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Abu Ayyub al-Ansari
File:Abu Ayyub al-Ansari.jpg
nameKhalid ibn Zayd ibn Kulayb ibn Tha'laba ibn Abd Awf ibn Ghanm ibn Malik ibn al-Najjar
Personal details
religionIslam

Abu Ayyub al-Ansari, through his continuous presence on the battlefields, his complete love and devotion to the Household of the Prophet (peace be upon him and his progeny), and his adherence to the leadership of Ali (peace be upon him) after the Prophet (peace be upon him and his progeny), held a lofty status among the Companions of the Prophet (peace be upon him and his progeny). This selfless and sincere figure, from the very first days of the Prophet's (peace be upon him and his progeny) arrival in Medina, dedicated his home and simple life to the Holy Prophet.

He was held in the highest esteem and received special grace from the Prophet (peace be upon him and his progeny) himself, Ali (peace be upon him), and the Companions and Successors; so much so that the Prophet prayed for his mother, and her blind eyes were healed. When Amir al-Mu'minin (peace be upon him) assumed leadership of the Muslims, he increased Abu Ayyub's stipend fivefold. When Ibn Abbas transferred all his possessions located in his house to Abu Ayyub out of respect for what Abu Ayyub had done for the Prophet (peace be upon him and his progeny), the value of this charity was recorded as approximately forty thousand.

Abu Ayyub undertook the responsibility of leading the congregational prayers at the Prophet's Mosque in Medina, and following the assassination of Uthman, he was among the first to pledge allegiance (Bay'ah) to Imam Ali (peace be upon him).

Thereafter, he stood alongside Amir al-Mu'minin (peace be upon him) in three battles: the Battle of the Camel, the Battle of Siffin, and the Battle of Nahrawan. He fought against treaty-breakers, oppressors, and rebels who had apostatized from the religion, creating epic feats in these three conflicts. As an example, one may cite his killing of Hurqus ibn Zuhayr al-Sa'di, the founder of the Kharijites, during the Battle of Nahrawan.

Following the martyrdom of Imam Ali and during the reign of Muawiyah, Abu Ayyub al-Ansari traveled to Constantinople (present-day Istanbul) for jihad. Ultimately, in the year 52 AH, while Constantinople was under siege, he fell ill and passed away. In accordance with his will, he was buried at the foot of the city walls of Constantinople. After the Ottoman conquest of Constantinople, a grand mosque was constructed at Abu Ayyub's burial site, and today his shrine in the city of Istanbul remains a place of pilgrimage for both Shia and Sunni Muslims.


Mother of Abu Ayyub al-Ansari

Abu Ayyub's mother was a pious woman who, despite being blind, greatly desired to serve the Messenger of God (the Prophet prayed for her, and her blind eyes were healed). It is reported that due to the crowds and congestion of those welcoming the Prophet, she could not reach the Messenger of God (peace be upon him and his progeny) directly; thus, she took his belongings from his camel and brought them to her home so that the Prophet would come there. When the Prophet inquired about his belongings, he was told, "The mother of Abu Ayyub al-Ansari has taken them to her house." The Holy Prophet said, "A person must be with their baggage," and proceeded to Abu Ayyub's house[1].


Lineage Honor of Abu Ayyub

One of Abu Ayyub's ancestors was a great scholar and truth-seeker among the Jews. Based on the teachings of Prophet Moses (peace be upon him), he awaited the mission of the Prophet of Islam. Believing that the Prophet would emerge in Medina, he settled in that city so that at the time of the Prophetic mission, he could be counted among his supporters[2].


Abu Ayyub al-Ansari; The Servant

From the moment the Messenger of God entered Abu Ayyub's home, he devoted himself entirely to serving the Holy Prophet. Abu Ayyub slaughtered his only kid goat and prepared bread with the little barley he had in his house. Thus, he prepared food for the Noble Prophet (peace be upon him and his progeny) and his companions, hosting them with hospitality. Throughout the Prophet's stay, Abu Ayyub served the Holy Prophet like a selfless servant. He would bring drinking water for the Prophet from the wells of Anas and Malik ibn Nadr. He constantly prepared suitable food and strove with great care to provide meals that the Prophet liked. Neither he nor his mother would eat until the Messenger of God (peace be upon him and his progeny) had eaten.

Abu Ayyub said: "One night we prepared a meal containing onions and garlic. The Prophet did not eat from it. I went to him and asked, 'May my father and mother be sacrificed for you, why did you not eat anything?' The Holy Prophet replied, 'Today's food contained garlic, and since I meet with people, I am excused from eating it, but there is no harm for you to eat it.' From then on, we always prepared food that the Messenger of God would approve of[3]."

Abu Ayyub and his honorable mother, during their hospitality of the Messenger of God (peace be upon him and his progeny), served him with precision, etiquette, and complete respect, always ensuring they did not perform any action contrary to Islamic etiquette. One day, Abu Ayyub thought to himself that perhaps he and his mother walking on the upper floor might disturb the Messenger of God (peace be upon him and his progeny) on the lower floor. Thus, he went to the Prophet and inquired about this matter. The Holy Prophet said, "I am more comfortable on the lower floor." Nevertheless, Abu Ayyub exercised great caution in his movements and in performing tasks related to cleaning the house, cooking, and so forth, lest he disturb the comfort of the Noble Prophet (peace be upon him and his progeny).

The Prophet's (peace be upon him and his progeny) Helper After Hosting

Even after the Messenger of God settled in the house adjacent to the Mosque, Abu Ayyub continued to assist him to the best of his ability. Umm al-Mu'minin Umm Salama said: "Some of the Ansar showed greater kindness to the Messenger of God (peace be upon him and his progeny) than others. One of them was Abu Ayyub al-Ansari. They constantly aided the Noble Prophet (peace be upon him and his progeny) in various matters[4]."

When Lady Fatima (peace be upon her) married Ali (peace be upon him), Abu Ayyub al-Ansari gifted a sheep to the Noble Prophet (peace be upon him and his progeny). The Prophet accepted his gift and supplicated for him[5].


Abu Ayyub's Participation in Battles

Abu Ayyub al-Ansari was a self-sacrificing mujahid and a devoted soldier who actively participated in all battles during the time of the Prophet and thereafter. During the Battle of Uhud, in addition to fighting, he encouraged the Islamic army to engage the enemy through war cries and slogans. In this battle, he recited the verse Template:Quran text: "Go forth to the field of Jihad, whether you are lightly or heavily equipped."

He also fought bravely in the Battle of Badr and captured "Muttalib ibn Hantab," a courageous warrior[6]. Abu Ayyub played a significant role in the Muslims' victory. After the demise of the Messenger of God and during the time of Ali (peace be upon him), he likewise participated in all battles.


Guarding the Noble Prophet

After the Battle of Khaybar, a Jewish woman attempted to assassinate the Messenger of God. Consequently, many of the Prophet's companions feared that the enemy might once again endanger his life. It is reported that upon returning from the Battle of Khaybar, the Islamic army camped for the night at a location along the route. Abu Ayyub, more concerned than others for the Prophet's safety, resolved to stand guard over him.

Once the tents were pitched and the Messenger of God (peace be upon him and his progeny) entered his tent, Abu Ayyub immediately positioned himself near the Prophet's tent to safeguard his life. He remained alert, armed, and patrolled around the tent throughout the night until dawn. When the Prophet emerged from his tent at daybreak, he saw Abu Ayyub standing alert. Upon seeing the Prophet safe, Abu Ayyub proclaimed "Allahu Akbar" (God is the Greatest). The Prophet asked: "O Abu Ayyub, what is the matter?"

Abu Ayyub replied: "O Messenger of God, I feared that harm might befall you from the enemy; therefore, I kept watch over you." The Messenger of God (peace be upon him and his progeny) smiled and said: "O Lord, protect Abu Ayyub just as he protected me[7]."

It is also reported that the Prophet said twice: "Rahimaka Allah ya Aba Ayyub" ("O Abu Ayyub, may God have mercy upon you")[8].


Confrontation with the Hypocrites

The hypocrites were among the most dangerous enemies of the Islamic society. Outwardly, they appeared to be allies and adherents of the system, yet in practice, they coordinated and agreed with the enemies. During the time of the Messenger of God (peace be upon him and his progeny), these groups inflicted considerable harm upon the Islamic community.

A group of followers of other religions had ostensibly embraced Islam but secretly allied with the Jews. They would listen to the Prophet's speeches in the mosque and then mock him among themselves. One day, the Messenger of God observed a group of them sitting together and whispering in the mosque. He ordered them to be expelled from the mosque. When Abu Ayyub heard the Prophet's command, he expelled two individuals from the Banu al-Najjar clan, who were his own tribesmen, from the mosque, saying to them: "Shame upon you, O impure hypocrites! Leave the Mosque of the Messenger of God by the same path you entered[9]."

Similarly, Abdullah ibn Ubayy, one of the leaders of the hypocrites, refused to participate in the Battle of Uhud, but after the battle, he reappeared in the mosque seeking to be counted among the companions of the Messenger of God. However, Abu Ayyub al-Ansari, along with several others, expelled him from the mosque[10].

Abu Ayyub's Devotion to Amir al-Mu'minin Ali (peace be upon him)

After the Prophet, Abu Ayyub al-Ansari's faith and devotion to the wilayah of Imam Ali (peace be upon him) never wavered, and he consistently heeded the recommendations of the Messenger of God (peace be upon him and his progeny) concerning the Ahl al-Bayt. He was among the special companions of Imam Ali (peace be upon him).

Another distinguishing feature of Abu Ayyub al-Ansari was that he not only did not deny or conceal the Hadith al-Ghadir, but rather recounted the event at appropriate times and bore witness to its authenticity. He is regarded in Islamic history as one of the narrators of the Hadith al-Ghadir. On the day the Battle of the Camel concluded in Basra, and Amir al-Mu'minin, accompanied by Imam Hasan and Imam Husayn, peace be upon them both, along with Ammar, Zayd, and Abu Ayyub al-Ansari, entered Basra, Abu Ayyub narrated before an assembly of thirty dignitaries and elders of Basra: "By God, I heard the Messenger of God (peace be upon him and his progeny) say: 'You will fight, after me, alongside Ali ibn Abi Talib against the breakers of pledges, the oppressors, and the deviators.'"

They asked: "Did you yourself hear this hadith from the Prophet (peace be upon him and his progeny)?" He replied: "Yes, I heard it myself." They said: "Then relate to us what you yourself heard from the Prophet concerning Ali." Abu Ayyub said: "I heard the Prophet say: 'Ali is with the Truth, and the Truth is with him; he is the Imam and my successor after me. He will fight for the interpretation [of the Qur'an] just as I fought for its revelation...'"

Narration of the Hadith al-Ghadir

Abu Ayyub al-Ansari was among those who would recount the Hadith al-Ghadir to the people at opportune moments, thereby defending Imam Ali (peace be upon him).

Rabbah ibn al-Harith al-Nakha'i reports: "I was sitting with Amir al-Mu'minin, Ali (peace be upon him), when suddenly a group of veiled men arrived and addressed him, saying: 'Peace be upon you, O our Master and Lord.' The Imam returned their greeting and then said: 'How do you call me your master? Are you not a group of Bedouin Arabs?'

They replied: 'Yes, but we heard from the Messenger of God on the day of Ghadir Khumm that he said: "Man kuntu mawlahu fa-Aliyyun mawlahu; Allahumma wali man walahu wa 'adi man 'adahu, wansur man nasarah wa khdhul man khadhalahu"; "Whomever I am the master of, Ali is his master. O God, befriend whoever befriends him, and be hostile to whoever is hostile to him; aid whoever aids him, and forsake whoever forsakes him."'

Upon hearing these words, a smile appeared on the Imam's lips, revealing his teeth. He then said: 'O people, bear witness that your Prophet spoke thus concerning me and commanded you to support me.'

Shortly thereafter, this veiled group returned to their mounts and belongings. I followed them and asked: 'Who are you?' One of them replied: 'We are a group from the Ansar.' He then pointed to a man and said: 'That man is Abu Ayyub al-Ansari, the host of the Messenger of God.' I approached him, greeted him, and shook his hand[11].

Active Participation in the Wars During the Caliphate of Imam Ali

Abu Ayyub al-Ansari was among the prominent companions of the Noble Prophet (peace be upon him and his progeny) who stood alongside Imam Ali (peace be upon him) during the Battle of the Camel and the Battle of Siffin, fighting with his sword in the Imam's service. He also marched at the forefront of the army against the Khawarij in the Battle of Nahrawan[12].

Abu Ayyub in the Wars of the Era of Ali's Caliphate

Abu Ayyub al-Ansari, in addition to participating in the battles of the Prophet (peace be upon him and his progeny), also took part in the Battles of Jamal, Siffin, and Nahrawan. He would also explain to the people the reasons for his allegiance to Ali (peace be upon him) in these wars. Ibrahim ibn Alqamah and Aswad report: One day we said to Abu Ayyub al-Ansari: "O Abu Ayyub! God has bestowed upon you an honor through the Prophet that He has not granted to anyone else. You were the host of the Prophet; why then did you ally with Ali (peace be upon him) in the wars and fight against Muslims?"

Abu Ayyub replied: "By God, one day in this very house where you are now sitting, I was in the presence of the Prophet (peace be upon him and his progeny), and no one else was in the house. Ali was seated to the right of the Prophet (peace be upon him and his progeny), and I was to his left; Anas ibn Malik was standing before the Prophet. Suddenly, a knocking at the door was heard. The Prophet (peace be upon him and his progeny) said: 'O Anas! See who is knocking at the door.' Anas went out and saw Ammar ibn Yasir behind the door. The Prophet said: 'Open the door for Ammar.' Ammar entered upon the Prophet (peace be upon him and his progeny) and offered greetings.

After welcoming him, the Prophet (peace be upon him and his progeny) said: 'O Ammar! After me, grievous events will occur, such that some will draw swords against others and kill one another. Moreover, one group will disavow another. O Ammar! If you witness that day, you must follow the one seated to my right. O Ammar! Even if all people take one path, you must take the path that Ali takes... O Ammar! Ali will never turn you away from the path of guidance nor lead you astray. O Ammar! Following Ali is following me, and following me is following God.'

The Battle of Jamal

In the Battle of Jamal, Abu Ayyub al-Ansari commanded a force of one thousand men[13]. Before the commencement of the Battle of Jamal, Abu Ayyub went to the Commander of the Faithful, Ali (peace be upon him), and said: "O Commander of the Faithful, this group of Quraysh has broken their covenant with you and reneged on their pledge. Secretly, they invited us to withdraw our support from you. This was because they lacked selflessness and refused to stand alongside others; when you established equality between them and non-Arabs, they were displeased. Consequently, they allied with your enemy and demanded retribution for bloodshed to disrupt Muslim unity and fulfill the objectives of the misguided. We shall obey your command in this matter[14]."

The Battle of Siffin

The governor of Syria wrote a threatening letter to Abu Ayyub al-Ansari during the Battle of Siffin, but Abu Ayyub, disregarding the threats, aided Ali (peace be upon him) in the Battle of Siffin and fought wholeheartedly alongside him.

Alqamah and Aswad report: When Abu Ayyub al-Ansari returned from the Battle of Siffin, we went to him and said: "O Abu Ayyub, God honored you by having Muhammad (peace be upon him and his progeny) come to your house in Medina and having his she-camel kneel there; this was a special distinction granted by God Almighty to you, in which others had no share. Yet, what compelled you to take up your sword and fight against the people of Syria who profess 'There is no god but Allah'?"

Abu Ayyub said: "The Messenger of God (peace be upon him and his progeny) never lied to us. He commanded us to fight alongside Ali (peace be upon him) against three groups:

  1. Fighting the Naqithun (the oath-breakers)
  2. Fighting the Qasitun (the oppressors)
  3. Fighting the Mariqun (those who apostatized).

I heard the Messenger of God (peace be upon him and his progeny) say to Ammar: 'O Ammar, a rebellious group will kill you, and at that time you will be with the Truth, and the Truth will be with you. O Ammar, if you see Ali going one way and the people going another, you must stay with Ali, for he will not lead you astray nor divert you from guidance. O Ammar, if anyone takes up a sword to aid Ali against his enemies, God will adorn him on the Day of Resurrection with a necklace of pearls; and if anyone takes up a sword to aid Ali's enemies, God will place a collar of fire upon him.'"

We said to Abu Ayyub: "May God have mercy on you; what you have said is sufficient for us[15]."

The Role of Abu Ayyub al-Ansari in the Battle of Siffin

Ibn A'tham al-Kufi writes: On one of the days of the Battle of Siffin, Abu Ayyub rode out from the ranks of the Commander of the Faithful's (peace be upon him) army and challenged opponents to single combat in the battlefield. Although he called out, no one from Mu'awiya's army came forward to fight him. Abu Ayyub whipped his horse and charged into the Syrian army, yet still no one confronted him. Compelled, he headed toward the pavilion of Mu'awiya. When Mu'awiya saw Abu Ayyub, he fled and exited from the other side. Abu Ayyub remained standing, seeking a challenger, until a group of Syrians rushed to engage him.

Abu Ayyub attacked them, wounded several, and safely returned to the ranks of the army (peace be upon him). Mu'awiya returned to his pavilion with a changed countenance and severely rebuked his soldiers, saying: "A rider from Ali's (peace be upon him) army charged all the way to our pavilion, and none of you reacted. Were their hands tied so that no one had the courage to even grab a handful of dust and throw it at his horse?!" A man from the Syrians named Mutarrif ibn Mansur said: "O Mu'awiya! Do not worry; just as that rider attacked and reached your pavilion, I too will charge toward Ali's pavilion. If I reach him, I will wound him and bring you joy." He then mounted his horse and charged toward the pavilion of Ali (peace be upon him). When Abu Ayyub al-Ansari saw him, he rushed toward him, and they engaged in combat. Abu Ayyub struck him on the hand and neck, killing him. The soldiers of Ali (peace be upon him), witnessing this unparalleled bravery, praised Abu Ayyub.

Awaiting the Battle Against the Mariqun

Muhammad ibn Sulayman reports: When Abu Ayyub al-Ansari arrived among us and made camp, we went to him, brought some fodder for his horse, and said: "O Abu Ayyub! With this same sword you carry, you fought alongside the Messenger of God (peace be upon him and his progeny) against the infidels; now do you fight against Muslims?" He replied: "The Messenger of God commanded us to fight against the Qasitun, the Mariqun, and the Naqithun. In accordance with his command, I have fought against two groups, and in the future, I will fight the third group... I will fight at Nahrawan, though I do not know where that is."

Abu Ayyub in the Battle of Nahrawan

When the Kharijites halted at a place called "Harura" on frivolous pretenses, the Commander of the Faithful went among them to address their doubts and call them back to the right path. He then entrusted the banner of amnesty to Abu Ayyub al-Ansari, instructing that whoever wished to return should approach Abu Ayyub. Abu Ayyub proclaimed: "Whoever comes to this banner to leave this group shall be safe." Eight thousand of them returned. The Kharijites, however, persisted in their rebellion and tyranny and departed the region heading toward Nahrawan.

Abu Ayyub on the Right Flank

During the deployment of the army for the battle against the Kharijites of Nahrawan, the Imam appointed Abu Ayyub al-Ansari, a brave warrior, to the right flank. Allamah Majlisi writes: Abdullah Kawa, who had withdrawn from the fighting, along with a thousand Kharijites, advanced toward Abu Ayyub, who was positioned on the right flank of the army. Abu Ayyub was the first to rush into battle against the people of Nahrawan and killed the Kharijite Zayd ibn Husayn.

Abu Ayyub's Passionate Speeches Before the Army

When the people ignored the words of the Commander of the Faithful (peace be upon him) and refused to participate in war and jihad against their enemies, Abu Ayyub stood up and spoke, saying: "O people! Know that the Commander of the Faithful (peace be upon him) has delivered his message to those who possess listening ears and aware, awake hearts. God Almighty has bestowed honor upon you, yet you did not accept it as befits you. Indeed, the cousin of your Prophet has descended among you to inform you about religion and to call you to jihad against the oath-breakers. It is as though you have no listening ears and your hearts are sealed; have you lost your reason? O people! Are you not ashamed?!

Was it not just yesterday that oppression prevailed everywhere? How many were deprived of their rights, slapped, and left hungry and wandering in the deserts? Whirlwinds blew upon them, and against the heat and sunlight, they had no cover or shelter save those worn-out garments and tattered woolen cloaks, until God brought the Commander of the Faithful (peace be upon him) to this place. He manifested the truth, established justice, and acted according to the Book of God. O people! Give thanks to God for this blessing He has granted you, and do not be like those who said, 'We have heard,' yet did not listen. Sharpen your swords and prepare to fight your enemies. If you are called, respond; if a command is issued, hear and obey; and regard his words as the voice of your own hearts, so that you may be among the truthful."

Departure from Medina

The governor of Syria ordered "Busr ibn Artat" to proceed along the route of Hejaz (Mecca and Medina) to Yemen and execute his commands. When he approached Medina, the tribe of "Quda'ah" came out to meet him and sacrificed several camels for them.

He and his army entered Medina by surprise.

Abu Ayyub al-Ansari, who at that time was the governor of Imam Ali (peace be upon him) in Medina and was in no way prepared for confrontation, quickly departed from Medina to avoid bloodshed.

Busr burned and destroyed many houses, including those of "Abu Ayyub al-Ansari," "Zurarah ibn Harun," and "Rifa'ah ibn Rafi' al-Zuraqi."

He then sought Jabir ibn Abdullah al-Ansari, but Jabir fled the scene before they could reach him. Busr threatened the entire clan of Jabir ibn Abdullah al-Ansari, who belonged to the Banu Salimah tribe, with death.

To avert harm from his tribe, Jabir sought the intercession of Umm al-Mu'minin Umm Salama, the wife of the Prophet[16].

Abu Ayyub's Frankness Before the Governor of Syria

After the martyrdom of Imam Ali (peace be upon him), one day Abu Ayyub al-Ansari visited Mu'awiya. Mu'awiya seated him on his own throne and continually spoke of his deeds. A group of Syrians were also present at this gathering, listening. Suddenly, Mu'awiya addressed Abu Ayyub, saying: "O Abu Ayyub al-Ansari, who killed the owner of the white-spotted horse on such-and-such a day (at Badr)?"

Abu Ayyub replied with utmost courage: "I killed him, for you and your father were riding a red camel and carrying the banner of unbelief."

Mu'awiya, not expecting Abu Ayyub to speak so openly about his era of pre-Islamic ignorance and unbelief, lowered his head. The Syrians also became angry with Abu Ayyub. Then Mu'awiya raised his head and said: "Let it be, let it be; by my life, I did not ask you about this matter, nor was that my intention[17]."

The Scholarly Status of Abu Ayyub

One of the important aspects of Abu Ayyub's character is his scholarly status and his familiarity with elevated Islamic knowledge. In addition to being a valiant soldier and a sincere servant of the Messenger of God (peace be upon him and his progeny), he, along with five others from the Ansar, compiled the Holy Quran during the lifetime of the Prophet[18].

He is among the prominent and reliable narrators who have transmitted numerous hadiths from the Noble Messenger (peace be upon him and his progeny) and the Commander of the Faithful, Ali (peace be upon him).

Leading Congregational Prayer in Place of Uthman

In the year 35 AH, the Muhajirun and the Ansar prevented Uthman from entering the mosque and leading prayer due to the deviations and innovations he had introduced. "Sa'd Qaraz," the adhan caller of the mosque, came to Imam Ali (peace be upon him) and said: "Now that the Caliph has been barred from leading the prayer, who should lead it?"

The Imam replied: "Tell Khalid ibn Zayd (Abu Ayyub al-Ansari) to lead the congregational prayer with the people[19]."

Abu Ayyub reports:

One day I went to the Messenger of God (peace be upon him and his progeny) and said: "O Messenger of God, advise me." He replied: "I advise you with five matters:

  1. Be devoid of hope in what is in the hands of others, for this is the highest form of self-sufficiency;
  2. Avoid greed, for it constitutes perpetual poverty;
  3. When you pray, pray as though it were your final prayer (like one bidding farewell);
  4. Do not utter words for which you will be compelled to apologize tomorrow;
  5. Wish for your believing brother what you wish for yourself[20]."

He also narrates in another report: "Whenever I prayed behind the Noble Messenger (peace be upon him and his progeny), after concluding his prayer, he would recite this supplication: 'O God, forgive all my errors and sins. O God, grant me from Your bounties, give me life, provide for me, and guide me to righteous deeds and noble morals; for none guides to righteous deeds except You, and none restrains from evil deeds except You'[21]."


The Death of Abu Ayyub al-Ansari

In his old age, Abu Ayyub learned that the Roman army was lying in wait, seeking an opportunity to attack the Islamic frontiers. Since the foundation of Islam was in danger, he deemed it obligatory upon himself to join the Muslim army and march toward Rome. Throughout his blessed life, he was always ready for battle, sword in hand, fighting for the exaltation of Islam and the defense of truth on the battlefields. When the Islamic army approached Constantinople, Abu Ayyub fell ill during the combat with the Roman forces[22].

His companions asked him while he was on his deathbed: "Do you have any request or last will?" He replied: "I have no worldly needs or requests, but if I die, carry my body on your hands and advance as far as possible into enemy territory, and bury me at the farthest point; for I heard the Messenger of God (peace be upon him and his progeny) say: 'A righteous man from among my companions will be buried beside the wall of the fortress of Constantinople, and I hope that I am that person'[23]." After some time passed during his illness, he bid farewell to this mortal world and passed away.

In accordance with Abu Ayyub's will, his body was carried to the foot of the walls of Constantinople and buried there. The Muslims feared that the enemy, out of hatred and enmity toward the Muslims, might exhume the grave of Abu Ayyub al-Ansari. Therefore, they threatened the Romans, saying: "If you exhume the grave of Abu Ayyub, we will silence all the church bells in the Islamic lands."

The shrine of this pure Companion of the Messenger of God (peace be upon him and his progeny), this valiant and sincere commander of Islam, is currently located in the city of Istanbul and serves as a place of pilgrimage for many Muslims from the farthest corners of the world.

Burial beside the wall

Following the death of Abu Ayyub, Yazid performed the funeral prayer over his body (as he was the ruling caliph at the time) and ordered that he be buried beside the city wall. Subsequently, according to certain narrations, he dispatched cavalry units to trample and obliterate the burial site with their horses, thereby preventing enemies from locating the grave. Nevertheless, news of Abu Ayyub's death and the location of his burial did not remain concealed from the enemy. The Roman Emperor spread rumors that once the Muslims retreated, he would exhume the grave and expose the corpse to wild beasts.

In response, Yazid threatened that he would not leave a single Christian alive nor a single church standing throughout the Arab lands. This threat proved effective and dissuaded the Romans from carrying out their intention. Ibn Sa'd reported that the grave was held in such high esteem by the Romans that groups among them, particularly during periods of drought, would visit the tomb to pray for rain. According to Ibn Abd Rabbih, a dome was later constructed over the grave, which remained standing until his own time. Thereafter, until 857 AH/1453 CE, when the Ottoman Turks conquered Constantinople, the location of his tomb remained unknown. In that year, the shrine was allegedly identified by Ak Shams al-Din, the Shaykh al-Islam. In 863 AH/1458 CE, Sultan Mehmed II of the Ottoman Empire constructed a mosque and a shrine over the grave. Henceforth, many prominent Ottoman figures were buried in its vicinity. As a ceremonial rite upon ascending the throne, Ottoman sultans would visit his tomb and, during a special ceremony, gird themselves with the sword of their ancestors, known as the Sword of Osman.

The house of Abu Ayyub in Medina also continuously received the attention of Muslims. A school for the four Sunni schools of jurisprudence was established there, becoming known as al-Shihabiyya. Within it, the spot where the Prophet's camel (peace be upon him and his progeny) had knelt—referred to as al-Mabrouka—was marked and venerated.


Footnotes

Template:Footnotes


Sources

Adapted from the Hawzah Information Base website

  1. ↑ Ibn Hisham, Al-Sirah al-Nabawiyyah, edited by Mustafa al-Saqqa et al., Vol. 2, p. 140
  2. ↑ Abdullah al-Mamaqani, Tanqih al-Maqal, Vol. 1, p. 391
  3. ↑ Ibn Hisham, Al-Sirah al-Nabawiyyah, edited by Mustafa al-Saqqa et al., Vol. 2, p. 144
  4. ↑ Muhammad ibn Sa'd, Al-Tabaqat al-Kubra, vol. 8, p. 163
  5. ↑ Muhammad Baqir al-Majlisi, Bihar al-Anwar, vol. 18, p. 21
  6. ↑ Abu Abdullah Muhammad ibn Umar al-Waqidi, Al-Maghazi, edited by Marsden Jones, vol. 1, p. 141
  7. ↑ Ibn Hisham, Al-Sirah al-Nabawiyyah, edited by Mustafa al-Saqqa et al., vol. 3, p. 355
  8. ↑ Muhammad Baqir al-Majlisi, Bihar al-Anwar, vol. 21, p. 33
  9. ↑ Ibn Hisham, Al-Sirah al-Nabawiyyah, edited by Mustafa al-Saqqa et al., vol. 2, pp. 174–175
  10. ↑ Ibid., vol. 3, p. 111; Abu Abdullah Muhammad ibn Umar al-Waqidi, Al-Maghazi, edited by Marsden Jones, vol. 1, p. 318
  11. ↑ Abd al-Hamid ibn Abi al-Hadid, Sharh Nahj al-Balagha, edited by Muhammad Abu al-Fadl Ibrahim, vol. 10, p. 17
  12. ↑ Abd al-Hamid ibn Abi al-Hadid, Sharh Nahj al-Balagha, edited by Muhammad Abu al-Fadl Ibrahim, vol. 10, p. 17
  13. ↑ Sayyid Muhsin al-Amin, 'Ayan al-Shi'a, vol. 6, p. 285
  14. ↑ Abd al-Hamid ibn Abi al-Hadid, Sharh Nahj al-Balagha, edited by Muhammad Abul-Fadl Ibrahim, vol. 7, p. 39
  15. ↑ Ali Nazari Monfared, Qesseh-ye Kufeh, p. 343
  16. ↑ Abd al-Hamid ibn Abi al-Hadid, Sharh Nahj al-Balagha, edited by Muhammad Abul-Fadl Ibrahim, vol. 2, p. 3
  17. ↑ Sayyid Muhsin al-Amin, 'Ayan al-Shi'a, vol. 6, p. 286
  18. ↑ Muhammad ibn Sa'd, Al-Tabaqat al-Kubra, Vol. 2, p. 356
  19. ↑ Izz al-Din Abu al-Hasan Ali ibn Muhammad ibn al-Athir, Al-Kamil fi al-Tarikh, Vol. 2, p. 300
  20. ↑ Abu Ja'far Muhammad ibn al-Hasan al-Tusi, Al-Amali, Vol. 2, p. 122
  21. ↑ Sayyid Muhsin al-Amin, A'yan al-Shi'a, Vol. 6, p. 286
  22. ↑ Izz al-Din Abu al-Hasan Ali ibn Muhammad ibn al-Athir, Al-Kamil fi al-Tarikh, Vol. 3, p. 461
  23. ↑ Muhammad Baqir al-Majlisi, Bihar al-Anwar, Vol. 22, p. 113
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