In the darkness of the seditions that cast their shadow over the body of the nation after the Prophet (peace be upon him and his progeny), the need for an insight beyond mere appearances was felt more than at any other time. Amid this, a figure such as Hudhayfah ibn al-Yaman, one of the earliest converts to Islam, served as a bridge between “the secrets of revelation” and “the realities of the field.” Known as the confidant of the Prophet (peace be upon him and his family), he did not content himself merely with relaying reports; rather, drawing on historical experience and prophetic teachings, he sought the path through the difficult trials of faith in supporting Amir al-Muminin (peace be upon him).
Titled the Keeper of the Secret
Hudhayfah ibn al-Yaman, one of the earliest converts to Islam, was a distinguished companion and the “keeper of the secret” of the Prophet (peace be upon him and his family). He was renowned for his courage on the battlefield and his trustworthiness in the transmission of hadith.
Biographers have referred to Hudhayfah as the “keeper of the secret” (confidant) of the Messenger of God (peace be upon him and his family), for the Prophet had shared with him news of many future events and seditions, informed him of the inner state of many individuals, and disclosed to him the identities of certain hypocrites. In particular, upon his return from Tabuk, the Messenger of God named to him, one by one, the hypocrites who had intended to unsettle his mount. For this reason, the Noble Messenger said of Hudhayfah and Amir al-Muminin (peace be upon him): “They know the hypocrites better than all people.” [1]
A Glimpse of the Master of the Pious’ Deep Bond with His Chosen Companions
Amir al-Mu’minin (peace be upon him), as the leader of truth and reality, introduced in a luminous statement chosen companions whose very existence was a blessing and a source of divine grace for the people of the earth.
Amir al-Muminin (peace be upon him) said to Hudhayfah:
“The earth has a limited capacity for seven men; for it is by the blessing of their existence that the people of the world are sustained, God’s aid encompasses them, and divine mercy falls upon them like rain. Among these seven are such great figures as Salman al-Farsi, al-Miqdad, Abu Dharr, Ammar, and Hudhayfah.”
Amir al-Muminin (peace be upon him) went on to affirm that he himself was the Imam and leader of these seven — those who performed the funeral prayer over the pure body of Lady Fatimah al-Zahra (peace be upon her). [2]
Truth Lies in Ali’s Orbit — Hudhayfah’s Counsel for Passing Through Seditions
In the dust-laden days of sedition, Hudhayfah ibn al-Yaman, with an insight drawn from prophecy, defined the orbit of truth as lying solely in companionship with Amir al-Muminin (peace be upon him).
Zayd ibn Sawhan, one of the companions of Amir al-Muminin (peace be upon him), said: “I was in Basra when Hudhayfah admonished the people and warned them of the sedition and turmoil that was coming. They asked, what is the way of salvation and deliverance? He said:
” be with that group and company with whom Amir al-Muminin (peace be upon him) stands, even though remaining with them may be harder than fighting and advancing on one’s knees; for I heard the Messenger of God (peace be upon him and his family) say: Amir al-Muminin (peace be upon him) is the commander of the righteous and the slayer of the wicked. Whoever aids him, God will aid; and whoever abandons him, God will punish — and this tradition continues until the Day of Judgment.” [3]
Renewing the Covenant with Amir al-Muminin at a Turning Point in History
In the fateful moments before the Battle of the Camel, Hudhayfah called upon his companions to practical insight, urging them to join the caravan of Amir al-Muminin (peace be upon him) and thereby prove the truth on the field of action.
When Amir al-Muminin (peace be upon him) arrived at the region of Dhu Qar to take part in the Battle of the Camel, Hudhayfah said to his companions:
“Join yourselves to Amir al-Muminin (peace be upon him), the successor of the Master of the Messengers, for the truth lies in supporting him.” [4]
Hudhayfah’s Oath on the Original and Eternal Nature of Amir al-Muminin’s Authority
Amid the political upheavals following the death of Uthman, when Amir al-Muminin (peace be upon him) assumed the caliphate, a bold question arose from a young man — one that Hudhayfah answered with firm and decisive resolve, affirming the original and eternal nature of Amir al-Muminin’s station.
Rabi’ah al-Sa’di relates:
“After Uthman was killed and Ali ibn Abi Talib (peace be upon him) assumed the caliphate, when the Imam’s letter reached him, he sat down upon the ground and said three times: By God, the true Amir al-Muminin has assumed authority over you. Among the gathering was a young man with a sword girded at his waist, who stepped forward, asked permission to speak, and said: Did Ali ibn Abi Talib (peace be upon him) become Amir al-Muminin today, or was he Amir al-Muminin from the beginning? Hudhayfah replied: By God, he was Amir al-Muminin from the very beginning.” [5]
The Foremost Example of the Believers
By relating this hadith from the Noble Prophet (peace be upon him and his family), Hudhayfah ibn al-Yaman identifies the most exalted embodiment of the righteous believers mentioned in the Holy Quran as none other than the noble being of Amir al-Muminin (peace be upon him).
Hudhayfah ibn al-Yaman relates:
“I came before the Messenger of God (peace be upon him and his family), and he said: The most righteous of believers (al-salih al-mu’minin, mentioned in verse 4 of Surah al-Tahrim) is Ali ibn Abi Talib (peace be upon him).” [6]
In this precious narration, the Noble Prophet of Islam (peace be upon him and his family), with clear and decisive words, declared Ali ibn Abi Talib (peace be upon him) the most excellent of all human beings, and made belief in this truth a criterion of true faith.
Hudhayfah ibn al-Yaman relates that the Messenger of God (peace be upon him and his family) said: “Amir al-Muminin (peace be upon him) is the best of humankind; whoever does not accept this has become an unbeliever.” [7]
Charity, Trust in God, and Divine Sustenance in the Life of Amir al-Muminin — The Miracle of Divine Sustenance in the Household of Amir al-Muminin / When the Master of the Pious, Empty-Handed, Hosted the Prophet
Amir al-Muminin (peace be upon him) is the embodiment of faith, generosity, and divine authority, just as the Noble Prophet (peace be upon him and his progeny) repeatedly affirmed the mutual love between God and His Messenger toward him.
Hudhayfah ibn al-Yaman relates:
“When Jafar ibn Abi Talib returned from the land of Abyssinia to the presence of the Messenger of God (peace be upon him and his family), the Prophet was in the land of Khaybar. Jafar brought him a gift consisting of precious perfume and a fine velvet cloth (qatifah).
The Prophet (peace be upon him and his family) said: ‘I shall give this cloth to a man whom God and His Messenger love, and who loves God and His Messenger.’ The Prophet’s companions craned their necks eagerly to see who would receive this honor. Then the Prophet said: ‘Where is Amir al-Muminin (peace be upon him)?’
Ammar ibn Yasir rose and summoned Amir al-Muminin (peace be upon him). When he came, the Prophet (peace be upon him and his family) said to him: ‘O Amir al-Muminin! Take this cloth.’ Ali took it and waited until he reached Medina. He then went to the market of al-Baqi’ and instructed a goldsmith to separate the gold threads from the cloth. Its gold amounted to a thousand mithqals.
Ali (peace be upon him) distributed all of it among the poor of the Muhajirun and the Ansar and returned home, having kept nothing of that gold for himself.
The next day, the Prophet, together with a group of his companions, including Hudhayfah and Ammar, went to visit Amir al-Muminin (peace be upon him) and said: ‘O Amir al-Mu’minin! Yesterday you obtained a thousand mithqals of gold; today, host me and these companions of mine for lunch.’
At that time, Amir al-Muminin (peace be upon him) possessed no wealth or stores of gold or silver whatsoever, yet with modesty and magnanimity he said:
‘Yes, O Messenger of God; you and your companions are most welcome, with the greatest pleasure.’
The Prophet entered the house and said to us: ‘All of you, come in.’ Hudhayfah says we were five: myself, Ammar, Salman, Abu Dharr, and al-Miqdad. We entered. Amir al-Muminin (peace be upon him) went to Fatimah (peace be upon her) to find something with which to receive the guests. Suddenly, in the middle of the house, he saw a large bowl of tharid, steaming, filled with abundant meat, its fragrance sweet as musk. Amir al-Muminin (peace be upon him) took it and set it before the Prophet and those present. We all ate from it and were completely satisfied, without any of the food diminishing.
The Prophet then went to Fatimah (peace be upon her) and said: ‘O Fatimah! From where did this food come to you?’ Fatimah (peace be upon her) replied, as we listened to their words: ‘It is from God; indeed, God provides for whom He wills without account.’ The Prophet returned with tearful eyes and said: ‘Praise be to God, who did not let me die before I saw for my daughter what Zachariah saw for Mary — just as God has said: whenever Zachariah entered the sanctuary to her, he found provision with her, and he said: O Mary, from where does this come to you? And she said: It is from God; indeed, God provides for whom He wills without account.'” [8]
The Exalted Station of Amir al-Muminin in the Eyes of the Final Prophet
This precious hadith from Hudhayfah demonstrates the spiritual unity of the Noble Prophet (peace be upon him and his family) with Amir al-Muminin (peace be upon him), and heralds an exalted station in Paradise for him and his true followers.
Hudhayfah ibn al-Yaman relates:
“The Messenger of God (peace be upon him and his family) rose and kissed Amir al-Muminin Ali ibn Abi Talib (peace be upon him) between the eyes, saying: ‘O Abu al-Hasan! You are a part of my very being; wherever I descend, you shall be there as well. And for you in Paradise there is a station — the “station of al-wasilah.” So blessed are you, and blessed are your Shia after you.'” [9]
A Testament in Support of Amir al-Muminin (peace be upon him)
Hudhayfah ibn al-Yaman, the insightful companion of the Prophet (peace be upon him and his progeny), remained faithful to the covenant of guardianship even in his final moments, and through his testament urging support for Amir al-Muminin (peace be upon him), showed the path of salvation to those who came after him.
In the year 36 AH, Hudhayfah ibn al-Yaman fell gravely ill in the city of Kufa. At that time, news of Amir al-Muminin Ali’s (peace be upon him) caliphate reached him. Hudhayfah, a loyal companion of the Prophet (peace be upon him and his progeny) and a supporter of Amir al-Muminin (peace be upon him), in the final days of his life gave an important testament to his sons and to the people of Kufa, urging them to hasten to the aid of Amir al-Muminin (peace be upon him) and to support him. [10]
Hudhayfah ibn al-Yaman’s devotion to truth remained evident until the very last moments of his life, in his counsel to follow Amir al-Muminin (peace be upon him).
Ibn Zafar, a commander of the tribe of Qays, said: “I was at Hudhayfah’s bedside at the moment of his death. In his final moment, with a cloth cast over his face, I lifted my head beneath the cloth and said: now that the sedition of Talhah and al-Zubayr has arisen against Ali ibn Abi Talib (peace be upon him), what do you command me to do? He said:
“as soon as you are free from burying me, mount your steed and join Ali ibn Abi Talib (peace be upon him); for he is upon the truth, and the truth is never separated from him.” [11]
Hudhayfah passed away at the beginning of the year 36 AH, forty nights after the killing of Uthman and the beginning of the people’s pledge of allegiance to Amir al-Muminin (peace be upon him), in al-Mada’in. [12]
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References:
[1] Ibn al-Athir, Ali ibn Abi al-Karam, Usd al-Ghabah fi Ma’rifat al-Sahabah, vol. 1, p. 391; al-Tabrisi, Ahmad ibn Ali, al-Ihtijaj, vol. 1, p. 66.
[2] Bihar al-Anwar, vol. 22, p. 351
[3] Bihar al-Anwar, vol. 22, p. 109.
[4] Ibn Abi al-Hadid, Sharh Nahj al-Balaghah, vol. 2, pp. 187–188.
[5] Sayyid Ibn Tawus, 1374 SH, p. 386
[6] Shawahid al-Tanzil, vol. 2, p. 348
[7] Ithbat al-Hudat, vol. 3, p. 224; Kashf al-Yaqin, vol. 1, p. 291; Kashf al-Ghummah*, vol. 1, p. 156; al-Mustarshid, vol. 1, p. 271; Bisharat al-Mustafa, vol. 1, p. 246; al-Risalah al-Alawiyyah, vol. 1, p. 32
[8] Amali, vol. 1, p. 614; Bihar al-Anwar, vol. 37, p. 105
[9] Mi’at Manqabah, vol. 1, p. 86
[10] Waqa’i’ al-Sinin wa al-A’wam, vol. 1, p. 90
[11] Bihar al-Anwar, vol. 22, p. 109.
[12] Ibn Sa’d, Muhammad ibn Sa’d, al-Tabaqat al-Kubra, vol. 7, p. 317.
