Unfulfilled Will of the Prophet

The Prophet did not leave a written will though the Holy Qur'an commands every Muslim to make a will: "It is prescribed when death approaches any of you if he leaves any valuables that he makes a bequest to parents and closest kins in the legitimate way. This is a duty of every righteous; If anyone changes the bequest after hearing it the guilt shall be on those who make the change. For God hears and knows (all things)." ( 1 )

Although the verse speaks of the imperativeness of willing without specifying a method the Prophet commanded the Muslims to make their wills in writing. Muslim in his Sahih recorded the following: "Abu Salim reported that the Messenger said: 'A person who has something which he may will has no right to stay three nights without his written will.'" Abdullah Ibn Omar reported that the Prophet said: "A person that has something to will has no right to stay two nights without his written will." Muslim reported also that Abdullah Ibn Omar said: "Since I heard this from the Messenger of God. I never stayed one night without my written will." ( 2 )

( 1 ) The Holy Qur'an Chapter 2 verses 180-181.

( 2 ) These three hadiths are recorded by Muslim in his Sahih Part 11 (The Book of Will) pp. 74-75. The second of them is also recorded by Al-Bukhari in his Sahih Part 4 p. 3.

The Prophet had the right to delay his will for days months and years because he exceptionally was on an appointment with his Lord. It is highly probable that he was Heavenly informed that he would not die until the religion of Islam was completed. However during the tenth year after the Hijrah at the completion of his Valedictory Pilgrimage the following verse was revealed: "Today I have completed your religion for you and perfected my favor upon you and chosen Islam as a religion for you." ( 3)

By this revelation the Prophet felt the nearness of his death and that it was about time to make his will.

Thus on his way back to Medina from his pilgrimage he stopped at Ghadeer Khum to make an important declaration in which he said: "I am only a mortal human. The Messenger of my Lord is about to come to me and I shall respond (to His invitation by departing from this world)." Then he declared that Ali like the Prophet has more right to the believers than the believers have to themselves and that Ali is the Guardian of every believer (See Chapter 14)

A Written Will Is Necessary In Important Matters Although a verbal will is valuable a written will is indispensable particularly in an important matter such as appointing a successor to lead a nation. A verbal statement can be forgotten increased decreased or inaccurately conveyed. But a written will sealed by the Prophet is difficult to change. The Prophet therefore was expected to make such a will but he did not.

It is said that he verbally told the Muslims to follow the Book of God and the precepts of His Prophet and this was a sufficient will. I disagree for the following reason:

A will by the Prophet is expected to give the Muslims

( 3 ) The Holy Qur'an Chapter 5 verse 4.

some fresh instructions dealing with the future of the nation after his death. Adherence to the teaching of the Holy Qur'an and the Prophet is not of this kind because its imperativeness is self-evident to the Muslims and because obedience to God and His Messenger is repeatedly recorded in the Holy Qur'an: "O you who believe obey God and obey the Messenger. . ." ( 4 ) "Take whatever the Messenger brought to you. And avoid whatever he prohibited for you. . ." ( 5 ) An unwritten statement by the Prophet cannot be as effective as a Divine word repeatedly recorded in the Book of God. Therefore such a statement dealing with such a self-evident subject cannot be the expected will of the Prophet .

The Prophet is expected more than anyone in the nation to comply with the command of God as stated in His Book and to do what he himself ordered his followers to do. If Ibn Omar or any other Muslim has to write a will because he has a little wealth to will and a small family to take care of the Prophet had the final Heavenly message to secure and a whole nation to protect and direct .

Expected Crises Required Written Will The faith of Islam was still a new plantation the roots of which were not yet deepened in the soil of the Arab Society and the dangers against the faith were numerous. We all know that a civil war took place after the death of the Prophet because of the apostasy of the majority of the inhabitants of Arabia .

The Prophet was fully aware of those dangers. Al- Hakim in his Sahih Al-Mustadrak reported that Abu Muwaihibah a companion of the Messenger said:

"The Messenger of God has told me: 'I have been ordered (by God) to pray for the people of Al-Baqee (a cemetery of Medina) for forgiveness.' 'Come with

( 4 ) Chapter 4 verse 59.

( 5 ) Chapter 59 verse 7.

me.' I went with him. When he stood in the midst of the garves he said: "Peace be upon you people of cemeteries. Congratulations to you for what you are in .You do not know what God has saved you from. The faithtesting trials are coming as pieces of a dark night one follows another. . . ." ( 6)

Abu Bakr Left a Written Will We cannot conceive that the Prophet was less concerned with the future of the nation than his companion Abu Bakr who did not depart from this world before he appointed his successor (Omar). He did that in spite of the fact that the nation by the time of his death had passed the crisis of the civil war and reached an internal peace. He did that because he knew that leaving the Muslims without appointing a leader would be a negligence of their interest and a peril to their future.

A Dialogue Between Omar and His Son It is worthy to note the wisdom of Abdullah Ibn Omar in his dialogue with his father as the latter was dying: Abdullah: "You should appoint a successor." Omar: "Whom should I appoint?" Abdullah: "You try your best. You are not their Lord.

Suppose you temporarily recall the caretaker of a land of yours. Would you not like him to have a successor during his absence until he goes back to the land?" Omar: "Yes.".

Abdullah: "Suppose you recall the shepherd of your sheep. Would you not like him to have a successor until he goes back to the sheep?" ( 7 )

( 6 ) Al-Hakim in his Al-Mustadrak Part 3 pp. 5-6. Ibn Husham also reported this hadith in his Biography of the Prophet Part 2 p. 642. Ibn Saad also reported in his Al-Tabaqat Part 2 p. 204.

( 7 ) Ibn Saad Al-Tabaqat Part 3 p. 343. Muslim in his Sahih also reported what is similar to this Part 12 p. 206.

Although Omar refused to appoint a successor he did the equivalent. He chose six companions of the Prophet. He gave them the right to choose a caliph from among themselves. He ordered them to follow their majority if there were a majority. He ordered them to follow the party of Abdul-Rahman Ibn Ouf when the six were equally divided.

Thus he did not leave the Muslim nation without a directive. He defined a method by which a caliph would be selected .

The Prophet Regularly Left Successors In His Absence And the most amazing thing in this matter is that the Prophet used to appoint a successor whenever he left Medina for a few days or weeks: When he left for Badr be appointed Abu Lubabah .

When he left for Doumat Al-Jendal he appointed Ibn Arfatah .

When he left for Banu Quraidhah he appointed Ibn Om Maktoom. He appointed him also when he left for Thee Qirad .

When he left for Banul-Mustalaq he appointed Abu Tharr .

When he left for Kheibar he appointed Numailah.

When he left for Omrat Al-Qadha he appointed Ibn Al-Adhbat.

When he left for Mecca he appointed Abu Raham.

When he left for Tabuk he appointed Ali.

When he left for the Valedictory Pilgrimage he appointed Abu Dujanah. ( 8 )

Thus he constantly appointed successors whenever he planned to leave Medina. Yet when he left his nation forever he did not leave a document of succession!!!.

THE PROPHET WAS PREVENTED FROM WRITING A WILL

The absence of a written will by the Prophet is aston-

( 8 ) Ibn Husham Biography of the Prophet.

ishing indeed. There must have been an unusual cause that prevented the Prophet from writing a will! However when we review the records of the events of the final days of the Prophet we find that the Messenger wanted to write a will but he could not make it. Al-Bukhari recorded in his Sahih that Ibn Abbas reported: "When the ailment of the Prophet became serious he said: 'Bring me a writing sheet I will write to you a directive after which you will not go astray.' Omar said: 'The Messenger is overwhelmed by his ailment (does not know what he is saying). We have the Book of God .

It is sufficient to us." They (those who were present) disputed with each other vehemently. He (the Messenger) said: 'Go away and no dispute should take place in my presence.' Ibn Abbas went out saying: 'The tragedy the whole tragedy is what barred the Messenger of God from writing his document."( 9 )

Muslim in his Sahih recorded that Sa-eed Ibn Jubeir reported that Ibn Abbas said: "The day of Thursday and what a day of Thursday." Then he wept until he moistened the ground with his tears. I said: 'Ibn Abbas what is the day of Thursday?' He said: "The Messenger became seriously ill and said: 'Bring me a writing sheet to write to you a directive so you will not go astray after me.' They disputed and disputes should not take place in the presence of the Prophet. And they said: "What happened to him? Did he hallucinate? Ask him." He said: 'Go away what I am in is better (than what you think of). I enjoin on you to do three things: Drive the pagans out of the Arabian Peninsula give the delegations (of various tribes who will visit Medina) as much as I used to give them.' Sa-eed said: "He (Ibn Abbas) kept silent on the third one or he said it and I forgot it."( 10 )

( 9 ) Al-Bukhari Sahih Al-Bukhari Part 1 p. 39.

( 10 ) Muslim in his Sahih Part 11 (at the end of the Book of Will) p. 89. Ibn Saad also recorded it in his Al-Tabaqat Part 2 p. 242 And so did Imam Ahmad in his Musnad Part 1 p. 222.

Obeidullah Ibn Abdullah Ibn Utabahsaid that Ibn Abbas reported: "When the Messengerof God was about to die Omar Ibn Al-Khattab was among the men were present at his bedside. The Messenger said: 'Bring me a writing sheet. I will write to you a directive after which you will not go astray.' Omar said: 'The Messenger of God was overwhelmed by ailment. You have the Holy Qur'an. The Book of God is sufficient for us.' Those who were present disagreed with each other and disputed. Some of them said: 'Bring the Messenger what he needs. He will write to you a directive after which you will not go astray.' Some of them said what Omar said. When they shouted excessively and disputed in the presence of the Messenger he said: 'Go away.' Ibn Abbas used to say: 'The tragedy the whole tragedy was their argument and dispute which barred the Messenger of God from writing to them that directive."( 11 )

Ibn Saad in his Al-Tabaqat recorded that Jabir Ibn Abdullah Al-Ansari reported: "When the Messenger was in his sickness by which he died he called for a sheet to write on it to his nation a directive (after which) they will not go astray nor will they be misled. There was at the house arguments and excessive talk. Omar Ibn Al-Khattab spoke and the Prophet refused it." ( 12)

It is also recorded in Al-Tabaqat that Omar Ibn Al- Khattab reported:

"We were with the Prophet and there was a screen between us and the women. The Messenger of God said:

( 11 ) Muslim in his Sahih Part 11 p. 95. Similar to this is recorded by Ibn saad in his Al-Tabaqat Part 2 p. 244. Imam Ohmad also rcorded it in his Musnad Part 1 p. 336.

( 12 ) Ibn Saad recorded it in his Al-Tabaqat Part 2 p. 242. Similar report by Jabir is recorded in the same Part 2 p. 244. In this report Jabir said: "They excessively talked at the presence of the Prophet until he refused it.".

'Bring me seven skins filled with water (to pour them on his body in order to cool his fever) and bring me a sheet and an inkwell. I will Write to you a directive after which you will not go astray.' The women said: 'Bring the Messenger what he needs.' Omar said: "I said to them: Be silent. You are his female companions. If he becomes ill you squeeze your eyes; if he is cured you hug his neck.' The Messenger of God said: They are better than you.' " ( 13)

It is also recorded in Al-Tabaqat that Zeinab the wife of the Messenger said to them: "Do you not hear the Prophet trying to write a directive for you?" They argued and the Prophet said: "Go away." ( 14 )

THIS UNUSUAL EVENT RAISES MANY QUESTIONS

1. Why did Omar oppose the Messenger and lead the opposition against writing his will?

2. What was the Prophet trying to write in his will?

3. Why did the Prophet not write his will in spite of Omar's opposition?

4. How can his directive become a security to the nation against straying? Some scholars say that Omar opposed the Prophet's will out of compassion. The Prophet was dying and he was extremely tired. Writing a directive at such a time increases his tiredness. Omar did not want the Prophet to over-burden himself at such a time .

It is evident that this explanation is erroneous. When was it permissible for a Muslim to prevent another Muslim commoner or great from writing his will while he is about to die? Writing a will is one of the religious duties which every Muslim is supposed to fulfill before he (she) dies .

You have already read that Abdullah Ibn Omar reported that the Messenger said: "A person that has some-

( 13 ) Ibn Saad Al-Tabaqat Part 2 pp. 243-244.

( 14 ) Ibn Saad Al-Tabaqat Part 2 p.244.

thing to will has no right to stay two nights unless his will is written.".

The duty of every Muslim especially a prominent one such as Omar is to assist his Muslim brother in fulfilling his religious duty rather than to prevent him from achieving it. Omar and all those who were present at that hour had a manifold duty towards the attempted will of the Messenger .

The Messenger was not only a Muslim he is the Prophet of the Muslims and the founder of the faith. It was the duty of Omar to offer him all assistance to fulfill his duty .

It was also the duty of Omar to assist the Prophet in writing his will because the Messenger stated that his will represents a security to the nation against straying. The Messenger was always truthful. When his will represented such a security it would be the most imperative duty of Omar as an outstanding Muslim and sincere towards the nation to welcome what the Messenger wanted. With his great position in Islam Omar is expected to be the happiest one to obtain such a securing directive which was necessary for the future of the Muslims. What could be more important to the nation while the Messenger was about to leave it and the revelation of God was about to cease than to obtain a directive which would illuminate the road of the nation and secure its long future? Furthermore the duty of all companions who were present on that occasion was to obey the command of the Messenger. He ordered them to bring him a sheet to write his will. The order of the Messenger must be and should have been obeyed .

It is erroneous to say that Omar opposed his Prophet out of compassion and that he did not want him to increase his tiredness by dictating a directive. Indeed his opposition caused the Prophet a much bigger pain .

The Messenger was in his last days on this earth. When the Messenger was in the days of his strength and activity he used to command the Muslims and they used to rush to fulfill his desire even at the expense of their wealth and blood. Now in his final days in this world he asked them

the cheapest thing (just a writing sheet and an inkwell) and his order was not obeyed .

The Prophet no doubt was greatly disturbed and deeply saddened by their attitude. Nothing would indicate his displeasure than his saying to them: "Go away " and his answer to Omar: "They (the women) are better than you." Had they brought the Messenger what he wanted they would have lightened his pain. Nothing at that time could be more pleasing to the Prophet than the fulfillment of his religious duty by securing his nation against straying .

Abu Bakr wrote his will in which he appointed Omar his successor. He did that while in his death agony fainting while dictating to Othman the contents of the will. Omar did not blame Othman for assisting the Caliph in his will .

And how cruel would it have been to prevent Abu Bakr at such a time from writing his will. . . . Omar himself was stabbed and fatally wounded. He did not prevent himself from willing to the Muslims what he wanted in spite of his severe pains loss of blood and fainting time after time. While in that saddening condition he ordered six companions of the Prophet to select from among themselves a caliph to follow the majority if there were a majority and to side with Abdul-Rahman Ibn Ouf when the six are equally divided. The Muslims obeyed his order and fulfilled his will in details though his will did not represent a security for the nation against straying. It rather led them to choose a good-hearted and weak-willed Caliph whose weakness led to his murder and his murder brought to Muslims incalculable tragedies .

It is very hard indeed to believe that Omar opposed the Prophet's proposed will out of concern for his health .

There is another possible explanation: It could be that Omar knew what would be the content of the proposed will as he admitted later on and thought that it would not be in the best interest of the nation. Thus we may find the answer when we attempt to answer the second question .