PROPAGATION OF ISLAM IN YEMEN

During 8H, the Prophet (a.s) deputed Khalid ibn al-Walid with a group of Companions to Yemen for propagating the Message of Islam there. He stayed there for six months, but the efforts did not bear any fruits. There was no positive reaction from the people there al-Barra’ ibn `azib, who was a member of the delegation, says:

“The Prophet (a.s) sent Khalid ibn al-Walid to Yemen for inviting people to the Faith. I was one of the persons sent with him. He stayed there for six months, but none paid any heed to him.”[1]

When the Prophet (a.s) learnt about the failure of the mission, he sent `Ali ibn Abi-Talib (a.s) to take charge of the work. He asked him to send Khalid and his team back. Those from the team who wished to stay further in Yemen; they may be permitted to stay back. Al-Barra’ ibn `azib says that he preferred to stay on with `Ali (a.s). When the Yemenis learned that Khalid was going and `Ali (a.s) was replacing him, they were keenly interested and gathered at one place. After the Morning Prayers `Ali (a.s) went to them and read the letter that the Prophet (a.s) had sent for the people of Yemen. Then he delivered a Sermon on the virtues of Islam. The talk was so effective that the people, who did not respond even after six months of Khalid’s efforts, embraced Islam. The Historian al-Tabari writes:

“The entire tribe of Hamdan embraced Islam in one day.”[2]

When `Ali (a.s) informed the Prophet (a.s) about this event, he did a Prostration of Thanksgiving and said thrice: On Hamdan my Salam.”

In the Battle of Siffin the tribe of Hamdan was solidly behind `Ali (a.s). Seeing their exploits of valor, `Ali (a.s) said:

[1] Tārīkh al-Tabarī, Vol 2, Page 289

[2] Tārīkh al-Tabarī, Vol 2, Page 390

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“If I was the keeper to the Gate of Heaven, I would have asked the Tribe of Hamdan to enter peacefully.”

After the Tribe of Hamdan embraced Islam, the avenues for the progress and propagation of Islam opened up in Yemen. With the rays of the sun of knowledge, the darkness of infidelity was dispelled! In every nook and corner there were the voices witnessing the Unity of Allah!

THE EMIRATE OF YEMEN

Although the Yemenis had embraced Islam with one Sermon of `Ali (a.s), they were still not fully conversant with the tenets of the Faith. Therefore, it was necessary to give them instruction on the legitimate (halal) and taboo (haram) from Islamic point of view. They were also to be told about the mandatory, the optional prayers, and other pillars of Islam. They needed to get their disputes settled according to the laws of the Faith. For taking care of all these things, the Prophet (a.s) deputed `Ali (a.s) once again to Yemen. For this important mission, there was the need for knowledge and balanced thinking was very essential. This was his first stint outside the area of Hijaz and `Ali (a.s) was initially reluctant to accept the onerous responsibility. He told the Prophet (a.s) that he was still young and new to such an assignment. He felt that it might be difficult for him to handle the work without advisers around. The Prophet (a.s) put a hand on the chest of `Ali (a.s) and said:

“O Allah! Make `Ali’s heart well informed and the tongue free of defects and errors!”[1]

`Ali (a.s) says that after that day he never had difficulty in assessing correctly between two persons. The quality of confidence and determination became stronger in him.

At that time of his selection the senior Companions, both Muhajir and Ansar, were present. But the Prophet (a.s), despite `Ali’s youth nominated him for the emirate of Yemen. In this connection, he neither consulted anyone nor obtained anyone’s opinion. The Prophet (a.s) was confident that `Ali (a.s) was the most suitable candidate of the job. It was this confidence that the Prophet (a.s) entrusted the important functions of delivering justice to people in his lifetime and prepared `Ali (a.s) for the same function after him as well. Therefore, the Prophet of Islam (a.s) said:

“O `Ali! After me, you will be the judge for the mutual disputes of the people!”[2]

[1] Al-Istī`āb, Vol 3, Page 36

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If leading a congregational prayer is termed the qualification for selecting the Caliph, then why is the emirate of Yemen, first ever such important assignment in the annals of Islamic History, not termed a better qualification for the selection as the Caliph! We should understand that leading a congregational prayer is one thing and leading the governance of a people is another! The duties of an emir and a caliph are similar that need skills in governance and deliverance of justice.

[1] Mustadrak al-Hākim, Vol 3, Page 122

SARIYYAT WADI AL-RAML

Some people gathered in Wadi al-Raml and were planning a surprise night attack on al-Madinah. They were looking for an opportune time to carry out their plan. But one person chanced to know their plans and gave the information to the Prophet (a.s). These people were not a regularly organized contingent but were a group of brigands and highway robbers. The Prophet (a.s) gave the standard to Abū-Bakr and sent with troops to quell and disburse this mob. When the troops reached the Wadi al-Raml, the brigands went into hiding. The Muslims looked around for them, and not finding any trace, relaxed thinking that they had fled getting wind of the coming of the Muslim attack. The Muslims were tired of their journey. They decided to spend the night in the valley and slept soundly. After some hours of their sleeping, the brigands came out quietly from their hideouts and attacked the Muslims. In the confusion, some Muslims were killed and the rest ran for their lives. When the unsuccessful group returned, the Prophet (a.s) gave the standard to `Umar to lead the campaign. The morale of the brigands was high now. When they saw the contingent arrive, they came out of their hideouts and started fighting with such ferocity that the Muslim contingent was forced to withdraw. After these two failures, `Amr ibn al-`As told the Prophet (a.s) to give him the command to control the situation. The Prophet (a.s) complied with his wish, but the result was the same as before. After these repeated failures, the Prophet (a.s) appointed `Ali (a.s) as the Commander of the contingent and sent him for the campaign. He also asked the earlier unsuccessful commanders too to join the contingent under him. The first strategy of `Ali (a.s) was to change the route of advance from that which was followed by the earlier three attempts. He also made the journey during night and rested the troops during the day. This provided them a degree of stealth in their movement. They thus were able to surprise the enemy by sudden attack. While the first rays of sunlight was about to touch the peaks, the tips of the swords started shining. The enemy fled because of the element of surprise in the attack and the Muslims proceeded to al-Madinah victoriously. The Prophet (a.s) on hearing of the arrival of the victorious army came out of the city to give them a reception. He happily said:

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“O `Ali! If I had not the fear that some people of my Ummah might say what the Christians said about `Isa (a.s), I would have said something about you that people would pick up the soil from under your very feet, wherever you went!”[1]

The success of this campaign was because of the leadership of `Ali (a.s) in planning the strategy of war. He kept a keen eye on the reasons of the failure of the previous attempts and took care to eliminate them. In the first attempt, they were lethargic and careless in their movement. Having gone to the den of the enemy, they casually retired to sleep without even posting nominal night vigil. The second and third attempts they made the mistake of following the same route of travel and thus gave early warning of their arrival to the enemy. `Ali (a.s) eliminated all these faults and added the element or surprise by traveling in the night and reaching the arena just before dawn! If he had made the same mistakes as the first three leaders did, his attempt might have met with the same result as theirs did!

[1] Kitāb al-irshād Shaykh al-Mufīd, Page 76

SARIYYAT BANŪ-TAYY

After the conquest of Makkah the idols of the Ka`bah had been destroyed. During the ghazwat al-Ta’if, the idols of Banū-Thaqif and Banū-Hawazin too were destroyed. But those of Banū-tay were still intact. Among these idols was one, by name of Fils that was the center of their adulation! The Prophet (a.s) determined to destroy it too. He deputed `Ali (a.s) during the month of Rabi` II, 9 A.H. towards the habitations of Banū-tay to destroy the idols there and invite the people to the Right Path. `Ali (a.s) started for the campaign with a contingent of 150 men. The Chief of Banū-tay, `Adi ibn Hatam went toward Syria along with his family and children, when he heard of the arrival of the Muslim contingent. `Ali (a.s) attacked the neighborhood of Banū-Hatam and destroyed their idol. From that place, he got three expensive armors and three swords. Among these swords were Rasūb and Mukhazzam that were very famous swords throughout Arabia for their excellent quality which were offered to the idols by al-Harith ibn Abi-Shimr. Besides these, lot of other valuables and livestock were obtained from there. `Ali (a.s) distributed some of the booty to the men in the contingent and took the rest and the captives to al-Madinah. Among the captives, there was Safanah, the daughter of the legendary Hatam, who was accommodated at a place near the mosque where captive women were generally kept. During those days, the Prophet (a.s) passed that way when Safanah complained that her father was dead and there was none to take care of her. She pleaded to be released and said that Allah will reward him for the kindness. The Prophet (a.s) asked who she was. She said that she was the sister of `Adi ibn Hatam. The Prophet (a.s) asked her if she was the sister of the same `Adi ibn Hatam who fled from Allah and His Prophet (a.s). Saying this, he went his way. The next day when he passed that way, Safanah pleaded again and he gave the same reply! Safanah thought that there was no hope left for her release! The third time when the Prophet (a.s) passed that way, she had no courage to renew her appeal. While she was thinking whether to say anything or not, someone from behind the Prophet (a.s) prompted her to appeal to the Prophet (a.s) for her release. She took courage in her hands, stood up and said, “O Prophet of Allah (a.s)! Please do not make me a subject of ridicule among my people! I

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am the daughter of the Chief of Banū-tay, Hatam! My father was very charitable His wont was to release the captives, feed the poor and help the needy!” The Prophet (a.s) ordered that she be released forthwith because she was the daughter of a person who was gentle, kind and held high morals. He also told Safanah to stay in al-Madinah until a dependable escort was arranged to send he safely to her people. Safanah asked the people about the identity of the person who prompted her to speak with the Prophet (a.s). They informed her that he was the Prophet’s cousin `Ali ibn Abi-Talib (a.s). After sometime, a caravan from Banū-Khuza`ah came to al-Madinah. Safanah requested the Prophet (a.s) to send her with them. The Prophet (a.s) made good arrangements for her journey and she safely reached her brother `Adi Bin Hatam in Syria.

Safanah complained to her brother `Adi that he abandoned her alone and fled. She also told him about `Ali (a.s) on whose prompting she could accomplish her release from captivity. She also told him about the good treatment meted out by the Prophet (a.s) to her. She very strongly suggested to `Adi to go to the presence of the Prophet (a.s) at the earliest that he will get the honor of joining the ranks of the people who have adopted the Right Path. `Adi says that he liked the suggestion and therefore headed for al-Madinah. When he went to the presence of the Prophet (a.s) in the al-Masjid al-Nabawi (the Holy Prophet’s Mosque), he told him that he was `Adi ibn Hatam. The Prophet (a.s) was very pleased to meet him and asked him to accompany him home. On the way, they met an old woman and heard her complaints. `Adi thought that the Prophet (a.s) had not the slightest element of pride and conceit for his position. When they reached the Prophet’s home, he spread his carpet for `Adi to sit. And he squatted on the bare ground. `Adi again thought that this cannot be the way of royalty! `Adi was still indecisive in his mind when the Prophet (a.s) said, “O `Adi! You take a fourth of the booty of war, but in your Christian Faith this is not permissible! Perhaps you are shy of our Faith because there is poverty among our people and there are lots of enemies in our environment! But soon there will be such affluence here that even on searching there will be scarcity of takers for the wealth! Women will then visit the House of Allah all alone fearlessly! You will learn that the White Palace of Babylon has been annexed by the Muslims!” `Adi witnessed with his own eyes the excellent character and manners of the Prophet (a.s) and heard his talk that went straight to his heart! He embraced Islam at the same auspicious moment and became an ardent companion of Amir al-Mu’minin (a.s) and was on his side during the campaigns of Jamal, Siffin and Nahrawan.

GHAZWAh OF TABŪK

One trading caravan from Syria spread a rumor in al-Madinah that the Caesar of Rome, Heracles, was planning to attack al-Madinah and the Christian tribe, Banū-Ghassan, Banū-Lakhm, Banū-Qazm and Banū-Amilah were gathering under his flag. Banū-Ghassan, they said, had converted their territory, Syria, as a cantonment to mobilize the armies of Rome and Syria. They also said that the reconnoitering troops have reached as close as the area of Balqa’. The Prophet (a.s) on the basis of these reports started the preparations to meet the enemy. He ordered the Muslims to prepare for stopping the advancing enemy. All the wars that the Muslims fought were inside the country and they had not faced any external opponent. This campaign was to be fought on foreign soil, and was against a distant Emperor whose conquests extended to Persia and beyond. On hearing the Prophet’s orders, the men, instead of feeling the thrill of the prospective battles, were crestfallen. The reason for this mood was that they were facing a drought of late and only during the current season, the crop was good and nearing harvest. They were not in a mood to travel leaving behind their ready crops. Besides, the summer heat was severe and harsh for travel through the desert. In such circumstances, the Muslims started making excuses to avoid going on the campaign. The Holy Qur’an says about these persons:

يَا أَيُّهَا الَّذِينَ آمَنُوا مَا لَكُمْ إِذَا قِيلَ لَكُمْ انفِرُوا فِي سَبِيلِ اللَّهِ اثَّاقَلْتُمْ إِلَى الْأَرْضِ أَرَضِيتُمْ بِالْحَيَاةِ الدُّنْيَا مِنْ الْآخِرَةِ .

“O People who embraced the Faith! When you are asked to start in the way of Allah, your feet became embedded in the ground. Are you happy with this life instead of the Hereafter? (9:38)”

When pressure mounted over the Muslims with admonishing, Verses, and they saw no way out other than joining the contingent, then some willingly and others not so willingly got ready to go. Some others malingered and stayed back at their homes. The Prophet (a.s) took help from within al-Madinah and other areas to get together a contingent of 30,000 men and

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during the month of Rajab 9H left al-Madinah and their first halt was at Thaniyyat al-Wida`. `Abdullah ibn Ubay, with his men, too was with the contingent and camped in the low-lying area of Thaniyyat al-Wida`. When the Prophet (a.s) advanced with the army, Ibn Ubay returned to al-Madinah with his men.

After a major number of the Muslims leaving al-Madinah, the hypocrites who remained back and those who returned from the way, in the event of the defeat of the Muslim army, which `Abdullah Ibn Ubay expected, they planned to invade the Prophet’s home and loot it and send away the members of his family from al-Madinah. There was also danger from people who had not as yet embraced Islam and were defeated in the battles that they fought with them. Such people might see an opportunity to plunder the properties and assets of the Muslims. In these circumstances, it was the demand of farsightedness that a person should be left in al-Madinah who could face any eventuality with courage and control things from going awry. Therefore, the Prophet (a.s) decided to leave behind `Ali (a.s) whose fear was already embedded in the hearts of the Arabs because of his recent successes in the battles. The hypocrites of al-Madinah did not like this arrangement. When they were unable to find any excuse, they said:

“The Prophet (a.s) considering him a burden, has left him behind!”[1]

`Ali (a.s) who was continuously winning in the battles with the infidels, was feeling for being dropped from the contingent going for the new Campaign. When he heard this taunt from the hypocrites, he could not control himself and put on the arms and started moving behind the army at some distance. After sometime, he caught up with them and went to the presence of the Prophet (a.s). He complained to the Prophet (a.s) that the hypocrites say that he was left behind because he would be a burden during the campaign. The Prophet (a.s) said that they were liars and I am leaving you behind in al-Madinah because the administration there should be either with me or with you. He also said that in his Ahl al-Bayt and in his Ummah, he was his successor. He added:

“Are you not happy that you have the same relationship with me as Harūn (a.s) had with Mūsa (a.s). The only difference is that there will be no prophet after me.”[2]

[1] Tārīkh al-Tabarī, Vol 2, Page 368

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Hearing this, `Ali (a.s) happily went back to al-Madinah. And the Prophet (a.s) proceeded with the army towards the border of Syria. The ruins of the Tribes of Thamūd were on the way. When they reached the place, the Prophet (a.s) asked his men not to take any water from the wells there, neither for ablutions nor for drinking purpose. When his eyes fell on the ruins, he hid his face with a cloth and rode his camel faster to leave the place behind as soon as possible. The next day the Muslims ran short of water. They came to the Prophet (a.s) and told him that if they were allowed to take water on the way, this situation of scarcity would not have arisen. The Prophet (a.s) lifted his hands for prayer and before his prayer was over, dark clouds appeared on the horizon and copious rain started. The men drank it and stored in their containers.

The journey through the dry deserts was very tiring. Fifteen to twenty persons had to share one camel or horse. They rode on these animals in turns. They had to trudge through the desert more on foot than astride any animal. For eating, they got no more than dry bread and water was very scarce. Those who were unable to bear the hardship, they started returning back. Whenever the Prophet (a.s) was informed of the deserters, he used to say,” If they have virtue in them, they will come back to join us. If not, it will be lesser burden on our heads!” Abū-Dharr fell behind because his camel was very emaciated and was unable to keep pace with others. People told the Prophet (a.s) that even Abū-Dharr had deserted. About him, too the Prophet (a.s) said that if he had virtue in him, he would join back the caravan. When Abū-Dharr saw that the camel was unable to go any further, he took away his baggage from its back and started moving forward on foot. Some people of the army saw him coming at a distance. They started speculating who the person could be who was walking all alone. The Prophet (a.s) said it must be Abū-Dharr. When the men strained their eyes a little, they confirmed it was he! The Prophet (a.s) said:

“May Allah have mercy on Abū-Dharr that he is coming alone, he will die in loneliness and will be raised on the Day of Judgment alone.”[1]

When the army reached Tabūk, they struck camp there. For long distances, there was not any sign of the Roman troops. The Prophet (a.s) camped there for twenty days, but from no direction, there was any sign of approaching

[1] Sahīh al-Bukhārī, Vol 3, Page 54

[2] Tārīkh al-Tabarī, Vol 2, Page 271

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armies. The information given by the Syrian traders was wrong. In this time, the Prophet (a.s) sent delegations to the chiefs of the tribes in the area inviting them to embrace Islam or start paying the jizyah. The chief of Ayla, Yawhanna ibn Rawbah came to the Prophet (a.s) and struck a truce at a jizyah of 300 Dinar. Similarly, the Christians of tribes of al-Jarba’, Adhruh and al-Muqanna too entered into agreements to pay jizyah. The chief of Dawmat al-Jandal, Ukaydar ibn `Abd al-Malik was brought in captivity. He too accepted to pay jizyah and was released. When the Prophet (a.s) was satisfied that there was no sign of the enemy Roman troops, he ordered his men to return to al-Madinah. There is a valley, al-Mushaqqaq, lying between Tabūk and al-Madinah. At that place, there is a spring from where water was coming at a very slow rate. He ordered that those who reached earlier than him should not drink water from the spring. But some men, who arrived there earlier, drank the little water that had accumulated from the spring. When the Prophet (a.s) arrived there, he found that the pit of the spring was empty of water. He asked the men about who arrived there first. The men took the names of the first arrivals. The Prophet (a.s) asked them if they were not warned not to drink the water before he arrived. Al-Tabari writes:

“Then the Prophet (a.s) cursed them.”[1]

The Prophet (a.s), noticing the scarcity of water, held his palms under the oozing water and the palms were full of it, he offered a prayer. And the water from his hand he poured into the pit. The prayer was answered and the spring started yielding water copiously. Everyone of the army quenched his thirst.

On the return journey, another sad event happened. When they reached `Uqbah Dhul-Fatr, they thought that the passage through the hills was tortuous and difficult. If the animals became restless, there was a likelihood of their falling into the ravines. The Prophet (a.s) announced that no one should take that route until his camel goes. But some persons conspired that they will disturb the Prophet’s camel to cause an accident. The Prophet (a.s) was astride his camel and Hudhayfah ibn al-Yaman was holding the rope in the front, and `Ammar ibn Yasir was at the back. With the lightning they saw twelve riders, with faces covered, proceeding towards the ravine Hudhayfah pointed this out to the Prophet (a.s), and he reprimanded the group. Hudhayfah and `Ammar pushed back those twelve camels. The Prophet (a.s) asked Hudhayfah who these persons were. He expressed his ignorance. The Prophet (a.s) said that they were the hypocrites and will ever remain so. They

[1] Tārīkh al-Tabarī, Vol 2, Page 373

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came with a view that they wanted to disturb my camel and cause its fall in the ravine. Then the Prophet (a.s) told the names of all the twelve culprits to Hudhayfah and asked him to keep the information a secret. But despite this warning, the information got revealed to some people. Once Imam al-Hasan (a.s) told Mu`awiyah ibn Abi-Sufyan:

“You will recall the day when some persons wanted the camel of the Prophet to fall into the ravine and these persons were twelve in number and one of them was Abū-Sufyan.”[1]

When the Prophet (a.s) was proceeding towards Tabūk, some deceptive persons came to him and said that they had constructed a mosque so that the diseased and disabled, who are unable to go long distances to the other mosques offer prayers there. They requested him to visit their mosque and offer prayer there. The Prophet (a.s) said that he was on an important journey then, and would visit the mosque some other time. When he returned from his journey to Tabūk and reached Dhi-`Awan near al-Madinah, the following verse was revealed:

وَالَّذِينَ اتَّخَذُوا مَسْجِدًا ضِرَارًا وَكُفْرًا وَتَفْرِيقًا بَيْنَ الْمُؤْمِنِينَ وَإِرْصَادًا لِمَنْ حَارَبَ اللَّهَ وَرَسُولَهُ مِنْ قَبْلُ وَلَيَحْلِفُنَّ إِنْ أَرَدْنَا إِلَّا الْحُسْنَى وَاللَّهُ يَشْهَدُ إِنَّهُمْ لَكَاذِبُونَ .

“And those who built a masjid to cause harm and for unbelief and to cause disunion among the believers and an ambush to him who made war against Allah and His Messenger before; and they will certainly swear: We did not desire aught but good; and Allah bears witness that they are most surely liars. (9:107)

The Prophet (a.s) ordered Malik ibn Dakhsham and Ma`an ibn `Adi to dismantle that mosque.

The expedition to Tabūk was a very trying experience for the Muslims. They had to travel through the scorching heat of the desert leaving behind the gardens and the green fields. Only those were steadfast who preferred the Rewards of the Hereafter to the comforts of this life. Those who had accepted Islam to enjoy the power and pelf that they thought it will give them, were unable to bear the hardships of the journey and complained about it. The hypocrites therefore deserted the army at various stages and left a proof of their mindset. So far, they were able to hide their infidelity in the thick veneer

[1] Sharh Nahj al-Balāghah by Ibn Abil-Hadīd, Vol 2, Page 103

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of hypocrisy. But now they were exposed. Therefore, this campaign is also called the disclosing campaign because it exposed the veneer of the hypocrites and they faced shame and ignominy. Even if they wanted to keep their hypocrisy in wraps at that moment, they could not have done it. They could have hidden their hypocrisy only if they had boldly come out of their homes, faced all the hardships of the journey and remained steadfast with the Prophet (a.s) all through the campaign. They could not do it, and thus they were exposed!

Ghazwah of Tabūk is the only campaign of the Prophet (a.s) in which `Ali (a.s) did not participate. But this was not because he did not want to be there in the war. It was the decision of the Prophet (a.s) to leave him behind in al-Madinah to take care of things that he would do while present there. This too was a responsibility like the jihad that `Ali (a.s) performed well. He maintained the law and order in al-Madinah efficiently and effectively.

Whenever the Prophet (a.s) traveled out of al-Madinah he appointed someone to take charge of the administration of the city. The person used to be given the position of an ordinary governor or administrator. But `Ali’s appointment was of a different nature. He told him that his status, in the eyes of the Prophet (a.s), was the same as that of Harūn (a.s) for Mūsa (a.s). Harūn (a.s) was the caliph and Successor of Mūsa (a.s)! The Holy Qur’an therefore says about the prayer of Mūsa (a.s):

وَاجْعَلْ لِي وَزِيرًا مِنْ أَهْلِي هَارُونَ أَخِي اشْدُدْ بِهِ أَزْرِي وَأَشْرِكْهُ فِي أَمْرِي.

“And give to me an aider from my family Harūn, my brother Strengthen my back by him and associate him (with me) in my affair. (20:29-32)”

The Prophet (a.s) terming `Ali (a.s) as the equivalent of Harūn (a.s) proved that as Harūn (a.s) was the Caliph and Vicegerent of Mūsa (a.s) so was `Ali (a.s) his own Vicegerent. Saying that Mūsa (a.s) nominated Harūn (a.s) his successor for a short while, and so was the appointment of `Ali (a.s) temporary is not correct. But the question arises, why Mūsa (a.s) did not appoint anyone else instead of Harūn (a.s)? The answer is that he was the most superior and the most competent to be the successor and the vicegerent of Mūsa (a.s). So was `Ali (a.s) the most superior and the most competent to be the Prophet’s Caliph and Vicegerent!

PROPAGATION OF SŪRAT BARA`AH

The infidels and hypocrites of Arabia used to perform the Hajj at the Ka`bah and even after the conquest of Makkah, they continued the practice. In their practices, circumambulating the Ka`bah in naked state was one amoral aspect. It was necessary to stop it. So far, the Prophet (a.s) had not banned them from coming for the ritual. But the initial Verses of the Sūrah of Bara’ah express disgust for the infidels and hypocrites. In compliance with this, it was felt necessary to stop them from entering the precincts of the Ka`bah. The Prophet (a.s) gave these verses to Abū-Bakr and sent him to Makkah. Soon after sending him, he deputed `Ali (a.s), to proceed on his personal camel, al-`Adhbah, and take the parchment on which the Verses were inscribed from Abū-Bakr and proceed to Makkah to recite them to the people there. `Ali (a.s) rode the camel fast, overtook Abū-Bakr, communicated the Prophet’s message, obtained the Verses from him and proceeded to Makkah. He also told Abū-Bakr that if he wished he could go along with him or else return to al-Madinah. Ibn al-Athir writes:

“The Prophet (a.s) gave the Sūrah of Bara’ah to Abū-Bakr to take to Makkah, but called him back from the way and told him that for the propagation of the Verses the person from his own house was suitable and therefore entrusted the Verses to `Ali (a.s)”[1]

Al-Tabari has written about this event in greater detail:

“The Prophet gave the verses to Abū-Bakr and sent him appointing him as the emir of the Hajj. When he reached the Valley of Dhū-Halifah near the Masjid al-Shajarah, `Ali (a.s) arrived and took the Verses from him. Abū-Bakr came back to the Prophet (a.s) and said, ‘I sacrifice my parents on you! Is there any revelation about me?’ The Prophet said, No! But

[1] Jāmi` al-Usūl, Vol 9, Page 475

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these Verses have to be propagated either by me or the one who is from me!”[1]

Amir al-Mu’minin (a.s), on reaching Makkah, recited the Verses to the people at `Arafat and Mina and announced that the hypocrites who had committed the breach of trust, the truce agreement with them would go void in four months. And then no infidel and hypocrite, who has not embraced Islam, shall be allowed to enter the precincts of Ka`bah to circumambulate it for performing the Hajj Pilgrimage. It caused some brows to frown among the hypocrites, but none had courage to say anything. They were helpless before the might and dominance of Islam. They were forced to pretend that they had embraced Islam. Al-Tabari writes:

“The hypocrites blamed each other and returned and said that since the Quraysh had embraced Islam, they had no way other than following suit!”[2]

This task was not as simple as it appeared. The truce agreements with the infidels were being abrogated and entry into the Al-Masjid al-Haram and performance of Hajj by them was banned. It was possible that they turned rebellious and started to conspire against the Muslims. Because of these fears the Prophet (a.s) was worried about the safety of `Ali (a.s) and was eagerly awaiting his return. When Abū-Dharr gave the news of his return, the Prophet (a.s) was overjoyed. He went out of the city with his companions and welcomed `Ali (a.s).

For this task removing one emissary and appointing another was not the personal decision of the Prophet (a.s) but it was in compliance to a Revelation from Allah. All the Commands of Allah have always a definite purpose behind them. The purpose behind the change must have been the need to highlight the importance and the superiority of the person entrusted with the job! Therefore, if from the beginning `Ali (a.s) was deputed, it would have been considered a matter of routine. Detailing an important person and withdrawing him midway to send `Ali (a.s) highlighted the importance of the task and the eminence of the person who replaced the earlier emissary! Then the announcement that the replacement was at the Command of Allah gave the act more eminence! It is a matter of conjecture that a person whom Allah did not deem fit to propagate a couple of Verses of the Qur’an to the people of Makkah, was elevated to the caliphate after the demise of the Prophet (a.s)!

[1] Tārīkh al-Tabarī, Vol 2, Page 383

[2] Tārīkh al-Tabarī, Vol 2, Page 283

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It is a pity that some people took shelter behind the excuse of public opinion and installed a person to caliphate and sending the candidate into oblivion who was most deserving of the position. The Commentator of the Qur’an, Ibn `Abbas, too mentions about this incident to prove `Ali’s right to caliphate. He says:

“By Allah! The Prophet (a.s) had thought only him suitable to recite the Verses of Sūrah of Bara’ah to the people of Makkah.”[1]

Ibn `Abbas arguing about the Right to caliphate referring to the incident about the Recitation of the Sūrah of Bara’ah meant that the Prophet (a.s) was hinting at his choice of the successor. `Ali (a.s) himself referred to the incident while making claim of the Caliphate at the meeting of the Shūra. He said:

“Is there anyone amongst you who was entrusted with the task of propagating the Sūrah of Bara’ah and the Prophet (a.s) had told him that anyone other than the prophet (a.s) and ME could do the task.”[2]

If claim is made for Abū-Bakr sitting his Imamate of the prayer, would not they have used the incident of the Sūrah of Bara’ah as another strong proof to claim the Caliphate for him! Then why they do not accept this as a proof for the claim of `Ali (a.s) for the caliphate?

[1] Kanz al-`Ummāl, Vol 6, Page 391

[2] Sharh Nahj al-Balāghah by Ibn Abil-Hadīd, Vol 2, Page 61

THE CALL FOR MUBAHALAh OR IMPRECATION

Najran is in the north of Yemen about ten stages away from San`a’. It was a fertile area with 73 settlements those days. In those conglomerates about forty thousand Christians lived. They were initially idol worshippers like the Arabs but a Christian hermit, Fimiyūn, who earned his living as a mason, converted them to Christianity. Fimiyūn was a migrant from Rome. It was his selfless missionary zeal that the entire population converted to Christianity. Very soon, Najran became an important centre of Christianity. They constructed a Church for performing their religious rites. This was built with the skins of the camels and became famous as Ka`b Najran. People assembled there for prayers and made offers. In addition to the offerings made at the Church, its income was 200,000 annually that were used for the upkeep of the hermits and the pastors.

When Islam progressed after the conquest of Makkah, and the warring groups capitulated, the Prophet (a.s) invited those tribes that had not embraced Islam until then. In 10H a message was sent to the Christians of Najran as well. They were asked to embrace Islam or start paying jizyah as the subjects of the Islamic Dominion. When the Bishop of Najran read the Prophet’s letter, he gathered all the important persons of the area and discussed the matter with them. he told them that they should all put their head together and devise the strategy to find a solution for the problem. Although the news created a commotion in the population, the braves started talking of battle. The Bishop calmed them down. When he talked to the people, there were different suggestions to face the situation. In the end, after much deliberation, they decided to send a delegation to al-Madinah and talk to the Prophet (a.s). Therefore, a delegation of 14 persons under the leadership of `Aqib al-Sayyid and Abū-Harithah was constituted. Abū-Harithah was an eminent scholar of Christian Faith and Aqib Sayyid was known for his sagacity and wisdom. When the delegation arrived at al-Madinah, the people were surprised at the grandeur of their raiment! Earlier no other delegation had arrived with such pomp! When they descended from their carriages near the al-Masjid al-Nabawi (the Holy Prophet’s Mosque), and entered proudly into the Mosque,

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the Prophet (a.s) noticed the gold rings in their fingers and their dresses of silks; he turned away his face from them! The time for their prayer was at hand and turning to the East, they commenced their prayer. Some persons wanted to stop them from praying but the Prophet (a.s) prevented them from doing it. After their prayer the delegates waited for a while. When the prophet (a.s) did not pay them any attention, they had frowns on their faces and left the mosque in a huff. When they saw `Uthman and `Abd al-Rahman outside, they complained to them about the cold treatment meted out to them. They said that they have come in response to the message of Muhammad (a.s) but he turned away his face from them and did not acknowledge even the greetings! They said that they did not know why he treated them like that. But `Uthman asked them to go to `Ali (a.s). They took the delegates to `Ali (a.s) and mentioned about the cold treatment that the Prophet (a.s) gave them. He told them that they should go in ordinary raiment and without the gold rings in the fingers. Then the Prophet (a.s) will give them a good reception. They followed `Ali’s advice and the Prophet (a.s) sat down with the delegates after the `Asr Prayer and discussed with them many matters of mutual interest. When he invited them to embrace Islam, they said that they were already Muslims! He asked, “How you are Muslims when you eat pork, worship the Cross and consider Jesus as the Son of God?” They replied that certainly they consider the Messiah as the Son of Allah! They asked the Prophet (a.s), “If he is not the son of God, then who his father is? Can anyone take birth without a father?” The Prophet (a.s) recited the following verse from the Qur’an:

إِنَّ مَثَلَ عِيسَى عِنْدَ اللَّهِ كَمَثَلِ آدَمَ خَلَقَهُ مِنْ تُرَابٍ ثُمَّ قَالَ لَهُ كُنْ فَيَكُونُ .

“For Allah, the example of `Isa (a.s) is like that of Adam (a.s), whom He made with the soil and said, ‘Be’, and he ‘Was’. (3:59)”

The Prophet (a.s) conveyed that `Isa (a.s) did not have only the father, but Adam was created by Allah without either parent. Then why do not they call Adam (a.s) the Son of Allah? They had no reply for this argument and hence they started unnecessary debate. When they were not paying any heed to the arguments, the following Verse was revealed:

فَمَنْ حَاجَّكَ فِيهِ مِنْ بَعْدِ مَا جَاءَكَ مِنْ الْعِلْمِ فَقُلْ تَعَالَوْا نَدْعُ أَبْنَاءَنَا وَأَبْنَاءَكُمْ وَنِسَاءَنَا وَنِسَاءَكُمْ وَأَنْفُسَنَا وَأَنْفُسَكُمْ ثُمَّ نَبْتَهِلْ فَنَجْعَلْ لَعْنَةَ اللَّهِ عَلَى الْكَاذِبِينَ.

“But whoever disputes with you in this matter after what has come to you of knowledge, then say: Come let us call our sons

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and your sons and our women and your women and our near people and your near people, then let us be earnest in prayer, and pray for the curse of Allah on the liars. (3:61)”

The Prophet (a.s) read this verse to the Christians and invited them for the imprecation (Mubahalah). The need for imprecation arose because if the matter was closed just with discussions, they would turn back and say that they requested the Prophet (a.s) for a debate, but we were not satisfied with his arguments. There was only one alternative to challenge them for the imprecation. After the Mubahalah, they would have nothing to brag home about. Initially the Christians were scared about the prospect of an imprecation. But later they relented. They asked the Prophet (a.s) to give them a day respite. Then they went back to their inn and had a long discussion between themselves. Everyone had his own opinion. Abū-Harithah said that if Muhammad (a.s) came tomorrow with his Companions and lot of men in attendance, we can accept to go for imprecation with him. But if he came in humility with his children and the family members, we must refute to have imprecation with him!

After making the agreement for the imprecation, the Prophet (a.s) selected a place outside al-Madinah for the purpose. Salman al-Farisi prepared it by removing the grass and the weeds from the ground. Early next morning the Christians reached the venue of the imprecation. The Muhajirūn and Ansar too came to the ground. When the Prophet (a.s) learned that the Christians had reached the site, he called for `Ali, Fatimah, al-Hasan and al-Husayn (a.s).

Sa`d ibn Abi-Waqqas says:

“When the Verse of Mubahalah (Imprecation) was revealed, the Prophet (a.s) called `Ali, Fatimah, Hasan and Husayn (a.s) and said, ‘O Allah! These are my Ahl al-Bayt!’”[1]

Al-Ya`qūbi writes:

“The Prophet (a.s) came out early morning that al-Hasan and al-Husayn were holding his hands, `Ali was in his front and Fatimah was behind him.”[2]

When the Prophet (a.s) reached the grounds of Mubahalah he squatted under a tree and made `Ali (a.s) sit in his front, Fatimah (a.s) at his back and Hasan

[1] Sahīh Muslim, Vol 2, Page 278

[2] Tārīkh al-Ya`qūbī, Vol 2, Page 66

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(a.s) and Husayn (a.s) on his right and left. He told them that when he offered prayer they should all say ‘Amen!’ When the Christians saw with the Prophet (a.s) one male, a female and two children, they were first surprised and then an unknown fear took hold of them! Abū-Harithah said:

“O group of Christians! I am seeing such faces that if Allah Desire to move a mountain from here, He will do it for those faces. Do not imprecate with them! Or else you will meet with death and destruction!”[1]

When the Christians knew that the persons coming with the Prophet (a.s) were his cousin and son-in-law, `Ali (a.s), the daughter Fatimah (a.s) and the grandchildren al-Hasan and al-Husayn (a.s), they were dumb founded. They now thought that if the Prophet (a.s) had not strong Faith, he would not have exposed his family to the imprecation! They were still in a dilemma when Abū-Harithah’s brother Karaz ibn `Alqamah, who was already impressed with the Truth of Islam, said, “O Group of Christians! I see that Muhammad (a.s) himself is that last prophet about whom there is reference in our Sacred Bulletins. We should not imprecate with him. Because those who imprecate with the Prophets, they fall perpetually in the abyss of destruction. Just open your eyes and see the surroundings. The nature is silently telling about your impending destruction!” When they lifted their eyes, they noticed that the brightness of the sun had dimmed, in the atmosphere there were clouds of smoke, the leaves were shed by the trees and the birds were hiding in their nests! The hearts of the Christians shook seeing these manifestations of the nature! They requested to be excused from the imprecation. The Prophet (a.s) readily acceded to their request. He appointed `Ali (a.s) to settle the terms of the truce with Najran. `Ali (a.s) agreed on the following terms:

Every year twice, in the months of Safar and Rajab, they will give 1000 drapes (each valued forty dirham) as jizyah to the Muslims. If there were hostilities in Yemen, Najran will give to the Muslims 30 armors, 30 swords, thirty horses as their war effort. In return, they will be free to until their own lands and live in peace. The safety of their lives and property will be the concern of the Muslims.

This victory in the annals of human history is unique and only one of its type. On, the one side are five individuals, unarmed, of whom there is one lady and two innocent children! They were firm on the strength of Faith and made the representatives of Najran capitulate before them and enter into a treaty on

[1] Tafsīr al-Kashshāf, Chapter 3.

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their terms!

At this time the Ansar, the Muhajirūn, the al-`asharah al-mubashsharah, the Warriors of Badr along with their children too were present. According to the Verse of the Qur’an, the Companions, and their families, too could have been included in the imprecation! But only `Ali, Fatimah, al-Hasan, and al-Husayn (a.s) were selected for the event! If the meaning of the Verse was that one should go with two sons, one daughter and a person dear to him, then the Prophet (a.s) could have told the others that he considered them to participate in the imprecation. But according to the Verse of the Qur’an, he was permitted to take only four persons along. He could have also said that if there were scope for more than four persons, he would have taken them along. It was not the restriction on the numbers for not including more persons in the imprecation. It was the qualities that were not present in any other persons than the four who went. Otherwise, there was no reason for the Prophet (a.s) to ignore others for the event.

For entering the stage of Mubahalah, two qualities were essential. One was Strong Faith and the other Truthfulness. Strong Faith was essential because without it there was risk of fatality as a result of the imprecation if the participant was weak in his Faith. In such situations only those will come forward who are truthfully following their Faith without any doubt or fear. Therefore, the Prophet (a.s) selected the persons who were absolute in their Faith and the most truthful. The imprecation was with the untruthful persons, if there was the slightest element of untruth on this side, the result could be fatal! The Christians, by the clear-cut text of the Holy Qur'an were untruthful on account of their beliefs, because they falsely believed in three gods the father, the son and the Holy Spirit! But the belief of Unity is so strong that they also said that there is only one God! Because of this confusion, their Faith or Belief was not strong. The philosophy of Trinity is the innovation of some inventive minds and the Holy Qur’an says about it:

إِذَا جَاءَكَ الْمُنَافِقُونَ قَالُوا نَشْهَدُ إِنَّكَ لَرَسُولُ اللَّهِ وَاللَّهُ يَعْلَمُ إِنَّكَ لَرَسُولُهُ وَاللَّهُ يَشْهَدُ إِنَّ الْمُنَافِقِينَ لَكَاذِبُونَ.

“When the hypocrites come to you they say that they bear witness that you are prophet of Allah, and Allah bears witness that they are liars. (63:1)”

Therefore this proves that if the heart is separated from the tongue, in a way that the heart thinks something and the tongue says something else, then it is a

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falsehood, although the words coming out of the tongue may be factual. Truthful is the word that is compatible with both the heart and the tongue. What comes out of the tongue is factual and is also there in the heart. Who can deny that the persons whom the Prophet (a.s) selected to participate in the imprecation were paragons of Faithfulness and Truthfulness? `Ali (a.s) himself said:

“The Prophet of Islam (a.s) did not find the slightest untruth in any of my talks nor any falsity or weakness in my actions.”[1]

While this selection manifested the Strength of faith and Truthfulness of the Ahl al-Bayt, and their superiority over others, that Allah deemed their participation necessary in the act of imprecation, the Prophet (a.s) asked them to say ‘Amen’ on the completion of his prayer of Mubahalah! It was thanks to their exemplary characters that Islam achieved the Victory the al-fath al-mubin !  It is surprising that those who were actively participating with the Prophet (a.s) in his Prophetic Duties, and without whose participation the Mubahalah was not possible, they were kept aside in the matter of the Caliphate that they were not thought necessary even at the consultative stage of the Succession!

[1] Nahj al-Balāghah

SARIYYAt BANŪ-ZUBAYD

When the Prophet (a.s) returned from Tabūk the chief of a branch of Banū-Madhhij, Banū-Zubayd, `Amr ibn Ma`d Yakrab came to al-Madinah and met the Prophet (a.s). When he was invited to embrace Islam, he accepted and his tribesmen followed suit. `Amr’s father, Ma`d Yakrab was killed during the period of Ignorance. `Amr told the Prophet (a.s) that he wanted to claim qisas for his father’s life. The Prophet (a.s) said that the heinous practice has been abolished and he should forget about qisas. He kept quiet at that time but returning home he took to rebellion and recanted from Islam. He attacked Banū-al-Harith ibn Ka`b and killed their men.

When the Prophet (a.s) heard of his mischief, he sent three hundred men under `Ali (a.s) to Yemen for subduing these rebellious people and to collect the jizyah from the Christians of Najran. When `Ali (a.s) was about to start on his journey, the Prophet (a.s) gave him the Standard and tied the headgear, one end of which he kept on the chest and the other on the back. The Prophet (a.s) told `Ali (a.s) that any outbreak of fight with Banū-Zubayd, if it takes place, should be from their side only. Another contingent, under Khalid ibn al-Walid, was also sent at the same time towards the tribe of Banū-al-Ju`fi. He instructed Khalid that if ever both the contingents came together, and were involved in fight, `Ali (a.s) will hold the joint command. `Ali (a.s) made Khalid ibn Sa`id the chief of the front guard of his contingent and Khalid ibn al-Walid appointed Abū-Mūsa al-Ash`ari. Both the contingents moved towards their destinations. When Banū-al-Ju`fi learned of the arrival of the Muslim army, they divided into two groups, one group went to Yemen and the other joined Banū-Zubayd. When Amir al-Mu’minin (a.s) learned about this, he sent word to Khalid that when he received the message, he should halt at that place. But Khalid thought that this way he would lose the command of the contingent and refused to halt. `Ali (a.s) sent a group of men under Khalid ibn Sa`id to go and stop Khalid from proceeding any further. Khalid ibn Sa`id moved forward and stopped them. When Amir al-Mu’minin (a.s) joined with the other contingent he reprimanded Khalid ibn al-Walid for his attitude and the army went forward. When they reached a place called Kashar, they came

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face to face with Banū-Zubayd. `Amr ibn Ma`d Yakrub came to fight. Khalid ibn Sa`id wanted to start fighting, but `Ali (a.s) restrained him and himself came out with his sword. `Amr ibn Ma`d Yakrub was a famous combatant, but when he saw `Ali (a.s) himself in the arena, he fled. One of his brothers and a nephew was killed. His wife Rakanah bint Salamah and children were taken captive. Besides them, several other women too were taken captive and plenty of booty too was captured. After defeating the enemy, `Ali (a.s) proceeded toward Makkah for Hijjat al-Wada` leaving behind Khalid ibn Sa`id to collect the taxes from Banū-Zubayd and if any of them embraced Islam, provide them amnesty. When `Amr ibn Ma`d Yakrub learnt that his wife and children had been taken captive, he came to Khalid ibn Sa`id, embraced Islam and got his wife and children released. At that time he presented his famed sword, Dhussa’mah, to Khalid ibn Sa`id.

Amir al-Mu’minin (a.s) had taken one slave girl from the booty. Khalid ibn al-Walid sent a letter to the Prophet (a.s) in which he complained about this action of `Ali (a.s). When the Prophet (a.s) read this letter, he was much upset and told al-Barra’ ibn `Azib:

“What opinion you have about this person who is a friend of Allah and the Prophet and they befriend him”[1]

Al-Barra’, finding anger written on the face of the Prophet (a.s), said, “O Prophet of Allah! I seek refuge from the anger of Allah and His Prophet (a.s)! I have come to you only as a courier. “Hearing this, the Prophet (a.s) cooled down.

Amir al-Mu’minin (a.s) had every right on the booty of the battle. And his share could have been much more than a maidservant. But those who have enmity in their hearts searched for such opportunities to turn the Prophet (a.s) against him. At that time too, they made a similar attempt, but the tables turned on them only. The Prophet (a.s) shut their mouths saying that `Ali (a.s) was a friend of Allah and His Prophet (a.s) and they his friends!

[1] Sahīh al-Tirmidhī, Page 215