The Prophet's Migration (Hijrah)
Till the thirteenth year of his mission, the Prophet (S.A.) called the people in Mecca to Islam, and stood firm when faced with the persecutions of the Quraysh. Eventually he got to know that the Quraysh had hatched an incredible plot to kill him, so he put Hazrat 'Ali (A.S.) to sleep in his bed in his place and left Mecca at night; he hid in a cave, and then migrated from there to Medina. The hijrah of the Prophet opened an entirely new chapter in the history of Islam from which a stimulating and surprising leap forward was made. For this very reason, the hijrah of Muhammad (S.A.) became the beginning of the dating system of the Muslims. With the presence of the Prophet of Islam (S.A.) in Medina, the tribes of Aws and Khazraj became bothers for life in the shadow of the teachings of Islam, and a blessed sincerity and cordiality was established between them.
The example of Muhammad's behavior, his spiritual and moral superiority, and the naturalness of his pure religion, caused the people to come to Islam by the score, and in the end to accept it. The Prophet of Islam (S.A .) was from the people and with the people, and did not maintain a distance from them. He shared with them in their gains and losses. He firmly criticised oppression and aggression, and refrained from and prevented them. He set forth all the principles which were, in the light of Islam, effective for the development of the position of women, and put an end to the tyranny they had been subjected to previous to Islam, but he also vehemently fought against their unchastity and licentiousness, for he wanted them to attain their real development on the basis of the true principles of Islam. He defended the rights of slaves, and had broad comprehensive programmes for their freedom. The Prophet of Islam created a society where black and white, rich and poor, great and small, were all equal and could enjoy the benefits of being human beings. In such an atmosphere, there could be no question of 'racial discrimination', for there was a much higher basis in virtue, knowledge, piety, human values and ethical greatness.
Let us look at a clear example of the great teachings of the Prophet (S.A.): Juwayber was a young man, poor and rather ugly. He came to Medina with a great enthusiasm for Islam, and accepted it. The Prophet gave him a place in the mosque, and later in a "Saqifah", a garden which was under the control of the Prophet, and made him its overseer. One day the Prophet told him: "It is good for a man to take to himself a woman, and to choose a wife, so that he may keep his chastity and have a home-life."
"May God bless you, but I am poor and ugly; in what woman could there be such a desire that she would take me as her husband, especially as I am not from a noble family?"
"Juwaybar, with the coming of Islam all the nobility of the age of ignorance (before Islam) has been broken down together with all the standards of greatness and have been melted together. Black and white, Arab and non-Arab have all come from Adam, and God made Adam from the earth. "For this reason today there is no black and white, nor ven any results from imperfection or excess in something. "The dearest person to God is the most virtuous person. "Now go to the house of Ziyad and ask for his daughter, Dhalfa' on my behalf." Juwaybar did what the Prophet had told him, but Ziyad, who was one of the nobles of the Ansar group, did not accept, and said, "We only give our daughters to people like ourselves and the Prophet himself knows that very well; so go back till I have consulted with him and give my apologies myself." He turned to go back, but because of his anger he cried out, "I swear by God, neither the Qur'an nor the Prophet have said that one must give one's daughter to someone who is of equal status in family and in wealth!" Dhulfa' heard the voice of Juwaybar, and sent someone to her father. He came to her and she asked him, "What have you said to that young man that has made him angry?"
"The Prophet sent him to me to take you, my daughter, with my agreement."
"Juwaybar would not tell a lie; send him back and go yourself to the Prophet so that he may clarify the matter for you." Ziyad did what his daughter had said. He sent Juwaybar back, and himself hurried to the Prophet and said, "Juwayber brought a message from you. I want to remind you that I am an Ansari, and that we do not give our daughters in marriage except Io men of equal status from the same tribe." "Juwaybar is a believer and a man of faith, and a man with faith is the equal of a woman with faith. Give him your daughter as a wife." Ziyad then returned home and told his daughter what the Prophet had commanded. The daughter said, "Father! to disobey the Prophet's command is against the religion. And I am ready of my own accord, so accept Juwaybar as your son-in-law! " Ziyad brought Juwaybar in front of the people of his tribe and gave him in marriage to his daughter on the basis of the command of Islam. He even gave the dowry to his daughter from his own pocket, and gave them a house with all necessities so that they would live happily. Truly, this light was dazzling; this source or warmth-giving radiance lit up a flame in every heart that was a guide to all pure hearts on the path. And thus it was that the muddled souls of the people were led forth from the harassment of the gloom and darkness of that time, like moths who wing their way towards the brilliant flame, and turned in their hundreds towards Islam, seeking the protection of the illustrious, illuminating system of the Qur'an. ( The Roots of Religion, p. 120-123 )
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Important events after the Immigration
The centralization of Muslims in Medina opened a new chapter is the life of the Prophet. Before his arrival there he had been engaged in attracting the hearts and in propagating his religion, but from that day onwards it was necessary that he should protect his own existence as well as that of his followers like an experienced statesman and should not permit the internal and external enemies to penetrate into the Muslim society. At this juncture he was faced with three main difficulties:
1. Danger from Quraysh and other idol-worshippers of the Arabian Peninsula.
2. The Jews of Yathrib who lived within and outside the city and possessed enormous wealth and resources.
3. The differences which existed between his own supporters. As the Muhajirs and the Ansar had been brought up in two different environments there was a vast difference between their ways of thinking and culture.
And then there were the two components of Ansar (viz. Bani Aws and Bani Khazraj) who had been fighting for one hundred and twenty years and were the sworn enemies of each other. With all these dangers and differences there was no possibility of their continuing to lead a peaceful religious and political life. However, the Prophet overcame these difficulties in a perfectly wise manner. As regards the first two problems he took measures the details of which will be recorded later, and as regards the differences between his followers he removed them with perfect wisdom and ingenuity. He was ordered by Allah to establish brotherhood between the Muhajirs and the Ansar. One day he turned to his followers in a general meeting and said "Now you should become brothers in faith in pairs". The particulars of persons who became brothers of each other have been recorded by the Muslim historians including Ibn Hisham.(1) Hence, by this method the Prophet ensured the political and spiritual unity of the Muslims and this unity enabled. him to think about ways and means of solving the other two difficulties as well.
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TWO GREAT DISTINCTIONS OF ALI
Most of the Shi'ah and Sunni historians and traditionalists have mentioned two great distinctions of Ali which we record here briefly: The Prophet established brotherhood between a pair of two among three hundred persons out of the Muhajirs and Ansar and told every one of them that he was the brother of such and such person. When the establishment of brotherhood was completed Ali, with tears in his eyes, said to the Prophet: "You have established brotherhood amongst your companions but have not made me the brother of anyone". Thereupon the Prophet turned to Ali and said: "You are my brother in this world as well as in the Hereafter". Qandozi has quoted this incident in a more comprehensive manner and says that the Prophet replied to Ali "By the Almighty (who has appointed me to guide the people) I postponed the question of your brotherhood for the reason that I desired to become your brother when brotherhood among all others had been completed. Your position vis-a-vis myself is similar to that of Harun and Musa, except that there will be no Prophet after me. You are my brother and my successor.(2) Ibn Kathir has, however, doubted the authenticity of this incident.(3) But as his doubts are the product of his special mentality and are nothing short of the apology which he has tendered on behalf of Mu'awiyah and his supporters, we refrain from quoting his remarks and refuting them.
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Another Distinction Of Ali
The construction of the mosque was completed. Around the mosque there were the houses of the Prophet and his companions. There were also the houses whose doors opened into the mosque, and whose inmates entered the mosque through those doors. Suddenly an order was received from Allah that all the doors which opened into the mosque, except the door of the house of Ali, should be closed. Thereupon some persons became fussy about the matter and thought that this exception had been made on sentimental grounds. In order to enlighten the people on the subject the prophet delivered a sermon and said inter alia: "I have not given orders about the closing or otherwise of the doors on my own account. In fact it was an order from Allah and I had no alternative but to implement it". (Ayatullah Jafar Subhani, The Message, p.337-339)
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The Battle Of Badr
The first battle between the Muslims and the unbelievers of Makkah took place at Badr (a valley between Makkah and Medina) in the second year of the Hijrah. In this battle, the number of fully equipped unbelievers was about one thousand. The Muslims were about one-third of them and lacked all necessary war equipment, but divine dispensation afforded the Muslims a bright victory and defeated the unbelievers in the worst possible way. Suffering heavy casualties and many captives and losing their entire stock of equipment in this battle, the mushrikin (polytheists) ran away to Makkah. It is said that in this battle, seventy unbelievers were killed, out of which almost half of them were killed by the sword of ‘Ali (AS). Also seventy people from the unbelievers were taken as captives.
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The Battle Of Uhud
In the third year of Hijrah, the unbelievers of Makkah, led by Abu Sufyan again rushed towards Medina with three thousand men (and according to one narration with five thousand men). They confronted the Muslims at Uhud out- side Medina. In this battle, the Holy Prophet (SA) arrayed seven hundred Muslims to face the enemy. In the beginning of the battle, the Muslims had the upper hand again, but after a few hours due to the mistake of some Muslims, the army of Islam was defeated. At this time, the unbelievers attacked from all sides and the Muslims suddenly found themselves surrounded on all sides by the swords of unbelievers. In the battle, the Muslims sustained heavy losses. Hamzah, the uncle of the Holy Prophet (SA), along with seventy other disciples of the Holy Prophet (SA) who were mostly Ansar, were martyred. The forehead of the Holy Prophet (SA) was wounded and one of his front teeth broke. One of the unbelievers who inflicted a blow on the Holy Prophet's (SA) shoulder shouted: "I killed Muhammad". Hearing this, the army of Islam disposed. Only ‘Ali (AS), along with a few men, remained steadfastly near the Holy Prophet (SA). All these were killed but ‘Al; (AS) resisted the enemy until the end of the battle and defended the Holy Prophet (SA). On the last day, those who had fled away from the army of Islam gathered around the Holy Prophet (SA) once more and prepared for battle.
But the army of Abi Sufyan, however, considered only that much success as enough, stopped fighting, and set out for Medina. After traveling a few kilometers, the army of the unbelievers seriously regretted why they had not pursued the battle to final victory and why they had not taken Muslims' women and children as captives, and plundered their proper- ties. They even got busy with consultation to attack Medina once again, but received the information that the information that the army of Islam was following them to continue the battle. Having received this information, the unbelievers became intimidated, gave up the idea of returning to Medina, and hastily set out for Makkah. Surely what they had heard was true, because the Holy Prophet (s.a.), by the order of Allah, had mobilized an army from the injured who were led by ‘Ali (A.S) to follow the enemy. Although the Muslims sustained heavy casualties in this battle, in fact, it finished to the advantage of Islam and Muslims.
The Muslims drew a more important conclusion out of this battle and experienced the inauspicious consequence of violating the order of the Holy Prophet (s.a.). Having given up the battle, both the confronting sides promised to fight another battle in Badr next year at the same time. The Holy Prophet (s.a.), with a group of his disciples, went to Badr on time, but the unbelievers refrained from coming. After this battle, the Muslims became very well pre- pared and made advancement on all sides in the peninsula except in the region of Makkah and Ta'if.
* * *
The Battle Of Khandaq
This was the third battle declared by the Arab unbelievers against the Holy Prophet (s.a.). It was also the last battle under the leadership of the people of Makkah. It was a very severe battle in which the unbelievers had fully equipped themselves with their forces and powers. In the history, this battle is known as the "Battle of Ahzab" and "Khandaq". After the battle of Uhud, the leaders of Makkah, led by Abu Sufyan, decided to inflict the final blow upon the Holy Prophet (s.a.) to put off the light of Islam for good. To this end, they instigated the Arab tribes and asked for their cooperation and assistance. In spite of the non-aggression treaty signed by the Jews and Muslims, the Jewish people also had secretly involved themselves with the plot and violated the treaty and signed a cooperation agreement with the unbelievers.
Thus, in the fifth year of Hijrah, a fully mobilized army comprising of Quraysh, various Arab tribes, and Jewish people rushed to Medina totally equipped. Having come to know of the intention of the enemy beforehand, the Holy Prophet (s.a.) consulted his disciples over the matter. After a long discussion, they dug a trench all around the city of Medina according to the proposal of Salman al-farisi who was an intimate Companion of the Holy Prophet (s.a.). They then got fortified within the city. After reaching Medina, the army of the enemy found no way to enter the city. They inevitably besieged the city and started the battle in that position. The siege and battle continued for sometime. It was in this battle only that ‘Amr ibn 'Abdwudd, a most renowned equestrian and a most famous brave man of Arabia, was killed by the powerful hands of ‘Ali (A.S). Finally, as a result of wind, cold, the fatigue of the Arab idolaters from the extended duration of the siege, and the difference and separation between the Jews and Arabs, the siege got broken without any result; thus the army of the unbelievers dispersed from around Medina.
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Battle With The Jews The Battle Of Khaybar
After the Battle of Khandaq, originally provoked by the Jews who cooperated with the Arab unbelievers and who had openly breached their treaty with Muslims, the Holy Prophet (s.a.) proceeded to punish the Jewish tribes in Medina by the order of Allah. He fought several battles, all of which ended in the victory and triumph of Muslims. The most important of these battles was the Battle of Khaybar. The Jews of Khaybar had several fortifications in hand and a considerable number of belligerents with adequate equipment at their disposal. In this battle, ‘Ali (A.S) killed Marhab of Khaybar, the well-known hero of the Jews, and dispersed the Jewish army. Afterwards, he rushed to the Fort of Khaybar, unhinged its door, and entered the fort along with the army of Islam. He then hoisted the banner of victory on its top. With these very battles which ended in the fifth year of Hijrah, the problem of the Jews of Hijaz came to an end.
* * *
Inviting The Rulers And Kings To Islam
The Holy Prophet (s.a.) settled in Medina. Gradually, a great number of the Muslims of Makkah, who were under the torture by the unbelievers, relinquished their homes and belongings and migrated to Medina. Ansar also kept their promise and received them wholeheartedly. The Holy Prophet (s.a.) constructed Masjid al-Nabi at Medina. Other mosques were also built. Missionaries of Islam were sent to the outskirts and treaties were signed with Jewish tribes of Medina and its suburbs and also with some Arab tribes. Thus Islam began to flourish with its enormous luminosity. In the 6th year of the Hijrah, the
Holy Prophet (SA) sent letters to the rules and kings such as the King of Iran, Qaysar (Caesar) of Rome, Khedive of Egypt, and Al-Najash; (Nevus) of Ethiopia and invited them to embrace Islam. After some time, the unbelievers of Makkah breached the treaty and, as a result of this, the Holy Prophet (SA) decided to conquer Makkah. In the 8th year of the Hijrah, the Holy Prophet (SA) rushed to Makkah with ten thousand soldiers and conquered Makkah without any fighting and bloodshed. He also toppled and broke many idols placed in Ka'bah. People of Makkah accepted Islam. The Holy Prophet (SA) summoned all the leaders of Makkah, who had in the last 20 years shown their animosity and behaved inhumanely with him and his followers, and pardoned them all with utmost magnanimity and without showing the slightest harshness and moroseness.
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The Battle Of Hunayn
After the conquest of Makkah, the Holy Prophet (s.a.) proceeded to clear out the suburbs of the city and fought numerous battles with the Arab idol-worshippers, one of which was the Battle of Hunayn. The Battle of Hunayn was one of the most important battles of the Holy Prophet (s.a.). It took place in the valley of Hunayn against the tribe of Hawazin. The army of Islam, with twelve thousand soldiers, arrayed in front of the army of Hawazin which was equipped with a few thousand men. A heavy battle took place between them.
In the beginning of the battle, Hawazin severely defeated the Muslims, so much so that everybody ran away, except Ali (A.S) who was carrying the banner of Islam and a few others, who fought in front of the Holy Prophet (s.a.). But after a few hours, initially the Ansar and then other Muslims returned to their bases and defeated the enemy after a very heavy fighting. In this battle, five thousand enemies were taken as captives by the Muslims, but all of them were released by the Muslims at the request of the Holy Prophet (s.a.). The Holy Prophet (s.a.) bought the share of the dissatisfied Muslims by paying them money and released their captives.
* * *
The Battle Of Tabuk
In the 9th year of Hijrah, the Holy Prophet (s.a.) despatched an army to Tabuk (located at the borders of Hijaz and Damascus) to fight a battle with Rome, because the rumon had spread that the Qaysar of Rome was preparing an army comprised of Romans and Arabs in that area. The Battle of Mu'tah was previously fought there with Rome, leading to the martyrdom of the commanders of the army of Islam such as Ja'far ibn Abi Talib, Zayd ibn Harithah, and ‘Abdullah ibn Rawah. ah. The Holy Prophet (s.a.), with an army of thirty thousand soldiers, proceeded towards Tabuk, but the people gathering there had dispersed before the arrival of the army of Islam. The Holy Prophet (s.a.) stayed in Tabuk for three days, cleared out that territory, and then returned to Medina.
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Other Battles
Within ten years of his stay in Medina, the Holy Prophet (s.a.) fought almost eighty major and minor battles other than those previously mentioned. The Holy Prophet (s.a.) personally participated in almost one-fourth of the number of these battles. In the battles in which he participated, unlike other commanders who remained in shelters and only issued the orders for attacks and killing, the Holy Prophet (s.a.) himself took part in the battlefield along with other soldiers, but no occasion arose for him to embark upon killing anyone.
* * *
Ghadir Khumm And The Issue Of Succession
Makkah was the last city whose conquest led to the absolute domination of Islam over the Arabian Peninsula. It has the Haram (Sacred premises) of Allah and the site of Ka'bah. This city fell in the hands of the army of Islam in the 8th year of Hijrah. Shortly afterwards, the city of Ta'if was also conquered. In the 10th year of Hijrah, the Holy Prophet (SA) set out for Makkah to perform the Hijjatul-Wada' (The last Hajj). After performing the .Hajj Manasik (rituals) and giving necessary instructions to the people, the Holy Prophet (SA) headed for Medina. In the course of his journey, he ordered to stop the caravan at a place called "Ghadir (Pond) Khumm. "
Among one hundred and twenty thousand Hujjaj (pilgrims) who had gathered for .Hajj from all parts of the Arabian Peninsula, the Holy Prophet (SA) took ‘Ali's hand in his own, lifted him up, and announced his Imamah (succession of Prophet Muhammad S.A]). By this action, the matter of succession, which controls the affairs of the Muslims, guards the Book and ahadith, and protects the divine instructions and laws, was resolved. Thus the order given by Allah in the following Ayah was executed:
"O Messenger! deliver what has been revealed to you from your Lord; and if you do it not, then you have not delivered His message;...(5:67)"
Shortly after returning to Medina, the Holy Prophet (SA) passed away.
(Allamah Tabataba'i, Islamic Teachings in Brief, p.89-95)
* * *
The Farewell Haj
Amongst the congregational articles of worship of Islam the ceremonies of Haj are the greatest and most magnificent worship performed by the Muslims, because the performance of these ceremonies and that too once in a year is the sublime manifestation of unity and fellowship, a perfect sign of freedom from belongings and place, a prominent example of equality between different classes, a source of strengthening relations between Muslims etc. Now if we Muslims makoWlittle use of the opportunity afforded by Haj for our betterment and convene this annual Islamic congress (which can undoubtedly solve most of our social problems and can bring about far-reaching changes in our lives) without deriving proper benefit from it, it is not because the law is defective but the fault lies with the Muslim leaders who do not, make proper use of this grand ceremony. Since the day Prophet Ibrahim had constructed the Ka'bah and invited the monotheists to perform its pilgrimage, this place has always been the center of attraction, where tawaf was done by the godly peoples and every year groups of pilgrims came from different parts of Arabia and from all corners of the world for the pilgrimage of this House and performed the ceremonies taught by Prophet Ibrahim.
However, as a consequence of the passage of time and also because of the people of the Hijaz being deprived of the guidance of the Prophets, the selfishness of Quraysh, and the rule of idols over the Arab world, the ceremonies of Haj fell prey to change and alteration from the viewpoint of time and place and lost their real features. For these reasons the Prophet was ordered by Allah in the tenth year of migration to participate in the Haj ceremonies personally so that he might practically teach the people their obligations and might discard the old and unwanted practices of this article of worship and also instruct the people about the limits of Arafat and Mina and tell them about the time of departure from those places. As compared with its political and social aspect, therefore, this journey carried a greater educational aspect. In the eleventh Islamic month (Zil Qa'dah) the Prophet got it proclaimed in the city as well as amongst thc tribes that he intended to perform the pilgrimage of the Ka'bah that year.
This news inspired great interest in the Muslim ummah. Thousands of persons pitched up tents in the outskirts of Medina and awaited the departure of the Prophet.(4) The Prophet appointed Abu Dujanah as his representative in Medina and proceeded to Makkah on the 28th of Zil Qa'dah taking with himself sixty sacrificial animals. When he reached Zil Hulayfah he put on, at Masjid Shajarah, Ehram, which consisted of two plain sheets of cloth, and while putting on Ehrsm he recited the well-known supplication, which commences with the word Labbayk (Here am I) which is a reply to the call of Prophet Ibrahim. He said Labbayk every time he saw a rider or arrived at a high or a low spot. When he reached near Makkah he discontinued reciting Labbayk. He arrived in Makkah on the 4th of Zil-Hajjah went straight to the Masjid Haram entering there through the gate of Bani Shaybah. He was then glorifying Allah and seeking blessings for Prophet Ibrahim. During tawaf he stood opposite the Balck stone. In the first instance he performed its istilam(5) and then went round the Ka.'bah seven times. Thereafter he stood behind Maqami Ibrahim and offered tawaf prayers consisting of two rak'ats. After offering the prayers he commenced Sa'i between Safa and Marwah.(6) Then he turned to the pilgrims and said "Those who have not brought sacrificial animals with them should come out of the state of Ehram and all the things which are unlawful for them (during Ehram) will become lawful with taqseer (shortening the hair and/or cutting the nails).
However, I and others who have brought sacrificial animals with us shall remain in the condition of Ehram -till we have slaughtered the animals in Mina. This thing weighed heavily on some persons and their excuse was that they did not like that the Prophet should continue to remain in Ehram whereas they should go out of it, and the things which were unlawful for him should become lawful for them. At times they said: "It is not correct that we should be the pilgrims of the House of Allah and the drops of the water of (ceremonial) washing should be falling from our heads and necks".(7) The Prophet chanced to see Umar who was still in the state of Ehram and asked him whether he had brought any sacrificial animal with him. He replied in the negative. Thereupon the Prophet said "Then why have you not come out of Ehram. He replied: "I don't like that I should come out of Ehram whereas you should continue to remain in the same state". The Prophet said:
"You will stick to this belief not only now, but till the day of your death".
The Prophet was displeased on account of the doubt and indecision of the people and said: "If the future had been as clear to me as the past, and I had been aware of your unjustified indecision and doubt, I too would have come for the pilgrimage of the House of Allah without a sacrificial animal just like yourselves. However, I can't help, because I have brought the sacrificial animals with me and according to the Command of Allah, "Till the sacrificial (animal) reaches its place". I must remain in the state of Ehram till I have slaughtered those animals at the sacrificial ground of Mina. However, every person who has not brought a sacrificial animal with him should come out of Ehram and should treat, whatever he has already performed, to be umrah and should, thereafter, wear Ehram for Haj.(8)
* * *
Ali Returns From Yemen To Partake In Haj Ceremonies
The Commander of the Faithful became aware of the Prophet's departure to perform Haj. He also proceeded to Makkah along with his soldiers to perform Haj and took thirty four sacrificial animals with him. He also brought with him the pieces of cloth which he had collected from the people of Najran the prescribed tribute. While on his way he delegated the command of the soldiers to an officer of his and himself hurried to Makkah. He met the Prophet, who was extremely pleased to see him and asked him "How did you make your intention?" He replied "At the time appropriate for Ehram I put on Ehram with your intention and said: 'O Allah! I too am putting on Ehram with the same intention with which Your Prophet has put it on'. Then he informed the Prophet about the sacrificial animals which he had brought with him. The Prophet said: "The obligation of both of us in this matter is one and the same and we must remain in the state of Ehram till the sacrificial animals are slaughtered". Then he ordered Ali to go back to his soldiers and bring them to Makkah. When Ali rejoined his soldiers he found that all the pieces of cloth, which he had collected from the people of Najran in accordance with the agreement concluded on the day of Mubahilah, had been distributed amongst the soldiers and they were wearing then by way of Ehram.
Ali was very much displeased on account of this action which had been taken by his representative during his absence and said to him: "Why did you distribute the pieces of cloth amongst the soldiers before I delivered them to the Prophet?" He replied They insisted that I should lend the pieces of cloth to then1. and take back after the Haj ceremonies had been performed". Ali said to him "You were not authorized to do so". I hen he took back the pieces of cloth from them, packed them and delivered them to the Prophet in Makkah. People, for whom justice and discipline is painful, and who wish that events should always take the turn liked by them, went before the Prophet and expressed their annoyance at Ali's taking back the pieces of cloth frorn them. The Prophet asked one of his companions to go to the complainants and convey to them his message: "Desist from speaking ill of Ali. He is dauntless in enforcing Divine laws and is not a flatterer''.(9)
* * *
Haj Ceremonies Begin
Ceremonies of Umrah came to an end. The Prophet was not inclined to stay in the house of anyone during the interval between the ceremonies of Umrah and those of Haj. He, there- fore, ordered his tent to be pitched outside Makkah. The eighth day of Zil-Haj arrived. The pilgrims of the House of Allah proceeded on the same day from Makkah to ‘Arafat so that they might perform the ceremony of ‘Arafat from noon of 9th Zil-Haj till the sunset on that day. On the 8th Zil-Haj, which is also called the day of tarwiyyah the Prophet proceeded to ‘Arafat via Mina and stayed in Mina till sunrise on the 9th of the month. Then he mounted his camel left for ‘Arafat and alighted at a place called Numrah, where his tent had been pitched. Addressing the splendid gathering there he delivered his historical sermon while he was mounted on the camel.
* * *
The Historical Sermon Of The Prophet At The Time Of The Farewell Haj
On that day the land of Arafah witnessed a great and splendid gathering, the like of which had not till then been seen by the people of the Hijaz. The voice of monotheism and the slogans of the worship of One Allah were ringing in that land. The place which had been, till only a little time earlier, the residence of the polytheists and idolaters became, for ever, the base for the worshippers of One Allah. The Prophet offered the noon and the afternoon prayers in ‘Arafat along with 100,000 persons, and the victory of Islam over blasphemy became decisive and final. Thereafter the Prophet mounted his camel, and delivered the historical sermon, which was repeated by one of his companions, who had a loud voice, so that those at a distance might also come to know what the Prophet was saying. On that day he commenced his sermon thus:
"O people! Hear my words, for it is possible that I may not meet you at this spot in future".
"O people! Your blood and property (honour and reputation (10) are respectable for one another, like this day and this month, till the day on which you meet Allah, and every transgression in this behalf is unlawful".
In order to be sure of the desired impression of his words on the people about the respectability of the lives and property of the Muslims the Prophet asked Rabi'Ah bin Umayyah to ask them "Which month is this?"-All of them replied "It is a respectable month and warfare during this month is prohibited and unlawful". Then the Prophet said to Rabi'Ah "Tell them Allah has declared your blood and property unlawful and respectable for one another like this month until you leave this world". He again said to Rabi'Ah "Ask them Which land is this?" - All of them replied "It is a respectable land and bloodshed and transgression in it is strictly prohibited". He then said to Rabi'Ah "Tell them Your blood and property are respectable like this land and every sort of transgression in it is prohibited". Thereafter the Prophet said to Rabi'Ah "Ask them Which day is this?"-They replied "It is the day of Haj-i Akbar (the Great Haj)". The Prophet said: "Tell them: Your blood and property are respectable like this day''.(11) "Yes, O people! You should know that the blood, which was shed during the Days of Ignorance should be forgotten and should not be avenged. Even the blood of Ibn Rabi'Ah (a relative of the Prophet) should be forgotten. You will return to Allah soon and in that world your good and bad deeds will be weighed. I tell you. One, to whom something has been entrusted, should return it to its owner.
Yes, O people ! You must know that usury is strictly prohibited in Islam. Those, who have invested their capital to earn interest can take back their capital only. They should neither oppress nor be oppressed. And as regards the interest which the debtors of Abbas owed to him before Islam the same has lapsed and he has no right to claim it. O people! Satan has lost hope of his being worshipped in your land. However, if you follow him in small matters he will be happy and pleased. So do not follow Satan. Making change(12) in the sacred months (i.e. those months in which warfare etc. is unlawful) shows excessiveness of blasphemy, and those unbelievers, who are not acquainted with the sacred months are misguided because of this change and consequently a sacred month becomes lawful in one year and prohibited in another. They think that by doing so they change things made lawful by Allah into unlawful and vice versa. It is necessary that the arrangement of lawful and sacred months should be according to the days on which Allah created the skies, the earth, the moon and the sun. In the eyes of Allah the number of months is twelve and out of these He has declared four months to be sacred. They are the months of Zi Qa'd, Zil Haj and Muharram, which are consecutive, and then the month of Rajab. Yes, O people! Your women have rights over you and you too have rights over them.
Your right is that they should not admit anyone in the house without your consent, and should not be guilty of something unfair, failing which Allah has authorized you to quit their beds and also chastise them. In case, however, they revert to the path of truth, you should treat them with kindness and love and should provide them with comfortable means of life". I recommend to you on this land that you should be kind to your women, because you hold them in trust from Allah and they have become lawful for you according to His laws. Yes, O people! Hear my words carefully and ponder over them. I am leaving two memorable things amongst you-one of them is the Book of Allah and the other is my speech and Sunnah,(13) and if you abide by them you will never get astray. Yes, O people! Hear my words and think over them. Every Muslim is the brother of another Muslim and all Muslims of the world are brothers of one another. And anything out of the property of the Muslims is not lawful for a Muslim except when he acquires it with an honest intention".(14) "Yes, O people! Those present should communicate these remarks to those who are absent.
After me there will be no prophet and after you Muslims there will be no ummah.(15) "O people! You should know that I am announcing it today that I have banned all the ceremonies and beliefs of the Age of Ignorance and am informing you of their falsity".(16) At this Juncture the Prophet discontinued the sermon and making a sign towards the sky with his forefinger said: "O Allah! I have communicated your message". Then after saying thrice "O Allah! Be witness to it", he brought the sermon to an end. The Prophet stayed in Arafah on the ninth of Zil-Haj till sunset and before the sun was hidden in the western horizon and the atmosphere became somewhat dark he mounted his camel and spent a part of the night in Muzdalifah, and the time between dawn and sunrise in Mash'ar. On the tenth day he proceeded to Mina and performed the ceremonies of Rami-i Jamrah, sacrifice and taqseer. Then he proceeded to Makkah to perform other ceremonies of Haj and thus he practically taught the same to others. In the terminology of Hadith and history this historical journey is called Hijjatul Wida' (the farewell Haj) and at times it is also named Hajul Balagh (Haj of the delivery of the message) and Hajul Islam (Haj of Islam). Each of these names has some associations, which are quite evident. In the end it may be mentioned that it is commonly known amongst the traditionalists that the Prophet delivered this sermon on the day of ‘Arafah, but some of them believe that this sermon was delivered on the 10th day of Zil-Haj.(17)
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Islam Is Completed By The Appointmentof Successor
From the viewpoint of Shi'ah scholars khilafat (caliphate) is a Divine office which is entrusted to the most distinguished, the most appropriate and the wisest person of the ummah (nation). The most clear line of demarcation between a Prophet and an Imam (Prophet's successor) is that the Prophet lays the foundation of a religion, receives revelation and possesses a Book. However, as regards the Imam, though he does not possess any of these positions, yet, besides possessing the position of a ruler he is one, who explains and conveys that part of the Divine religion which could not be publicly narrated by the Prophet on account of lack of opportunity or because of the circumstances being unfavourable and, therefore, left it to his successors to tell them. Hence from the Shi'ah point of view the caliph is not only a ruler of the time, a leader of Islam, the executive authority, the protector of the rights and the defender of the forts and frontiers of the country, but he is also one, who explains the knotty problems of the religion and completes that portion of the orders and laws which could not, for some reasons, be narrated by the founder of the religion. According to the scholars of Ahl-i Sunnat, however, caliphate is a-customary and secular office and the object of its creation is only to protect the wordly affairs and the material interests of the Muslims.
According to them the caliph is selected, by making a reference to the public opinion, for the administration of political, judicial and economic mattets. As regards disposal of religious matters including interpretation of laws, which were enacted during the time of the Prophet but could not be promulgated on account of various reasons, it is the concern of the scholars of Islam and it is for them to solve such difficult and knotty problems by means of Ijtihad. On account of this difference in the views of the Muslims about the reality of caliphate two different wings appeared in them and divided them into two groups This difference continues even at present. According to the first view an Imam shares some attributes with the Prophet and is at par with him in that regard and the conditions, the fulfilment of which is considered necessary for the Prophet, are also necessary for the Imam. Here are the conditions which must be fulfilled by the Prophet as well as by the Imam:
1. The Prophet must be infallible viz. he should not commit any sin throughout his life and should not make any mistake while narrating the orders and realities of the religion or replying to the religious queries of the people. The Imam should also be like-wise and the argument in both the cases is the same.
2. The Prophet should be the wisest person in the matter of religious law and none of the points relating to religion should be hidden from him. And as the Imam is one who completes or narrates that portion of the religious law which was not narrated during the time of the Prophet of Allah, he (i.e. the Imam) too should be the most knowledgeable person with regard to the commands, and rules and regulations of religion.
3. Prophethood is a status which comes through nomination by Allah and not through selection by the people. A Prophet is introduced by Allah and is appointed to the office of prophet- hood by Him, because it is only He who can distinguish between an infallible and a fallible person and only He can understand as to who has attained such a position under the auspices of His blessing that he should be aware of all the details of the religion.
However, according to the second point of view (i.e. of the Sunnis), it is not necessary that any of the conditions for prophethood should be found in the Imam. It is not necessary that he should possess infallibility, righteousness, knowledge or conversance with religious law or should be nominated or should have relationship with the occult world. It is sufficient that he should protect the glory and wordly interests of Islam by making use of his own intelligence as well as by consulting the Muslims and should ensure the security of the area by enforcing penal laws and should endeavour to extend the territories of Islam under the call for jihad.
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Prophethood And Imamate Were Inter-Related
Besides the logical and philosophical arguments which finally prove the correctness of the first viewpoint the hadiths and the narrations which have come down from the Prophet of Islam also confirm the view of Shi'ah Ulema. During the period of his prophethood the Prophet specified his successor time and agpin and excluded the subject of Imamate (successorship) from the purview of selection or reference to the popular vote. He not only specified his successor during the last days of his life, but, even at the outset of his prophethood, when not more than two persons had embraced his religion, he introduced his successor to the people. One day he was ordered by Allah to warn his near ones of Divine torutre and to invite them to Islam before extending an invitation to the public. In a meeting in which forty five elders of the family of Bani Hashim were present he said: "The first person amongst you who assists me will be my brother and successor".
When Ali stood up and acknowledged his prophet- hood he turned to those present and said "This young man is my brother and successor''(18). This hadith is very well known amongst the exegetes and the traditionalists with the name of hadith Yaumud Dar and hadith Bid'ul Da'wah. Not only at the commencement of his prophethood but on various -other occasions also the Prophet made declarations about the mastership and the succession of Ali. However, none of these declarations equals the hadith of (Ghadir in its greatness, clarity decisiveness and universality. The ceremonies of Haj were over and the Muslims directly learnt the religious acts connected with Haj from the Prophet. The Prophet decided to leave Makkah for Medina. Orders for departure were given. When the caravan reached the region of Rabigh,(19) which is situated at a distance of three miles from Juhfah,(20) the Archangel Jibreel descended at a place called Ghadir Khum and communicated the following verse to the Prophet.
"O Messenger! Convey what is revealed to you from your Lord, for if you do it not, it would be as though you have not conveyed His message. Allah will protect you from the people. (5:67)
The tone of the verse shows that the Almighty Allah entrusted a very important task to the Prophet. And what task could be more important than that he should appoint Ali as his caliph and successor before the very eyes of hundreds of thousands of people. Hence orders were given to all the persons to halt. People who had gone forward ceased to move further and those who were left behind joined them. It was the noon time and the weather was very hot. The people covered their heads with a part of their cloaks and placed the other part under their feet. A shade was arranged for the Prophet by means of a cloak which was thrown on a tree. He offered the noon prayers in congregation. T hereafter, while the people were encircling him, he took his place on a platform which had been prepared with the saddles of the camels, and delivered the following sermon in a loud voice
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Sermon Of The Prophet At Ghadir Khumm
All glory is specially for Allah. We seek His help and have faith in Him and rely upon Him. We seek refuge in Him from our evil doings and indecent deeds. He is the Lord besides whom there is no guide. There will be none to mislead one whom He guides. I testify that there is no god but Allah and Muhammad is His servant and His Messenger. Yes, O people! I may soon accept the Divine invitation and may depart from amongst you. I am responsible and you too are responsible. What is your opinion about me?" At this stage those present said loudly: "We testify that you have carried out your mission and made- efforts in this behalf. My Allah reward you for this ! " The Prophet said "Do you testify that the Lord of the World is One and Muhammad is His servant and His Messenger and that there is no doubt about life in the other world?" All of them said: "It is correct and we testify it". Then the Prophet said "O my followers! I am leaving behind two valuable assets as legacies to you and it is to be seen as to how you behave with these two legacies of mine". At this moment a person stood up and said with a loud voice: "What do you mean by the two exquisite things?"
To this the Prophet replied: "One of them is the Book of Allah, one side of which is related to Allah and the other side is in your hands. And the other thing is my progeny and my Ahlul Bayt. Allah has informed me that these two memorable things will not get separated from each other". Yes, O people! Don't seek precedence over the Qur'an and over my progeny, and do not be negligent in your behaviour towards them, lest you should be annihilated. At this moment he held the hand of Ali and raised it so high that the whiteness of the armpits of both of them became visible to the people. He introduced him (i.e. Ali) to all the people and then said "Who enjoys more rights over the believers than themselves?" All of them said, "Allah and His Prophet know better".
Then the Prophet said "Allah is my maula (master) and I am the maula of the believers and I am more deserving and enjoy more rights over them than they themselves. Yes, O people! Of whomsoever I am the maula this Ali is also his maula.(21) O Allah ! Love those, who love Ali and be inimical to those who are inimical towards Ali . O Allah ! help Ali 's friends; humiliate his enemies and make him the pivot of truth". In the meanwhile the Archangel Gabriel came and brought this verse:
"This day I have perfected your religion for you and completed My favours to you, and have chosen for you the religion Islam."(5: 3)
At this moment the Prophet pronounced Takbir loudly and then added: "I thank Allah for His having perfected His religion and for having completed His favour and for His having been pleased with the mastership and succession of Ali after me". Then the Prophet stepped down from the platform and said to Ali "Sit in a tent so that the chiefs and distinguished personalities of Islam may shake hands with you and congratulate you". The two shaykhs (Abu Bakr and Umar) congratulated Ali before all others and called him their maula. Hassan bin Thabit, the renowned poet, after obtaining the Prophet's permission recited the following verses: "He said to Ali Stand up for I have selected you to succeed me and to guide the people after me". "Of whomsoever I am the maula Ali is his maula. You love him sincerely and follow him ".
The Authentic Sources Of The Hadith Ghadir
Amongst all the traditions and Islamic narrations no other hadith (tradition) has been published and quoted as much as Hadith Ghadir. From out of the Ulema of Ahl Sunnat alone 353 have quoted it in their books and the number of authorities they rely upon reaches up to 110 companions. 26 great scholars of Islam have written independent books about the authorities and channels of this hadith. The famous historian of Islam, Abu Ja'far Tabari, has collected the authorities and channels of this hadith in two big volumes. Throughout the passage of history this hadith has been the greatest authority about the precedence of Imam Ali over all other companions of the Prophet and Imam Ali, the Commander of the Faithful, himself argued on its basis in the consultative meeting which was held after the death of the Second Caliph as well as during the Caliphate of Uthman and his own Caliphate. Besides the Commander of the Faithful many other distinguished personalities amongst the Muslims have always relied on this hadith in reply to the opponents and deniers of the rights of Ali. The event of Ghadir enjoys(22) so much importance that, ae quoted by numerous exegetes and traditionalists, verses of the Holy Qur'an have been revealed in connection with the event of that day.
The Impostors And Apprehensions Of Rome
After the formalities regarding the appointment of the successor had been completed at Ghadir Khum, all the people who had come from Syria and Egypt to partake in the ceremonies of Haj took their leave of the Prophet at Juhfah and proceeded to their homes. And the persons, who had come from Hazramaut and Yemen, also separated from the Haj caravan at this or an earlier point and left for their homes. However, the ten thousand persons who had come with the Prophet from Medina accompanied him back to Medina and reached there before the close of the tenth year of migration.
The Prophet and the Muslims were happy that Islam had spread throughout Arabia, the rule of polytheism and idolatery had come to an end throughout the Hijaz and all impediments in the way of the spread of Islam had been removed. The Muharram moon of the 11th year of migration was about to be sighted in Medina when two persons came there from Yamamah and brought a letter for the Prophet from Musaylimah, who later became known as Musaylimah Kazzab (viz.Musaylimah, the Liar). One of the secretaries of the Prophet opened the letter and read it over to him. The letter showed that a man known as Musaylimah claimed to be a prophet in Yamamah. He claimed to be a partner of the Prophet in the prophethood and desired by means of the said letter to inform the Prophet about this. The text of Musaylimah's letter has been preserved in the books of biography and Islamic history.
The phraseology of the letter shows that the writer wants to imitate the manner of the Holy Qur'an .However, this imitation has made his letter so insipid, degraded and worthless that his other usual sentences are far better than it. In his letter he wrote to the Prophet thus "I have been made your partner in the matter of prophethood. Half of the land belongs to us and the other half belongs to Quraysh. However, Quraysh do not act justly". When the Prophet came to know about the contents of the letter he turned to those, who had brought it and said: "If you had not been the ambassadors and messengers I would have ordered you to be put to death. When you had already embraced Islam and acknowledged my prophethood, why did you follow such a blockhead and gave up the sacred religion of Islam?
The Prophet called his secretary and dictated a brief but pithy and strong reply. Here is the text of the Prophet's letter: "In the name of Allah, the Beneficent, the Merciful. his is a letter from Muhammad, the Prophet of Allah to Musaylimah, the Liar. Peace be upon the followers of guidance. The earth belongs to Allah and he gives it to those pious servants of His, whom He wishes. And the pious persons meet a good end''.(23)
A Short Biography Of Musaylimah
He was one of those persons, who came to Medina in the tenth year of migration and embraced Islam. However, after his return to his birth-place he himself claimed to be a prophet and some simple-minded and also some fanatical persons responded to his call. His popularity in Yamamah was not a manifestation of his real personality. Some people had gathered round him knowing that he was a liar and their logic was this: "A liar of Yamamah is better than a truthful person of the Hijaz". This sentence was uttered by one of the supporters of Musaylimah when he asked him: "Does an angel descend on you? " He said: "Yes. Its name is Rahman". The man asked: "Is that angel in light or in darkness?" Musaylimah replied: "In darkness". The man said: "I testify that you are a liar. However, a liar of the Rabi'ah tribe of Yamamah is better than a truthful person of the Mazar tribe of the Hijaz" (By the truthful person of Mazar he meant the Prophet of Islam). It cannot be gain said that this man claimed to be a prophet and gathered some persons round him.
However, it is not at all established that he planned to contend with the Holy Qur'an, and the sentences and verses which have been quoted in the historical texts as examples of his contention with the Qur'an cannot be the logic and wording of an eloquent person like Musaylimah, because his usual words and sentences carry great firmness and self-possession. In view of this it may, be said that whatever has been attributed to him is like the sentences which have been attributed to his contemporary Aswad bin Ka'b 'Unsi who claimed to be a prophet in Yemen simultaneously with Musaylimah(24) and it is not improbable that all these may be mere embellishments in both the cases, resorted to with some specific motives. The reason for holding this view is that the Holy Qur'an possesses such an unusual greatness and eloquence that nobody can pick up courage to think of contending with it and every Arab knew clearly that it was humanly impossible to imitate. After the demise of the Prophet campaign against the apostates was the first action of the lslamic Caliphate. Hence, the zone of Musaylimah's influence vas besieged by the forces of Islam.
When the siege was tightened and the eventual defeat of this pretender became evident some of his simple-minded friends said to him "What has happened to the occult help and support which you had promised us? Musaylimah replied "There is no news about occult law and help. It was a false promise which I gave you. However, it is incumbent upon you to defend your honour and greatness". However, defense of honour and greatness was of little avail! Musaylimah and a group of his friends were killed within the precincts of a garden and the false prophethood met the end it deserved. The very sentence translated above shows that he was an eloquent speaker and it also shows that he is not at all the speaker of those msipid sentences, which history has attributed to him, as specimens of his contention with the Holy Qur'an.
Apprehension of Rome
Although the appearance of such impostors to prophethood in different parts of Arabia constituted a danger for Islamic unity, the Prophet was more worried about the Romans, who held Syria and Palestine as a part of their colonies, because he knew that the able and competent Governors of Yamamah and Yemen would be able to deal with the impostors to prophethood. Hence, Aswad Unsi, the second impostors during the time of the Prophet was killed, as a result of the measures adopted by the Governor of Yemen, only one day before the Prophet breathed his last.
The Prophet was sure that the powerful Rulers of Rome, who were watching the ever-increasing influence of the Islamic Government, would be disturbed as Christianity has been losing its influence in Arabia and Islam having obliged some Christians to pay tribute to the Islamic Government. He had been apprehending very seriously the danger from the side of Romans for quite some time. It was for this very reason that in the eighth year of Migration he sent an army to the territory of the Romans under the command of Ja'far bin Abi Talib, Zayd bin Harith and Abdullah Rawaha, and in this encounter all the three commanders were killed and the army of Islam returned to Medina, as a result of the management of Khalid, without achieving victory.
When the news of the intended attack upon the Hijaz by Romans spread in Medina in-the 9 A.H. the Prophet proceeded to Tabuk personally at the head of 30,000 strong army and, returned to Medina without fighting and without encountering the enemy. In view of all this the Prophet apprehended very serious danger and for this reason he organized, after return to Medina, an army consisting of the Muhajirs and the Ansar, which included distingusished persons like Abu Bakr, Umar, Abi 'Ubaydah, Said Waqqas etc. In fact he ordered that all those Muhajirs who had migrated to Medina earlier than others should participate in this battle.(25) In order to arouse the religious sentiments of the Muslim warriors the Prophet fastened a standard for Usamah with his own hand(26) and gave him the following instructions: "Fight in the name of Allah and in His path. Fight against the enemies of Allah. Attack the people of Unba(27) early in the morning and cover this distance so quickly that you and your soldiers should arrive at that place before the news of your march reaches there". Usamah gave the standard to Buraydah and fixed Jurf(28) to be his camping-place so that the Muslim soldiers might arrive there in groups and then all might depart at a fixed time.
The Prophet had two things in view while he selected a young man to be the head of the army and placed the elders from amongst the Muhajirs and the Ansar under his command; firstly he wanted to compensate Usamah for the calamity which had befallen him on account of his having lost his father in the Battle of Mutah and to exalt his personality; secondly he wished to revive the law of distribution of work and position on the basis of personality and ability, and wanted to make it clear that public offices and situations demand nothing except ability and skill and have nothing to do with age, so that capable young men might prepare themselves for important public responsibilities and should know that in Islam status and office have a direct link with ability and skill and not with years and age. Islam is strict discipline in accordance with the Divine teachings; and a real Muslim is he, who submits before Allah's orders like a soldier on the battlefield, and accepts those orders sincerely-whether they result in his benefit or in his loss, and whether they are according to his wishes or against them. Ali, the Commander of the Faithful, defines the reality of Islam in a brief but very pithy sentence. He says: Islam is nothing except submission to its orders".(29) Some persons resort to discrimination in the matter of rules and regulations of Islam, and whenever they find them to be opposed to their personal wishes, they at once raise objections and try to find some pretext to divest themselves of their obligations.
These people lack Islamic discipline, and do not possess the real spirit of submission, which is the basis and root of Islam. The commandership of the young man, Usamah bin Zayd, whose age did not then exceed twenty years,(30) is a clear proof of what we have said above, because his status annoyed a number of the companions, who were much older than he. They began to sneer and object and uttered words, which showed lack of military discipline and absence of the spirit of submission to the orders of the Supreme Commander of Islam (i.e. the Prophet). Their main objection was that the Prophet had appointed a young man as the commander of senior companions.(31) They were, however, not aware of the greater interests involved in the matter as explained by us in the fore-going lines, they assessed it in accordance with their limited wisdom and personal interests. Notwithstanding the fact that they felt clearly that the Prophet was endeavouring to mobilize this army, some mysterious hands were delaying its departure from the camping-place at Jurf and were plotting evil designs. The next day after the Prophet fastened the standard of war for Usamah, he fell sick with high fever and head-ache. This ailment continued for some days and eventually resulted in his tragic demise.
The Prophet became aware, during his illness, that the movement of the army from the camping-place was being obstructed, and some persons were sneering at the commander- ship of Usamah. This annoyed him immensely and with a towel on his shoulder and a piece of cloth tied to his head, he went into the mosque so that he might speak to the Muslims from near and warn them with regard to the violation of his orders. While he had high temperature, he mounted the pulpit and, after glorifying the Almighty Allah, spoke thus "Yes, O people! I am very sad on account of delay in the departure of the army. It appears that the commandership of Usamah has been disliked by some of you, and you have stated raising objections. However, your objections and disobedience is nothing new. Previously you criticized the commandership of Usamah's father Zayd. I swear by Allah that he was fit for this office and his son is also fit for it. He is dear to me. O people ! Be good to him, and, also, recommend to others that they should be good to him. He is one of your good ones".
The Prophet finished his sermon at this juncture, dismounted from the pulpit and went into bed with a high fever and a heavy body. He repeatedly recommended to the senior companions, who came to enquire after his health: "Make Usamah's army move''.(32) And at times he said: "Equip Usamah's army" or "Send Usamah's army". The Prophet was so keen for the departure of Usamah's army that while he was bed-ridden on account of illness, asked his companions to equip Usamah's army for departure, he also cursed those, who wished to separate themselves from the army and to stay on in Medina.(33)
These recommendations led to the elders from amongst the Muhajirs and the Ansar coming to see the Prophet to bid him farewell and then wily nilly leave Medina to join the army of Usamah at the camping-place of Jurf. During the two or three days when Usamah was busy arranging the preliminaries of the march, news about the serious condition of the Prophet were reaching from Medina and weakened the determination of the people to depart, until, on Monday, the commander of the army came to bid farewell to the Prophet and noticed some improvement in him. The Prophet asked him to proceed to his destination as early as possible. He returned to the camping-place and issued orders for the march of the army. The army had not yet left Jurf (the camping-place) when news reached from Medina that the Prophet was on the brink of the grave. Some persons, who had delayed the departure of the army for sixteen days on different excuses, made the serious condition of the Prophet a pretext and returned to Medina, and others also followed suit. Thus one of the. earnest desires of the Prophet could not be fulfilled during his lifetime on account of the indiscipline of some of the officers of the army.(34)
A Lame Excuse
It is not possible to explain away such a mistake on the part of some of those companions who later held the reins of the Caliphate and assumed the title of the Caliph of the Prophet! Some scholars of Ahl-i Sunnat have endeavoured to explain away their disobedience m various ways. For the perusal of their unfounded apologies, refer to the books entitled al-Murajiiat(35) and al-Nass wal Ijtihad.(36)
Seeking Forgiveness For Those Buried In Baqi
Some of the biographers have stated thus "On the day the Prophet's temperature became very high and he was confined to bed, he went to the graveyard of Baqi at mid-night, accompanied by his servant Abi Muwayhabah(37) to seek forgiveness for those buried there. Some historians believe that on the day the Prophet felt unwell he caught the hand of Ali and proceeded to the graveyard of Baqi along with a group of persons, who were following them, and said to those accompanying him: "I have been ordered by Allah to seek forgiveness for the people of Baqi". When he set his foot in the graveyard he greeted those buried there, and spoke thus "I send my greetings to you, who are buried under earth. May the condition in which you are, be happy and wholesome for you. Disturbances have appeared like the parts of a dark night and are united with one another". Then he sought forgiveness for the people of Baqi. Thereafter he turned to Ali and said "l he key of the treasures of the world and prolonged life in it has been presented to me and I havc been given a choice between them and meeting Allah and entry into Paradise but I have preferred meeting Allah and entry into Paradise. (As quoted by the narrators of Tabaqat etc. he turned his face to Abi Muwayhabah).
"The Archangel Jibreel used to present the Qur'an to me once every year, but this year he has presented it to me twice. There can be no reason for this except that the time of my departure has drawn near''.(38) The people, who see this world with material eyes only, arid do not consider the aim of creation to be anything beyond matter and its manifestations, may perhaps entertain doubts in this regard and may say to themselves "How can one contact the souls and converse with them and how can one become aware of the time of one's own death?" However, the people, who have disavowed materialism and believe in the existence of a soul independent of the elemental body, do not at all deny contact with the souls and consider it to be something possible and real.(39) A Prophet, who is connected with the world of revelation and other world independent of matter, and who is free from mistakes, can certainly give information regarding Allah's will about his death.
A Will Which Was Not Written
The last chapter of the life of the Prophet of Islam, when he was confined to bed, is one of the most delicate and subtle chapters of the history of Islam. In those days the Muslims were passing through very tragic moments. Open disobedience on the part of some companions and their refusal to join the army of Usamah was an evidence of a series of underground activities and the earnest determination of the persons concerned that after the demise of the Prophet they would take possession of the governmental and political affairs of Islam7 and would push back the person, who had been formally appointed on the day of Ghadir as the successor to the Prophet. The Prophet also knew to some extent their intentions and, in order to neutralize their activities, insisted that all the senior companions should join the army of Usamah and should leave Medina as early as possible to fight against the Romans. However, in order to put their own plans into operation, the political jugglers excused themselves from joining Usamah's army on various pretexts and even prevented the army from marching off, so much so that the Prophet passed away but the army of Islam did not depart from Jurf (camping-place at Medina) and returned to Medina after sixteen days. Their detention was due to the death of the Prophet.
Thus the desire of the Prophet that on the day of his death Medina should be free from political mischief-makers, who might indulge in activities against his immediate successor, was not fulfilled. They did not only fail to leave Medina but endeavoured to forestall every action, which could possibly confirm the position of Ali as the uninterrupted successor of the Prophet and to prevent the Prophet, by different means, from talking on this subject. The Prophet came to know about the shocking actions, and secret activities of some of their daughters, who happened to be his wives. In spite of the fact that he was suffering from high fever, he entered the mosque, stood by the side of the pulpit, turned his {ace to the people and said with a loud voice which could be heard even outside the mosque "O people ! The mischief has been sparked off and rebellion has appeared like the pieces of a dark night.
You have no excuse against me. I did not declare lawful anything except that which the Qur'an declared lawful and did not declare unlawful anything except that which the Qur'an declared unlawful.(40) This sentence shows the Prophet's grave anxiety about the future and about the fate of Islam after his own death. What did he mean by the mischief which had been sparked off? Could it be anything other than - the mischief and dispersion which was created after the death of the Prophet and its flames have not yet extinguished but continue to flare up?
Bring A Pen And An Ink-pot So That I May Write A Will
The Prophet was aware of the activities which were in the offing outside his house, to take possession of the caliphate. In order to check the deflection of the caliphate from its real pivot and the appearance of differences and disputes he decided to affirm the Caliphate of Ali, the Commander of the Faithful, and the position of Ahlal Bayt in writing so that the document in question might serve as a clear-cut evidence on the subject of caliphate. One day, when the senior companions came to enquire about his health, he lowered his head a little and reflected for some time. Then he said to them "Bring me a sheet of paper and an ink-pot so that I may write something for you, after which you will never be misguided".(41) At this moment the Second Caliph broke the silence and said: "Sickness has overpowered the Prophet. The Qur'an is with you. The Divine Book is sufficient for us". The view expressed by the caliph became the subject of discussion, some persons opposed him and said: "The orders of the Prophet must be obeyed.
Go and bring him pen and paper so that whatever he has in mind should be recorded". Some others took the side of the caliph and prevented the procurement of pen and ink. The Prophet was extremely annoyed on account of their dispute and presumptuous words and said "Get up and leave the house". (Be off from here). After narrating this incident Ibn Abbas says "The greatest calamity for Islam was that the discord and dispute of some companions prevented the Prophet from writing the deed which he intended to write''.(42) This historical event has been quoted by a number of Sunni and Shi'ah traditionalists and historians, and from the viewpoint of a critical study of tradition they consider it as falling under the category of the authentic and correct reports.
The point, which needs attention is that the Sunni traditionalists have quoted only the purport of the words of Umar and have not reproduced his presumptuous remarks. Evidently they have refrained from quoting the original remarks not because reproduction of such presumptuous remarks amounts to taking liberty with the Prophet but have altered the words of the caliph with a view to protecting his position, so that the posterity might not form an adverse view about him on coming across such insulting remarks of his. Hence when Abu Bakr Jauhari, author of al-Saqifaa reaches at this point in his book he says, while quoting the remarks of Umar: "Umar said something the purport of which is that the sickness had overpowered the Prophet ".(43) However, when some of them wish to quote the text of the remarks of the caliph, they refrain, with a view to protecting his position, from mentioning his name clearly and write only this: "And they said: The Prophet of Allah has spoken in a delirious state of mind''.(44) It is an admitted fact .hat whosoever utters such an indecent and repulsive sentence cannot be forgiven, because, as clearly mentioned by the Qur'an, the Prophet was immune from every kind of mistake and whatever he said was revealed to him. The dispute of the companions in the presence of the infallible Prophet was so repugnant and annoying that some of his wives, who were sitting behind a curtain, asked, by way of objection, as to why his orders were not being obeyed. In order to silence them the caliph replied:
"You women are like the companions of Prophet Yusuf. As and when the Prophet falls ill you shed tears and when he regains health you rule over him".(45) Although some fanatics have apparently coined excuses for the caliph having opposed the demand of the Prophet(46) they have condemned him from the standpoint of logic, and have considered his remark (The Books of Allah is sufficient for us) to be baseless. All of them have admitted it very clearly that the Sunnah of the Prophet is the second pillar of Islam and the Book of Allah cannot at all relieve the Muslim Ummah from the need of the Prophet's Sunnah. It is, however, surprising that Dr Haykal, the author of the book Hayat-i Muhammad has undertaken to side with the caliph by way of a hint and writes:
"After this event Ibn Abbas believed that on account of not writing what the Prophet wanted to be written the Muslims had lost something important but Umar stuck to his view, .because Allah says in the Qur'an: "We have neglected nothing in the book."(47) If, however, he had studied the preceding and succeeding words of the verse he would not have explained it in such an unjustified manner and would not have risen in support of the caliph against the clear-cut words of the infallible Prophet because the meaning of the word book in the said verse is the creation and the pages of existence and the various species in the world of existence are different pages of the book of creation and these innumerable pages give shape to the book of creation. Here is the text of the verse:
" All the beasts on land and flying birds have different communities just as you (men) have. We have not neglected anything in the book. They will be brought into the presence of their Lord." (6: 39)
As the words preceding the sentence under consideration relate to the animals and the birds and the words succeeding it relate to the Day of Resurrection it can be said definitely that in this verse the meaning of the word book, from which nothing has been left out, is the book of creation. Besides this, even if we admit that what is meant by the word book in this verse of the Qur'an is the Qur'an itself even then, as specified by the Qur'an itself, it is an admitted fact that it can be understood only in the light of the hadith and the guidance of the Prophet of Islam . The Holy Qur'an says:
"Whom we had sent with miracles and revelations, 'Ask those who know about the Books if you do not know about this'. We have revealed the Qur'an to you, so that you may explain to mankind what has been revealed to them and so that perhaps they will think." (16:44)
In this verse it has not been said "You may read to mankind". The words used are "You may explain to mankind". Hence even if the Book of Allah be sufficient for mankind it stands in great need of explanation by the Prophet. If the Muslim ummah could really dispense with such a document (i.e. the one which the Prophet proposed to write) why should Ibn Abbas have said the following words, while tears were trickling down his cheeks "What a painful day was Thursday; when the Prophet said: "Bring me a shoulder-bone and an ink-pot or a paper and an ink-pot so that I may write something for you and you may not be misguided in future", some persons said " I he Prophet is ...(48) How can it be said that in spire of the sentiments expressed by Ibn Abbas and the insistence made by the Prophet himself, the Qur'an has enabled the Muslim Ummah to dispense with the will in question. And as the Prophet did not succeed in dictating such a will, can it be guessed by means of any definite indications as to what he intended to record in his will?
What Did The Will Aim At?
One of the best method of explaining the verses of the Qur'an, which even now commands the attention and favour of the research scholars and the ulema of the present times, is that the brevity and the ambiguity of a verse which may have been revealed on a subject, may be removed by means of another verse on the same. subject, which may, from the point of view of expression, be more clear than the former one. In the terminology of exegesis, it is called explaining one verse with the help of another. This method is not peculiar to the explanation of the verses of the Holy Qur'an; it applies to the Islamic traditions as well and the ambiguity of one hadith can be removed with the help of another tradition, because our great leaders have given emphatic and repeated directions on delicate and appreciable matters, the expression of which with regard to the aim is not identical and at the same level Sometimes the aim has been expressed clearly and at another time it has been considered advisable only to allude to it. As has been stated above the Prophet, while confined to bed, asked his companions to bring him pen and paper so that he might dictate a will and the same should be recorded.
He also told them that the will would ensure their not going astray at anytime. (As is clear, the reason mentioned by the Prophet for writing the will was that people might not go astray). Later, on account of differences between those present, the Prophet abandoned the idea of writing the will. It may possibly be asked: "On what subject did the Prophet want to write a will?" Reply to this question is quite clear, because, keeping in view the basic facts mentioned at the beginning of this discussion, it must be said that the aim of thie Prophet in writing the will was nothing except confirming the Caliphate and succession of Ali, the Commander of the Faithful, and making it obligatory for the people to follow the members of his household. This conclusion can be arrived at by studying the Hadith Thaqalayn which has been accepted by the Sunni and the Shi'ah traditionalists unanimously, because he spoke thus with regard to the will which he wanted to execute: "I am writing this document to ensure that you do not go astray after me".
And in the Hadith Thaqalayn also he used identical words and insisted that the people should follow the two Siqls (weighty or precious things viz. the Holy Qur'an his progeny) so that they might no go astray after him. Here is the text of the Hadith Thaqalayn. "I am leaving two weighty (valuable) things amongst you. So long as you follow both of them you will not go astray. These two valuable things consist of the Book of Allah (the Qur'an) and my progeny and Ahlul Bayt". Can it not be concluded from the wording of these two traditions, and the similarity present in them, that the aim of the Prophet in asking for pen and paper was to record the contents of the Hadith Thaqalayn in a more clear manner and to confirm the rulership and direct caliphate of his successor, which had been announced verbally on the 18th of Zil-Haj when the Iraqi, the Egyptian and the Hijazi pilgrims were parting company (at Ghadir-i Khum). Furthermore, the strong opposition of one, who immediately after the demise of the Prophet constituted a consultative body in Saqifah bani Sa'idah for the selection of a caliph and made his old friend a candidate for it in a special manner and the latter's nominating him as a caliph in violation of all principles, perhaps in recompense for his help, shows that there were indications in the gathering and into the speech of the Prophet that he wanted to dictate something about the caliphate and the rulership of the Muslims. He, therefore, strongly opposed the bringing of pen and paper, for otherwise there was no reason why he persisted so much that the pen and the paper should not be brought.
Why Did The Prophet Not Persist In Writing The Will?
Why did the Prophet not exercise his power to write the will when. in spite of the opposition by some persons, he could very well call his secretary and dictate the same to him? The reply to this question is also clear. If the Prophet had persisted in writing the will, they, who were saying that illness had overpowered him, would have persisted more in their impoliteness and their supporters would also have given. publicity to this view and endeavoured to prove their view- point. In that case, besides the fact that impoliteness towards the Prophet would have spread and continued, the will, too, would have lost its value. Hence, when some persons in order to make amends for the ill treatment, asked the Prophet, whether they might bring pen and paper he was much disturbed and said "After all that has been said, do you want to bring pen and paper? I recommend only that you should behave well with my progeny". Having said this he turned his face from those present and they too got up and dispersed. Only Ali, Abbas and Fazal remained there.(49)
Making Amends For The Matter
Although the open opposition by some companions made the Prophet abandon the writing of the will, he made his object known in another manner. History testifies that while he was very seriously ill he placed one hand on the shoulder of Ali and the other on the shoulder of Maiymunah, his slave-girl, and proceeded towards the mosque. In spite of severe pain and inconvenience he made himself reach the pulpit and mounted it. Tears trickled from the eyes of the people and perfect silence prevailed over the mosque. People were waiting to hear his last words and recommendations. The Prophet broke the silence of the gathering and said "I am leaving two valuable things amongst you". At this moment a man stood up and asked "What is meant by two valuable things?" Then he added "One of them is the Qur'an and the other is my progeny".(50) Ibn Hajar Askalani has given another version of making amends for the matter.
Footnotes:
1. Seerah-i Ibn Hisham, vol. 1, p. 123-126.
2. Yanabi'ul Muwwadah, vol. 1, P. 55.
3. al-Bidayah wan Nihayah, vol. 11, P. 226.
4. Seerah-i Halabi, vol. 111, P. 289.
5. Istilam means rubbing one's hands with the Black Stone before performing tawaf; the point underlying it is that, while constructing the Ka'bah, Ibrahim stood on it. Hence this stone has acquired a peculiar honour. During his ten years' stay in Medina the Prophet performed 'Umrah twice -for the first time in the seventh year and for the second time in the eighth year of migration, it was after the conquest of Makkah. The present 'Umrah was the third one which he performed along with the ceremonies of Haj.(Tabaqat-i Kubra, vol. 11, P. 174).
6. Safa and Marwah are the names of two hills which are situated near Masjidul Haram and Sa'i means covering the distance between those hills. Sa'i commences from Safa and ends at Marwah.
7. It is an allusion to sexual intercourse and the washing necessitated by it, because one of the things prohibited, while one is in the state of Ehram, is sexual intercourse with a woman and its prohibition ends with Taqseer.
8. Biharul Anevar, vol. XXI, P. 319.
9. Biharul Anwar, vol. XXI, P. 385.
10. Khisal by Shaykh Saduq, vol. 11, P. 84.
11. Seerah-i Ibn Hisham, vol.11, P. 605.
12. The custodians of the Ka'bah used to change the sacred months after taking money from those people, who were keen to wage war during these months.
13. In this historical sermon the Prophet recommended the Holy Qur'an and the Sunnah to the people; and in the sermon delivered at Ghadir and at the time of his death he recommended to them the Book of Allah and his own progeny. There is nothing contradictory between these two versions which were delivered on two different occasions, because there can be no objection to the Prophet treating Sunnah as equivalent to the Qur'an and announcing both of them as memorable things on one occasion and recommending his family and successors on another occasion and insisting upon their following them, which is in fact following the Prophet and his Sunnah. Some ulema of Ahl-i Sunnat have imagined in their exegeses that the Prophet said these words on one occasion only, and have mentioned his progeny in the footnotes as an alternative, whereas we do not stand in need of any such correction, because, as a matter of principle, there is no contradiction between the two narratives.
14. Seerah-i Ibn Hisham, vol. 11, P. 605.
15. Khisal by Shaykh Saduq, P. 84.
16. Biharul Anwar, vol. XXI, P. 405.
17. Tabaqat-i Ibn Sa'd, vol. 11, pp. 184-186.
18. Tarikh-i Tabari, vol. 11, P. 216 and Tarikh-i Kamil, vol. 11, P. 410.
19. Rabigh is a place situated between Makkah and Medina.
20. It is one of the Miqats (i.e. places where Ehram is put on). From here the paths of the people of Medina, Egypt and Iraq were separated.
21. In order to make sure that no misunderstanding arose afterwards the Prophet repeated this sentence thrice.
22. For further details refer al-Ghadir vol. 1, by Allamah Amini.
23. Seerah-i Ibn Hisham, vol. 11, p. 600. - 601.
24. Seerah-i Ibn Hisham, vol. 1, P. 599.
25. Seerah-i Ibn Hisham, vol. 11, P. 642 and al-Nass wal Ijtihad (P. 12). by Sharafuddin ‘Amili.
26. According to the historical sources of Ahl-i Sunnat the standard was fastened on the 26th of Safar and as, according to them, the death of the Prophet took place on the 12th of Rabi'ul Awwal; hence all the events which the readers will peruse are likely to have taken place during a period of sixteen days. However, as the Shi'ah scholars, following the descendants of the Prophet consider the date of his death to he 28th Safar, it would be necessary that these events should have taken place some days earlier than 28th Safar.
27. It is a strip of land in the region of Balqa in Syria and is situated between ‘Asqalan and Ramlah near Muta'.
28. It is an extensive place three miles away from Medina towards the side of Syria.
29. Nahjul Balaghah, Kalimat-i Qisar, (saying No. 125).
30. Some of the biographers like Halabi have mentioned his age to be 17 and according to some others he was 18. However, all are agreed that his age at that time did not exceed 20.
31. Tabaqat-i Ibn Sa'd, vol. 11, P. 120.
32. Tabaqat-i Ibn Sa'd, vol. 11, P. 190.
33. al-Milal van Nihal by Shahristani, Fourth Preface P. 29 and Sharh-i Nahjul Balaghah by Ibn Abil Hadid, vol. 11, P. 20. 34. Tabaqat, vol. 11, P. 190.
35. al-Muraji'at, pages 310-311.
36. al-Nass wal Ijtihad, p. 15-19.
37. Some say that he was accompanied by Abu Rafe' or by Burayrah, the servant of Ayesha (Tabaqat, vol. 11, P. 204).
38. Tabaqat, vol. 11, P. 204 and Bihar, vol. XXII, P. 466.
39. However, as has also been stated in discussions relating to contact with the souls, it is not proper to listen to every claimant.
40. Seerahi Ibn Hisham, vol. 11, p. 654 and Tabaqat-i Ibn Sa'd, vol. 2, p. 216.
41. Evidently what was meant was that the Prophet might dictate the deed and one of his secretaries might write it out, because the Prophet had never held a pen in his hand or written anything.
42. Sahih Bukhari, Kitabul 'llm, vol. 1, P. 22 and vol. 11, P. 14; Sahih Muslim, vol. 11, P. 14; Musnad Ahmad, vol. 1, P. 325 and Tabagat-i Kubra, vol. 11, P. 244.
43. Sharh-i Nahjul Balaghah, Ibn Abil Hadid, vol. 11, P. 20.
44. Sahih Muslim, vol. 1, P. 14 and Musnad Ahmad7 vol. 1, P.355.
45. Kanzul ‘Ummal, vol. 111, P. 138 and Tabaqat, vol. 11, P.244.
46. The late Allamah Mujahid Sharfuddin has collected all these excuses in his book entitled al-Muraji'at and refuted them in a decent manner.
47. Hayati Muhammad, P. 475.
48. Musnad Ahmad, vol. 1, P. 355.
49. Biharul Anwar, vol. XXII, P. 469, quoted from al-lrshad by Shaykh Mufid and A'lamul Wara' by Tabrsi.
50. Biharul Anwar, vol. XXII, P. 476, quoted from Majalis by Mufid.
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