali's (peace be upon him) tent. When Abu Ayyub Ansari saw him, he rushed towards him and they clashed. Abu Ayyub struck him on the hand and neck and killed him. The soldiers of Ali (a.s.), who witnessed this unparalleled bravery, praised Abu Ayyub.

== I am waiting for the battle with the Mareqin ==
Muhammad ibn Soleyman says: When Abu Ayyub the Ansari came upon us and settled, we went to him, took some fodder for his horse and said: O Abu Ayyub! You fought the infidels with this sword that you are carrying beside the Messenger of God (a.s.); now are you fighting the Muslims?! He said: The Messenger of God ordered us to fight the Qasetyn, the Marqin and the Nakethin. I fought with two groups according to his order and in the future I will fight with the third group... in Nahrawan; but I do not know where this is?

== Abu Ayyub in the Battle of Nahrawan ==
When the Khawarij stopped at a place called "Harura" under false pretenses, Imam Ali went among them to answer their doubts and call them to the right path. Then he handed the flag of safety to Abu Ayyub Ansari so that whoever wanted to return could go to Abu Ayyub. Abu Ayyub shouted: Whoever comes to this flag to get out of this group will be safe. Eight thousand of them returned. The Khawarij put an end to their rebellion and left the region for Nahrawan.

== Abu Ayyub in Meymana(right side) ==
When organizing the army to fight the Khawarij of Nahrawan, the Imam Ali assigned Abu Ayyub Ansari, who was a brave warrior, to the Maimana wing. Allama Majlesi writes: Abdullah Kawwa, who had withdrawn from the war, went with a thousand of Khawarij to Abu Ayyub, who was in the Maimana army. Abu Ayyub was the first to rush to the battle of Nahrawan and kill Zeyd ibn Hassinn Khareji.

== Abu Ayyub's passionate speech among the soldier ==
When the people ignored the words of Imam Ali (peace be upon him) and refused to participate in the war and jihad with the enemies, Abu Ayyub stood up, opened his mouth and said: O people! Know that Imam Ali (peace be upon him) conveyed his message to those who had ears to hear and hearts to be aware and awake. God Almighty bestowed upon you a great honor; but you did not accept it as you deserved. Indeed, the cousin of the Prophet, has descended among you to make you aware of the religion and to call you to jihad with the covenant-breakers. It is as if you do not have ears to hear and your hearts are sealed; have you lost your reason? People! Why are you not ashamed?!

Wasn't it only yesterday that oppression had spread everywhere. How many people were deprived of their rights, slapped, and left hungry and wandering in the deserts; The winds blew over them and they had no cover or shelter from the heat and sunlight except their old clothes and rotten hairy tents. Until God brought the Imam Ali (peace be upon him) to this place. He revealed the truth, spread the word and acted upon the Book of God. People! Be grateful to God for this blessing that He has bestowed upon you and do not be like those who said: We hear but do not listen. Sharpen your swords and be ready to fight your enemies. If you are called, respond, and if you are commanded, listen and obey, and know what he says as your heart desires, so that you may be among the truthful.

== Departure from Medina ==
The Amir of Sham(Syria) ordered "Basre ibn Artah" to go to the Hejaz (Mecca and Medina) up to Yemen and carry out his orders. When he reached the vicinity of Medina, the tribe of "Qoza'ah" came to meet him and sacrificed some camels for them.He and his army entered Medina by surprise. Surprisingly

Abu Ayyub Ansari, who was the agent of Imam Ali (a.s.) in Medina at that time and had not prepared himself for the confrontation in any way, quickly left Medina to avoid bloodshed.

Basra, burned and destroyed many houses, including the houses of "Abu Ayyub Ansari", "Zurarah ibn Harun" and "Rofa'ah ibn Rafi' Zarqi".Then he went to Jabir ibn Abdullah Ansari, but Jabir fled the scene before they could reach him. Basra threatened the entire tribe of Jabir ibn Abdullah Ansari, who were from the Banu Salamah tribe, with death.Jabir appealed to Umm al-Mu'menin Umm Salamah, the wife of the Prophet, to ward off evil from his tribe.<ref>Ibn Abi al-Hadid, Abdul Hamid .(1984).Sharh Nahj al-Balagha,( Commentary on Nahjul Balagha),researched by Muhammad Abul-Fadl Ibrahim, vol. 2, Qom: Library of Grand Ayatollah al-Uzma al-Mar'ashi al-Najafi (RA)</ref>

== Abu Ayyub's Candour Before the Emir of Syria ==
After the martyrdom of Imam Ali (a.s.), one day Abu Ayyub Ansari came to Moawiyyah. Moawiyyah seated him on his throne and spoke continuously about his deeds. A group of Syrians were also present at this meeting and listened. Suddenly Moawiyyah said to Abu Ayyub: "O Abu Ayyub Ansari, who killed the owner of Bolaqa's horse on such a day (Badr)?"

Abu Ayyub also said with full courage: "I killed him; Because you and your father were riding a red camel and carrying the banner of disbelief."

Moawiyyah, who did not think that Abu Ayyub would speak so openly about the era of ignorance and his disbelief, was furious. The Syrians also became angry with Abu Ayyub. Then Moawiyyah raised his head and said: "Leave me, leave me, by my life I did not ask you about this matter, and I did not intend to do so."<ref>Al- Amin, Al-Seyyed Mohsen.(2000).Ayan al-Shi'a,vol.6,Beirut:Dar altaarof</ref>

== Abu Ayyub's scientific position ==
One of the important aspects of Abu Ayyub's personality is his academic position and his familiarity with the highest Islamic teachings. In addition to being a righteous soldier and a true servant of the Messenger of God (peace be upon him), he compiled the Holy Quran with five Ansar during the Prophet's lifetime.<ref>Muhammad ibn Saad.(2001). Tabaqat al-Kubra, vol. 2, Cairo:Khanji library</ref>

He is one of the important and reliable narrators who has narrated many narrations from the Holy Prophet (peace be upon him) and Imam Ali (peace be upon him) .

== Leading the congregational prayer instead of Uthman ==
In In the year 35 AH, the Muhajirin and Ansar prevented Uthman from entering the mosque and offering prayers due to the deviations and innovations he had introduced. Saad Qoraz, the call to prayer in the mosque, came to Imam Ali (a.s.) and said: “Now that the Caliph has been prevented from leading the prayer, who should lead the prayer?”

The Imam said: “Tell Khalid ibn Zeyd (Abu Ayyub Ansari) to lead the congregational prayer with the people." <ref>Jazari, Ibn Athir.(1987).Al-Kamil fi al-Tarikh,(The complete Hisrory),vol. 2, Beirut: Dar-alkotob Elmyyah</ref>

Abu Ayyub says:One day I went to the Messenger of God (pbuh) and said: “O Messenger of God, give me some advice.” The prophet said: “I advise you to do five things:

· Do not despair of what others have, for this is the highest form of self-sufficiency;

· Avoid greed, for it is a constant need;

· When you pray, pray like a person who is saying his last prayer;

· Do not say something that you will have to apologize for tomorrow;

· Do what you like for yourself, like it for your believing brother.<ref>Sheikh Toosi.(2002). Al-Amali, vol. 2, Tehran: Dar Alkotob Aleslamyyah</ref>

He narrated in another narration: "Whenever I prayed behind the Prophet (peace and blessings of Allaah be upon him), he would say this supplication after finishing his prayer: O Allaah, forgive all my faults and sins. O Allaah, grant me from Your blessings and keep me alive and provide for me and guide me to good deeds and good character, for none guides to good deeds except You, and none prevents me from evil deeds except You.<ref>Al- Amin, Al-Seyyed Mohsen.(2000).Ayan al-Shi'a,vol.6,Beirut:Dar altaarof.</ref>

== The Death of Abu Ayyub Ansari ==
Abu Ayyub informed in his old age that the Roman army was lying in wait to find an opportunity to attack the Islamic borders. Therefore, since the foundation of Islam was in danger, he felt obliged to move towards Rome with the Muslim army. Throughout his life, with his blessing, he was always in the stirrups and with his sword in his hand, fighting on the battlefields for the advancement of Islam and the defense of truth. When the Islamic army reached the vicinity of Constantinople, Abu Ayyub fell ill while fighting the Roman armies.<ref>Jazari, Ibn Athir.(1987).Al-Kamil fi al-Tarikh,(The complete Hisrory),vol. 3, Beirut: Dar-alkotob Elmyyah</ref>

Abu Ayyub's companions asked him on his sickbed: "What is your need or will?" He said: "I have no worldly needs, but if I die, take my body in your hands and carry it as far as you can through the enemy's territory and bury me at the last point; for I heard that the Messenger of God (peace be upon him) said: "A righteous man among my companions will be buried near the wall of the fortress of Constantinople, and I hope to be that personMajlisi, Muhammad Baqer.(1982). Behar al-Anwar, vol. 22, Beirut: Darolhayat al-Turas al-Arabi. After some time, he passed away.<ref>Majlisi, Muhammad Baqer.(1982). Behar al-Anwar, vol. 22, Beirut: Darolhayat al-Turas al-Arabi. After some time, he passed away.</ref>

According to Abu Ayyub's will, his body was carried near the walls of Constantinople and buried there. The Muslims were afraid that the enemy would dig up the grave of Abu Ayyub Ansari out of hatred and enmity towards the Muslims. Therefore, they threatened them and told the Romans: "If you dig up the grave of Abu Ayyub, we will silence all the bells of the Romans in the Islamic lands".

The tomb of this holy companion of the Messenger of God (peace be upon him) and the righteous and sincere leader of Islam is currently located in the city of Istanbul and is a place of pilgrimage for many Muslims from all over the world.

== Burial by the Wall ==
After Abu Ayyub's death, Yazid prayed over his body (because it was during his time) and ordered him to be buried by the city wall, and then, according to some narrations, he ordered the cavalry to trample and obliterate his burial place with their horses so that the enemy could not find his grave. However, the news of Abu Ayyub's death and his burial place did not remain hidden from the enemy, and the Roman emperor spread the rumor that if the Muslims retreated, he would dig up his grave and make his body a prey for predators.

Yazid, in turn, threatened that he would not leave a single Christian alive and will destroy all church in the entire Arab land. This threat worked and dissuaded the Romans from their intention. Ibn Sa'd has narrated that his grave was so revered by the Romans that a group of them, especially during times of drought, would visit his grave and pray for rain. According to ibn Abd Rabbah, a dome was later built over his grave, which remained in place until his time. After that, his grave was unknown until 857 AH/1453 AD, when the Ottoman Turks captured Constantinople. At that time, his grave was introduced as a legend by Aq Shams al-Din Sheikh al-Islam. In 863 AH/1458 AD, the Ottoman Sultan Muhammad II built a mosque and a shrine over his grave, and many Ottoman dignitaries were buried nearby. Ottoman sultans would attend his funeral as a ceremonial ritual when they ascended the throne, and during a special ceremony, they would strap on their ancestors' sword, known as the Sword of Uthman.

The house of Abu Ayyub in Medina has also been a constant source of attention for Muslims, as a school for the four schools of thought was built there, which became known as the Shahabiyyah, and in it, the place where the Prophet's (peace be upon him) camel landed, which they called Mabruka, was identified and they sought blessings from it.

== References ==

Umm Salamah

2025-12-28T05:49:15Z

Rahmani: Created page with "'''Umm Salamah''' is one of the wives of the Messenger of God (peace be upon him and his family) who married the Prophet after the martyrdom of her first husband while she was twenty-five years old. Murrah ibn Ka'ab is the common ancestor of the Prophet (peace be upon him and his family) and Umm Salamah. During her time with the Prophet, she was always his supporter and was with him in various events and events. Due to her maturity, intelligence and wisdom, Umm Salamah'..."

'''Umm Salamah''' is one of the wives of the Messenger of God (peace be upon him and his family) who married the Prophet after the martyrdom of her first husband while she was twenty-five years old. Murrah ibn Ka'ab is the common ancestor of the Prophet (peace be upon him and his family) and Umm Salamah.

During her time with the Prophet, she was always his supporter and was with him in various events and events. Due to her maturity, intelligence and wisdom, Umm Salamah's house was the place where some matters were decided, and because of this, some of the wives of the Messenger of God (peace be upon him and his family) were jealous of her.

She played a role in the revelation of some verses and was the narrator of many narrations, especially about historical events and the virtues of the Ahlul Bayt (peace be upon them). She is one of those who participated in the funeral procession of Hazrat Zahra (peace be upon her).

== '''Name and lineage of Umm Salamah''' ==
Umm Salamah is the nickname for one of the Mothers of the Believers(Ummahatolmomenin). She was the honorable wives of the Prophet of Islam (peace be upon him and his family). Before Islam, her name was Hend or Ramallah .<ref>Ibn Abd al-Barr, Yusuf ibn Abdullah.(1991).Al-Istiyab fi Ma’rifat al-Ashab, research:Al-Bajawi, Ali Muhammad, vol. 4, first edition, Beirut:Dar al-Jil.</ref> Her father was Suheil. <ref>Ibn Sa’d, Kateb Vaqedi, Muhammad ibn Sa’d.(1989). Al-Tabaqat al-Kubra, research: Atta, Muhammad Abdul Qadir, vol. 8, first edition, Beirut: Dar al-Kutab al-Ilmiyah. </ref> or Hudhayfah with the nickname Abu Mughayrah, nicknamed Zad al-Rakb <ref>Al-Istiyab, vol. 4 This title was given to her because of her fame for generosity.</ref>, from the Banu Makhzoom clan of the Qoraysh tribe, and her mother was also called Atekah .<ref>Jazari, ibn Athir, Ali ibn Muhammad.(1988).osod al-Ghabah fi Ma’rifat al-Sahaba, vol. 6, Beirut: Dar al-Fikr. </ref>

== '''Umm Salama's first marriage''' ==
Umm Salama's first husband was Abi Salamah ibn Abdul Asad, the foster brother of the Prophet. <ref>Al-Tabaqat al-Kubra, vol. 1.</ref> He was wounded in the Battle of Uhud and later died of the same wound.<ref>Al-Istiyab, vol. 4.</ref>

Umm Salama was one of the great women of early Islam who along with her husband, were among the emigrants to Abyssinia.<ref>Al-Istiyab, vol. 4.</ref> When the news of the polytheists' refusal to harass the Muslims spread, she returned to Mecca; but after knowing that this news was false, they migrated to Abyssinia again. Eventually, they returned to Mecca and after a while migrated to Medina.<ref>Asqalani, Ibn Hajar. (1995) Al-Esabah fi Tamiz al-Sahaba, research: Adel Ahmad, Abdul Mujoud, Ali Muhammad, Mu’awwz, vol. 8, first edition, Beirut: Dar al-Kutb al-Ilmiyah.</ref> According to some reports, Umm Salama was the first woman to migrate to Medina.<ref>Al-Istiyab, vol. 4.</ref>Umm Salama had four children from her first husband, named Omar, Salama, Zeynab, and Darrah.<ref>Balazuri, Ahmad ibn Yahya.(1996). Ansab al-Ashraaf, research: Zakkar, Suheil, first edition, Beirut:Dar al-Fikr. </ref>

== '''Umm Salama's marriage to the Prophet''' ==
Umm Salama intended not to marry anyone after Abu Salamah; But Abu Salamah himself stopped her from doing this and advised her to choose a wife after him.<ref>Al-Esabah fi Tamiz al-Sahaba, vol. 8. </ref> Umm Salamah, who had rejected suitors such as Abu Bakr and Umar, responded to the Prophet's (peace be upon him and his family) proposal by saying that she was a woman with honor and pride (I cannot tolerate my husband's other wives, I cannot choose anyone other than my first husband as a husband, or...) and I have young children and none of my relatives are present here!

The Prophet (peace be upon him and his family) sent her a message in response that God is sufficient for your children and I ask God to remove your zealousy and your relatives will also be pleased with this.<ref>Al-Tabaqat al-Kubra, vol. 8. </ref>

Finally, Umm Salamah married the Prophet (peace be upon him and his family) after the martyrdom of her husband in month of Shawwal, the fourth year of the Hijri.<ref>Al-Istiyab, vol. 1. </ref>

Of course, there are reports that the date of this marriage was in the second year of the Hijrah, before the Battle of Badr<ref>Tabari, Abu Ja’far Muhammad ibn Jarir.(1967).Tarikh al-Tabari (Tatikh al-Ummam wa al-Muluk), research: Ibrahim, Muhammad Abu al-Fadl, vol.11, second edition, Beirut: Dar al-Turas. </ref> , or after it.<ref>Al-Istiyab, vol. 4.</ref>

It is worth noting that the latter reports are not consistent with the martyrdom of Abu Salamah in the Battle of Uhud.

Umm Salamah lived with the Messenger of God (peace be upon him and his family) for at least seven years.<ref>Mustofi Qazvini, Hamdullah ibn Abi Bakr ibn Ahmad.(1985).Selected History, research: Nawa’i, Abdul Hussein, third edition, Tehran: Amir Kabir. </ref> but she did not have any children from him.<ref>Muhammad ibn Ishaq ibn Yasar.(1989). Sirah Ibn Ishaq (Kitab al-Siyar wa al-Maghazi), first edition, Qom: Islamic History and Education Studies Office. </ref>

== '''Umm Salamah's position in the Prophet’s view''' ==
The Prophet (peace be upon him and his family) had a special interest in this lady. In addition to being a beautiful woman who caused Aisha's jealousy, this wife of the Prophet was a wise and intelligent woman whom the Prophet (peace be upon him and his family) would sometimes consult with her.<ref>Salehi al-Dameshqi, Muhammad ibn Yusuf.(1993).Sobolol- Hoda Varrashad fi Syratelebad, vol. 5, first edition ,Beirut: Dar al-Kutb al-Ilmiyyah. </ref>

Imam Sadeq (peace be upon him) said about her personality: Umm Salamah was the best wife of the Messenger of God after Khadijah.<ref>Sheikh Saduq.(1983). Khassal, researcher, corrector: Ghaffari, Ali Akbar, vol.2,first edition,Qom: Islamic Publications Office. </ref> During the Hadith of Al-Kisa, the verse of purification was revealed in Umm Salamah's house and it was there that she asked the Prophet (peace be upon him and his family), Am I not among the Ahlul Bayt? The Prophet (peace be upon him and his family) said: You are on the path of goodness (but you are not among the Ahlul Bayt.<ref>Askari, Imam Abu Muhammad Hassan bin Ali.(1982).Al-Tafsir al-Mansoob il-Imam al-Askari (AS),first edition, Qom: Imam Mahdi School, first edition.</ref>

Umm Salamah accompanied the Messenger of God (peace be upon him and his family) in battles such as "Muraysey'", "Kheybar", "Hudaybiyyah", "Khandaq", "Fath Mecca" and "Hunayn".<ref>Waqedi, Muhammad bin Omar.(1988).A-Maghazi, research: Marseden Jones, vol. 2, , third edition, Beirut: Al-Alami Foundation. </ref>

It is also reported that the Prophet of Islam (peace be upon him and his family) performed a bond of brotherhood between Umm Salamah and Safiyyah during the implementation of the bond of brotherhood among Muslims.<ref>Ibn Shahr Ashub Mazandarani.(2000).Manaqeb Aal- Abi Talib (AS), vol. 2, first edition ,Qom: Allama. </ref>

== '''Umm Salamah in the Quran''' ==
The names and memories of many people are mentioned in the Quran, some of whom have immortalized their honor, while others have been immortalized in the ranks of evildoers and oppressors. Meanwhile, Umm Salamah is a woman about whom several verses were revealed, and commentators have referred to her in connection with the revelation of some verses:

Some commentators of the Quran believe that the noble verse: هَلْ جَزَءُ الْاحسان الا الاحسان [Ar-Rahman–60] "Is the requital of goodness anything but goodness?."‎ as revealed about Umm Salamah.

One day, Umm Salamah asked the Holy Prophet of Islam (peace and blessings of Allah be upon him and his family): O Prophet of God! Why are the names of men mentioned during the migration, but women are not mentioned? In response, God revealed this verse to His Prophet: And their Lord answered them "I do not waste the work of any worker among you,whether male or female" [Aal-e-Imran: 195] Umm Salamah mostly wore a white dress with two straps hanging down the back. Aisha used to mock Hafsa, the other wife of the Prophet (peace and blessings of Allah be upon him and his family), saying: “Look, what is hanging down the back of Umm Salamah is like the tongue of a dog.” It is said that those two women used to mock Umm Salamah because because she was a short woman (not tall). Hence this verse was revealed:

O you who have faith!Let not any people ridicule another people:it may be that they are better than they are;nor let women [ridicule] women:it may be that they are better than they are. [Al-Hujurat-11]

== U'''mm Salamah's Loyalty to the Ahlul Bayt''' ==
Among the wives of the Prophet, she had a special devotion to Hazrat Fatima (peace be upon her) and her children, such that she was present during the time of delivery of Hazrat Fatima (birth of Hazrat Fatima) (peace be upon her) and, at the command of the Prophet (peace be upon him and his family), recited the Adhan and Iqamah in the ear of her son Imam Hassan (peace be upon him).<ref>Majlisi, Muhammad Baqir.(1982). Bihar al-Anwar, vol. 43,second edition,Beirut:Dar Ihya al-Turas al-Araby. </ref>

After the death of the Messenger of God (peace be upon him and his family), this noble lady was always with the Ahlul Bayt (peace be upon them) and tried to support them, to the point that she defended Hazrat Zahra (peace be upon her) during the confiscation of Fadak and was deprived of Pension and salary that year.<ref>Tabari Amoli, Muhammad Bin Jarir.(1992). Dalel al-Emamah, Qom: Be'asat, first edition, </ref>

She also reminded Muslims of the guardianship of Imam Ali (peace be upon him) and his position near the Prophet by quoting the words of the Messenger of God (peace be upon him and his family).<ref>Bihar Anwar, vol. 22.</ref>

When Imam Ali (a.s.) was forced to take the oath of allegiance, he, along with Umm Ayman Nubiyeh, another wife of the Prophet (s.a.w.a.), accused the coercers of jealousy.<ref>Helali, Salim ibn Qeys.(1984). Kitab Salim ibn Qeys al-Helali, researcher, editor: Ansari Zanjani Khoeini, Muhammad, vol. 2, first edition, Qom: Al-Hadi Publishing House. </ref>

There are other reports in this regard that are difficult to reconcile with other events. For example, it has been reported:

After marrying Umm Salamah, the Prophet of Islam (s.a.w.a.) entrusted her with the responsibility of taking care of Hazrat Zahra (a.s.).<ref>Dalel al-Emamah </ref>

During the wedding of Hazrat Zahra (a.s.), there was a discussion among the wives of the Prophet (s.a.w.a.) as to which of their houses the ceremony should take place, and in the end, Umm Salamah’s house was chosen.<ref>Bihar al-Anwar, vol. 43 </ref>

== '''Trustworthy and Trusted by the Ahlul Bayt''' ==
The Ahlul Bayt (a.s.) trusted this lady to such an extent that Hazrat Fatima (s.a.w.a.) willed that Umm Salamah be present at her funeral. Therefore, she was aware of the burial place of the Hazrat Zahra (a.s).<ref>Dalel al-Emamah</ref> And decades later, when Imam Hussain (a.s.) left Medina, he entrusted his will and other trusts to him and asked him to hand them over to his son whenever he came to him. After the martyrdom of Imam Hussain (a.s.), when Imam Sajjad came to see Umm Salama, she returned those trusts to Imam Sajjad.<ref>Koleyni, Muhammad ibn Yaqub.(1986).Kafi, researcher, corrector:Ghaffari, Ali Akbar, Akhundi, Muhammad, vol. 1, 4th edition, Tehran: Dar al-Kotob al-Islamiyya. </ref>

== '''Umm Salamah, the narrator of Ahadith and narrations''' ==
Umm Salamah narrated many Ahadith and narrations from Shia and Sunnis in various historical, moral, and virtue of Ahlul Bayt (a.s.) fields, etc.<ref>Al-Esabah fi Tamiz al-Sahaba, vol. 8. </ref>

She narrated important Ahadith, such as the hadith of Kisa<ref>Kafi, vol. 1.</ref>, the hadith of “Ali is with the Quran and the Quran is with him.<ref>Ibn Babawayh al-Razi.(1987).Muntajab al-Deen Ali ibn Ubaydullah, Forty Hadiths from Forty Sheikhs from Forty Companions about the Virtues of Imam Amir al-Mu'minin (a.s.), first edition, Qom: Madrasa al-Imam al-Mahdi (a.s.).</ref>”, the hadith of "Whoever I am her master, then Ali is her master. “ <ref>Sheikh Mufid.(1992).Al-Ikhtesas, researcher.editor: Ghaffari, Ali Akbar, Muharrami Zarandi, Mahmud, first edition, Qom: Al-Mufid International Conference.</ref>, the news of the martyrdom of Imam Hussain (a.s.) in Karbala,<ref>Sheikh Mufid.(1992). Al-Irshad fi Ma'rifat Hujjajollah ala al-Ibad, vol. 2, first edition, Qom:Sheikh Mufid Congress. </ref>etc.

== '''Death of Umm Salamah''' ==
The date of Umm Salamah's birth is not known, but some books report her death in Ramadan or Shawwal of 59<ref>Al-Istiyab, vol. 4.</ref>, 60 or early in the caliphate of Yazid.<ref>Al-Istiyab, vol. 4.</ref>

However, the more accurate report is that she died in 61 AH, some time after the martyrdom of Imam Hussain (AS). The latter report is quoted in one of the authoritative Sunni books that deals with the lives of the companions, and her age at the time is stated to be 84 years old.<ref>Al-Esabah fi Tamiz al-Sahaba vol. 8.</ref> She was the last wife of the Prophet (PBUH)when she died.<ref>Tarikh al-Tabari, vol. 11.</ref>

Abu Hurayrah<ref>Al-Istiyab, vol. 8.</ref> , or his nephew Abdullah ibn Abdullah ibn Abi Umayya <ref>Tarikh Al-Tabari, vol. 11.</ref>, or Saeed ibn Zeyd prayed for her, and she was buried in the Baqi' cemetery.<ref>Al-Istiyab, vol. 4.</ref>

== '''References''' ==

Abu Ayyub Ansari

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Rahmani:

With his constant presence on the battlefields, his love and complete devotion to the Ahlul Bayt of the Prophet (peace be upon him), and his adherence to the leadership of Ali (peace be upon him) after the Prophet (peace be upon him). Having these qualities, Abu Ayyub Ansari enjoys a high position among the companions of the Prophet (peace be upon him). This selfless and sincere person dedicated his home and simple life to the Prophet (peace be upon him) from the first days of his arrival in Medina.

He was highly respected and cared for by the Prophet (peace be upon him), Ali (peace be upon him), and his companions and followers, to the extent that the Prophet prayed for his mother and her blind eyes were healed. When Ali (peace be upon him) took charge of the affairs of the Muslims, he increased his Pension and salary fivefold. When ibn Abbas gave all his property in the house to Abu Ayyub in respect of what he had done for the Prophet (peace be upon him). The amount of this donation is recorded as about forty thousand.

Abu Ayyub was the Imam of the congregation in the Prophet's Mosque in Medina and was one of the first to pledge allegiance to Imam Ali (peace be upon him) after the assassination of Uthman.

After that, he participated in three battles alongside Ali (peace be upon him) - the Battle of Jamal, the Battle of Seffeyn and the Battle of Nahrawan. He fought against the treaty-breakers, oppressors and apostate rebels and created epics in these three battles. For example, he killed Herqus ibn Zuhair Saadi, the founder of the Khawarej, in the Battle of Nahrawan.

After the martyrdom of Imam Ali and during the reign of Moawiyyah, Abu Ayyub Ansari went to Constantinople (present-day Istanbul) to fight and finally fell ill and died in 52 AD during the siege of Constantinople. According to his will, he was buried at the city wall of Constantinople. After the Turks conquered Constantinople, a large mosque was built at the site of Abu Ayyub's burial, and his tomb in Istanbul is still a Shiite and Sunni pilgrimage site.

== Abu Ayyub Ansari's mother ==
Abu Ayyub's mother was a pious woman and although she was blind, she loved to serve the Prophet of God (the Prophet prayed for her mother and her blind eyes were healed). It is narrated that: Since she could not reach the Messenger of God (peace be upon him) due to the crowd and crowd of people who had come to welcome her the Prophet, she took the Prophet's belongings from his camel and took them to her house so that the Prophet could go there. When the Prophet went to look for the belongings, they said: "The mother of Abu Ayyub Ansari took them to her house." The Prophet said: "A person should be with his own belongings." And they went to Abu Ayyub's house.<ref>Ibn Hisham, Abdul Malik.(1955).Seerah al-Nabawiyyah )The Prophet's Biography(, edited by Mustafa Al-Sakka, Ibrahim Al-Abyari and Abdul Hafiz Shalabi, vol. 2,Beirut: Dar-Al-Wefaq</ref>

== Abu Ayyub's lineage ==
One of Abu Ayyub's ancestors was a great scholar and a Jewish seeker of truth. According to the teachings of Prophet Moses (peace be upon him), he awaited the mission of the Prophet of Islam and since he believed that the Prophet would appear in Medina, he settled in that city so that when the mission was completed, he would be among his companions.<ref>Mamqani, Abdullah.(2002). Tanqih al-Maqal, vol. 1, Qom: Aalol bayt (peace be upon them) Institute for the Revival of Heritage</ref>

== Abu Ayyub Ansari; Serving the prophet ==
From the time the Prophet of God entered Abu Ayyub's house, he devoted himself to serving the Prophet with all his might. Abu Ayyub slaughtered his only goat and prepared bread with a little barley he had at home. In this way, he prepared food for the Prophet (peace be upon him) and his companions and entertained them. Throughout the Prophet's stay, Abu Ayyub served the Prophet as a devoted servant. He brought drinking water for the Prophet from the wells of Anas and Malek ibn Nazr. He always prepared appropriate food and tried very carefully to provide food that the Prophet liked. As long as the Messenger of God (peace be upon him) did not eat, he and his mother would not touch food.

Abu Ayyub says: "One night we prepared a meal that had onions and garlic in it. The Prophet (peace be upon him) did not eat that food. I went to him and said: Why did you not eat anything? The Prophet (peace be upon him) said: Today's meal was full of garlic , and since I am meeting people, I am excused from eating this food, but there is no problem for you to eat it. From then on, we always prepared food that the Prophet (peace be upon him) would like it. <ref>Ibn Hisham, Abdul Malik.(1955).Seerah al-Nabawiyyah )The Prophet's Biography(, edited by Mustafa Al-Sakka, Ibrahim Al-Abyari and Abdul Hafiz Shalabi, vol. 2,Beirut: Dar-Al-Wefaq.</ref>

Abu Ayyub and his noble mother, during their hosting of the Messenger of God (peace be upon him), treated the Messenger of God (peace be upon him) with care, courtesy, and complete respect, and were always careful not to do anything against Islamic etiquette. One day, Abu Ayyub thought to himself that he himself and his mother's walking upstairs might disturb the Messenger of God (peace be upon him) who was in downstairs. That is why he came to the Prophet and asked about it. The Prophet (peace be upon him) said: "I am more comfortable downstairs." However, Abu Ayyub was very careful in his movements and in doing the house cleaning, cooking, etc., so as not to disturb the comfort of the Holy Prophet (PBUH).

== Helping the Prophet (PBUH) after his hospitality ==
Abu Ayyub continued to help the Holy Prophet (PBUH) as much as he could, even after the Holy Prophet (PBUH) settled in the house next to the mosque. Umm al-Mu'menin Umm Salamah says: "Some of the Ansar were more kind to the Holy Prophet (PBUH) than others. One of them was Abu Ayyub Ansari. They always helped the Holy Prophet (PBUH) in doing things.<ref>Muhammad ibn Saad.(2001). Tabaqat al-Kubra, vol. 8, Cairo:Khanji library</ref>

When Hazrat Zahra (peace be upon her) was engaged to Ali (PBUH), Abu Ayyub Ansari gave the Holy Prophet (PBUH) a sheep as a gift. The Holy Prophet (PBUH) accepted his gift and prayed for him.<ref>Majlisi, Muhammad Baqer.(1982). Behar al-Anwar, vol. 18, Beirut: Darolhayat al-Turas al-Arabi</ref>

== Abu Ayyub's Participation in Wars ==
Abu Ayyub Ansari was a selfless fighter and a devoted soldier who actively participated in all the wars during the time of the Prophet and afterwards. In the Battle of Uhud, in addition to fighting, he encouraged the Islamic army to fight the enemy with his boasting and slogans. In this battle, he recited the verse: Mobilize whether you are equipped lightly or heavily (and whether it be easy or difficult for you) :surah( 9) AT-Taubah(Immunity)verse-41.

He also fought bravely in the Battle of Badr and captured "Muttaleb ibn Hantab", who was a brave warrior.<ref>Al-Waqdi, Abu Abdullah Muhammad ibn Umar.(1988). Al-Maghazi, researcher by Marsden Jones, vol. 1. Beirut: Al-A'lami Publications</ref>

Abu Ayyub played an important role in the victory of the Muslims and participated in all the wars after the death of the Messenger of God and during the time of Ali (a.s.).

== Guarding the Prophet Muhammad ==
After the Battle of Khaybar, a Jewish woman attempted to kill the Prophet Muhammad. Therefore, many of the Prophet's companions were worried that the enemy would again endanger his life. It is reported that on their return from the Battle of Khaybar, the Islamic army spent the night in a house on the way. Abu Ayyub, who was more worried about the Prophet's life than anyone else, decided to guard and protect the Prophet.

When the tents were set up and the Messenger of God (peace and blessings of Allah be upon him) went to his tent, Abu Ayyub immediately came to the Prophet's tent to guard his life. He walked around the tent armed and ready, and stayed awake until morning. When the Prophet came out of the tent at dawn, they saw Abu Ayyub standing ready. When Abu Ayyub saw the Prophet safe, he said the takbir(ALLAHU AKBAR=The Arabic expression meaning 'Allah is greater.' Also called the takbir). The Prophet asked: "O Abu Ayyub, what has happened?"

Abu Ayyub replied: "O Messenger of God, I was afraid that harm might come to you from the enemy. That is why I was watching over you." The Messenger of God (peace be upon him) smiled and said: "O God, protect Abu Ayyub, just as he protected me".<ref>Ibn Hisham, Abdul Malik.(1955).Seerah al-Nabawiyyah )The Prophet's Biography(, edited by Mustafa Al-Sakka, Ibrahim Al-Abyari and Abdul Hafiz Shalabi, vol. 3,Beirut: Dar-Al-Wefaq</ref>

It is also reported that the Prophet said twice: "Rahmak Allah (May God have mercy on you) ya Aba Ayyub"; "O Abu Ayyub,Majlisi, Muhammad Baqer.(1982). Behar al-Anwar, vol. 21, Beirut: Darolhayat al-Turas al-Arabi".<ref>Majlisi, Muhammad Baqer.(1982). Behar al-Anwar, vol. 21, Beirut: Darolhayat al-Turas al-Arabi</ref>

== Confronting Hypocrites ==
Hypocrites are among the most dangerous enemies of the Islamic community. They are outwardly companions and adhere to the Islamic system, but in practice they are in harmony with the enemies and share the same beliefs. During the time of the Messenger of God (peace be upon him), these groups also inflicted many blows on the Islamic community.

A group of followers of other religions had outwardly converted to Islam, but inwardly they were with the Jews. They would listen to the Prophet's words in the mosque and then mock him in their gathering. One day the Messenger of God saw a group of them sitting together in the mosque and whispering. So he ordered them to be thrown out of the mosque. When the Prophet of God's words reached Abu Ayyub, he threw two people from the Banu Najjar family and his tribe out of the mosque and said to them: "Woe to you, you filthy hypocrites! Get out of the mosque of the Messenger of God".<ref>Ibn Hisham, Abdul Malik.(1955).Seerah al-Nabawiyyah )The Prophet's Biography(, edited by Mustafa Al-Sakka, Ibrahim Al-Abyari and Abdul Hafiz Shalabi, vol. 2,Beirut: Dar-Al-Wefaq.</ref>

Abdullah ibn Ubayy, one of the leaders of the hypocrites, also refused to participate in the Battle of Uhud, but after the battle he returned to the mosque and wanted to be among the companions of the Prophet of God. However, Abu Ayyub Ansari, accompanied by a few others, threw him out of the mosque .<ref>Ibid., vol. 3; Al-Waqdi, Abu Abdullah Muhammad ibn Umar.(1988). Al-Maghazi, researcher by Marsden Jones, vol. 1. Beirut: Al-A'lami Publications.</ref>

== Abu Ayyub's devotion to Ali(a.s) ==
After the Prophet, Abu Ayyub Ansari's faith and devotion to the guardianship of Imam Ali (a.s.) never diminished and he always listened to the advice of the Messenger of God (a.s.) regarding the Ahl al-Bayt. He was one of the special companions of Imam Ali (a.s.)

Another characteristic of Abu Ayyub Ansari was that he not only did not deny or hide the Hadith of Ghadir, but he also mentioned this event in a timely manner and testified to its authenticity. He is considered one of the narrators of the Hadith of Ghadir in the history of Islam. On the day when the Battle of Jamal ended in Basra and the Imam Ali (a.s.) entered Basra with Imam Hassan and Imam Hussein (a.s.), Ammar, Zeyd and Abu Ayyub Ansari, Abu Ayyub narrated the following in a gathering of thirty elders and sheikhs of Basra: By God, I heard the Messenger of God (a.s.) say: “You will fight the Nakesin, Qasetin, and Marqin after me with Ali ibn Abi Talib.

They said: Did you hear this Hadith from the Prophet (a.s.)? He replied: Yes, I heard it myself. They said: Tell us what you heard from the Prophet about Ali. Abu Ayyub said: I heard the Prophet say: “Ali is with the truth, and the truth is with him, and he is the Imam and Caliph after me .”

== Narrating the Hadith of Ghadir ==
Abu Ayyub Ansari was one of those who, at appropriate times, would recite the Hadith of Ghadir to the people. In this way, he would defend Imam Ali (a.s.).

Rabah ibn Hareth Nakha'i says: I was sitting with Imam, Ali (a.s.), when suddenly a group of masked men came and said to the Imam: "Peace be upon you, our master and lord." The Imam (a.s.) answered them and then said: "How do you call me your master? Are you not a group of Bedouin Arabs?"

They said: "Yes, but we heard the Messenger of God say on the day of Ghadir: "Whoever I am his master, Ali is also his master." O Allah, love his friends as your friends and make his enemies as your enemies, and whoever helps him,You help him, and whoever humiliates him,You humiliate him.”

Upon hearing these words, the Imam Ali smiled so that his teeth were visible. Then he said, “O people, bear witness to what your Prophet has said about me and how he has commanded you to help me.”

It did not take long time for this masked group to return to their mounts and their baggage. I followed them and asked them, “Who are you?” One of them said, “We are a group of Ansar.” Then he pointed to someone and said, “That man is also Abu Ayyub Ansari, the owner of the house of the Prophet of God.” I went forward and reached him and shook his hand .<ref>Ibn Abi al-Hadid, Abdul Hamid .(1984).Sharh Nahj al-Balagha,( Commentary on Nahjul Balagha),researched by Muhammad Abul-Fadl Ibrahim, vol. 10, Qom: Library of Grand Ayatollah al-Uzma al-Mar'ashi al-Najafi (RA) .</ref>

== Active participation in the wars of the era of Imam Ali’s caliphate ==
Abu Ayyub Ansari is one of the great companions of the Holy Prophet (peace and blessings of Allah be upon him) who fought in the battles of Jamal and Seffeyn. He was with Imam Ali (a.s.) and used to ride in his saddle. He also went ahead of the army to fight the Khawarij in the Battle of Nahrawan. <ref>Ibid.,</ref>

== Abu Ayyub in the Wars of Ali’s Caliphate ==
Abu Ayyub Ansari, in addition to the battles of the Prophet (pbuh), also participated in the battles of Jamal, Seffeyn and Nahrawan. He also explained to the people the reason for accompanying Ali (a.s.) in the wars. Ibrahim ibn Alqamah and Aswad say: One day we said to Abu Ayyub Ansari: O Abu Ayyub! God has bestowed on you a dignity through the Prophet that He has not bestowed on anyone else. You were the host of the Prophet, why did you accompany Ali (a.s.) in the wars and fight the Muslims?

Abu Ayyub replied: By God, one day I was with the Prophet (pbuh) in this house where you are sitting now and there was no one in the house. Ali was sitting on the right side of the Prophet (peace be upon him) and I was on his left; Anas bin Malik was standing in front of the Prophet. Suddenly, a knock was heard on the door. The Prophet (peace be upon him) said: O Anas! Look who is knocking at the door? Anas went out and saw Ammar ibn Yaser behind the door. The Prophet said: Open the door for Ammar. Ammar entered the Prophet (peace be upon him) and greeted him.

After welcoming him, the Prophet (peace be upon him) said to him: O Ammar! After me, terrible events will occur, in such a way that some will draw swords on each other and kill each other. Also, a group of people will seek innocence from another group. O Ammar! If you see that day, it is better for you to follow the one who is sitting on my right. O Ammar! If all the people go astray, it is better for you to follow the path that Ali is taking... O Ammar! Ali will never turn you away from the right path and will not guide you to error. O Ammar! Following Ali is following me, and following me is following God.

== Battle of Jamal ==
In the Battle of Jamal, Abu Ayyub Ansari was the commander of an army of a thousand men.<ref>Al- Amin, Al-Seyyed Mohsen.(2000).Ayan al-Shi'a,vol.6,Beirut:Dar altaarof</ref>

Before the beginning of the Battle of Jamal, Abu Ayyub went to Imam Ali (a.s.) and said: "O Imam Ali , this group of Qoraysh broke their covenant with you and reneged on their promise to you and secretly invited us to abandon your support. This was because they were far from self-sacrifice and refused to keep pace with others, and when you established equality between them and the non-Arabs, it did not please them. As a result, they joined forces with your enemy and sought blood in order to disrupt the unity of the Muslims and achieve the goals of the misguided. We will follow your command in this regard." <ref>Ibn Abi al-Hadid, Abdul Hamid .(1984).Sharh Nahj al-Balagha,( Commentary on Nahjul Balagha),researched by Muhammad Abul-Fadl Ibrahim, vol. 7, Qom: Library of Grand Ayatollah al-Uzma al-Mar'ashi al-Najafi (RA)</ref>

== The Battle of Seffeyn ==
The Commander of Sham(Syria) wrote a threatening letter to Abu Ayyub Ansari during the Battle of Seffeyn, but Abu Ayyub, ignoring the threat, supported Ali (a.s.) in the Battle of Siffin and fought with all his heart and soul beside the Imam.

Alqamah and Aswad say: When Abu Ayyub Ansari returned from the Battle of Seffeyn, we went to him and said to him: "O Abu Ayyub, Allah has honored you by the fact that Muhammad (peace be upon him) came to your house in Medina and his camel knelt in your house. This was a special privilege of Allah Almighty for you and no one else has a role in it. But what happened that you took your sword and went to fight the people of Sham(Syria) who were said” La ilaha ella allah( There is no god but Allah)? "

Abu Ayyub said: "The Messenger of Allah (peace be upon him) never lied to us. He had ordered us to fight three groups alongside Ali (peace be upon him):

· Fighting the non-believers and those who break their covenants

· Fighting the Qasetyn and the oppressors

· Fighting the apostates and those who leave the religion.

I heard the Messenger of Allah (peace be upon him) saying to Ammar: O Ammar, a rebellious group will kill you, and you will be with the truth at that time and the truth will be with you. O Ammar, if you see Ali going one way and the people going another, then be with Ali so that he does not lead you astray or take you out of guidance. O Ammar, if anyone takes a sword and helps Ali against his enemies, may Allah hang a garland of fire on him on the Day of Resurrection, and if anyone takes a sword and helps the enemy of Ali, may Allah place a necklace of fire on him.

We said to Ayyabub: "O Allah, have mercy on you, what you have said is enough for us".<ref>Nazari Monfared, Ali.(2016). Qesse of Kufa, (The Story of Kufa): The Life History of Imam Ali, Qom:Sarwar Publications</ref>

== Abu Ayyub Ansari's Role in the Battle of Seffeyn ==
Ibn A'tham Kufi writes: On one of the days of the Battle of Seffeyn, Abu Ayyub came out of the ranks of the army of Imam Ali (peace be upon him) and sought a fight on the battlefield. Although he shouted, no one from Moawiyyah's army turned to fight him. Abu Ayyub whipped his horse and attacked the Syrian army, but still no one stood in his way. He was forced to turn to Moawiyyah's tent. When Moawiyyah saw Abu Ayyub, he fled and went out from the other side. Abu Ayyub continued to stand and seek a fight until a group of Syrians rushed to fight him.

Abu Ayyub attacked them, wounded several of them, and safely joined the ranks of Imam Ali’s army (peace be upon them). Moawiyyah returned to his tent with a changed face and severely criticized the soldiers that a rider from the ranks of Ali's (peace be upon him) army rode like this until he came to our tent and none of you reacted. Were their hands tied so that no one could do it. Take a handful of dirt and sprinkle it on his horse?! A man from the Syrians named Motraf ibn Mansur said: O Moawiyyah! Don't worry, just as that rider attacked and came to your tent, I will also attack Ali's tent. If I reach him, I will wound him and make you happy. Then he mounted his horse and rode to Ali's (peace be upon him) tent. When Abu Ayyub Ansari saw him, he rushed towards him and they clashed. Abu Ayyub struck him on the hand and neck and killed him. The soldiers of Ali (a.s.), who witnessed this unparalleled bravery, praised Abu Ayyub.

== I am waiting for the battle with the Mareqin ==
Muhammad ibn Soleyman says: When Abu Ayyub the Ansari came upon us and settled, we went to him, took some fodder for his horse and said: O Abu Ayyub! You fought the infidels with this sword that you are carrying beside the Messenger of God (a.s.); now are you fighting the Muslims?! He said: The Messenger of God ordered us to fight the Qasetyn, the Marqin and the Nakethin. I fought with two groups according to his order and in the future I will fight with the third group... in Nahrawan; but I do not know where this is?

== Abu Ayyub in the Battle of Nahrawan ==
When the Khawarij stopped at a place called "Harura" under false pretenses, Imam Ali went among them to answer their doubts and call them to the right path. Then he handed the flag of safety to Abu Ayyub Ansari so that whoever wanted to return could go to Abu Ayyub. Abu Ayyub shouted: Whoever comes to this flag to get out of this group will be safe. Eight thousand of them returned. The Khawarij put an end to their rebellion and left the region for Nahrawan.

== Abu Ayyub in Meymana(right side) ==
When organizing the army to fight the Khawarij of Nahrawan, the Imam Ali assigned Abu Ayyub Ansari, who was a brave warrior, to the Maimana wing. Allama Majlesi writes: Abdullah Kawwa, who had withdrawn from the war, went with a thousand of Khawarij to Abu Ayyub, who was in the Maimana army. Abu Ayyub was the first to rush to the battle of Nahrawan and kill Zeyd ibn Hassinn Khareji.

== Abu Ayyub's passionate speech among the soldier ==
When the people ignored the words of Imam Ali (peace be upon him) and refused to participate in the war and jihad with the enemies, Abu Ayyub stood up, opened his mouth and said: O people! Know that Imam Ali (peace be upon him) conveyed his message to those who had ears to hear and hearts to be aware and awake. God Almighty bestowed upon you a great honor; but you did not accept it as you deserved. Indeed, the cousin of the Prophet, has descended among you to make you aware of the religion and to call you to jihad with the covenant-breakers. It is as if you do not have ears to hear and your hearts are sealed; have you lost your reason? People! Why are you not ashamed?!

Wasn't it only yesterday that oppression had spread everywhere. How many people were deprived of their rights, slapped, and left hungry and wandering in the deserts; The winds blew over them and they had no cover or shelter from the heat and sunlight except their old clothes and rotten hairy tents. Until God brought the Imam Ali (peace be upon him) to this place. He revealed the truth, spread the word and acted upon the Book of God. People! Be grateful to God for this blessing that He has bestowed upon you and do not be like those who said: We hear but do not listen. Sharpen your swords and be ready to fight your enemies. If you are called, respond, and if you are commanded, listen and obey, and know what he says as your heart desires, so that you may be among the truthful.

== Departure from Medina ==
The Amir of Sham(Syria) ordered "Basre ibn Artah" to go to the Hejaz (Mecca and Medina) up to Yemen and carry out his orders. When he reached the vicinity of Medina, the tribe of "Qoza'ah" came to meet him and sacrificed some camels for them.He and his army entered Medina by surprise. Surprisingly

Abu Ayyub Ansari, who was the agent of Imam Ali (a.s.) in Medina at that time and had not prepared himself for the confrontation in any way, quickly left Medina to avoid bloodshed.

Basra, burned and destroyed many houses, including the houses of "Abu Ayyub Ansari", "Zurarah ibn Harun" and "Rofa'ah ibn Rafi' Zarqi".Then he went to Jabir ibn Abdullah Ansari, but Jabir fled the scene before they could reach him. Basra threatened the entire tribe of Jabir ibn Abdullah Ansari, who were from the Banu Salamah tribe, with death.Jabir appealed to Umm al-Mu'menin Umm Salamah, the wife of the Prophet, to ward off evil from his tribe.<ref>Ibn Abi al-Hadid, Abdul Hamid .(1984).Sharh Nahj al-Balagha,( Commentary on Nahjul Balagha),researched by Muhammad Abul-Fadl Ibrahim, vol. 2, Qom: Library of Grand Ayatollah al-Uzma al-Mar'ashi al-Najafi (RA)</ref>

== Abu Ayyub's Candour Before the Emir of Syria ==
After the martyrdom of Imam Ali (a.s.), one day Abu Ayyub Ansari came to Moawiyyah. Moawiyyah seated him on his throne and spoke continuously about his deeds. A group of Syrians were also present at this meeting and listened. Suddenly Moawiyyah said to Abu Ayyub: "O Abu Ayyub Ansari, who killed the owner of Bolaqa's horse on such a day (Badr)?"

Abu Ayyub also said with full courage: "I killed him; Because you and your father were riding a red camel and carrying the banner of disbelief."

Moawiyyah, who did not think that Abu Ayyub would speak so openly about the era of ignorance and his disbelief, was furious. The Syrians also became angry with Abu Ayyub. Then Moawiyyah raised his head and said: "Leave me, leave me, by my life I did not ask you about this matter, and I did not intend to do so."<ref>Al- Amin, Al-Seyyed Mohsen.(2000).Ayan al-Shi'a,vol.6,Beirut:Dar altaarof</ref>

== Abu Ayyub's scientific position ==
One of the important aspects of Abu Ayyub's personality is his academic position and his familiarity with the highest Islamic teachings. In addition to being a righteous soldier and a true servant of the Messenger of God (peace be upon him), he compiled the Holy Quran with five Ansar during the Prophet's lifetime.<ref>Muhammad ibn Saad.(2001). Tabaqat al-Kubra, vol. 2, Cairo:Khanji library</ref>

He is one of the important and reliable narrators who has narrated many narrations from the Holy Prophet (peace be upon him) and Imam Ali (peace be upon him) .

== Leading the congregational prayer instead of Uthman ==
In In the year 35 AH, the Muhajirin and Ansar prevented Uthman from entering the mosque and offering prayers due to the deviations and innovations he had introduced. Saad Qoraz, the call to prayer in the mosque, came to Imam Ali (a.s.) and said: “Now that the Caliph has been prevented from leading the prayer, who should lead the prayer?”

The Imam said: “Tell Khalid ibn Zeyd (Abu Ayyub Ansari) to lead the congregational prayer with the people." <ref>Jazari, Ibn Athir.(1987).Al-Kamil fi al-Tarikh,(The complete Hisrory),vol. 2, Beirut: Dar-alkotob Elmyyah</ref>

Abu Ayyub says:One day I went to the Messenger of God (pbuh) and said: “O Messenger of God, give me some advice.” The prophet said: “I advise you to do five things:

· Do not despair of what others have, for this is the highest form of self-sufficiency;

· Avoid greed, for it is a constant need;

· When you pray, pray like a person who is saying his last prayer;

· Do not say something that you will have to apologize for tomorrow;

· Do what you like for yourself, like it for your believing brother.<ref>Sheikh Toosi.(2002). Al-Amali, vol. 2, Tehran: Dar Alkotob Aleslamyyah</ref>

He narrated in another narration: "Whenever I prayed behind the Prophet (peace and blessings of Allaah be upon him), he would say this supplication after finishing his prayer: O Allaah, forgive all my faults and sins. O Allaah, grant me from Your blessings and keep me alive and provide for me and guide me to good deeds and good character, for none guides to good deeds except You, and none prevents me from evil deeds except You.<ref>Al- Amin, Al-Seyyed Mohsen.(2000).Ayan al-Shi'a,vol.6,Beirut:Dar altaarof.</ref>

== The Death of Abu Ayyub Ansari ==
Abu Ayyub informed in his old age that the Roman army was lying in wait to find an opportunity to attack the Islamic borders. Therefore, since the foundation of Islam was in danger, he felt obliged to move towards Rome with the Muslim army. Throughout his life, with his blessing, he was always in the stirrups and with his sword in his hand, fighting on the battlefields for the advancement of Islam and the defense of truth. When the Islamic army reached the vicinity of Constantinople, Abu Ayyub fell ill while fighting the Roman armies.<ref>Jazari, Ibn Athir.(1987).Al-Kamil fi al-Tarikh,(The complete Hisrory),vol. 3, Beirut: Dar-alkotob Elmyyah</ref>

Abu Ayyub's companions asked him on his sickbed: "What is your need or will?" He said: "I have no worldly needs, but if I die, take my body in your hands and carry it as far as you can through the enemy's territory and bury me at the last point; for I heard that the Messenger of God (peace be upon him) said: "A righteous man among my companions will be buried near the wall of the fortress of Constantinople, and I hope to be that personMajlisi, Muhammad Baqer.(1982). Behar al-Anwar, vol. 22, Beirut: Darolhayat al-Turas al-Arabi. After some time, he passed away.<ref>Majlisi, Muhammad Baqer.(1982). Behar al-Anwar, vol. 22, Beirut: Darolhayat al-Turas al-Arabi. After some time, he passed away.</ref>

According to Abu Ayyub's will, his body was carried near the walls of Constantinople and buried there. The Muslims were afraid that the enemy would dig up the grave of Abu Ayyub Ansari out of hatred and enmity towards the Muslims. Therefore, they threatened them and told the Romans: "If you dig up the grave of Abu Ayyub, we will silence all the bells of the Romans in the Islamic lands".

The tomb of this holy companion of the Messenger of God (peace be upon him) and the righteous and sincere leader of Islam is currently located in the city of Istanbul and is a place of pilgrimage for many Muslims from all over the world.

== Burial by the Wall ==
After Abu Ayyub's death, Yazid prayed over his body (because it was during his time) and ordered him to be buried by the city wall, and then, according to some narrations, he ordered the cavalry to trample and obliterate his burial place with their horses so that the enemy could not find his grave. However, the news of Abu Ayyub's death and his burial place did not remain hidden from the enemy, and the Roman emperor spread the rumor that if the Muslims retreated, he would dig up his grave and make his body a prey for predators.

Yazid, in turn, threatened that he would not leave a single Christian alive and will destroy all church in the entire Arab land. This threat worked and dissuaded the Romans from their intention. Ibn Sa'd has narrated that his grave was so revered by the Romans that a group of them, especially during times of drought, would visit his grave and pray for rain. According to ibn Abd Rabbah, a dome was later built over his grave, which remained in place until his time. After that, his grave was unknown until 857 AH/1453 AD, when the Ottoman Turks captured Constantinople. At that time, his grave was introduced as a legend by Aq Shams al-Din Sheikh al-Islam. In 863 AH/1458 AD, the Ottoman Sultan Muhammad II built a mosque and a shrine over his grave, and many Ottoman dignitaries were buried nearby. Ottoman sultans would attend his funeral as a ceremonial ritual when they ascended the throne, and during a special ceremony, they would strap on their ancestors' sword, known as the Sword of Uthman.

The house of Abu Ayyub in Medina has also been a constant source of attention for Muslims, as a school for the four schools of thought was built there, which became known as the Shahabiyyah, and in it, the place where the Prophet's (peace be upon him) camel landed, which they called Mabruka, was identified and they sought blessings from it.

== References ==

Abu Ayyub Ansari

2025-12-24T07:09:54Z

Rahmani: Created page with "With his constant presence on the battlefields, his love and complete devotion to the Ahlul Bayt of the Prophet (peace be upon him), and his adherence to the leadership of Ali (peace be upon him) after the Prophet (peace be upon him). Having these qualities, Abu Ayyub Ansari enjoys a high position among the companions of the Prophet (peace be upon him). This selfless and sincere person dedicated his home and simple life to the Prophet (peace be upon him) from the first d..."

With his constant presence on the battlefields, his love and complete devotion to the Ahlul Bayt of the Prophet (peace be upon him), and his adherence to the leadership of Ali (peace be upon him) after the Prophet (peace be upon him). Having these qualities, Abu Ayyub Ansari enjoys a high position among the companions of the Prophet (peace be upon him). This selfless and sincere person dedicated his home and simple life to the Prophet (peace be upon him) from the first days of his arrival in Medina.

He was highly respected and cared for by the Prophet (peace be upon him), Ali (peace be upon him), and his companions and followers, to the extent that the Prophet prayed for his mother and her blind eyes were healed. When Ali (peace be upon him) took charge of the affairs of the Muslims, he increased his Pension and salary fivefold. When ibn Abbas gave all his property in the house to Abu Ayyub in respect of what he had done for the Prophet (peace be upon him). The amount of this donation is recorded as about forty thousand.

Abu Ayyub was the Imam of the congregation in the Prophet's Mosque in Medina and was one of the first to pledge allegiance to Imam Ali (peace be upon him) after the assassination of Uthman.

After that, he participated in three battles alongside Ali (peace be upon him) - the Battle of Jamal, the Battle of Seffeyn and the Battle of Nahrawan. He fought against the treaty-breakers, oppressors and apostate rebels and created epics in these three battles. For example, he killed Herqus ibn Zuhair Saadi, the founder of the Khawarej, in the Battle of Nahrawan.

After the martyrdom of Imam Ali and during the reign of Moawiyyah, Abu Ayyub Ansari went to Constantinople (present-day Istanbul) to fight and finally fell ill and died in 52 AD during the siege of Constantinople. According to his will, he was buried at the city wall of Constantinople. After the Turks conquered Constantinople, a large mosque was built at the site of Abu Ayyub's burial, and his tomb in Istanbul is still a Shiite and Sunni pilgrimage site.

== Abu Ayyub Ansari's mother ==
Abu Ayyub's mother was a pious woman and although she was blind, she loved to serve the Prophet of God (the Prophet prayed for her mother and her blind eyes were healed). It is narrated that: Since she could not reach the Messenger of God (peace be upon him) due to the crowd and crowd of people who had come to welcome her the Prophet, she took the Prophet's belongings from his camel and took them to her house so that the Prophet could go there. When the Prophet went to look for the belongings, they said: "The mother of Abu Ayyub Ansari took them to her house." The Prophet said: "A person should be with his own belongings." And they went to Abu Ayyub's house.<ref>Ibn Hisham, Abdul Malik.(1955).Seerah al-Nabawiyyah )The Prophet's Biography(, edited by Mustafa Al-Sakka, Ibrahim Al-Abyari and Abdul Hafiz Shalabi, vol. 2,Beirut: Dar-Al-Wefaq</ref>

== Abu Ayyub's lineage ==
One of Abu Ayyub's ancestors was a great scholar and a Jewish seeker of truth. According to the teachings of Prophet Moses (peace be upon him), he awaited the mission of the Prophet of Islam and since he believed that the Prophet would appear in Medina, he settled in that city so that when the mission was completed, he would be among his companions.<ref>Mamqani, Abdullah.(2002). Tanqih al-Maqal, vol. 1, Qom: Aalol bayt (peace be upon them) Institute for the Revival of Heritage</ref>

== Abu Ayyub Ansari; Serving the prophet ==
From the time the Prophet of God entered Abu Ayyub's house, he devoted himself to serving the Prophet with all his might. Abu Ayyub slaughtered his only goat and prepared bread with a little barley he had at home. In this way, he prepared food for the Prophet (peace be upon him) and his companions and entertained them. Throughout the Prophet's stay, Abu Ayyub served the Prophet as a devoted servant. He brought drinking water for the Prophet from the wells of Anas and Malek ibn Nazr. He always prepared appropriate food and tried very carefully to provide food that the Prophet liked. As long as the Messenger of God (peace be upon him) did not eat, he and his mother would not touch food.

Abu Ayyub says: "One night we prepared a meal that had onions and garlic in it. The Prophet (peace be upon him) did not eat that food. I went to him and said: Why did you not eat anything? The Prophet (peace be upon him) said: Today's meal was full of garlic , and since I am meeting people, I am excused from eating this food, but there is no problem for you to eat it. From then on, we always prepared food that the Prophet (peace be upon him) would like it. <ref>Ibn Hisham, Abdul Malik.(1955).Seerah al-Nabawiyyah )The Prophet's Biography(, edited by Mustafa Al-Sakka, Ibrahim Al-Abyari and Abdul Hafiz Shalabi, vol. 2,Beirut: Dar-Al-Wefaq.</ref>

Abu Ayyub and his noble mother, during their hosting of the Messenger of God (peace be upon him), treated the Messenger of God (peace be upon him) with care, courtesy, and complete respect, and were always careful not to do anything against Islamic etiquette. One day, Abu Ayyub thought to himself that he himself and his mother's walking upstairs might disturb the Messenger of God (peace be upon him) who was in downstairs. That is why he came to the Prophet and asked about it. The Prophet (peace be upon him) said: "I am more comfortable downstairs." However, Abu Ayyub was very careful in his movements and in doing the house cleaning, cooking, etc., so as not to disturb the comfort of the Holy Prophet (PBUH).

== Helping the Prophet (PBUH) after his hospitality ==
Abu Ayyub continued to help the Holy Prophet (PBUH) as much as he could, even after the Holy Prophet (PBUH) settled in the house next to the mosque. Umm al-Mu'menin Umm Salamah says: "Some of the Ansar were more kind to the Holy Prophet (PBUH) than others. One of them was Abu Ayyub Ansari. They always helped the Holy Prophet (PBUH) in doing things.<ref>Muhammad ibn Saad.(2001). Tabaqat al-Kubra, vol. 8, Cairo:Khanji library</ref>

When Hazrat Zahra (peace be upon her) was engaged to Ali (PBUH), Abu Ayyub Ansari gave the Holy Prophet (PBUH) a sheep as a gift. The Holy Prophet (PBUH) accepted his gift and prayed for him.<ref>Majlisi, Muhammad Baqer.(1982). Behar al-Anwar, vol. 18, Beirut: Darolhayat al-Turas al-Arabi</ref>

== Abu Ayyub's Participation in Wars ==
Abu Ayyub Ansari was a selfless fighter and a devoted soldier who actively participated in all the wars during the time of the Prophet and afterwards. In the Battle of Uhud, in addition to fighting, he encouraged the Islamic army to fight the enemy with his boasting and slogans. In this battle, he recited the verse: Mobilize whether you are equipped lightly or heavily (and whether it be easy or difficult for you) :surah( 9) AT-Taubah(Immunity)verse-41.

He also fought bravely in the Battle of Badr and captured "Muttaleb ibn Hantab", who was a brave warrior.<ref>Al-Waqdi, Abu Abdullah Muhammad ibn Umar.(1988). Al-Maghazi, researcher by Marsden Jones, vol. 1. Beirut: Al-A'lami Publications</ref>

Abu Ayyub played an important role in the victory of the Muslims and participated in all the wars after the death of the Messenger of God and during the time of Ali (a.s.).

== Guarding the Prophet Muhammad ==
After the Battle of Khaybar, a Jewish woman attempted to kill the Prophet Muhammad. Therefore, many of the Prophet's companions were worried that the enemy would again endanger his life. It is reported that on their return from the Battle of Khaybar, the Islamic army spent the night in a house on the way. Abu Ayyub, who was more worried about the Prophet's life than anyone else, decided to guard and protect the Prophet.

When the tents were set up and the Messenger of God (peace and blessings of Allah be upon him) went to his tent, Abu Ayyub immediately came to the Prophet's tent to guard his life. He walked around the tent armed and ready, and stayed awake until morning. When the Prophet came out of the tent at dawn, they saw Abu Ayyub standing ready. When Abu Ayyub saw the Prophet safe, he said the takbir(ALLAHU AKBAR=The Arabic expression meaning 'Allah is greater.' Also called the takbir). The Prophet asked: "O Abu Ayyub, what has happened?"

Abu Ayyub replied: "O Messenger of God, I was afraid that harm might come to you from the enemy. That is why I was watching over you." The Messenger of God (peace be upon him) smiled and said: "O God, protect Abu Ayyub, just as he protected me".<ref>Ibn Hisham, Abdul Malik.(1955).Seerah al-Nabawiyyah )The Prophet's Biography(, edited by Mustafa Al-Sakka, Ibrahim Al-Abyari and Abdul Hafiz Shalabi, vol. 3,Beirut: Dar-Al-Wefaq</ref>

It is also reported that the Prophet said twice: "Rahmak Allah (May God have mercy on you) ya Aba Ayyub"; "O Abu Ayyub,Majlisi, Muhammad Baqer.(1982). Behar al-Anwar, vol. 21, Beirut: Darolhayat al-Turas al-Arabi".<ref>Majlisi, Muhammad Baqer.(1982). Behar al-Anwar, vol. 21, Beirut: Darolhayat al-Turas al-Arabi</ref>

== Confronting Hypocrites ==
Hypocrites are among the most dangerous enemies of the Islamic community. They are outwardly companions and adhere to the Islamic system, but in practice they are in harmony with the enemies and share the same beliefs. During the time of the Messenger of God (peace be upon him), these groups also inflicted many blows on the Islamic community.

A group of followers of other religions had outwardly converted to Islam, but inwardly they were with the Jews. They would listen to the Prophet's words in the mosque and then mock him in their gathering. One day the Messenger of God saw a group of them sitting together in the mosque and whispering. So he ordered them to be thrown out of the mosque. When the Prophet of God's words reached Abu Ayyub, he threw two people from the Banu Najjar family and his tribe out of the mosque and said to them: "Woe to you, you filthy hypocrites! Get out of the mosque of the Messenger of God".<ref>Ibn Hisham, Abdul Malik.(1955).Seerah al-Nabawiyyah )The Prophet's Biography(, edited by Mustafa Al-Sakka, Ibrahim Al-Abyari and Abdul Hafiz Shalabi, vol. 2,Beirut: Dar-Al-Wefaq.</ref>

Abdullah ibn Ubayy, one of the leaders of the hypocrites, also refused to participate in the Battle of Uhud, but after the battle he returned to the mosque and wanted to be among the companions of the Prophet of God. However, Abu Ayyub Ansari, accompanied by a few others, threw him out of the mosque .<ref>Ibid., vol. 3; Al-Waqdi, Abu Abdullah Muhammad ibn Umar.(1988). Al-Maghazi, researcher by Marsden Jones, vol. 1. Beirut: Al-A'lami Publications.</ref>

== Abu Ayyub's devotion to Ali(a.s) ==
After the Prophet, Abu Ayyub Ansari's faith and devotion to the guardianship of Imam Ali (a.s.) never diminished and he always listened to the advice of the Messenger of God (a.s.) regarding the Ahl al-Bayt. He was one of the special companions of Imam Ali (a.s.)

Another characteristic of Abu Ayyub Ansari was that he not only did not deny or hide the Hadith of Ghadir, but he also mentioned this event in a timely manner and testified to its authenticity. He is considered one of the narrators of the Hadith of Ghadir in the history of Islam. On the day when the Battle of Jamal ended in Basra and the Imam Ali (a.s.) entered Basra with Imam Hassan and Imam Hussein (a.s.), Ammar, Zeyd and Abu Ayyub Ansari, Abu Ayyub narrated the following in a gathering of thirty elders and sheikhs of Basra: By God, I heard the Messenger of God (a.s.) say: “You will fight the Nakesin, Qasetin, and Marqin after me with Ali ibn Abi Talib.

They said: Did you hear this Hadith from the Prophet (a.s.)? He replied: Yes, I heard it myself. They said: Tell us what you heard from the Prophet about Ali. Abu Ayyub said: I heard the Prophet say: “Ali is with the truth, and the truth is with him, and he is the Imam and Caliph after me .”

== Narrating the Hadith of Ghadir ==
Abu Ayyub Ansari was one of those who, at appropriate times, would recite the Hadith of Ghadir to the people. In this way, he would defend Imam Ali (a.s.).

Rabah ibn Hareth Nakha'i says: I was sitting with Imam, Ali (a.s.), when suddenly a group of masked men came and said to the Imam: "Peace be upon you, our master and lord." The Imam (a.s.) answered them and then said: "How do you call me your master? Are you not a group of Bedouin Arabs?"

They said: "Yes, but we heard the Messenger of God say on the day of Ghadir: "Whoever I am his master, Ali is also his master." O Allah, love his friends as your friends and make his enemies as your enemies, and whoever helps him,You help him, and whoever humiliates him,You humiliate him.”

Upon hearing these words, the Imam Ali smiled so that his teeth were visible. Then he said, “O people, bear witness to what your Prophet has said about me and how he has commanded you to help me.”

It did not take long time for this masked group to return to their mounts and their baggage. I followed them and asked them, “Who are you?” One of them said, “We are a group of Ansar.” Then he pointed to someone and said, “That man is also Abu Ayyub Ansari, the owner of the house of the Prophet of God.” I went forward and reached him and shook his hand .<ref>Ibn Abi al-Hadid, Abdul Hamid .(1984).Sharh Nahj al-Balagha,( Commentary on Nahjul Balagha),researched by Muhammad Abul-Fadl Ibrahim, vol. 10, Qom: Library of Grand Ayatollah al-Uzma al-Mar'ashi al-Najafi (RA) .</ref>

== Active participation in the wars of the era of Imam Ali’s caliphate ==
Abu Ayyub Ansari is one of the great companions of the Holy Prophet (peace and blessings of Allah be upon him) who fought in the battles of Jamal and Seffeyn. He was with Imam Ali (a.s.) and used to ride in his saddle. He also went ahead of the army to fight the Khawarij in the Battle of Nahrawan. <ref>Ibid.,</ref>

== Abu Ayyub in the Wars of Ali’s Caliphate ==
Abu Ayyub Ansari, in addition to the battles of the Prophet (pbuh), also participated in the battles of Jamal, Seffeyn and Nahrawan. He also explained to the people the reason for accompanying Ali (a.s.) in the wars. Ibrahim ibn Alqamah and Aswad say: One day we said to Abu Ayyub Ansari: O Abu Ayyub! God has bestowed on you a dignity through the Prophet that He has not bestowed on anyone else. You were the host of the Prophet, why did you accompany Ali (a.s.) in the wars and fight the Muslims?

Abu Ayyub replied: By God, one day I was with the Prophet (pbuh) in this house where you are sitting now and there was no one in the house. Ali was sitting on the right side of the Prophet (peace be upon him) and I was on his left; Anas bin Malik was standing in front of the Prophet. Suddenly, a knock was heard on the door. The Prophet (peace be upon him) said: O Anas! Look who is knocking at the door? Anas went out and saw Ammar ibn Yaser behind the door. The Prophet said: Open the door for Ammar. Ammar entered the Prophet (peace be upon him) and greeted him.

After welcoming him, the Prophet (peace be upon him) said to him: O Ammar! After me, terrible events will occur, in such a way that some will draw swords on each other and kill each other. Also, a group of people will seek innocence from another group. O Ammar! If you see that day, it is better for you to follow the one who is sitting on my right. O Ammar! If all the people go astray, it is better for you to follow the path that Ali is taking... O Ammar! Ali will never turn you away from the right path and will not guide you to error. O Ammar! Following Ali is following me, and following me is following God.

== Battle of Jamal ==
In the Battle of Jamal, Abu Ayyub Ansari was the commander of an army of a thousand men.<ref>Al- Amin, Al-Seyyed Mohsen.(2000).Ayan al-Shi'a,vol.6,Beirut:Dar altaarof</ref>

Before the beginning of the Battle of Jamal, Abu Ayyub went to Imam Ali (a.s.) and said: "O Imam Ali , this group of Qoraysh broke their covenant with you and reneged on their promise to you and secretly invited us to abandon your support. This was because they were far from self-sacrifice and refused to keep pace with others, and when you established equality between them and the non-Arabs, it did not please them. As a result, they joined forces with your enemy and sought blood in order to disrupt the unity of the Muslims and achieve the goals of the misguided. We will follow your command in this regard." <ref>Ibn Abi al-Hadid, Abdul Hamid .(1984).Sharh Nahj al-Balagha,( Commentary on Nahjul Balagha),researched by Muhammad Abul-Fadl Ibrahim, vol. 7, Qom: Library of Grand Ayatollah al-Uzma al-Mar'ashi al-Najafi (RA)</ref>

== The Battle of Seffeyn ==
The Commander of Sham(Syria) wrote a threatening letter to Abu Ayyub Ansari during the Battle of Seffeyn, but Abu Ayyub, ignoring the threat, supported Ali (a.s.) in the Battle of Siffin and fought with all his heart and soul beside the Imam.

Alqamah and Aswad say: When Abu Ayyub Ansari returned from the Battle of Seffeyn, we went to him and said to him: "O Abu Ayyub, Allah has honored you by the fact that Muhammad (peace be upon him) came to your house in Medina and his camel knelt in your house. This was a special privilege of Allah Almighty for you and no one else has a role in it. But what happened that you took your sword and went to fight the people of Sham(Syria) who were said” La ilaha ella allah( There is no god but Allah)? "

Abu Ayyub said: "The Messenger of Allah (peace be upon him) never lied to us. He had ordered us to fight three groups alongside Ali (peace be upon him):

· Fighting the non-believers and those who break their covenants

· Fighting the Qasetyn and the oppressors

· Fighting the apostates and those who leave the religion.

I heard the Messenger of Allah (peace be upon him) saying to Ammar: O Ammar, a rebellious group will kill you, and you will be with the truth at that time and the truth will be with you. O Ammar, if you see Ali going one way and the people going another, then be with Ali so that he does not lead you astray or take you out of guidance. O Ammar, if anyone takes a sword and helps Ali against his enemies, may Allah hang a garland of fire on him on the Day of Resurrection, and if anyone takes a sword and helps the enemy of Ali, may Allah place a necklace of fire on him.

We said to Ayyabub: "O Allah, have mercy on you, what you have said is enough for us".<ref>Nazari Monfared, Ali.(2016). Qesse of Kufa, (The Story of Kufa): The Life History of Imam Ali, Qom:Sarwar Publications</ref>

== Abu Ayyub Ansari's Role in the Battle of Seffeyn ==
Ibn A'tham Kufi writes: On one of the days of the Battle of Seffeyn, Abu Ayyub came out of the ranks of the army of Imam Ali (peace be upon him) and sought a fight on the battlefield. Although he shouted, no one from Moawiyyah's army turned to fight him. Abu Ayyub whipped his horse and attacked the Syrian army, but still no one stood in his way. He was forced to turn to Moawiyyah's tent. When Moawiyyah saw Abu Ayyub, he fled and went out from the other side. Abu Ayyub continued to stand and seek a fight until a group of Syrians rushed to fight him.

Abu Ayyub attacked them, wounded several of them, and safely joined the ranks of Imam Ali’s army (peace be upon them). Moawiyyah returned to his tent with a changed face and severely criticized the soldiers that a rider from the ranks of Ali's (peace be upon him) army rode like this until he came to our tent and none of you reacted. Were their hands tied so that no one could do it. Take a handful of dirt and sprinkle it on his horse?! A man from the Syrians named Motraf ibn Mansur said: O Moawiyyah! Don't worry, just as that rider attacked and came to your tent, I will also attack Ali's tent. If I reach him, I will wound him and make you happy. Then he mounted his horse and rode to Ali's (peace be upon him) tent. When Abu Ayyub Ansari saw him, he rushed towards him and they clashed. Abu Ayyub struck him on the hand and neck and killed him. The soldiers of Ali (a.s.), who witnessed this unparalleled bravery, praised Abu Ayyub.

== I am waiting for the battle with the Mareqin ==
Muhammad ibn Soleyman says: When Abu Ayyub the Ansari came upon us and settled, we went to him, took some fodder for his horse and said: O Abu Ayyub! You fought the infidels with this sword that you are carrying beside the Messenger of God (a.s.); now are you fighting the Muslims?! He said: The Messenger of God ordered us to fight the Qasetyn, the Marqin and the Nakethin. I fought with two groups according to his order and in the future I will fight with the third group... in Nahrawan; but I do not know where this is?

== Abu Ayyub in the Battle of Nahrawan ==
When the Khawarij stopped at a place called "Harura" under false pretenses, Imam Ali went among them to answer their doubts and call them to the right path. Then he handed the flag of safety to Abu Ayyub Ansari so that whoever wanted to return could go to Abu Ayyub. Abu Ayyub shouted: Whoever comes to this flag to get out of this group will be safe. Eight thousand of them returned. The Khawarij put an end to their rebellion and left the region for Nahrawan.

== Abu Ayyub in Meymana(right side) ==
When organizing the army to fight the Khawarij of Nahrawan, the Imam Ali assigned Abu Ayyub Ansari, who was a brave warrior, to the Maimana wing. Allama Majlesi writes: Abdullah Kawwa, who had withdrawn from the war, went with a thousand of Khawarij to Abu Ayyub, who was in the Maimana army. Abu Ayyub was the first to rush to the battle of Nahrawan and kill Zeyd ibn Hassinn Khareji.

== Abu Ayyub's passionate speech among the soldier ==
When the people ignored the words of Imam Ali (peace be upon him) and refused to participate in the war and jihad with the enemies, Abu Ayyub stood up, opened his mouth and said: O people! Know that Imam Ali (peace be upon him) conveyed his message to those who had ears to hear and hearts to be aware and awake. God Almighty bestowed upon you a great honor; but you did not accept it as you deserved. Indeed, the cousin of the Prophet, has descended among you to make you aware of the religion and to call you to jihad with the covenant-breakers. It is as if you do not have ears to hear and your hearts are sealed; have you lost your reason? People! Why are you not ashamed?!

Wasn't it only yesterday that oppression had spread everywhere. How many people were deprived of their rights, slapped, and left hungry and wandering in the deserts; The winds blew over them and they had no cover or shelter from the heat and sunlight except their old clothes and rotten hairy tents. Until God brought the Imam Ali (peace be upon him) to this place. He revealed the truth, spread the word and acted upon the Book of God. People! Be grateful to God for this blessing that He has bestowed upon you and do not be like those who said: We hear but do not listen. Sharpen your swords and be ready to fight your enemies. If you are called, respond, and if you are commanded, listen and obey, and know what he says as your heart desires, so that you may be among the truthful.

== Departure from Medina ==
The Amir of Sham(Syria) ordered "Basre ibn Artah" to go to the Hejaz (Mecca and Medina) up to Yemen and carry out his orders. When he reached the vicinity of Medina, the tribe of "Qoza'ah" came to meet him and sacrificed some camels for them.He and his army entered Medina by surprise. Surprisingly

Abu Ayyub Ansari, who was the agent of Imam Ali (a.s.) in Medina at that time and had not prepared himself for the confrontation in any way, quickly left Medina to avoid bloodshed.

Basra, burned and destroyed many houses, including the houses of "Abu Ayyub Ansari", "Zurarah ibn Harun" and "Rofa'ah ibn Rafi' Zarqi".Then he went to Jabir ibn Abdullah Ansari, but Jabir fled the scene before they could reach him. Basra threatened the entire tribe of Jabir ibn Abdullah Ansari, who were from the Banu Salamah tribe, with death.Jabir appealed to Umm al-Mu'menin Umm Salamah, the wife of the Prophet, to ward off evil from his tribe.<ref>Ibn Abi al-Hadid, Abdul Hamid .(1984).Sharh Nahj al-Balagha,( Commentary on Nahjul Balagha),researched by Muhammad Abul-Fadl Ibrahim, vol. 2, Qom: Library of Grand Ayatollah al-Uzma al-Mar'ashi al-Najafi (RA)</ref>

== Abu Ayyub's Candour Before the Emir of Syria ==
After the martyrdom of Imam Ali (a.s.), one day Abu Ayyub Ansari came to Moawiyyah. Moawiyyah seated him on his throne and spoke continuously about his deeds. A group of Syrians were also present at this meeting and listened. Suddenly Moawiyyah said to Abu Ayyub: "O Abu Ayyub Ansari, who killed the owner of Bolaqa's horse on such a day (Badr)?"

Abu Ayyub also said with full courage: "I killed him; Because you and your father were riding a red camel and carrying the banner of disbelief."

Moawiyyah, who did not think that Abu Ayyub would speak so openly about the era of ignorance and his disbelief, was furious. The Syrians also became angry with Abu Ayyub. Then Moawiyyah raised his head and said: "Leave me, leave me, by my life I did not ask you about this matter, and I did not intend to do so."<ref>Al- Amin, Al-Seyyed Mohsen.(2000).Ayan al-Shi'a,vol.6,Beirut:Dar altaarof</ref>

== Abu Ayyub's scientific position ==
One of the important aspects of Abu Ayyub's personality is his academic position and his familiarity with the highest Islamic teachings. In addition to being a righteous soldier and a true servant of the Messenger of God (peace be upon him), he compiled the Holy Quran with five Ansar during the Prophet's lifetime.<ref>Muhammad ibn Saad.(2001). Tabaqat al-Kubra, vol. 2, Cairo:Khanji library</ref>

He is one of the important and reliable narrators who has narrated many narrations from the Holy Prophet (peace be upon him) and Imam Ali (peace be upon him) .

== Leading the congregational prayer instead of Uthman ==
In In the year 35 AH, the Muhajirin and Ansar prevented Uthman from entering the mosque and offering prayers due to the deviations and innovations he had introduced. Saad Qoraz, the call to prayer in the mosque, came to Imam Ali (a.s.) and said: “Now that the Caliph has been prevented from leading the prayer, who should lead the prayer?”

The Imam said: “Tell Khalid ibn Zeyd (Abu Ayyub Ansari) to lead the congregational prayer with the people." <ref>azari, Ibn Athir.(1987).Al-Kamil fi al-Tarikh,(The complete Hisrory),vol. 2, Beirut: Dar-alkotob Elmyyah</ref>

Abu Ayyub says:One day I went to the Messenger of God (pbuh) and said: “O Messenger of God, give me some advice.” The prophet said: “I advise you to do five things:

· Do not despair of what others have, for this is the highest form of self-sufficiency;

· Avoid greed, for it is a constant need;

· When you pray, pray like a person who is saying his last prayer;

· Do not say something that you will have to apologize for tomorrow;

· Do what you like for yourself, like it for your believing brother.<ref>Sheikh Toosi.(2002). Al-Amali, vol. 2, Tehran: Dar Alkotob Aleslamyyah</ref>

He narrated in another narration: "Whenever I prayed behind the Prophet (peace and blessings of Allaah be upon him), he would say this supplication after finishing his prayer: O Allaah, forgive all my faults and sins. O Allaah, grant me from Your blessings and keep me alive and provide for me and guide me to good deeds and good character, for none guides to good deeds except You, and none prevents me from evil deeds except You.<ref>Al- Amin, Al-Seyyed Mohsen.(2000).Ayan al-Shi'a,vol.6,Beirut:Dar altaarof.</ref>

== The Death of Abu Ayyub Ansari ==
Abu Ayyub informed in his old age that the Roman army was lying in wait to find an opportunity to attack the Islamic borders. Therefore, since the foundation of Islam was in danger, he felt obliged to move towards Rome with the Muslim army. Throughout his life, with his blessing, he was always in the stirrups and with his sword in his hand, fighting on the battlefields for the advancement of Islam and the defense of truth. When the Islamic army reached the vicinity of Constantinople, Abu Ayyub fell ill while fighting the Roman armies.<ref>Jazari, Ibn Athir.(1987).Al-Kamil fi al-Tarikh,(The complete Hisrory),vol. 3, Beirut: Dar-alkotob Elmyyah</ref>

Abu Ayyub's companions asked him on his sickbed: "What is your need or will?" He said: "I have no worldly needs, but if I die, take my body in your hands and carry it as far as you can through the enemy's territory and bury me at the last point; for I heard that the Messenger of God (peace be upon him) said: "A righteous man among my companions will be buried near the wall of the fortress of Constantinople, and I hope to be that personMajlisi, Muhammad Baqer.(1982). Behar al-Anwar, vol. 22, Beirut: Darolhayat al-Turas al-Arabi. After some time, he passed away.<ref>Majlisi, Muhammad Baqer.(1982). Behar al-Anwar, vol. 22, Beirut: Darolhayat al-Turas al-Arabi. After some time, he passed away.</ref>

According to Abu Ayyub's will, his body was carried near the walls of Constantinople and buried there. The Muslims were afraid that the enemy would dig up the grave of Abu Ayyub Ansari out of hatred and enmity towards the Muslims. Therefore, they threatened them and told the Romans: "If you dig up the grave of Abu Ayyub, we will silence all the bells of the Romans in the Islamic lands".

The tomb of this holy companion of the Messenger of God (peace be upon him) and the righteous and sincere leader of Islam is currently located in the city of Istanbul and is a place of pilgrimage for many Muslims from all over the world.

== Burial by the Wall ==
After Abu Ayyub's death, Yazid prayed over his body (because it was during his time) and ordered him to be buried by the city wall, and then, according to some narrations, he ordered the cavalry to trample and obliterate his burial place with their horses so that the enemy could not find his grave. However, the news of Abu Ayyub's death and his burial place did not remain hidden from the enemy, and the Roman emperor spread the rumor that if the Muslims retreated, he would dig up his grave and make his body a prey for predators.

Yazid, in turn, threatened that he would not leave a single Christian alive and will destroy all church in the entire Arab land. This threat worked and dissuaded the Romans from their intention. Ibn Sa'd has narrated that his grave was so revered by the Romans that a group of them, especially during times of drought, would visit his grave and pray for rain. According to ibn Abd Rabbah, a dome was later built over his grave, which remained in place until his time. After that, his grave was unknown until 857 AH/1453 AD, when the Ottoman Turks captured Constantinople. At that time, his grave was introduced as a legend by Aq Shams al-Din Sheikh al-Islam. In 863 AH/1458 AD, the Ottoman Sultan Muhammad II built a mosque and a shrine over his grave, and many Ottoman dignitaries were buried nearby. Ottoman sultans would attend his funeral as a ceremonial ritual when they ascended the throne, and during a special ceremony, they would strap on their ancestors' sword, known as the Sword of Uthman.

The house of Abu Ayyub in Medina has also been a constant source of attention for Muslims, as a school for the four schools of thought was built there, which became known as the Shahabiyyah, and in it, the place where the Prophet's (peace be upon him) camel landed, which they called Mabruka, was identified and they sought blessings from it.

== References ==

Abdolazim Hasani

2025-11-10T06:47:59Z

Rahmani:

'''Abdolazim Hasani,''' known as Shah Abdulazim and Seyyed al-Karim, is one of the scholars of the Sadat Hasani (It means the preophet’s descendants)and one of the narrators of Hadith. His lineage reaches Imam Hassan Mojtaba (peace be upon him) through four intermediaries. He is considered a pious man, known for his trustworthiness, honesty in speech, knowledge of religious affairs, belief in the principles of the Shiite religion, and a traditionist. Sheikh al-Saduq has compiled his collection of narrations under the title” Jame’ Akhbar Abdulazim”. Abdolazim Hasani has met and visited Imam Reza (peace be upon him) and Imam Jawad (peace be upon him). It is said that he offered his faith to Imam Hadi (peace be upon him) and died during his time. The shrine of Hazrat Abdulazim, located in the city of Rey, is a place of pilgrimage for Shiites. In some narrations, the reward of visiting his grave is considered equal to the reward of visiting the grave of Imam Hossein (peace be upon him).

== Birth of Hazrat Abdolazim Hasani ==
Born on the 4th of Rabi’ Al-Thani, 173 AH in the city of Medina. He was the son of Abdullah ibn Ali, a descendant of Imam Hassan al-Mojtaba (a.s.), who was related to that Imam through four intermediaries<ref>Faghih Mohammad Jalali, Mohammad Mehdi.(2001).The children and descendants of the Imams in Rey: A Study of the History and Lives of the Imams in Rey (Volume 1),Morshed Publications</ref>.

Abdolazim was a Shiite scholar and narrator of the hadiths of the infallible Imams (a.s.), and was also considered a very popular and trusted figure among the(Ahl al-Bayt)(a.s.). Although his era was during Abbasid rule and the creation of oppression and strictness towards the Shiites, the defenders of the religion and the preservers of the shiite school who recorded and narrated the hadiths of the Imams (a.s.) played a major role in protecting and preserving the noble culture of the Ahl al-Bayt (a.s.). This noble man is also considered one of the guardians of the radiant Shiite belief, who was diligent in preserving and disseminating the sayings and words of the infallible Imams (a.s.), and the numerous praises of the Imams (a.s.) for him indicate his noble scientific and spiritual personality.

== The courtesy of Abdolazim towards the Imams ==
Sheikh Mohammad Sharif Razi” writes in his book, about the courtesy of Hazrat Abdolazim towards the Infallible Imams (peace be upon them): “The noble behavior and habit of Hazrat Abdolazim(peace be upon him) was that whenever he entered the session of Hazrat Imam Jawad (peace be upon him) or Imam Hadi (peace be upon him), with complete courtesy, humility and utmost modesty, he would greet those Imams with complete courtesy. After the Imam returned the greeting, he would call him close to him and make him sit next to him; and the Imam would ask him thoroughly about his well-being, which would cause regret and envy among others.”

Mohammad Sharif Razi continues: "One of the aspects of the respect and veneration of Imam Jawad (a.s.) and Imam Hadi (a.s.) for Abdolazim Hasani was that they never called him by name and always addressed him by his nickname - which was "Abol-Qasem" - and scholars of literature say that the nickname was established for veneration, honor, and respect<ref>Atarodi, Azizollah.(1994).The Life of Hazrat Abdulazim, Tehran: Atarod publications.</ref>.

Therefore, it is well understood to what extent the Infallible Imams (a.s.) respected Abdolzim, and this is nothing other than the fact that Abdolazim's piety, and knowledge, combined with his actions, have made him particularly popular near the Infallible Imams."

== The position of Abdolazim in Imams’ View ==
Sheikh al-Saduq writes in his book “Kamal al-Deen”: “When Hazrat Abdolazim(a.s.) came to Imam Hadi (a.s.) and expressed his beliefs, the Imam said: You are one of our true friends<ref>Sharif Razi, Muhammad.(1991). Akhtaran-e Forouzan-e Rey and Tehran. Isfahan]: Zahra Library</ref>.”

And the author of the book “Jannat al-Na’eem” says: “A person named Abu Hammad Razi – one of the Shiites in the city of Rey went to “Samerra” despite the difficulties of that time and reached the Imam of his time, Hazrat Ali al-Naqi -tenth Imam)(a.s.) and asked him some questions. The Imam, while answering his questions, said: “O Abu Hammad! Whenever you have a problem in religious matters, ask Abdolazim Hasani for the answer to your problem and convey my greetings to him<ref>Sheykh al-Saduq.(1984). Man La Yahdarahulfaqih.vol.2,Qom: Seminary Teachers' Association, Islamic Publications Office.</ref>.”

== The position of Abdolazim in Islamic Scholars’ View ==
The great Seyyed, Hazrat Abdolazim Hasani, as one of the descendants of the Imams (peace be upon them) enjoys a high position that most of the scholars and geniuses of the Islamic world, each in turn, have praised him with innovative expressions and subtle statements; some of which are mentioned here are interesting and lead to a greater knowledge about Abdolazim Hasani:

Sheikh al-Saduq writes: “Hazrat Abdolazim(peace be upon him) was a God-fearing, pious person who was loved by God, the Messenger of God (peace be upon him) and the people<ref>Ibid</ref>.

Saheb ibn Ebad (who was minister of Fakhr al-Dowlah) says: “Abdolazim Hasani (peace be upon him) was a pious religious and God-fearing man, known for his trustworthiness and honesty of speech,knowledgeable in religious matters, and the one who was calling to monotheism and justice. In his time, after the Imam of his time, he was superior to all his contemporaries in knowledge, manners, virtue, wisdom and piety. No one was in his position and he followed and imitated the Imams (peace be upon them) compeletly. Among the descendants and grandchildren of Imam Hassan al-Mojtaba (peace be upon them), no one has reached his level and position<ref>Faghih Mohammad Jalali, Mohammad Mehdi.(2001).The children and descendants of the Imams in Rey: A Study of the History and Lives of the Imams in Rey (Volume 1),Morshed Publications</ref>.

In his book "Rejal", Najashi also says about the personality of Hazrat Abdulazim: "Abdolazim(peace be upon him) entered the city of Rey in fear and fleeing from the Caliph and settled in the basement of a Shiite's house; in that underground, which was his hiding place, he would fast during the days and pray at night<ref>Najashi, Ahmad ibn Ali.(2003). Rijal. revised by Musa Shobeyr Zanjani, Qom:Jamaat al-Mudrasin al-Howza al-Ilmiyah ,Qom, Islamic Publishing Institute.</ref>."

== Hazrat Abdolazim(a.s.) Met three Imams ==
One of the important events in the life of Hazrat Abdolazim(a.s.) was that he was able to visit the three Imams; Imam Reza, Imam Jawad, and Imam Hadi (a.s.),and benefit from the teachings of those great men, and transmit their words and narrations to later generations.

When Imam Reza (a.s.) was in Medina, Hazrat Abdolazim(a.s.) had the opportunity to meet his Imam; after the martyrdom of that Imam, when the Imamate passed to Imam Jawad (a.s.), during the time that the ninth Imam was in Medina, this happiness and success was also available to Hazrat Abdolazim(a.s.) to have contact and meet with that Imam and benefit from the knowledge of that great man. Sometimes he would ask his questions to the Imam in the form of letters and receive written answers from the Imam.

The most important and sensitive period of Hazrat Abdulazim's life was the period of Imam Hadi (a.s.); although Imam Hadi (a.s.) spent part of his life in a military protected and monitored area in Samerra, and during that period, the possibility of Shiites communicating with that Imam was less and with problems; however, Abdolazim Hasani (a.s.) would also visit Imam Hadi (a.s.) at the same time and seek guidance and advice from him.

== Why Hazrat Abdolazim(a.s.) migrated from Medina to Rey? ==
The reason for the migration of Hazrat Abdolazim(a.s.) from Medina to Rey and his residence in exile should be sought in the political and social conditions of that era. The Abbasid caliphs were very strict towards the family of the Prophet (pbuh) and the Shiites of the Imams (a.s.). One of the most cruel and ill-mannered of these caliphs was Motawakkel, who during his caliphate not only destroyed the tomb of Hazart Imam Hossein (a.s) in Karbala several times, but also prevented people from visiting the grave of the Imam. Imam Hadi (a.s.) was a contemporary of five Abbasid caliphs, including Motawakkel. In order to protect himself from the revolutionary anger of the oppressed people and to prevent the Shiites from gathering around the Imam Hadi (a.s.), so Motawakkel took the Imam from Medina to Samerra, to monitor all the activities and communications of the Imam. The Caliph's agents even broke into the Imam's house several times and searched his house with complete impudence. When there were such harsh reactions towards the infallible Imam, in that sensitive situation, there was even more strictness, fear and danger towards their followers and others figures.

Since Hazrat Abdolazim(a.s.) sometimes came to see Imam Hadi (a.s.) in Samerra so, the Caliph's spies reported his connection with Imam Hadi (a.s.) and following that, the Caliph issued an order to pursue and arrest him. Therefore, Hazrat Abdolazim Hasani hid himself from the eyes of the agents and traveled in different cities anonymously, in order to remain safe from the danger of the Abbasid Caliph. This situation continued until Hazrat Abdolazim reached the city of "Rey" and intended to stay there<ref>Vaezi Tehrani Kajoori,Mohammad Baqr.(2003). Rooh va Reyhan.Qom:Dar Alhadith Publications.</ref>.

== Hazrat Abdolazim in Rey ==
Hazrat Abdolazim entered Rey as an unknown traveler and went to the house of a Shiite in the neighborhood of “Sareban” in the alley of “Sekkat al-Mawali”. For a while he stayed in the basement of that house and people were unaware of his presence and only a handful of Shiites knew him and were aware of his presence in that neighborhood and they also tried to keep this news from being revealed so that no danger would threaten his life. But as time passed, more people came to know Hazrat Abdolazim(peace be upon him) and came to his house to benefit from his knowledge and narrations and to smell the fragrance of the family of Imam from him<ref>Faghih Mohammad Jalali, Mohammad Mehdi.(2001).The children and descendants of the Imams in Rey: A Study of the History and Lives of the Imams in Rey (Volume 1),Morshed Publications</ref>.

Yes! The Shiites of that region considered Hazrat Abdolazim memorial of their Imams and circled him like butterflies, esteeming his scientific and religious position and solving their religious issues and problems through him.

== The virtue and reward of pilgrimage of Abdolazim ==
The culture of pilgrimage in the Shiite school is one of the basic methods of reviving the names and memories of the great ones, scholars, and saint people. Being present at the graves of noble and prominent people is both appreciating their purity, honesty, faith, and jihad, and also taking a role model from their lives and seeking inspiration from their names and memories. Therefore, the many encouragements that have been mentioned in Islamic narrations regarding the pilgrimage to the shrines of the infallible Imams and the noble descendants of the Imams are an educational and guiding advice. The pilgrimage to the beautiful shrine of Hazrat Abdolazim Hasani (peace be upon him) has also been emphasized and paid attention to in this regard, as it is stated in a narration from Imam Hadi (peace be upon him) that whoever visits the grave of Hazrat Abdolazim(peace be upon him), God will reward him with Paradise<ref>Ibn Qulawayh Qomi.(1937).Kamel Azzyarat.Najaf:Dar Al-Mortazavyyah.</ref>!.

It is also stated in another narration that a man from the people of Rey came to Imam Hadi (peace be upon him). The Imam asked him: Where have you been? He said: I had gone to visit Imam Hossein (peace be upon him). The Imam said: Know that if you visit the grave of Abdolazim Hasani, as if you have visited Hossein ibn Ali (peace be upon him)<ref>Ibid</ref>.

The fact that visiting the grave of Hazrat Abdolazim(peace be upon him) is rewarded with Paradise or is as valuable as visiting Karbala is a proof and sign of the high and exalted position of that great man near God and the infallible Ahlul Bayt (peace be upon him); because in that difficult and dangerous time, he was obedient to the Imams and spread the light of the hadiths and the luminous words of the pure Imams (peace be upon him) in different cities; therefore, his activity in such dangerous conditions had of special value.

== Pure Gems ==
In addition to his knowledge, piety, struggle, and high moral position and spiritual virtues, Hazrat Abdolazim(as)was one of the most reliable narrators of hadiths from the infallible family of the Prophet (AS). His name shines in the chain of transmission of a number of hadiths, in subjects of interpretation, jurisprudence, morality, and belief. We will narrate some of the hadiths that Hazrat Abdolazim(as)heard directly from the infallible Imam (AS).

Imam Reza (as)addressed Hazrat Abdolazim(as)and said: “O Abdul Azim! Convey my greetings to my friends and tell them not to let Satan have their way and dominion. Instruct them to speak the truth, be trustworthy, be silent, and abandon arguing in vain matters, and to meet and pay attention to each other; Because these are the means of drawing closer to me. Do not engage in enmity with one another or tear each other apart! I have made a covenant with myself that whoever does this and angers one of my friends, I will ask God to punish him in the most severe way in this world. In the Hereafter, he will be among the losers<ref>Sheikh Mofid.(1993).Al-Ekhtesas.Beirut:Dar Al – Mofid.</ref>.

Hazrat Abdolazim Hasani (a.s.) narrates from Imam Jawad (a.s.) that the Imam said: “Whoever visits my father - Imam Reza (a.s.) - in “Toos” with knowledge towards Imam, I guarantee him Paradise with God<ref>Sheikh al-Saduq.(1983).Uyoon Akhbar Al-Reza.Beirut:Al-Alami Institute.</ref>.

Hazrat Abdolazim says: “Imam Jawad (a.s.) told me: “Truly, the Qaem of our family is the same ‘Mahdi’ who must be awaited during his occultation and obeyed upon his reappearance. By God, who raised Mohammad to be a prophet and sent us to be Imams, if only one day remains in this world, that day will be so long that the Mahdi (may God hasten his return) will emerge from behind the veil of occultation and fill the earth with justice and fairness. God will rectify the affairs of Imam Mahdi in one night, just as He rectified the affairs of Moses ibn Imran in one night... The best deeds of our Shiites are to await the return<ref>Sheikh al-Saduq.(1975).Kamaloddin.Qom:Dar Al-Kotob Alislamyyah.</ref>.

== Death ==
In the last days of his life, Hazrat Abdolazim(as) became ill. He was in bed , and the followers of the Ahlul Bayt (as)were on the verge of being deprived benefiting of this noble man. In addition of suffering from illness, exile, and being away from his relatives, Abdolazim Hasani (as)was also deeply saddened by the continuous calamities of the people and the bitter times of the Shiites during the Abbasid era. He found peace in his soul by constantly remembering God and praying, and he bore the burden of exile and illness on his shoulders.

According to a famous saying, the shining sun of Rey, Hazrat Abdolazim Hasani (as)set on the 15th of Shawwal 252 AH <ref>Ibid</ref> and the long-lasting flame of truth and faith in that land went out. The news of the death of that great man spread from mouth to mouth, and the people of the city all dressed in black and raised their voices in weeping and wailing at the door of his house, and after that, the pure body of Hazrat Abdolazim(peace be upon him) was buried in that city amidst a huge crowd of people attending the funeral. For centuries, the magnificent shrine of Hazrat Abdolazim(peace be upon him), with its heavenly and spiritual appearance, has been the amber of eager souls and pure hearts, and the hearts of the people of knowledge have always circled around its shrine like doves.

== References ==

Abdolazim Hasani

2025-10-04T17:21:53Z

Rahmani:

'''Abdolazim Hasani,''' known as Shah Abdulazim and Seyyed al-Karim, is one of the scholars of the Sadat Hasani (It means the preophet’s descendants)and one of the narrators of Hadith. His lineage reaches Imam Hassan Mojtaba (peace be upon him) through four intermediaries. He is considered a pious man, known for his trustworthiness, honesty in speech, knowledge of religious affairs, belief in the principles of the Shiite religion, and a traditionist. Sheikh Sadooq has compiled his collection of narrations under the title” Jame’ Akhbar Abdulazim”. Abdolazim Hasani has met and visited Imam Reza (peace be upon him) and Imam Jawad (peace be upon him). It is said that he offered his faith to Imam Hadi (peace be upon him) and died during his time. The shrine of Hazrat Abdulazim, located in the city of Rey, is a place of pilgrimage for Shiites. In some narrations, the reward of visiting his grave is considered equal to the reward of visiting the grave of Imam Hossein (peace be upon him).

== Birth of Hazrat Abdolazim Hasani ==
Born on the 4th of Rabi’ Al-Thani, 173 AH in the city of Medina. He was the son of Abdullah Ibn Ali, a descendant of Imam Hassan Al-Mojtaba (a.s.), who was related to that Imam through four intermediaries<ref>Faghih Mohammad Jalali, Mohammad Mehdi.(2001).The children and descendants of the Imams in Rey: A Study of the History and Lives of the Imams in Rey (Volume 1),Morshed Publications</ref>.

Abdolazimwas a Shiite scholar and narrator of the hadiths of the infallible Imams (a.s.), and was also considered a very popular and trusted figure among the <nowiki>[[Ahl al-Bayt|Ahl al-Bayt (a.s.)]]</nowiki>. Although his era was during Abbasid rule and the creation of oppression and strictness towards the Shiites, the defenders of the religion and the preservers of the shiite school who recorded and narrated the hadiths of the Imams (a.s.) played a major role in protecting and preserving the noble culture of the Ahl al-Bayt (a.s.). This noble man is also considered one of the guardians of the radiant Shiite belief, who was diligent in preserving and disseminating the sayings and words of the infallible Imams (a.s.), and the numerous praises of the Imams (a.s.) for him indicate his noble scientific and spiritual personality.

== The courtesy of Abdolazim towards the Imams ==
Sheikh Mohammad Sharif Razi” writes in his book, about the courtesy of Hazrat Abdolazim towards the Infallible Imams (peace be upon them): “The noble behavior and habit of Hazrat Abdolazim(peace be upon him) was that whenever he entered the session of Hazrat Imam Jawad (peace be upon him) or Imam Hadi (peace be upon him), with complete courtesy, humility and utmost modesty, he would greet those Imams with complete courtesy. After the Imam returned the greeting, he would call him close to him and make him sit next to him; and the Imam would ask him thoroughly about his well-being, which would cause regret and envy among others.”

Mohammad Sharif Razi continues: "One of the aspects of the respect and veneration of Imam Jawad (a.s.) and Imam Hadi (a.s.) for Abdolazim Hasani was that they never called him by name and always addressed him by his nickname - which was "Abol-Qasem" - and scholars of literature say that the nickname was established for veneration, honor, and respect<ref>Atarodi, Azizollah.(1994).The Life of Hazrat Abdulazim, Tehran: Atarod publications.</ref>.

Therefore, it is well understood to what extent the Infallible Imams (a.s.) respected Abdolzim, and this is nothing other than the fact that Abdolazim's piety, and knowledge, combined with his actions, have made him particularly popular near the Infallible Imams."

== The position of Abdolazim in Imams’ View ==
Sheikh Sadooq writes in his book “Kamal al-Deen”: “When Hazrat Abdolazim(a.s.) came to Imam Hadi (a.s.) and expressed his beliefs, the Imam said: You are one of our true friends<ref>Sharif Razi, Muhammad.(1991). Akhtaran-e Forouzan-e Rey and Tehran. Isfahan]: Zahra Library</ref>.”

And the author of the book “Jannat al-Na’eem” says: “A person named Abu Hammad Razi – one of the Shiites in the city of Ray went to “Samerra” despite the difficulties of that time and reached the Imam of his time, Hazrat Ali al-Naqi -tenth Imam)(a.s.) and asked him some questions. The Imam, while answering his questions, said: “O Abu Hammad! Whenever you have a problem in religious matters, ask Abdolazim Hasani for the answer to your problem and convey my greetings to him<ref>Sheykh al-Sadooq.(1984). Man La Yahdarahulfaqih.vol.2,Qom: Seminary Teachers' Association, Islamic Publications Office.</ref>.”

== The position of Abdolazim in Islamic Scholars’ View ==
The great Seyyed, Hazrat Abdolazim Hasani, as one of the descendants of the Imams (peace be upon them) enjoys a high position that most of the scholars and geniuses of the Islamic world, each in turn, have praised him with innovative expressions and subtle statements; some of which are mentioned here are interesting and lead to a greater knowledge about Abdolazim Hasani:

Sheikh Sadooq writes: “Hazrat Abdolazim(peace be upon him) was a God-fearing, pious person who was loved by God, the Messenger of God (peace be upon him) and the people<ref>Ibid</ref>.

Saheb Ibn Ebad (who was minister of Fakhr al-Dowlah) says: “Abdolazim Hasani (peace be upon him) was a pious religious and God-fearing man, known for his trustworthiness and honesty of speech,knowledgeable in religious matters, and the one who was calling to monotheism and justice. In his time, after the Imam of his time, he was superior to all his contemporaries in knowledge, manners, virtue, wisdom and piety. No one was in his position and he followed and imitated the Imams (peace be upon them) compeletly. Among the descendants and grandchildren of Imam Hassan al-Mojtaba (peace be upon them), no one has reached his level and position<ref>Faghih Mohammad Jalali, Mohammad Mehdi.(2001).The children and descendants of the Imams in Rey: A Study of the History and Lives of the Imams in Rey (Volume 1),Morshed Publications</ref>.

In his book "Rejal", Najashi also says about the personality of Hazrat Abdulazim: "Abdolazim(peace be upon him) entered the city of Rey in fear and fleeing from the Caliph and settled in the basement of a Shiite's house; in that underground, which was his hiding place, he would fast during the days and pray at night<ref>Najashi, Ahmad ibn Ali.(2003). Rijal. revised by Musa Shobeyr Zanjani, Qom:Jamaat al-Mudrasin al-Howza al-Ilmiyah ,Qom, Islamic Publishing Institute.</ref>."

== Hazrat Abdolazim(a.s.) Met three Imams ==
One of the important events in the life of Hazrat Abdolazim(a.s.) was that he was able to visit the three Imams; Imam Reza, Imam Jawad, and Imam Hadi (a.s.),and benefit from the teachings of those great men, and transmit their words and narrations to later generations.

When Imam Reza (a.s.) was in Medina, Hazrat Abdolazim(a.s.) had the opportunity to meet his Imam; after the martyrdom of that Imam, when the Imamate passed to Imam Jawad (a.s.), during the time that the ninth Imam was in Medina, this happiness and success was also available to Hazrat Abdolazim(a.s.) to have contact and meet with that Imam and benefit from the knowledge of that great man. Sometimes he would ask his questions to the Imam in the form of letters and receive written answers from the Imam.

The most important and sensitive period of Hazrat Abdulazim's life was the period of Imam Hadi (a.s.); although Imam Hadi (a.s.) spent part of his life in a military protected and monitored area in Samerra, and during that period, the possibility of Shiites communicating with that Imam was less and with problems; however, Abdolazim Hasani (a.s.) would also visit Imam Hadi (a.s.) at the same time and seek guidance and advice from him.

== Why Hazrat Abdolazim(a.s.) migrated from Medina to Rey? ==
The reason for the migration of Hazrat Abdolazim(a.s.) from Medina to Rey and his residence in exile should be sought in the political and social conditions of that era. The Abbasid caliphs were very strict towards the family of the Prophet (pbuh) and the Shiites of the Imams (a.s.). One of the most cruel and ill-mannered of these caliphs was Motawakkel, who during his caliphate not only destroyed the tomb of Hazart Imam Hossein (a.s) in Karbala several times, but also prevented people from visiting the grave of the Imam. Imam Hadi (a.s.) was a contemporary of five Abbasid caliphs, including Motawakkel. In order to protect himself from the revolutionary anger of the oppressed people and to prevent the Shiites from gathering around the Imam Hadi (a.s.), so Motawakkel took the Imam from Medina to Samerra, to monitor all the activities and communications of the Imam. The Caliph's agents even broke into the Imam's house several times and searched his house with complete impudence. When there were such harsh reactions towards the infallible Imam, in that sensitive situation, there was even more strictness, fear and danger towards their followers and others figures.

Since Hazrat Abdolazim(a.s.) sometimes came to see Imam Hadi (a.s.) in Samerra so, the Caliph's spies reported his connection with Imam Hadi (a.s.) and following that, the Caliph issued an order to pursue and arrest him. Therefore, Hazrat Abdolazim Hasani hid himself from the eyes of the agents and traveled in different cities anonymously, in order to remain safe from the danger of the Abbasid Caliph. This situation continued until Hazrat Abdolazim reached the city of "Rey" and intended to stay there<ref>Vaezi Tehrani Kajoori,Mohammad Baqr.(2003). Rooh va Reyhan.Qom:Dar Alhadith Publications.</ref>.

== Hazrat Abdolazimin in Rey ==
Hazrat Abdolazim entered Rey as an unknown traveler and went to the house of a Shiite in the neighborhood of “Sareban” in the alley of “Sekkat al-Mawali”. For a while he stayed in the basement of that house and people were unaware of his presence and only a handful of Shiites knew him and were aware of his presence in that neighborhood and they also tried to keep this news from being revealed so that no danger would threaten his life. But as time passed, more people came to know Hazrat Abdolazim(peace be upon him) and came to his house to benefit from his knowledge and narrations and to smell the fragrance of the family of Imam from him<ref>Faghih Mohammad Jalali, Mohammad Mehdi.(2001).The children and descendants of the Imams in Rey: A Study of the History and Lives of the Imams in Rey (Volume 1),Morshed Publications</ref>.

Yes! The Shiites of that region considered Hazrat Abdolazim memorial of their Imams and circled him like butterflies, esteeming his scientific and religious position and solving their religious issues and problems through him.

== The virtue and reward of pilgrimage of Abdolazim ==
The culture of pilgrimage in the Shiite school is one of the basic methods of reviving the names and memories of the great ones, scholars, and saint people. Being present at the graves of noble and prominent people is both appreciating their purity, honesty, faith, and jihad, and also taking a role model from their lives and seeking inspiration from their names and memories. Therefore, the many encouragements that have been mentioned in Islamic narrations regarding the pilgrimage to the shrines of the infallible Imams and the noble descendants of the Imams are an educational and guiding advice. The pilgrimage to the beautiful shrine of Hazrat Abdolazim Hasani (peace be upon him) has also been emphasized and paid attention to in this regard, as it is stated in a narration from Imam Hadi (peace be upon him) that whoever visits the grave of Hazrat Abdolazim(peace be upon him), God will reward him with Paradise<ref>Ebn Qoolooyeh Qomi.(1937).Kamel Azzyarat.Najaf:Dar Al-Mortazavyyah.</ref>!.

It is also stated in another narration that a man from the people of Rey came to Imam Hadi (peace be upon him). The Imam asked him: Where have you been? He said: I had gone to visit Imam Hossein (peace be upon him). The Imam said: Know that if you visit the grave of Abdolazim Hasani, as if you have visited Hossein Ibn Ali (peace be upon him)<ref>Ibid</ref>.

The fact that visiting the grave of Hazrat Abdolazim(peace be upon him) is rewarded with Paradise or is as valuable as visiting Karbala is a proof and sign of the high and exalted position of that great man near God and the infallible Ahlul Bayt (peace be upon him); because in that difficult and dangerous time, he was obedient to the Imams and spread the light of the hadiths and the luminous words of the pure Imams (peace be upon him) in different cities; therefore, his activity in such dangerous conditions had of special value.

== Pure Gems ==
In addition to his knowledge, piety, struggle, and high moral position and spiritual virtues, Hazrat Abdolazim(as)was one of the most reliable narrators of hadiths from the infallible family of the Prophet (AS). His name shines in the chain of transmission of a number of hadiths, in subjects of interpretation, jurisprudence, morality, and belief. We will narrate some of the hadiths that Hazrat Abdolazim(as)heard directly from the infallible Imam (AS).

Imam Reza (as)addressed Hazrat Abdolazim(as)and said: “O Abdul Azim! Convey my greetings to my friends and tell them not to let Satan have their way and dominion. Instruct them to speak the truth, be trustworthy, be silent, and abandon arguing in vain matters, and to meet and pay attention to each other; Because these are the means of drawing closer to me. Do not engage in enmity with one another or tear each other apart! I have made a covenant with myself that whoever does this and angers one of my friends, I will ask God to punish him in the most severe way in this world. In the Hereafter, he will be among the losers<ref>Sheikh Mofid.(1993).Al-Ekhtesas.Beirut:Dar Al – Mofid.</ref>.

Hazrat Abdolazim Hasani (a.s.) narrates from Imam Jawad (a.s.) that the Imam said: “Whoever visits my father - Imam Reza (a.s.) - in “Toos” with knowledge towards Imam, I guarantee him Paradise with God<ref>Sheikh Sadooq.(1983).Uyoon Akhbar Al-Reza.Beirut:Al-Alami Institute.</ref>.

Hazrat Abdolazim says: “Imam Jawad (a.s.) told me: “Truly, the Qaem of our family is the same ‘Mahdi’ who must be awaited during his occultation and obeyed upon his reappearance. By God, who raised Mohammad to be a prophet and sent us to be Imams, if only one day remains in this world, that day will be so long that the Mahdi (may God hasten his return) will emerge from behind the veil of occultation and fill the earth with justice and fairness. God will rectify the affairs of Imam Mahdi in one night, just as He rectified the affairs of Moses Ibn Imran in one night... The best deeds of our Shiites are to await the return<ref>Sheikh Sadooq.(1975).Kamaloddin.Qom:Dar Al-Kotob Alislamyyah.</ref>.

== Death ==
In the last days of his life, Hazrat Abdolazim(as) became ill. He was in bed , and the followers of the Ahlul Bayt (as)were on the verge of being deprived benefiting of this noble man. In addition of suffering from illness, exile, and being away from his relatives, Abdolazim Hasani (as)was also deeply saddened by the continuous calamities of the people and the bitter times of the Shiites during the Abbasid era. He found peace in his soul by constantly remembering God and praying, and he bore the burden of exile and illness on his shoulders.

According to a famous saying, the shining sun of Rey, Hazrat Abdolazim Hasani (as)set on the 15th of Shawwal 252 AH <ref>Ibid</ref> and the long-lasting flame of truth and faith in that land went out. The news of the death of that great man spread from mouth to mouth, and the people of the city all dressed in black and raised their voices in weeping and wailing at the door of his house, and after that, the pure body of Hazrat Abdolazim(peace be upon him) was buried in that city amidst a huge crowd of people attending the funeral. For centuries, the magnificent shrine of Hazrat Abdolazim(peace be upon him), with its heavenly and spiritual appearance, has been the amber of eager souls and pure hearts, and the hearts of the people of knowledge have always circled around its shrine like doves.

== References ==

Abdolazim Hasani

2025-10-04T17:00:28Z

Rahmani:

'''Abdolazim Hasani,''' known as Shah Abdulazim and Seyyed al-Karim, is one of the scholars of the Sadat Hasani (It means the preophet’s descendants)and one of the narrators of Hadith. His lineage reaches Imam Hassan Mojtaba (peace be upon him) through four intermediaries. He is considered a pious man, known for his trustworthiness, honesty in speech, knowledge of religious affairs, belief in the principles of the Shiite religion, and a traditionist. Sheikh Sadooq has compiled his collection of narrations under the title” Jame’ Akhbar Abdulazim”. Abdolazim Hasani has met and visited Imam Reza (peace be upon him) and Imam Jawad (peace be upon him). It is said that he offered his faith to Imam Hadi (peace be upon him) and died during his time. The shrine of Hazrat Abdulazim, located in the city of Rey, is a place of pilgrimage for Shiites. In some narrations, the reward of visiting his grave is considered equal to the reward of visiting the grave of Imam Hossein (peace be upon him).

== Birth of Hazrat Abdolazim Hasani ==
Born on the 4th of Rabi’ Al-Thani, 173 AH in the city of Medina. He was the son of Abdullah Ibn Ali, a descendant of Imam Hassan Al-Mojtaba (a.s.), who was related to that Imam through four intermediaries<ref>Faghih Mohammad Jalali, Mohammad Mehdi.(2001).The children and descendants of the Imams in Rey: A Study of the History and Lives of the Imams in Rey (Volume 1),Morshed Publications</ref>.

Abdolazimwas a Shiite scholar and narrator of the hadiths of the infallible Imams (a.s.), and was also considered a very popular and trusted figure among the <nowiki>[[Ahl al-Bayt|Ahl al-Bayt (a.s.)]]</nowiki>. Although his era was during Abbasid rule and the creation of oppression and strictness towards the Shiites, the defenders of the religion and the preservers of the shiite school who recorded and narrated the hadiths of the Imams (a.s.) played a major role in protecting and preserving the noble culture of the Ahl al-Bayt (a.s.). This noble man is also considered one of the guardians of the radiant Shiite belief, who was diligent in preserving and disseminating the sayings and words of the infallible Imams (a.s.), and the numerous praises of the Imams (a.s.) for him indicate his noble scientific and spiritual personality.

== The courtesy of Abdolazim towards the Imams ==
Sheikh Mohammad Sharif Razi” writes in his book, about the courtesy of Hazrat Abdolazim towards the Infallible Imams (peace be upon them): “The noble behavior and habit of Hazrat Abdolazim(peace be upon him) was that whenever he entered the session of Hazrat Imam Jawad (peace be upon him) or Imam Hadi (peace be upon him), with complete courtesy, humility and utmost modesty, he would greet those Imams with complete courtesy. After the Imam returned the greeting, he would call him close to him and make him sit next to him; and the Imam would ask him thoroughly about his well-being, which would cause regret and envy among others.”

Mohammad Sharif Razi continues: "One of the aspects of the respect and veneration of Imam Jawad (a.s.) and Imam Hadi (a.s.) for Abdolazim Hasani was that they never called him by name and always addressed him by his nickname - which was "Abol-Qasem" - and scholars of literature say that the nickname was established for veneration, honor, and respect<ref>Atarodi, Azizollah.(1994).The Life of Hazrat Abdulazim, Tehran: Atarod publications.</ref>.

Therefore, it is well understood to what extent the Infallible Imams (a.s.) respected Abdolzim, and this is nothing other than the fact that Abdolazim's piety, and knowledge, combined with his actions, have made him particularly popular near the Infallible Imams."

== The position of Abdolazim in Imams’ View ==
Sheikh Sadooq writes in his book “Kamal al-Deen”: “When Hazrat Abdolazim(a.s.) came to Imam Hadi (a.s.) and expressed his beliefs, the Imam said: You are one of our true friends<ref>Sharif Razi, Muhammad.(1991). Akhtaran-e Forouzan-e Rey and Tehran. Isfahan]: Zahra Library</ref>.”

And the author of the book “Jannat al-Na’eem” says: “A person named Abu Hammad Razi – one of the Shiites in the city of Ray went to “Samerra” despite the difficulties of that time and reached the Imam of his time, Hazrat Ali al-Naqi -tenth Imam)(a.s.) and asked him some questions. The Imam, while answering his questions, said: “O Abu Hammad! Whenever you have a problem in religious matters, ask Abdolazim Hasani for the answer to your problem and convey my greetings to him<ref>Sheykh al-Sadooq.(1984). Man La Yahdarahulfaqih.vol.2,Qom: Seminary Teachers' Association, Islamic Publications Office.</ref>.”

== The position of Abdolazim in Islamic Scholars’ View ==
The great Seyyed, Hazrat Abdolazim Hasani, as one of the descendants of the Imams (peace be upon them) enjoys a high position that most of the scholars and geniuses of the Islamic world, each in turn, have praised him with innovative expressions and subtle statements; some of which are mentioned here are interesting and lead to a greater knowledge about Abdolazim Hasani:

Sheikh Sadooq writes: “Hazrat Abdolazim(peace be upon him) was a God-fearing, pious person who was loved by God, the Messenger of God (peace be upon him) and the people<ref>Ibid</ref>.

Saheb Ibn Ebad (who was minister of Fakhr al-Dowlah) says: “Abdolazim Hasani (peace be upon him) was a pious religious and God-fearing man, known for his trustworthiness and honesty of speech,knowledgeable in religious matters, and the one who was calling to monotheism and justice. In his time, after the Imam of his time, he was superior to all his contemporaries in knowledge, manners, virtue, wisdom and piety. No one was in his position and he followed and imitated the Imams (peace be upon them) compeletly. Among the descendants and grandchildren of Imam Hassan al-Mojtaba (peace be upon them), no one has reached his level and position<ref>Faghih Mohammad Jalali, Mohammad Mehdi.(2001).The children and descendants of the Imams in Rey: A Study of the History and Lives of the Imams in Rey (Volume 1),Morshed Publications</ref>.

In his book "Rejal", Najashi also says about the personality of Hazrat Abdulazim: "Abdolazim(peace be upon him) entered the city of Rey in fear and fleeing from the Caliph and settled in the basement of a Shiite's house; in that underground, which was his hiding place, he would fast during the days and pray at night<ref>Najashi, Ahmad ibn Ali.(2003). Rijal. revised by Musa Shobeyr Zanjani, Qom:Jamaat al-Mudrasin al-Howza al-Ilmiyah ,Qom, Islamic Publishing Institute.</ref>."

== Hazrat Abdolazim(a.s.) Met three Imams ==
One of the important events in the life of Hazrat Abdolazim(a.s.) was that he was able to visit the three Imams; Imam Reza, Imam Jawad, and Imam Hadi (a.s.),and benefit from the teachings of those great men, and transmit their words and narrations to later generations.

When Imam Reza (a.s.) was in Medina, Hazrat Abdolazim(a.s.) had the opportunity to meet his Imam; after the martyrdom of that Imam, when the Imamate passed to Imam Jawad (a.s.), during the time that the ninth Imam was in Medina, this happiness and success was also available to Hazrat Abdolazim(a.s.) to have contact and meet with that Imam and benefit from the knowledge of that great man. Sometimes he would ask his questions to the Imam in the form of letters and receive written answers from the Imam.

The most important and sensitive period of Hazrat Abdulazim's life was the period of Imam Hadi (a.s.); although Imam Hadi (a.s.) spent part of his life in a military protected and monitored area in Samerra, and during that period, the possibility of Shiites communicating with that Imam was less and with problems; however, Abdolazim Hasani (a.s.) would also visit Imam Hadi (a.s.) at the same time and seek guidance and advice from him.

== Why Hazrat Abdolazim(a.s.) migrated from Medina to Rey? ==
The reason for the migration of Hazrat Abdolazim(a.s.) from Medina to Rey and his residence in exile should be sought in the political and social conditions of that era. The Abbasid caliphs were very strict towards the family of the Prophet (pbuh) and the Shiites of the Imams (a.s.). One of the most cruel and ill-mannered of these caliphs was Motawakkel, who during his caliphate not only destroyed the tomb of Hazart Imam Hossein (a.s) in Karbala several times, but also prevented people from visiting the grave of the Imam. Imam Hadi (a.s.) was a contemporary of five Abbasid caliphs, including Motawakkel. In order to protect himself from the revolutionary anger of the oppressed people and to prevent the Shiites from gathering around the Imam Hadi (a.s.), so Motawakkel took the Imam from Medina to Samerra, to monitor all the activities and communications of the Imam. The Caliph's agents even broke into the Imam's house several times and searched his house with complete impudence. When there were such harsh reactions towards the infallible Imam, in that sensitive situation, there was even more strictness, fear and danger towards their followers and others figures.

Since Hazrat Abdolazim(a.s.) sometimes came to see Imam Hadi (a.s.) in Samerra so, the Caliph's spies reported his connection with Imam Hadi (a.s.) and following that, the Caliph issued an order to pursue and arrest him. Therefore, Hazrat Abdolazim Hasani hid himself from the eyes of the agents and traveled in different cities anonymously, in order to remain safe from the danger of the Abbasid Caliph. This situation continued until Hazrat Abdolazim reached the city of "Rey" and intended to stay there<ref>Vaezi Tehrani Kajoori,Mohammad Baqr.(2003). Rooh va Reyhan.Qom:Dar Alhadith Publications.</ref>.

== Hazrat Abdolazimin in Rey ==
Hazrat Abdolazim entered Rey as an unknown traveler and went to the house of a Shiite in the neighborhood of “Sareban” in the alley of “Sekkat al-Mawali”. For a while he stayed in the basement of that house and people were unaware of his presence and only a handful of Shiites knew him and were aware of his presence in that neighborhood and they also tried to keep this news from being revealed so that no danger would threaten his life. But as time passed, more people came to know Hazrat Abdolazim(peace be upon him) and came to his house to benefit from his knowledge and narrations and to smell the fragrance of the family of Imam from him<ref>Faghih Mohammad Jalali, Mohammad Mehdi.(2001).The children and descendants of the Imams in Rey: A Study of the History and Lives of the Imams in Rey (Volume 1),Morshed Publications</ref>.

Yes! The Shiites of that region considered Hazrat Abdolazim memorial of their Imams and circled him like butterflies, esteeming his scientific and religious position and solving their religious issues and problems through him.

== The virtue and reward of pilgrimage of Abdolazim ==
The culture of pilgrimage in the Shiite school is one of the basic methods of reviving the names and memories of the great ones, scholars, and saint people. Being present at the graves of noble and prominent people is both appreciating their purity, honesty, faith, and jihad, and also taking a role model from their lives and seeking inspiration from their names and memories. Therefore, the many encouragements that have been mentioned in Islamic narrations regarding the pilgrimage to the shrines of the infallible Imams and the noble descendants of the Imams are an educational and guiding advice. The pilgrimage to the beautiful shrine of Hazrat Abdolazim Hasani (peace be upon him) has also been emphasized and paid attention to in this regard, as it is stated in a narration from Imam Hadi (peace be upon him) that whoever visits the grave of Hazrat Abdolazim(peace be upon him), God will reward him with Paradise[10]!

Ebn Qoolooyeh Qomi.(1937).Kamel Azzyarat.Najaf:Dar Al-Mortazavyyah.

It is also stated in another narration that a man from the people of Rey came to Imam Hadi (peace be upon him). The Imam asked him: Where have you been? He said: I had gone to visit Imam Hossein (peace be upon him). The Imam said: Know that if you visit the grave of Abdolazim Hasani, as if you have visited Hossein Ibn Ali (peace be upon him).[11]Ibid

The fact that visiting the grave of Hazrat Abdolazim(peace be upon him) is rewarded with Paradise or is as valuable as visiting Karbala is a proof and sign of the high and exalted position of that great man near God and the infallible Ahlul Bayt (peace be upon him); because in that difficult and dangerous time, he was obedient to the Imams and spread the light of the hadiths and the luminous words of the pure Imams (peace be upon him) in different cities; therefore, his activity in such dangerous conditions had of special value.

== Pure Gems ==
In addition to his knowledge, piety, struggle, and high moral position and spiritual virtues, Hazrat Abdolazim(as)was one of the most reliable narrators of hadiths from the infallible family of the Prophet (AS). His name shines in the chain of transmission of a number of hadiths, in subjects of interpretation, jurisprudence, morality, and belief. We will narrate some of the hadiths that Hazrat Abdolazim(as)heard directly from the infallible Imam (AS).

Imam Reza (as)addressed Hazrat Abdolazim(as)and said: “O Abdul Azim! Convey my greetings to my friends and tell them not to let Satan have their way and dominion. Instruct them to speak the truth, be trustworthy, be silent, and abandon arguing in vain matters, and to meet and pay attention to each other; Because these are the means of drawing closer to me. Do not engage in enmity with one another or tear each other apart! I have made a covenant with myself that whoever does this and angers one of my friends, I will ask God to punish him in the most severe way in this world. In the Hereafter, he will be among the losers.[12] Sheikh Mofid.(1993).Al-Ekhtesas.Beirut:Dar Al – Mofid.

Hazrat Abdolazim Hasani (a.s.) narrates from Imam Jawad (a.s.) that the Imam said: “Whoever visits my father - Imam Reza (a.s.) - in “Toos” with knowledge towards Imam, I guarantee him Paradise with God.[13] Sheikh Sadooq.(1983).Uyoon Akhbar Al-Reza.Beirut:Al-Alami Institute.

Hazrat Abdolazim says: “Imam Jawad (a.s.) told me: “Truly, the Qaem of our family is the same ‘Mahdi’ who must be awaited during his occultation and obeyed upon his reappearance. By God, who raised Mohammad to be a prophet and sent us to be Imams, if only one day remains in this world, that day will be so long that the Mahdi (may God hasten his return) will emerge from behind the veil of occultation and fill the earth with justice and fairness. God will rectify the affairs of Imam Mahdi in one night, just as He rectified the affairs of Moses Ibn Imran in one night... The best deeds of our Shiites are to await the return.[14] Sheikh Sadooq.(1975).Kamaloddin.Qom:Dar Al-Kotob Alislamyyah.

== Death ==
In the last days of his life, Hazrat Abdolazim(as) became ill. He was in bed , and the followers of the Ahlul Bayt (as)were on the verge of being deprived benefiting of this noble man. In addition of suffering from illness, exile, and being away from his relatives, Abdolazim Hasani (as)was also deeply saddened by the continuous calamities of the people and the bitter times of the Shiites during the Abbasid era. He found peace in his soul by constantly remembering God and praying, and he bore the burden of exile and illness on his shoulders.

According to a famous saying, the shining sun of Rey, Hazrat Abdolazim Hasani (as)set on the 15th of Shawwal 252 AH[15], Ibid and the long-lasting flame of truth and faith in that land went out. The news of the death of that great man spread from mouth to mouth, and the people of the city all dressed in black and raised their voices in weeping and wailing at the door of his house, and after that, the pure body of Hazrat Abdolazim(peace be upon him) was buried in that city amidst a huge crowd of people attending the funeral. For centuries, the magnificent shrine of Hazrat Abdolazim(peace be upon him), with its heavenly and spiritual appearance, has been the amber of eager souls and pure hearts, and the hearts of the people of knowledge have always circled around its shrine like doves.

== References ==

Abdolazim Hasani

2025-10-04T16:42:37Z

Rahmani:

'''Abdolazim Hasani,''' known as Shah Abdulazim and Seyyed al-Karim, is one of the scholars of the Sadat Hasani (It means the preophet’s descendants)and one of the narrators of Hadith. His lineage reaches Imam Hassan Mojtaba (peace be upon him) through four intermediaries. He is considered a pious man, known for his trustworthiness, honesty in speech, knowledge of religious affairs, belief in the principles of the Shiite religion, and a traditionist. Sheikh Sadooq has compiled his collection of narrations under the title” Jame’ Akhbar Abdulazim”. Abdolazim Hasani has met and visited Imam Reza (peace be upon him) and Imam Jawad (peace be upon him). It is said that he offered his faith to Imam Hadi (peace be upon him) and died during his time. The shrine of Hazrat Abdulazim, located in the city of Rey, is a place of pilgrimage for Shiites. In some narrations, the reward of visiting his grave is considered equal to the reward of visiting the grave of Imam Hossein (peace be upon him).

== Birth of Hazrat Abdolazim Hasani ==
Born on the 4th of Rabi’ Al-Thani, 173 AH in the city of Medina. He was the son of Abdullah Ibn Ali, a descendant of Imam Hassan Al-Mojtaba (a.s.), who was related to that Imam through four intermediaries[1]Faghih Mohammad Jalali, Mohammad Mehdi.(2001).The children and descendants of the Imams in Rey: A Study of the History and Lives of the Imams in Rey (Volume 1),Morshed Publications<ref>Faghih Mohammad Jalali, Mohammad Mehdi.(2001).The children and descendants of the Imams in Rey: A Study of the History and Lives of the Imams in Rey (Volume 1),Morshed Publications</ref>.

Abdolazimwas a Shiite scholar and narrator of the hadiths of the infallible Imams (a.s.), and was also considered a very popular and trusted figure among the <nowiki>[[Ahl al-Bayt|Ahl al-Bayt (a.s.)]]</nowiki>. Although his era was during Abbasid rule and the creation of oppression and strictness towards the Shiites, the defenders of the religion and the preservers of the shiite school who recorded and narrated the hadiths of the Imams (a.s.) played a major role in protecting and preserving the noble culture of the Ahl al-Bayt (a.s.). This noble man is also considered one of the guardians of the radiant Shiite belief, who was diligent in preserving and disseminating the sayings and words of the infallible Imams (a.s.), and the numerous praises of the Imams (a.s.) for him indicate his noble scientific and spiritual personality.

== The courtesy of Abdolazim towards the Imams ==
Sheikh Mohammad Sharif Razi” writes in his book, about the courtesy of Hazrat Abdolazim towards the Infallible Imams (peace be upon them): “The noble behavior and habit of Hazrat Abdolazim(peace be upon him) was that whenever he entered the session of Hazrat Imam Jawad (peace be upon him) or Imam Hadi (peace be upon him), with complete courtesy, humility and utmost modesty, he would greet those Imams with complete courtesy. After the Imam returned the greeting, he would call him close to him and make him sit next to him; and the Imam would ask him thoroughly about his well-being, which would cause regret and envy among others.”

Mohammad Sharif Razi continues: "One of the aspects of the respect and veneration of Imam Jawad (a.s.) and Imam Hadi (a.s.) for Abdolazim Hasani was that they never called him by name and always addressed him by his nickname - which was "Abol-Qasem" - and scholars of literature say that the nickname was established for veneration, honor, and respect<ref>Atarodi, Azizollah.(1994).The Life of Hazrat Abdulazim, Tehran: Atarod publications.</ref>.

Therefore, it is well understood to what extent the Infallible Imams (a.s.) respected Abdolzim, and this is nothing other than the fact that Abdolazim's piety, and knowledge, combined with his actions, have made him particularly popular near the Infallible Imams."

== The position of Abdolazim in Imams’ View ==
Sheikh Sadooq writes in his book “Kamal al-Deen”: “When Hazrat Abdolazim(a.s.) came to Imam Hadi (a.s.) and expressed his beliefs, the Imam said: You are one of our true friends<ref>Sharif Razi, Muhammad.(1991). Akhtaran-e Forouzan-e Rey and Tehran. Isfahan]: Zahra Library</ref>.”

And the author of the book “Jannat al-Na’eem” says: “A person named Abu Hammad Razi – one of the Shiites in the city of Ray went to “Samerra” despite the difficulties of that time and reached the Imam of his time, Hazrat Ali al-Naqi -tenth Imam)(a.s.) and asked him some questions. The Imam, while answering his questions, said: “O Abu Hammad! Whenever you have a problem in religious matters, ask Abdolazim Hasani for the answer to your problem and convey my greetings to him<ref>Sheykh al-Sadooq.(1984). Man La Yahdarahulfaqih.vol.2,Qom: Seminary Teachers' Association, Islamic Publications Office.</ref>.”

== The position of Abdolazim in Islamic Scholars’ View ==
The great Seyyed, Hazrat Abdolazim Hasani, as one of the descendants of the Imams (peace be upon them) enjoys a high position that most of the scholars and geniuses of the Islamic world, each in turn, have praised him with innovative expressions and subtle statements; some of which are mentioned here are interesting and lead to a greater knowledge about Abdolazim Hasani:

Sheikh Sadooq writes: “Hazrat Abdolazim(peace be upon him) was a God-fearing, pious person who was loved by God, the Messenger of God (peace be upon him) and the people<ref>Ibid</ref>.

Saheb Ibn Ebad (who was minister of Fakhr al-Dowlah) says: “Abdolazim Hasani (peace be upon him) was a pious religious and God-fearing man, known for his trustworthiness and honesty of speech,knowledgeable in religious matters, and the one who was calling to monotheism and justice. In his time, after the Imam of his time, he was superior to all his contemporaries in knowledge, manners, virtue, wisdom and piety. No one was in his position and he followed and imitated the Imams (peace be upon them) compeletly. Among the descendants and grandchildren of Imam Hassan al-Mojtaba (peace be upon them), no one has reached his level and position<ref>Faghih Mohammad Jalali, Mohammad Mehdi.(2001).The children and descendants of the Imams in Rey: A Study of the History and Lives of the Imams in Rey (Volume 1),Morshed Publications</ref>.

In his book "Rejal", Najashi also says about the personality of Hazrat Abdulazim: "Abdolazim(peace be upon him) entered the city of Rey in fear and fleeing from the Caliph and settled in the basement of a Shiite's house; in that underground, which was his hiding place, he would fast during the days and pray at night<ref>Najashi, Ahmad ibn Ali.(2003). Rijal. revised by Musa Shobeyr Zanjani, Qom:Jamaat al-Mudrasin al-Howza al-Ilmiyah ,Qom, Islamic Publishing Institute.</ref>."

== Hazrat Abdolazim(a.s.) Met three Imams ==
One of the important events in the life of Hazrat Abdolazim(a.s.) was that he was able to visit the

three Imams; Imam Reza, Imam Jawad, and Imam Hadi (a.s.),and benefit from the teachings of those great men, and transmit their words and narrations to later generations.

When Imam Reza (a.s.) was in Medina, Hazrat Abdolazim(a.s.) had the opportunity to meet his Imam; after the martyrdom of that Imam, when the Imamate passed to Imam Jawad (a.s.), during the time that the ninth Imam was in Medina, this happiness and success was also available to Hazrat Abdolazim(a.s.) to have contact and meet with that Imam and benefit from the knowledge of that great man. Sometimes he would ask his questions to the Imam in the form of letters and receive written answers from the Imam.

The most important and sensitive period of Hazrat Abdulazim's life was the period of Imam Hadi (a.s.); although Imam Hadi (a.s.) spent part of his life in a military protected and monitored area in Samerra, and during that period, the possibility of Shiites communicating with that Imam was less and with problems; however, Abdolazim Hasani (a.s.) would also visit Imam Hadi (a.s.) at the same time and seek guidance and advice from him.

== Why Hazrat Abdolazim(a.s.) migrated from Medina to Rey? ==
The reason for the migration of Hazrat Abdolazim(a.s.) from Medina to Rey and his residence in exile should be sought in the political and social conditions of that era. The Abbasid caliphs were very strict towards the family of the Prophet (pbuh) and the Shiites of the Imams (a.s.). One of the most cruel and ill-mannered of these caliphs was Motawakkel, who during his caliphate not only destroyed the tomb of Hazart Imam Hossein (a.s) in Karbala several times, but also prevented people from visiting the grave of the Imam. Imam Hadi (a.s.) was a contemporary of five Abbasid caliphs, including Motawakkel. In order to protect himself from the revolutionary anger of the oppressed people and to prevent the Shiites from gathering around the Imam Hadi (a.s.), so Motawakkel took the Imam from Medina to Samerra, to monitor all the activities and communications of the Imam. The Caliph's agents even broke into the Imam's house several times and searched his house with complete impudence. When there were such harsh reactions towards the infallible Imam, in that sensitive situation, there was even more strictness, fear and danger towards their followers and others figures.

Since Hazrat Abdolazim(a.s.) sometimes came to see Imam Hadi (a.s.) in Samerra so, the Caliph's spies reported his connection with Imam Hadi (a.s.) and following that, the Caliph issued an order to pursue and arrest him. Therefore, Hazrat Abdolazim Hasani hid himself from the eyes of the agents and traveled in different cities anonymously, in order to remain safe from the danger of the Abbasid Caliph. This situation continued until Hazrat Abdolazim reached the city of "Rey" and intended to stay there<ref>Vaezi Tehrani Kajoori,Mohammad Baqr.(2003). Rooh va Reyhan.Qom:Dar Alhadith Publications.</ref>.

== Hazrat Abdolazimin in Rey ==
Hazrat Abdolazim entered Rey as an unknown traveler and went to the house of a Shiite in the neighborhood of “Sareban” in the alley of “Sekkat al-Mawali”. For a while he stayed in the basement of that house and people were unaware of his presence and only a handful of Shiites knew him and were aware of his presence in that neighborhood and they also tried to keep this news from being revealed so that no danger would threaten his life. But as time passed, more people came to know Hazrat Abdolazim(peace be upon him) and came to his house to benefit from his knowledge and narrations and to smell the fragrance of the family of Imam from him[9]. Faghih Mohammad Jalali, Mohammad Mehdi.(2001).The children and descendants of the Imams in Rey: A Study of the History and Lives of the Imams in Rey (Volume 1),Morshed Publications

Yes! The Shiites of that region considered Hazrat Abdolazim memorial of their Imams and circled him like butterflies, esteeming his scientific and religious position and solving their religious issues and problems through him.

== The virtue and reward of pilgrimage of Abdolazim ==
The culture of pilgrimage in the Shiite school is one of the basic methods of reviving the names and memories of the great ones, scholars, and saint people. Being present at the graves of noble and prominent people is both appreciating their purity, honesty, faith, and jihad, and also taking a role model from their lives and seeking inspiration from their names and memories. Therefore, the many encouragements that have been mentioned in Islamic narrations regarding the pilgrimage to the shrines of the infallible Imams and the noble descendants of the Imams are an educational and guiding advice. The pilgrimage to the beautiful shrine of Hazrat Abdolazim Hasani (peace be upon him) has also been emphasized and paid attention to in this regard, as it is stated in a narration from Imam Hadi (peace be upon him) that whoever visits the grave of Hazrat Abdolazim(peace be upon him), God will reward him with Paradise[10]!

Ebn Qoolooyeh Qomi.(1937).Kamel Azzyarat.Najaf:Dar Al-Mortazavyyah.

It is also stated in another narration that a man from the people of Rey came to Imam Hadi (peace be upon him). The Imam asked him: Where have you been? He said: I had gone to visit Imam Hossein (peace be upon him). The Imam said: Know that if you visit the grave of Abdolazim Hasani, as if you have visited Hossein Ibn Ali (peace be upon him).[11]Ibid

The fact that visiting the grave of Hazrat Abdolazim(peace be upon him) is rewarded with Paradise or is as valuable as visiting Karbala is a proof and sign of the high and exalted position of that great man near God and the infallible Ahlul Bayt (peace be upon him); because in that difficult and dangerous time, he was obedient to the Imams and spread the light of the hadiths and the luminous words of the pure Imams (peace be upon him) in different cities; therefore, his activity in such dangerous conditions had of special value.

== Pure Gems ==
In addition to his knowledge, piety, struggle, and high moral position and spiritual virtues, Hazrat Abdolazim(as)was one of the most reliable narrators of hadiths from the infallible family of the Prophet (AS). His name shines in the chain of transmission of a number of hadiths, in subjects of interpretation, jurisprudence, morality, and belief. We will narrate some of the hadiths that Hazrat Abdolazim(as)heard directly from the infallible Imam (AS).

Imam Reza (as)addressed Hazrat Abdolazim(as)and said: “O Abdul Azim! Convey my greetings to my friends and tell them not to let Satan have their way and dominion. Instruct them to speak the truth, be trustworthy, be silent, and abandon arguing in vain matters, and to meet and pay attention to each other; Because these are the means of drawing closer to me. Do not engage in enmity with one another or tear each other apart! I have made a covenant with myself that whoever does this and angers one of my friends, I will ask God to punish him in the most severe way in this world. In the Hereafter, he will be among the losers.[12] Sheikh Mofid.(1993).Al-Ekhtesas.Beirut:Dar Al – Mofid.

Hazrat Abdolazim Hasani (a.s.) narrates from Imam Jawad (a.s.) that the Imam said: “Whoever visits my father - Imam Reza (a.s.) - in “Toos” with knowledge towards Imam, I guarantee him Paradise with God.[13] Sheikh Sadooq.(1983).Uyoon Akhbar Al-Reza.Beirut:Al-Alami Institute.

Hazrat Abdolazim says: “Imam Jawad (a.s.) told me: “Truly, the Qaem of our family is the same ‘Mahdi’ who must be awaited during his occultation and obeyed upon his reappearance. By God, who raised Mohammad to be a prophet and sent us to be Imams, if only one day remains in this world, that day will be so long that the Mahdi (may God hasten his return) will emerge from behind the veil of occultation and fill the earth with justice and fairness. God will rectify the affairs of Imam Mahdi in one night, just as He rectified the affairs of Moses Ibn Imran in one night... The best deeds of our Shiites are to await the return.[14] Sheikh Sadooq.(1975).Kamaloddin.Qom:Dar Al-Kotob Alislamyyah.

== Death ==
In the last days of his life, Hazrat Abdolazim(as) became ill. He was in bed , and the followers of the Ahlul Bayt (as)were on the verge of being deprived benefiting of this noble man. In addition of suffering from illness, exile, and being away from his relatives, Abdolazim Hasani (as)was also deeply saddened by the continuous calamities of the people and the bitter times of the Shiites during the Abbasid era. He found peace in his soul by constantly remembering God and praying, and he bore the burden of exile and illness on his shoulders.

According to a famous saying, the shining sun of Rey, Hazrat Abdolazim Hasani (as)set on the 15th of Shawwal 252 AH[15], Ibid and the long-lasting flame of truth and faith in that land went out. The news of the death of that great man spread from mouth to mouth, and the people of the city all dressed in black and raised their voices in weeping and wailing at the door of his house, and after that, the pure body of Hazrat Abdolazim(peace be upon him) was buried in that city amidst a huge crowd of people attending the funeral. For centuries, the magnificent shrine of Hazrat Abdolazim(peace be upon him), with its heavenly and spiritual appearance, has been the amber of eager souls and pure hearts, and the hearts of the people of knowledge have always circled around its shrine like doves.

== References ==

Abdolazim Hasani

2025-10-04T15:56:56Z

Rahmani: Created page with " '''Abdolazim Hasani,''' known as Shah Abdulazim and Seyyed al-Karim, is one of the scholars of the Sadat Hasani (It means the preophet’s descendants)and one of the narrators of Hadith. His lineage reaches Imam Hassan Mojtaba (peace be upon him) through four intermediaries. He is considered a pious man, known for his trustworthiness, honesty in speech, knowledge of religious affairs, belief in the principles of the Shiite religion, and a traditionist. Sheikh Sadooq ha..."

'''Abdolazim Hasani,''' known as Shah Abdulazim and Seyyed al-Karim, is one of the scholars of the Sadat Hasani (It means the preophet’s descendants)and one of the narrators of Hadith. His lineage reaches Imam Hassan Mojtaba (peace be upon him) through four intermediaries. He is considered a pious man, known for his trustworthiness, honesty in speech, knowledge of religious affairs, belief in the principles of the Shiite religion, and a traditionist. Sheikh Sadooq has compiled his collection of narrations under the title” Jame’ Akhbar Abdulazim”. Abdolazim Hasani has met and visited Imam Reza (peace be upon him) and Imam Jawad (peace be upon him). It is said that he offered his faith to Imam Hadi (peace be upon him) and died during his time. The shrine of Hazrat Abdulazim, located in the city of Rey, is a place of pilgrimage for Shiites. In some narrations, the reward of visiting his grave is considered equal to the reward of visiting the grave of Imam Hossein (peace be upon him).

== Birth of Hazrat Abdolazim Hasani ==
Born on the 4th of Rabi’ Al-Thani, 173 AH in the city of Medina. He was the son of Abdullah Ibn Ali, a descendant of Imam Hassan Al-Mojtaba (a.s.), who was related to that Imam through four intermediaries[1]. Faghih Mohammad Jalali, Mohammad Mehdi.(2001).The children and descendants of the Imams in Rey: A Study of the History and Lives of the Imams in Rey (Volume 1),Morshed Publications.

Abdolazimwas a Shiite scholar and narrator of the hadiths of the infallible Imams (a.s.), and was also considered a very popular and trusted figure among the <nowiki>[[Ahl al-Bayt|Ahl al-Bayt (a.s.)]]</nowiki>. Although his era was during Abbasid rule and the creation of oppression and strictness towards the Shiites, the defenders of the religion and the preservers of the shiite school who recorded and narrated the hadiths of the Imams (a.s.) played a major role in protecting and preserving the noble culture of the Ahl al-Bayt (a.s.). This noble man is also considered one of the guardians of the radiant Shiite belief, who was diligent in preserving and disseminating the sayings and words of the infallible Imams (a.s.), and the numerous praises of the Imams (a.s.) for him indicate his noble scientific and spiritual personality.

== The courtesy of Abdolazim towards the Imams ==
Sheikh Mohammad Sharif Razi” writes in his book, about the courtesy of Hazrat Abdolazim towards the Infallible Imams (peace be upon them): “The noble behavior and habit of Hazrat Abdolazim(peace be upon him) was that whenever he entered the session of Hazrat Imam Jawad (peace be upon him) or Imam Hadi (peace be upon him), with complete courtesy, humility and utmost modesty, he would greet those Imams with complete courtesy. After the Imam returned the greeting, he would call him close to him and make him sit next to him; and the Imam would ask him thoroughly about his well-being, which would cause regret and envy among others.”

Mohammad Sharif Razi continues: "One of the aspects of the respect and veneration of Imam Jawad (a.s.) and Imam Hadi (a.s.) for Abdolazim Hasani was that they never called him by name and always addressed him by his nickname - which was "Abol-Qasem" - and scholars of literature say that the nickname was established for veneration, honor, and respect. [2] Atarodi, Azizollah.(1994).The Life of Hazrat Abdulazim, Tehran: Atarod publications.

Therefore, it is well understood to what extent the Infallible Imams (a.s.) respected Abdolzim, and this is nothing other than the fact that Abdolazim's piety, and knowledge, combined with his actions, have made him particularly popular near the Infallible Imams."

== The position of Abdolazim in Imams’ View ==
Sheikh Sadooq writes in his book “Kamal al-Deen”: “When Hazrat Abdolazim(a.s.) came to Imam Hadi (a.s.) and expressed his beliefs, the Imam said: You are one of our true friends[3].” Sharif Razi, Muhammad.(1991). Akhtaran-e Forouzan-e Rey and Tehran. Isfahan]: Zahra Library.

And the author of the book “Jannat al-Na’eem” says: “A person named Abu Hammad Razi – one of the Shiites in the city of Ray went to “Samerra” despite the difficulties of that time and reached the Imam of his time, Hazrat Ali al-Naqi -tenth Imam)(a.s.) and asked him some questions. The Imam, while answering his questions, said: “O Abu Hammad! Whenever you have a problem in religious matters, ask Abdolazim Hasani for the answer to your problem and convey my greetings to him[4].” Sheykh al-Sadooq.(1984). Man La Yahdarahulfaqih.vol.2,Qom: Seminary Teachers' Association, Islamic Publications Office.

== The position of Abdolazim in Islamic Scholars’ View ==
The great Seyyed, Hazrat Abdolazim Hasani, as one of the descendants of the Imams (peace be upon them) enjoys a high position that most of the scholars and geniuses of the Islamic world, each in turn, have praised him with innovative expressions and subtle statements; some of which are mentioned here are interesting and lead to a greater knowledge about Abdolazim Hasani:

Sheikh Sadooq writes: “Hazrat Abdolazim(peace be upon him) was a God-fearing, pious person who was loved by God, the Messenger of God (peace be upon him) and the people[5]. Ibid

Saheb Ibn Ebad (who was minister of Fakhr al-Dowlah) says: “Abdolazim Hasani (peace be upon him) was a pious religious and God-fearing man, known for his trustworthiness and honesty of speech,knowledgeable in religious matters, and the one who was calling to monotheism and justice. In his time, after the Imam of his time, he was superior to all his contemporaries in knowledge, manners, virtue, wisdom and piety. No one was in his position and he followed and imitated the Imams (peace be upon them) compeletly. Among the descendants and grandchildren of Imam Hassan al-Mojtaba (peace be upon them), no one has reached his level and position. [6] Faghih Mohammad Jalali, Mohammad Mehdi.(2001).The children and descendants of the Imams in Rey: A Study of the History and Lives of the Imams in Rey (Volume 1),Morshed Publications.

In his book "Rejal", Najashi also says about the personality of Hazrat Abdulazim: "Abdolazim(peace be upon him) entered the city of Rey in fear and fleeing from the Caliph and settled in the basement of a Shiite's house; in that underground, which was his hiding place, he would fast during the days and pray at night[7]."

Najashi, Ahmad ibn Ali.(2003). Rijal. revised by Musa Shobeyr Zanjani, Qom:Jamaat al-Mudrasin al-Howza al-Ilmiyah ,Qom, Islamic Publishing Institute.

== Hazrat Abdolazim(a.s.) Met three Imams ==
One of the important events in the life of Hazrat Abdolazim(a.s.) was that he was able to visit the

three Imams; Imam Reza, Imam Jawad, and Imam Hadi (a.s.),and benefit from the teachings of those great men, and transmit their words and narrations to later generations.

When Imam Reza (a.s.) was in Medina, Hazrat Abdolazim(a.s.) had the opportunity to meet his Imam; after the martyrdom of that Imam, when the Imamate passed to Imam Jawad (a.s.), during the time that the ninth Imam was in Medina, this happiness and success was also available to Hazrat Abdolazim(a.s.) to have contact and meet with that Imam and benefit from the knowledge of that great man. Sometimes he would ask his questions to the Imam in the form of letters and receive written answers from the Imam.

The most important and sensitive period of Hazrat Abdulazim's life was the period of Imam Hadi (a.s.); although Imam Hadi (a.s.) spent part of his life in a military protected and monitored area in Samerra, and during that period, the possibility of Shiites communicating with that Imam was less and with problems; however, Abdolazim Hasani (a.s.) would also visit Imam Hadi (a.s.) at the same time and seek guidance and advice from him.

== Why Hazrat Abdolazim(a.s.) migrated from Medina to Rey? ==
The reason for the migration of Hazrat Abdolazim(a.s.) from Medina to Rey and his residence in exile should be sought in the political and social conditions of that era. The Abbasid caliphs were very strict towards the family of the Prophet (pbuh) and the Shiites of the Imams (a.s.). One of the most cruel and ill-mannered of these caliphs was Motawakkel, who during his caliphate not only destroyed the tomb of Hazart Imam Hossein (a.s) in Karbala several times, but also prevented people from visiting the grave of the Imam. Imam Hadi (a.s.) was a contemporary of five Abbasid caliphs, including Motawakkel. In order to protect himself from the revolutionary anger of the oppressed people and to prevent the Shiites from gathering around the Imam Hadi (a.s.), so Motawakkel took the Imam from Medina to Samerra, to monitor all the activities and communications of the Imam. The Caliph's agents even broke into the Imam's house several times and searched his house with complete impudence. When there were such harsh reactions towards the infallible Imam, in that sensitive situation, there was even more strictness, fear and danger towards their followers and others figures.

Since Hazrat Abdolazim(a.s.) sometimes came to see Imam Hadi (a.s.) in Samerra so, the Caliph's spies reported his connection with Imam Hadi (a.s.) and following that, the Caliph issued an order to pursue and arrest him. Therefore, Hazrat Abdolazim Hasani hid himself from the eyes of the agents and traveled in different cities anonymously, in order to remain safe from the danger of the Abbasid Caliph. This situation continued until Hazrat Abdolazim reached the city of "Rey" and intended to stay there[8].

Vaezi Tehrani Kajoori,Mohammad Baqr.(2003). Rooh va Reyhan.Qom:Dar Alhadith Publications.

== Hazrat Abdolazimin in Rey ==
Hazrat Abdolazim entered Rey as an unknown traveler and went to the house of a Shiite in the neighborhood of “Sareban” in the alley of “Sekkat al-Mawali”. For a while he stayed in the basement of that house and people were unaware of his presence and only a handful of Shiites knew him and were aware of his presence in that neighborhood and they also tried to keep this news from being revealed so that no danger would threaten his life. But as time passed, more people came to know Hazrat Abdolazim(peace be upon him) and came to his house to benefit from his knowledge and narrations and to smell the fragrance of the family of Imam from him[9]. Faghih Mohammad Jalali, Mohammad Mehdi.(2001).The children and descendants of the Imams in Rey: A Study of the History and Lives of the Imams in Rey (Volume 1),Morshed Publications

Yes! The Shiites of that region considered Hazrat Abdolazim memorial of their Imams and circled him like butterflies, esteeming his scientific and religious position and solving their religious issues and problems through him.

== The virtue and reward of pilgrimage of Abdolazim ==
The culture of pilgrimage in the Shiite school is one of the basic methods of reviving the names and memories of the great ones, scholars, and saint people. Being present at the graves of noble and prominent people is both appreciating their purity, honesty, faith, and jihad, and also taking a role model from their lives and seeking inspiration from their names and memories. Therefore, the many encouragements that have been mentioned in Islamic narrations regarding the pilgrimage to the shrines of the infallible Imams and the noble descendants of the Imams are an educational and guiding advice. The pilgrimage to the beautiful shrine of Hazrat Abdolazim Hasani (peace be upon him) has also been emphasized and paid attention to in this regard, as it is stated in a narration from Imam Hadi (peace be upon him) that whoever visits the grave of Hazrat Abdolazim(peace be upon him), God will reward him with Paradise[10]!

Ebn Qoolooyeh Qomi.(1937).Kamel Azzyarat.Najaf:Dar Al-Mortazavyyah.

It is also stated in another narration that a man from the people of Rey came to Imam Hadi (peace be upon him). The Imam asked him: Where have you been? He said: I had gone to visit Imam Hossein (peace be upon him). The Imam said: Know that if you visit the grave of Abdolazim Hasani, as if you have visited Hossein Ibn Ali (peace be upon him).[11]Ibid

The fact that visiting the grave of Hazrat Abdolazim(peace be upon him) is rewarded with Paradise or is as valuable as visiting Karbala is a proof and sign of the high and exalted position of that great man near God and the infallible Ahlul Bayt (peace be upon him); because in that difficult and dangerous time, he was obedient to the Imams and spread the light of the hadiths and the luminous words of the pure Imams (peace be upon him) in different cities; therefore, his activity in such dangerous conditions had of special value.

== Pure Gems ==
In addition to his knowledge, piety, struggle, and high moral position and spiritual virtues, Hazrat Abdolazim(as)was one of the most reliable narrators of hadiths from the infallible family of the Prophet (AS). His name shines in the chain of transmission of a number of hadiths, in subjects of interpretation, jurisprudence, morality, and belief. We will narrate some of the hadiths that Hazrat Abdolazim(as)heard directly from the infallible Imam (AS).

Imam Reza (as)addressed Hazrat Abdolazim(as)and said: “O Abdul Azim! Convey my greetings to my friends and tell them not to let Satan have their way and dominion. Instruct them to speak the truth, be trustworthy, be silent, and abandon arguing in vain matters, and to meet and pay attention to each other; Because these are the means of drawing closer to me. Do not engage in enmity with one another or tear each other apart! I have made a covenant with myself that whoever does this and angers one of my friends, I will ask God to punish him in the most severe way in this world. In the Hereafter, he will be among the losers.[12] Sheikh Mofid.(1993).Al-Ekhtesas.Beirut:Dar Al – Mofid.

Hazrat Abdolazim Hasani (a.s.) narrates from Imam Jawad (a.s.) that the Imam said: “Whoever visits my father - Imam Reza (a.s.) - in “Toos” with knowledge towards Imam, I guarantee him Paradise with God.[13] Sheikh Sadooq.(1983).Uyoon Akhbar Al-Reza.Beirut:Al-Alami Institute.

Hazrat Abdolazim says: “Imam Jawad (a.s.) told me: “Truly, the Qaem of our family is the same ‘Mahdi’ who must be awaited during his occultation and obeyed upon his reappearance. By God, who raised Mohammad to be a prophet and sent us to be Imams, if only one day remains in this world, that day will be so long that the Mahdi (may God hasten his return) will emerge from behind the veil of occultation and fill the earth with justice and fairness. God will rectify the affairs of Imam Mahdi in one night, just as He rectified the affairs of Moses Ibn Imran in one night... The best deeds of our Shiites are to await the return.[14] Sheikh Sadooq.(1975).Kamaloddin.Qom:Dar Al-Kotob Alislamyyah.

== Death ==
In the last days of his life, Hazrat Abdolazim(as) became ill. He was in bed , and the followers of the Ahlul Bayt (as)were on the verge of being deprived benefiting of this noble man. In addition of suffering from illness, exile, and being away from his relatives, Abdolazim Hasani (as)was also deeply saddened by the continuous calamities of the people and the bitter times of the Shiites during the Abbasid era. He found peace in his soul by constantly remembering God and praying, and he bore the burden of exile and illness on his shoulders.

According to a famous saying, the shining sun of Rey, Hazrat Abdolazim Hasani (as)set on the 15th of Shawwal 252 AH[15], Ibid and the long-lasting flame of truth and faith in that land went out. The news of the death of that great man spread from mouth to mouth, and the people of the city all dressed in black and raised their voices in weeping and wailing at the door of his house, and after that, the pure body of Hazrat Abdolazim(peace be upon him) was buried in that city amidst a huge crowd of people attending the funeral. For centuries, the magnificent shrine of Hazrat Abdolazim(peace be upon him), with its heavenly and spiritual appearance, has been the amber of eager souls and pure hearts, and the hearts of the people of knowledge have always circled around its shrine like doves.

== References ==

Abbas Ibn Abdul Mottaleb

2025-09-28T09:06:58Z

Rahmani:

'''Abbas Ibn Abdul Mottaleb''' was the son of Abdul Mottaleb and his nickname was Abul Fadl. His mother was Noutayleh, the daughter of Jenab Ibn Kalib, the first woman to cover the Kaaba with silk and fine silk cloth.

He was born in Mecca three years before the Ammolfil( Year of the Elephant). His father was a prominent figure in Mecca. After his father's death, Abbas inherited important positions in Mecca, including: watering the pilgrims and constructing the Masjedolharam(The Grand Mosque).

== Watering the Pilgrims and constructing the Masjedolharam(The Grand Mosque) ==
Abbas was a wise, intelligent, and resourceful man. He was especially kind to his relatives and was helping them too much , and for this reason, he was honored and respected by the Prophet (PBUH), who praised him as follows: “This is Abbas Ibn Abdul Mottaleb, the most generous of the Qoraysh and the most compassionate to his relatives<ref>Alemi Damghani, Muhammad Ali.(1969). Peyghambar va Yaran(The Prophet and his companions),Vol.4,Qom: Danesh Publishing.</ref>.”

The Watering the Pilgrims consisted of having access to the Zamzam well, which was unique in the city of Mecca. He himself would stand by the well and give the pilgrims water from various water and drinks, and sometimes he would give people milk and honey instead of water and drinks.

The constructing the Masjedolharam(The Grand Mosque) also consisted of a group of people who made a pact and swore an oath not to let anyone speak in vain or swear in the mosque, and if anyone did so, they would be expelled him or her from the Masjedolharam(The Grand Mosque). The leader of this group was Abbas Ibn Abdul Mottaleb. He assumed these positions after the death of his father Abdul Mottaleb, although he was the youngest of all his brothers.

== Abbas Ibn Abdul Mottaleb Converts to Islam ==
Abbas, the beloved uncle of the Prophet (peace be upon him and his family), after the migration, asked the Prophet for permission to come to Medina so that to be a Muslim there, but since Abbas had a strong devotion to the Prophet (peace be upon him and his family) and his love for him was in his heart and he conveyed the news of Mecca to the Prophet (peace be upon him and his family), the Prophet (peace be upon him and his family) told him: Stay in Mecca and convey the news of Mecca to him. He remained in Mecca until the Battle of Badr, but in his heart he believed in the Prophet (peace be upon him and his family) and hid his faith. After all the Bani Hashem accepted Islam, the Prophet (peace be upon him and his family) ordered that they all migrate to Medina. Abbas also migrated to Medina after the Battle of Badr; although before the Battle of Badr, he had converted to the religion of the son of a his brother(prophet) in Mecca.

Ismail Ibn Qeys Ibn Sa’ad Ibn Zeyd Ibn Sabet , from Abu Hezam, from Sahl Ibn Sa;ad, has said: Al-Abbas asked permission from the Prophet of God (peace be upon him and his family) to migrate, so he wrote to him, "O uncle, stay in mecca, for God has decreed migration for you as He decreed prophethood for me." Al-Waqedi”, from Ibn Abi Sabrah, from Hussayn Ibn Abdullah, from Akramah from Ibn Abbas has said: Al-Abbas accepted Islam in Mecca before Badr, and his wife “Ommolfazl” accepted Islam with him at that time, while they were in Mecca...<ref>Ibn Hajar Asqlani.(1993). Tahdhib al-Tahdhib. Vol. 5, Beirut: Darolhayat al-Turas al-Arabi.</ref>.

However, after the Battle of Badr, the Prophet (peace and blessings of Allaah be upon him) gave permission for Abbas and the remaining members of the Bani Hashem who were in Mecca to migrate to Medina, and they migrated to Medina and repeated the two testimonies(Creed or formula of the Islamic faith).

== The Prophet's (PBUH) Love for Abbas in Ahadith ==
Abbas Ibn Abdul Mottaleb had a high and lofty position near the Prophet (PBUH). In this regard, we will mention three narrations about Abbas's high position in Prophet’s view:

1. Jaber Ibn Abdullah Ansari says: One day Abbas came to the Prophet (PBUH) and he was a tall and handsome man. When the Prophet (PBUH) saw him, he said:

Indeed, my uncle! you are very beautiful! Abbas asked: O Messenger of Allah! What is the beauty of a man? The Prophet said: honesty in telling the truth. Abbas asked: Then what is perfection? The Prophet said: By the piety of the man and by his good morals<ref>Ibn Hesham.(1955).Sirah. vol.1,Beirut:Dar al- Marefah.</ref>.

2. It is narrated from Ali (a.s.) that he said:The Messenger of God (peace be upon him and his family) said: Respect me about my uncle Abbas, who is the memory of my fathers.it means that he is the rest of my ancestors<ref>Al-Tabari, Ibn Jarir.(1994). Al-Mustarshed fi Imamat Ali Ibn Abi Taleb (peace be upon him). Editor/Proofreader: Mahmoudi, Ahmad,Qom: Kushanpur</ref>.

3. Abu Saeed Khederi narrated from the Prophet (peace be upon him) that he said:

I recommend and advise you about Ali and Abbas, whoever respects them for my sake and avoids harming them, Allah will give him a light with which he will return to me on the Day of Resurrection<ref>Ibid</ref>.

And in other cases it has been reported that the Prophet (peace and blessings of Allaah be upon him and his family) said many times: “Indeed, Abbas is from me and I am from him.”

And there are many such narrations, both in historical and narrational resources, which show the high position of Abbas in Prophet’s view (peace and blessings of Allaah be upon him and his family). He also said: “Whoever insults Abbas, indeed he has insulted me<ref>Ibn Saad, Muhammad ibn Saad.(1995). Tabaqat al-Kubra. translated by Dr. Mahmoud Mahdavi Damghani,Vol.4, Tehran:Culture and Thought Publications</ref>.”

== Abbas's Captivity in the Battle of Bad ==
It is stated in history that Abbas, along with Qoraysh and some other Bani Hashem, were captured in the Battle of Badr.

The origin of this historical news is that "When Qoraysh set out for Badr, they did not ask Bani Hashem for help or confirmation, but when they reached the “Marrozzahran”, suddenly Abu Jahl woke up from this neglect and shouted: it is a shame! Do you know what you have done? How did you neglect Bani Hashem and leave them alone in Mecca and then all of you left? Are you not afraid that if you were victorious over Muhammad, they would take revenge on your women and children? And if Muhammad were victorious over you, they would do the same to your family in Mecca?! Do not let them stay in Mecca, but made them to move with you, even though their coming is not benefit to you.

They all accepted Abu Jahl's proposal and returned to Mecca and forcibly made Abbas, Aqeel, Noofel, and Taleb to move with them. When the Battle of Badr began, the Prophet (peace be upon him and his family) (who was aware of this event) said: Whoever encounters with one of the Bani Hashem, do not kill him, because they have been forced to fight.

some people were not satisfied with this Prophet (peace be upon him and his family) words, to the extent that Abu Hozayfeh Ibn Aqabah said: By God, if I find any of them, I will kill them. The Prophet (peace be upon him and his family) was informed about Abu Hozayfeh's words. He rebuked him and asked: Did you say that? He replied: Yes, O Messenger of God! Because it was hard for me to see my father, brother and uncle were killed and they are safe! The Prophet (peace be upon him and his family) said: Your father, brother and uncle have come to fight us with enthusiasm and complete interest. But the Bani Hashem were forced and reluctant, otherwise none of them would have been willing to fight us. On the day of the battle, Abbas was captured by Abu Yosr, although Abbas was a strong and robust man, while Abu Yosr was short and weak. When Abu Yosr approached Abbas, Abbas stood motionless like a log, and Abu Yosr held his shoulders. Because Abbas had no intention of defending himself Ibid<ref>Ibid</ref>.”

In any case, Abbas was forced to battlefield and was captured in the Battle of Badr without any resistance.
The Prophet (peace and blessings of Allah be upon him) took a ransom from Abbas, while knowing that he was not with the Qoraysh in his heart and he had been taken to the battlefield by force, in order to observe justice among the captives. He paid eighty ouqiyeh of gold(560 mesghal), with one thousand dinars for himself, Aqeel and Nawfal, and the Prophet did not make any difference between his uncle and the other captives.

However, the Prophet (peace and blessings of Allah be upon him) later returned that money to Abbas from the wealth of Bahrain that had been brought to him and by this action compensated that ransom .

On the night he was captured, Abbas was moaning and crying until the morning. The companions saw that the Prophet (peace be upon him and his family) did not sleep that night and was crying. They asked: O Messenger of God (peace be upon him and his family), why are you not sleeping? He said: Abbas's moaning has made me restless, and I am saddened by Abbas's sadness and grief! They released Abbas at night and brought him to the Prophet (peace be upon him and his family). When they saw Abbas, they felt relieved and went to sleep Ibid<ref>Ibid</ref>.

== The Virtues of Abbas Ibn Abdul Mottaleb ==
Abbas Ibn Abdul Mottaleb has many virtues, all of which would exceed the scope of this article; therefore, we will mention the prominent titles:

1. The Prophet (peace be upon him and his family) hosting Abbas at the beginning of his mission in Mecca:
One of the glorious events in Abbas's life is a banquet that he organized in honor of the Prophet (peace be upon him and his family) before Islam.
"The Prophet attended a detailed banquet hosted by Abdullah ibn Jadaan, who had sworn the Prophet to Abdul Mottaleb, and at the end of the banquet, when saying goodbye, he said: "Tomorrow you and the entire tribe of Tayyem will be my guests." When the Prophet returned, they were thinking about how to organize a banquet, until Abu Taleb decided to seek help from Abbas, and Abbas accepted wholeheartedly and sent a messenger to announce that everyone from any tribe should attend Muhammad's banquet. Thus, he organized a grand feast and dressed the Prophet (peace be upon him and his family) in luxurious clothes and seated him at the head of the session. The beauty of his face and the beauty of his clothes gave him a special charm that dazzled the eyes of every beholder. After the feast, everybody was talking about Abbas' feast and everyone praised and admired it<ref>Majlisi, Muhammad Baqer.(1982). Behar al-Anwar.Vol.8, Beirut: Darolhayat al-Turas al-Arabi</ref>."

2. The Prophet (peace be upon him and his family) gave the Okaz market to Abbas by order of Gabriel. "At the conquest of Mecca, Gabriel descended to the Prophet (peace be upon him and his family) and said: Abbas has a great right over you. He expects you to hand over the Okaz market to him. The Prophet (peace be upon him and his family) gave the Okaz market to Abbas and said: May God curse the one who took the Okaz market from Abbas<ref>Ibn Saad, Muhammad ibn Saad.(1995). Tabaqat al-Kubra. translated by Dr. Mahmoud Mahdavi Damghani,Vol.4, Tehran:Culture and Thought Publications</ref>.

3. Opening the entrance of Abbas's house to the Grand Mosque(Masjedolharam), which became known as Bab al-Abbas.

4. Placing the gutters of Abbas's house inside the Prophet's Mosque (PBUH) by order of Gabriel.
"The gutters that were installed by the order of the Prophet (PBUH) remained until the time of the second Calipha, Umar Ibn al-Khattab... Umar ordered the gutters to be removed and swore that whoever installs it, I will behead him<ref>Alemi Damghani, Muhammad Ali.(1969). Peyghambar va Yaran(The Prophet and his companions),Vol.4,Qom: Danesh Publishing</ref>."
Abbas complained to Ali and complained about the removing the gutters.

"Ali (PBUH) who saw his uncle in such a state, was upset and asked:my dear Uncle! What happened that you came to our house in this state?! Abbas said: The gutters that the Prophet (PBUH) installed in my honor, Umar removed and swore that if anyone installs them again, I will behead him. My nephew! I had two eyes; God took one from me, and that was the Messenger of God (peace be upon him and his family), now my hope is in you, I did not think that despite your presence they would oppress me and take away what was a source of my pride!
Ali (peace be upon him) said: My uncle! Return home and do not be sad, I will make you happy. Then he said to Qanbar: Get up and install the gutter in its place. When the gutter was installed and in its place, he said: By the right of the owner of this grave and pulpit, I will behead whoever removes the gutter! When this news reached Umar, he said: we cannot make Abu al-Hassan angery! We will atone for our oath<ref>Ibid</ref>.

5. Donating his house to the Prophet's Mosque;
Some time after the above event, Umar decided to expand the Prophet's Mosque; "He bought the houses around the mosque, leaving only the Prophet's (PBUH) wives' quarters and the house of Abbas Ibn Abdul Mottaleb. Umar called Abbas and said: As you know, all the houses around the mosque have been bought except your house and the Prophet's wives' quarters, and there is no way to the Prophet's wives' quarters. So sell your house so that we can expand the mosque... (When the Caliph put forward his ideas and Abbas did not accept, the matter ended in arbitration. Ubayy Ibn Ka'ab left Abbas's hand open in arbitration), Abbas said: Now that I am free, I have given my house to the Muslims to expand the Prophet's Mosque<ref>Ibn Saad, Muhammad ibn Saad.(1995). Tabaqat al-Kubra. translated by Dr. Mahmoud Mahdavi Damghani,Vol.4, Tehran:Culture and Thought Publications</ref>."

6. Abbas was the Prophet's (PBUH) executor;
In his will, the Prophet of God (PBUH) instructed Abbas to fulfill the promises of the Prophet (PBUH) to the people after his death, pay off his debts, and take care of the remaining personal affairs of the Prophet (PBUH).
7. Abbas's support to Ali (a.s.)

In the story of Ali's (a.s.) oppression, Abbas was one of the defenders of the leadership (Velayah) alongside Ali (a.s.).
8. Rain falling due to Abbas's supplication in the 17th year of the Hijra;In the 17th year of the Hijra, drought and famine swept across the entire Hijaz and the Arabian Peninsula. The people were caught in a severe famine and went to Umar. Umar was helpless in his duty and did not know what to do. Ka'b al-Ahbar said: Whenever the Jews(Bani Israeil) were afflicted with drought and lack of rain, they would ask for rain through the relatives and friends of their Prophet. Umar said: We should do the same! Abbas is the uncle of the Prophet (a.s.) and the elder of the Bani Hashem. We have made him an intermediary and we ask God for rain. Umar went with a group to the house of Abbas and asked him to come with us to the mosque so that we can ask God for rain. Umar went to the pulpit and prayed:

O Allah! We have turned to You through the uncle of our Prophet, so give us rain and do not make us among the despairing<ref>Ibid</ref>.
Then he said: Abbas! Get up and call on God.Abbas got up and after praising God said:
Oh God,! The clouds are with you and the water is at your disposal, so send the clouds and shower your mercy on us and...<ref>bn Saad, Muhammad ibn Saad.(1995). Tabaqat al-Kubra. translated by Dr. Mahmoud Mahdavi Damghani,Vol.4, Tehran:Culture and Thought Publications.</ref>.

After Abbas finished praying, the clouds moved in from all around and joined together, and it started to rain. It rained so much that it covered the whole place and filled all the holes. People walked in the streets and bazaars with their clothes pulled up. Whoever saw Abbas kissed his hands and feet<ref>Ibid</ref>.

== Death of Abbas and Bury in Baqi’ ==
Abbas Ibn Abdul Mottaleb, during the caliphah of Uthman Ibn Affan, passed away in 23 AH:

... When Abbas Ibn Abdul Mottaleb died, the Bani Hashem sent a announcer to the outskirts of Medina, shouting: May God have mercy on whoever attends the funeral of Abbas Ibn Abdul Mottaleb. All the people gathered<ref>Ibn Saad, Muhammad ibn Saad.(1995).Tabaqat al-Kubra. translated by Dr. Mahmoud Mahdavi Damghani,Vol.4, Tehran:Culture and Thought Publications</ref>.

Ibn Sa’ad writes in his Tabaqat: Uthman did the same. Uthman’s representatives in the surrounding villages shouted: Come, Abbas, the uncle of the Prophet (peace and blessings of Allah be upon him) has passed away!

The people gathered. We did not find any superiority over the women (an allusion to the fact that there were many women). When his body was brought, the people crowded together and they all gathered in the cemetery of Baqi', and the roads were blocked. You saw the day we prayed for Abbas in Baqi' and you saw that there was no crowd like that day and no one could approach his coffin and the Bani Hashem were the largest crowd. Uthman ordered the guards to come and push the people aside so that the Bani Hashem could bury Abbas easily. When Abbas was taken out of the coffin, the Yemeni cloth on the coffin was torn due to the crowd<ref>Ibid</ref>.

Abbas died on Friday, the fourteenth of Rajab, in the year 32 AH, during the caliphah of Uthman Ibn Affan, at the age of eighty-eight, and was buried in Baqi' in the tomb of Bani Hashem<ref>Ibn Saad, Muhammad ibn Saad.(1995). Tabaqat al-Kubra. translated by Dr. Mahmoud Mahdavi Damghani,Vol.4, Tehran:Culture and Thought Publications</ref>.

== Ali (peace be upon him) beside Abbas's body ==
Ibn Sa'ad in Tabaqat al-Kubra and other historians have all narrated that Abbas was honored to have Ali (peace be upon him) bathe him and bury him as the leader of the Bani Hashem.
...Abdullah Ibn Abi Sa'sa'ah narrated from Hareth Ibn Abdullah Ibn Ka'ab from Umm Ammareh who said: All the women of Medina, the first Mohajireen to pledge allegiance and the Ansar, gathered at the funeral of Abbas and we were the first to weep for Abbas... and Ali Ibn Abi Taleb, Abdullah, Ubeydullah and Qossam, the sons of Abbas, washed him, and the women of Medina were wept and mourned for him for a year<ref>Ibid</ref>.
Ibn Sa'ad writes:
Isa Ibn Talha said: I think Uthman is proud of Al-Abbas in Al-Baqi' and what he can say in words The people, and indeed the people had reached the funeral processions, and none of the men, women, or children remained behind:
It was narrated from Isa Ibn Talha that he said: I saw Uthman saying the takbir (praying) over him in Baqi', but his words did not reach the people. The crowd was so large that the Baqi' were filled with people, and there was no one from the people of Medina who did not attend his funeral and pray over him<ref>Ibn Saad, Muhammad ibn Saad.(1995). Tabaqat al-Kubra. translated by Dr. Mahmoud Mahdavi Damghani,Vol.4, Tehran:Culture and Thought Publications</ref>.

== References ==

Abbas Ibn Abdul Mottaleb

2025-09-28T08:30:59Z

Rahmani:

'''Abbas Ibn Abdul Mottaleb''' was the son of Abdul Mottaleb and his nickname was Abul Fadl. His mother was Noutayleh, the daughter of Jenab Ibn Kalib, the first woman to cover the Kaaba with silk and fine silk cloth.

He was born in Mecca three years before the Ammolfil( Year of the Elephant). His father was a prominent figure in Mecca. After his father's death, Abbas inherited important positions in Mecca, including: watering the pilgrims and constructing the Masjedolharam(The Grand Mosque).

== Watering the Pilgrims and constructing the Masjedolharam(The Grand Mosque) ==
Abbas was a wise, intelligent, and resourceful man. He was especially kind to his relatives and was helping them too much , and for this reason, he was honored and respected by the Prophet (PBUH), who praised him as follows: “This is Abbas Ibn Abdul Mottaleb, the most generous of the Qoraysh and the most compassionate to his relatives<ref>Alemi Damghani, Muhammad Ali.(1969). Peyghambar va Yaran(The Prophet and his companions),Vol.4,Qom: Danesh Publishing.</ref>.”[1] 1-Alemi Damghani, Muhammad Ali.(1969). Peyghambar va Yaran(The Prophet and his companions),Vol.4,Qom: Danesh Publishing.

The Watering the Pilgrims consisted of having access to the Zamzam well, which was unique in the city of Mecca. He himself would stand by the well and give the pilgrims water from various water and drinks, and sometimes he would give people milk and honey instead of water and drinks.

The constructing the Masjedolharam(The Grand Mosque) also consisted of a group of people who made a pact and swore an oath not to let anyone speak in vain or swear in the mosque, and if anyone did so, they would be expelled him or her from the Masjedolharam(The Grand Mosque). The leader of this group was Abbas Ibn Abdul Mottaleb. He assumed these positions after the death of his father Abdul Mottaleb, although he was the youngest of all his brothers.

== Abbas Ibn Abdul Mottaleb Converts to Islam ==
Abbas, the beloved uncle of the Prophet (peace be upon him and his family), after the migration, asked the Prophet for permission to come to Medina so that to be a Muslim there, but since Abbas had a strong devotion to the Prophet (peace be upon him and his family) and his love for him was in his heart and he conveyed the news of Mecca to the Prophet (peace be upon him and his family), the Prophet (peace be upon him and his family) told him: Stay in Mecca and convey the news of Mecca to him. He remained in Mecca until the Battle of Badr, but in his heart he believed in the Prophet (peace be upon him and his family) and hid his faith. After all the Bani Hashem accepted Islam, the Prophet (peace be upon him and his family) ordered that they all migrate to Medina. Abbas also migrated to Medina after the Battle of Badr; although before the Battle of Badr, he had converted to the religion of the son of a his brother(prophet) in Mecca.

Ismail Ibn Qeys Ibn Sa’ad Ibn Zeyd Ibn Sabet , from Abu Hezam, from Sahl Ibn Sa;ad, has said: Al-Abbas asked permission from the Prophet of God (peace be upon him and his family) to migrate, so he wrote to him, "O uncle, stay in mecca, for God has decreed migration for you as He decreed prophethood for me." Al-Waqedi”, from Ibn Abi Sabrah, from Hussayn Ibn Abdullah, from Akramah from Ibn Abbas has said: Al-Abbas accepted Islam in Mecca before Badr, and his wife “Ommolfazl” accepted Islam with him at that time, while they were in Mecca...<ref>Ibn Hajar Asqlani.(1993). Tahdhib al-Tahdhib. Vol. 5, Beirut: Darolhayat al-Turas al-Arabi.</ref> [2] 2-Ibn Hajar Asqlani.(1993). Tahdhib al-Tahdhib. Vol. 5, Beirut: Darolhayat al-Turas al-Arabi.

However, after the Battle of Badr, the Prophet (peace and blessings of Allaah be upon him) gave permission for Abbas and the remaining members of the Bani Hashem who were in Mecca to migrate to Medina, and they migrated to Medina and repeated the two testimonies(Creed or formula of the Islamic faith).

== The Prophet's (PBUH) Love for Abbas in Ahadith ==
Abbas Ibn Abdul Mottaleb had a high and lofty position near the Prophet (PBUH). In this regard, we will mention three narrations about Abbas's high position in Prophet’s view:

1. Jaber Ibn Abdullah Ansari says: One day Abbas came to the Prophet (PBUH) and he was a tall and handsome man. When the Prophet (PBUH) saw him, he said:

Indeed, my uncle! you are very beautiful! Abbas asked: O Messenger of Allah! What is the beauty of a man? The Prophet said: honesty in telling the truth. Abbas asked: Then what is perfection? The Prophet said: By the piety of the man and by his good morals<ref>Ibn Hesham.(1955).Sirah. vol.1,Beirut:Dar al- Marefah.</ref>.[3] 3-Ibn Hesham.(1955).Sirah. vol.1,Beirut:Dar al- Marefah.

2. It is narrated from Ali (a.s.) that he said:The Messenger of God (peace be upon him and his family) said: Respect me about my uncle Abbas, who is the memory of my fathers.it means that he is the rest of my ancestorsAl-Tabari, Ibn Jarir.(1994). Al-Mustarshed fi Imamat Ali Ibn Abi Taleb (peace be upon him). Editor/Proofreader: Mahmoudi, Ahmad,Qom: Kushanpur<ref>Al-Tabari, Ibn Jarir.(1994). Al-Mustarshed fi Imamat Ali Ibn Abi Taleb (peace be upon him). Editor/Proofreader: Mahmoudi, Ahmad,Qom: Kushanpur</ref> .[4]

4-Al-Tabari, Ibn Jarir.(1994). Al-Mustarshed fi Imamat Ali Ibn Abi Taleb (peace be upon him). Editor/Proofreader: Mahmoudi, Ahmad,Qom: Kushanpur

3. Abu Saeed Khederi narrated from the Prophet (peace be upon him) that he said:

I recommend and advise you about Ali and Abbas, whoever respects them for my sake and avoids harming them, Allah will give him a light with which he will return to me on the Day of Resurrection<ref>Ibid</ref>. [5] 5-Ibid

And in other cases it has been reported that the Prophet (peace and blessings of Allaah be upon him and his family) said many times: “Indeed, Abbas is from me and I am from him.”

And there are many such narrations, both in historical and narrational resources, which show the high position of Abbas in Prophet’s view (peace and blessings of Allaah be upon him and his family). He also said: “Whoever insults Abbas, indeed he has insulted me<ref>Ibn Saad, Muhammad ibn Saad.(1995). Tabaqat al-Kubra. translated by Dr. Mahmoud Mahdavi Damghani,Vol.4, Tehran:Culture and Thought Publications</ref>.”[6] 6-Ibn Saad, Muhammad ibn Saad.(1995). Tabaqat al-Kubra. translated by Dr. Mahmoud Mahdavi Damghani,Vol.4, Tehran:Culture and Thought Publications

== Abbas's Captivity in the Battle of Bad ==
It is stated in history that Abbas, along with Qoraysh and some other Bani Hashem, were captured in the Battle of Badr.

The origin of this historical news is that "When Qoraysh set out for Badr, they did not ask Bani Hashem for help or confirmation, but when they reached the “Marrozzahran”, suddenly Abu Jahl woke up from this neglect and shouted: it is a shame! Do you know what you have done? How did you neglect Bani Hashem and leave them alone in Mecca and then all of you left? Are you not afraid that if you were victorious over Muhammad, they would take revenge on your women and children? And if Muhammad were victorious over you, they would do the same to your family in Mecca?! Do not let them stay in Mecca, but made them to move with you, even though their coming is not benefit to you.

They all accepted Abu Jahl's proposal and returned to Mecca and forcibly made Abbas, Aqeel, Noofel, and Taleb to move with them. When the Battle of Badr began, the Prophet (peace be upon him and his family) (who was aware of this event) said: Whoever encounters with one of the Bani Hashem, do not kill him, because they have been forced to fight.

some people were not satisfied with this Prophet (peace be upon him and his family) words, to the extent that Abu Hozayfeh Ibn Aqabah said: By God, if I find any of them, I will kill them. The Prophet (peace be upon him and his family) was informed about Abu Hozayfeh's words. He rebuked him and asked: Did you say that? He replied: Yes, O Messenger of God! Because it was hard for me to see my father, brother and uncle were killed and they are safe! The Prophet (peace be upon him and his family) said: Your father, brother and uncle have come to fight us with enthusiasm and complete interest. But the Bani Hashem were forced and reluctant, otherwise none of them would have been willing to fight us. On the day of the battle, Abbas was captured by Abu Yosr, although Abbas was a strong and robust man, while Abu Yosr was short and weak. When Abu Yosr approached Abbas, Abbas stood motionless like a log, and Abu Yosr held his shoulders. Because Abbas had no intention of defending himself Ibid<ref>Ibid</ref>.”[7] 7- Ibid

In any case, Abbas was forced to battlefield and was captured in the Battle of Badr without any resistance.
The Prophet (peace and blessings of Allah be upon him) took a ransom from Abbas, while knowing that he was not with the Qoraysh in his heart and he had been taken to the battlefield by force, in order to observe justice among the captives. He paid eighty ouqiyeh of gold(560 mesghal), with one thousand dinars for himself, Aqeel and Nawfal, and the Prophet did not make any difference between his uncle and the other captives.

However, the Prophet (peace and blessings of Allah be upon him) later returned that money to Abbas from the wealth of Bahrain that had been brought to him and by this action compensated that ransom .

On the night he was captured, Abbas was moaning and crying until the morning. The companions saw that the Prophet (peace be upon him and his family) did not sleep that night and was crying. They asked: O Messenger of God (peace be upon him and his family), why are you not sleeping? He said: Abbas's moaning has made me restless, and I am saddened by Abbas's sadness and grief! They released Abbas at night and brought him to the Prophet (peace be upon him and his family). When they saw Abbas, they felt relieved and went to sleep Ibid<ref>Ibid</ref>. 8] 8- Ibid

== The Virtues of Abbas Ibn Abdul Mottaleb ==
Abbas Ibn Abdul Mottaleb has many virtues, all of which would exceed the scope of this article; therefore, we will mention the prominent titles:
1. The Prophet (peace be upon him and his family) hosting Abbas at the beginning of his mission in Mecca:
One of the glorious events in Abbas's life is a banquet that he organized in honor of the Prophet (peace be upon him and his family) before Islam.
"The Prophet attended a detailed banquet hosted by Abdullah ibn Jadaan, who had sworn the Prophet to Abdul Mottaleb, and at the end of the banquet, when saying goodbye, he said: "Tomorrow you and the entire tribe of Tayyem will be my guests." When the Prophet returned, they were thinking about how to organize a banquet, until Abu Taleb decided to seek help from Abbas, and Abbas accepted wholeheartedly and sent a messenger to announce that everyone from any tribe should attend Muhammad's banquet. Thus, he organized a grand feast and dressed the Prophet (peace be upon him and his family) in luxurious clothes and seated him at the head of the session. The beauty of his face and the beauty of his clothes gave him a special charm that dazzled the eyes of every beholder. After the feast, everybody was talking about Abbas' feast and everyone praised and admired it<ref>Majlisi, Muhammad Baqer.(1982). Behar al-Anwar.Vol.8, Beirut: Darolhayat al-Turas al-Arabi</ref>."[9] 9-Majlisi, Muhammad Baqer.(1982). Behar al-Anwar.Vol.8, Beirut: Darolhayat al-Turas al-Arabi
2. The Prophet (peace be upon him and his family) gave the Okaz market to Abbas by order of Gabriel. "At the conquest of Mecca, Gabriel descended to the Prophet (peace be upon him and his family) and said: Abbas has a great right over you. He expects you to hand over the Okaz market to him. The Prophet (peace be upon him and his family) gave the Okaz market to Abbas and said: May God curse the one who took the Okaz market from Abbas<ref>Ibn Saad, Muhammad ibn Saad.(1995). Tabaqat al-Kubra. translated by Dr. Mahmoud Mahdavi Damghani,Vol.4, Tehran:Culture and Thought Publications</ref>."[10]
Ibn Saad, Muhammad ibn Saad.(1995). Tabaqat al-Kubra. translated by Dr. Mahmoud Mahdavi Damghani,Vol.4, Tehran:Culture and Thought Publications
3. Opening the entrance of Abbas's house to the Grand Mosque(Masjedolharam), which became known as Bab al-Abbas.
4. Placing the gutters of Abbas's house inside the Prophet's Mosque (PBUH) by order of Gabriel.
"The gutters that were installed by the order of the Prophet (PBUH) remained until the time of the second Calipha, Umar Ibn al-Khattab... Umar ordered the gutters to be removed and swore that whoever installs it, I will behead him<ref>Alemi Damghani, Muhammad Ali.(1969). Peyghambar va Yaran(The Prophet and his companions),Vol.4,Qom: Danesh Publishing</ref>." [11]

Alemi Damghani, Muhammad Ali.(1969). Peyghambar va Yaran(The Prophet and his companions),Vol.4,Qom: Danesh Publishing
Abbas complained to Ali and complained about the removing the gutters.

"Ali (PBUH) who saw his uncle in such a state, was upset and asked:my dear Uncle! What happened that you came to our house in this state?! Abbas said: The gutters that the Prophet (PBUH) installed in my honor, Umar removed and swore that if anyone installs them again, I will behead him. My nephew! I had two eyes; God took one from me, and that was the Messenger of God (peace be upon him and his family), now my hope is in you, I did not think that despite your presence they would oppress me and take away what was a source of my pride!
Ali (peace be upon him) said: My uncle! Return home and do not be sad, I will make you happy. Then he said to Qanbar: Get up and install the gutter in its place. When the gutter was installed and in its place, he said: By the right of the owner of this grave and pulpit, I will behead whoever removes the gutter! When this news reached Umar, he said: we cannot make Abu al-Hassan angery! We will atone for our oath<ref>Ibid</ref>.[12] Ibid
5. Donating his house to the Prophet's Mosque;
Some time after the above event, Umar decided to expand the Prophet's Mosque; "He bought the houses around the mosque, leaving only the Prophet's (PBUH) wives' quarters and the house of Abbas Ibn Abdul Mottaleb. Umar called Abbas and said: As you know, all the houses around the mosque have been bought except your house and the Prophet's wives' quarters, and there is no way to the Prophet's wives' quarters. So sell your house so that we can expand the mosque... (When the Caliph put forward his ideas and Abbas did not accept, the matter ended in arbitration. Ubayy Ibn Ka'ab left Abbas's hand open in arbitration), Abbas said: Now that I am free, I have given my house to the Muslims to expand the Prophet's Mosque<ref>Ibn Saad, Muhammad ibn Saad.(1995). Tabaqat al-Kubra. translated by Dr. Mahmoud Mahdavi Damghani,Vol.4, Tehran:Culture and Thought Publications</ref>." [13] Ibn Saad, Muhammad ibn Saad.(1995). Tabaqat al-Kubra. translated by Dr. Mahmoud Mahdavi Damghani,Vol.4, Tehran:Culture and Thought Publications
6. Abbas was the Prophet's (PBUH) executor;
In his will, the Prophet of God (PBUH) instructed Abbas to fulfill the promises of the Prophet (PBUH) to the people after his death, pay off his debts, and take care of the remaining personal affairs of the Prophet (PBUH).
7. Abbas's support to Ali (a.s.)

In the story of Ali's (a.s.) oppression, Abbas was one of the defenders of the leadership (Velayah) alongside Ali (a.s.).
8. Rain falling due to Abbas's supplication in the 17th year of the Hijra;In the 17th year of the Hijra, drought and famine swept across the entire Hijaz and the Arabian Peninsula. The people were caught in a severe famine and went to Umar. Umar was helpless in his duty and did not know what to do. Ka'b al-Ahbar said: Whenever the Jews(Bani Israeil) were afflicted with drought and lack of rain, they would ask for rain through the relatives and friends of their Prophet. Umar said: We should do the same! Abbas is the uncle of the Prophet (a.s.) and the elder of the Bani Hashem. We have made him an intermediary and we ask God for rain. Umar went with a group to the house of Abbas and asked him to come with us to the mosque so that we can ask God for rain. Umar went to the pulpit and prayed:

O Allah! We have turned to You through the uncle of our Prophet, so give us rain and do not make us among the despairing<ref>Ibid</ref>.[14] Ibid
Then he said: Abbas! Get up and call on God.Abbas got up and after praising God said:
Oh God,! The clouds are with you and the water is at your disposal, so send the clouds and shower your mercy on us and...<ref>bn Saad, Muhammad ibn Saad.(1995). Tabaqat al-Kubra. translated by Dr. Mahmoud Mahdavi Damghani,Vol.4, Tehran:Culture and Thought Publications.</ref> [15]

Ibn Saad, Muhammad ibn Saad.(1995). Tabaqat al-Kubra. translated by Dr. Mahmoud Mahdavi Damghani,Vol.4, Tehran:Culture and Thought Publications.

After Abbas finished praying, the clouds moved in from all around and joined together, and it started to rain. It rained so much that it covered the whole place and filled all the holes. People walked in the streets and bazaars with their clothes pulled up. Whoever saw Abbas kissed his hands and feet.[16] Ibid

== Death of Abbas and Bury in Baqi’ ==
Abbas Ibn Abdul Mottaleb, during the caliphah of Uthman Ibn Affan, passed away in 23 AH:

... When Abbas Ibn Abdul Mottaleb died, the Bani Hashem sent a announcer to the outskirts of Medina, shouting: May God have mercy on whoever attends the funeral of Abbas Ibn Abdul Mottaleb. All the people gathered.[17] Ibn Saad, Muhammad ibn Saad.(1995).Tabaqat al-Kubra. translated by Dr. Mahmoud Mahdavi Damghani,Vol.4, Tehran:Culture and Thought Publications

Ibn Sa’ad writes in his Tabaqat: Uthman did the same. Uthman’s representatives in the surrounding villages shouted: Come, Abbas, the uncle of the Prophet (peace and blessings of Allah be upon him) has passed away!

The people gathered. We did not find any superiority over the women (an allusion to the fact that there were many women). When his body was brought, the people crowded together and they all gathered in the cemetery of Baqi', and the roads were blocked. You saw the day we prayed for Abbas in Baqi' and you saw that there was no crowd like that day and no one could approach his coffin and the Bani Hashem were the largest crowd. Uthman ordered the guards to come and push the people aside so that the Bani Hashem could bury Abbas easily. When Abbas was taken out of the coffin, the Yemeni cloth on the coffin was torn due to the crowd.[18] Ibid

Abbas died on Friday, the fourteenth of Rajab, in the year 32 AH, during the caliphah of Uthman Ibn Affan, at the age of eighty-eight, and was buried in Baqi' in the tomb of Bani Hashem.[19] Ibn Saad, Muhammad ibn Saad.(1995). Tabaqat al-Kubra. translated by Dr. Mahmoud Mahdavi Damghani,Vol.4, Tehran:Culture and Thought Publications.

== Ali (peace be upon him) beside Abbas's body ==
Ibn Sa'ad in Tabaqat al-Kubra and other historians have all narrated that Abbas was honored to have Ali (peace be upon him) bathe him and bury him as the leader of the Bani Hashem.

...Abdullah Ibn Abi Sa'sa'ah narrated from Hareth Ibn Abdullah Ibn Ka'ab from Umm Ammareh who said: All the women of Medina, the first Mohajireen to pledge allegiance and the Ansar, gathered at the funeral of Abbas and we were the first to weep for Abbas... and Ali Ibn Abi Taleb, Abdullah, Ubeydullah and Qossam, the sons of Abbas, washed him, and the women of Medina were wept and mourned for him for a year.[20] Ibid

Ibn Sa'ad writes:

Isa Ibn Talha said: I think Uthman is proud of Al-Abbas in Al-Baqi' and what he can say in words The people, and indeed the people had reached the funeral processions, and none of the men, women, or children remained behind:

It was narrated from Isa Ibn Talha that he said: I saw Uthman saying the takbir (praying) over him in Baqi', but his words did not reach the people. The crowd was so large that the Baqi' were filled with people, and there was no one from the people of Medina who did not attend his funeral and pray over him.[21] Ibn Saad, Muhammad ibn Saad.(1995). Tabaqat al-Kubra. translated by Dr. Mahmoud Mahdavi Damghani,Vol.4, Tehran:Culture and Thought Publications

== References ==

Abbas Ibn Abdul Mottaleb

2025-09-28T07:12:27Z

Rahmani: Created page with "'''Abbas Ibn Abdul Mottaleb''' was the son of Abdul Mottaleb and his nickname was Abul Fadl. His mother was Noutayleh, the daughter of Jenab Ibn Kalib, the first woman to cover the Kaaba with silk and fine silk cloth. He was born in Mecca three years before the Ammolfil( Year of the Elephant). His father was a prominent figure in Mecca. After his father's death, Abbas inherited important positions in Mecca, including: watering the pilgrims and constructing the Masje..."

'''Abbas Ibn Abdul Mottaleb''' was the son of Abdul Mottaleb and his nickname was Abul Fadl. His mother was Noutayleh, the daughter of Jenab Ibn Kalib, the first woman to cover the Kaaba with silk and fine silk cloth.

He was born in Mecca three years before the Ammolfil( Year of the Elephant). His father was a prominent figure in Mecca. After his father's death, Abbas inherited important positions in Mecca, including: watering the pilgrims and constructing the Masjedolharam(The Grand Mosque).

== Watering the Pilgrims and constructing the Masjedolharam(The Grand Mosque) ==
Abbas was a wise, intelligent, and resourceful man. He was especially kind to his relatives and was helping them too much , and for this reason, he was honored and respected by the Prophet (PBUH), who praised him as follows: “This is Abbas Ibn Abdul Mottaleb, the most generous of the Qoraysh and the most compassionate to his relatives.”[1] 1-Alemi Damghani, Muhammad Ali.(1969). Peyghambar va Yaran(The Prophet and his companions),Vol.4,Qom: Danesh Publishing.

The Watering the Pilgrims consisted of having access to the Zamzam well, which was unique in the city of Mecca. He himself would stand by the well and give the pilgrims water from various water and drinks, and sometimes he would give people milk and honey instead of water and drinks.

The constructing the Masjedolharam(The Grand Mosque) also consisted of a group of people who made a pact and swore an oath not to let anyone speak in vain or swear in the mosque, and if anyone did so, they would be expelled him or her from the Masjedolharam(The Grand Mosque). The leader of this group was Abbas Ibn Abdul Mottaleb. He assumed these positions after the death of his father Abdul Mottaleb, although he was the youngest of all his brothers.

== Abbas Ibn Abdul Mottaleb Converts to Islam ==
Abbas, the beloved uncle of the Prophet (peace be upon him and his family), after the migration, asked the Prophet for permission to come to Medina so that to be a Muslim there, but since Abbas had a strong devotion to the Prophet (peace be upon him and his family) and his love for him was in his heart and he conveyed the news of Mecca to the Prophet (peace be upon him and his family), the Prophet (peace be upon him and his family) told him: Stay in Mecca and convey the news of Mecca to him. He remained in Mecca until the Battle of Badr, but in his heart he believed in the Prophet (peace be upon him and his family) and hid his faith. After all the Bani Hashem accepted Islam, the Prophet (peace be upon him and his family) ordered that they all migrate to Medina. Abbas also migrated to Medina after the Battle of Badr; although before the Battle of Badr, he had converted to the religion of the son of a his brother(prophet) in Mecca.

Ismail Ibn Qeys Ibn Sa’ad Ibn Zeyd Ibn Sabet , from Abu Hezam, from Sahl Ibn Sa;ad, has said: Al-Abbas asked permission from the Prophet of God (peace be upon him and his family) to migrate, so he wrote to him, "O uncle, stay in mecca, for God has decreed migration for you as He decreed prophethood for me." Al-Waqedi”, from Ibn Abi Sabrah, from Hussayn Ibn Abdullah, from Akramah from Ibn Abbas has said: Al-Abbas accepted Islam in Mecca before Badr, and his wife “Ommolfazl” accepted Islam with him at that time, while they were in Mecca... [2] 2-Ibn Hajar Asqlani.(1993). Tahdhib al-Tahdhib. Vol. 5, Beirut: Darolhayat al-Turas al-Arabi.

However, after the Battle of Badr, the Prophet (peace and blessings of Allaah be upon him) gave permission for Abbas and the remaining members of the Bani Hashem who were in Mecca to migrate to Medina, and they migrated to Medina and repeated the two testimonies(Creed or formula of the Islamic faith).

== The Prophet's (PBUH) Love for Abbas in Ahadith ==
Abbas Ibn Abdul Mottaleb had a high and lofty position near the Prophet (PBUH). In this regard, we will mention three narrations about Abbas's high position in Prophet’s view:

1. Jaber Ibn Abdullah Ansari says: One day Abbas came to the Prophet (PBUH) and he was a tall and handsome man. When the Prophet (PBUH) saw him, he said:

Indeed, my uncle! you are very beautiful! Abbas asked: O Messenger of Allah! What is the beauty of a man? The Prophet said: honesty in telling the truth. Abbas asked: Then what is perfection? The Prophet said: By the piety of the man and by his good morals.[3] 3-Ibn Hesham.(1955).Sirah. vol.1,Beirut:Dar al- Marefah.

2. It is narrated from Ali (a.s.) that he said:

The Messenger of God (peace be upon him and his family) said: Respect me about my uncle Abbas, who is the memory of my fathers.it means that he is the rest of my ancestors [4]

4-Al-Tabari, Ibn Jarir.(1994). Al-Mustarshed fi Imamat Ali Ibn Abi Taleb (peace be upon him). Editor/Proofreader: Mahmoudi, Ahmad,Qom: Kushanpur

3. Abu Saeed Khederi narrated from the Prophet (peace be upon him) that he said:

I recommend and advise you about Ali and Abbas, whoever respects them for my sake and avoids harming them, Allah will give him a light with which he will return to me on the Day of Resurrection. [5] 5-Ibid

And in other cases it has been reported that the Prophet (peace and blessings of Allaah be upon him and his family) said many times: “Indeed, Abbas is from me and I am from him.”

And there are many such narrations, both in historical and narrational resources, which show the high position of Abbas in Prophet’s view (peace and blessings of Allaah be upon him and his family). He also said: “Whoever insults Abbas, indeed he has insulted me.”[6] 6-Ibn Saad, Muhammad ibn Saad.(1995). Tabaqat al-Kubra. translated by Dr. Mahmoud Mahdavi Damghani,Vol.4, Tehran:Culture and Thought Publications

== Abbas's Captivity in the Battle of Bad ==
It is stated in history that Abbas, along with Qoraysh and some other Bani Hashem, were captured in the Battle of Badr.

The origin of this historical news is that "When Qoraysh set out for Badr, they did not ask Bani Hashem for help or confirmation, but when they reached the “Marrozzahran”, suddenly Abu Jahl woke up from this neglect and shouted: it is a shame! Do you know what you have done? How did you neglect Bani Hashem and leave them alone in Mecca and then all of you left? Are you not afraid that if you were victorious over Muhammad, they would take revenge on your women and children? And if Muhammad were victorious over you, they would do the same to your family in Mecca?! Do not let them stay in Mecca, but made them to move with you, even though their coming is not benefit to you.

They all accepted Abu Jahl's proposal and returned to Mecca and forcibly made Abbas, Aqeel, Noofel, and Taleb to move with them. When the Battle of Badr began, the Prophet (peace be upon him and his family) (who was aware of this event) said: Whoever encounters with one of the Bani Hashem, do not kill him, because they have been forced to fight.

some people were not satisfied with this Prophet (peace be upon him and his family) words, to the extent that Abu Hozayfeh Ibn Aqabah said: By God, if I find any of them, I will kill them. The Prophet (peace be upon him and his family) was informed about Abu Hozayfeh's words. He rebuked him and asked: Did you say that? He replied: Yes, O Messenger of God! Because it was hard for me to see my father, brother and uncle were killed and they are safe! The Prophet (peace be upon him and his family) said: Your father, brother and uncle have come to fight us with enthusiasm and complete interest. But the Bani Hashem were forced and reluctant, otherwise none of them would have been willing to fight us. On the day of the battle, Abbas was captured by Abu Yosr, although Abbas was a strong and robust man, while Abu Yosr was short and weak. When Abu Yosr approached Abbas, Abbas stood motionless like a log, and Abu Yosr held his shoulders. Because Abbas had no intention of defending himself.”[7] 7- Ibid

In any case, Abbas was forced to battlefield and was captured in the Battle of Badr without any resistance.

The Prophet (peace and blessings of Allah be upon him) took a ransom from Abbas, while knowing that he was not with the Qoraysh in his heart and he had been taken to the battlefield by force, in order to observe justice among the captives. He paid eighty ouqiyeh of gold(560 mesghal), with one thousand dinars for himself, Aqeel and Nawfal, and the Prophet did not make any difference between his uncle and the other captives.

However, the Prophet (peace and blessings of Allah be upon him) later returned that money to Abbas from the wealth of Bahrain that had been brought to him and by this action compensated that ransom .

On the night he was captured, Abbas was moaning and crying until the morning. The companions saw that the Prophet (peace be upon him and his family) did not sleep that night and was crying. They asked: O Messenger of God (peace be upon him and his family), why are you not sleeping? He said: Abbas's moaning has made me restless, and I am saddened by Abbas's sadness and grief! They released Abbas at night and brought him to the Prophet (peace be upon him and his family). When they saw Abbas, they felt relieved and went to sleep. 8] 8- Ibid

== The Virtues of Abbas Ibn Abdul Mottaleb ==
Abbas Ibn Abdul Mottaleb has many virtues, all of which would exceed the scope of this article; therefore, we will mention the prominent titles:

1. The Prophet (peace be upon him and his family) hosting Abbas at the beginning of his mission in Mecca:

One of the glorious events in Abbas's life is a banquet that he organized in honor of the Prophet (peace be upon him and his family) before Islam.

"The Prophet attended a detailed banquet hosted by Abdullah ibn Jadaan, who had sworn the Prophet to Abdul Mottaleb, and at the end of the banquet, when saying goodbye, he said: "Tomorrow you and the entire tribe of Tayyem will be my guests." When the Prophet returned, they were thinking about how to organize a banquet, until Abu Taleb decided to seek help from Abbas, and Abbas accepted wholeheartedly and sent a messenger to announce that everyone from any tribe should attend Muhammad's banquet. Thus, he organized a grand feast and dressed the Prophet (peace be upon him and his family) in luxurious clothes and seated him at the head of the session. The beauty of his face and the beauty of his clothes gave him a special charm that dazzled the eyes of every beholder. After the feast, everybody was talking about Abbas' feast and everyone praised and admired it."[9] 9-Majlisi, Muhammad Baqer.(1982). Behar al-Anwar.Vol.8, Beirut: Darolhayat al-Turas al-Arabi

2. The Prophet (peace be upon him and his family) gave the Okaz market to Abbas by order of Gabriel. "At the conquest of Mecca, Gabriel descended to the Prophet (peace be upon him and his family) and said: Abbas has a great right over you. He expects you to hand over the Okaz market to him. The Prophet (peace be upon him and his family) gave the Okaz market to Abbas and said: May God curse the one who took the Okaz market from Abbas."[10]

Ibn Saad, Muhammad ibn Saad.(1995). Tabaqat al-Kubra. translated by Dr. Mahmoud Mahdavi Damghani,Vol.4, Tehran:Culture and Thought Publications

3. Opening the entrance of Abbas's house to the Grand Mosque(Masjedolharam), which became known as Bab al-Abbas.

4. Placing the gutters of Abbas's house inside the Prophet's Mosque (PBUH) by order of Gabriel.

"The gutters that were installed by the order of the Prophet (PBUH) remained until the time of the second Calipha, Umar Ibn al-Khattab... Umar ordered the gutters to be removed and swore that whoever installs it, I will behead him." [11]

Alemi Damghani, Muhammad Ali.(1969). Peyghambar va Yaran(The Prophet and his companions),Vol.4,Qom: Danesh Publishing

Abbas complained to Ali and complained about the removing the gutters.

"Ali (PBUH) who saw his uncle in such a state, was upset and asked:my dear Uncle! What happened that you came to our house in this state?! Abbas said: The gutters that the Prophet (PBUH) installed in my honor, Umar removed and swore that if anyone installs them again, I will behead him. My nephew! I had two eyes; God took one from me, and that was the Messenger of God (peace be upon him and his family), now my hope is in you, I did not think that despite your presence they would oppress me and take away what was a source of my pride!

Ali (peace be upon him) said: My uncle! Return home and do not be sad, I will make you happy. Then he said to Qanbar: Get up and install the gutter in its place. When the gutter was installed and in its place, he said: By the right of the owner of this grave and pulpit, I will behead whoever removes the gutter! When this news reached Umar, he said: we cannot make Abu al-Hassan angery! We will atone for our oath.[12] Ibid

5. Donating his house to the Prophet's Mosque;

Some time after the above event, Umar decided to expand the Prophet's Mosque; "He bought the houses around the mosque, leaving only the Prophet's (PBUH) wives' quarters and the house of Abbas Ibn Abdul Mottaleb. Umar called Abbas and said: As you know, all the houses around the mosque have been bought except your house and the Prophet's wives' quarters, and there is no way to the Prophet's wives' quarters. So sell your house so that we can expand the mosque... (When the Caliph put forward his ideas and Abbas did not accept, the matter ended in arbitration. Ubayy Ibn Ka'ab left Abbas's hand open in arbitration), Abbas said: Now that I am free, I have given my house to the Muslims to expand the Prophet's Mosque." [13] Ibn Saad, Muhammad ibn Saad.(1995). Tabaqat al-Kubra. translated by Dr. Mahmoud Mahdavi Damghani,Vol.4, Tehran:Culture and Thought Publications

6. Abbas was the Prophet's (PBUH) executor;

In his will, the Prophet of God (PBUH) instructed Abbas to fulfill the promises of the Prophet (PBUH) to the people after his death, pay off his debts, and take care of the remaining personal affairs of the Prophet (PBUH).

7. Abbas's support to Ali (a.s.);

In the story of Ali's (a.s.) oppression, Abbas was one of the defenders of the leadership (Velayah) alongside Ali (a.s.).

8. Rain falling due to Abbas's supplication in the 17th year of the Hijra;

In the 17th year of the Hijra, drought and famine swept across the entire Hijaz and the Arabian Peninsula. The people were caught in a severe famine and went to Umar. Umar was helpless in his duty and did not know what to do. Ka'b al-Ahbar said: Whenever the Jews(Bani Israeil) were afflicted with drought and lack of rain, they would ask for rain through the relatives and friends of their Prophet. Umar said: We should do the same! Abbas is the uncle of the Prophet (a.s.) and the elder of the Bani Hashem. We have made him an intermediary and we ask God for rain. Umar went with a group to the house of Abbas and asked him to come with us to the mosque so that we can ask God for rain. Umar went to the pulpit and prayed:

O Allah! We have turned to You through the uncle of our Prophet, so give us rain and do not make us among the despairing.[14] Ibid

Then he said: Abbas! Get up and call on God.

Abbas got up and after praising God said:

Oh God,! The clouds are with you and the water is at your disposal, so send the clouds and shower your mercy on us and... [15]

Ibn Saad, Muhammad ibn Saad.(1995). Tabaqat al-Kubra. translated by Dr. Mahmoud Mahdavi Damghani,Vol.4, Tehran:Culture and Thought Publications.

After Abbas finished praying, the clouds moved in from all around and joined together, and it started to rain. It rained so much that it covered the whole place and filled all the holes. People walked in the streets and bazaars with their clothes pulled up. Whoever saw Abbas kissed his hands and feet.[16] Ibid

== Death of Abbas and Bury in Baqi’ ==
Abbas Ibn Abdul Mottaleb, during the caliphah of Uthman Ibn Affan, passed away in 23 AH:

... When Abbas Ibn Abdul Mottaleb died, the Bani Hashem sent a announcer to the outskirts of Medina, shouting: May God have mercy on whoever attends the funeral of Abbas Ibn Abdul Mottaleb. All the people gathered.[17] Ibn Saad, Muhammad ibn Saad.(1995).Tabaqat al-Kubra. translated by Dr. Mahmoud Mahdavi Damghani,Vol.4, Tehran:Culture and Thought Publications

Ibn Sa’ad writes in his Tabaqat: Uthman did the same. Uthman’s representatives in the surrounding villages shouted: Come, Abbas, the uncle of the Prophet (peace and blessings of Allah be upon him) has passed away!

The people gathered. We did not find any superiority over the women (an allusion to the fact that there were many women). When his body was brought, the people crowded together and they all gathered in the cemetery of Baqi', and the roads were blocked. You saw the day we prayed for Abbas in Baqi' and you saw that there was no crowd like that day and no one could approach his coffin and the Bani Hashem were the largest crowd. Uthman ordered the guards to come and push the people aside so that the Bani Hashem could bury Abbas easily. When Abbas was taken out of the coffin, the Yemeni cloth on the coffin was torn due to the crowd.[18] Ibid

Abbas died on Friday, the fourteenth of Rajab, in the year 32 AH, during the caliphah of Uthman Ibn Affan, at the age of eighty-eight, and was buried in Baqi' in the tomb of Bani Hashem.[19] Ibn Saad, Muhammad ibn Saad.(1995). Tabaqat al-Kubra. translated by Dr. Mahmoud Mahdavi Damghani,Vol.4, Tehran:Culture and Thought Publications.

== Ali (peace be upon him) beside Abbas's body ==
Ibn Sa'ad in Tabaqat al-Kubra and other historians have all narrated that Abbas was honored to have Ali (peace be upon him) bathe him and bury him as the leader of the Bani Hashem.

...Abdullah Ibn Abi Sa'sa'ah narrated from Hareth Ibn Abdullah Ibn Ka'ab from Umm Ammareh who said: All the women of Medina, the first Mohajireen to pledge allegiance and the Ansar, gathered at the funeral of Abbas and we were the first to weep for Abbas... and Ali Ibn Abi Taleb, Abdullah, Ubeydullah and Qossam, the sons of Abbas, washed him, and the women of Medina were wept and mourned for him for a year.[20] Ibid

Ibn Sa'ad writes:

Isa Ibn Talha said: I think Uthman is proud of Al-Abbas in Al-Baqi' and what he can say in words The people, and indeed the people had reached the funeral processions, and none of the men, women, or children remained behind:

It was narrated from Isa Ibn Talha that he said: I saw Uthman saying the takbir (praying) over him in Baqi', but his words did not reach the people. The crowd was so large that the Baqi' were filled with people, and there was no one from the people of Medina who did not attend his funeral and pray over him.[21] Ibn Saad, Muhammad ibn Saad.(1995). Tabaqat al-Kubra. translated by Dr. Mahmoud Mahdavi Damghani,Vol.4, Tehran:Culture and Thought Publications

== References ==

Saheb Ibn Ebad

2025-09-23T11:46:14Z

Rahmani: Created page with "'''Saheb Ibn Ebad'''; "Abu al-Qasem Ismail Ibn Ebad (326-385 AH)" was a Shiite scholar and one of the ministers of the Buyid dynasty. == Birth and early education == Abu al-Qasem Ismail Ibn Ebad, son of Ebad, nicknamed Saheb and known as Saheb Ibn Ebad, was born in Isfahan in 326 AH. Saheb's father and ancestors were among the elders and prominent figures of Isfahan and held the rank of minister. His father, Ebad, had reached such a position that people called him "S..."

'''Saheb Ibn Ebad'''; "Abu al-Qasem Ismail Ibn Ebad (326-385 AH)" was a Shiite scholar and one of the ministers of the Buyid dynasty.

== Birth and early education ==
Abu al-Qasem Ismail Ibn Ebad, son of Ebad, nicknamed Saheb and known as Saheb Ibn Ebad, was born in Isfahan in 326 AH.

Saheb's father and ancestors were among the elders and prominent figures of Isfahan and held the rank of minister. His father, Ebad, had reached such a position that people called him "Sheikh Amin".

His first teacher was his father, who, in addition to being a father figure, was also a kind and compassionate teacher. After learning the basics, Saheb went on to study jurisprudence, hadith, exegesis, theology, and other popular sciences.

After a while, when he found himself without the need of the professors and elders of Isfahan, he migrated to the city of Rey , one of the centers of science and literature of that time, and in that city he joined the study circle of Ibn Amid, the learned and famous minister of the Buyids.

And when Ibn Amid observed Saheb's ability to compose literary texts, he appointed him as a scribe for the ministry.

== Saheb's position among the Buyids and his role ==
The Shiite Buyid dynasty emerged from the northern region of Iran and at one point in the country's history (320 AH) they ruled over large areas of Iran.

During the Buyid era, many of the restrictions and hardships that the Shiites were subject to were removed. The testimony to the leadership of Imam Ali (a.s.) in the call to prayer, and the commemoration of the event of Karbala and its martyrs, and the publicization of other Shiite religious slogans and ceremonies are among the activities which this family rendered to Islam. “Mo'ezz al-Dowlah”, a Buyid king, promoted Shia Islam in Iraq. By his order, the markets of Baghdad were closed during the first ten days of Muharram and people wore black clothes in mourning.

Celebrating “Eid al-Ghadir”, holding grand celebrations on the occasion of the birth of the infallible Imams (peace be upon them), and promoting the virtues of the Shiite Imams (peace be upon them) are among the activities of this family.

The reconstruction of the holy shrines of Imam Ali (peace be upon him) and Imam Hussein (peace be upon him), as well as the construction of a dome and a shrine over their tombs, are among the Buyid activities.

In the year 347 AH, Saheb went to Baghdad with “Moayyed al-Dowlah” and his minister Abu Ali Ibn Abul-Fazl Kashani. In this city, which was the most important center of Islamic sciences at that time, he rushed to meet famous professors and elders.

During his short stay in Baghdad, he rushed to meet the famous people such as Seyrafi, Judge Abu al-Sa'eb, Abu Bakr Ahmad Ibn Kamel, Mohlabi, the Caliph's minister, Abu Bakr Zakaria Yahya Ibn Alawi, and many others, and benefited greatly from them.

In the year 366 AH, “Moayyed al-Dowlah”, the ruler of Isfahan, appointed Saheb to the ministry.Before, Saheb had been his scribe for 13 years. During his stay in Isfahan, Saheb expanded the scope of science and literature in the city.

He spread and promoted scinces and knowledge and encouraged scholars and wise men. Gradually, his name became famous for his knowledge, and many orators, literary men, and writers came to him and settled in Isfahan.

During the Saheb's stay in Isfahan, many great scholars and writers emerged from the city. These people included: Abu Ali Marzooqi, a famous literary man, Hallaj Abu Mansoor Isfahani, a student of Abu Ali Farsi, Abu Abdullah Khatib Eskafi, Ibn Foorak Isfahani, the famous hadith scholar and historian Abu Na'eem Hafez Isfahani, and some others.

He was known in Isfahan for his firm belief in Shiism and also promoted his own belief and religion. He made great efforts in this regard. He debated with jurists and scholars on issues of belief and in most cases he prevailed over them. Many students attended his lectures in Isfahan. Abulnadi Muhammad Ibn Ahmad is one of the famous literary man who attended in one of the Saheb’s sessions and debated with him.

After the death of Rokn al-Dowlah in 366 AH, his son Moayyed al-Dowlah assumed the governorship of Rey and Isfahan. After a while, he dismissed his father's minister, Abu al-Fath, son of Ibn Amid, who was an inexperienced but arrogant young man, and appointed Saheb Ibn Ebad as the minister. Moayyed al-Dowlah, who was fully aware of Saheb's virtues and good deeds and his experiences, and had observed his abilities in statecraft and administration, after delegating the position of minister, he granted him full authority, so that the Saheb could dispose of the treasury funds in any way he saw fit and exercise his vote on all issues. The Saheb also made great efforts in spreading justice and good customs, developing the country, the welfare of the people, economic prosperity, and promoting knowledge and art, and he established his own scientific and literary circle in Rey, just like in Isfahan.

In 370 AH, the Saheb wisely ended the conflict between Moayyed al-Dowlah and Azad al-Dowlah, who had marched from Baghdad to Hamadan, and established peace and harmony between them. Also, the Saheb's strategy and cunning led to the armies of Azad al-Dowlah and Moayyed al-Dowlah winning over the armies of Khorasan and the army of Qaboos Ibn Woshmgir. This victory occurred in 371 AH. After the death of Moayyed al-Dowlah, through the Saheb's strategy and persistence, the government of Rey and the areas under its influence passed to Fakhr al-Dowlah. The Saheb's greatness and dignity reached its peak during Fakhr's reign. He, who was still in charge of the ministry, gained more freedom of action during this period. The Saheb's majesty and dignity at this time were so great that Fakhr al-Dowlah also treated him with caution and did not dare to joke with him.

During Fakhr al-Dowlah's reign, the Saheb, with great diligence, was able to conquer many regions, adding to the lands under Fakhr al-Dowlah's influence, and suppressing the seditions that had arisen in Tabarestan.

== The Saheb's religion ==
Many great scholars have confirmed his Shiism and some have confirmed his belief to shiie Twelve Imams. Seyyed Ibn Tawoos, Sheikh Sadooq, Allamah Majlisi, Sheikh Horr Ameli, Sheikh Baha'i, Sheikh Agha Bozorg Tehrani, Sheikh Abbas Qomi, Allamah Amini and many others are among them, but it is not possible to comment on his religion with certainty. Even a careful examination of the poems that have survived from the Saheb and his enthusiasm for the guardianship and friendship of the infallible Imams (peace be upon them) cannot be a solid proof that he was a Shiite.

For example, some Shiite scholars, such as those mentioned above, have taken the following poems as the best evidence of this great figure's Shiiteness:

«ابا حسن لو کان حبک مدخلی * جهنم، ان الفوز عند جحیمها» «فکیف یخاف النار من هو مؤمن * بأن امیرالمؤمنین قسیمها»

"O Aba Hassan, if your friendship were to lead me to Hell, then indeed the fire of Hell will be my salvation. How can someone fear the Fire who considers you the divider of Paradise and Hell?"

== The Saheb's ethics and character ==
The Saheb, backed by his good morals, had endeared himself to the great men of science and literature and the general public. Generosity and chivalry are among the most prominent moral traits of the Saheb, which many stories have been narrated about him. He also had great humility and modesty and especially respected the Sadaat(the descendants of Propht of Islam) and scholars. In addition to his humility and modesty, the Saheb also had the glory of greatness. Forgiveness and indulgence, insight, courage and many other moral virtues can be found in the Saheb.

== Strategy and statecraft ==
When Saheb became a minister, he set out to reform the country issues and, as a first step, he abolished undesirable innovations and oppressive customs. He was very diligent in administering justice and removing oppression from the people. He also took care of developing cities, repairing and rebuilding ruins, and building cultural and historical heritage; which can be mentioned in the prosperity of the cities of Qazvin, Qom, and Isfahan. Saheb paid special attention to the city of Qom, which was the main base of the Shiites at that time. The author of the book “ history of Qom”, who donated this book to Saheb, says: "I have not found anything more exquisite for Saheb than writing a book on the news of Qom and its people."

During his ministry, the Saheb boosted the country's economy and increased the treasury's assets to a high level. He also paid great attention to sports and encouraged athletes. He did not entrust the work of the Diwan except to people of virtue and knowledge. And whenever he became aware that a competent and skilled person was unemployed, he would take a job from those who had several jobs and assign it to him.

== The role of the Saheb in the spread of knowledge and the establishment of the library ==
Saheb Ibn Ebad was born into an environment that was passionate about science and literature, and until the last moments of his life, he did not neglect knowledge and science for a moment. Saheb's efforts in education and learning were not limited to a specific time, so that even after reaching the position of minister, he did not forget to acquire knowledge and science. Whether during his stay in the cities of Isfahan, Baghdad and Rey or during his travels, he was never separated himself from scientists and scholars, and even during military missions, he had discussions and debates sessions.

Providing the ground for the spread of knowledge among the general public was one of the important policies of the Saheb during his ministry. Following this, he invited scholars from Baghdad to Isfahan and Rey. The Saheb knew that the prosperity of the country and the prosperity of the economy in the first stage depended on the people being freed from the chains of ignorance and understanding the light of knowledge and virtue.

The Saheb paid special attention to the works of writers. Whenever he was informed of the writing of a new book, he would make great efforts to obtain a copy of it and place it in his library for study. As a result of his many efforts, he was able to form a huge and unique library. The Saheb's library contained most of the scientific works and writings of that era, and numerous scholars and writers used that valuable treasure. "Maqddasi", a famous and renowned geographer of the fourth century, has stated that he was among those who made great use of and benefited greatly from the Saheb's great library. The list of books in the aforementioned library alone contained ten volumes, and the number of books themselves was countless. According to some researchers, the number of books in this library in the tenth century AD was equal to the total number of books in the libraries of Europe.

The Saheb respected too much to the people of religion, science, and literature and did not hesitate to show them respect. Some of the scholars came to him and were counted among his companions, and others expressed their devotion to him by writing letters; such as Sabi, the famous writer of that time. Seyyed Razi also composed odes in Baghdad and praised the Saheb.

Ibn Ebad sent five thousand dinars to Baghdad every year to be distributed among the jurists and literary men of that land. Some of the scholars and literary men who accompanied the Saheb were as follows:

1 – Abul Qasem Zafarani

2 – Abul Qasem Ibn Abi Al-Ala

3 – Abul Abbas Zabi

4 – Abu Saeed Rostami

5 – Abu Dalf Khazraji

6 – Abu Muhammad Khan Isfahani

7 – Badi’ al-Zaman Hamadani ... and many others.

Yaqoot writes in Mo'jam al-Odaba': Five hundred poets praised Saheb Ibn Ebad, and it is narrated from Saheb that he said that poets praised me in one hundred thousand Persian and Arabic couplets. He also favored the scholars and elders of Mecca and Medina, and every year he sent gifts to each of them according to his position with the caravan of pilgrims.

== The academic position of the Saheb ==
The Saheb was proficient in different subjects such as the sciences of the Quran and its interpretation, hadith, theology, language, grammar, prosody, literary criticism, history, and medicine. His perseverance and enthusiasm for learning the sciences and arts prevalent in that era led him to acquire various knowledge, in such a way that he became an expert in many sciences.

== Works ==
The Saheb has numerous works in the above sciences, as follows:

1. Al-Eqna' (in the science of persuasion)

2. Al-Amsal-Assaerah (in the science of literature)

3. Al-Tazkerah (in the science of theology and principles of religion)

4. Diwan Ashaar (a collection of poems)

5. Rasa'il al-Saheb (ethical, beliefs and social discussions)

6. A treatise on the virtues of Hazrat Abdul-Azim al-Hassani (peace be upon him)

7. A treatise on the science of medicine

8. Onvanol ma’aref

9. Al-Farq bain al-zad and vazza(الضاد و الظاء)

10. Al-Mohit (in Semantics)

11. Al-Manzoomatolfaridah

== Rare Works of Saheb ==
Saheb Ibn Ebad had works that unfortunately have not reached us:

1. Al-Anwar

2. Al-Rooznamajah

3. Al-Imamah

4. Tarikh al-Molk wa Ikhtelafol al-Dowal

5. Al-Hejr

6. Al-Zeydiyyah

7. Al-Shawahed

8. Al-Fosool al-Mohazzabah Lelqol

9. Al-Qaza’ wa al-Qadar

10. Al-Wozara

11. Al-Waqf wa al-Ibtada

12. Al-Kafi fi al-Tarssol and some others.

== Books donated to the Saheb ==
1. Oyoon Akhbar al-Riza (peace be upon him): by Sheikh Jalil and the distinguished jurist Sadooq (may God have mercy on him)

2. Kitab Rijal, by Hussein Ibn Ali Ibn Babawayh, the brother of Sheikh Sadooq

3. The History of Qom (Tarikh Qom), by Hassan Ibn Muhammad Qomi

4. Latayef al-Ma'aref, by Tha'alebi (a famous literary man)

5. Al-Saheb, by Ibn Fares

6. Al-Tahzib, by Qadi Abdul Aziz Jorjani

7. Al-Hejr, by Abu Ja'far Ahmad Ibn Abi Soleyman

== Saheb's teachers ==
There is no exact information available about Saheb's teachers. Some of his important teachers are:

1. Ebad (his father)

2. Ibn Amid

3. Ibn Fares

4. Abu al-Fazl Abbas Ibn Muhammad Nahavi (known as Saddam)

5. Abu Sa'eed Hassan Ibn Abdullah Seyrafi

6. Abu Bakr Muhammad Ibn Ya'qoob

7. Qadi Abu Bakr Ahmad Ibn Kamil

8. Abu Zakaria Yahya Ibn Adi

9. Abu Omar Sabbagh

== Students of the Saheb ==
The names of some of his students are as follows:

1. Sheikh Abdul Qaher Jorjani

2. Abu Bakr Ibn Maqri

3. Qadi Abu Tayyeb Tabari

4. Abu al-Fazl Muhammad Ibn Ibrahim Naswi Shafe'i

5. Abu Bakr Ali Zakwani

== The author's poems ==
The Saheb has composed poems in all sections and techniques of poetry, such as praise, lament, humiliation, sermons, etc., and in each technique he has revealed the power of his nature by bringing new meanings and precise themes. He has composed numerous poems describing the Imams and Imam Ali (peace be upon them) and expressing their high status. The Saheb has composed 27 odes in praise of Ali (a.s) (peace be upon him ), in each of them one of the letters has not been used.

The "craft of deletion" in the twenty-eighth ode, which is devoid of the letter "waw", was left unfinished. Ibn Shahr-e-Ashoob, in Ma'alem al-Olama, has included the Saheb among the Shiite poets and quoted poems by him, considering him to be among the poets who were reckless in expressing Shiism and their love for the family of the Prophet (peace be upon him).

Some of his poems are as follows:

Friendship with Ali Ibn Abi Taleb (peace be upon him) is the guide to Paradise for everyone

If his preference for the Companions is an innovation and against the Sunnah, then may Allah curse this Sunnah.

He also says:

A wicked man said to me: Moawiyyah is your uncle, the best of uncles and brother-in-laws

Indeed, Moawiyyah is the uncle of all believers! I said: Yes, he is an uncle, but he is devoid of good.

== Saheb's prose ==
Saheb also had a strange skill in the art of writing and books, and in this field he was the owner of style and method. Tha'alebi considered Saheb's works to be close to the magic and miracle in terms of the beauty of words and meaning.

Saheb decorated his writings with verses from the Quran, proverbs and advice, and words and poems of famous poets. The sentence: "O judge of Qom, we have removed you from judgment, so rise from your place" is one of Saheb's famous literary sentences. Saheb's numerous eloquence and rhetoric are also other signs of his skill in literary techniques.

== Saheb and the Persian Language ==
Some believe that Saheb was biased by preferring Arabic literature over Persian literature, while study of his circumstances refutes this belief. Our best evidence and proof is Saheb's connection with Persian-speaking poets such as Bandar Razi, Ghaza'eri, and Jonaidi, and the special respect of Saheb towards them.

Research and study on what the documents have said show that Saheb was never opposed to the Persian language and Persian-speaking people, but rather he was hostile to racism, infidelity, and the return to Magianism(Zoroastrianism) that was carried out under the pretext of defending the Persian language. He was concerned about the promotion and development of Magianism, especially since in the Buyid government, some Dialameh elders remained Zoroastrian and held important positions, and Saheb was disillusioned with them because of his adherence to his religion and sect. For this reason, he sometimes spoke of them in an expression of nostalgia, and this stance cannot be considered an opposition to the Persian language.

== Death ==
At the end of his life, the Saheb became ill and suffering, and even in bed, he was not oblivious to the affairs of the country. People visited him during his illness and prayed to God twice a day in front of his house for his recovery.

He finally surrendered his soul to his Lord on the night of Friday, 24 Safar, 385 AH, and hastened to his eternal home.

In the morning, the people of Rey were informed of the passing of the faithful minister. All the markets of the city were closed and the gates of Rey were closed. A large crowd gathered to mourn the Saheb's body. Abu al-Abbas al-Zabbi, one of the scholars of Rey who was a student of the Saheb, prayed over the body of his teacher. Fakhr al-Dowlah and the leaders of the army, wearing black, participated in the mourning ceremony for the educated minister. For a while, the Saheb's coffin was kept in his house in Rey, and finally he was transferred with great pomp and ceremony and buried in his hometown of Isfahan. Since then, the tomb of the Saheb has become a special and public place of pilgrimage, and every year many people who are fascinated by the Ahl al-Bayt (a.s.) visit the tomb of the Saheb (his tomb is located in Tooqchi Square, next to the tomb of Ayatollah Tayyeb).

The news of the passing of the scholarly and religious Shiite minister quickly spread to all the important centers of the world, such as Baghdad and Isfahan. The heartbroken and those who knew the depth of the tragedy expressed their inner pain and sorrow in poems, and composed heartfelt laments in mourning this precious figure of Islam.

Some of his contemporaries wrote 112 verses( poem) in mourning for the Saheb , and Abu al-Fath Uthman Ibn Jenni compiled a commentary on those verses in a volume.

The greatness of the personality of Saheb Ibn Ebad is enough in such a way that Allamah Helli says about him: He is one of those people which all writers, no matter how literate and eloquent, are unable to express his virtues and honors, and the speaker who speaks about him dries up the words in his tongue.

== Reference ==
Retrieved Sep,20, 2025, from <nowiki>https://fa.wikivahdat.com</nowiki>

Sheikh Mofid

2025-09-20T10:03:33Z

Rahmani:

'''Sheikh Mofid''' by the name of Muhammad Ibn Muhammad Ibn Nu'man (336-413 AH), known as Sheikh Mofid, is a prominent Shiite scholar. He is a pioneer in compiling Shiite theology and the principles of Imami jurisprudence.One of the things that shows his high position among Shiite scholars is that he was honored to receive three letters (Towqi') from the Imam Mahdi (may Allah hasten his return) in three years. Sheikh Mofid trained great students, including Seyyed Mortaza, Seyyed Razi, and Sheikh Toosi.

== Historical conditions of the era of Sheikh Mofid ==
The fourth century in Islamic history is the century of science and knowledge, which began with the establishment of the Buyid state in Baghdad. During this period, various sciences flourished and various books were written in most scientific branches.

Many governments, such as the Buyids in Iran and Iraq, the Samanids in Khorasan and Turkestan and Transoxiana, the Ziyarids in Tabaristan, and other Islamic states played a major role in the growth and flourishing of science.

During this period, Baghdad became known as the scientific center of the Islamic world, and prominent scientists and thinkers emerged in various scientific fields within the realm of Islamic states.Azad al-Dowleh Daylami played an important role in this flourishing. As the learned sultan of the Buyid dynasty, he is considered the founder of the valuable Azad al-Dowleh library in Shiraz and the library of Saheb Ibn Ebad and Ibn Amid in Rey city.

The Buyid Minister, a man named Shapoor Ibn Ardeshir, built a large library called Dar al-Elm in 381, which after his death was managed by Sheikh Mofid. The historical significance of this period is that due to the establishment of independent Shiite states such as the Buyids in Iran, Shiites were able to express their beliefs to a large extent freely<ref>Shobeyri, Seyyid Muhammad Javad.(1989). Untold Stories about the Life of Sheikh Mofid(Sheikh Mofid Millennium World Congress), Qom;Noor Elm(Magazine), No. 33</ref>.

== Lineage, title, birth ==
Muhammad Ibn Muhammad Ibn Nu'man <ref>Najashi, Ahmad Ibn Ali.(1986). Rijal,Qom:Islamic Publications Instituter, number 1067</ref>was born on the 11th of Dhul-Qa'dah in the year 336/338 AH <ref>Ibn Nadim.(1971).Al-Fehrest,; Toosi, Muhammad Ibn Hassan.(1996). Al-Fehrest,Qom:Al-Feqaha Publications</ref> in Okbari near Baghdad. His father was a teacher, and for this reason, Sheikh Mofid was known as "Ibn al-Mo'allem." Okbari and Baghdadi are two other titles for him.Regarding his nickname "Mofid", it has also been said: In a debate he had with Ali Ibn Isa Romani, a Mu'tazilite scholar, he was able to refute the arguments of the other side; after that Romani called him "Mofid"<ref>Shobeyri, Seyyid Muhammad Javad.(1992).A Brief Overview of the Life of Sheikh Mofid, Qom;Noor Elm(Magazine), No. 45.</ref>.

Historical sources mention two children for Mofid; one was Abu al-Qasem Ali and the other was a daughter whose name is not mentioned in the sources and who was the wife of Abu Ya'li Ja'fari<ref>Shobeyri, Seyyid Muhammad Javad.(1992).A Brief Overview of the Life of Sheikh Mofid, Qom;Noor Elm(Magazine), No. 45; Shobeyri, Seyyid Muhammad Javad.(1989). Untold Stories about the Life of Sheikh Mofid(Sheikh Mofid Millennium World Congress), Qom;Noor Elm(Magazine), No. 33.</ref>.

== Biography ==
Muhammad Ibn Muhammad Ibn Nu'man was born on the 11th of Dhul-Qa'dah in the year 336 or 338 AH in the village of Sooyqeh Ibn Basri, a subordinate of the Okbari, ten miles from north of Baghdad, near the city of Dejil, into a noble family deeply rooted in the Shi'ite faith<ref>Nassaji Zawarah, Ismail.(2002). Sheikh Mufid, the proud document of the Shiite school,Qom: Maktaba Islam Magazine, No. 10</ref>. Since his father was a pious and religious person and was involved in education, he was nicknamed Ibn al-Mo'allem.Sheikh Mofid began his education at a young age, and before the age of twelve, he had learned hadith from some hadith scholars, and before the age of twenty, he had heard hadith from his teacher, Sheikh Sadooq.

Sheikh Mofid benefited from the knowledge of more than seventy great men. He learned theology and doctrines from Mozaffar Ibn Muhammad, Abu Yaser, and Ibn Jonayd Skafi, and benefited from the lessons of Hosseyn Ibn Ali Basri and Ali Ibn Isa Romani.

He studied jurisprudence with Ja'far Ibn Muhammad Ibn Qoolooyeh and learned the science of narration from the accomplished writer and historian Muhammad Ibn Emran Marzbani. His other teachers included Ibn Hamzah Tabari, Ibn Dawood Qommi, Saffwan, and Sheikh Sadooq. His seriousness in his studies led him to become one of the leading scholars of his time in theology, jurisprudence, and principles<ref>Retrieved Sep,15, 2025, from <nowiki>https://hawzah.net/fa/Occation/View/42596</nowiki></ref>.

Sheikh Mofid lived in the Karkh neighborhood of Baghdad, which was the center of the Shiites, and the famous Baratha Mosque in that neighborhood, which still exists today and is a place of pilgrimage for the Shiites,and was his place of teaching<ref>Davani, Ali.(1992). Sheikh Mufid (RA), Collection of Articles of the Sheikh Mofid Congress.</ref>.

== Education ==
Mofid learned the Quran and basic sciences from his father. Then he went to Baghdad with him to continue his studies, where he was able to benefit from prominent Shia and Sunni scholars of hadith, theologians, and jurists.

Sheikh Sadooq (died 381 AH), Ibn Jonayd Skafi (died 381 AH), Ibn Qoolooyeh (died 369 AH), Abu Ghaleb Zarari (died 368 AH), and Abu Bakr Muhammad Ibn Umar Ja'abi (died 355 AH) were among his most famous Shiite teachers<ref>Gorji, Abolqasem.(2006).History of Jurisprudence and Jurists,Tehran: Samt Publications.</ref>.

Sheikh Mofid studied theology under Hussein Ibn Ali Basri, known as Jo'al, one of the great Mo'tazilite scholars, and Abu Yaser, a student of the famous theologian Abu al-Jeysh Mozaffar Ibn Muhammad Khorasani Balkhi. He also attended the lectures of Ali Ibn Isa Romani, a famous Mo'tazilite scholar, at the suggestion of Abu Yaser. From the age of about 40, he assumed the leadership of the Shiites in jurisprudence, theology, and hadith, and debated with scholars of other schools of thought in defense of Shiite beliefs<ref>Shobeyri, Seyyid Muhammad Javad.(1992).A Brief Overview of the Life of Sheikh Mofid, Qom;Noor Elm(Magazine), No. 45.</ref>.

== The scientific position of Sheikh Mofid ==
Sheikh Mofid was the presiding authority and Shiite authority of his time. He founded a new jurisprudential school based on ijtihad and based on systematic rules and principles, which was later continued by his students, Seyyed Murtaza and Sheikh Toosi.

This method of ijtihad was a middle way between Sheikh Sadooq's hadith method and Ibn Jonayd's analogical method in jurisprudence. He initially formulated principles for deriving rulings in the book “Al-Tazkirah Bi'osool al-Fiqh”, and Seyyed Murtaza in his book Al-Dhari'ah and Sheikh Toosi in his book “Eddatol Osool” followed this teacher's initiative<ref>Gorji, Abolqasem.(2006).History of Jurisprudence and Jurists,Tehran: Samt Publications.</ref>.

He also holds a distinguished position in the history of Shiite theology, to the extent that Ibn Nadim considers him the pioneer of theologians and the leader of theologians in his era<ref>Ibn Nadim.(1971).Al-Fehrest</ref>.He was a specialist in debating and defended Shiite beliefs well against opponents. His book Al-Fosoo l Al-Mukhtarah is a sample for this claim.

== Sheikh Mofid's innovation in Shiite jurisprudence ==
Abu Nu'man's influences and innovations can be seen in jurisprudence in three areas: foundations, jurisprudential opinions, and its teaching. In foundations, one of his important influences is his attention to the source of consensus.

The jurisprudential opinions before him were full of approaches that contradicted the consensus, the fame, and the narrations of the Alajiyyah. Sheikh Mofid with a broader approach,was able to adopt a different opinion and approach in this field.

Among these cases, we can mention the invalidation of ablution while sitting and sleeping, the recommendation of bathing in the state of Ihram, etc. Before him, no attention was paid to reputation and consensus, but after him, much attention was paid to reputation and consensus.

Many rare fatwas were issued in the opinions of Shiite jurists before him, such as Ibn Aqil, Al-Naser, and Sheikh Sadooq, due to disagreement with consensus; opinions such as the permissibility of ablution and ghosl with rose water, the unpermissibility of paying zakat to one's spouse, etc.

Fazel Astarabadi believes that citing to reputation and consensus is one of Sheikh Mofid's innovative opinions, as there is no opinion in Sheikh Mofid's fatwas that contradicts reputation and consensus. The use of rational arguments is another of his influences. As after him, reason has been mentioned as one of the sources of religious rulings in Shiite jurisprudence.

Among her other influences is the discussion of the preferences of conflicting narrations or those who give priority to conflicting narrations, in which a narration was given preference and superiority over other narrations based on criteria such as the accuracy of the hadith chain, harmony with the famous and consensus, and incompatibility with the popular.

In the field of jurisprudence education, it can be noted that before him, the method of teaching jurisprudence was not classical and organized, and was mainly based on holding classes on the transmission of hadith texts. The organized system contributed greatly to the fame of Sheikh Mofid and the jurists after him, and to the conflict of opinions among them<ref>Retrieved Sep,17, 2025, from <nowiki>http://ebookshia.com/books/pdf/945</nowiki></ref>.

According to Ahmad Pakatchi in the Great Islamic Encyclopedia, the issue of cooperation with the Sultan, which was a common issue in Imami circles at that time, in some of his notes in the Book of “Al-Moqna'ah”, indicates a new perspective on the political life of the Imamiyyah, in such a way that it can be said that a kind of guardianship of the jurist(Velayat Faqih) is crystallized in this attitude <ref>Retrieved Sep,15, 2025, from <nowiki>https://www.cgie.org.ir/fa/publication/entryview/4697</nowiki></ref>.

== The others’ opinion about Sheikh Mofid ==
Sheikh Mofid holds a high position from the perspective of Shiite and Sunni scholars, as we will refer to the words of this scholars

== Najashi ==
The famous and trusted student of Sheikh Mofid (Najashi) says about him: "Muhammad Ibn Muhammad Ibn Nu'man Ibn Abdul Salam Ibn Jaber Ibn Nu'man Ibn Sa'eed Ibn Jobayr, is our Sheikh and teacher - may God be pleased with him - his excellence in jurisprudence and hadith, and his reliability are more famous than can be described. He has numerous works."

== Sheikh Toosi ==
Sheikh Toosi, a famous student of his school, writes about the his teacher in his book "The Fahrest": "Muhammad Ibn Muhammad Ibn Nu'man, known as Ibn al-Mo'allem, is one of the Imamiyyah theologians. In his time, the leadership and authority of the Shia ended up with him. He was ahead of everyone else in jurisprudence and theology. He had a good memory and a precise mind, and was quick to answer questions. He is written more than 200 volumes of small and large books<ref>Aqiqi Bakhshayeshi,Abdurrahim.(1993). Famous Shiite Jurists, Qom: Public Library of Grand Ayatollah Marashi Najafi</ref>"

== Ibn Hajar Asqlani ==
Ibn Hajar Asqlani says about Sheikh Mofid: “He was very pious and ascetic, and a man of humility and tahajjod(the one who prays in the midnight), and he was persistent in knowledge and wisdom. Many people benefited from him. He has the right over all Shiites. His father lived in Waset and taught there and was killed in Okbari. It is said that Azad al-Dowleh used to rush to meet him and visit him when he was sick<ref>Aqiqi Bakhshayeshi,Abdurrahim.(1993). Famous Shiite Jurists, Qom: Public Library of Grand Ayatollah Marashi Najafi, quoted from Lesan al-Mizan, vol. 5.</ref>.”

== Emad Hanbali ==
Emad Hanbali, another Sunni scholar, says about him: “he is a great Imamiyyah scholar and the leader of jurisprudence, theology, and debate. He engaged in debates and discussions with followers of every belief. He held a notable position in the Buyid state structure. He gave a lot of charity. He was very humble and devoted to prayer, fasting, and was well-dressed <ref>Aqiqi Bakhshayeshi,Abdurrahim.(1993). Famous Shiite Jurists, Qom: Public Library of Grand Ayatollah Marashi Najafi., quoted from Shazrat al-Dhahab, vol. 3</ref>.

== Khatib Baghdadi ==
Khatib Baghdadi, who lived shortly after him, is mentioned in his book “ the history of Baghdad” due to his particular prejudice and has made some outrageous statements that are not unexpected from someone like Khatib<ref>Khatib Baghdadi, Ahmad Ibn Ali.(1996). History of Baghdad, vol. 3. Beirut: Dar al-Kutb al-Ilmiyah, Muhammad Ali Baydoon Publications</ref>.

The Khatib 's words clearly show how much the opposing fanatics feared the personality of Sheikh Mofid, his books, and his school in popularizing the doctrine of Ahl al-Bayt. It is also clear from the words of later Sunnis scholars.

== Ibn Abitayy ==
Ibn Abitayy says: "He used to help the poor a lot, his humility and submissiveness were great, his prayers and fasting were frequent, and his clothes were coarse." Another has said: Sometimes, Azad al-Dowleh would visit Sheikh Mofid.

Mofid was a sheikh of average height, thin and wheatish. He lived for seventy-six years. He wrote more than two hundred books. The story of his funeral is famous, because eighty thousand Rafidis and Shiites attended his funeral. May God save the Sunnis from his evil! His death occurred in the month of Ramadan<ref>Yafi'i, Abdullah Ibn As’ad.(1997). Mira'at al-Jinan( The Mirror of Paradise), vol. 3, Beirut: Dar al-Kutub al-Ilmiyah.</ref>.

== The works of Sheikh Mofid ==
According to the “Fehrest” of Najashi, Sheikh Mofid's works are 175 books and treatises<ref>Najashi, Rijal.( 1986).Qom:Islamic Publications Instituter</ref>. It is said that half of these works are about the Imamate<ref>Mahdi Farmanian, and Sadeghi Kashani Mostafa.(2015). A Look at the History of Imamiyyah Thought,Qom: Research Institute of Islamic Sciences and Culture.</ref> .

Sheikh Mofid's most famous works in jurisprudence are al-Moqna'ah, in theology, Awael al-Maqalat, and in biographies of the Imams, al-Irshad<ref>Gorji, Abolqasem.(2006).History of Jurisprudence and Jurists,Tehran: Samt Publications.</ref> .

The written works of Sheikh Mofid have been published in a fourteen-volume collection entitled Musannafat Sheikh Mofid. This collection was published in 1992 for the World Congress of Sheikh Mofid.

Sheikh Toosi mentions twenty of his books in his book “Al-Fehrest”. He writes: Among his books are the book Moqna'ah in jurisprudence, the book Arkan in jurisprudence, a treatise on jurisprudence written for his son which is not complete, the book Al-Irshad, the book Al-Idah in Imamate, the book Al-Ifsah in Imamate, the book Naqz on Ibn Ebad in Imamate, the book Naqz on Ali Ibn Isa (Romani) in Imamate. The book Naqz on Ibn Qotaybah in Story and Narrations, the book Ahkam Ahl Jamal, the book Monir in Imamate, the Saghaniyyah issues, the Jorjaniyyah issues, the Dinwariyyah issues, the Mazandaranyyah issues, the Manthoorah (scattered) issues, the book Fosool from Oyoon and Mahasen, the book Ahkam of Mut'ah, and so on that are recorded in the list of his books.

Sheikh Mofid has written so many books on all Islamic subjects and has discussed almost all scientific and religious topics,and analyzing, rejecting, concluding, and also approving them. As it is clear from his many valuable works, most of them were answers to various scientific questions that were asked him from Islamic cities and countries.Also has been the rejection of the beliefs and theories of the famous scholars of his time from non-Shiite sects. Muhaddeth Haj Mirza Hussein Noori writes: It is rare to find in the books of Shiite scholars who came after him that there is no mention of issues related to Imamate and the reasons to prove it from the Book(Quran) and the Sunnah in terms of wisdom and narration, which are not referred to the books of Sheikh Mofid.

ذلک فضل الله یؤتیه من یشاء

That is Allah’s grace, which He grants to whomever He wills<ref>Nouri, Mirza Hussain.(1987). Mustadrak al-Wasa'il , vol. 3, Qom: Al-Al-Bayt</ref>.

Dhahabi - who is himself a Sunni scholar and scholar - refers to the books of this Shiite scholar as "novel and numerous works" <ref>Zahabi, Muhammad Ibn Ahmad.(1995). Mizan al-I'tdal,(The level of moderation in men's criticism) vol. 4, Beirut: al-Kotob Al-Elamiya.</ref>.

Ibn Shahr-Ashoob lists 52 books in his book and, in addition to what Sheikh Toosi and Najashi have mentioned, mentions 15 other books. Based on this, the number of Sheikh's books is stated to be 190 <ref>Kho'i,Seyyed Abul-Qasim (1992).Mo’jam( Dictionary) of Rijal al-Hadith, vol. 18,Qom:The Office for Ayatollah Kho’i.</ref>.

== Jurisprudence ==
Al-Moqna'ah

Sharia obligations

Sharia rules for women

== Osool ==
Mokhtasar al-Tadhkirah be-Osool al-Fiqh

== Qur'anic sciences ==
Discussion of the signs of the Qur'an

Aspects of the miracle of the Qur'an

Victory in the virtue of the Qur'an

Explanation in the composition of the Qur'an

== History ==
The trace of the Shi'a in a summary of the histories of the Shari'a ;

Al-Irshad

Al-Jamal

== Kalam(theology) and creeds ==
Awael al-Maqalat

Refutation of the virtue of the Mu'tazilah

Al-Ifsah in Imamate

Al-Idah

Al-Arkan

== Death of Sheikh Mofid ==
Sheikh Mofid died in Baghdad in 413 AD, after 75 years old, and was greatly honored by the people and appreciated by scholars and educated people. According to his student Sheikh Toosi, who was present in funeral , the day of his death was unparalleled in the number of friends and enemies who came to pray and mourn for him.

Eighty thousand Shiites attended his funeral, and Seyyed Murtaza Alam al-Hoda led prayers for him, and he was buried in the shrine of Imam Jawad (a.s.) near the grave of his teacher Ibn Qolooyyeh<ref>Toosi, Muhammad Ibn Hassan.(1996). Al-Fehrest,Qom:Al-Feqaha Publications.</ref>.

Najashi, the Sheikh's student, says the following about the time of his teacher's departure: "Mofid (may Allah have mercy on him) passed away three nights before the end of Ramadan in the year 413 AH, and his birth date was on the 11th of Dhul-Qa'dah in the year 336 AH. Sharif Murtaza Abul-Qasim Ali Ibn Husseyn (Seyyed Murtaza) prayed over his body in Eshnan Square.

The square, despite its vast size, was cramped due to the large number of people. After the prayer, his body was buried in his house. A few years later, he was transferred to the Qoraysh cemetery next to the shrine of Imam Musa Ibn Ja'far (a.s.)<ref>Najashi, Ahmad Ibn Ali.(1986). Rijal,Qom:Islamic Publications Instituter.</ref>.

== References ==

Sheikh Mofid

2025-09-20T09:27:55Z

Rahmani:

'''Sheikh Mofid''' by the name of Muhammad Ibn Muhammad Ibn Nu'man (336-413 AH), known as Sheikh Mofid, is a prominent Shiite scholar. He is a pioneer in compiling Shiite theology and the principles of Imami jurisprudence.One of the things that shows his high position among Shiite scholars is that he was honored to receive three letters (Towqi') from the Imam Mahdi (may Allah hasten his return) in three years. Sheikh Mofid trained great students, including Seyyed Mortaza, Seyyed Razi, and Sheikh Toosi.

== Historical conditions of the era of Sheikh Mofid ==
The fourth century in Islamic history is the century of science and knowledge, which began with the establishment of the Buyid state in Baghdad. During this period, various sciences flourished and various books were written in most scientific branches.

Many governments, such as the Buyids in Iran and Iraq, the Samanids in Khorasan and Turkestan and Transoxiana, the Ziyarids in Tabaristan, and other Islamic states played a major role in the growth and flourishing of science.

During this period, Baghdad became known as the scientific center of the Islamic world, and prominent scientists and thinkers emerged in various scientific fields within the realm of Islamic states.Azad al-Dowleh Daylami played an important role in this flourishing. As the learned sultan of the Buyid dynasty, he is considered the founder of the valuable Azad al-Dowleh library in Shiraz and the library of Saheb Ibn Ebad and Ibn Amid in Rey city.

The Buyid Minister, a man named Shapoor Ibn Ardeshir, built a large library called Dar al-Elm in 381, which after his death was managed by Sheikh Mofid. The historical significance of this period is that due to the establishment of independent Shiite states such as the Buyids in Iran, Shiites were able to express their beliefs to a large extent freely<ref>Shobeyri, Seyyid Muhammad Javad.(1989). Untold Stories about the Life of Sheikh Mofid(Sheikh Mofid Millennium World Congress), Qom;Noor Elm(Magazine), No. 33</ref>.

== Lineage, title, birth ==
Muhammad Ibn Muhammad Ibn Nu'man <ref>Najashi, Ahmad Ibn Ali.(1986). Rijal,Qom:Islamic Publications Instituter, number 1067</ref>was born on the 11th of Dhul-Qa'dah in the year 336/338 AH <ref>Ibn Nadim.(1971).Al-Fehrest,; Toosi, Muhammad Ibn Hassan.(1996). Al-Fehrest,Qom:Al-Feqaha Publications</ref> in Okbari near Baghdad. His father was a teacher, and for this reason, Sheikh Mofid was known as "Ibn al-Mo'allem." Okbari and Baghdadi are two other titles for him.Regarding his nickname "Mofid", it has also been said: In a debate he had with Ali Ibn Isa Romani, a Mu'tazilite scholar, he was able to refute the arguments of the other side; after that Romani called him "Mofid"<ref>Shobeyri, Seyyid Muhammad Javad.(1992).A Brief Overview of the Life of Sheikh Mofid, Qom;Noor Elm(Magazine), No. 45.</ref>.

Historical sources mention two children for Mofid; one was Abu al-Qasem Ali and the other was a daughter whose name is not mentioned in the sources and who was the wife of Abu Ya'li Ja'fari<ref>Shobeyri, Seyyid Muhammad Javad.(1992).A Brief Overview of the Life of Sheikh Mofid, Qom;Noor Elm(Magazine), No. 45; Shobeyri, Seyyid Muhammad Javad.(1989). Untold Stories about the Life of Sheikh Mofid(Sheikh Mofid Millennium World Congress), Qom;Noor Elm(Magazine), No. 33.</ref>.

== Biography ==
Muhammad Ibn Muhammad Ibn Nu'man was born on the 11th of Dhul-Qa'dah in the year 336 or 338 AH in the village of Sooyqeh Ibn Basri, a subordinate of the Okbari, ten miles from north of Baghdad, near the city of Dejil, into a noble family deeply rooted in the Shi'ite faith<ref>Nassaji Zawarah, Ismail.(2002). Sheikh Mufid, the proud document of the Shiite school,Qom: Maktaba Islam Magazine, No. 10</ref>. Since his father was a pious and religious person and was involved in education, he was nicknamed Ibn al-Mo'allem.Sheikh Mofid began his education at a young age, and before the age of twelve, he had learned hadith from some hadith scholars, and before the age of twenty, he had heard hadith from his teacher, Sheikh Sadooq.

Sheikh Mofid benefited from the knowledge of more than seventy great men. He learned theology and doctrines from Mozaffar Ibn Muhammad, Abu Yaser, and Ibn Jonayd Skafi, and benefited from the lessons of Hosseyn Ibn Ali Basri and Ali Ibn Isa Romani.

He studied jurisprudence with Ja'far Ibn Muhammad Ibn Qoolooyeh and learned the science of narration from the accomplished writer and historian Muhammad Ibn Emran Marzbani. His other teachers included Ibn Hamzah Tabari, Ibn Dawood Qommi, Saffwan, and Sheikh Sadooq. His seriousness in his studies led him to become one of the leading scholars of his time in theology, jurisprudence, and principles.[7] Retrieved Sep,15, 2025, from <nowiki>https://hawzah.net/fa/Occation/View/42596</nowiki>

Sheikh Mofid lived in the Karkh neighborhood of Baghdad, which was the center of the Shiites, and the famous Baratha Mosque in that neighborhood, which still exists today and is a place of pilgrimage for the Shiites,and was his place of teaching. [8] Davani, Ali.(1992). Sheikh Mufid (RA), Collection of Articles of the Sheikh Mofid Congress.

== Education ==
Mofid learned the Quran and basic sciences from his father. Then he went to Baghdad with him to continue his studies, where he was able to benefit from prominent Shia and Sunni scholars of hadith, theologians, and jurists.

Sheikh Sadooq (died 381 AH), Ibn Jonayd Skafi (died 381 AH), Ibn Qoolooyeh (died 369 AH), Abu Ghaleb Zarari (died 368 AH), and Abu Bakr Muhammad Ibn Umar Ja'abi (died 355 AH) were among his most famous Shiite teachers.[9] Gorji, Abolqasem.(2006).History of Jurisprudence and Jurists,Tehran: Samt Publications.

Sheikh Mofid studied theology under Hussein Ibn Ali Basri, known as Jo'al, one of the great Mo'tazilite scholars, and Abu Yaser, a student of the famous theologian Abu al-Jeysh Mozaffar Ibn Muhammad Khorasani Balkhi. He also attended the lectures of Ali Ibn Isa Romani, a famous Mo'tazilite scholar, at the suggestion of Abu Yaser. From the age of about 40, he assumed the leadership of the Shiites in jurisprudence, theology, and hadith, and debated with scholars of other schools of thought in defense of Shiite beliefs. [10] Shobeyri, Seyyid Muhammad Javad.(1992).A Brief Overview of the Life of Sheikh Mofid, Qom;Noor Elm(Magazine), No. 45.

== The scientific position of Sheikh Mofid ==
Sheikh Mofid was the presiding authority and Shiite authority of his time. He founded a new jurisprudential school based on ijtihad and based on systematic rules and principles, which was later continued by his students, Seyyed Murtaza and Sheikh Toosi.

This method of ijtihad was a middle way between Sheikh Sadooq's hadith method and Ibn Jonayd's analogical method in jurisprudence. He initially formulated principles for deriving rulings in the book “Al-Tazkirah Bi'osool al-Fiqh”, and Seyyed Murtaza in his book Al-Dhari'ah and Sheikh Toosi in his book “Eddatol Osool” followed this teacher's initiative.[11] Gorji, Abolqasem.(2006).History of Jurisprudence and Jurists,Tehran: Samt Publications.

He also holds a distinguished position in the history of Shiite theology, to the extent that Ibn Nadim considers him the pioneer of theologians and the leader of theologians in his era [12]. Ibn Nadim.(1971).Al-Fehrest.

He was a specialist in debating and defended Shiite beliefs well against opponents. His book Al-Fosoo l Al-Mukhtarah is a sample for this claim.

== Sheikh Mofid's innovation in Shiite jurisprudence ==
Abu Nu'man's influences and innovations can be seen in jurisprudence in three areas: foundations, jurisprudential opinions, and its teaching. In foundations, one of his important influences is his attention to the source of consensus.

The jurisprudential opinions before him were full of approaches that contradicted the consensus, the fame, and the narrations of the Alajiyyah. Sheikh Mofid with a broader approach,was able to adopt a different opinion and approach in this field.

Among these cases, we can mention the invalidation of ablution while sitting and sleeping, the recommendation of bathing in the state of Ihram, etc. Before him, no attention was paid to reputation and consensus, but after him, much attention was paid to reputation and consensus.

Many rare fatwas were issued in the opinions of Shiite jurists before him, such as Ibn Aqil, Al-Naser, and Sheikh Sadooq, due to disagreement with consensus; opinions such as the permissibility of ablution and ghosl with rose water, the unpermissibility of paying zakat to one's spouse, etc.

Fazel Astarabadi believes that citing to reputation and consensus is one of Sheikh Mofid's innovative opinions, as there is no opinion in Sheikh Mofid's fatwas that contradicts reputation and consensus. The use of rational arguments is another of his influences. As after him, reason has been mentioned as one of the sources of religious rulings in Shiite jurisprudence.

Among her other influences is the discussion of the preferences of conflicting narrations or those who give priority to conflicting narrations, in which a narration was given preference and superiority over other narrations based on criteria such as the accuracy of the hadith chain, harmony with the famous and consensus, and incompatibility with the popular.

In the field of jurisprudence education, it can be noted that before him, the method of teaching jurisprudence was not classical and organized, and was mainly based on holding classes on the transmission of hadith texts. The organized system contributed greatly to the fame of Sheikh Mofid and the jurists after him, and to the conflict of opinions among them[13]. Retrieved Sep,17, 2025, from <nowiki>http://ebookshia.com/books/pdf/945</nowiki>

According to Ahmad Pakatchi in the Great Islamic Encyclopedia, the issue of cooperation with the Sultan, which was a common issue in Imami circles at that time, in some of his notes in the Book of “Al-Moqna'ah”, indicates a new perspective on the political life of the Imamiyyah, in such a way that it can be said that a kind of guardianship of the jurist(Velayat Faqih) is crystallized in this attitude [14]. Retrieved Sep,15, 2025, from <nowiki>https://www.cgie.org.ir/fa/publication/entryview/4697</nowiki>

== The others’ opinion about Sheikh Mofid ==
Sheikh Mofid holds a high position from the perspective of Shiite and Sunni scholars, as we will refer to the words of this scholars

== Najashi ==
The famous and trusted student of Sheikh Mofid (Najashi) says about him: "Muhammad Ibn Muhammad Ibn Nu'man Ibn Abdul Salam Ibn Jaber Ibn Nu'man Ibn Sa'eed Ibn Jobayr, is our Sheikh and teacher - may God be pleased with him - his excellence in jurisprudence and hadith, and his reliability are more famous than can be described. He has numerous works."

== Sheikh Toosi ==
Sheikh Toosi, a famous student of his school, writes about the his teacher in his book "The Fahrest": "Muhammad Ibn Muhammad Ibn Nu'man, known as Ibn al-Mo'allem, is one of the Imamiyyah theologians. In his time, the leadership and authority of the Shia ended up with him. He was ahead of everyone else in jurisprudence and theology. He had a good memory and a precise mind, and was quick to answer questions. He is written more than 200 volumes of small and large books[15]." Aqiqi Bakhshayeshi,Abdurrahim.(1993). Famous Shiite Jurists, Qom: Public Library of Grand Ayatollah Marashi Najafi.

== Ibn Hajar Asqlani ==
Ibn Hajar Asqlani says about Sheikh Mofid: “He was very pious and ascetic, and a man of humility and tahajjod(the one who prays in the midnight), and he was persistent in knowledge and wisdom. Many people benefited from him. He has the right over all Shiites. His father lived in Waset and taught there and was killed in Okbari. It is said that Azad al-Dowleh used to rush to meet him and visit him when he was sick[16].” Aqiqi Bakhshayeshi,Abdurrahim.(1993). Famous Shiite Jurists, Qom: Public Library of Grand Ayatollah Marashi Najafi, quoted from Lesan al-Mizan, vol. 5.

== Emad Hanbali ==
Emad Hanbali, another Sunni scholar, says about him: “he is a great Imamiyyah scholar and the leader of jurisprudence, theology, and debate. He engaged in debates and discussions with followers of every belief. He held a notable position in the Buyid state structure. He gave a lot of charity. He was very humble and devoted to prayer, fasting, and was well-dressed. [17] Aqiqi Bakhshayeshi,Abdurrahim.(1993). Famous Shiite Jurists, Qom: Public Library of Grand Ayatollah Marashi Najafi., quoted from Shazrat al-Dhahab, vol. 3.

== Khatib Baghdadi ==
Khatib Baghdadi, who lived shortly after him, is mentioned in his book “ the history of Baghdad” due to his particular prejudice and has made some outrageous statements that are not unexpected from someone like Khatib.[18] Khatib Baghdadi, Ahmad Ibn Ali.(1996). History of Baghdad, vol. 3. Beirut: Dar al-Kutb al-Ilmiyah, Muhammad Ali Baydoon Publications

The Khatib 's words clearly show how much the opposing fanatics feared the personality of Sheikh Mofid, his books, and his school in popularizing the doctrine of Ahl al-Bayt. It is also clear from the words of later Sunnis scholars.

== Ibn Abitayy ==
Ibn Abitayy says: "He used to help the poor a lot, his humility and submissiveness were great, his prayers and fasting were frequent, and his clothes were coarse." Another has said: Sometimes, Azad al-Dowleh would visit Sheikh Mofid.

Mofid was a sheikh of average height, thin and wheatish. He lived for seventy-six years. He wrote more than two hundred books. The story of his funeral is famous, because eighty thousand Rafidis and Shiites attended his funeral. May God save the Sunnis from his evil! His death occurred in the month of Ramadan.[19] Yafi'i, Abdullah Ibn As’ad.(1997). Mira'at al-Jinan( The Mirror of Paradise), vol. 3, Beirut: Dar al-Kutub al-Ilmiyah.

== The works of Sheikh Mofid ==
According to the “Fehrest” of Najashi, Sheikh Mofid's works are 175 books and treatises.[20] Najashi, Rijal.( 1986).Qom:Islamic Publications Instituter.

It is said that half of these works are about the Imamate.[21]

Mahdi Farmanian, and Sadeghi Kashani Mostafa.(2015). A Look at the History of Imamiyyah Thought,

Qom: Research Institute of Islamic Sciences and Culture.

Sheikh Mofid's most famous works in jurisprudence are al-Moqna'ah, in theology, Awael al-Maqalat, and in biographies of the Imams, al-Irshad.[22] Gorji, Abolqasem.(2006).History of Jurisprudence and Jurists,Tehran: Samt Publications.

The written works of Sheikh Mofid have been published in a fourteen-volume collection entitled Musannafat Sheikh Mofid. This collection was published in 1992 for the World Congress of Sheikh Mofid.

Sheikh Toosi mentions twenty of his books in his book “Al-Fehrest”. He writes: Among his books are the book Moqna'ah in jurisprudence, the book Arkan in jurisprudence, a treatise on jurisprudence written for his son which is not complete, the book Al-Irshad, the book Al-Idah in Imamate, the book Al-Ifsah in Imamate, the book Naqz on Ibn Ebad in Imamate, the book Naqz on Ali Ibn Isa (Romani) in Imamate. The book Naqz on Ibn Qotaybah in Story and Narrations, the book Ahkam Ahl Jamal, the book Monir in Imamate, the Saghaniyyah issues, the Jorjaniyyah issues, the Dinwariyyah issues, the Mazandaranyyah issues, the Manthoorah (scattered) issues, the book Fosool from Oyoon and Mahasen, the book Ahkam of Mut'ah, and so on that are recorded in the list of his books.

Sheikh Mofid has written so many books on all Islamic subjects and has discussed almost all scientific and religious topics,and analyzing, rejecting, concluding, and also approving them. As it is clear from his many valuable works, most of them were answers to various scientific questions that were asked him from Islamic cities and countries.Also has been the rejection of the beliefs and theories of the famous scholars of his time from non-Shiite sects. Muhaddeth Haj Mirza Hussein Noori writes: It is rare to find in the books of Shiite scholars who came after him that there is no mention of issues related to Imamate and the reasons to prove it from the Book(Quran) and the Sunnah in terms of wisdom and narration, which are not referred to the books of Sheikh Mofid.

ذلک فضل الله یؤتیه من یشاء

That is Allah’s grace, which He grants to whomever He wills.23 Nouri, Mirza Hussain.(1987). Mustadrak al-Wasa'il , vol. 3, Qom: Al-Al-Bayt.

Dhahabi - who is himself a Sunni scholar and scholar - refers to the books of this Shiite scholar as "novel and numerous works" [24]. Zahabi, Muhammad Ibn Ahmad.(1995). Mizan al-I'tdal,(The level of moderation in men's criticism) vol. 4, Beirut: al-Kotob Al-Elamiya.

Ibn Shahr-Ashoob lists 52 books in his book and, in addition to what Sheikh Toosi and Najashi have mentioned, mentions 15 other books. Based on this, the number of Sheikh's books is stated to be 190 [25]. Kho'i,Seyyed Abul-Qasim (1992).Mo’jam( Dictionary) of Rijal al-Hadith, vol. 18,Qom:The Office for Ayatollah Kho’i.

== Jurisprudence ==
Al-Moqna'ah;

Sharia obligations;

Sharia rules for women

== Osool ==
Mokhtasar al-Tadhkirah be-Osool al-Fiqh

== Qur'anic sciences ==
Discussion of the signs of the Qur'an;

Aspects of the miracle of the Qur'an;

Victory in the virtue of the Qur'an;

Explanation in the composition of the Qur'an.

== History ==
The trace of the Shi'a in a summary of the histories of the Shari'a [29];

Al-Irshad

Al-Jamal

== Kalam(theology) and creeds ==
Awael al-Maqalat

Refutation of the virtue of the Mu'tazilah;

Al-Ifsah in Imamate

Al-Idah;

Al-Arkan.

== Death of Sheikh Mofid ==
Sheikh Mofid died in Baghdad in 413 AD, after 75 years old, and was greatly honored by the people and appreciated by scholars and educated people. According to his student Sheikh Toosi, who was present in funeral , the day of his death was unparalleled in the number of friends and enemies who came to pray and mourn for him.

Eighty thousand Shiites attended his funeral, and Seyyed Murtaza Alam al-Hoda led prayers for him, and he was buried in the shrine of Imam Jawad (a.s.) near the grave of his teacher Ibn Qolooyyeh. [26]

Toosi, Muhammad Ibn Hassan.(1996). Al-Fehrest,Qom:Al-Feqaha Publications.

Najashi, the Sheikh's student, says the following about the time of his teacher's departure: "Mofid (may Allah have mercy on him) passed away three nights before the end of Ramadan in the year 413 AH, and his birth date was on the 11th of Dhul-Qa'dah in the year 336 AH. Sharif Murtaza Abul-Qasim Ali Ibn Husseyn (Seyyed Murtaza) prayed over his body in Eshnan Square.

The square, despite its vast size, was cramped due to the large number of people. After the prayer, his body was buried in his house. A few years later, he was transferred to the Qoraysh cemetery next to the shrine of Imam Musa Ibn Ja'far (a.s.)[27]. Najashi, Ahmad Ibn Ali.(1986). Rijal,Qom:Islamic Publications Instituter.

== References ==

Sheikh Mofid

2025-09-20T09:17:42Z

Rahmani: Created page with "'''Sheikh Mofid''' by the name of Muhammad Ibn Muhammad Ibn Nu'man (336-413 AH), known as Sheikh Mofid, is a prominent Shiite scholar. He is a pioneer in compiling Shiite theology and the principles of Imami jurisprudence.One of the things that shows his high position among Shiite scholars is that he was honored to receive three letters (Towqi') from the Imam Mahdi (may Allah hasten his return) in three years. Sheikh Mofid trained great students, including Seyyed Mo..."

'''Sheikh Mofid''' by the name of Muhammad Ibn Muhammad Ibn Nu'man (336-413 AH), known as Sheikh Mofid, is a prominent Shiite scholar. He is a pioneer in compiling Shiite theology and the principles of Imami jurisprudence.One of the things that shows his high position among Shiite scholars is that he was honored to receive three letters (Towqi') from the Imam Mahdi (may Allah hasten his return) in three years. Sheikh Mofid trained great students, including Seyyed Mortaza, Seyyed Razi, and Sheikh Toosi.

== Historical conditions of the era of Sheikh Mofid ==
The fourth century in Islamic history is the century of science and knowledge, which began with the establishment of the Buyid state in Baghdad. During this period, various sciences flourished and various books were written in most scientific branches.

Many governments, such as the Buyids in Iran and Iraq, the Samanids in Khorasan and Turkestan and Transoxiana, the Ziyarids in Tabaristan, and other Islamic states played a major role in the growth and flourishing of science.

During this period, Baghdad became known as the scientific center of the Islamic world, and prominent scientists and thinkers emerged in various scientific fields within the realm of Islamic states.Azad al-Dowleh Daylami played an important role in this flourishing. As the learned sultan of the Buyid dynasty, he is considered the founder of the valuable Azad al-Dowleh library in Shiraz and the library of Saheb Ibn Ebad and Ibn Amid in Rey city.

The Buyid Minister, a man named Shapoor Ibn Ardeshir, built a large library called Dar al-Elm in 381, which after his death was managed by Sheikh Mofid. The historical significance of this period is that due to the establishment of independent Shiite states such as the Buyids in Iran, Shiites were able to express their beliefs to a large extent freely[1]. Shobeyri, Seyyid Muhammad Javad.(1989). Untold Stories about the Life of Sheikh Mofid(Sheikh Mofid Millennium World Congress), Qom;Noor Elm(Magazine), No. 33.

== Lineage, title, birth ==
Muhammad Ibn Muhammad Ibn Nu'man[2] Najashi, Ahmad Ibn Ali.(1986). Rijal,Qom:Islamic Publications Instituter, number 1067.

was born on the 11th of Dhul-Qa'dah in the year 336/338 AH [3] Ibn Nadim.(1971).Al-Fehrest,; Toosi, Muhammad Ibn Hassan.(1996). Al-Fehrest,Qom:Al-Feqaha Publications. in Okbari near Baghdad. His father was a teacher, and for this reason, Sheikh Mofid was known as "Ibn al-Mo'allem." Okbari and Baghdadi are two other titles for him.Regarding his nickname "Mofid", it has also been said: In a debate he had with Ali Ibn Isa Romani, a Mu'tazilite scholar, he was able to refute the arguments of the other side; after that Romani called him "Mofid" [4]. Shobeyri, Seyyid Muhammad Javad.(1992).A Brief Overview of the Life of Sheikh Mofid, Qom;Noor Elm(Magazine), No. 45.

Historical sources mention two children for Mofid; one was Abu al-Qasem Ali and the other was a daughter whose name is not mentioned in the sources and who was the wife of Abu Ya'li Ja'fari[5]. Shobeyri, Seyyid Muhammad Javad.(1992).A Brief Overview of the Life of Sheikh Mofid, Qom;Noor Elm(Magazine), No. 45; Shobeyri, Seyyid Muhammad Javad.(1989). Untold Stories about the Life of Sheikh Mofid(Sheikh Mofid Millennium World Congress), Qom;Noor Elm(Magazine), No. 33.

== Biography ==
Muhammad Ibn Muhammad Ibn Nu'man was born on the 11th of Dhul-Qa'dah in the year 336 or 338 AH in the village of Sooyqeh Ibn Basri, a subordinate of the Okbari, ten miles from north of Baghdad, near the city of Dejil, into a noble family deeply rooted in the Shi'ite faith[6]. Nasaji Zawarah, Ismail.(2002). Sheikh Mufid, the proud document of the Shiite school,Qom: Maktaba Islam Magazine, No. 10.

Since his father was a pious and religious person and was involved in education, he was nicknamed Ibn al-Mo'allem.

Sheikh Mofid began his education at a young age, and before the age of twelve, he had learned hadith from some hadith scholars, and before the age of twenty, he had heard hadith from his teacher, Sheikh Sadooq.

Sheikh Mofid benefited from the knowledge of more than seventy great men. He learned theology and doctrines from Mozaffar Ibn Muhammad, Abu Yaser, and Ibn Jonayd Skafi, and benefited from the lessons of Hosseyn Ibn Ali Basri and Ali Ibn Isa Romani.

He studied jurisprudence with Ja'far Ibn Muhammad Ibn Qoolooyeh and learned the science of narration from the accomplished writer and historian Muhammad Ibn Emran Marzbani. His other teachers included Ibn Hamzah Tabari, Ibn Dawood Qommi, Saffwan, and Sheikh Sadooq. His seriousness in his studies led him to become one of the leading scholars of his time in theology, jurisprudence, and principles.[7] Retrieved Sep,15, 2025, from <nowiki>https://hawzah.net/fa/Occation/View/42596</nowiki>

Sheikh Mofid lived in the Karkh neighborhood of Baghdad, which was the center of the Shiites, and the famous Baratha Mosque in that neighborhood, which still exists today and is a place of pilgrimage for the Shiites,and was his place of teaching. [8] Davani, Ali.(1992). Sheikh Mufid (RA), Collection of Articles of the Sheikh Mofid Congress.

== Education ==
Mofid learned the Quran and basic sciences from his father. Then he went to Baghdad with him to continue his studies, where he was able to benefit from prominent Shia and Sunni scholars of hadith, theologians, and jurists.

Sheikh Sadooq (died 381 AH), Ibn Jonayd Skafi (died 381 AH), Ibn Qoolooyeh (died 369 AH), Abu Ghaleb Zarari (died 368 AH), and Abu Bakr Muhammad Ibn Umar Ja'abi (died 355 AH) were among his most famous Shiite teachers.[9] Gorji, Abolqasem.(2006).History of Jurisprudence and Jurists,Tehran: Samt Publications.

Sheikh Mofid studied theology under Hussein Ibn Ali Basri, known as Jo'al, one of the great Mo'tazilite scholars, and Abu Yaser, a student of the famous theologian Abu al-Jeysh Mozaffar Ibn Muhammad Khorasani Balkhi. He also attended the lectures of Ali Ibn Isa Romani, a famous Mo'tazilite scholar, at the suggestion of Abu Yaser. From the age of about 40, he assumed the leadership of the Shiites in jurisprudence, theology, and hadith, and debated with scholars of other schools of thought in defense of Shiite beliefs. [10] Shobeyri, Seyyid Muhammad Javad.(1992).A Brief Overview of the Life of Sheikh Mofid, Qom;Noor Elm(Magazine), No. 45.

== The scientific position of Sheikh Mofid ==
Sheikh Mofid was the presiding authority and Shiite authority of his time. He founded a new jurisprudential school based on ijtihad and based on systematic rules and principles, which was later continued by his students, Seyyed Murtaza and Sheikh Toosi.

This method of ijtihad was a middle way between Sheikh Sadooq's hadith method and Ibn Jonayd's analogical method in jurisprudence. He initially formulated principles for deriving rulings in the book “Al-Tazkirah Bi'osool al-Fiqh”, and Seyyed Murtaza in his book Al-Dhari'ah and Sheikh Toosi in his book “Eddatol Osool” followed this teacher's initiative.[11] Gorji, Abolqasem.(2006).History of Jurisprudence and Jurists,Tehran: Samt Publications.

He also holds a distinguished position in the history of Shiite theology, to the extent that Ibn Nadim considers him the pioneer of theologians and the leader of theologians in his era [12]. Ibn Nadim.(1971).Al-Fehrest.

He was a specialist in debating and defended Shiite beliefs well against opponents. His book Al-Fosoo l Al-Mukhtarah is a sample for this claim.

== Sheikh Mofid's innovation in Shiite jurisprudence ==
Abu Nu'man's influences and innovations can be seen in jurisprudence in three areas: foundations, jurisprudential opinions, and its teaching. In foundations, one of his important influences is his attention to the source of consensus.

The jurisprudential opinions before him were full of approaches that contradicted the consensus, the fame, and the narrations of the Alajiyyah. Sheikh Mofid with a broader approach,was able to adopt a different opinion and approach in this field.

Among these cases, we can mention the invalidation of ablution while sitting and sleeping, the recommendation of bathing in the state of Ihram, etc. Before him, no attention was paid to reputation and consensus, but after him, much attention was paid to reputation and consensus.

Many rare fatwas were issued in the opinions of Shiite jurists before him, such as Ibn Aqil, Al-Naser, and Sheikh Sadooq, due to disagreement with consensus; opinions such as the permissibility of ablution and ghosl with rose water, the unpermissibility of paying zakat to one's spouse, etc.

Fazel Astarabadi believes that citing to reputation and consensus is one of Sheikh Mofid's innovative opinions, as there is no opinion in Sheikh Mofid's fatwas that contradicts reputation and consensus. The use of rational arguments is another of his influences. As after him, reason has been mentioned as one of the sources of religious rulings in Shiite jurisprudence.

Among her other influences is the discussion of the preferences of conflicting narrations or those who give priority to conflicting narrations, in which a narration was given preference and superiority over other narrations based on criteria such as the accuracy of the hadith chain, harmony with the famous and consensus, and incompatibility with the popular.

In the field of jurisprudence education, it can be noted that before him, the method of teaching jurisprudence was not classical and organized, and was mainly based on holding classes on the transmission of hadith texts. The organized system contributed greatly to the fame of Sheikh Mofid and the jurists after him, and to the conflict of opinions among them[13]. Retrieved Sep,17, 2025, from <nowiki>http://ebookshia.com/books/pdf/945</nowiki>

According to Ahmad Pakatchi in the Great Islamic Encyclopedia, the issue of cooperation with the Sultan, which was a common issue in Imami circles at that time, in some of his notes in the Book of “Al-Moqna'ah”, indicates a new perspective on the political life of the Imamiyyah, in such a way that it can be said that a kind of guardianship of the jurist(Velayat Faqih) is crystallized in this attitude [14]. Retrieved Sep,15, 2025, from <nowiki>https://www.cgie.org.ir/fa/publication/entryview/4697</nowiki>

== The others’ opinion about Sheikh Mofid ==
Sheikh Mofid holds a high position from the perspective of Shiite and Sunni scholars, as we will refer to the words of this scholars

== Najashi ==
The famous and trusted student of Sheikh Mofid (Najashi) says about him: "Muhammad Ibn Muhammad Ibn Nu'man Ibn Abdul Salam Ibn Jaber Ibn Nu'man Ibn Sa'eed Ibn Jobayr, is our Sheikh and teacher - may God be pleased with him - his excellence in jurisprudence and hadith, and his reliability are more famous than can be described. He has numerous works."

== Sheikh Toosi ==
Sheikh Toosi, a famous student of his school, writes about the his teacher in his book "The Fahrest": "Muhammad Ibn Muhammad Ibn Nu'man, known as Ibn al-Mo'allem, is one of the Imamiyyah theologians. In his time, the leadership and authority of the Shia ended up with him. He was ahead of everyone else in jurisprudence and theology. He had a good memory and a precise mind, and was quick to answer questions. He is written more than 200 volumes of small and large books[15]." Aqiqi Bakhshayeshi,Abdurrahim.(1993). Famous Shiite Jurists, Qom: Public Library of Grand Ayatollah Marashi Najafi.

== Ibn Hajar Asqlani ==
Ibn Hajar Asqlani says about Sheikh Mofid: “He was very pious and ascetic, and a man of humility and tahajjod(the one who prays in the midnight), and he was persistent in knowledge and wisdom. Many people benefited from him. He has the right over all Shiites. His father lived in Waset and taught there and was killed in Okbari. It is said that Azad al-Dowleh used to rush to meet him and visit him when he was sick[16].” Aqiqi Bakhshayeshi,Abdurrahim.(1993). Famous Shiite Jurists, Qom: Public Library of Grand Ayatollah Marashi Najafi, quoted from Lesan al-Mizan, vol. 5.

== Emad Hanbali ==
Emad Hanbali, another Sunni scholar, says about him: “he is a great Imamiyyah scholar and the leader of jurisprudence, theology, and debate. He engaged in debates and discussions with followers of every belief. He held a notable position in the Buyid state structure. He gave a lot of charity. He was very humble and devoted to prayer, fasting, and was well-dressed. [17] Aqiqi Bakhshayeshi,Abdurrahim.(1993). Famous Shiite Jurists, Qom: Public Library of Grand Ayatollah Marashi Najafi., quoted from Shazrat al-Dhahab, vol. 3.

== Khatib Baghdadi ==
Khatib Baghdadi, who lived shortly after him, is mentioned in his book “ the history of Baghdad” due to his particular prejudice and has made some outrageous statements that are not unexpected from someone like Khatib.[18] Khatib Baghdadi, Ahmad Ibn Ali.(1996). History of Baghdad, vol. 3. Beirut: Dar al-Kutb al-Ilmiyah, Muhammad Ali Baydoon Publications

The Khatib 's words clearly show how much the opposing fanatics feared the personality of Sheikh Mofid, his books, and his school in popularizing the doctrine of Ahl al-Bayt. It is also clear from the words of later Sunnis scholars.

== Ibn Abitayy ==
Ibn Abitayy says: "He used to help the poor a lot, his humility and submissiveness were great, his prayers and fasting were frequent, and his clothes were coarse." Another has said: Sometimes, Azad al-Dowleh would visit Sheikh Mofid.

Mofid was a sheikh of average height, thin and wheatish. He lived for seventy-six years. He wrote more than two hundred books. The story of his funeral is famous, because eighty thousand Rafidis and Shiites attended his funeral. May God save the Sunnis from his evil! His death occurred in the month of Ramadan.[19] Yafi'i, Abdullah Ibn As’ad.(1997). Mira'at al-Jinan( The Mirror of Paradise), vol. 3, Beirut: Dar al-Kutub al-Ilmiyah.

== The works of Sheikh Mofid ==
According to the “Fehrest” of Najashi, Sheikh Mofid's works are 175 books and treatises.[20] Najashi, Rijal.( 1986).Qom:Islamic Publications Instituter.

It is said that half of these works are about the Imamate.[21]

Mahdi Farmanian, and Sadeghi Kashani Mostafa.(2015). A Look at the History of Imamiyyah Thought,

Qom: Research Institute of Islamic Sciences and Culture.

Sheikh Mofid's most famous works in jurisprudence are al-Moqna'ah, in theology, Awael al-Maqalat, and in biographies of the Imams, al-Irshad.[22] Gorji, Abolqasem.(2006).History of Jurisprudence and Jurists,Tehran: Samt Publications.

The written works of Sheikh Mofid have been published in a fourteen-volume collection entitled Musannafat Sheikh Mofid. This collection was published in 1992 for the World Congress of Sheikh Mofid.

Sheikh Toosi mentions twenty of his books in his book “Al-Fehrest”. He writes: Among his books are the book Moqna'ah in jurisprudence, the book Arkan in jurisprudence, a treatise on jurisprudence written for his son which is not complete, the book Al-Irshad, the book Al-Idah in Imamate, the book Al-Ifsah in Imamate, the book Naqz on Ibn Ebad in Imamate, the book Naqz on Ali Ibn Isa (Romani) in Imamate. The book Naqz on Ibn Qotaybah in Story and Narrations, the book Ahkam Ahl Jamal, the book Monir in Imamate, the Saghaniyyah issues, the Jorjaniyyah issues, the Dinwariyyah issues, the Mazandaranyyah issues, the Manthoorah (scattered) issues, the book Fosool from Oyoon and Mahasen, the book Ahkam of Mut'ah, and so on that are recorded in the list of his books.

Sheikh Mofid has written so many books on all Islamic subjects and has discussed almost all scientific and religious topics,and analyzing, rejecting, concluding, and also approving them. As it is clear from his many valuable works, most of them were answers to various scientific questions that were asked him from Islamic cities and countries.Also has been the rejection of the beliefs and theories of the famous scholars of his time from non-Shiite sects. Muhaddeth Haj Mirza Hussein Noori writes: It is rare to find in the books of Shiite scholars who came after him that there is no mention of issues related to Imamate and the reasons to prove it from the Book(Quran) and the Sunnah in terms of wisdom and narration, which are not referred to the books of Sheikh Mofid.

ذلک فضل الله یؤتیه من یشاء

That is Allah’s grace, which He grants to whomever He wills.23 Nouri, Mirza Hussain.(1987). Mustadrak al-Wasa'il , vol. 3, Qom: Al-Al-Bayt.

Dhahabi - who is himself a Sunni scholar and scholar - refers to the books of this Shiite scholar as "novel and numerous works" [24]. Zahabi, Muhammad Ibn Ahmad.(1995). Mizan al-I'tdal,(The level of moderation in men's criticism) vol. 4, Beirut: al-Kotob Al-Elamiya.

Ibn Shahr-Ashoob lists 52 books in his book and, in addition to what Sheikh Toosi and Najashi have mentioned, mentions 15 other books. Based on this, the number of Sheikh's books is stated to be 190 [25]. Kho'i,Seyyed Abul-Qasim (1992).Mo’jam( Dictionary) of Rijal al-Hadith, vol. 18,Qom:The Office for Ayatollah Kho’i.

== Jurisprudence ==
Al-Moqna'ah;

Sharia obligations;

Sharia rules for women

== Osool ==
Mokhtasar al-Tadhkirah be-Osool al-Fiqh

== Qur'anic sciences ==
Discussion of the signs of the Qur'an;

Aspects of the miracle of the Qur'an;

Victory in the virtue of the Qur'an;

Explanation in the composition of the Qur'an.

== History ==
The trace of the Shi'a in a summary of the histories of the Shari'a [29];

Al-Irshad

Al-Jamal

== Kalam(theology) and creeds ==
Awael al-Maqalat

Refutation of the virtue of the Mu'tazilah;

Al-Ifsah in Imamate

Al-Idah;

Al-Arkan.

== Death of Sheikh Mofid ==
Sheikh Mofid died in Baghdad in 413 AD, after 75 years old, and was greatly honored by the people and appreciated by scholars and educated people. According to his student Sheikh Toosi, who was present in funeral , the day of his death was unparalleled in the number of friends and enemies who came to pray and mourn for him.

Eighty thousand Shiites attended his funeral, and Seyyed Murtaza Alam al-Hoda led prayers for him, and he was buried in the shrine of Imam Jawad (a.s.) near the grave of his teacher Ibn Qolooyyeh. [26]

Toosi, Muhammad Ibn Hassan.(1996). Al-Fehrest,Qom:Al-Feqaha Publications.

Najashi, the Sheikh's student, says the following about the time of his teacher's departure: "Mofid (may Allah have mercy on him) passed away three nights before the end of Ramadan in the year 413 AH, and his birth date was on the 11th of Dhul-Qa'dah in the year 336 AH. Sharif Murtaza Abul-Qasim Ali Ibn Husseyn (Seyyed Murtaza) prayed over his body in Eshnan Square.

The square, despite its vast size, was cramped due to the large number of people. After the prayer, his body was buried in his house. A few years later, he was transferred to the Qoraysh cemetery next to the shrine of Imam Musa Ibn Ja'far (a.s.)[27]. Najashi, Ahmad Ibn Ali.(1986). Rijal,Qom:Islamic Publications Instituter.

== References ==

Salman Farsi

2025-08-31T12:56:25Z

Rahmani:

'''Salman Farsi''' was born into an influential Zoroastrian family in the village of Jey, a suburb of Isfahan. His father named him "Roozbeh". The Prophet (peace be upon him and his family) called him one of his own (Ahl al-Bayt) and he became known as Salman Muhammadi.

His father was a Zoroastrian clergyman , the head of the village of Jey, and one of the richest men in the area. He was a fanatical and ardent fire worshipper, and since he had a fire temple, the people of the area would go to him to worship fire; therefore, he enjoyed a special political and religious position among the people.

== Choosing the name Salman ==
About two hundred and sixteen or three hundred and sixteen years before the “Prophet Migration”, a child was born in the village of Jey (a village in Isfahan). They named him "Roozbeh" and later the Prophet of Islam (PBUH) named him "Salman"<ref>Retrieved Aug,31, 2025, from <nowiki>https://fa.wikishia.net</nowiki></ref>.The name Salman is ambiguous at various stages of his life before he embraced Islam.There is absolutely no mention of his former name in ancient sources, but from the sixth century onwards, sources such as “Mojmal al-Tawarikh va al-Qesas” have recorded his pre-Islamic name as "Mahebah Ibn Badakhshan Ibn Azar-Habsas Ibn Mard-Salar"<ref>Mojmal al-Tawarikh wa al-Qesas.(1939). edited by Bahar, Mohammad Taqi, Tehran : Kalaleh Khavar</ref>.

And in other sources, from this time onwards, similar names have been recorded, all of which are probably the correction of the word "Mah Beh" in the row of "Rooz Beh " and "Sal Beh " from common Iranian names in pre-Islamic Iran, and also the word "Azar Jasas" is a modification of "Azar Goshnasb" <ref>Turki, Muhammad Reza.(2008). Parsaye Parsi, Tehran:Elmi va Farahangi Publications.</ref>.

Salman was known by the nickname Abu Abdullah after Islam and was from the village of Jey, a suburb of Isfahan. His father was a farmer and a Zoroastrian, and Salman was also a follower of this religion when he was a child.

== Salman embracing Christianity ==
When Salman arrived in Damascus, he sought out the most knowledgeable and pious Christian man, and the people guided him to their religious leader in the church. He went to the church and said to the religious leader of that people: I would like to convert to your religion and serve you to learn the principles and rules of this religion from you.He accepted Salman's request, and thus he became one of the servants and disciples of that religious leader.

Gradually, Salman realized that the priest was a treacherous and evil man, because he encouraged people to give alms, but he saved the alms he collected from people for the poor and did not distribute them to the needy. In fact, what he told people was nothing more than a slogan.

For this reason, Salman was very angry with him. After a while, when the hypocritical priest passed away and Salman informed the people of his evil deed, the people chose another scholar in his place, who was an ascetic and a worshipper, and always helped the poor and the helpless.

Salman loved him very much and served him with complete devotion until the time of his death came. Before he died, Salman went to his bedside and asked him to guide him to a worthy scholar like himself. He guided Salman to a learned devotee and told him: That person has a correct and unadulterated Bible and can lead you to the truth.

== Salman's conversion to Islam ==
In those days, Salman was working on the top of the date palm tree and his master was sitting under the tree when his cousin came and said to him: May God destroy the tribes of “Ows” and “Khazraj”. He asked: Why? He said: A man named “Muhammad” has appeared who claims to be a prophet; he has come from Mecca to Qoba and has gathered all the people around him.

Salman was overcome with joy upon hearing this and was about to fall from the tree. He hurried down and asked them: "What is the matter? Who is Muhammad? Where is he now?"

His master became angry and slapped him hard and said: "Go and do your job!" Salman remembered the signs of the Prophet of the End Times that he had heard from the monk of Amooryeh. At night, he took some dates and secretly went to Qoba and was able to see the Holy Prophet (PBUH).

Salman said to the prophet : I have heard that you are a righteous and worthy man, and a group of the poor are also with you.

I have brought you some dates as charity to eat. The Prophet (PBUH) indicated to his companions to take those dates and eat them, but he did not eat them himself.

Salman was very happy and delighted that he had been able to find another sign of his beloved one, but since she did not have time to discuss further with the Prophet, he returned to his master and left the continuation of his research to another opportunity.

A few days later, he informed that the Prophet (PBUH) had come to Medina from Qoba; therefore, at the first opportunity, he took some dates that he had collected for himself and secretly went to Medina. He appeared in the session of the Prophet (PBUH), and presented the dates to him and said: "Accept these dates as a gift."

The Prophet (PBUH) accepted it and ate some of it and then distributed it among his companions. In this way, two of the signs of the Prophethood of the Prophet (PBUH) were confirmed to Salman, and there was only one more thing left for Salman to be sure about, and that was the seal of prophethood, Salman was waiting to see that too<ref>Ibn Hesham, Abdul Malik.(1955). Al-Sirat al-Nabawiyyah (The Prophet's Biography), edited by Mustafa Al-Sakka, Ibrahim Al-Abyari and Abdul Hafiz Shalabi, vol. 1, Beirut: Dar Al-Wafaq.</ref>.

== Salman's Freedom ==
There are many narrations narrated about Salman's freedom from slavery, but the most trusted narration is that Salman, at the behest of the Prophet (peace and blessings of Allah be upon him and his family), made a deal with his master to be freed in exchange for three to four hundred yellow and red date palm trees that he would plant and bear fruit.

But this took several years, and it was by the miracle of the Prophet (peace and blessings of Allah be upon him) that the date palm trees quickly bore fruit and produced fresh dates, and Salman was freed.

Therefore, for this reason, Salman did not participate in the early wars of Islam, and the first war he managed to participate in after his liberation was the Battle of Khandaq<ref>Ibn Saad, Muhammad ibn Saad. Tabaqat al-Kubra.(1995). translated by Dr. Mahmoud Mahdavi Damghani, vol. 4, Tehran:Culture and Thought Publications</ref>.

== After the rise of Islam ==
In the early days of Islam, due to the equality of Muslims, a brotherhood pact was signed between them at the behest of the Prophet (peace and blessings of Allah be upon him and his family), and Salman also signed a brotherhood pact with Abu Darda<ref>Ibn Athir al-Jazari, Ali ibn Muhammad.(1988). Osodol-Ghabah Fi Ma’rafah Al-Sahabah, vol. 5, Beirut: Dar al-Fekir.</ref>.

But Salman's name will remain in history due to his presence in the Battle of the Khandaq. When the Khoza'i cavalry was four days away from Mecca and informed the Prophet (peace be upon him and his family) of the movement of the Qoraysh and the large Arab army, and when the Muslims informed of the Jews' breach of treaty, a cloud of fear spread over Medina.

The Prophet (peace be upon him and his family) immediately called his companions for a consultation. A group of them were determined to leave Medina and take up the sword wherever they encountered the enemy.

Suddenly, Salman Farsi came forward and put forward his historic proposal that a ditch be dug around the city, as was the custom of the Iranians during times of war, and the Prophet (peace and blessings of Allah be upon him) accepted his proposal<ref>Ibn Hesham, Abdul Malik.(1955). Al-Sirat al-Nabawiyyah (The Prophet's Biography), edited by Mustafa Al-Sakka, Ibrahim Al-Abyari and Abdul Hafiz Shalabi, vol. 3, Beirut: Dar Al-Wafaq.</ref>.

In the midst of the Battle of the Khandaq, a verbal dispute broke out between the “Mohajers” and the “Ansar”, each claiming Salman as their own. In the meantime, the Prophet (peace and blessings of Allah be upon him and his family) said something that put an end to the dispute: "Salman is from my Ahlul Bayt", and therefore he is also considered "Salman Muhammadi<ref>Bayhaqi, Abu Bakr.(1982). Dalel al-Nobowwah, translated by Mahmoud Mahdavi Damghani, vol.3,Tehran: Elmi va Farahangi Publications.</ref>."

Salman was the first person to translate the Quran into Persian and also translated Persian into Arabic and vice versa for the Prophet (peace be upon him)<ref>Turki, Muhammad Reza.(2008). Parsaye Parsi, Tehran:Elmi va Farahangi Publications</ref>.

== Salman after the death of the Prophet (PBUH) ==
He was among the few people who attended the burial of the Messenger of God (peace be upon him and his family) and prayed over his body. He was among the companions who did not pledge allegiance to Abu Bakr at the beginning until he was forced to do so. He is one of the special Shiites and a companion of Ali (peace be upon him)<ref>Thaqafi al-Kufi, Ibrahim.(1994). Al-Gharat, translated by Azizullah Atarodi,Tehran:Atarod Publications</ref>.

During the caliphate of Umar, Salman was a constant presence in the Muslim conquests and wars of conquest of Iran, and in the conquest of Madaen, he negotiated with the people of the city, and they agreed to pay the jizyah<ref>Ibn Saad, Muhammad ibn Saad. Tabaqat al-Kubra.(1995). translated by Dr. Mahmoud Mahdavi Damghani, vol. 4, Tehran:Culture and Thought Publications</ref>.

The most famous narration narrated from the Prophet (peace be upon him and his family) about Salman is the narration "Salman is from our Ahl al-Bayt." Sheikh Mofid (d. 413 AH) wrote that one day Salman entered the mosque and the people present, out of respect for him, placed him at the head of the session.But Umar Ibn al-Khattab criticized the people present for this action, claiming that he was not Arab. The Prophet (PBUH) saw this dispute and went to the pulpit and delivered a sermon, pointing out that people are not superior to each other in terms of race or skin color, and said: "Salman is from our Ahl al-Bayt"<ref>Mofid, Muhammad ibn Muhammad.(1992).Al- Ekhtesas ,Editor/Proofreader: Ghaffari, Ali Akbar and Mahrami Zarandi, Mahmud,Qom: The International Millennium Conference of Sheikh Mufid</ref>.

The same statement of the Prophet (PBUH) is also narrated in another narration. According to this narration, during the days when the people of Medina were digging a Khandaq to confront the army of the parties, Salman Farsi, who was a strong man, played a great role in advancing the work, and each group of the “Mohajirin” and “Ansar” called him one of their own, and the Prophet (PBUH) said, "Salman is from our Ahl al-Bayt"<ref>Ibn Saad, Muhammad ibn Saad. Tabaqat al-Kubra.(1995). translated by Dr. Mahmoud Mahdavi Damghani, vol. 4, Tehran:Culture and Thought Publications</ref>.

Another statement of the Prophet of Islam is narrated regarding the virtue of Salman<ref>Ibn Asaker, Ali ibn Hassan.(1994). History of Damascus, 1st edition, researcher, Shiri, Ali, vol. 21, Beirut, Dar al-Fakir</ref>.

Among them are the statements that the Prophet is said; the Paradise was eager for Ali, Ammar, and Salman, or the hadith according to which God obligated the Prophet (PBUH) to love Ali, Salman, Meqdad, and Abu Dharr<ref>Al-Balādhurī, Aḥmad B. Yaḥyā B. Jābir.(1996).Ansāb al-ashrāf). vol. 1.Beirut:Dar Al-fekir</ref>.

In Shiite sources, there are narrations praising Salman from the words of Shiite Imams. In the words of the Imams (a.s.), he is usually recognized as one of the first Shiites and those who are steadfast in the religion.

Among these narrations is a statement from Imam Ali (a.s.) who considered Salman Farsi and some of his companions, including Abu Dharr, Ammar, Yaser, and Meqdad, among those through whose blessings God provides sustenance to people<ref>Sheikh Sadooq.(1983). Al-Khesal, Qom:Islamic Publications Office</ref>.

The Prophet also considered Salman to have the first and last knowledge<ref>Ibn Asaker, Ali ibn Hassan.(1994). History of Damascus, 1st edition, researcher, Shiri, Ali, vol. 21, Beirut, Dar al-Fakir</ref>.

It is narrated in a narration from Muhammad Ibn Ali (Baqir al-oloom) and Ja'far Ibn Muhammad (Sadeq) that once in a gathering in the presence of the Imam (a.s.), it was mentioned the name of Salman Farsi and the Imam said, "Do not say Salman Farsi, but say Salman Muhammadi, because he is one of our family, the Ahl al-Bayt"<ref>Kashshi, Muhammad Ibn Umar.(1984) Rijal al-Kashshi (Ekhtiyar Maarefah al-Rejal with the Notes of Mir Damad al-Astarabadi), researcher, corrector, Rajai, Mahdi, vol. 1, first edition, Qom: Aal al-Bayt Institute</ref>.

One of the characters of perfect humans and those close to God is that they sometimes become aware of the unseen. Salman was like that and was aware of his own death. He even knew the day and hour of his death. He fell ill in Madaen and his illness worsened day by day.

When he was sure that he was living out the last moments of his life, he carried out the will of his master and beloved, the Messenger of God (peace and blessings of God be upon him and his family), and ordered that he be taken to the cemetery to speak with the dead people. This conversation with the dead was a sign that Salman was about to leave and that his time had come.

On Tuesday morning in the year 34 or 36 AH, at the end of the caliphate of Uthman, he asked his wife for some musk and perfumed his body with it, and then waited until his death. According to his will, Imam Ali (a.s.) and Qanbar came for his burial ceremony, washed and shrouded Salman, and the Imam wrote this poem on his shroud:

و فدت علی الکریم بغیر زاد•• من الحسنات و القلب السلیم

و حمل الزاد اقبح کل شیء•• اذا کان الوفود علی الکریم

I entered the court of the Most Gracious God without a provision of good deeds and a sound heart, and if a person is to enter the presence of a noble person, it is the most odious thing to have a provision of good deeds<ref>Mohaddesi, Jawad.(2019). Salman Farsi, Qom:Boostan Ketab Publications.</ref>.

Then he was buried, and his age at this time was between two hundred and fifty and three hundred and fifty years<ref>Murtaza Ameli, Seyyed Ja’far.(1994). Salman Farsi ,Qom:Islamic Publications Office.</ref>.

Today, his grave is a place of pilgrimage for many Muslims, and a magnificent dome casts a shadow over his grave. It has a courtyard and a shrine, and many pilgrims visit him every day.

== Views on Salman's burial ==
The story of Salman's burial by Imam Ali (a.s.) has been narrated from two perspectives; on the one hand, those who were present in Medina and the place where Ali (a.s.) lived. They have narrated this event, and on the other hand, those who were in Madaen and the place where Salman lived in the final years of his life and the place where he died and was buried.So they have described this event.

== Narrations from Medina: ==
Those who were present in Medina and the place where Ali (peace be upon her) lived have narrated this event:

== Imam Ali's dream ==
It is narrated from the city of Medina that one day Hazrat Ali entered the mosque and said: "Last night I saw the Messenger of God (peace be upon him and his family) in a dream and he told me: Salman has passed away. He advised me to take charge of his bath, shrouding, prayer and burial. I will now go to Madaen."At this moment, Umar Ibn al-Khattab said to him: "Take his shroud from the treasury." Imam Ali (a.s.) said: "His shroud has already been prepared." Then Ali (a.s.) set out towards the outskirts of the city and the people accompanied him. When he left the city, the people returned.

It was before noon when the Imam returned to the city and said: “I have buried Salman.” Most people did not believe him, until after a while a letter arrived from Madaen in which it was written:

Salman passed away on a certain night. A desert Arab came to us, washed him, shrouded him, prayed over him, and then left. All the people were astonished when they saw this letter<ref>Rawandi ,Qutb al-Deen ,Sa'id Ibn Hebatullah.(1989). Al-Khara'ij wa al-Jara'ih, (The History of Imam Mahdi, may God Almighty hasten his reappearance),Qom: Imam Mahdi (AS) Foundation</ref>.

== Jaber's narration ==
In another narration, Jaber adds that when Imam Ali (a.s.) set out for Madaen, he put on the Prophet's turban and armor, took his staff and sword, and mounted the Prophet's camel, whose name was Azba<ref>Ibn Shahr-e-Ashoob.(1959). Manaqib of the Aal Abi Talib, vol. 4, Qom: Allamah publications</ref>.

== Narration of the city of Madaen ==
Those who lived in Madaen, the place where Salman lived in the final years of his life, and the place where he died and was buried, have described this event:

== The narration of Ibn Nabatah ==
Asbagh Ibn Nabatah also reported from Madaen as follows

Suddenly we saw a man riding a white mule and covering his face, coming towards us. He greeted us and we responded. Then he said: "O Asbagh! Hurry up in doing Salman's affair." We also got busy doing Salman's affair. We brought him incense and a shroud. He said:

"I have prepared perfume and a shroud for him." Then we prepared water and a place for bathing. The man bathed Salman with his own hands, and after we prayed over him, he buried him and laid his grave. When the burial was finished, he went on his way.

I went to him and took his clothes and said: O “Amir Al-Momenin” ! How did you come here and how did you inform about Salman's death? Amir Al-Momenin turned to me and said: "I make you swear before God that you will not speak about this to anyone as long as I am alive." I said to him: "Will I die before you?" Amir Al-Momenin said: "No! Your life will be longer."After Asbagh promised not to tell anyone about this, Imam Ali (a.s.) said to him: "This is a promise that the Messenger of God (s.a.w.a.) took from me. After I offered my prayers in Kufah, I went home and slept. A person came to me in my dream and said

"O Ali! Salman has passed away. I also mounted my mule and took with me what the deceased needs and set out. God made the distance near for me and as you see, I have come here<ref>Bahrani, Hashem.(1992).The City of Miracles of the Twelve Imams and the Evidence of Their Proofs for Humanity , vol. 2,Qom: Islamic Knowledge Foundation</ref>."

== The narration of Zazan ==
It is narrated from a person named Zazan: When Salman was about to die, I asked him, "Who will wash you?" He said, "The one who washed the Messenger of God." I said, "Are you in Madaen and he is in Medina?" He said, "When you tie my beard, you will hear a sound." When Salman died and I tied his beard,I heard a voice. I went to the door of the house. I saw that Amir al-Momenin Ali (a.s.) was present. He said to me: "O Zazan! Has Salman passed away?" I said yes. The Imam entered the house and removed the blanket from his face. Salman smiled at the Imam's face.

The Imam said, "Good luck! When you meet the Messenger of God, tell him what happened to your brother at the hands of your people." Then he began to wash and bathe him. When he led the prayer over him, I could hear a strong Takbir from the Imam<ref>Ibn Shahr-e-Ashoob.(1959). Manaqib of the Aal Abi Talib, vol. 4, Qom: Allamah publications</ref>.

== References ==

Salman Farsi

2025-08-31T12:51:00Z

Rahmani:

'''Salman Farsi''' was born into an influential Zoroastrian family in the village of Jey, a suburb of Isfahan. His father named him "Roozbeh". The Prophet (peace be upon him and his family) called him one of his own (Ahl al-Bayt) and he became known as Salman Muhammadi.

His father was a Zoroastrian clergyman , the head of the village of Jey, and one of the richest men in the area. He was a fanatical and ardent fire worshipper, and since he had a fire temple, the people of the area would go to him to worship fire; therefore, he enjoyed a special political and religious position among the people.

== Choosing the name Salman ==
About two hundred and sixteen or three hundred and sixteen years before the “Prophet Migration”, a child was born in the village of Jey (a village in Isfahan). They named him "Roozbeh" and later the Prophet of Islam (PBUH) named him "Salman"<ref>Retrieved Aug,31, 2025, from <nowiki>https://fa.wikishia.net</nowiki></ref>.

The name Salman is ambiguous at various stages of his life before he embraced Islam.

There is absolutely no mention of his former name in ancient sources, but from the sixth century onwards, sources such as “Mojmal al-Tawarikh va al-Qesas” have recorded his pre-Islamic name as "Mahebah Ibn Badakhshan Ibn Azar-Habsas Ibn Mard-Salar"<ref>Mojmal al-Tawarikh wa al-Qesas.(1939). edited by Bahar, Mohammad Taqi, Tehran : Kalaleh Khavar</ref>.

And in other sources, from this time onwards, similar names have been recorded, all of which are probably the correction of the word "Mah Beh" in the row of "Rooz Beh " and "Sal Beh " from common Iranian names in pre-Islamic Iran, and also the word "Azar Jasas" is a modification of "Azar Goshnasb" <ref>Turki, Muhammad Reza.(2008). Parsaye Parsi, Tehran:Elmi va Farahangi Publications.</ref>.

Salman was known by the nickname Abu Abdullah after Islam and was from the village of Jey, a suburb of Isfahan. His father was a farmer and a Zoroastrian, and Salman was also a follower of this religion when he was a child.

== Salman embracing Christianity ==
When Salman arrived in Damascus, he sought out the most knowledgeable and pious Christian man, and the people guided him to their religious leader in the church. He went to the church and said to the religious leader of that people: I would like to convert to your religion and serve you to learn the principles and rules of this religion from you.He accepted Salman's request, and thus he became one of the servants and disciples of that religious leader.

Gradually, Salman realized that the priest was a treacherous and evil man, because he encouraged people to give alms, but he saved the alms he collected from people for the poor and did not distribute them to the needy. In fact, what he told people was nothing more than a slogan.

For this reason, Salman was very angry with him. After a while, when the hypocritical priest passed away and Salman informed the people of his evil deed, the people chose another scholar in his place, who was an ascetic and a worshipper, and always helped the poor and the helpless.

Salman loved him very much and served him with complete devotion until the time of his death came. Before he died, Salman went to his bedside and asked him to guide him to a worthy scholar like himself. He guided Salman to a learned devotee and told him: That person has a correct and unadulterated Bible and can lead you to the truth.

== Salman's conversion to Islam ==
In those days, Salman was working on the top of the date palm tree and his master was sitting under the tree when his cousin came and said to him: May God destroy the tribes of “Ows” and “Khazraj”. He asked: Why? He said: A man named “Muhammad” has appeared who claims to be a prophet; he has come from Mecca to Qoba and has gathered all the people around him.

Salman was overcome with joy upon hearing this and was about to fall from the tree. He hurried down and asked them: "What is the matter? Who is Muhammad? Where is he now?"

His master became angry and slapped him hard and said: "Go and do your job!" Salman remembered the signs of the Prophet of the End Times that he had heard from the monk of Amooryeh. At night, he took some dates and secretly went to Qoba and was able to see the Holy Prophet (PBUH).

Salman said to the prophet : I have heard that you are a righteous and worthy man, and a group of the poor are also with you.

I have brought you some dates as charity to eat. The Prophet (PBUH) indicated to his companions to take those dates and eat them, but he did not eat them himself.

Salman was very happy and delighted that he had been able to find another sign of his beloved one, but since she did not have time to discuss further with the Prophet, he returned to his master and left the continuation of his research to another opportunity.

A few days later, he informed that the Prophet (PBUH) had come to Medina from Qoba; therefore, at the first opportunity, he took some dates that he had collected for himself and secretly went to Medina. He appeared in the session of the Prophet (PBUH), and presented the dates to him and said: "Accept these dates as a gift."

The Prophet (PBUH) accepted it and ate some of it and then distributed it among his companions. In this way, two of the signs of the Prophethood of the Prophet (PBUH) were confirmed to Salman, and there was only one more thing left for Salman to be sure about, and that was the seal of prophethood, Salman was waiting to see that too<ref>Ibn Hesham, Abdul Malik.(1955). Al-Sirat al-Nabawiyyah (The Prophet's Biography), edited by Mustafa Al-Sakka, Ibrahim Al-Abyari and Abdul Hafiz Shalabi, vol. 1, Beirut: Dar Al-Wafaq.</ref>.

== Salman's Freedom ==
There are many narrations narrated about Salman's freedom from slavery, but the most trusted narration is that Salman, at the behest of the Prophet (peace and blessings of Allah be upon him and his family), made a deal with his master to be freed in exchange for three to four hundred yellow and red date palm trees that he would plant and bear fruit.

But this took several years, and it was by the miracle of the Prophet (peace and blessings of Allah be upon him) that the date palm trees quickly bore fruit and produced fresh dates, and Salman was freed.

Therefore, for this reason, Salman did not participate in the early wars of Islam, and the first war he managed to participate in after his liberation was the Battle of Khandaq<ref>Ibn Saad, Muhammad ibn Saad. Tabaqat al-Kubra.(1995). translated by Dr. Mahmoud Mahdavi Damghani, vol. 4, Tehran:Culture and Thought Publications</ref>.

== After the rise of Islam ==
In the early days of Islam, due to the equality of Muslims, a brotherhood pact was signed between them at the behest of the Prophet (peace and blessings of Allah be upon him and his family), and Salman also signed a brotherhood pact with Abu Darda<ref>Ibn Athir al-Jazari, Ali ibn Muhammad.(1988). Osodol-Ghabah Fi Ma’rafah Al-Sahabah, vol. 5, Beirut: Dar al-Fekir.</ref>.

But Salman's name will remain in history due to his presence in the Battle of the Khandaq. When the Khoza'i cavalry was four days away from Mecca and informed the Prophet (peace be upon him and his family) of the movement of the Qoraysh and the large Arab army, and when the Muslims informed of the Jews' breach of treaty, a cloud of fear spread over Medina.

The Prophet (peace be upon him and his family) immediately called his companions for a consultation. A group of them were determined to leave Medina and take up the sword wherever they encountered the enemy.

Suddenly, Salman Farsi came forward and put forward his historic proposal that a ditch be dug around the city, as was the custom of the Iranians during times of war, and the Prophet (peace and blessings of Allah be upon him) accepted his proposal<ref>Ibn Hesham, Abdul Malik.(1955). Al-Sirat al-Nabawiyyah (The Prophet's Biography), edited by Mustafa Al-Sakka, Ibrahim Al-Abyari and Abdul Hafiz Shalabi, vol. 3, Beirut: Dar Al-Wafaq.</ref>.

In the midst of the Battle of the Khandaq, a verbal dispute broke out between the “Mohajers” and the “Ansar”, each claiming Salman as their own. In the meantime, the Prophet (peace and blessings of Allah be upon him and his family) said something that put an end to the dispute: "Salman is from my Ahlul Bayt", and therefore he is also considered "Salman Muhammadi<ref>Bayhaqi, Abu Bakr.(1982). Dalel al-Nobowwah, translated by Mahmoud Mahdavi Damghani, vol.3,Tehran: Elmi va Farahangi Publications.</ref>."

Salman was the first person to translate the Quran into Persian and also translated Persian into Arabic and vice versa for the Prophet (peace be upon him)<ref>Turki, Muhammad Reza.(2008). Parsaye Parsi, Tehran:Elmi va Farahangi Publications</ref>.

== Salman after the death of the Prophet (PBUH) ==
He was among the few people who attended the burial of the Messenger of God (peace be upon him and his family) and prayed over his body. He was among the companions who did not pledge allegiance to Abu Bakr at the beginning until he was forced to do so. He is one of the special Shiites and a companion of Ali (peace be upon him)<ref>Thaqafi al-Kufi, Ibrahim.(1994). Al-Gharat, translated by Azizullah Atarodi,Tehran:Atarod Publications</ref>.

During the caliphate of Umar, Salman was a constant presence in the Muslim conquests and wars of conquest of Iran, and in the conquest of Madaen, he negotiated with the people of the city, and they agreed to pay the jizyah<ref>Ibn Saad, Muhammad ibn Saad. Tabaqat al-Kubra.(1995). translated by Dr. Mahmoud Mahdavi Damghani, vol. 4, Tehran:Culture and Thought Publications</ref>.

The most famous narration narrated from the Prophet (peace be upon him and his family) about Salman is the narration "Salman is from our Ahl al-Bayt." Sheikh Mofid (d. 413 AH) wrote that one day Salman entered the mosque and the people present, out of respect for him, placed him at the head of the session.

But Umar Ibn al-Khattab criticized the people present for this action, claiming that he was not Arab. The Prophet (PBUH) saw this dispute and went to the pulpit and delivered a sermon, pointing out that people are not superior to each other in terms of race or skin color, and said: "Salman is from our Ahl al-Bayt"<ref>Mofid, Muhammad ibn Muhammad.(1992).Al- Ekhtesas ,Editor/Proofreader: Ghaffari, Ali Akbar and Mahrami Zarandi, Mahmud,Qom: The International Millennium Conference of Sheikh Mufid</ref>.

The same statement of the Prophet (PBUH) is also narrated in another narration. According to this narration, during the days when the people of Medina were digging a Khandaq to confront the army of the parties, Salman Farsi, who was a strong man, played a great role in advancing the work, and each group of the “Mohajirin” and “Ansar” called him one of their own, and the Prophet (PBUH) said, "Salman is from our Ahl al-Bayt"<ref>Ibn Saad, Muhammad ibn Saad. Tabaqat al-Kubra.(1995). translated by Dr. Mahmoud Mahdavi Damghani, vol. 4, Tehran:Culture and Thought Publications</ref>.

Another statement of the Prophet of Islam is narrated regarding the virtue of Salman<ref>Ibn Asaker, Ali ibn Hassan.(1994). History of Damascus, 1st edition, researcher, Shiri, Ali, vol. 21, Beirut, Dar al-Fakir</ref>.

Among them are the statements that the Prophet is said; the Paradise was eager for Ali, Ammar, and Salman, or the hadith according to which God obligated the Prophet (PBUH) to love Ali, Salman, Meqdad, and Abu Dharr<ref>Al-Balādhurī, Aḥmad B. Yaḥyā B. Jābir.(1996).Ansāb al-ashrāf). vol. 1.Beirut:Dar Al-fekir</ref>.

In Shiite sources, there are narrations praising Salman from the words of Shiite Imams. In the words of the Imams (a.s.), he is usually recognized as one of the first Shiites and those who are steadfast in the religion.

Among these narrations is a statement from Imam Ali (a.s.) who considered Salman Farsi and some of his companions, including Abu Dharr, Ammar, Yaser, and Meqdad, among those through whose blessings God provides sustenance to people<ref>Sheikh Sadooq.(1983). Al-Khesal, Qom:Islamic Publications Office</ref>.

The Prophet also considered Salman to have the first and last knowledge<ref>Ibn Asaker, Ali ibn Hassan.(1994). History of Damascus, 1st edition, researcher, Shiri, Ali, vol. 21, Beirut, Dar al-Fakir</ref>.

It is narrated in a narration from Muhammad Ibn Ali (Baqir al-oloom) and Ja'far Ibn Muhammad (Sadeq) that once in a gathering in the presence of the Imam (a.s.), it was mentioned the name of Salman Farsi and the Imam said, "Do not say Salman Farsi, but say Salman Muhammadi, because he is one of our family, the Ahl al-Bayt"<ref>Kashshi, Muhammad Ibn Umar.(1984) Rijal al-Kashshi (Ekhtiyar Maarefah al-Rejal with the Notes of Mir Damad al-Astarabadi), researcher, corrector, Rajai, Mahdi, vol. 1, first edition, Qom: Aal al-Bayt Institute</ref>.

One of the characters of perfect humans and those close to God is that they sometimes become aware of the unseen. Salman was like that and was aware of his own death. He even knew the day and hour of his death. He fell ill in Madaen and his illness worsened day by day.

When he was sure that he was living out the last moments of his life, he carried out the will of his master and beloved, the Messenger of God (peace and blessings of God be upon him and his family), and ordered that he be taken to the cemetery to speak with the dead people. This conversation with the dead was a sign that Salman was about to leave and that his time had come.

On Tuesday morning in the year 34 or 36 AH, at the end of the caliphate of Uthman, he asked his wife for some musk and perfumed his body with it, and then waited until his death. According to his will, Imam Ali (a.s.) and Qanbar came for his burial ceremony, washed and shrouded Salman, and the Imam wrote this poem on his shroud:

و فدت علی الکریم بغیر زاد•• من الحسنات و القلب السلیم

و حمل الزاد اقبح کل شیء•• اذا کان الوفود علی الکریم

I entered the court of the Most Gracious God without a provision of good deeds and a sound heart, and if a person is to enter the presence of a noble person, it is the most odious thing to have a provision of good deeds<ref>Mohaddesi, Jawad.(2019). Salman Farsi, Qom:Boostan Ketab Publications.</ref>.

Then he was buried, and his age at this time was between two hundred and fifty and three hundred and fifty years<ref>Murtaza Ameli, Seyyed Ja’far.(1994). Salman Farsi ,Qom:Islamic Publications Office.</ref>.

Today, his grave is a place of pilgrimage for many Muslims, and a magnificent dome casts a shadow over his grave. It has a courtyard and a shrine, and many pilgrims visit him every day.

== Views on Salman's burial ==
The story of Salman's burial by Imam Ali (a.s.) has been narrated from two perspectives; on the one hand, those who were present in Medina and the place where Ali (a.s.) lived. They have narrated this event, and on the other hand, those who were in Madaen and the place where Salman lived in the final years of his life and the place where he died and was buried.So they have described this event.

== Narrations from Medina: ==
Those who were present in Medina and the place where Ali (peace be upon her) lived have narrated this event:

== Imam Ali's dream ==
It is narrated from the city of Medina that one day Hazrat Ali entered the mosque and said: "Last night I saw the Messenger of God (peace be upon him and his family) in a dream and he told me: Salman has passed away. He advised me to take charge of his bath, shrouding, prayer and burial. I will now go to Madaen."

At this moment, Umar Ibn al-Khattab said to him: "Take his shroud from the treasury." Imam Ali (a.s.) said: "His shroud has already been prepared." Then Ali (a.s.) set out towards the outskirts of the city and the people accompanied him. When he left the city, the people returned.

It was before noon when the Imam returned to the city and said: “I have buried Salman.” Most people did not believe him, until after a while a letter arrived from Madaen in which it was written:

Salman passed away on a certain night. A desert Arab came to us, washed him, shrouded him, prayed over him, and then left. All the people were astonished when they saw this letter<ref>Rawandi ,Qutb al-Deen ,Sa'id Ibn Hebatullah.(1989). Al-Khara'ij wa al-Jara'ih, (The History of Imam Mahdi, may God Almighty hasten his reappearance),Qom: Imam Mahdi (AS) Foundation</ref>.

== Jaber's narration ==
In another narration, Jaber adds that when Imam Ali (a.s.) set out for Madaen, he put on the Prophet's turban and armor, took his staff and sword, and mounted the Prophet's camel, whose name was Azba<ref>Ibn Shahr-e-Ashoob.(1959). Manaqib of the Aal Abi Talib, vol. 4, Qom: Allamah publications</ref>.

== Narration of the city of Madaen ==
Those who lived in Madaen, the place where Salman lived in the final years of his life, and the place where he died and was buried, have described this event:

== The narration of Ibn Nabatah ==
Asbagh Ibn Nabatah also reported from Madaen as follows

Suddenly we saw a man riding a white mule and covering his face, coming towards us. He greeted us and we responded. Then he said: "O Asbagh! Hurry up in doing Salman's affair." We also got busy doing Salman's affair. We brought him incense and a shroud. He said:

"I have prepared perfume and a shroud for him." Then we prepared water and a place for bathing. The man bathed Salman with his own hands, and after we prayed over him, he buried him and laid his grave. When the burial was finished, he went on his way.

I went to him and took his clothes and said: O “Amir Al-Momenin” ! How did you come here and how did you inform about Salman's death? Amir Al-Momenin turned to me and said: "I make you swear before God that you will not speak about this to anyone as long as I am alive." I said to him: "Will I die before you?" Amir Al-Momenin said: "No! Your life will be longer."

After Asbagh promised not to tell anyone about this, Imam Ali (a.s.) said to him: "This is a promise that the Messenger of God (s.a.w.a.) took from me. After I offered my prayers in Kufah, I went home and slept. A person came to me in my dream and said

"O Ali! Salman has passed away. I also mounted my mule and took with me what the deceased needs and set out. God made the distance near for me and as you see, I have come here<ref>Bahrani, Hashem.(1992).The City of Miracles of the Twelve Imams and the Evidence of Their Proofs for Humanity , vol. 2,Qom: Islamic Knowledge Foundation</ref>."

== The narration of Zazan ==
It is narrated from a person named Zazan: When Salman was about to die, I asked him, "Who will wash you?" He said, "The one who washed the Messenger of God." I said, "Are you in Madaen and he is in Medina?" He said, "When you tie my beard, you will hear a sound." When Salman died and I tied his beard,I heard a voice. I went to the door of the house. I saw that Amir al-Momenin Ali (a.s.) was present. He said to me: "O Zazan! Has Salman passed away?" I said yes. The Imam entered the house and removed the blanket from his face. Salman smiled at the Imam's face.

The Imam said, "Good luck! When you meet the Messenger of God, tell him what happened to your brother at the hands of your people." Then he began to wash and bathe him. When he led the prayer over him, I could hear a strong Takbir from the Imam<ref>Ibn Shahr-e-Ashoob.(1959). Manaqib of the Aal Abi Talib, vol. 4, Qom: Allamah publications</ref>.

== References ==

Salman Farsi

2025-08-31T12:37:03Z

Rahmani: Created page with " '''Salman Farsi''' was born into an influential Zoroastrian family in the village of Jey, a suburb of Isfahan. His father named him "Roozbeh". The Prophet (peace be upon him and his family) called him one of his own (Ahl al-Bayt) and he became known as Salman Muhammadi. His father was a Zoroastrian clergyman , the head of the village of Jey, and one of the richest men in the area. He was a fanatical and ardent fire worshipper, and since he had a fire temple, the peopl..."

'''Salman Farsi''' was born into an influential Zoroastrian family in the village of Jey, a suburb of Isfahan. His father named him "Roozbeh". The Prophet (peace be upon him and his family) called him one of his own (Ahl al-Bayt) and he became known as Salman Muhammadi.

His father was a Zoroastrian clergyman , the head of the village of Jey, and one of the richest men in the area. He was a fanatical and ardent fire worshipper, and since he had a fire temple, the people of the area would go to him to worship fire; therefore, he enjoyed a special political and religious position among the people.

== Choosing the name Salman ==
About two hundred and sixteen or three hundred and sixteen years before the “Prophet Migration”, a child was born in the village of Jey (a village in Isfahan). They named him "Roozbeh" and later the Prophet of Islam (PBUH) named him "Salman".[1]

Retrieved Aug,31, 2025, from <nowiki>https://fa.wikishia.net</nowiki>

The name Salman is ambiguous at various stages of his life before he embraced Islam.

There is absolutely no mention of his former name in ancient sources, but from the sixth century onwards, sources such as “Mojmal al-Tawarikh va al-Qesas” have recorded his pre-Islamic name as "Mahebah Ibn Badakhshan Ibn Azar-Habsas Ibn Mard-Salar". [2]

Mojmal al-Tawarikh wa al-Qesas.(1939). edited by Bahar, Mohammad Taqi, Tehran : Kalaleh Khavar

And in other sources, from this time onwards, similar names have been recorded, all of which are probably the correction of the word "Mah Beh" in the row of "Rooz Beh " and "Sal Beh " from common Iranian names in pre-Islamic Iran, and also the word "Azar Jasas" is a modification of "Azar Goshnasb".[3] Turki, Muhammad Reza.(2008). Parsaye Parsi, Tehran:Elmi va Farahangi Publications.

Salman was known by the nickname Abu Abdullah after Islam and was from the village of Jey, a suburb of Isfahan. His father was a farmer and a Zoroastrian, and Salman was also a follower of this religion when he was a child.

== Salman embracing Christianity ==
When Salman arrived in Damascus, he sought out the most knowledgeable and pious Christian man, and the people guided him to their religious leader in the church. He went to the church and said to the religious leader of that people: I would like to convert to your religion and serve you to learn the principles and rules of this religion from you.He accepted Salman's request, and thus he became one of the servants and disciples of that religious leader.

Gradually, Salman realized that the priest was a treacherous and evil man, because he encouraged people to give alms, but he saved the alms he collected from people for the poor and did not distribute them to the needy. In fact, what he told people was nothing more than a slogan.

For this reason, Salman was very angry with him. After a while, when the hypocritical priest passed away and Salman informed the people of his evil deed, the people chose another scholar in his place, who was an ascetic and a worshipper, and always helped the poor and the helpless.

Salman loved him very much and served him with complete devotion until the time of his death came. Before he died, Salman went to his bedside and asked him to guide him to a worthy scholar like himself. He guided Salman to a learned devotee and told him: That person has a correct and unadulterated Bible and can lead you to the truth.

== Salman's conversion to Islam ==
In those days, Salman was working on the top of the date palm tree and his master was sitting under the tree when his cousin came and said to him: May God destroy the tribes of “Ows” and “Khazraj”. He asked: Why? He said: A man named “Muhammad” has appeared who claims to be a prophet; he has come from Mecca to Qoba and has gathered all the people around him.

Salman was overcome with joy upon hearing this and was about to fall from the tree. He hurried down and asked them: "What is the matter? Who is Muhammad? Where is he now?"

His master became angry and slapped him hard and said: "Go and do your job!" Salman remembered the signs of the Prophet of the End Times that he had heard from the monk of Amooryeh. At night, he took some dates and secretly went to Qoba and was able to see the Holy Prophet (PBUH).

Salman said to the prophet : I have heard that you are a righteous and worthy man, and a group of the poor are also with you.

I have brought you some dates as charity to eat. The Prophet (PBUH) indicated to his companions to take those dates and eat them, but he did not eat them himself.

Salman was very happy and delighted that he had been able to find another sign of his beloved one, but since she did not have time to discuss further with the Prophet, he returned to his master and left the continuation of his research to another opportunity.

A few days later, he informed that the Prophet (PBUH) had come to Medina from Qoba; therefore, at the first opportunity, he took some dates that he had collected for himself and secretly went to Medina. He appeared in the session of the Prophet (PBUH), and presented the dates to him and said: "Accept these dates as a gift."

The Prophet (PBUH) accepted it and ate some of it and then distributed it among his companions. In this way, two of the signs of the Prophethood of the Prophet (PBUH) were confirmed to Salman, and there was only one more thing left for Salman to be sure about, and that was the seal of prophethood, Salman was waiting to see that too.[4] Ibn Hesham, Abdul Malik.(1955). Al-Sirat al-Nabawiyyah (The Prophet's Biography), edited by Mustafa Al-Sakka, Ibrahim Al-Abyari and Abdul Hafiz Shalabi, vol. 1, Beirut: Dar Al-Wafaq.

== Salman's Freedom ==
There are many narrations narrated about Salman's freedom from slavery, but the most trusted narration is that Salman, at the behest of the Prophet (peace and blessings of Allah be upon him and his family), made a deal with his master to be freed in exchange for three to four hundred yellow and red date palm trees that he would plant and bear fruit.

But this took several years, and it was by the miracle of the Prophet (peace and blessings of Allah be upon him) that the date palm trees quickly bore fruit and produced fresh dates, and Salman was freed.

Therefore, for this reason, Salman did not participate in the early wars of Islam, and the first war he managed to participate in after his liberation was the Battle of Khandaq. [5]

Ibn Saad, Muhammad ibn Saad. Tabaqat al-Kubra.(1995). translated by Dr. Mahmoud Mahdavi Damghani, vol. 4, Tehran:Culture and Thought Publications

== After the rise of Islam ==
In the early days of Islam, due to the equality of Muslims, a brotherhood pact was signed between them at the behest of the Prophet (peace and blessings of Allah be upon him and his family), and Salman also signed a brotherhood pact with Abu Darda. [6] Ibn Athir al-Jazari, Ali ibn Muhammad.(1988). Osodol-Ghabah Fi Ma’rafah Al-Sahabah, vol. 5, Beirut: Dar al-Fekir.

But Salman's name will remain in history due to his presence in the Battle of the Khandaq. When the Khoza'i cavalry was four days away from Mecca and informed the Prophet (peace be upon him and his family) of the movement of the Qoraysh and the large Arab army, and when the Muslims informed of the Jews' breach of treaty, a cloud of fear spread over Medina.

The Prophet (peace be upon him and his family) immediately called his companions for a consultation. A group of them were determined to leave Medina and take up the sword wherever they encountered the enemy.

Suddenly, Salman Farsi came forward and put forward his historic proposal that a ditch be dug around the city, as was the custom of the Iranians during times of war, and the Prophet (peace and blessings of Allah be upon him) accepted his proposal. [7] Ibn Hesham, Abdul Malik.(1955). Al-Sirat al-Nabawiyyah (The Prophet's Biography), edited by Mustafa Al-Sakka, Ibrahim Al-Abyari and Abdul Hafiz Shalabi, vol. 3, Beirut: Dar Al-Wafaq.

In the midst of the Battle of the Khandaq, a verbal dispute broke out between the “Mohajers” and the “Ansar”, each claiming Salman as their own. In the meantime, the Prophet (peace and blessings of Allah be upon him and his family) said something that put an end to the dispute: "Salman is from my Ahlul Bayt", and therefore he is also considered "Salman Muhammadi."[8] Bayhaqi, Abu Bakr.(1982). Dalel al-Nobowwah, translated by Mahmoud Mahdavi Damghani, vol.3,Tehran: Elmi va Farahangi Publications.

Salman was the first person to translate the Quran into Persian and also translated Persian into Arabic and vice versa for the Prophet (peace be upon him). [9] Turki, Muhammad Reza.(2008). Parsaye Parsi, Tehran:Elmi va Farahangi Publications

== Salman after the death of the Prophet (PBUH) ==
He was among the few people who attended the burial of the Messenger of God (peace be upon him and his family) and prayed over his body. He was among the companions who did not pledge allegiance to Abu Bakr at the beginning until he was forced to do so. He is one of the special Shiites and a companion of Ali (peace be upon him).[10] Thaqafi al-Kufi, Ibrahim.(1994). Al-Gharat, translated by Azizullah Atarodi,Tehran:Atarod Publications

During the caliphate of Umar, Salman was a constant presence in the Muslim conquests and wars of conquest of Iran, and in the conquest of Madaen, he negotiated with the people of the city, and they agreed to pay the jizyah. [11] Ibn Saad, Muhammad ibn Saad. Tabaqat al-Kubra.(1995). translated by Dr. Mahmoud Mahdavi Damghani, vol. 4, Tehran:Culture and Thought Publications

== Ahadith about Salman ==
The most famous narration narrated from the Prophet (peace be upon him and his family) about Salman is the narration "Salman is from our Ahl al-Bayt." Sheikh Mofid (d. 413 AH) wrote that one day Salman entered the mosque and the people present, out of respect for him, placed him at the head of the session.

But Umar Ibn al-Khattab criticized the people present for this action, claiming that he was not Arab. The Prophet (PBUH) saw this dispute and went to the pulpit and delivered a sermon, pointing out that people are not superior to each other in terms of race or skin color, and said: "Salman is from our Ahl al-Bayt." [12] Mofid, Muhammad ibn Muhammad.(1992).Al- Ekhtesas ,Editor/Proofreader: Ghaffari, Ali Akbar and Mahrami Zarandi, Mahmud,Qom: The International Millennium Conference of Sheikh Mufid

The same statement of the Prophet (PBUH) is also narrated in another narration. According to this narration, during the days when the people of Medina were digging a Khandaq to confront the army of the parties, Salman Farsi, who was a strong man, played a great role in advancing the work, and each group of the “Mohajirin” and “Ansar” called him one of their own, and the Prophet (PBUH) said, "Salman is from our Ahl al-Bayt." [13] Ibn Saad, Muhammad ibn Saad. Tabaqat al-Kubra.(1995). translated by Dr. Mahmoud Mahdavi Damghani, vol. 4, Tehran:Culture and Thought Publications

Another statement of the Prophet of Islam is narrated regarding the virtue of Salman.[14] Ibn Asaker, Ali ibn Hassan.(1994). History of Damascus, 1st edition, researcher, Shiri, Ali, vol. 21, Beirut, Dar al-Fakir

Among them are the statements that the Prophet is said; the Paradise was eager for Ali, Ammar, and Salman, or the hadith according to which God obligated the Prophet (PBUH) to love Ali, Salman, Meqdad, and Abu Dharr.[15] Al-Balādhurī, Aḥmad B. Yaḥyā B. Jābir.(1996).Ansāb al-ashrāf). vol. 1.Beirut:Dar Al-fekir

In Shiite sources, there are narrations praising Salman from the words of Shiite Imams. In the words of the Imams (a.s.), he is usually recognized as one of the first Shiites and those who are steadfast in the religion.

Among these narrations is a statement from Imam Ali (a.s.) who considered Salman Farsi and some of his companions, including Abu Dharr, Ammar, Yaser, and Meqdad, among those through whose blessings God provides sustenance to people. [16] Sheikh Sadooq.(1983). Al-Khesal, Qom:Islamic Publications Office

The Prophet also considered Salman to have the first and last knowledge.[17] Ibn Asaker, Ali ibn Hassan.(1994). History of Damascus, 1st edition, researcher, Shiri, Ali, vol. 21, Beirut, Dar al-Fakir

It is narrated in a narration from Muhammad Ibn Ali (Baqir al-oloom) and Ja'far Ibn Muhammad (Sadeq) that once in a gathering in the presence of the Imam (a.s.), it was mentioned the name of Salman Farsi and the Imam said, "Do not say Salman Farsi, but say Salman Muhammadi, because he is one of our family, the Ahl al-Bayt." [18] Kashshi, Muhammad Ibn Umar.(1984) Rijal al-Kashshi (Ekhtiyar Maarefah al-Rejal with the Notes of Mir Damad al-Astarabadi), researcher, corrector, Rajai, Mahdi, vol. 1, first edition, Qom: Aal al-Bayt Institute

== Death ==
One of the characters of perfect humans and those close to God is that they sometimes become aware of the unseen. Salman was like that and was aware of his own death. He even knew the day and hour of his death. He fell ill in Madaen and his illness worsened day by day.

When he was sure that he was living out the last moments of his life, he carried out the will of his master and beloved, the Messenger of God (peace and blessings of God be upon him and his family), and ordered that he be taken to the cemetery to speak with the dead people. This conversation with the dead was a sign that Salman was about to leave and that his time had come.

On Tuesday morning in the year 34 or 36 AH, at the end of the caliphate of Uthman, he asked his wife for some musk and perfumed his body with it, and then waited until his death. According to his will, Imam Ali (a.s.) and Qanbar came for his burial ceremony, washed and shrouded Salman, and the Imam wrote this poem on his shroud:

و فدت علی الکریم بغیر زاد•• من الحسنات و القلب السلیم

و حمل الزاد اقبح کل شیء•• اذا کان الوفود علی الکریم

I entered the court of the Most Gracious God without a provision of good deeds and a sound heart, and if a person is to enter the presence of a noble person, it is the most odious thing to have a provision of good deeds.[19] Mohaddesi, Jawad.(2019). Salman Farsi, Qom:Boostan Ketab Publications.

Then he was buried, and his age at this time was between two hundred and fifty and three hundred and fifty years. [20] Murtaza Ameli, Seyyed Ja’far.(1994). Salman Farsi ,Qom:Islamic Publications Office.

Today, his grave is a place of pilgrimage for many Muslims, and a magnificent dome casts a shadow over his grave. It has a courtyard and a shrine, and many pilgrims visit him every day.

== Views on Salman's burial ==
The story of Salman's burial by Imam Ali (a.s.) has been narrated from two perspectives; on the one hand, those who were present in Medina and the place where Ali (a.s.) lived. They have narrated this event, and on the other hand, those who were in Madaen and the place where Salman lived in the final years of his life and the place where he died and was buried.So they have described this event.

== Narrations from Medina: ==
Those who were present in Medina and the place where Ali (peace be upon her) lived have narrated this event:

== Imam Ali's dream ==
It is narrated from the city of Medina that one day Hazrat Ali entered the mosque and said: "Last night I saw the Messenger of God (peace be upon him and his family) in a dream and he told me: Salman has passed away. He advised me to take charge of his bath, shrouding, prayer and burial. I will now go to Madaen."

At this moment, Umar Ibn al-Khattab said to him: "Take his shroud from the treasury." Imam Ali (a.s.) said: "His shroud has already been prepared." Then Ali (a.s.) set out towards the outskirts of the city and the people accompanied him. When he left the city, the people returned.

It was before noon when the Imam returned to the city and said: “I have buried Salman.” Most people did not believe him, until after a while a letter arrived from Madaen in which it was written:

Salman passed away on a certain night. A desert Arab came to us, washed him, shrouded him, prayed over him, and then left. All the people were astonished when they saw this letter.[21] Rawandi ,Qutb al-Deen ,Sa'id Ibn Hebatullah.(1989). Al-Khara'ij wa al-Jara'ih, (The History of Imam Mahdi, may God Almighty hasten his reappearance),Qom: Imam Mahdi (AS) Foundation

== Jaber's narration ==
In another narration, Jaber adds that when Imam Ali (a.s.) set out for Madaen, he put on the Prophet's turban and armor, took his staff and sword, and mounted the Prophet's camel, whose name was Azba. [22] Ibn Shahr-e-Ashoob.(1959). Manaqib of the Aal Abi Talib, vol. 4, Qom: Allamah publications

== Narration of the city of Madaen ==
Those who lived in Madaen, the place where Salman lived in the final years of his life, and the place where he died and was buried, have described this event:

== The narration of Ibn Nabatah ==
Asbagh Ibn Nabatah also reported from Madaen as follows

Suddenly we saw a man riding a white mule and covering his face, coming towards us. He greeted us and we responded. Then he said: "O Asbagh! Hurry up in doing Salman's affair." We also got busy doing Salman's affair. We brought him incense and a shroud. He said:

"I have prepared perfume and a shroud for him." Then we prepared water and a place for bathing. The man bathed Salman with his own hands, and after we prayed over him, he buried him and laid his grave. When the burial was finished, he went on his way.

I went to him and took his clothes and said: O “Amir Al-Momenin” ! How did you come here and how did you inform about Salman's death? Amir Al-Momenin turned to me and said: "I make you swear before God that you will not speak about this to anyone as long as I am alive." I said to him: "Will I die before you?" Amir Al-Momenin said: "No! Your life will be longer."

After Asbagh promised not to tell anyone about this, Imam Ali (a.s.) said to him: "This is a promise that the Messenger of God (s.a.w.a.) took from me. After I offered my prayers in Kufah, I went home and slept. A person came to me in my dream and said

"O Ali! Salman has passed away. I also mounted my mule and took with me what the deceased needs and set out. God made the distance near for me and as you see, I have come here." [23] Bahrani, Hashem.(1992).The City of Miracles of the Twelve Imams and the Evidence of Their Proofs for Humanity , vol. 2,Qom: Islamic Knowledge Foundation

== The narration of Zazan ==
It is narrated from a person named Zazan: When Salman was about to die, I asked him, "Who will wash you?" He said, "The one who washed the Messenger of God." I said, "Are you in Madaen and he is in Medina?" He said, "When you tie my beard, you will hear a sound." When Salman died and I tied his beard,I heard a voice. I went to the door of the house. I saw that Amir al-Momenin Ali (a.s.) was present. He said to me: "O Zazan! Has Salman passed away?" I said yes. The Imam entered the house and removed the blanket from his face. Salman smiled at the Imam's face.

The Imam said, "Good luck! When you meet the Messenger of God, tell him what happened to your brother at the hands of your people." Then he began to wash and bathe him. When he led the prayer over him, I could hear a strong Takbir from the Imam.[24] Ibn Shahr-e-Ashoob.(1959). Manaqib of the Aal Abi Talib, vol. 4, Qom: Allamah publications

== References ==

Saeed Ibn Mosayyeb

2025-08-20T13:03:53Z

Rahmani:

'''Saeed Ibn Mosayyeb''' Ibn Hazan Makhzoomi was one of the seven jurists of Medina and a prominent companion of Imam Ali Ibn al-Hussein (a.s.). Saeed Ibn Mosayyeb remained a follower of the Ahl al-Bayt (Peace be upon them) until the end of his life. There is some disagreement about the dates of his birth and death.

According to historians, he was born in 15 AH and died in 94 or 95 AH. The year of his death is called the Year of the Foqaha) jurists ),because many pious scholars and prominent Shia jurists passed away in this year.

He is considered one of the great “Ta’bein” and the first jurists of Medina. Rather, he is the great jurist among the jurists and the founder of the Medina jurisprudence school. In the Shiite world, he is also one of the Shiite scholars and traditionists. He is among the people who has been in the era of the four infallibles: Imam Ali, Imam Hassan, Imam Hussein and Imam Sajjad (peace be upon them):

He is considered one of the few early companions of Imam Sajjad (a.s.). He was an opponent of the Umayyads and refused to pledge allegiance to Yazid Ibn Mo’awiyyah. Ibn al-Mosayyeb was especially known after he rejected the proposal of Abdul Malek Marwan to marry his daughter for the crown prince and his son Walid.And his daughter married to a poor man for a dowry of two dirhams, therefore this matter incurring the wrath of the Caliph.

== Birthday ==
Saeed Ibn Mosayyeb was born in the city of Medina in 15 or 17 AH during the caliphah of Umar. He educated and studied in that city and benefited from the knowledge of the companions of the Prophet (peace be upon him) and the teachers and hadith scholars of this city. As it can be seen from his description, he spent most of his life in Medina and he did not leave there except for Hajj. But considering that he went on Hajj forty times, it can be said that he also benefited from the hadith scholars of Mecca.

== Ancestry(The family) ==
Saeed Ibn Mosayyib is from the Bani Makhzoom tribe. His father Mosayyeb and his grandfather Hazan both have seen the Prophet (peace be upon him) and were among those who embraced Islam at the conquest of Mecca. According to one narration, Mosayyeb was one of the emigrants and was present at the Battle of Hodaybyyah and the pledge of allegiance to Ridwan.

The Holy Prophet (peace be upon him) suggested to Hazan Ibn Abi Wahab, who was Saeed's grandfather, that to change his name to Sahl, but he refused and said: "I want to be called by the name my parents gave me."

The Saeed family had a kind of causal relationship and kinship with the Bani Hashem: because Hazan's brother, Habyrah Ibn Abi Wahab, was the husband of Ummah Hani, the sister of Amir Al-Mo’menin ,Ali (a.s.). Hubyrah's children, the nieces of Ali (a.s.), were good Shiites and were considered among the companions of Amir Al-Mo’menin ,Ali (a.s.).

Mosqalah Ibn Habyrah was the governor of the Ardeshir-Kharrah region during the reign of Imam Ali (a.s.). Ja’adah Ibn Habyrah was also the governor of Khorasan behalf of Ali (a.s.).

Therefore, in the Saeed family, the anti-Hashemite tendency that was prevalent among the Qoraysh was probably less pronounced. With the exception of one case reported by Zobeyr Ibn Bakar: Hazan, Saeed's grandfather, supported Khaled Ibn Walid, who had spoken against the Ansar, during the Saqifah campaign, and composed a poem in his praise and appreciation.

Of course, this issue was more about tribalism and ethnic prejudice: because Khaled was also from the Bani Makhzoom tribe. Mosayyeb, Saeed's father, was a merchant who was buying and selling oil.

== Saeed's characters ==

== Seyyed of Tabe’an ==
The Tabe’an are those who did not see the Messenger of God (peace be upon him), but saw his companions: Therefore, all those who were born after the death of the Holy Prophet (peace be upon her) are considered f Tabe’an.

This means that gradually the companions of the Prophet (peace be upon him) passed away and people turned to the jurists of the Tabe’an for religious matters. Saeed Ibn Mosayyeb was one of the most important jurists of this era and according to Ibn Khallakan, was considered the “Seyyed of the Tabeeyn”.

== The Faqih of Medina ==
In the late first century AH, two schools of jurisprudence emerged among Muslims: the Iraqi School and the Medina School.

The Iraqi school was called the school of opinion and the Medina school was called the school of hadith. The Iraqi jurists relied more on opinion and rational reasoning, while the Medinan jurists relied on hadiths and jurisprudential narrations. Of the four Sunni jurists, Abu Hanifah represented the Iraqi school and Malek Ibn Anas represented the Medina school.

Saeed Ibn Mosayyeb was considered one of the most important jurists of Medina in his time and according to Ibn Saad, he was the head of the jurists of Medina. He was even considered the founder of the Medinan school of jurisprudence.

== Saeed Ibn Mosayyeb was a piety and worship man ==
Saeed Ibn Mosayyeb was one of the worshippers and ascetics of his time: Ibn Khallakan says about him: He combined jurisprudence, hadith, asceticism, worship, and piety with himself.

Saeed was a constant attendant at the Prophet's Mosque and had not left the congregational prayers there for thirty years. One day his eyes ached, and he was advised to go to the climate of Wadi Aqeeq, but he refused to go there and said: "Then how can I get to the morning and evening congregational prayers at the Prophet's Mosque?"

== Scientific position ==
Saeed Ibn Mosayyeb was one of the unparalleled scholars of his time and was considered the foremost scholar of Medina. He was among the seven early jurists of Medina, including: Urwah Ibn Zobeyr, Abu Bakr Ibn Abd Al- Rahman Makhzoomi, Soleyman Ibn Yasar, Ubeydullah Ibn Utabah, Kharejah Ibn Zeyd, Qaem Ibn Mohammad Ibn Abi Bakr and Saeed Ibn Mosayyeb, the latter two of whom were considered followers of the Ahl al-Bayt (a.s.) and students of Imam Sajjad (a.s.).Regarding the scholarly position of Saeed Ibn Mosayyeb, it is enough that Imam Zein al-Abedeen (a.s.) said about him:

"Saeed Ibn Mosayyeb is the most knowledgeable of the people about the works of the past and is the strongest in terms of understanding and grasping issues."

== His Teachers ==
Saeed Ibn Mosayyeb had made great efforts and suffered greatly in acquiring knowledge and collecting hadith: as he himself said: "I would spend nights and days searching for a single hadith."

In this way, he benefited from all the narrators of hadiths and traditionists of his time and the companions of the Prophet (peace be upon him). Sometimes he even visited the wives of the Prophet (peace be upon him) and obtained hadiths from them.

Some of the great companions, such as Jaber Ibn Abdullah Ansari and Salman al-Farsi, were considered his teachers. He had benefited the most from Amir Al-Momenin Ali (a.s.) and was reportedly trained by him.

After the martyrdom of Ali (peace be upon him), he enjoyed training by his sons, and according to Koleyni, during the era of Imamate of Imam Sajjad (peace be upon him), he was considered one of the close disciples and students of that Imam, and he constantly enjoyed training by this Imam and narrated hadiths from him.

== His Students ==
Saeed Ibn Mosayyeb was a professor and head of the jurisprudential school in Medina, and most of the scholars who came to Medina would attend his classes and benefit from his jurisprudential opinions and scientific views, and he was in the position where people would turn to in their jurisprudential dilemmas and problems. When Umar Ibn Abdul Aziz was the governor of Medina, he would not judge in any matter unless he consulted Saeed Ibn Mosayyeb about it.

Some of the companions of the Imams (a.s.) such as Abu Hamzah, Abu Ghaleb Asadi, Thomali, and Aban Ibn Taghlab were students of Saeed Ibn Mosayyeb, and through him, they narrated Ahadith from Imam Sajjad (a.s.).

== Shi'ism ==
Sheikh Toosi mentioned Saeed Ibn Mosayyeb among the companions of Imam Sajjad (a.s.). And the late Koleyni narrated from Imam Sadeq (a.s.) that Saeed Ibn Mosayyeb, Qasem Ibn Mohammad Ibn Abi Bakr, and Abu Khaled Kaboli were among the trusted individuals of Ali Ibn Husseyn (a.s.).

Another reason for Saeed Ibn Mosayyeb's Shiism is his completely anti-Umayyad political stances. He considered the Umayyad government to be invalid and its rulers to be usurpers, and his famous statement about Yazeed is that he described the years of Yazeed's rule as ominous.

Saeed was constantly persecuted by the Umayyads for such positions. At one time, he was flogged and imprisoned for opposing Abdul Malek and did not recognize of his sons, Walid and Soleyman, as crown princes. At another time, he was kept under surveillance and deprived of social contacts.

In addition to opposing the Umayyads, Saeed Ibn Mosayyeb also aligned himself with the Imams (a.s.) in other political positions. For example, during the sedition of Ibn Zobayr, he did not pledge allegiance to him and was persecuted by his agents.Some have criticized Saeed's Shiism and said: His fatwas are more in line with Sunni jurisprudence than the path of the Ahl al-Bayt (a.s.). The second criticism they have leveled against him is his absence from the funeral of Imam Sajjad (a.s.).

The author of the” Montahal Maqal” has responded to these two objections as follows: "The fact that his method is different from the method of the Ahl al-Bayt (a.s.) does not contradict his Shiism, because many of the companions of the Imams (a.s.) and their greatest Shiites agree with the Sunnis in most jurisprudential issues and religious fatwas."

Rather, some of the theories that some Shiite scholars, such as Ibn Jonayd, held, such as analogy, are necessarily false doctrines: especially the companions of Imam Sajjad (peace be upon him), who, due to their extreme taqiyyah, were unable to state the principles and branches of the Shiite doctrine, except for very few issues, and even then for a small number of people:

"Just as the Shiites who did not accept the Imamate of Imam Baqir (a.s.) (such as the Zeydiyyah) followed the sunnis jurists in the branches of religion. A person like Ibn Abbas, whose Shiism is certain, most of his opinions and theories are against the principles of Shiism, but Saeed Ibn Mosayyeb's absent in the funeral of Imam Sajjad (a.s.) was most likely due to taqiyyah and to ward off slander."

== Death of Saeed Ibn Mosayyeb ==
Finally, this great jurist and high-ranking traditionist, after a lifetime of servitude, obedience, education, teaching, and dissemination of the islamic culture passed away in the year 94 AH in the city of Medina and was buried in the Baqi cemetery.

This year was called the year of the jurists because a number of jurists died in this year. Of course, the years 92, 93, 95, and 105 AH have also been cited as the dates of Saeed's death.

== References ==
Retrieved Aug,18, 2025, from <nowiki>https://hawzah.net/fa/Magazine/View/4180/4206/27139</nowiki>

Saeed Ibn Mosayyeb

2025-08-20T13:02:20Z

Rahmani: Created page with "'''Saeed Ibn Mosayyeb''' Ibn Hazan Makhzoomi was one of the seven jurists of Medina and a prominent companion of Imam Ali Ibn al-Hussein (a.s.). Saeed Ibn Mosayyeb remained a follower of the Ahl al-Bayt (Peace be upon them) until the end of his life. There is some disagreement about the dates of his birth and death. According to historians, he was born in 15 AH and died in 94 or 95 AH. The year of his death is called the Year of the Foqaha) jurists ),because many pious..."

Saeed Ibn Qeys Hamdani

2025-08-17T10:11:06Z

Rahmani:

S'''aeed Ibn Qeys Hamdani''' was a companion of Imam Ali and Imam Hassan (peace be upon them).

== Saeed's clan and tribe ==
He was from the clan of Bani Zeyd Ibn Marb, from the Yemeni tribe of Hamdani in Iraq, and was the chief of this tribe <ref>Ibn Haek Hamdani,Hassan Ibn Ahmad.(1987). Alaklil; men a'khbar al- Yaman vaAnsabhemyar,vol.10, Beirut:Dar-Almanahel</ref>.

== Saeed was a close companion of Imam Ali ==
According to Fadl ]bn Shadhan’s narration, Toosi <ref>Sheikh Toosi.(1994). Rajal al-Tusi,Qom:Islamic Publications Institute</ref>mentioned Saeed Ibn Qeys among the close companions of Imam Ali and the great and ascetic Tabe’in.( Tabe'in are Muslims who have met and also have accompanied, one or more of the companions of the Prophet Muhammad (PBUH), but did not see the Prophet (PBUH) himself). That is, he has not seen the Messenger of God (peace be upon him) but has seen the companions of the Messenger of God (peace be upon him).

== Saeed's activities ==

== Participating in the Battle of Nahavand ==
The first historical report about Saeed Ibn Qeys indicates his presence in the Battle of Nahavand in 21 AH<ref>Tabari, Muhammad ibn Jarir.(1992). History of Tabari,vol.4,Beirut:Dar al-kotob Al-elmyyah publications</ref>.

== Governor of Rey ==
Saeed Ibn Qeys was in charge of Ray around 33 AH on behalf of Saeed Ibn As, Uthman's governor in Kufah <ref>Tabari, Muhammad ibn Jarir.(1992). History of Tabari,vol.4,Beirut:Dar al-kotob Al-elmyyah publications; Ibn Athir Jazari.(1987).Al-Kamil fi al-Tarikh,(The complete Hisrory),vol. 3, Beirut: Dar-alkotob Elmyyah; Ibn Athir Jazari.(1987).Al-Kamil fi al-Tarikh,(The complete Hisrory),vol. 3, Beirut: Dar-alkotob Elmyyah.</ref>.

It is said that he went to Medina after Uthman's assassination <ref>Ibn Shabbah Namri.(1990). Tarikh al-Madinah al-Monawwarah, vol. 4,Beirut: published by Fahim Muhammad Shaltoot.</ref>.

== Participating in the Battle of Jamal ==
In the Battle of Jamal, Imam Ali appointed him as the head of the cavalry group of the Hamdan tribe<ref>Al-Balādhurī, Aḥmad B. Yaḥyā B. Jābir.(1997).Ansāb al-ashrāf). vol. 2. Damascus: published by Mahmoud Firdows Azam; Muhammad Ibn Muhammad Ibn No'man Mofid.(1995). Al-Jamal or Victory for Seyyed al-Etrah in the Battle of Basra, vol. 1,Qom:Islamic Publications Office; Ibn Qotaybah Dinevari.(1967). Imamate and Politics, Cairo: published by Taha Mohammed Zeyni; Ibn Qotaybah Dinevari.(1967). Imamate and Politics, Cairo: published by Taha Mohammed Zeyni</ref>.

== Participating in the Battle of Seffin ==
In the Battle of Seffin, Ali (peace be upon him) also appointed him as the head of the Hamdan tribe and a group of Hemyarians <ref>Nasr Ibn Mozahem Manqari.(1990). Waq'ah Sefeen, vol. 1, Beirut: published by Abdul Salam Haroon</ref>.

== Commander of the Cavalry of the Imam's Army ==
In this war(In the Battle of Seffin), Saeed was one of the commanders of the cavalry of the Imam's army <ref>Ahmad Ibn 'Atham al-Kufi.(1991). Kitab al-Fotooh, vol. 3, Beirut:published by Ali Shiri</ref>and commanded the Rajrajah (Swaying Corps), consisting of four thousand armored soldiers from the Hamdan tribe<ref>Nasr Ibn Mozahem Manqari.(1990). Waq'ah Sefeen, vol. 1, Beirut: published by Abdul Salam Haroon.</ref>.

== The Imam's Envoy to Mo'awiyyah ==
Also, Saeed was among those whom Imam Ali sent to Mo'awiyyah in this war to invite him to follow the Book of God and his instructions and to join the Muslims’ Jama'ah<ref>Nasr Ibn Mozahem Manqari.(1990). Waq'ah Sefeen, vol. 1, Beirut: published by Abdul Salam Haroon; Ahmad Ibn 'Atham al-Kufi.(1991). Kitab al-Fotooh, vol. 3, Beirut:published by Ali Shiri.</ref>.

== Imam and appreciation of Saeed and his tribe ==
Saeed Ibn Qeys, along with his tribe (Hamdan), showed great bravery and sacrifice in the Battle of Seffin and killed some of the prominent figures of Moawiyyah's army; in such a way that Ali (peace be upon him) recited poems in appreciation of him and the Hamdan tribe<ref>Ibn Shahr-e-Ashoob.(1956). Manaqib of the Aal Abi Talib, vol. 2, Najaf: Almaktab Al-Heydaryyah publications;Ibn Abi al-Hadid.(1959) Sharh Nahj al-Balagha, vol. 5, Cairo: published by Muhammad Abu al-Fadl Ibrahim; Nasr Ibn Mozahem Manqari.(1990). Waq'ah Sefeen, vol. 1, Beirut: published by Abdul Salam Haroon; Al-Balādhurī, Aḥmad B. Yaḥyā B. Jābir.(1997).Ansāb al-ashrāf). vol. 2. Damascus: published by Mahmoud Firdows Azam</ref>.

== Fighting against Mo'awiyyah ==
oawiyyah's army was so troubled by Saeed Ibn Qeys and the Hamdani in such a way that Moawiyyah was forced to go to war with Saeed and the Hamdanis, but he was unable to do anything and fled.Then, he sent the Yemenites and the Akkians to fight the Hamdani, who were also defeated<ref>Nasr Ibn Mozahem Manqari.(1990). Waq'ah Sefeen, vol. 1, Beirut: published by Abdul Salam Haroon</ref>.

== Addressing the Syrians ==
After Moawiyyah cunningly invited the Iraqi army to cease fighting and accept the arbitration of the Quran, Saeed Ibn Qeys addressed the Syrian army and said that until now, Imam Ali's army had fought the Syrians for the arbitration of the Quran, and now the Syrians were calling his army to do so.

== Declaration of readiness to continue the war ==
Although it is clear from the narration of Nasr Ibn Mozahem ,that Saeed Ibn Qeys was hesitant to accept or reject the proposal to cease the war, after the peace agreement between the two armies (a few months before the announcement of the arbitration result), Saeed once again declared his readiness and Hamdan tribe to obey Ali and continue the war.

== Among the Imam's witnesses to the arbitration agreement ==
However, he eventually accepted it and became one of the Imam's witnesses to the arbitration agreement <ref>Nasr Ibn Mozahem Manqari.(1990). Waq'ah Sefeen, vol. 1, Beirut: published by Abdul Salam Haroon; Al-Balādhurī, Aḥmad B. Yaḥyā B. Jābir.(1997).Ansāb al-ashrāf). vol. 2. Damascus: published by Mahmoud Firdows Azam; Ibn Qutiba Dinuri.(1999). Imamate and Politics, Cairo: published by Taha Mohammed Zini.</ref>.

It is said that when the arbitrators delayed and hesitated in announcing the outcome of the arbitration, Saeed Ibn Qeys warned them<ref>Ibn Qotaybah Dinevari.(1967). Imamate and Politics,vol.1, Cairo: published by Taha Mohammed Zeyni</ref>.

== Announcing readiness for war again ==
After the announcement of the verdict of the judges, Ali (peace be upon him) once again resolved to fight Mo’awiyyah in Syria, and Saeed Ibn Qeys announced his readiness and his tribe<ref>Ibn Athir Jazari.(1987).Al-Kamil fi al-Tarikh,(The complete Hisrory),vol. 3, Beirut: Dar-alkotob Elmyyah.</ref>.

== The Imam's envoy to the Khawarej ==
When the Khawarej rose up, Saeed Ibn Qeys was among those whom Imam Ali sent to negotiate with the Khawarej<ref>Ibn Babawayh, Muhammad Ibn Ali.(1983). Al-Khesal,Editor: Ghaffari, Ali Akbar ,vol. 1, ,Qom: Jame'atul Modarresin publications.</ref>.

== Repelling the enemy in the city of Anbar ==
During the attacks of Mo’awiyyah's generals on the areas under Imam Ali's rule and the Imam's complaint that the people of Kufah were not trying hard to repel the enemy, Saeed Ibn Qeys announced his readiness and set out with eight thousand men to repel the attack of Sofyan Ibn Owf Ghamedi on the city of Anbar <ref>Al-Balādhurī, Aḥmad B. Yaḥyā B. Jābir.(1997).Ansāb al-ashrāf). vol. 2. Damascus: published by Mahmoud Firdows Azam;Al-Balādhurī, Aḥmad B. Yaḥyā B. Jābir.(1997).Ansāb al-ashrāf). vol. 2. Damascus: published by Mahmoud Firdows Azam; Ibrahim Ibn Mohammad Thaqafi Kofi.(1974). Al-Gharat, vol. 2, edited by Jalal al-Deen al-Muhaddith,Tehran: Society of National works; Tabari, Muhammad ibn Jarir.(1992). History of Tabari,vol.5,Beirut:Dar al-kotob Al-elmyyah publications.</ref>.

== Saeed's Companionship with Imam Hassan in the War with Mo’awiyyah ==
After the martyrdom of Imam Ali, Saeed Ibn Qeys was at the side of Imam Hassan (a.s.) and was the subject of his special attention.

When Imam Hassan sent his army of twelve thousand men, under the command of Obeydullah Ibn Abbas, to confront Mo’awiyyah towards Syria, he made Saeed Ibn Qeys one of his advisors and the second (according to another narration, the third) successor after Obeydullah<ref>Al-Balādhurī, Aḥmad B. Yaḥyā B. Jābir.(1997).Ansāb al-ashrāf). vol.12, Damascus: published by Mahmoud Firdows Azam;Abu al-Faraj al-Isfahani.(1949). Maqatel al-Talebeen, vol. 1, Cairo: published by Ahmad Saqar.</ref>.

== Date of Saeed's death ==
The date of Saeed's death is not clear, and although Zarkoli <ref>Al-Zarkoli, Khair al-Deen.(1999). Al-Alam Qamoos Tarajem Le -Ashhor Al-Rejal va Al-nesa men Al- va al- Must'arabin va Mustashreqin, vol. 3, Beirut: Dar al-Ilam Lelmlaein Publishing House.</ref>places it around 50 AH, Ibn Kalbi's narration suggests that Saeed was alive long after that.

According to Ibn Kalbi, Hajjaj, the governor of Basra and Kufah, forced Saeed Ibn Qeys to marry his daughter to a man from the Bani Owd, who was one of Hajjaj's allies and an enemy of Imam Ali<ref>Ibn Abi al-Hadid.(1959) Sharh Nahj al-Balagha, vol. 4, Cairo: published by Muhammad Abu al-Fadl Ibrahim</ref>.

== Saeed's Characters ==
Saeed Ibn Qeys was a brave and warrior, and a loyal companion of Imam Ali<ref>Nasr Ibn Mozahem Manqari.(1990). Waq'ah Sefeen, vol. 1, Beirut: published by Abdul Salam Haroon; Ibn Haek Hamdani,Hassan Ibn Ahmad.(1987). Alaklil; men a'khbar al- Yaman vaAnsabhemyar,vol.10, Beirut:Dar-Almanahel;Ibn Abi al-Hadid.(1959) Sharh Nahj al-Balagha, vol. 13, Cairo: published by Muhammad Abu al-Fadl Ibrahim; Al- Amin, Al-Seyyed Mohsen.(2000).Ayan al-Shi'a,vol.7,Beirut:Dar altaarof.</ref>. Hamdani considered Saeed Ibn Qeys to be a brave man, "an Arab poet", and a generous person <ref>Ibn Haek Hamdani,Hassan Ibn Ahmad.(1987). Alaklil; men a'khbar al- Yaman vaAnsabhemyar,vol.10, Beirut:Dar-Almanahel.</ref>. Saeed was a poet and recited poems with great pomp during the battles of Jamal and Seffin<ref>Nasr Ibn Mozahem Manqari.(1990). Waq'ah Sefeen, vol. 1, Beirut: published by Abdul Salam Haroon; Ibn Abi al-Hadid.(1959) Sharh Nahj al-Balagha, vol. 1, Cairo: published by Muhammad Abu al-Fadl Ibrahim</ref>.

He was also an orator, and in the Battle of Seffin, he delivered eloquent sermons and speeches inciting his companions to follow Imam Ali, praising him, and denouncing Mo’awiyyah.

== Saeed is a Narrator of Ahadith ==
Saeed narrated Ahadith from Imam Ali<ref>Nasr Ibn Mozahem Manqari.(1990). Waq'ah Sefeen, vol. 1, Beirut: published by Abdul Salam Haroon; Nasr Ibn Mozahem Manqari.(1990). Waq'ah Sefeen, vol. 1, Beirut: published by Abdul Salam Haroon</ref>.

== Description of Saeed by Imam Ali ==
While reciting a poem, Ali (peace be upon him) described him as a man whose words, actions, and forgiveness are true and steadfast<ref>Ibn Haek Hamdani,Hassan Ibn Ahmad.(1987). Alaklil; men a'khbar al- Yaman vaAnsabhemyar,vol.10, Beirut:Dar-Almanahel.</ref>.

== Saeed's son in the Mokhtar army ==
Among the sons of Saeed Ibn Qeys was Abd al-Rahman Ibn Saeed, the agent of Mokhtar in Mosul, who died in the Mokhtar army in 66 AH<ref>Yaqoobi, Ahmad ibn Abi Yaqubi. History of Yaqoobi, first edition, vol. 2,Beirut: Dar Sader;Ibn Athir Jazari.(1987).Al-Kamil fi al-Tarikh,(The complete Hisrory),vol. 4, Beirut: Dar-alkotob Elmyyah.</ref>.

The Saeedin family in Beit Zood (Yemen) is attributed to Saeed Ibn Qeys<ref>bn Haek Hamdani,Hassan Ibn Ahmad.(1987). Alaklil; men a'khbar al- Yaman vaAnsabhemyar,vol.10, Beirut:Dar-Almanahel.</ref>.

== References ==