Alhassanain(p) Network for Heritage and Islamic Thought

Alhassanain (p) Network for Islamic Heritage and Thought

Ammar Ibn Yasir (ra):

A Companion of the Prophet ('s)

Biography of Ammar ibn Yasir by Sadruddin Sharafuddin al-Amili

Author(s): Sadruddin Sharafuddin al-Amili

Publisher(s): Islamic Seminary Publications

www.alhassanain.org/english

Table of Contents

Preface 3

Chapter 1: Sign of Guidance 7

Chapter 2: Ammar, the Ally of Makhzum 9

Chapter 3: Condition of Makkah 11

Note 18

Chapter 4: The Consultative Body of Quraysh 19

Chapter 5: ‘Ammar and Abu Jahl 27

Notes 35

Chapter 6: Sufferings of the Oppressed 36

Note 40

Chapter 7: Such is the World 41

Chapter 8: Dawn of Islam in Medina 45

Chapter 9: The Battle of the Ditch 49

Notes 54

Chapter 10: The Day of Saqifa 55

Notes 94

Chapter 11: The Day of Yamama 95

Chapter 12: The Governor of Kufa 97

Notes 103

Chapter 13: ‘Ammar during the Reign of ‘Uthman 105

Notes 140

Chapter 14: The Standard of Imam ‘Ali 142

Notes 156

Chapter 15: One Murdered By the Rebellious Group 157

Notes 169

Conclusion 170

Preface

History is like a ship which has accommodated within itself the caravan of mankind. During its long journey it comes across some sensational moments which are called the turning points of history in the sense that during transition from one condition to another, which is a prerequisite of its journey, the movement of time, on some particular occasions, undergoes a special change and evolution, and this change manifests itself in an attractive and delicate form. Appearance of such a condition is the consequence of contact with such a turning point.

Undoubtedly the most sensational summit of history and its most subtle turning point was the moment when the elders of the tribe of Quraysh made an offer to the Prophet of Islam, the greatest leader of mankind, saying, "If you desire status, ruler ship, wealth and luxurious life we are willing and ready to place all these things at your disposal, provided that you don't malign our gods, don't interfere with our traditions, regulations and beliefs; and abandon the call which you have commenced."

When this offer was made, the Prophet (S) remained silent for a moment and then replied: "If you place the sun on my right hand and the moon on my left I will not forsake the mission which has been entrusted to me".

During that moment when the Prophet (S) paused and was preparing himself to give a reply history came to a standstill. Time then suspended its journey and was relieved of its responsibility. It waited for the Prophet (S) to give a reply so that it might learn about its duty. However, as soon as a categorical reply emanated from his sacred lips history became aware of its duty and commenced its new journey.

As a result of this a new world and a new history came into being. After a few years the city of Makkah was conquered, the flag of Islam began to fly, and that sacred city was purified and cleansed of the taint of polytheism and ignorance. The Prophet (S) declared: "O people, beware! The period of ignorance has come to an end and a new era has commenced!"

History tells us that with the dawn of Islam the period of oppression, transgression, polytheism, infidelity, materialism, hero-worship, and ignorance came to an end, and an epoch then commenced of justice, brotherhood, equality, monotheism, knowledge, wisdom, education and utilization of hidden human talents without which civilization carries no meaning.

In short, light and luminosity replaced darkness and turbidity, and in this way a new era commenced. One of the features of this new era which is a requisite for such a great change was that with the advent of Islam the history of mankind underwent a change.

Islam practically crossed out the names of the former dignitaries of history in the sense that till that time the title of 'the dignitaries of history' was given to those persons who developed the habit of oppressing the people and transgressing upon their rights, left behind themselves bloody events as their memorials in the pages of history and passed away, but after the establishment of Islamic Government truth and justice came at the helm of affairs, unknown persons like Bilal of Ethiopia, Suhayb of Greece and Salman of Iran rose from the hidden corners of society and became the dignitaries of history instead of the Alexanders, the Caesars and the Khusros, and the pages of history were adorned with their names .

Dr Muhammad Iqbal, the world-renowned thinker has explained this matter in the following words in his Urdu poem entitled "Tulu'i Islam" (Dawn of Islam):

The real object of nature and the secret of being a Muslim means universal brotherhood and abundant love.

Break the idols of colour and race and get absorbed in one single unity. Don't make any difference between the Turk, the Iranian and the Afghan.

How long will you waste your time hearing the melodies of the birds of the garden? Your arms possess strength to fly like a falcon.

The faith of a Muslim in the society is like the flame of a candle in the hut of a hermit in the desert.

Just look into history. What was the thing which destroyed the despotism of Kaiser and Kisra? Then compare it with the strength and devotion of Haider (Imam ‘Ali), the abstemiousness of Abu Dharr and the truthfulness of Salman Farsi.

Just see how the so-called leaders of the nations have, with their pomp and pelf, crushed the people! Hundreds of people who have remained captives for centuries are looking at them through the prison bars!

In this world the firmness and survival of life depend on firm faith, because it is confirmed that the Turk has proved to be stronger than the German in the field of life.

Just look at this creature of dust! It is due to his inner fire (of faith) that it he has been provided with the wings of the Archangel Gabriel to fly on.

Yes, since the singularity of human being is not breakable, and similarly, virtue is not the speciality of any nation, wherever and with whomsoever virtue is found it is respectable and its owner deserves to be honoured; whether he be a Turk, an Iranian, an Arab, a non Arab, an African, a European or an Asian.

Furthermore, by whosoever the lamp of virtue may be kindled it is necessary that one should utilize the rays of its light. It may be added that great and virtuous persons belong to the entire human race and their rank and status is much above that they may be associated with a particular nation especially in the present age, when fortunately the weak brawls of nationalism have gradually changed into the slogans of internationalism.

The extensive horizon of humanity and its beautiful sight have become the object of the wishes of all human beings under the protection of a common thinking and a specified and unvaried ideology, and the thinkers of every creed and school support this lofty human ideal. And on account of the principles of the compulsion of history, and the survival of the fittest, this desire of the suffering humanity will however become a reality one day and the mandatory command of the Qur'an to the effect that Mankind, you are one single nation, (Surah al-Anbiya, 21:92) will be accepted by all the human societies, and the universal government and fraternity will be established under the auspices of monotheism; except which there is no alternative.

One of the distinguished historical personalities is ‘Ammar ibn Yasir, the esteemed and renowned companion of the Holy Prophet (S) who shone like a luminous star in the atmosphere of humanity in the darkest periods of history, and was recognized, on account of the glow of the light of truth, to be the model of training and learning, and an excellent specimen of freedom and justice.

‘Ammar is one of the seven earliest supporters of the sacred movement of Islam, and one of the greatest personalities of whom human history will always feel proud. He will always shine on the crown of humanity, because he was one of the most active and sincere followers of Islam, and one of the devoted servants and builders of the new history of humanity, and as a result of his continuous effort in the path of godliness till the age of ninety-two years, when he met martyrdom in the service of Imam ‘Ali, the Commander of the Faithful.

He did not rest from seeking and saying the truth. He enjoyed such an enviable position that an unparalleled personality like ‘Ali shed tears while mourning for him, recited a painful elegy on having been separated from him and prayed to Allah for his own death after the martyrdom of this great companion of the Holy Prophet.

Originally this book was written with the title of Halif al-Makhzum by Sadruddin Sharafuddin, one of the greatest literary and educational personalities of Arabic language. It consists of detailed biography of ‘Ammar Yasir. It is hoped that the readers will enjoy reading it and will also benefit from it.

The greatest distinction of this unmatched literary and historical monument is that besides depicting a minute picture of the shining face of ‘Ammar with great dexterity, it explains many delicate and important points and mysteries of the luminous history of Islam up to the end of the Battle of Siffin, with an enchanting pen, in a manner that is beyond praise and makes the facts of history available to us with clarity.

The contents of this excellent treatise are not only confined to the correct narration and explanation of the events; the comparison between the two forces of truth and falsehood, clash of the interests of different individuals and groups and hypocritical political games which have prevailed in all times and ages, but it also contains lessons from philosophy of history based on psychology and has conducted minute analysis of social problems and drawn conclusions from events on the basis of the latest principles of psychology.

It has assessed and studied with the most exact measures and standards of sociology all the events of the earliest days of Islam in an unprecedented manner, with thorough research and has recorded by utilizing the sources of Ahlus Sunnat wal Jama'at which may be utilized by all classes.

The study of this valuable treatise will be especially instructive to the enlightened and godly young men of our society, who are keenly devoted to the service of the society under the auspices of the sublime teachings of Islam. This distinguished group will acquire valuable examples from the history of the dignified life of this magnanimous personality of the history of mankind, and will point out to others that the path of truth and of securing human prosperity, is not more than one, and that is the path which the Holy Prophet (S) opened for the misguided caravan of mankind in compliance with the Command of Almighty Allah. It was under the auspices of his guidance, that people like ‘Ammar ibn Yasir, who is reckoned to be the best specimens of humanity were trained and became excellent examples for mankind.

After having realized the fact that unknown persons like ‘Ammar ibn Yasir were recognized in the human society as 'dignitaries of history', and their personalities crossed out and annulled the names of Caesars, Alexanders and Khusros, it may be said with perfect frankness that this blessed and auspicious path is always open to the followers of Islam and those trained in the school of the Prophet of Islam.

We Muslims should, therefore, endeavour to discharge the duty entrusted to us by Almighty Allah and should take lesson from ‘Ammar ibn Yasir in the present day intellectual and moral crisis, which has engulfed the entire world. We should also remember that he was not an Imam or an infallible person, but a staunch believer, who had been trained in the school of Islam and was recognized, on account of his godliness, perseverance and devotion, to be the embodiment of truth.

One point must, however, be mentioned here that experience shows that the only factor, which can purify us of the contaminations of the present age, is undoubtedly our benefiting from the Islamic reserves which are all manifested in the school of Ahlul Bayt, the progeny of Prophet Muhammad (S).

Moreover, the old and rotten slogans of nationalism are now out of date. Hence, keeping in view the fact that Islam has always ensured our deliverance we should also endeavour with all our strength, at this sensitive stage of history as well to gain vigour and strength from the same source and should benefit from the guidance of the descendants of the Holy Prophet (S).

We will soon publish a book on the lives of more than 250 companions of the Holy Prophet of Islam.

Publishers

Chapter 1: Sign of Guidance

How surprising is the state of a man of thirty, whose body is branded with melted iron, on whose head and face fire is poured, who is plunged into water and subjected to all sorts of torture, remains indifferent to all these torments and receives them gladly as if the points of the spears, the flames of fire, and the pressure of water were gifts from his beloved and all these tortures, increase his hope instead of making him despair.

How surprising is the condition of a ninety year old man, who subdues the enemy with a sword, whose blade may be said to be raining fire, and who overcomes every difficulty with a determination much harder than steel. However, you will not wonder any longer when you come to know that this tall-statured brave person is the same man who got accustomed to self-sacrifice and endured all the calamities during his youth as well as in his old age only for the sake of Divine religion.

It was the spirit which was blown into, and the blood which circulated in his veins, which gave such a flaming sword in his hand, and it, was his blood which assumed the shape of solid faith, sincerity, truth and reality. This brave old man did not fight with his enemies with hands and arms but by means of the faith and the principle which he had selected for himself. And, in fact; neither his arms got tired nor did his sword become blunt, but the blow which he struck was actually the glow of the light which splits darkness and annihilates it.

In the circumstances if ‘Ammar remained constant in his youth in the face of every calamity and came out victorious in every test, and mostly showed perseverance, it should not be surprising. And it should not also be surprising if during old age his path became clear and bright because of the radiation of truth. Of course, this godly old man of ours did not stand in need of strong arms in the battlefield like young men.

The question is what is bravery? Is bravery dependent upon age and strength of youth, or, is it specially related to a particular stage out of the different stages of life?

In fact we should say: "It is not so", We should say that it is dependent upon faith; and the more strong one's faith is the larger the share and the enjoyment one derives from bravery, Yes! It is the strength of faith which gives an old man the vigour of a youth. And again it is the strength of faith which gives equal power of resistance, patience, steadfastness, agility, mirth, determination and action to the young and the old.

We see many young men who are low spirited, cowardly and aimless, and we also come across every day many old men, who are courageous, brave, noble minded and strong.

Of course, the noble quality of bravery of ‘Ammar manifested itself every day in an ever increasing manner. So much so that friends and foes alike believed that his sword possessed a special trait, for if the stroke of a strong warrior inflicted one death on his adversary the stroke of our hero inflicted two deaths on one, who opposed him! One of them was the physical death and the other was the spiritual death i.e., eternal curse!

Furthermore, the spirit of courage of this godly old man possessed a special distinction, like the sharpness of his sword, which was praised by his friends as well as enemies. They knew that, whether he lived or was killed, truth was with him! Similarly everyone knew that his enemy, whether he was victorious or subdued, was false.

The noble ‘Ammar was one of the seven stalwart believers of the earliest days of Islam, who bore on their shoulders the burden of the service of the Prophetic message with continuous jihad, perfect devotion and permanent campaigns. And even during his old age, as in his youth, he was one of the first persons who continued his constant jihad and energetic campaign with faithfulness, truthfulness and perfect sincerity, and in whatever enterprise he participated he was recognized to be the sign of guidance and the specimen of justice and virtue of the highest order.

This distinguished brave man was the standard bearer of the believers during the time of the Holy Prophet, and the Prophet (S) tested him at every stage. And he was the person who emerged successfully from the test and trial with perfect purity, and was always like a thorn in the eyes of the polytheists.

Furthermore it was again he who carried the standard of guidance on his shoulders against "apostasy" even after the demise of the Holy Prophet (S)!

These distinctions were peculiar to ‘Ammar ibn Yasir, so that he was recognized to be the sign of guidance. If someone fought side by side with him and lost his life he was sure that he would go to Paradise, and conversely whoever fought against him and was killed was sure to go to Hell.

‘Ammar reported the Holy Prophet (S) to have said: "Whoever holds within himself three habits at one and the same time is like one who has held the principles of faith. Those three habits consist of:

Spending at the time of need.

Establishment of justice in all circumstances.

Planning peace and security for the world.

To sum up, if these three noble traits are collected in a person he will not only be a perfect human being, but his personality will be recognized in the society to be the very substance of faith, and such a person will be the manifestation of generosity, justice and peacefulness whether in the state of war or in the state of peace.

Chapter 2: Ammar, the Ally of Makhzum

The ally of Makhzum was a swarthy person whose nature had been kneaded with musk. He was of tall stature, square built and awe-inspiring person. He had dark eyes and scanty hair on his head. As has been written by his contemporary narrator 'Zul-Idara' he had a few hairs in the front part of his head and a few hairs on its back and that was all. He was a quiet person as if the angels were conversing with him. He was a man of firm will and determination. He was never deceived; and he never deviated from the right path. He was always governed by reason and he always followed logic. As A’isha says: "If ‘Ammar is doubtful about two matters he chooses the easiest course. He is an intelligent, generous, godly and brave person. He is a man who never turns away from truth".

The great and noble person was born in the tribe of Bani Makhzum during the 570 A.D. and as he has said himself that he was of the same age as the Holy Prophet (S) and from the point of view of age none of the companions was nearer to the Prophet (S) than he;

His mother was Sumayya, the daughter of Khayyat and the slave girl of Abu Huzayfa, the chief of the tribe of Makhzum. Amongst the slave girls of Quraysh none was as noble minded, intelligent, kind-hearted, faithful, chaste and pure as she was.

Yasir bin Amir, the father of ‘Ammar, was an 'Unasi, Mazhaji Qahtini Arab of Yemen who had left his home along with his two brothers named Malik and Harith to find out his fourth brother who had wondered away from Yemen on account of famine, drought and the deteriorating conditions of the government.

It was not only this person who had wandered away from Yemen at that time. A large number of persons were compelled to leave their homes to find out employment and sustenance elsewhere.

Since the time the city of Saba had been ruined a large number of the Yemenite Arabs had migrated to Makkah and Madina. The tribes of Unas and Khazraj settled in Madina and a large number of groups got scattered in Syria, Iraq, Yamama and Najd like ants and locusts. They settled in different parts of the Arabian Peninsula and expanded their civilization and culture to the region of 'Hilali Khasib'.

As the city of Makkah, was a place of peace, it enjoyed superiority over all other places where the immigrants had settled and as it was recognized to be the House of Allah ; the means of welfare, comfort and sustenance were available there and the servants of the Ka'ba paid due attention to the newcomers. For this reason the homeless persons were living there in great comfort without any molestation from any side.

When the three brothers lost all hope of locating their brother, Malik and Harith returned home, but Yasir stayed on in Makkah and became an ally of Abu Huzayfa, the chief of Bani Makhzum. Abu Huzayfa looked after Yasir, and on account of the fact that Abu Huzayfa was so kind and benevolent to him, Yasir also showed great faithfulness and sincerity for him.

Like his brother Hisham in the past and like his second brother Walid afterwards, Abu Huzayfa was a kind and noble chief and leader and a magnanimous guardian of his tribe. He also showed great love and affection for his new ally and loved and respected this stranger 'Unasi whom destiny had compelled to leave his home and country .It would appear that this kind and noble hearted person could see his future to be bright and felt that this man would acquire a high status in future and would become one of the elders of the community. It was for this reason that he becomes his ally and always respected him.

Yasir also valued the good opinion of Abu Huzayfa and did not take undue advantage of his heartfelt love. And notwithstanding the fact that he was nothing more than a stranger he preserved his self-respect and freedom of thought with perfect purity and sincerity.

Such wise behaviour and noble conduct coupled with sincerity, cordiality and faithfulness elevated the position of Yasir so much that within a short time he came to be known as a Makhzumi, acquired all the rights enjoyed by the tribe and was introduced as one of their notable personalities. He also attended the assemblies of Quraysh and was highly respected everywhere.

One day Abu Huzayfa thought of selecting a wife for his 'Unasi ally so that he might get rid of loneliness and he also hoped that Allah might favour him with a worthy child. He, therefore, gave him in marriage Sumayya, daughter of Khayyat who was the noblest and the chastest of his slave girls and decided that her children and her husband would be treated to be freemen.

Notwithstanding the fact that Yasir had not made any such request, Abu Huzayfa, who had realized his valuable personality carried out this plan and made this favour to him. Evidently Yasir was also extremely happy for acquiring this distinction.