Hamza
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".[1]
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 ".[2]
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,[3] which by doubts of some scholars about Thobiyyah breastfeeding the Prophet.[4]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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]: “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.[16]Even before that, Meytham Tammar used this expression about Imam Hussain (a.s.) in his speech with Jabalah Makkiyyah.[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]
References
- ↑ Al- Maqrīzī, Aḥmad ibn Alī.(1999). Imta` al-Asma’. vol. 1.Beirut: Dar al-Kutub al-Ilmiyah
- ↑ Ibn Athir al-Jazari, Ali ibn Muhammad.(1988). Osodol-Ghabah Fi Ma’rafah Al-Sahabah, vol. 1, Beirut: Dar al-Fekir.
- ↑ Waqedi, Muhammad bin Omar.(1988).A-Maghazi, research: Marseden Jones, vol.1,third edition,Beirut: Al-Alami Foundation.
- ↑ Murtaza Ameli, Ja'far.(1995).Al- Sahih min Sirat al-Nabi al-A'zam, (PBUH), vol. 2, Beirut :Dar Al-Sirah - Dar Al-Hadi.
- ↑ Murtaza Ameli, Ja'far.(1995).Al- Sahih min Sirat al-Nabi al-A'zam, (PBUH), vol. 1, Beirut :Dar Al-Sirah - Dar Al-Hadi.
- ↑ ُُُُSobhani Tabrizi, Jafar.(1994). Selections from the History of the Prophet of Islam,Tehran: Mashaar Publishing House.
- ↑ 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.
- ↑ Sheykh Saduq.(1979). Thawba al-A'mal va Uqab al-A'mal(The Reward and Punishment of Deeds), translated by Ghaffari, Tehran:Sadooq Publications.
- ↑ 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
- ↑ Ibn Hesham.(1955).Sirah al-Nabavyyah. vol. 3. Beirut:Dar al- Marefah
- ↑ 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
- ↑ Ibn Qulawayh Qomi.(1937).Kamel Azzyarat, Chapter 21,Najaf:Dar Al-Mortazavyyah.
- ↑ 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.
- ↑ 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.
- ↑ Ameli,Sheikh Horr(1993). Wasa'il al-Shi'ah. vol.1o. Qom: Al-Albayt le ehyae toras.
- ↑ 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.
- ↑ Sheikh Saduq.(1979). al-Amali,Majlis 27, fifth edition, Beirut: A'alami.
- ↑ 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.