Everything becomes clear. Why had the Prophet upon his return from his last pilgrimage and prayer at Ghadir Khom introduced Ali in front of all of the groups of Mos¬lems who had accompanied him to the gathering and have them admit that the leadership of Ali was the same as his leadership?
Why was it that when the Prophet had not yet enter¬ed the city, a group of 12 people circled the mountainous road so that he and perhaps Ali would be killed? And this plot which came about after Ghadir relates to it be¬cause the elections were no accident.
And why is it that, although the Prophet is informed about the plot before hand and orders them to be taken away after the event, he does not reveal their names? It is not a small accident especially considering the particular interest of the Companions of the Prophet who have even the least important events of his life recorded with care.
Why did the Prophet in his last battle, the Battle of Tabuk, accept considering his age and the age of his great and elder Companions and those who were not military men, who were not men of the sword but more pol¬itical elements that they go to this battle to fight the powerful foreign Romans in the north of the country where the danger of death was very great? Why did he single out Ali, and, against the will of Ali, the reproach of the Jewish people and the hypocrites, keep Ali in Medina even though Ali is known as a man of the sword, the hero of many battles, the bearer of the flag and the conqueror of the famous and great battles of the Prophet? He says to him, `I leave you for that which I left behind in Medina. Are you not satisfied that your relationship to mine is the same as the relationship of Moses" with that of his brother Aaron?"
Why did he, at the time of his death, send an army to attack the Romans and not because of an emergency and/ or for defense? Why does he send Abu Bakr, Omar and the other great men and politicians who had influence along with the army? Why, with such an army, does he choose the 18 year old Osameh to lead the army while these great men are among the common soldiers? Why, when there is objection to his leadership because of his youth, does the Prophet get angry and in strong terms criticize those who think age is more important than worthiness?
And why when he is feverish and at the door of death, does he insist and persist, pray and insult so that the army would move quickly, the elders would move and he kept Ali in Medina? Why, at the last moment of his life does he ask for a tablet and pen and say, "I want to write down something so that you will never go astray." Why do those who had just been elected not allow him to write anything down? They even argue in front of him and create an uproar. They bother him. They even insult and protest to his wives who were crying behind the curtain saying, "The Prophet wants to leave his last will and testament. Bring him a tablet and a pen." They delay. They call themselves friends of Joseph until the Pro¬phet, in anger says, "All of those women are better than you." and then he asks to be left alone.
Why at the end of his life, when the Prophet says, "I have three pieces of advice for you," he mentions only two of them and the third one, which is about Ali, remains un¬said? Why when Balal says, "it is the time of ritual prayer," and he is not able to rise from his bed, he says, ?ell Ali to come." Suddenly both of them appear in answer to the message of his daughter and the Prophet sees all three of them at one time and then, without saying anything, asks ail three to leave.
Why? Why? Why?
Why was it that the Prophet, who at the most diffi¬cult time of battles, face to face with the power of the enemy, and he lacking power, filled with loneliness, always spook full of hope and strength, certain of the future? Why during the last days of his life when he is on the edge of his victory, is he so afraid and worried?
Why the last night of his sickness before his death, in the middle of the night, alone with his man helper, does he go to the graveyard and spend a long time whispering to the silent corpses, with the greatest of pain, saying, "May God bless you all. How lucky you are to be dead and therefore not facing this present situation."
Why is it that as he gets closer to death he repeats more and more often that plots and conspiracies like parts of the black night are now continuously appearing? Yes. Now all of these why"s are answered. A part of that black night has passed by. Ali has finished burying the Pro¬phet and the great Companions, at the same moment, bury his rights.
They come from Saqifeh to the mosque so that the Caliph can announce his leadership in a message to the people. Ali returns from the empty home of the Prophet to Fatima"s home to begin 25 years of silence, full of pain, loneliness and blackness.
And it is Fatima who must bear the weight and anger of this unmerciful blow along with her delicate soul. Her father, her refuge, her dearest beloved, has gone. Ali, her brother, husband, friend and only familiar family and sym¬pathizer, sad and broken, remains at home and, like herself, remains alone. It seems like in a space of a few short hours, they all became strangers. Medina no longer recognizes them.
And Islam? This faith endows a devotion in the soul of Fatima so that from her childhood onwards, inspite of her young years and delicateness, she can perform the jihad for the establishment of Islam during the lifetime of her father at the time of the first mojaheds [warriors, those who fight to defend the faith]. The endowment also includes that she suffer difficulties, poverty, the barriers of life and sorrow throughout her childhood and her youth so that her soul may move upon the way. With her delicate and fragile feet, she steps along the way with the first mojaheds and real pilgrims.
She paves this difficult and bumpy way for those who follow her. With all her faith, power and feelings, she helps so that the message of her father can find perma¬nence amid this group, so that correctness, the worship of Truth, freedom, justice, piety, equality, the roots of brotherhood among all creatures cab become strong and so that this young community, which is without power and without awareness, where the germs of old diseases are hidden in the depths of corpses, can take root in the powerful way of knowledge, awareness, justice and human chastity. She leads upon the way that the unlettered Pro¬phet took her. She did the things that he had ordered be done and had made part of the Traditions.
But now for Fatima we could say all things have be¬come silent. All the walls, foundations, watch towers and ramparts which are built with all that effort, suddenly fall into ruins.
The fate of Islam is decided in Saqifeh without the presence of Ali, Salman, Abuzar, Ammar, Meghdad and others. Now, these people have all gathered in Fatima"s home, sad and angry. Why have they remained faithful to Ali. They are not from among the aristocrats of the Ous¬sand Khazraj tribes. They have no family or hold no pres¬tige in Medina. They are not from among the original Qor¬aish family whose luxury of blood, family and class has given them station and position. They do not desire to have the slightest part of the Caliphate of the Prophet.
These are people who are either strangers like Saiman who was Iranian, or Abuzar who came from the.desert, or Ammar whose mother was a black African slave and his father had come from Yemen or other unknown people without any prestige or any claim to being high class. They are simple, deprived people like Meitham who sold dates.
These people, in the eyes of the Prophet, were dear and beloved but now that he has gone, they have been obliged to return to a permanent state of humility. Values have changed again.
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