THE MESSAGE chapter7

THE MESSAGE

Chapter7

Chapter 53

THE BATTLE OF TABUK

The lofty and strong fort which had been built by the side of a spring on the road leading from Hijr to Damascus in the border area of the territory of Syria was called Tabuk. In those times Syria was one of the colonies of the Eastern Roman Empire. Its capital was Constantinople. Its frontier people were the followers of Christianity and the chiefs of the districts were satellites of the Ruler of Syria who himself took orders directly from the Roman Emperor.

The rapid penetration and expansion of Islam in the Arabian Peninsula and the brilliant conquests by the Muslims in the Hijaz were being noticed in areas beyond the Hijaz and were making their enemies tremble and think of ways and means to check this tide.

The fall of the Government of Makkah the adoption of Islam by the prominent chiefs of the Hijaz and the bravery and sacrifices of the Muslim warriors made the Roman Emperor decide to launch a surprise attack on the Muslims with the help of a well-equipped army because he felt his empire to be in grave danger on account of the extraordinary influence and expansion of Islam. He was very much afraid of the increase in the military and political power of the Muslims.

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In those days Rome was the only powerful adversary of Iran and possessed the greatest political and military strength. It was very proud on account of the victories which it had achieved against Iran and the defeat which it had inflicted on the Iranian army.

The Roman army which consisted of 4000 mounted soldiers and infantry-men and was equipped with the armour of the latest model available in those times encamped in the frontier strip of Syria. The tribes residing in the border areas (like the tribes of Lakham 'Amilah Ghassan and Jazam) also joined them and the vanguard of the army advanced up to Balqa'. [1]

News about the encampment of a group of the Roman soldiers in the frontier strip of Syria reached the Prophet through the caravans which were travelling between the Hijaz and Syria in connection with trade. He found no alternative except to give a reply to the aggressors with a big army and to protect from the surprise attacks of the enemy the religion which had spread at the cost of the lives of the dear ones of Islam and of his personal sacrifices and had since taken root and was about to spread throughout the world.

This unpleasant news reached him at a time when the people of Madina had not yet properly collected their produce and the dates were about to ripen and Madina and its suburbs were so to say in the grip of a sort of famine. However for the godly persons the spiritual life and the protection of high ideals and jihad in the path of Allah are preferable to everything else.

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[1] Tabaqat vol. II page 165

INVITING WARRIORS AND PROCURING EXPENSES OF WAR

The Prophet was aware to some extent of the capability and experience of the enemy and was sure that besides necessitating spiritual capital (viz. faith in Allah and fighting for the sake of Allah) victory in this battle also depended on a big army. Keeping this fact in view he sent men to Makkah as well as to the areas adjoining Madina to invite Muslims to fight in the path of Allah and also to ask well-to-do Muslims to provide for the expenses of war by making payment of zakat.

Soon after the proclamation made by the Prophet 30 000 persons declared their readiness to participate in the battle and gathered in the camping ground of Madina (Thaniyya tul Wida'). The expenses of war were provided by collecting zakat. Out of these 30 000 men 10 000 were mounted soldiers and the remaining 20 000 were infantry-men. Later the Prophet ordered that every tribe should choose a standard for itself. [1]

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[1] Tabaqat vol. II page 166.

PERSONS OPPOSED TO PARTICIPATION IN THE BATTLE

The Battle of Tabuk was the best occasion on which the self-sacrificing persons and the pretenders and hypocrites could be recognized because general mobilization was ordered when the weather was very hot and the business community of Madina was ready to harvest the palm-dates. Refusal of some of them on various pretexts to take part in the battle cast off the veil from their real faces and Qur'anic verses were revealed condemning their action. All these verses are contained in Surah al-Tawbah.

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Some persons declined to take part in this sacred jihad for the following reasons:

1. When the Prophet proposed Jadd bin Qays who was an influential man for joining the army against the Romans he replied thus: "I have a fanatical attachment with women. I am therefore afraid that I may chance to see Roman women and may not be able to control myself". On having heard this childish excuse of his the Prophet decided to leave him alone and to contact others. Jadd was condemned by Allah in this verse: Some of them ask you Make us exempt from taking part in the battle and do not try to tempt us by telling what we may gain from the battle; many people have died in the battle. Hell certainly encompasses the unbelievers. (Surah al-Tawbah 9: 49).

2. The hypocrites: those persons who had ostensibly embraced Islam but had in fact no interest in it were preventing the people on different pretexts from taking part in this jihad. At times they put forth the excuse that the weather was very hot. The Divine revelation replied to their objection in these words: Say: The fire of Hell is much severer in heat if they but understood. (Surah al-Tawbah 9: 81).

There were some persons who frightened the Muslims of participation in this battle and said: "The Arabs are not competent to fight with the Romans and consequently all the participants in the battle will be tied with ropes and sold in the free markets ". [1]

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Discovery of the centre of espionage in Madina: The great leader of Islam attached great importance to intelligence reports and half of his victories were the result of prior information about the conditions of the enemies and the mischief-mongers. By this means he nipped many of their satanic deeds and anti-Islamic schemes in the bud.

A report was received by the Prophet that the house of a Jew named Suwaylam had become the centre of anti-Islamic activities and the hypocrites gathered there and chalked out schemes to prevent the Muslims from participating in this sacred jihad. The Prophet therefore decided to frighten the conspirators in such a way that they might not entertain any such satanic thoughts in future. He ordered Talhah bin Ubaydullah to go with some brave companions and set the house of Suwaylam on fire while their meeting was in progress. As directed by the Prophet Talhah set the house on fire when the conspirators were busy discussing anti-Islamic plans. All of them ran away from the flames of fire and one of them injured his foot. This action was so effective that it served as a great lesson to the hypocrites for the future. [2]

A group of persons who shed tears: some of the companions of the Prophet who were very keen to take part in this sacred jihad came and requested him to provide them facilities for the journey so that they could discharge that sacred religious duty. When the Prophet told them that he did not possess any animal for riding which he might place at their disposal they wept bitterly and tears trickled down their faces.

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If there were some persons amongst the companions of the Prophet who conspired or indulged in hindrances or coined excuses there were also others amongst them who were anxious to participate in jihad which at times costs one one's life and non-participation in it made them weep bitterly. In the terminology of history these persons are called criers and the Qur'an makes a mention of their faith in these words: Those who come to you (Muhammad) asking to be taken to the battle but you cannot find the necessary means for them are exempt from the duty of fighting for the cause of Allah even though they leave you with their eyes flooded with tears because of not being able to help the cause of Allah. (Surah al-Tawbah 9: 92). [3]

3. Another group consisted of persons like Ka'b Hilal and Mararah who had full faith in Islam and were also desirous of participating in jihad but as they had not yet collected their produce they decided that after collecting the produce they would join the warriors of Islam. In the terminology of the Holy Qur'an (vide Surah al- Tawbah 9: 118) they are the same three violators who were severely reprimanded by the Prophet on return from Tabuk and the rebuke administered to them also served as an example for others.

[1] Mughazi-i Waqidi page 1003.

[2] Seerah-i Ibn Hisham vol. II page 517.

[3] Seerah-i Ibn Hisham vol. II page 518; Mughazi-i Waqidi vol. III pp. 992-993

ALI DID NOT PARTICIPATE IN THIS BATTLE

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One of the distinctions of the Commander of the Faithful is that he accompanied the Prophet and was his standard-bearer in all Islamic battles except in the Battle of Tabuk he stayed in Madina and did not participate in jihad under the orders of the Prophet himself. The Prophet took this decision because he knew very well that the hypocrites and some persons from amongst Quraysh were seeking an opportunity to bring about disorder and topple the newly established Islamic Government in his absence.

Tabuk was the farthest point to which the Prophet travelled in connection with the battles in which he participated. He realized perfectly that it was possible that during his absence anti-Islamic groups might create disturbance and might call their sympathizers from different places to join them for the success of their nefarious schemes. Hence although he had nominated Muhammad bin Maslamah to act as his representative in Madina during his absence he also said to Ali:

"You are the guardian of the Ahl al-Bayt and my kinsfolk and the group of the Muhajirs and none except myself and you is suited for this task".

The stay of the Commander of the Faithful in Madina upset the conspirators very much because they realized that they could not put their schemes into practice in the presence of Ali who was continuously vigilant. Hence in order to ensure the exit of Ali from Madina they decided upon another plan and circulated the rumour that the Prophet had asked Ali very earnestly to take part in jihad but the latter had declined to participate in this sacred battle on account of the very long journey and excessively hot weather. In order to contradict these people Ali saw the Prophet and placed the matter before him. At this moment the Prophet uttered his historical sentence which is a clear proof of Ali's Imamate and his immediate succession as Caliph after the demise of the Prophet. He said: "O my brother! Return to Madina because none is more suited to preserve the dignity and position of Madina than myself and you. You are my representative amongst the Ahl al-Bayt and my kinsfolk. Don't you feel happy when I say that your relationship with me is similar to the one which existed between Harun and Musa except that no prophet will come after me. Just as Harun was the immediate successor of Prophet Musa you are my successor and Caliph after me". [1]

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[1] Seerah-i Ibn Hisham vol. II page 520; Bihar vol. XXI page 207.

THE ARMY OF ISLAM PROCEEDS TOWARDS TABUK

The usual practice of the Prophet was that while performing a journey to chastise a people who obstructed the advancement of Islam or intended to attack the Muslims or had evil designs against them he did not make his aims and objects known to the officers and the soldiers and made the army march through comparatively unfrequented routes. Thus he did not let the enemies become aware of his intentions and came upon them absolutely unawares. [1] However in order to rout the Roman forces who had collected on the frontiers of Syria to attack the Muslim territories he made his aim clearly known to all concerned on the very day the general mobilization was proclaimed. The point in doing so was that the mujahids (warriors) should become aware of the importance of the journey and the hardships involved on the way and should carry sufficient provisions with them.

Furthermore in order to strengthen the army of Islam the Prophet was obliged to seek help from the tribes of Tamim Ghatfan and Tayyi' and they were residing at far-off places from Madina. In view of this the Prophet wrote letters to the chiefs of these tribes and also wrote a letter to 'Atab bin Usayd the young Governor of Makkah and invited the tribes as well as the Makkans to partake in this sacred jihad[1] as extension of such a general invitation was not possible secretly. Hence it was necessary that he should make the particulars of the expedition and its importance clearly known to the chiefs of the tribes so that they might place sufficient provisions and animals for riding at the disposal of their mujahids.

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[1] Mughazi-i Waqidi vol. III page 990.

MARCH PAST OF THE ARMY BEFORE THE PROPHET

The day for the departure of the army of Islam arrived. On that day the Prophet reviewed his troops in the army headquarters of Madina. The magnificent scene of the march past of the faithful and self-sacrificing men who had preferred for the sake of their objective hardships and death to comfort and worldly gains with enthusiasm and faith impressed the audience.

At the time of departure the Prophet addressed the soldiers to strengthen their morale and explained to them his aim in ordering general mobilization. Then the soldiers proceeded towards the prescribed route.

THE STORY OF MALIK BIN QAYS

After the army of Islam had marched off Malik bin Qays returned to Madina from his journey. It was very hot on that day. He found that loneliness prevailed over Madina and came to know about the departure of the soldiers of Islam. In the meantime he arrived in his garden and saw that his beautiful wife had erected a shade for him. He cast a glance at the attractive face of his wife and also stared a little at the food and water which she had prepared for him. Thereafter he thought of the painful difficulties of the Prophet and his companions who were proceeding to perform jihad in the path of Allah and to face death in such a hot weather. Then he decided not to avail of the water and food prepared by his wife or the shade erected by her but to ride his animal immediately and join the army of Islam as early as possible. He therefore turned to his wife and said: "It is not at all fair that I should take rest under this shade along with my spouse and eat delicious food and drink cold and wholesome water whereas my master should be proceeding for jihad in such scorching heat. No. This doesn't accord with justice and the rules of friendship and faith and sincerity don't permit me to do so". He said these words picked up some small provisions for the journey and went his way. On the way he met 'Umar bin Wahab who it would appear lagged behind the Islamic army and both of them reached the Prophet when he was at Tabuk. [1]

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This man did not acquire the blessing of accompanying the Prophet in the beginning still he eventually offered his services in this noble cause by means of his commendable self-sacrifice. On the other hand there are some persons at whose door good luck knocks itself but they remain away from it on account of their lack of suitability and competence and consequently throw themselves into adversity and perdition. For example Abdullah bin Ubayy the chief of the hypocrites had pitched a tent in the camping place of the Prophet so that he might participate in this jihad in the company of the Prophet. Since he was an ill-intentioned person and a ruthless enemy of Islam he changed his mind when the army was about to march off and returned to Madina along with his supporters so that he might create disturbance there in the absence of the Prophet. The Prophet did not also pay the least heed to him because he was aware of his hypocrisy and did not consider his participation in the jihad to be of any use at all.

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[1] Seerah-i Ibn Hisham vol. II page 520. But Waqidi has ascribed this incident with a little variation to Abdullah bin Khaythamah

DIFFICULTIES ON THE WAY

The army of Islam was faced with great difficulties on its way from Madina to Syria and it is for this reason that it had been given the name of Jayshul 'Usrah (the army of hardship). However their faith and fervour overcame all these difficulties and they welcomed all the hardships that came in their way. When the army of Islam reached the land of 'Thamood' the Prophet covered his face with a cloth on account of the hot and scorching winds blowing there and passed by that place in great haste and said to his companions "Reflect over the end of the lives of the people of Thamood who became subjected to the wrath of Allah because of their obstinacy and disobedience and remember that no true believer should think that the end of his life will not be like that of those people. The death-like quietness of this place and the ruined houses which have gone into deep silence are a lesson for other nations".

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Thereafter the Prophet ordered the soldiers not to drink water of that place or prepare food or bread with it and that they should not even perform ablution with it and if they had in some cases prepared food or kneaded flour with that water they should give it to the animals to eat.

Then the army of Islam continued its march under the guidance of the Prophet and when a part of the night had passed they reached a well from which the camel of Swaleh had drunk water. On reaching that spot the Prophet gave orders that all should encamp there and take rest.

PRECAUTIONARY ORDERS

The Prophet was fully aware of the poisonous and fast winds and the violent storms of that area which at times overtook the men and the camels and buried them under the mounds of sand and dust. He therefore ordered that the knees of the camels should be tied and none should go out of the camping place alone at night. Experience proved that the precautionary orders given by the Prophet were very useful because two men belonging to the tribe of Bani Sa'idah violated them and came out of the camping-place alone at midnight with the result that the intense storm suffocated one of them and flung the other on a hill. The Prophet came to know about it and was very much unhappy for those who lost their lives on account of their indiscipline. He therefore asked the soldiers once again to maintain discipline. [1]

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'Abbad bin Bishr who headed a group which was responsible for the safety and security of the army of Islam reported to the Prophet that the Muslim soldiers had become involved in difficulties owing to shortage of water and the entire storage of water was likely to be finished soon. Hence some of them slaughtered very precious camels to utilize the water available in their bellies and others had submitted to the Divine will and were awaiting anxiously the blessing of Allah.

The Almighty Allah who had promised victory to His Prophet once again helped him and his faithful companions. Torrential rains came and all drank water to their fill. Furthermore those appointed to stock provisions as well as the entire army stored as much water as they desired.

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[1] Seerah-i Ibn Hisham vol. III page 152.

OCCULT INFORMATION OF THE PROPHET

There is no gain saying the fact that as clearly mentioned in the Holy Qur'an [1] the Prophet could give information about occult matters of which other people knew nothing. However the knowledge of the Prophet was limited and depended on what he was taught by Allah. It is therefore possible that he might not have been aware of certain matters. For example he might lose some money or misplace the key of the house and might not have been able to locate it. At times however he gave occult information about most obscure and intricate matters and left the people wonder-struck. The reason for this ascension and descent is the same as mentioned above viz. whenever Allah willed the Prophet gave information about matters related to the occult world.

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On the way the camel of the Prophet was lost and some of his companions went to search it. In the meantime one of the hypocrites got up and said: "He says he is the Prophet of Allah and gives information about the heavens but it is strange that he doesn't know the whereabouts of his camel". The Prophet came to know about this and made the position clear by means of an eloquent remark. He said: "I know only that what Allah tells me. Just now Allah has informed me about the whereabouts of my camel. It is available in this desert in such and such valley. Its bridle has got entangled in a tree and has prevented it from moving further. Go and bring it".

Some persons went immediately to that place and found the camel exactly in the same position as was described by him. [2]

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[1] (He is) the Knower of the Unseen and He reveals to none His secret save to every messenger whom He has chosen. (Surah al-Jinn 72: 26 - 27).

[2] Seerah-i Ibn Hisham vol. II page 523.

ANOTHER OCCULT INFORMATION

The camel of Abu-Dharr became incapable of walking and Abu-Dharr was left behind the army of Islam. He waited for some time but without any result. Eventually he left the camel loaded the provisions on his own back and walked on so that he might join the army of Islam as early as possible. The Muslim soldiers had encamped on a spot as ordered by the Prophet and were taking rest. Suddenly they saw at a distance the figure of a man who was traversing the path with a heavy load on his back. One of the companions informed the Prophet of the position. He said: "It is Abu-Dharr. May Allah forgive Abu-Dharr! He walks alone will die alone and will be brought to life alone''. [1]

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The later events proved that what the Prophet had predicted was absolutely correct because Abu-Dharr died in a very pitiable condition away from habitation in the desert of Rabzah when only his daughter was by his side. [2]

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[1] Seerah-i Ibn Hisham vol. II page 525.

[2] Mughazi-i Waqidi vol. III page 1000.

ARMY OF ISLAM ARRIVES IN THE AREA OF TABUK

The army of Islam arrived in the area of Tabuk in the beginning of the month of Sha'ban 9 A. H. However no trace of the Roman army could be seen there. It appears that the commanders of the Roman army became aware of the numerical strength of the Muslim soldiery and their bravery and unparalleled self-sacrifices a small specimen of which had already been seen by them from very close quarters in the Battle of Mu'tah. Hence they considered it expedient to recall their army within the frontiers of their own territories. By doing so they practically wished to deny that they had mobilized forces against the Muslims and wanted to give the impression that they had never thought of launching an attack and that any such report was a mere gossip and thus wished to prove their impartiality regarding the events which took place in Arabia.

At this juncture the Prophet assembled his esteemed officers and acting on the established Islamic principle of consultation asked for their views as to whether they should advance into the territory of the enemy or should return to Madina.

As a result of military consultations it was decided that the army of Islam which had suffered innumerable hardships while performing the journey to Tabuk should return to Madina to revive its strength. Furthermore by performing this journey the Muslims had already achieved their major aim which was to scatter the Roman army. The Romans were so much frightened and intimidated that for quite a long period they did not think of launching an attack and during that period therefore the security of Arabia from the northern side was ensured.

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In order to safeguard the position of the Prophet and to make it clear that their own suggestions could be rejected or withdrawn the members of the war consultative council added this sentence also: "If you have been ordered by the Almighty Allah to advance you should give orders and we too shall follow you". [1] The Prophet said: "No order from Allah has been received and if any such order had been received from Him I would not at all have consulted you. According respect to the views of the consultative council therefore I have decided to return to Madina from this very point".

The rulers who inhabited the frontier areas of Syria and the Hijaz and wielded influence amongst their people were all Christians and it was possible that one day the Roman army might utilize these local powers and attack the Hijaz with their assistance. It was therefore necessary for the Prophet to conclude non-aggression treaties with them so that he might acquire better security.

He personally contacted those frontier rulers who belonged to areas adjoining Tabuk and concluded non-aggression treaties with them subject to certain conditions. As regards areas lying at a greater distance from Tabuk he sent deputations to the rulers concerned so that better security could be ensured for the Muslims.

He also contacted the Rulers of Aylah Azri'at and Jarba' and non-aggression pacts were concluded between the parties. Aylah is a coastal city situated on the coast of the Red Sea and is at some distance from Syria. Its ruler named Yuhanna (John) son of Rowbah came from his capital to Tabuk wearing a golden cross round his neck. He presented a white mule to the Prophet and expressed his obedience to him. The Prophet appreciated his gesture and also gave him a present in return.

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The said ruler decided to remain a Christian and agreed to pay three thousand Dinars per year as jizyah (tribute) and also to receive every Muslim who passed through the region of Aylah. A pact on the following lines was signed by the parties: "This is a non-aggression pact from the side of Allah and His Prophet Muhammad for Yuhanna and the residents of Aylah. According to this pact all their means of transport whether by sea or by land and all the persons belonging to Syria Yemen and the islands who may be with them shall be under the protection of Allah and His Prophet. However if anyone of them violates the rule his wealth shall not save him from punishment. All sea routes and land routes are open for them and they are entitled to frequent them''. [2]

This pact shows that if a nation co-operated with the Muslims in a peaceful manner it was provided all the facilities and its security was also guaranteed by them.

The Prophet also concluded pacts with the frontiers-men like the people of Azri'at and Jarba' whose lands had great strategic importance and thus ensured the safety of the Islamic territories from the northern side.

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[1] Seerah-i Halabi vol. III page 161.

[2] Seerah-i Ibn Hisham vol. II page 526; Seerah-i Halabi vol. III page 160 and Biharul Anwar vol. XXI page 160.

KHALID BIN WALID IS DISPATCHED TO DOWMATUL JANDAL

The populous region with green trees running waters and a strong fort situated at a distance of about fifty leagues from Syria was called Dowmatul Jandal. [1] In those days the Christian Okaydar bin Abdul Malik Kindi ruled there. The Prophet feared that in the event of a renewed attack by the Roman army the Christian Ruler of Dowmah would assist them and thus endanger the security of Arabia. For this reason he considered it necessary to derive the maximum benefit from the force available with him and to depute a unit under the command of Khalid to subjugate the said region. Khalid reached near Dowmatul Jandal along with mounted soldiers and lay in ambush outside the fort.

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During that moonlit night Okaydar came out of the fort along with his brother Hassan for hunting. They had not gone far away from the fort they came face to face with the soldiers of Khalid. During the brief encounter which took place between the two groups. Okaydar's brother was killed and his men fled and took refuge in the fort and shut its gate and Okaydar was taken prisoner.

Khalid promised him that if the inmates of the fort opened its gate under his orders and surrendered their arms to the army of Islam he would forgive him and would take him before the Prophet.

Okaydar was aware that the Muslims were truthful and kept their promises. He therefore gave orders that the gate of the fort might be opened and the arms surrendered to the Muslims. The arms available in the fort consisted of 400 coats of mail 500 swords and 400 spears. Khalid left for Madina along with this booty and Okaydar also accompanied him. Before arriving in Madina Khalid sent to the Prophet Okaydar's brocade mantle which the latter used to put on his shoulders like kings. The eyes of the worldly-minded persons were dazzled to look at the mantle but the Prophet displayed perfect indifference towards it and said: "The dress of the people who will go to Paradise will be more wonderful".

Okaydar reached the Prophet. He declined to embrace Islam but agreed to pay tribute to the Muslims and an agreement was concluded between him and the Prophet. Thereafter the Prophet gave him costly presents and appointed 'Abbad bin Bishr to convey him safely to Dowmatul Jandal. [2]

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[1] Dowmah is situated within ten miles of Madina. (Mughazi-i Waqidi vol. III page 1025).

[2] Tabaqat vol. II page 146 and Biharul Anwar vol. II page 246.

EVALUATION OF THE JOURNEY TO TABUK

As a consequence of this tedious journey the Prophet did not come face to face with the enemy and no fighting took place but a number of benefits were achieved. [1]

Firstly this expedition enhanced the prestige of the army of Islam and the Prophet was enabled to impress his greatness and strength on the hearts of the people of the Hijaz and the frontiers-men of Syria. Consequently the friends as well as the enemies of Islam came to know that its military power had grown so much that it could face the biggest powers of the world and could frighten and intimidate them.

Crime and rebellion had become second nature with the Arab tribes. However their becoming aware of the strength of the army of Islam could restrain them for quite some time from opposing the Muslims and revolting against them. Hence after the return of the Prophet to Madina the representatives of the tribes which had not surrendered till then began coming to Madina and making declarations regarding their submission to the Islamic Government and embracement of Islam so much so that the ninth year of migration began to be called the year of deputations.

Secondly on having concluded various agreements with the frontiers-men of the Hijaz and Syria the Muslims ensured the safety of this region and were satisfied that the chiefs of these tribes would not co-operate with the Roman army.

Thirdly by performing this painful journey the Prophet made conquest of Syria easier. He made the commanders of the army acquainted with the difficulties of this region and taught them the method of warfare against the big powers of that time. Hence the first region which the Muslims conquered after the demise of the Prophet was the territory of Damascus and Syria. Furthermore by general mobilization the true believers were distinguished from the hypocrites and profound understanding was created among the Muslims.

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[1] The Prophet stayed in Tabuk for twenty days. One day after offering morning prayers he delivered a detailed eloquent and instructive sermon. Thereafter he quotes the text of the sermon. (Mughazi-i Waqidi vol. III pp. 1014 - 1015).

THE HYPOCRITES PLOT AGAINST THE HOLY PROPHET

The Prophet stayed in Tabuk for ten days[1] and returned to Madina after dispatching Khalid to Dowmah. Twelve hypocrites out of whom eight were from amongst Quraysh and the remaining four were the inhabitants of Madina decided to scare the camel of the Prophet from the top of a defile situated on the route between Madina and Syria and to make him fall into the valley. When the army of Islam reached the first point of the defile the Prophet said: "Whoever desires to go through the desert may do so because the desert is quite extensive". However he himself went above the defile while Huzayfah was driving his camel and 'Ammar was holding its bridle. When he turned back his head he saw in the moonlit night that some mounted persons were pursuing him. To ensure that they might not be identified they had covered their faces and were conversing in very low voices. The Prophet became angry and challenged them and ordered Huzayfah to turn away their camels with his stick.

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The call of the Prophet frightened them very much and they realized that he had become aware of their plot. They therefore immediately went back the way they had come and joined other soldiers.

Huzayfah says: "I identified them from the marks of their camels and said to the Prophet: "I can tell you who they are so that you may punish them". But the Prophet instructed me in a kind voice not to divulge their secret because it was possible that they might repent. He also added: "If I punish them the non-Muslims would say that now that Muhammad has achieved power he has made a victim of his own companions". [2]

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[1] The period of stay of the Prophet in Tabuk is stated to be twenty days. (Seerah-i Ibn Hisham vol. III page 527 and Tabaqat-i Ibn Sa'd vol. II page 168).

[2] Mughazi-i Waqidi vol. III pp. 1042 - 1043; Biharul Anwar vol. XXI page 247 and Seerah-i Halabi vol. III page 162.

COLD WAR

No scene is more grand than the scene of the return of a victorious army to its homeland and nothing is more pleasant to a soldier than victory over the enemy which protects his honour and ensures his safety and existence. It so happened that both of these things were apparent and visible at the time of the return of the victorious army of Islam from Tabuk.

After covering the journey between Tabuk and Madina the army of Islam arrived in Madina with great splendour. The soldiers of Islam were very much elated and the pride of distinction as a warrior and of predominance was apparent from their gait and conversation. The reason for this pride was also evident because they had made a big power retreat; the power which had defeated earlier its powerful adversary (Iran). The Muslims had frightened and over-awed the Romans and had also subjugated the frontiers-men of Syria and the Hijaz.

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These persons had admittedly secured an honour by overpowering the enemy and were evidently justified in priding themselves over others who had stayed on in Madina without a just cause. However it was possible that this way of thinking and this victorious return might create undue pride in the narrow-minded persons and might result in insult to some of those persons who had stayed on in Madina for some good excuse but their hearts were with the soldiers in the battlefield and they sincerely shared their weal and woe. Hence the Prophet addressed the army of Islam at a place near Madina where it had stayed for a short time in these words: "There are some persons in Madina who joined hands with you in this journey and kept step with you".

The Prophet was asked as to how it could be imagined that those who stayed in Madina also participated in the journey with the army. He replied: "They in spite of being very keen to take part in this sacred obligation (jihad) could not join on account of some good excuse". [1]

By means of this brief speech the Prophet alluded to one of the instructional programmes of Islam and directed the people that good intentions and upright thinking take the place of pious deeds and those people who are deprived of doing good deeds on account of lack of strength or resources can become partners of others in the matter of spiritual reward and recompense for good deeds.

If Islam desires outward reformation it is all the more keen on spiritual reformation and purity of thinking because the real source of reformation is reformation of belief and the way of thinking and all our actions originate from our thoughts.

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Thus the Prophet removed the unjustified pride of the mujahids and guaranteed the position of the excusable persons but he determined from that very moment that he would award exemplary punishment to those violators who had no just excuse to offer and would make their lives miserable. The following event is an example of such an action.

On the day general mobilization was proclaimed in Madina three Muslims named Hilal Ka'b and Murarah came to the Prophet and requested that they might he excused from participating in the jihad. The reason mentioned by them was that their produce from the jungle and from their gardens had not yet been collected and was still half-ripe. They also promised the Prophet that when their produce was collected within a few days they would join the army of Islam at Tabuk.

Those persons who do not differentiate between material gain and political independence are the short-sighted people who consider the transient worldly pleasures to be at par with respectable life which is passed under the banner of intellectual political and cultural independence and at times even prefer the former to the latter.

The Prophet was obliged after his return to punish such persons and incidentally to prevent this disease penetrating into the minds of others as well. Not only that these persons had not participated in the jihad but they had also not kept the promise made by them with the Prophet. They were still busy in their trade and in accumulating wealth when suddenly the news of the victorious return of the Prophet spread in Madina.

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These three persons in order to make amends for their misconduct and to deceive other Muslims went to welcome the Prophet like all others and paid their respects to him and congratulated him; but he did not pay any heed to them. On reaching Madina he addressed the people amidst all the rejoicing and tumult and the first thing which he said was this: " O people!

These three persons belittled the Islamic orders and didn't keep the promise they had made with me. They preferred worldly gains to the respectable life under the banner of Islam. Hence you should cut off all relations with them"

The number of the violators reached ninety but as most of them belonged to the group of hypocrites and it could not be expected from them that they would join in jihad against the enemy the pressure was directed towards these three Muslims of whom Murarah and Hilal had participated in the Battle of Badr and enjoyed a reputation amongst the Muslims.

The wise policy of the Prophet which is an integral part Islam had a wonderful effect. The trade and business of the violators came to a perfect standstill. Their commodities had no demand in the market. Their nearest ones cut off their relations with them and refrained from even conversing with them or visiting them. Social boycott by the people lowered the spirits and morale of these persons so much that the spacious land of Madina was nothing more than a cage for them. [2] Hence it was fortunate that these three persons realized through their intelligence and insight that life in Islamic environments was not possible without whole-hearted association with the Muslims and the life of an insignificant minority opposed to the majority could not last long especially when the minority consisted of a group of mischievous quarrelsome and spiteful persons.

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On the one side they had been called to account and on the other side the natural and instinctive force pulled them once again towards real faith and they repented before Allah of their cowardly act. The Almighty also accepted their repentance and informed His Prophet of their being forgiven. Orders regarding the termination of the boycott were therefore promulgated immediately. [3]

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[1] Seerah-i Halabi vol. III page 163; Biharul Anwar vol. XX page 219.

[2] The contents of this sentence are an extract from the Qur'an wherein it has been said: "As though there was no place in the whole vast earth to hide them or in their souls to console them" (Surah al-Tawbah 9: 118).

[3] (Seerah-i Halabi vol. III page 165 and Biharul Anwar vol. X page 119). The Prophet's instructive method serves as an example for us Muslims in the matter of insignificant minorities. Such opposition can be tackled only by sincerity determination and unity. Waqidi has given a more detailed account of the three persons. (vide Mughazi vol. III pp. 1049 - 1056).

THE EVENT OF MASJID ZIRAR

In the Arabian Peninsula Madina and Najran were considered to be two extensive areas and big centres for the people of the Scriptures. Hence some Arabs belonging to the tribes of Aws and Khazraj were inclined towards Judaism and Christianity and had become followers of these religions.

During the Age of Ignorance Abu 'Amir father of Hanzalah the well-known martyr of the Battle of Uhud had become very much inclined towards Christianity and had become a monk. When Islam dawned in Madina and absorbed the religious minorities Abu 'Amir was upset and began co-operating earnestly with the hypocrites of Aws and Khazraj. The Prophet became aware of his subversive activities and wanted to arrest him but he ran away from Madina to Makkah and then to Ta'if and after the fall of Ta'if to Syria. From there he began guiding the spying network of the hypocrites.

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In one of his letters Abu 'Amir wrote to his friends:

"Construct a mosque in the village of Quba' opposite the mosque of the Muslims. Assemble there at the time of prayers and on the pretext of offering prayers discuss and chalk out plans against Islam and the Muslims".

Like the present day enemies of Islam Abu 'Amir had also realized that in a country in which religion is fully established the best way to destroy it is to use the name of religion itself and religion can be harmed more by using its own name rather than by any other factor. He knew fully well that the Prophet would not permit the hypocrites to build a centre for themselves under any circumstances except when they gave that centre a religious tinge and erected a meeting-place for themselves with the name of a mosque.

When the Prophet intended proceeding to Tabuk the representatives of the hypocrites came to him and requested him to accord them permission to construct a mosque in their own area on the pretext that when the nights were dark or it was raining their old men and invalids were not in a position to cover the long distance between their houses and Masjid Quba. The Prophet did not give them any reply either in the affirmative or in the negative and postponed final decision in the matter till after his return from the intended journeys. [1]

The hypocrites selected a place in the absence of the Prophet and completed the construction of their rendezvous as quickly as possible giving it the name of mosque. On the day the Prophet returned to Madina they requested him to perform the opening ceremony of this place of worship by offering a few rak'ats of prayers there. In the meantime the Archangel Jibreel came and informed the Prophet of the position and called the building Masjid Zirar as it had been constructed to create differences amongst the Muslims. [2] The Prophet ordered Masjid Zirar to be razed to the ground its beams to be burnt and its rubbish thrown there for some period. [3]

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Destruction of Masjid Zirar was a serious blow to the hypocrites and thereafter their group broke up and Abdullah bin Ubayy their sole supporter also died after two months of the Battle of Tabuk.

Tabuk was the last Islamic campaign in which the Prophet took part. After that he did not participate in any battle.

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[1] Mughazi-i Waqidi vol III page 1046.

[2] Verses 107 -110 of Surah al-Tawbah were revealed in connection with Masjid Zirar.

[3] Seerah-i Ibn Hisham vol. II page 530 and Bihar vol. XX page 253.

Chapter 54

THE DEPUTATION OF THAQIF GOES TO MADINA

The Battle of Tabuk with all the difficulties and sufferings terminated and all the mujahids returned to Madina very exhausted. The soldiers of Islam did not encounter any enemy on the way and gained no booty. For this reason some short-sighted persons considered this expedition to be useless. They were not however aware of its invisible benefits. Soon afterwards these benefits became distinct and the most obstinate Arab tribes who were not prepared to surrender themselves or to embrace Islam at any cost sent their representatives to the Prophet and proclaimed their readiness to accept Islam opened the gates of their forts so that the idols fixed there might be broken and the standard of Islam the Divine religion might be installed in their place.

As a matter of principle the silly and short-sighted people always attach importance to patent results. For example if during this journey the soldiers of Islam had encountered an enemy and having routed him had confiscated his property these people would have said that the results of the battle had been very brilliant. However far-sighted persons analyse the events and consider good and fruitful the facts which help in the achievement of the real aims and objects. By chance the Battle of Tabuk was very fruitful in the achievement of the real target of the Prophet of Islam viz. attracting the Arab tribes to the religion of Islam. It was so because the news spread throughout the Hijaz that the Romans (the same Romans who had during the last war with the Iranians (who had for long ruled over Yemen and the adjoining areas) defeated them and had taken back the cross from them and brought it to Jerusalem) had been frightened of the military power of the Muslims and dared not fight with them. The circulation of this news was sufficient to make the obstinate Arab tribes who had not till the previous day agreed at any cost to remain on peaceful terms with the Muslims think of co-operating with them and to join them to keep themselves safe from the transgression of the Rome and Iran the two super powers of the world of that time. Here is an example of the changes which took place amongst the most obstinate tribes of Arabia.

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DISSENSIONS AMONGST THE PEOPLE OF THAQIF TRIBE

The people of Thaqif were well-known amongst the Arabs for their obstinacy and stubbornness. They opposed the army of Islam for full one month under the protection of the strong fort of Ta'if and did not agree to surrender before them. [1]

'Urwah bin Mas'ud Thaqafi was one of the chiefs of Thaqif tribe. When he came to know of the great victory of the army of Islam in Tabuk he met the Prophet before his arrival in Madina embraced Islam and sought his permission to go back to his tribe and to preach the Divine faith amongst them. The Prophet warned him about the result of this mission and said: "I am afraid you may lose your life in this path". He replied 'They love me more than their own eyes".

His tribe and other chiefs of Thaqif had not yet realized the greatness which 'Urwah had acquired by means of Islam and took pride in themselves. They therefore decided that when the first missionary of Islam was busy inviting people to Islam they should shower arrows on him and kill him. Consequently 'Urwah was attacked and when he was about to die he said: "My death is a blessing of which the Prophet had informed me".

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[1] An account of the siege of the Fort of Ta'if has already been given in connection with the events of 8 A. H.

THE DEPUTATION OF THAQIF MEETS THE PROPHET

The people of Thaqif tribe regretted the killing of 'Urwah and realized that it was impossible for them to live in the heart of the Hijaz when the standard of Islam was fluttering round them and all their pasturages and trade routes were threatened by theMuslims. In a meeting which they called to find out a solution of the problem it was decided that a representative might be sent to Madina to meet the Prophet and communicate to him their willingness to embrace Islam under certain conditions.

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They unanimously asked one of their elders named 'Abd Yalayl to go to Madina and convey their message to the Prophet but he declined to undertake the responsibility and said: "It is not improbable that after my departure you may change your minds and then I too may meet the fate of 'Urwah"; and added: "l am prepared to act as your representative on the condition that five other elders of Thaqif should also go with me and all of us should be equally responsible for the developments".

The suggestion made by 'Abd Yalayl met the approval of all concerned. All the six persons therefore left for Madina and halted at the bank of a spring situated near the city.

Mughirah bin Sh'obah Thaqafi who had brought the horses of the companions of the Prophet for grazing saw the chiefs of his own tribe at the bank of the spring. He approached them immediately and came to know the purpose of their visit. Then he entrusted the horses to them and proceeded to Madina as quickly as possible so as to inform the Prophet about the decision taken by the obstinate Thaqafi. While he was on his way he met Abu Bakr and informed him of the position. He requested Mughirah to permit him to communicate the news of the arrival of the representative of Thaqif to the Prophet himself. Eventually Abu Bakr informed the Prophet about the arrival of the deputation of Thaqif and added that they were prepared to embrace Islam provided some of their conditions were accepted and a pact was concluded with them.

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The Prophet ordered a tent to be pitched near the mosque for the representatives of Thaqif and that Mughirah and Khalid bin Sa'id should receive them.

The members of the deputation came to the Prophet of Islam. Mughirah had advised them that they should refrain from all sorts of salutations of the Period of Ignorance and should wish Salam like the Muslims. As however pride and self-conceit was the second nature of this tribe they saluted the Prophet in the manner used before the advent of Islam. They then communicated to him the message of the Thaqif tribe and their readiness to embrace Islam and added that this was subject to certain conditions which they would state during a later meeting. The discussions of the representatives of Thaqif continued for some days and Khalid kept the Prophet informed of their gist.

THE CONDITIONS OF THE DEPUTATION

The Prophet accepted many of the conditions put forward by them so much so that he agreed to conclude a security pact with them and guaranteed their lands. However some of their conditions were so improper repulsive and indecent that the Prophet felt annoyed. The conditions were as mentioned below:

The members of the deputation said that the people of Ta'if would accept Islam on the condition that the big idol-temple of Ta'if might remain in the same condition for three years and the big idol of the tribe named Lat should continue to be worshipped. However when they realized that this suggestion had annoyed the Prophet they amended it and requested that the idol-temple might be allowed to remain as it was for one month.

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Making such a request to the Prophet whose basic aim was to introduce the worship of One Allah and to destroy the idol-temples and the idols was very shameful. It showed that they wanted an Islam which should not affect their interests and inclinations and if that was not so this religion was not acceptable to them.

When they realized the repulsiveness of their request they began putting forward excuses and said: "We have made this request just to keep our women and foolish persons quiet and thus to remove all impediments in the path of the arrival of Islam in Ta'if. Now that the Prophet does not agree to this he may kindly excuse the people of the tribe from breaking the idols with their own hands and may appoint some other persons to perform this job". The Prophet agreed to this because his object was that the false gods and ignorance should be eradicated and it was immaterial for him whether this task was accomplished by those people themselves or by someone else.

Another condition was that the Prophet might excuse them from offering prayers. They were under the impression that like the leaders of the people of Scriptures (of course as supposed by them themselves) the Prophet of Islam could also interfere with the Commands of Allah and thus apply certain rules to one group and exempt others from complying with them. They did not realize that he had to obey the Divine revelations and could make no alteration in them.

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This condition showed that the spirit of absolute surrender to the Will of Allah had not yet taken root in their minds and their acceptance of Islam was a mere show. Otherwise there was no justification for their making distinction in the commands of Islam and to accept some of them and to reject others. Islam and faith in Allah is a condition of total surrender under which all Divine commands are obeyed unhesitatingly and no distinction is made between them.

The Prophet said to them in reply: "There is no good in a religion which does not contain prayers". In other words a person who does not bow his head before Allah during daytime as well as at night and does not remember his Lord is not a true Muslim.

Thereafter when the conditions were settled finally an agreement incorporating the same was signed by the Prophet and he then bade farewell to the members of the deputation who were returning to their tribe. Out of the six persons he selected for leadership the youngest of them who had during his stay in Madina evinced great interest in learning the Qur'an and the commands of Islam. He appointed him his own religious and political representative amongst the people of Ta'if and advised him that while leading congregational prayers he should also be mindful of the weak persons and should not prolong the prayers.

Then Mughirah and Abu Sufyan were appointed to accompany the members of the deputation to Ta'if and to destroy the idols found there. Abu Sufyan who himself was till the previous day a protector of the idols and had occasioned a good deal of bloodshed for their protection now picked up an axe and a hatchet and broke them to pieces which assumed the shape of a mound of fire-wood. He sold the ornaments of the idols and as directed by the Prophet paid the debts of 'Urwah and his brother Aswad out of their sale proceeds. [1]

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[1] Seerah-i Ibn Hisham vol. Il p. 542 and Seerah-i Halabi vol. III p. 243.

Chapter 55

THE PROPHET MOURNING FOR HIS SON

Dear Ibrahim! We can't do anything for you. Divine Will can't be changed. Your father's eyes shed tears, and his heart is sad and grieved for your death. However, I will not say anything which may invite the wrath of Allah. If there had not been the true and certain promise of Allah that we too shall come after you, I would have wept more and become more grieved at the separation from you. [1]

These sentences were uttered by the Prophet of Islam while mourning for his dear son Ibrahim who was breathing his last in the lap of his kind father. The Prophet had fixed his kind lips on the rosy face of his son and bade him goodbye with a very sad face and a heavy heart and at the same time with full submission to the Will of Allah.

Love for one's off-spring is one of the purest and most sublime manifestations of human spirit and is a sign of health and purity of one's soul.

The Prophet used to say: "Be gentle to your children and display kind sentiments for them. [2] Furthermore kindness and love for children was one of his most pleasing attributes. [3]

During the past years the Prophet had been faced with the death of three sons named Qasim Tahir and Tayyib[4] and three daughters named Zaynab Ruqayyah and Umme Kulsum and had been deeply grieved on this account. After their death his only surviving child and the souvenir of his esteemed wife Khadijah was Fatimah.

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In 6 A. H. the Prophet sent ambassadors to foreign countries including Egypt. He sent a letter to the ruler of Egypt inviting him to accept Islam. Although he did not apparently give a positive reply to the Prophet's call he sent him a respectful reply along with some presents including a slave-girl named Marya.

This slave-girl later acquired the honour of becoming the Prophet's wife and gave birth to his son Ibrahim who was loved very much by him. The birth of Ibrahim diminished to some extent the unpleasant effects caused by the death of his six children and provided him consolation. However to his great sorrow Ibrahim also passed away after eighteen months. The Prophet had gone out of the house on some business when he came to know about the critical condition of his child. He returned home took the child from his mother's lap and while signs of uneasiness were apparent from his face he uttered the sentences quoted before.

The mourning of the Prophet for his son is a sign of his human sentiments which continued even after the death of the child and manifestation of sentiments and expression of grief was a sign of his kind nature which showed itself involuntarily throughout his life. As regards his not uttering anything against the pleasure of Allah was a sign of his faith and resignation to the Divine Will which none can escape.

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[1] Seerah-i Halabi vol. III page 34 and Bihar vol. XXII page 157.

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[2] Biharul Anwar vol. XXIII page 114.

[3] Muhajjatul Baydhah vol. III page 366.

[4] Biharul Anwar vol. XXII page 166. However some Shi'ah scholars have stated that he had only two male children from Khadijah. (Biharul Anwar vol. XXII page 151-new edition).

BASELESS OBJECTION

Abdur Rahman bin Awf who belonged to a family of the Ansar was surprised to see the Prophet shedding tears. He objected to it saying: "You have been restraining us from weeping for the dead. How is it that you are now shedding tears at the death of your son? " The objector was not only not aware of the sublime basic principle of Islam but was also ignorant of the spirit and special sentiments with which the Almighty has endowed human beings. All human instincts have been created for particular purposes and it is necessary that everyone of them should manifest itself at its proper time and place. A person who is not moved by the death of his near ones whose heart does not move whose eyes do not shed tears in short who does not display any reaction on account of being separated from them is nothing more than a stone and should not be called a human being.

However a delicate and appreciable point deserves attention here for although this objection was baseless it tells us that complete freedom and perfect democracy existed in the newly formed society of the Muslims at that time so that a person could pick up courage to comment upon the action of his absolute ruler with perfect freedom and without any fear or awe and could also get a reply. The Prophet replied: "I have never said that you should not weep on the death of your dear ones because it is a sign of kindness and pity and a person whose heart is not moved for others does not become entitled to the blessings of Allah. [1] I have said that you should not make excessive lamentations on the death of your near ones and neither utter indecent or objectionable words nor tear your dress out of too much grief". [2]

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As directed by the Prophet the Commander of the Faithful washed the dead body of Ibrahim and shrouded him. Then the Prophet and some of his companions escorted the funeral party and buried the child in the Baqi' graveyard. [3]

The Prophet looked into the grave of Ibrahim and saw a pit in a corner thereof. In order to level it he sat down on the ground smoothed the surface of the grave with his own hands and uttered this sentence: "Whenever anyone of you does a job he should endeavour to do it in a solid way".

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[1] Biharul Anwar vol. XXII page 151.

[2] Seerah-i Halabi vol. III page 348.

[3] Biharul Anwar vol. XXII page 156). According to Halabi the washing and shrouding of the Prophet's son Ibrahim was performed by Fadl the son of the Prophet's uncle Abbas.

CAMPAIGN AGAINST SUPERSTITIONS

Solar eclipse took place on the day Ibrahim passed away. Some persons who were ignorant of the laws of nature thought that

the sun had been eclipsed on account of the death of Ibrahim.

Although this thinking was absolutely baseless it could apparently be beneficial for the Prophet. In case therefore he had been an ordinary and a worldly leader he could very well confirm this view and thus prove his own magnificence and greatness.

However as opposed to this thinking he mounted the pulpit and informed the people of the factual position. He said: "O People! Be it known to you that the sun and the moon are the signs of the Power of Allah. They move in a particular course which Allah has prescribed for them according to the laws of nature. They are not eclipsed on account of the death or birth of anyone. It is your duty at the time of solar eclipse to offer prayers". [1] As opposed to many people who not only interpret facts in their own favour but also take advantage of the ignorance and superstitious thinking of the people he did not conceal facts and did not try to profit from the ignorance of the people.

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If he had endorsed this false thinking on that day he could not have been able to signalize himself and claim to be the eternal leader of mankind and the representative and the chosen one of Allah during the present age when astronomy has taken long strides and the reasons for the solar and lunar eclipses have become clearly known to mankind.

His law and call are not for Arabs alone and are not confined to any time and space. If he is the leader of those who lived in earlier ages he is also the Prophet of the space age and of the period of the discovery of the secrets of nature. On whatever subject he has spoken his words are so sound and firm that the recent scientific upheavals which have disproved many of the theories of the past scholars have not been able to find even one weak point in his statements.

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[1] al-Muhasin page 313 and Seerah-i Halabi page 348.

Chapter 56

ERADICATION OF IDOL-WORSHIP IN ARABIA

In the end of the ninth year of migration the initial verses of Surah al-Tawbah (Bara'at) were revealed and the Prophet was ordered to send a person to Makkah during Haj season so that he might read out those verses along with a proclamation consisting of four articles. In these verses security granted to the polytheists has been withdrawn and all the treaties made with them (except those which the parties had acted upon faithfully and had not violated them in practice) have been annulled and the chiefs of polytheism and their followers have been told that they should clarify within a period of four months their position vis-a-vis the Islamic Government which is based on monotheism and if they do not give up polytheism and idol-worship the immunity provided to them would terminate.

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As and when the orientalists reach this stage of the history of Islam they violently attack this religion and consider this severity to be opposed to the principle of 'freedom of faith'. However if they undertake an unbiased perusal of the history of Islam and study the motive which prompted this action mentioned in the historical texts as well as in Surah Tawbah they will probably realize their misunderstanding and will confirm that this action was not at all opposed to the principle of 'freedom of faith' which is respected by all the wise men of the world. Here are the causes for the issuance of this manifesto:

1. During the Age of Ignorance a custom prevailed among the Arabs that a person who performed the pilgrimage of the Ka'bah gave away to an indigent person the dress with which he performed tawaf (circumambulation). If a person had only one dress he usually borrowed another and performed tawaf with it so that he might not have to give away his own dress to a poor man. And if it was not possible to borrow a dress the tawaf was performed naked!

One day a fat and beautiful woman entered the mosque. As she did not possess more than one dress she was obliged in observance of the superstitious custom of that time to perform tawaf with a naked body. It is evident as to what a bad effect the tawaf by the naked woman in the most sacred place amidst a crowd must have produced!

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2. When Surah al-Tawbah was revealed more than twenty years had passed since the appointment of the Prophet to the prophetic mission and during this period the strong logic of Islam regarding the prevention of idol-worship had reached the ears of the polytheists of the Peninsula. In case therefore an insignificant group still persisted in polytheism and idol-worship its reason was only their fanaticism and obstinacy. Hence the time had now arrived that the Prophet of Islam should use the last remedy for the reformation of the society destroy all images of idol-worship by force consider it (i. e. idol-worship) a transgression against humanity and annihilate the source of hundreds of other indecent habits in the society.

However the orientalists who consider this action to be opposed to the principle of freedom of faith which is the basis of Islam and the foundation of modern culture have ignored one point that is the principle of freedom of faith is respectable only so long as it does not harm the prosperity of the individual and the society. Otherwise in accordance with the dictates of reason and the course adopted by the thinkers of the world it should be opposed to the utmost extent.

For example in modern Europe on account of some wrong ideas some sensual men support the movement of nudism in the society and on the basis of an idea and a logic which is only childish (viz. covering of a part of the body is a source of excitement and therefore corrupts the morals) they form secret clubs and become naked there before others! Does human intellect permit that these people should be allowed to continue their activities on the plea of 'freedom of faith' and should it be said that their 'faith' must be respected? Or is it necessary that to protect the welfare of these people as well as of the society we should fight against this way of thinking which is totally foolish? This method (i. e. prevention of corruption by force) is not employed by Islam only but intelligentsia of the world put up a tough fight against all movements and ideas which result in harm to the interests of a society and in fact such a fight is a war against the foolish beliefs of the depressed people.

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Idol-worship was nothing more than a handful of superstitions and ridiculous beliefs which brought hundreds of abominable habits in its train and the Prophet had paid sufficient heed towards the guidance of the idolaters. Time had therefore arrived that he should as a last resort use military force to destroy this source of corruption.

3. Haj is one of the greatest articles of Islamic worship and religious rites and till the day of the revelation of this Surah the conflicts and battles with the chiefs of polytheism had not permitted that the Prophet should practically teach the Muslims the ceremonies connected with Haj in a correct and simple manner. It was therefore necessary that the Prophet should participate personally in this great Islamic congregation and give practical training to the Muslims for the performance of this great worship. However the Prophet could take part in it only when the Holy Ka'bah and its precincts had been vacated by the polytheists who had surrendered it to the wooden and stone idols and when the House of Allah was opened primarily for the worshippers of Allah and His real servants.

In view of the above-mentioned three factors the Prophet called Abu Bakr and taught him some initial verses of Surah al-Tawbah and ordered him to proceed to Makkah along with forty other persons[1] and to recite on Eid al-Adha day the verses which comprise estrangement from and disgust towards the polytheists.

As ordered by the Prophet Abu Bakr proceeded to Makkah. In the meantime the Archangel Jibreel came and brought a message from Allah to the effect that disgust towards the polytheists should be proclaimed either by the Prophet himself or by one from him. [2]

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Hence the Prophet called Ali and informed him of the position. He then placed his special animal for riding at Ali's disposal and ordered him to leave Madina as early as possible so that he might contact Abu Bakr on the way and take the verses from him and recite the same along with the requisite proclamation on the day of Eid al- Adha before the grand gathering in which people from all parts of Arabia would be participating.

The contents of the proclamation were as under:

1. The idolaters have no right to enter the House of Allah.

2. Performing tawaf with naked body is prohibited.

3. No idolater will participate in the ceremonies of Haj.

4. If some people have concluded non-aggression pacts with the Prophet and have carried out their obligations under those pacts faithfully the pacts made with them would be honoured and their lives and property would be respected till the expiry of those pacts. However the polytheists who have not concluded any pact with the Muslims or have violated practically any such pact are hereby given four months time from today (the tenth of Zil Haj) to explain their position vis-a-vis the Government of Islam. They should either join the monotheists (the Muslims) and give up every sort of polytheism or get ready for war. [3]

The Commander of the faithful left for Makkah riding the special animal provided to him by the Holy Prophet. He was accompanied by some other persons including Jabir bin Abdullah Ansari. He met Abu Bakr at Juhfah and conveyed the message of the Prophet to him and he thereupon placed the verses at Ali's disposal.

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The Shi'ah as well as many Sunni traditionalists quote Ali as saying to Abu Bakr: "The Prophet has given you the choice either to accompany me to Makkah or to return from here to Madina". Abu Bakr preferred to return to Madina and after reaching the Prophet he said: "You considered me fit to accomplish a task which others were also keen to accomplish and thus earn glory but when I had covered some distance you relieved me of the responsibility. Has anything been revealed about me? " The Prophet replied affably: "Jibreel came and brought a Divine message to the effect that none except myself or one belonging to me is competent to accomplish this task''. [4] However it appears from some narratives of Ahl Sunnah that Abu Bakr held the office of supervisor of Haj ceremonies whereas Ali was appointed only to recite the Divine verses and the proclamation of the Prophet before the people on Mina day. [5]

The Commander of the Faithful arrived in Makkah. On the tenth day of Zil Haj he mounted Jamrah 'Aqabah and recited the first thirteen verses of Surah Bara'at. He also read out the proclamation of the Prophet with a heart overflowing with valour and strength and with a loud voice which could be heard by all those present and made it clear to the polytheists who had not concluded any pact with the Muslims that they had only four months' time at their disposal within which they should purify their environments from all types of corruption and perverse thinking and should give up polytheism and idol-worship failing which the privileges granted to them would be withdrawn.

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The effect of these verses and proclamation was that the prescribed period of four months had not yet expired when the polytheists embraced Islam in groups and idol-worship was completely eradicated from the Peninsula by the middle of the tenth year of migration.

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[1] Waqidi has stated their number to be three hundred (Mughazi vol. III page 1077.

[2] In some narratives the words "or one from your Ahl al-Bayt" occur. (Seerah-i Ibn Hisham vol. Vl page 545 and Bihar vol XXI page 267).

[3] Furu' Kafi vol. I page 326.

[4] al-lrshad Mufid page 33.

[5] Seerah-i Ibn Hisham vol. II page 546.

UNFAIR BIAS IN THE ASSESSMENT OF THIS EVENT

Divesting Abu Bakr of the responsibility to read out the verses of Surah al-Bara'at and appointing the Commander of the Faithful in his place and that too in compliance with the Divine command is no doubt one of Ali's positive and undeniable distinctions. However a group of fanatical writers adopt a perverse view in the assessment of this event.

While assessing this event Alusi Baghdadi says in his Tafsir: "Abu Bakr was known for his compassion whereas Ali was his reverse because of his bravery and strength. As the recitation of the verses of Surah Bara'at and threatening the polytheists needed bravery and strength of mind more than anything else and Ali possessed these elements more than Abu Bakr he was appointed in his place''. [1]

This explanation which is based on fanaticism does not conform to the words of the Prophet because he said in reply to Abu Bakr: "Divine revelation has ordered that these verses should be recited by me myself or by one who belongs to me". Kindness or bravery have therefore nothing to do with the matter. Furthermore the Prophet himself was a perfect manifestation of kindness. In the light of the above explanation therefore the Prophet too should not have been asked to communicate the verses of Surah al-Bara'at himself to the people because the Divine order was that either he himself or someone from his Ahl al-Bayt should discharge this responsibility.

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While commenting on the same Surah Ibn Kathir Shami following the views of Maqrizi has explained the matter in another way in Al-Imta'a. He writes: "The custom amongst the Arabs with regard to the violation of agreements was that someone who is a party to the agreement or one of those related to him should take the initiative in violating the agreement. Failing this the agreement remained valid. And as Ali was one of the nearest relatives of the Prophet he was made responsible to recite these verses". However this explanation too is not valid because amongst the relatives of the Prophet there was also Abbas his uncle whose relationship with him was in no way lesser than that of Ali. The question would therefore remain as to why this task was not assigned to him.

If we are asked to give an unbiased judgement about this historical event we should say that this dismissal and appointment was not due to Ali's strength of heart or his relationship with the Prophet but the real purpose of this change was that the suitability of the Commander of the Faithful with regard to matters related to Islamic Government should become evident in a practical manner and the people should come to know that from the point of view of personal qualities and capability he is the associate and companion of the Prophet. And in case after some time prophethood comes to an end the political affairs and the matters connected with the authority of the caliphate should be handled by him and none is more suited for them except he himself and after the demise of the Prophet the Muslims should not feel any difficulty because they have seen with their own eyes that Ali has been appointed under the orders of Allah to nullify the agreements and such nullification is the prerogative of the ruler and his vicegerent only.

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[1] Ruhul Ma'ani commentary of Surah al-Tawbah.

Chapter 57

REPRESENTATIVES OF NAJRAN IN MADINA

The pleasant territory of Najran comprising seventy-two villages is situated on the border of the Hijaz and Yemen. In the early days of Islam this was the only region in the Hijaz which was inhabited by the Christians who had for some reasons forsaken idol-worship and embraced Christianity. [1]

Simultaneous with the letters which the Prophet of Islam wrote to the heads of different countries of the world he also wrote a letter to Abu Harith the Bishop of Najran and through that letter invited the people of that area to embrace Islam. The text of the said letter runs as under:

In the name the Lord of Ibrahim Ishaq and Ya'qub.

This is a letter from Muhammad the Prophet and Messenger of Allah to the Bishop of Najran. I praise and glorify the Lord of Ibrahim Ishaq and Ya'qub and invite you all to worship Allah instead of worshipping His creatures so that you may come out of the guardianship of the creatures of Allah and take place under the guardianship of Allah Himself. And in case you do not accept my invitation you must (at least) pay Jizyah (tribute) to the Islamic Government (in lieu of which it will undertake the protection of your lives and property) failing which you are hereby warned of dangerous consequences. [2]

Some of the Shi'ah sources add that the Prophet also wrote down in his letter the verse relating to the people of the Scripture wherein all of them have been invited to worship the One Allah. Here the 64th verse of Surah Ale Imran has been referred to viz: Muhammad say to the followers of the Bible 'We must come to a common term: 'Let us worship no one except Allah'...

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The representatives of the Prophet arrived in Najran and delivered his letter to the Bishop. He read the letter very carefully and then in order to take a decision called a meeting of the religious and the secular personalities for consultation. One of the persons called for consultation was Shurahbil who was renowned for his knowledge intelligence and experience. He spoke thus in reply to the Bishop: "My knowledge of religious matters is very meagre and I have therefore no right to express my views about them but in case you consult me regarding some thing other than this I may be able to suggest a solution of the problem. However I am obliged to point out one thing that we have heard time and again from our religious leaders that one day the Office of Prophethood will be transferred from the descendants of Ishaq to the descendants of Isma'il and it is not improbable that Muhammad who is a descendant of Isma'il may be the same promised Prophet! "

The consultative council decided that a body of men should go to Madina as representatives of Najran so that they might contact Muhammad from near and should scrutinize the proofs of his prophethood.

Sixty most distinguished and wise men of Najran were selected for the purpose; they were headed by three religious leaders namely;

1. Abu Harith bin 'Alqamah the Grand Bishop of Najran who was the official representative of the Roman Church in the Hijaz.

2. Abdul Masih the chief of the representative body who enjoyed great renown for his wisdom prudence and experience.

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3. Ayham an aged man who was considered to be a respectable person of the community of Najran. [3]

The members of the deputation arrived in the mosque in the afternoon wearing silken clothes golden rings and crosses round their necks; saluted the Prophet. However their repulsive and improper posture and that too in the mosque displeased the Prophet. They realized that he had been displeased with them but did not understand the cause of his displeasure. They therefore immediately contacted Uthman bin Affan and Abdur Rahman bin Awf who were their former acquaintances and mentioned the matter to them. They were of the view that the solution of their problem lay with Ali bin Abu Talib. They then met the Commander of the Faithful and he said in reply to them: "You should alter your dresses and come to the Prophet in a simple dress without any ornamentation Then you will be accorded honour and respect".

The representatives of Najran put on simple clothes and removed the rings and then came to the Prophet. The Prophet replied to their salutation with great respect and also accepted some of the presents which they had brought with them. Before the commencement of mutual discussions the members of the deputation said that the time for their prayers had set in. The Prophet permitted them to offer their prayers in the Masjid with their faces turned towards the east. [4]

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[1] Yaqut Hamawi has related the reason for their embracement of Christianity in Majma'ul Buldan vol. V pp. 266 - 267.

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[2] al-Bidayah wan Nihayah page 53 and Biharul Anwar vol. XXI page 285.

[3] Tarikh-i Ya'qubi vol. II page 66.

[4] Seerah-i Halabi vol. III page 239.

THE REPRESENTATIVES OF NAJRAN HAVE DISCUSSIONS WITH THE PROPHET

A large number of biographers traditionalists and Islamic historians have quoted the text of the discussions between the representatives of Najran and the Prophet. However the late Sayyid bin Tawus has quoted the particulars of the discussions and the event of Mubahilah (imprecation) in a more exact more comprehensive and more detailed manner as compared with others. He has quoted all the particulars of Mubahilah from the beginning up to the end from Kitab Mubahilah by Muhammad bin Abdul Muttalib Shaybani and Kitab 'Amali Zil Haj by Hasan bin Ismail. [1] However it is beyond the scope of this book to give details of this great historical event which unfortunately has not even been alluded to by some biographers.

We therefore mention here a few aspects of the discussions as given by Halabi in his Seerah. [2]

The Prophet: I invite you to the religion of monotheism and the worship of One Allah and submission to His commands. (Then he recited some verses of the Holy Qur'an before them).

The representatives of Najran: If Islam means faith in the only Lord of the World we already believe in Him and act according to His Commands.

The Prophet: Islam carries a few signs and some of your actions show that you do not believe in Islam. How do you say that you worship One Allah when you worship the cross and do not abstain from the meat of the swine and believe that Allah has son?

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Representatives: We believe him (i. e. 'Isa) to be God because he brought the dead to life cured the sick made a bird with clay and made it fly and all these things show that he is God.

The Prophet: No. He is the servant of Allah and is His creature. Allah placed him in the womb of Mary. And all this power and strength was given to him by Allah.

One of the represenatatives: Yes! He is the son of God because Mary gave him birth without marrying anyone and it is therefore necessary that his father should be the very Lord of the World.

At this juncture the Archangel Jibreel came and advised the Prophet to tell them: "From this point of view the condition of 'Isa resembles that of Adam who was created by Allah with His unlimited power from clay without his having a father and a mother[3] and if one's not having a father is the proof of one's being the son of Allah Adam is all the more entitled to this position because he had neither a father nor a mother".

The representatives: Your words do not satisfy us. The best way to resolve the issue is that we should engage in imprecation with each other at an appointed time and may curse the liar and pray to Allah that He may destroy the liar. [4]

At this moment the Archangel Jibreel came and brought the verse pertaining to imprecation and conveyed to the Prophet the Divine command that he should engage in imprecation with those who contended and disputed with him and both the parties should pray to Allah that He might deprive the liar of His blessings. The Holy Qur'an says If anyone disputes with you after the knowledge has come to you say 'Let each of us bring our children our women our people and ourselves to one place and pray to Allah to curse upon the liars among us'. (Surah Ale Imran 3: 62)

Both the parties agreed to settle the issue through imprecation and it was decided that all of them would be ready for it on the following day.

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[1] The details of this historical event is given in the book entitled "Iqbal" by the late Ibn Tawus pp. 496 - 513.

[2] Seerah-i Halabi vol. III page 239.

[3] This is the purport of the verse: To Allah the case of Jesus is as that of Adam whom He created from the earth and then said Be and he came into existence. (Surah Ale Imran 3: 59).

[4] Biharul Anwar vol. XXI page 32 as quoted from al-lqbal by Ibn Tawus. It is however learnt from Seerah-i Halabi that Mubahilah was suggested by the Prophet himself.

THE PROPHET GOES FOR MUBAHILAH (IMPRECATION)

The incident of Mubahilah of the Prophet of Islam with the representatives of Najran is one of the most attractive and wonderful events of the history of Islam. Though some traditionalists and biographers have been negligent in quoting its details as well as in analysing it but a large number of them like Zamakhshari in Kashshaf [1] Imam Razi in his Tafsir[2] and Ibn Athir in Kamil[3] have been most eloquent on this subject. Here we reproduce a part of Zamakhshari's narrative on the subject.

"The time for Mubahilah arrived. The Prophet and members of the deputation of Najran had already agreed that the ceremonies of Mubahilah should take place at a spot outside the city of Madina in the desert. Out of the Muslims and many relatives of his the Prophet selected only four persons who were to participate in this significant event. These four persons were Ali bin Abi Talib Fatimah daughter of the Prophet Hasan and Husayn as amongst all the Muslims no purer souls could be found. He covered the distance between his house and the place fixed for Mubahilah in a special manner. He stepped into the field of Mubahilah when he was carrying Husayn in his lap and was holding the hand of Hasan in his own hand and Fatimah was following him and Ali bin Abi Talib was walking behind them''. [4]

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Before arriving at the place fixed for Mubahilah he said to his companions: "Whenever I utter an invocation you should pray for its acceptance by saying Amin. "

Before facing the Prophet the chiefs of the representatives of Najran were saying to one another: "In case you see that Muhammad has brought his warriors and officers in the field of Mubahilah and has displayed his material grandeur and external strength you should conclude that his claim is not true and he has no faith in his prophethood. If however he comes for Mubahilah along with his children and the dearest ones and appears before the Almighty Allah devoid of every sort of material might and glory it would mean that he is a true Prophet and has so much faith and self-reliance that he is not only ready to be annihilated personally but is fully prepared with perfect courage to let his dearest ones also meet destruction and extinction".

While the chiefs of the deputation were engaged in conversation the Prophet made a sudden appearance before the Christians of Najran along with four of his dear ones out of whom three were his own offspring. All were wonder-struck to see that he had brought into the field of Mubahilah even the innocent children of his dear daughter and said: "This man has perfect faith in his call and claim because a wavering person does not bring his dearest ones into the arena of Divine wrath".

The Bishop of Najran said: "I see such faces that if they raise their hands in supplication and pray to Allah that the biggest mountain may be moved from its place the same will happen immediately. We should in no circumstances engage in Mubahilah with these sacred and virtuous personalities because it is not improbable that we may be annihilated and it is also possible that the Divine wrath may expand and engulf the entire Christian world and not even one Christian may remain alive on the face of the earth! "[5]

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[1] Kashshaf vol. I pp. 282 - 283.

[2] Tafsir-i Mafatihul Ghayb vol. II pp. 481 - 482.

[3] Tarikh-i Kamil vol. II page 112.

[4] In some narrations it has been stated that the Prophet was holding the hands of Hasan and Husayn in his own hands and Ali was walking in front of him and Fatimah was following him. Biharul Anwar vol. XXI page 338.

[5] Ibn Tawus quotes this in al-lqbal: "On the day of Mubahilah a large number of Muhajirs and Ansar had gathered near the place where Mubahilah was to take place. However the Prophet left his house with the said four persons only and none out of the Muslims was present at the appointed place except those five. The Prophet removed his cloak from his shoulder and flung it on two trees which were situated near each other. He then sat under its shade along with the four others and invited the "representatives of Najran to Mubahilah".

THE REPRESENTS OF NAJRAN GIVE UP THE IDEA OF MUBAHILAH

On observing the aforesaid situation the representatives of Najran made mutual consultations and unanimously decided not to participate in Mubahilah at any cost. They also agreed to pay a fixed sum per year as jizyah and requested that in lieu of this the Islamic Government might protect their lives and property. The Prophet agreed to this and it was settled that against the payment of that petty amount they should be entitled to the privileges granted by the Islamic Government. Then the Prophet said: "Trouble had spread its inauspicious shadow on the heads of the representatives of Najran and if they had decided to participate in Mubahilah and cursing they would have lost their human shapes and would have been burnt in a fire which was being kindled in the desert and the torture would have spread up to the territory of Najran".

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It has been quoted by A'isha that on the day of Mubahilah the Prophet accommodated his four dear ones under a black cloak and recited this verse: O people of the Prophet's House! Allah intends but to ward off all sorts of pollution and blemish from you and to purify you with a thorough purification. (Surah al-Ahzab 33: 33)

Then Zamakhshari mentions the points connected with the verse of Mubahilah and says in the end of the discussion: "The incident of Mubahilah and the substance of this verse is the greatest evidence of the excellence of the People of the Mantle and is a vital proof of the rightfulness of Islam".

CONTENTS OF THE AGREEMENT CONCLUDED BETWEEN THE PARTIES

The representatives of Najran requested the Prophet that both the amount of annual tax payable by them and the security of Najran region might be recorded and guaranteed by the Prophet in the deed. As ordered by the Prophet the Commander of the Faithful wrote the deed as follows:

In the name Allah the Beneficent the Merciful.

This is a deed from Muhammad the Prophet of Allah in favour of the people of Najran and its outskirts. The order and decision of Muhammad about the entire property and wealth of the people of Najran is that they will supply to the Islamic Government every year two thousand garments the price of everyone of which will not exceed forty dirhams. They will be at liberty to supply half of this quantity in the month of Safar and the remaining half in Rajab. And in case there is danger of war from the side of Yemen they (the people of Najran) shall as a mark of co-operation with the Islamic Government place thirty coats of mail thirty horses and thirty camels at the disposal of the army of Islam by way of guaranteed loan and shall also be responsible to entertain the representatives of the Prophet in the territory of Najran for a period of one month. Furthermore as and when a representative of his comes to them they shall receive him. And the lives property lands and places of worship of the people of Najran shall be under the protection of Allah and His Prophet provided that they will immediately give up usury failing which Muhammad will not be responsible for them and no commitment made by him will be operative. [1]

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This deed was written on a red skin. Two companions of the Prophet signed below it as witnesses and thereafter the Prophet sealed it. This Peace Pact of which a summarized

translation has been given above speaks of the justice and equity of the highest standard as practiced by the Prophet and shows that the Islamic Government was not like the powerful states of the world which take undue advantage of the weakness of others and impose tributes on them. Islam always kept in view the spirit of conciliation and justice and the principles of humanity; it always shunned transgression.

The event Mubahilah and the verse revealed in connection with it have been the greatest merit and glory for Islam and the followers of Ahl al-Bayt throughout the long span of history because the words and contents of this verse show the high status enjoyed by those who accompanied the Prophet to the place appointed for Mubahilah. For besides calling Hasan and Husayn the sons of the Prophet and calling Fatimah only the lady belonging to his household it calls Ali the "self" i. e. the very soul of the Prophet. What honour could be greater then this for anyone?

Is this verse not an evidence of the superiority of the Commander of the Faithful over all other Muslims of the world? Fakhr-i Razi whose attitude in the discussions of the nature of scholastic theology and matters relating to Imamate is well known has mentioned the reasoning of the Shi'ah and has ended the discussion with a petty and insignificant objection. Its reply is quite clear to the fair-minded people.

It is learnt from the narratives quoted from our religious leaders that Mubahilah is not particular to the Prophet and every Muslim can combat his opponent by this means. The invocations connected with it are given in the books on Hadith and the book entitled Nur-al-Thaqalayn may be referred to for further information in this behalf. [2]

In the tract written by the respected teacher Allamah Tabatabai we read this: Mubahilah is one of the permanent miracles of Islam and every true believer can combat with his opponent by means of Mubahilah to prove the realities of Islam following the first leader of this faith and can request Allah to punish the opponent and condemn him. [3]

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[1] Futuhul Buldan page 76.

[2] Nur-al Thaqalayn vol. I pp. 291 - 292.

[3] This subject has been clarified in certain Islamic narratives. In this connection refer Usulul Kafi Book on Invocations Chapter of Mubahilah page 538.

Chapter 58

THE EVENTS OF THE TENTH YEAR OF MIGRATION

The sharp and pungent proclamation read out by the Commander of the Faithful during Haj season of the ninth year of migration at Mina on behalf of the Prophet and official declaration by him to the effect that Allah and His Prophet were disgusted with the idolaters and they (the idolaters) should decide once and for all within a period of four months either to embrace Islam and forsake idol-worship or to get ready for total war had a very deep and quick effect. The tribes of different regions of Arabia which had so far declined to submit to the logic of the Qur'an and the law of Allah on account of enmity and grudge and insisted on sticking to their evil and indecent habits superstitions foolish beliefs and worship of stones and clay became helpless now and sent their representatives to the headquarters of Islam (Madina). Everyone of these deputations had discussions and conversation with the Prophet. Ibn Sa'd in his Tabaqat-i Kubra[1] has recorded the particulars of seventy-two persons out of them. Arrival of these deputations in large numbers and that too after declaring the proclamation shows that in the beginning of the tenth year of migration no dependable fort had been left for the polytheists of Arabia otherwise they would have taken refuge there and waged war with the help of one another.

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The period of four months had not yet passed when the entire Hijaz came under the banner of Islam and not a single idol-temple or idol or idolater was left in it so much so that a number of persons belonging to Yemen Bahrain and Yamamah also embraced Islam.

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[1] Tabaqat-i Kubra vol. II pp. 230 - 291.

PLOT TO KILL THE PROPHET

The chiefs of the tribe of Bani 'Amir were widely known amongst the Arab tribes for their obstinacy and mischief. Three persons from amongst their chiefs named 'Amir Arbad and Jabbar decided to arrive in Madina at the head of a deputation and somehow to kill the Prophet while having discussions with him in a meeting. Their scheme was that 'Amir should engage himself in discussion with the Prophet and while their conversation was in full swing Arbad should attack the Prophet with his sword and kill him.

Other members of the deputation who were unaware of this plot of the three persons declared their fidelity for Islam and the Prophet. However 'Amir refrained from expressing any inclination towards Islam and said to the Prophet repeatedly I want to talk to you in seclusion. Every time he uttered this sentence he looked towards Arbad. However although he looked at his face very intently he found him calm and tranquil. The Prophet said to him in reply: "Unless you embrace Islam this thing is not possible (i. e. to see you alone) ". At last 'Amir lost all hope of Arbad's assistance in the success of their plot. It would appear that as and when Arbad intended to put his hand on his sword he was stricken with terror and the Prophet's greatness kept him (Arbad) from carrying out his plan. When the meeting ended 'Amir stood up from his place declared his enmity for the Prophet and said: "I will fill Madina with horses and soldiers to do harm to you". On account of the great forbearance which he possessed however the Prophet did not give him any reply but prayed to Allah to keep him safe from the mischief of the two men. The supplication of the Prophet was accepted soon. 'Amir had an attack of plague while he was on his way and died in a very bad condition in the house of a woman belonging to the tribe of Bani Salul. As regards Arbad he was struck by lightning in the desert and was burnt to death. And the fate met by these persons who had plotted against the Prophet further intensified the people's faith (in Islam). [1]

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[1] Seerah-i Ibn Hisham vol. II pp. 568 - 569.

THE COMMANDER OF THE FAITHFUL IS DEPUTED TO YEMEN

Acceptance of Islam by the people of the Hijaz and the security which the Prophet felt from the side of the Arab tribes enabled him to extend the influence of Islam to the neighbouring areas of Hijaz. For the first time therefore he deputed one of his wise companions named Mu'az bin Jabal to Yemen so that he might explain Islam to the people of that region.

While giving him detailed instructions the Prophet also said to Mu'az: "Avoid harsh treatment with the people and inform them of Divine blessings which are meant for the true believers. When you face the people of the Scriptures in Yemen and they enquire from you about the key to Paradise you should tell them that it is the acknowledgment of the Oneness and Uniqueness of Allah"

It would appear that with all his knowledge of the Book and the Sunnah Mu'az did not give a satisfactory reply when he was asked about the rights of a husband over his wife. [1] The Prophet therefore decided to send his distinguished disciple Ali to Yemen so that Islam might spread there under his continuous teachings logical arguments the strength of his hands and his unparalleled bravery and moral heroism.

Furthermore Khalid bin Walid had also been dispatched by the Prophet to Yemen sometime earlier than Ali[2] so that he might remove the obstacles in the way of advancement of Islam in that area. He did not however do anything in this behalf during that period. The Prophet therefore called Ali and said to him: "O Ali! I am sending you to Yemen so that you may invite its inhabitants to Islam and inform them about the Command of Allah as well as about the things which are lawful and which are unlawful. At the time of your return to Madina you should collect zakat from the people of Najran as well as the taxes which they are liable to pay and should deposit the same in the public treasury.

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Ali replied to the Prophet most respectfully in these words: "I am a young man and have never arbitrated throughout my life and have never occupied the seat of justice". The Prophet placed his hand on Ali's chest and prayed for him in these words: "O Allah! Guide the heart of Ali and protect his tongue from errors". Then he said: "O Ali! Do not quarrel with anyone and try to guide the people to the right path with logic and good behaviour. By Allah! If Allah guides someone to the right path through you it is much better than that on which the sun shines".

In the end the Prophet made four recommendations to Ali:

1. Make prayer and glorification of Allah your profession because prayer is usually accepted. 2. Be thankful to Allah in all circumstances because thankfulness increases blessings.

3. If you conclude an agreement with an individual or a group of persons honour it.

4. Desist from cheating others because the deceit of the evil-doers returns to themselves".

During his stay in Yemen Ali passed spellbound judgements most of which are recorded in the books of history.

The Prophet did not content himself with guidance but he also wrote a letter to the people of Yemen inviting them to Islam gave it to Ali and directed him to read it over to them.

Bara' bin 'Azib was Ali's attendant in Yemen. He says that when Ali reached the border of Yemen he arranged the ranks of the Muslim soldiers who were already stationed there under the command of Khalid bin Walid and offered the morning prayers in congregation. Then he invited the tribe of Hamdan which was one of the biggest tribes of Yemen to hear the message of the Prophet. First he praised Allah. Then he read out the Prophet's message to them. The grandeur of the meeting the sweetness of the narration and the greatness of the words of the Prophet impressed the people of Hamdan tribe so much that they embraced Islam within a day. Imam Ali wrote a letter to the Prophet informing him of the developments. The Prophet was greatly pleased to learn the good news. He thanked Allah and said: "May the tribe of Hamdan be blessed".

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The conversion of Hamdan tribe to Islam became the cause of other people of Yemen embracing Islam gradually. [3]

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[1] Seerah-i Ibn Hisham vol. II page 590.

[2] Sahih Bukhari vol. V page 163.

[3] Tarikh-i Kamil vol. II page 305; Biharul Anwar vol. XXI pp. 360 - 363.

Chapter 59

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 make little 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 centre 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.

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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 'Arafah 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 the 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 Madina and awaited the departure of the Prophet. [1]

The Prophet appointed Abu Dujanah as his representative in Madina 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 ehram 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 Hajah 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.

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During tawaf he stood opposite the Black stone. In the first instance he performed its istilam[2] and then went round the Ka'bah seven times. Thereafter he stood behind Maqam-i Ibrahim and offered tawaf prayers consisting of two rak'ats. After offering the prayers he commenced Sa'i between Safa and Marwah. [3] 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". [4]

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".

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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. [5]

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[1] Seerah-i Halabi vol. III page 289.

[2] 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 Madina 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. II page 174).

[3] 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.

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[4] 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.

[5] Biharul Anwar vol. XXI page 319.

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 them 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 them and take back after the Haj ceremonies had been performed". Ali said to him: "You were not authorized to do so". Then he took back the pieces of cloth from them packed them and delivered them to the Prophet in Makkah.

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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 from 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''. [1]

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[1] Biharul Anwar voI. XXI page 385.

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 therefore 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 ''Arafah so that they might perform the ceremony of ''Arafah from noon of 9th Zil Haj till the sunset on that day.

On 8th Zil Haj which is also called the day of tarwiyyah the Prophet proceeded to ''Arafah via Mina and stayed in Mina till sunrise on the 9th of the month. Then he mounted his camel left for ''Arafah 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

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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 forever the base for the worshippers of One Allah. The Prophet offered the noon and the afternoon prayers in ''Arafah along with 100000 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[1]) 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 ".

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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". [2]

"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[3] 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.

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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 Zil 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 [4] 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. " [5]

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"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. [6]

"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". [7]

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. [8]

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[1] Khisal by Shaykh Saduq vol. II page 84.

[2] Seerah-i Ibn Hisham vol. II page 605.

[3] 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.

[4] 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 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.

[5] Seerah-i Ibn Hisham vol. II page 605.

[6] Khisal by Shaykh Saduq page 84.

[7] Biharul Anwar vol. XXI page 405.

[8] Tabaqat-i Ibn Sa'd vol. II pp. 184-186.

Chapter 60

ISLAM IS COMPLETED BY THE APPOINTMENT OF 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.

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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 Sunnat however caliphate is a customary and secular office and the object of its creation is only to protect the worldly 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 matters. 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 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 fulfillment 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:

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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 prophethood 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.

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It is sufficient that he should protect the glory and worldly 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.

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 again 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 torture 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 prophethood he turned to those present and said: "This young man is my brother and successor. "[1] 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.

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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 Madina. Orders for departure were given. When the caravan reached the region of Rabigh [2] which is situated at a distance of three miles from Juhfah [3] 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. (Surah al-Ma'ida 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. Thereafter 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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[1] Tarikh-i Tabari vol. II page 216 and Tarikh-i Kamil vol. II page 410.

[2] Rabigh is a place situated between Makkah and Madina.

[3] It is one of the Miqats (i. e. places where ehram is put on). From here the paths of the people of Madina Egypt and Iraq were separated.

SERMON OF THE PROPHET AT GHADIR KHUM

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? " AII of them said: "lt's 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 Ahl al-Bayt. Allah has informed me that these too memorable things will not act 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. [1]

"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 Jibreel 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 (Surah al-Ma'idah 5: 3)

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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".

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[1] In order to make sure that no misunderstanding arose afterwards the Prophet repeated this sentence thrice.

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.

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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[1] enjoys so much importance that as quoted by numerous exegetes and traditionalists verses of the Holy Qur'an have been revealed in connection with the event of that day.

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[1] For further details refer al-Ghadir vol. I by Allamah Amini.

Chapter 61

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 Madina accompanied him back to Madina 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 idolatry had come to an end throughout the Hijaz and all impediments in the way of the spread of Islam had been removed.

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The Muharram moon of the 11th year of migration was about to be sighted in Madina 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 give 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:

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"In the name of Allah the Beneficent the Merciful.

This 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. [1]

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[1] Seerah-i Ibn Hisham vol. II pp. 600-601.

A SHORT BIOGRAPHY OF MUSAYLIMAH

He was one of those persons who came to Madina in the tenth year of migration and embraced Islam. However after his return to his birthplace 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[1] 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.

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After the demise of the Prophet campaign against the apostates was the first action of the Islamic Caliphate. Hence the zone of Musaylimah's influence was 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 defence 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 insipid sentences which history has attributed to him as specimens of his contention with the Holy Qur'an.

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[1] Seerah-i Ibn Hisham vol. I page 599.

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 impostor 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.

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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 Madina 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 Madina in 9 A. H. the Prophet proceeded to Tabuk personally at the head of 30 000 strong army and returned to Madina 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 Madina an army consisting of the Muhajirs and the Ansar which included distinguished persons like Abu Bakr Umar Abi 'Ubaydah Sa'd Waqqas etc. In fact he ordered that all those Muhajirs who had migrated to Madina earlier than others should participate in this battle. [1]

In order to arouse the religious sentiments of the Muslim warriors the Prophet fastened a standard for Usamah with his own hands[2] and gave him the following instructions:

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"Fight in the name of Alllah and in His path. Fight against the enemies of Allah. Attack the people of Unba[3] 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[4] 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.

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Ali the Commander of the Faithful defines the reality of Islam in a brief but very pithy sentence. He says: IsIam is nothing except submission to its orders''. [5]

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 [6] 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 utter 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. [7] They were however not aware of the greater interests involved in the matter as explained by us in the foregoing 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.

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The next day after the Prophet fastened the standard of war for Usamah he fell sick with high fever and headache. 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 commandership 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 started 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''. [8] And at times he said: "Equip Usamah's army" or "Send Usamah's army".

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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 Madina. [9]

These recommendations led to the elders from amongst the Muhajirs and the Ansar coming to see the Prophet to bid him farewell and then willy nilly leave Madina 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 Madina 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 Madina 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 Madina 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. [1]

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[1] Seerah-i Ibn Hisham vol. II page 642 and al-Nass wal Ijtihad (page 12) by Sharafuddin 'Amili.

[2] According to the historical sources of Ahl 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 Rabiul 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 be 28th Safar it would be necessary that these events should have taken place some days earlier than 28th Safar.

[3] It is a strip of land in the region of Balqa in Syria and is situated between 'Asqalan and Ramlah near Muta'.

[4] It is an extensive place three miles away from Madina towards the side of Syria.

[5] Nahjul Balaghah Kalimat-i Qisar (saying No. 125).

[6] 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.

[7] Tabaqat-i Ibn Said vol. II page 120.

[8] Tabaqat-i Ibn Sa'd vol. II page 190.

[9] al-Milal wan Nahl by Shahristani Fourth Preface page 29 and Sharh-i Nahjul Balaghah by Ibn Abil Hadid vol. II page 20.

[10] Tabaqat vol. II page 190.

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 Sunnat have endeavoured to explain away their disobedience in various ways. For the perusal of their unfounded apologies refer to the books entitled al-Muraji'at[1] and al-Nass wal Ijtihad. [2]

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[1] al-Muraji'at pages 310 - 311.

[2] al-Nass wal Ijtihad pp. 15 - 19.

SEEKING FORGIVENESS FOR THOSE BURlED 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 midnight accompanied by his servant Abi Muwayhabah[1] 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: "The key of the treasures of the world and prolonged life in it has been presented to me and I have 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)

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"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". [2]

The people who see this world with material eyes only and 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. [3]

A Prophet who is connected with the world of revelation and other worlds independent of matter and who is free from mistakes can certainly give information regarding Allah's will about his death.

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[1] Some say that he was accompanied by Abu Rafe' or by Burayrah the servant of A'isha (Tabaqat vol. II page 204).

[2] Tabaqat vol. II page 204 and Bihar vol. XXII page 466.

[3] However as has also been stated in discussions relating to contact with the souls it is not proper to listen to every claimant.

Chapter 62

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 Islam and would push back the person who had been formally appointed on the day of Ghadir as the successor to the Prophet.

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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 Madina 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 Madina) and returned to Madina 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 Madina 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 Madina 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 face 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. [1] 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?

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[1] Seerahi Ibn Hisham vol. II p. 654 and Tabaqat-i Ibn Sa'd vol. 2 p. 216.

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 Ahl al- 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". [1]

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).

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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''. [2]

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-Saqifa 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". [3]

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''. [4]

It is an admitted fact that 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.

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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". [5]

Although some fanatics have apparently coined excuses for the Caliph having opposed the demand of the Prophet[6] they have condemned him from the standpoint of logic and have considered his remark (The Book 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. [7]

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. (Surah al-An'am 6: 39)

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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. (Surah al-Nahl 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 "The Prophet is........ "[8]

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How can it be said that in spite 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?

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[1] 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.

[2] Sahih Bukhari Kitabul 'Ilm vol. I page 22 and vol. II page 14; Sahih Muslim vol. II page 14; Musnad Ahmad vol. I page 325 and Tabaqat-i Kubra vol. II page 244.

[3] Sharh-i Nahjul Balaghah Ibn Abil Hadid vol. II page 20.

[4] Sahih Muslim vol. I page 14 and Musnad Ahmad vol. I page 355.

[5] Kanz al-Ummal vol. III page 138 and Tabaqat vol. II page 244.

[6] The late Allamah Mujahid Sharfuddin has collected all these excuses his book entitled al-Muraji'at and refuted them in a decent manner.

[7] Hayat-i Muhammad page 475.

[8] Musnad Ahmad vol. I page 355.

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.

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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 the 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 and his progeny) so that they might not go astray after him. Here is the text of the Hadith Thaqalayn:

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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 Ahl al-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 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?

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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 viewpoint. 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? l 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 Fadl remained there. [1]

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[1] Biharul Anwar vol. XXll page 469 quoted from al-lrshad by Shaykh Mufid and A'lamul Wara' by Tabrsi.

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". [1]

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Ibn Hajar Askalani has given another version of makingamends for the matter and it is not incompatible with the former. He says: "One day while the Prophet was unwell and his bed was encircled by his companions he turned his face towards them and said: "O people! The time of my death has arrived and I will be leaving you soon. Be it known to you that I am leaving the Book of Allah and my progeny and Ahl al-Bayt amongst you. Then he held and raised the hand of Ali and said Ali is with the Qur'an and the Qur'an is with Ali and they will not separate from each other till the Day of Resurrection". [2]

The Prophet had narrated Hadith Thaqalayn on different occasions and in various ways before he fell ill and had drawn the attention of the people to these two weighty things but the fact that even when bed-ridden he once again gave attention to the correlation between the Book and his progeny and stressed their importance before the same persons who had opposed his writing the will would make one believe that the object of this repetition was to make amends for the non-execution of the will. [3]

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[1] Biharul Anwar vol. XXII page 476 quoted from Majalis by Mufid.

[2] al-Sawaiq Chapter 9 of Part 2 page 57 and Kashful Ghummah p. 43.

[3] The Hadith Thaqalayn is one of those traditions which are unanimously accepted by the Sunni and the Shi'ah traditionalists and it has been narrated by the companions of the Prophet in sixty different ways. Ibn Hajar Askalani writes: "The Prophet invited the attention of the people to the correlation between the Book and his progeny on different occasions like the day of Arafah the day of Ghadir on return from Ta'if and even while he was confined to bed. (al-Sawaiq al-Muhriqah page 136). The late Mir Hamid Husayn of India has allocated a part of his book to the narration of authorities for the Hadith Thaqalayn. It has been published recently in Isfahan in six volumes. In the year 1374 A. H. a tract about this hadith was published by the Darut Taqrib Foundation (Egypt). Its importance from the viewpoint of authorities and the esteem shown to it by the traditionalists in different eras of Islamic history have been quoted in it briefly.

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DISTRIBUTION OF DINARS

The policy of the Prophet with regard to public treasury (Baytul Mal) was that at the very earliest opportunity he distributed its property amongst the needy persons and refrained from keeping the contents of the treasury in custody for a long time. Hence when he was confined to bed and some Dinars were lying with one of his wives he asked her to bring them to him. When the Dinars were placed before him he took them in his hand and said: "How will Muhammad expect anything of Allah if he meets Him and has these with him? " Then he ordered the Commander of the Faithful to distribute the money among the poor. [1]

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[1] Tabaqat-i Kubra vol. II page 238.

THE PROPHET IS ANNOYED ON ACCOUNT OF THE MEDICINE GIVEN TO HIM

During her stay in Ethiopia Asma' daughter of 'Umays who was a near relative of the Prophet's wife Maiymunah had learnt the composition of a medicine which was the juice of some herbs. She imagined that the Prophet was suffering from pleurisy and in Ethiopia this ailment was treated with the said syrup. When the Prophet's condition was very serious and he was suffering from acute pain she dropped some of that medicine in his mouth. When the condition of the Prophet improved somewhat and he came to know about the incident he was very much displeased and said: "Allah does not at all make his Prophet suffer from such an ailment". [1]

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[2] Tabaqat vol. II page 236.

LAST FAREWELL TO FRIENDS

During the period of his illness the Prophet used to come to the mosque sometime or other and offered prayers along with the people and also talked on some matters. On one of those days he arrived in the mosque while he had tied a piece of cloth on his head and Ali and Fadl bin Abbas had placed their hands under his arm-pits and he was walking with dragging feet. He mounted the pulpit and began to speak saying: "O people! The time has arrived when I should leave you. If I have made a promise with anyone I am prepared to fulfil it and if I owe something to somebody he should speak out so that I may make payment to him". At this moment a man stood up and said: "You promised me some time back that if I married you would help me with money". The Prophet ordered Fazal to pay the required amount to him immediately. Then he dismounted the pulpit and went home. Thereafter he came to the mosque again on Friday (i. e three days before his death) and began to speak and said inter alia: "Whoever has any right over me should get up and mention it for punishment in this world is lighter than the punishment on the Day of Judgement. "

At this moment Sawadah bin Qays stood up and said: "At the time of return from the Battle of Ta'if when you were riding a camel you raised your scourge to hit your animal but by chance it struck my belly. I now want to take revenge".

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The offer made by the Prophet was not a mere formality for he was seriously inclined to compensate others even for those rights which are not usually cared for by the people. [1] He therefore ordered the same scourge to be brought from his house. Thereafter he pulled up his shirt so that Sawadah might take revenge. The companions of the Prophet were watching the scene with grieved hearts and with tears in their eyes and were awaiting as to where the matter would end and whether Sawadah would actually take revenge. However they suddenly saw Sawadah kissing the belly and chest of the Prophet. At this moment the Prophet prayed for him and said: "O Allah! Forgive Sawadah in the same manner in which he has forgiven the Prophet of Islam". [2]

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[1] Manaqib-i Al-i Abi Talib. vol. I. page 164.

[2] Furthermore as the Prophet did not hit Sawadah's body intentionally he had no right to take revenge but the act could be compensated by payment of 'diya' money (prescribed compensation). In spite of this the Prophet decided to meet his demand.

Chapter 63

THE LAST HOURS OF THE PROPHET

Madina was totally engulfed in confusion and anxiety. The companions of the Prophet had gathered round his house with tearful eyes and grieved hearts. The reports which were pouring out from the house showed that his condition was extremely serious and there was very little hope of his recovery. This showed that only a few moments of his precious life were left.

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A number of the companions of the Prophet were desirous of seeing him from near but his serious condition would not permit that anyone except the members of the family should visit the room in which he was lying.

The honoured daughter and the only souvenir of the Prophet viz Lady Fatimah was sitting beside her father's bed. She was looking at his sacred face and could see that the perspiration of death was flowing down his face and forehead. With a heavy heart tearful eyes and choked throat she was reciting the following verse which Abu Talib had recited in praise of the Prophet: "The luminous face in whose honour rains are sought from the clouds. The person who is the asylum for the orphans and the guardian of the widows".

At this moment the Prophet opened his eyes and said to his daughter in a low voice: "This is a verse which Abu Talib recited about me. It will however be better if instead of the same you recite this verse of the Holy Quran: Muhammad is but a messenger. The messengers have already passed away before him. Will it be that when he dies or is slain you will turn back on your heels? He who turns back does no hurt to Allah and Allah will reward the thankful. (Surah Ale Imran 3: 144) [1]

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[1] Vide al-Irshad Shaykh Mufid page 98

THE PROPHET SPEAKS TO HIS DAUGHTER

Experience shows that on account of excessive preoccupations the sentiments of big personalities with regard to their children become dim because absorption in world affairs keep them so busy that their sentiments for their children remain suppressed. However great spiritual personalities are an exception to this rule. Notwithstanding their great targets and universal ideals and ever-increasing activities they possess such extensive and great souls that inclination towards one part does not keep them from the other parts.

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The Prophet's love for his only child was one of the most sublime manifestations of human sentiments so much so that he never proceeded on a journey without saying farewell to his daughter and when he returned from a journey he first of all went to see her. He accorded her great respect as compared with his wives and used to tell his companions: "Fatimah is a part of my body. Her pleasure is my pleasure and her anger is my anger. " [1]

Whenever the Prophet saw Fatimah he was reminded of Khadijah the most pious and most kind woman of the world who endured extraordinary hardships and spent her enormous wealth in the path of the sacred mission of her husband.

Throughout the period of the Prophet's illness Fatimah remained by the side of his bed and was not away from him even for a moment. Suddenly the Prophet made a sign to her asking her to speak to him. The Prophet's daughter bent a little brought her head near him and conversed with him in low tones. The persons who were present round the Prophet's bed did not become aware of what they talked about. When the Prophet ceased talking Lady Fatimah wept bitterly. However soon after this the Prophet made a sign to her again and spoke to her in low tones. This time she raised her head in a happy mood and with smiling lips. Those present were surprised to observe these two antithetical conditions at one and the same time and they requested Fatimah to inform them of her conversation with the Prophet. She replied: "I am not going to divulge the secret of the Prophet of Allah ".

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After the passing away of the Prophet Fatimah informed them of the factual position on account of the insistence of A'isha and said: "In the first instance my father informed me about his death and stated that he was not likely to recover from his illness. Hence I began weeping. However when he talked to me for the second time he told me that I would be the first person from amongst his Ahl al-Bayt who would join him. This made me happy and I understood that I would be joining my dear father very soon''. [2]

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[1] Sahih Bukhari vol. V page 21.

[2] Tabaqat-i Ibn Sa'd vol. II p. 247 and Kamil vol. II p. 219.

BRUSHING THE TEETH

The Prophet used to brush his teeth before going to sleep at night and after waking up in the morning. The tooth-brush of the Prophet consisted of a piece of Arak wood which is very useful for strengthening the gums cleansing the teeth and removing the particles of food from them. One day Abdur Rahman brother of A'isha came to enquire about the health of the Prophet. He was then holding a fresh and green piece of branch in his hand. A'isha understood from the looks of the Prophet that he wished to brush his teeth with that branch. She therefore took the branch from her brother immediately and gave it to the Prophet who brushed his teeth with it. [1]

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[1] Tabaqat-i Ibn Sa'd vol. II page 234 and Seerah-i Ibn Hisham vol. II page 654.

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RECOMMENDATIONS OF THE PROPHET

While he was confined to bed the Prophet attached great importance to reminding the people of the obligatory matters and in the last days of his illness he strongly recommended the offering of prayers and good treatment of the slaves. He said: "Behave well with your slaves be careful about their food and dress speak gently with them and make sociability the business of your life".

One day Ka'b Ahbar asked the Second Caliph "What did the Prophet say just before his death? " The Caliph pointed to the Commander of the Faithful who was also present in the meeting and said: "Ask him". Ali said: "While the head of the Prophet was resting on my shoulder he said: "Prayers. Prayers. " Ka'b Ahbar then said: "This has been the way of the previous Prophets also''. [1]

During the last moments of his life the Prophet opened his eyes and said: "Call my brother so that he may come and sit by my side. All those present understood that he meant no one other than Ali. Ali sat by the side of his bed but felt that he wanted to rise from his bed. He therefore lifted the Prophet from his bed and made him rest on his own chest. [2]

Soon afterwards signs of death began to appear in his sacred body. Some one asked Ibn Abbas: "In whose lap did the Prophet breathed his last? " Ibn Abbas replied: "The Prophet departed while his head was in the lap of Ali. " That person added: "A'isha claims that when the Prophet breathed his last his head was resting on her bosom. Ibn Abbas contradicted her claim and said: "The Prophet breathed his last in the lap of Ali and Ali and my brother Fadl bathed his body. "[3]

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In one of his sermons Imam Ali has mentioned this matter in these words: "The Prophet breathed his last when his head was on my chest. I bathed his body while the angels were assisting me". [4]

A number of the traditionalists have quoted that the last sentence which the Prophet uttered before breathing his last was: "No. With the Divine Companion". It appears that at the time of his last breath the Archangel Jibreel gave him the option either to recover from the illness and return to this world or the Angel of Death might take out his soul and he might proceed to the next world and lead his life there along with the persons who have been alluded to in this verse: These are with those upon whom Allah has bestowed favours from among the Prophets and the truthful and the martyrs and they are the best friends that one can have. (Surah al-Nisa 4: 69)

The Prophet uttered the above sentence and passed away. [5]

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[1] Tabaqat vol. II page 254.

[2] Tabaqat vol. II page 263.

[3] Tabaqat vol. II page 263.

[4] Nahjul Balaghah.

[5] A'lamul Wara' page 83.

THE LAST DAY

The sacred and sublime soul of the Messenger of Allah ascended the Paradise on Monday the 28th of Safar. [1] A Yemen sheet was spread over his sacred body and it was placed for a short period in a corner of the room. From the wailings of the women and the cries of the near ones of the Prophet the people outside the room knew that he had breathed his last. Soon afterwards the news of his death spread throughout the city.

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For reasons which have not become clear so far the Second Caliph shouted outside the house that the Prophet had not died but had gone before Allah like Prophet Musa. He persisted on this very much and it was possible that he might have made some others share his views but in the meantime one of the companions[2] of the Prophet read this verse before Him: Muhammad is but a messenger. The messengers have already passed away before him. Will it be that when he dies or is slain would you then turn back to your pre-Islamic behaviour. (Surah Ale Imran 3: 144)

On hearing this verse he abandoned his claim and became tranquil. [3]

Imam Ali bathed the sacred body of the Prophet and shrouded him as the Prophet had directed that his body should be bathed by one who was nearest to him [4]and such a person could be no one except Ali. Then he opened the Prophet's face while he was bitterly weeping said O Prophet of Allah! I love you more than I have loved my parents. Your death put an end to the prophethood, to revelation, and to the messengers from the Lord. While death of other Prophets had not resulted in this way. Your death caused a grief that every other grief was forgotten. The grief of your separation became common sorrow and everybody felt it. If you had not ordered us to be patient and not to lament and bemoan loudly, we would have kept weeping and lamenting ceaselessly, though all this lamenting could not have compared with the actual loses of your separation. But death is an inevitable event, nobody can turn death back and nobody can stop it from coming. Please remember us before Allah. (Nahjul Balaghah Sermon No. 23).

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The first person who offered prayers for the Prophet was Imam Ali. Thereafter the companions came in groups and offered prayers and these rites continued till Tuesday noon. Thereafter it was decided that the sacred body of the Prophet might be buried in the same house in which he had breathed his last. The grave was prepared by Abu 'Ubaydah bin Jarrah and Zayd bin Sahl and the obsequies were performed by Imam Ali with the assistance of Fadl and Abbas.

It was the most tragic event. That great personality who changed the very fate of humanity by his efforts and sacrifices and opened new pages for human civilization passed away. [5]

* * * *

No doubt when a fair-minded person studies various aspects of the personality of the Holy Prophet as a man head of a family a member of the society a judge an administrator a teacher a military commander and a guide he comes to the conclusion that his all round perfection is a definite proof of his being a Divine Messenger. Human history has not witnessed any other person reaching a similar degree of perfection.

The Holy Prophet made wonderful contributions for the welfare of humanity at large. First he himself acted upon the Divine Message and then he asked others to follow him.

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[1] All the Shi'iah traditionalists and the biographers of the life of the Prophet are agreed upon this date and in Seerah Ibn Hisham vol. II page 658 it has been quoted in the form of a statement.

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[2] According to Sahih Bukhari (page 7) it was Abu Bakr.

[3] Seerah-i Ibn Hisham vol. II page 656.

[4] Tabaqat page 57.

[5] After the Holy Prophet numerous difficulties cropped up in the path of his mission and the pursuance of his mission. The most patent among those was the question of the caliphate and the leadership of the Islamic society. Even before his passing away the signs of differences and dissensions could be clearly found among the Muslims. Notwithstanding the fact that this is one of the most sensitive and important chapters of the history of Islam it is beyond the scope of our present discourse. Hence we now bring our narrative to an end and are grateful to the Almighty Allah for this great blessing. (For further details refer Islamic Seminary Publications).