Attributing fallibility to the Prophet

Historical facts clearly show that there was a deep-rooted conspiracy, the spark of which was lit by Abu Sufyan, Marwan, Amr bin al-Aas…etc., long before they became reluctant Muslims. The spark was fanned into a fire when a written pledge was made by some persons comprised of Banu Umayya along with some companions of the Prophet (s) at the Kaaba, to hasten the early departure of the Prophet (s) by waylaying and killing him during his return from the last Hajj, and thus usurp the Caliphate.

The forging of an alliance between the Banu Umayya and some companions who were their childhood friends was absolutely necessary as the Muslim Umma would not have tolerated the Banu Umayya, one time enemies of Islam, to rule over them. When they could not succeed in killing him, they conspired to oppose every wish of the ailing Prophet (s). They refused to assemble under the banner of Usama violating the Prophet’s specific and repeated orders. Later, they frustrated the Prophet’s desire to write down his last will and came out openly saying that the Qur’an was sufficient and that there was no further need for guidance or directions from a delirious and dying Prophet (s).

It is not as if they wanted to create a doubt about the wisdom or infallibility of the Prophet (s). They held the view that the Prophet (s) was as much an ordinary man as they were; subject to greed, avarice, prejudice, and a desire to aggrandize the self and family. To their credit, it must be said that they genuinely thought that the Prophet (s) was an ordinary human being. Therefore, they spied in his every speech and action a personal motive! At every stage, they asked, “Is this from you or from Allah?” They could never ever properly understand the Prophet (s).

Though every person who claimed to be a Muslim was commanded and obliged to unquestioningly submit to the command of the Prophet (s), in letter and in spirit, history is full of instances where the companions, who later became Caliphs, stood up to question the

Prophet’s wisdom of word or deed.[1] They often asked, “Is this from you or from Allah?”[2] And every time the Prophet (s) had to reassure them that, as the Qur’an vouchsafes, he never did anything out of his own will, personal whim, or for pleasure.[3] Later, whenever a tradition that was in favor of Ali (a.s) or against their liking or interest was related, these very companions conveniently branded the tradition as the personal whim of Muhammad (s) the individual and not the act of Muhammad the Prophet (s). History is replete with instances where, for instance, Umar confessed about the peace treaty of Hudaibiya and said, “It was a day when I doubted the wisdom of Muhammad (s) as never before, and I was nigh recanting from the faith.”[4]

A perpetual, persistent, and commonly shared doubt in the Prophethood of Muhammad (s) and the anomaly of being counted upon as the companions of the very object of their suspicion, created inroads for a close nexus between the Banu Umayya and such of the tribe of Quraysh who held similar views. The ‘doubt’ was well conviction and they could not dispel it despite spending time in the company of the Prophet (s).

The history of the prophets is replete with instances where their flock accused them of being ordinary men like themselves. This arose on account of the fact that if the Prophet (s) claimed to be super human, the flock will rightly claim that the commandments could be followed by him–a super human- and not by ordinary mortals. Therefore, the Prophets had to appear human, subject to thirst, hunger, pain, joy and to walk about in the market place to buy and sell. At the same time, the prophets also performed miracles which set them apart from ordinary human beings. A right thinking man considered the prophets to be similar but superior to himself, whereas ignorant and misguided men considered the prophets (s) to be just like any ordinary man.[5] 

[1] Al-Bukhari, Chapter on Jihad, vol.2, p.14, ibnul Athir’s Tarikh al-Kamil, vol.2, p.84, Tarikh al-Khamis, vol. 2, p.22, 32, Madarijun Nubuwwa, vol.2 p.286-287, al-Waqidi’s Kitabul Maghazi, vol. 2 p.607, Ali Naqi’s History of Islam, Pp.357-362.

[2] As-Seera al-Halabiyya, vol. 3, p.308-309.

[3] Qur’an, 53:3-4.

[4] Ibnul Athir’s Tarikh al-Kamil, vol.2, p.84, Tarikh al-Khamis, vol. 2, p.22, 32, Madarijun Nubuwwa, vol.2, p.286-287, al-Waqidi’s Kitabul Maghazi, vol. 2, p.607, Ali Naqi’s History of Islam, p.357-362.

[5] Qur’an, Hud 11:31, al-Mu’minoon 23:33 – 35, 123 – 126, ash-Shura 26:153 – 154, 176-191, Yasin 36:13 – 29, al-Baqara 2:246 – 251.

Ultimately, a solution to the contradiction that arose between a perpetually lingering doubt while constantly being viewed as the Prophet’s companions took the shape of the old proposition that was all too convenient for their secret plans. Thus, even during the lifetime of the Prophet (s) itself, they started a subtle but sustained campaign that Muhammad (s) was, after all, as much an ordinary human being as any other, subject to greed, lust and all other human frailties and excesses; and that it was only on those occasions when he received Divine Messages that he acted as the Messenger of God. Thus, a cleavage was made in the personality of Prophet Muhammad (s) and a rift was created between religious and temporal leadership, for the conspirators were fully aware that while they could not go anywhere near religious leadership [imamate], they, as expert politicians, could stake their right to temporal leadership [caliphate]. They knew that if you held the calf, the cow would follow.

We may note here that whenever Divine Messengership combined with temporal authority as in the case of Adam, David, Solomon, and the Prophet Muhammad (s), no injustice was caused to anyone under such ‘Just’ rulers. On the other hand, when temporal authority was separated from Divine Messengership, people suffered under unjust and oppressive rulers.

In order to prevent any dissension or doubt, the Prophet (s) called for pen and parchment so that he might write down his will declaring his successor. Umar refused and prevented others from procuring pen and parchment, knowing that the Prophet (s) would make a will in favour of Ali (a.s). Umar then declared that the Prophet (s) was hallucinating in a state of delirium, and was, therefore, incapable of understanding his own words and deeds. Umar put the last nail in the proverbial coffin. He proclaimed:“We have the Qur’an amongst us, which is sufficient to guide us.”[1] Thus, Umar dispensed with the necessity of any guidance from the Prophet (s) ! Hearing this, the Prophet (s) became angry and told Umar:‘get out of my presence’.[2] This incident is recorded by Al-Bukhari under the same heading, i.e. ‘Qumu Anni; get away from me’. 

[1] Al-Bukhari, Kitabul Ilm, Kitabul Jihad, Kitabul Khums, Bab Maradh an-Nabi, Qumu Anni, Bab Karahiyat…, Sahih of Muslim,vol.5, p.75-76, Ahmed bin Hanbal’s Musnad,vol.1,p.355- 356, ash-Shahristani’s Kitab al-Milal wen-Nihal, ibn Hazm’s Kitab al-Fasl, vol. 1 p.23, Kanzul Ummal, vol. 3 p.138, vol. 4 p.23, The Caliphate, p. 208-209.

[2] Al-Bukhari, Bab ‘Qumu anni’.

The incident reveals that right in the presence the ailing Prophet (s) they dared to suggest that the Prophet (s) was only an ordinary human being and that he suffered from infirmity of the mind. Thus, it was insinuated, firstly that the Prophet’s words were of no consequence since they were merely the blabbering of a weak and wandering mind, and secondly, that no guidance from the Prophet (s) was needed any longer since they already had the Qur’an with them.