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the Message Continues ... 2/133
Newsletter for September 2012
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THE LAST DAYS OF THE PROPHET' (s)
By
Yasin T. al-Jibouri
(Excerpted from his forthcoming book, "The
Infallible Series")
YEAR OF THE DEPUTATIONS (630 A.D.)
During the ninth year of the Hijra, a large
number of deputations from far-flung pagan
Muslim tribes came to the Prophet to accept
Islam. Among them were Banu Thaqif and Banu
Hawazin of Taif who were urged by Malik ibn Awf
that it was time now to enter the Islamic fold.
These were the same people who had once driven
the Prophet out of their city and whose siege
after the battle of Hunain had been lifted by
the Muslims. They had been impressed by the
record of those who were accepting the Islamic
creed, by the exemplary conduct of Malik and the
other Muslims of his tribe, and the news of
Muhammed being a true prophet was fast spreading
among them.
In order to preach the doctrines of Islam,
teachers were sent to different provinces. They
were directed by the Prophet to “deal gently
with the people, and not to be harsh. Give them
glad tidings and do not condemn them. And you
will meet with many People of the Book who will
question you: `What is the key to heaven?' Tell
them that it is to testify to the Unity of God,
and to do good deeds.”
The tribe of Tay was, however, was creating some
problems for the Muslims. Ali was marched with a
small force to discipline them. The chief of the
tribe, `Adi son of Hatim, fled but his sister
and some of his principal clansmen fell into
Ali's hands. Having had regard for the great
benevolence and generosity of her father, Hatim,
the Prophet set the daughter free, along with
all the captives, giving them many gifts. They
were so touched by this generous treatment that
the entire tribe, including its chief `Adi,
accepted Islam.
PAGANS FORBIDDEN FROM ENTERING THE VICINITY OF
THE KA`BA (630 A.D.)
Towards the end of the year, an order was issued
prohibiting non-believers from entering the
Ka`ba or performing idolatrous rites and
degrading ceremonies of their cults within its
sacred precincts.
It is recorded that first Abu Bakr was sent with
Chapter Al-Bara`ah to proclaim it before the
Pagans. But Gabriel said to the Prophet, “Except
for the person who is from your own family,
nobody can ably preach it.” So he called Ali and
charged him with the duty of preaching the
relevant ayats of Al-Bara'ah. Abu Bakr,
therefore, returned to the Prophet and asked
him, “O Messenger of Allah! Did you receive any
decree from Allah against me?” The Prophet
replied by saying, “No, but the Lord ordered
that either I or someone from my own house
should preach it.”
`Abdullah ibn Ubayy, head of the hypocrites,
died in the month of Thul-Qi`da of the same
year.
In the next month, Thul-Hijjah, the time of the
pilgrimage, the following proclamation was read
out by Ali: “No idolater shall after this year
perform the pilgrimage; no one shall circle (the
Ka`ba) naked. Whoever has a treaty with the
Prophet, it shall continue to be binding till
its termination. As for all others, four months
are allowed to everyone to return to his
territory. Thereafter, there will be no
obligation on the Prophet except towards those
with whom treaties have been concluded.”
MUBAHALA (630 A.D.)
There is no room here to trace how Christianity
was disseminated in Nejran; suffices to say that
the Ethiopian invasion of southern Arabia
introduced Christianity there for the first
time. The incident of Abraha and his elephant
demonstrates the fact that they were quite
fanatical in their religious fervor.
In 630 A.D., Prophet Muhammed sent a letter to
Nejran's bishop the contents of which are
narrated by the grandson of its recipient,
namely Salamah ibn Abd Yashu`, as follows:
In the Name of Allah, the God of Abraham, Isaac,
and Jacob, from Muhammed, the Messenger of
Allah, to the Bishop of Nejran and to the people
of Nejran: If you accept Islam, I shall praise
on your behalf the God of Abraham, Isaac and
Jacob. I invite you to worship Allah rather than
to worship the servants of Allah, and I invite
you to accept the authority of Allah rather than
the authority of His servants. But if you
refuse, you will have to pay the jizya.
And if you refuse to pay the jizya, then
I warn you of war. Wassalam.51
Having read this letter, the bishop was
terrified. He called a man of Nejran named
Shurhabil ibn Wada`ah to his presence, passed
the Prophet's letter to him to read then asked
him what he had to suggest. Shurhabil said, “Do
you know of the promise which Allah had made to
Abraham with regard to the offspring of Ishmael,
that they will have a prophet rising from among
them, so could this man be he? I cannot pass a
judgment about Prophethood, but if you ask me
about anything relevant to life's matters, I can
make suggestions to you.” The bishop then
solicited the suggestion of one man from Nejran
after another, and the answer was the same.
Finally, they decided collectively to send
Shurhabil ibn Wada`ah, Abdullah ibn Shrhabil,
and Jabbar ibn Fayz to meet the Prophet and to
report to them their impressions of him. These
are the same men known as the `Aqib, Sayyid, and
al-Ahtam, namely Abul-Harith, respectively.
They were considered to be leaders in all
affairs, and the were joined by eleven more,
making their total number fourteen. When the
deputations reached Medina, they dressed
themselves in silk garments, put on gold rings
then went to the mosque. All of them greeted the
Prophet traditionally, but the Prophet did not
respond, turning his face away from them. They
left the mosque and approached `Othman and
`Abdul-Rahman ibn `Awf complaining thus: “Your
Prophet wrote us inviting us here, but when we
came to him and greeted him, he neither
reciprocated our greeting nor said a word to us.
Now what do you advise us to do? Should we go
back or wait here?” `Othman and `Abdul-Rahman
ibn `Awf sought Ali's advice. Ali said, “These
people should first remove the silk clothes and
gold rings. Then they should go and see the
Prophet.” When they did as they were advised,
the Prophet responded to their greetings and
said, “By the Lord Who has appointed me as His
own Messenger, when they first came to me, they
were accompanied by Satan.” Thereafter, the
Prophet preached to them and invited them to
accept Islam. They asked him: “What is your
opinion about Jesus?” The Prophet said, “You may
rest today in this city and, after being
refreshed, you will receive the reply to all
your questions from me.”
On the next day, the Prophet recited to them
these Qur'anic verses:
Surely the likeness of `Isa (Jesus) is with
Allah as the likeness of Adam: He created him
from dust then said to him, `Be', and he was.
The truth is from your Lord, so you should not
be of those who doubt (it).
(Qur'an, 3:59-60)
They did not accept the words of the Lord and
insisted on their own belief. Then the following
verse was revealed:
But whoever disputes with you in this matter
after what has come to you of the knowledge,
say: Come! Let us call our sons and your sons,
and your women and our women, and ourselves and
yourselves, then let us pray earnestly and bring
about the curse of Allah on the liars.
(Qur'an, 3:61)
They sought a day's respite and privately
solicited `Aqab's advice. He said, “By God! You
know that Muhammed is the Messenger of the Lord
and that he has given a clear and appreciable
verdict. Do not enter into a maledictory trial
with him or else you should be destroyed. If you
wish to remain adhering to your religion, accept
to pay the jizya and make a pact.” On the
next day, therefore, they came out on one side
and on the other the Prophet came out of his
house carrying Husain in his arms as Hasan was
walking by his side holding his finger. Behind
him was Fatima and behind her Ali. Praised be to
Allah! What a time it was! What an atmosphere!
How good a witness and how glorious the
witnessed!
In short, the Prophet confronted the Christian
delegates and said to Hasan, Husain, Fatima and
Ali: “When I curse them, you say `Amen'
together.” When the Christians saw the five holy
Purified ones, they were awe-stricken.
Abul-Harith, who was their wisest, said, “My
people! At this moment, we are looking at such
personalities that if they pray to God, they can
move mountains. Abstain from this maledictory
conflict (Mubahilah) or else you should
be destroyed and no Christian will remain on the
face of the earth.” They pleaded to the Prophet
thus: “O Abul-Qasim! We shall not have a
malediction with you.” The Prophet invited them
to accept Islam. They declined again and said
that they were prepared for a treaty that they
would present every year two thousand pieces of
garments costing 40 dirhams each. According to
another tradition, it is said that they also
agreed to give 30 horses, 30 camels, 30 coats of
mail and 30 spears every year. Thus, a
settlement was made.
When the Christians of Najran declined from
resorting to a maledictory conflict against the
Prophet, he said, “By the Lord Who has appointed
me His Messenger in truth, had they chosen the
malediction, there would have been a shower of
fire upon them in this very field.” Jabir says,
“The verse (Chap. 3, verse 61) was revealed in
reference to this contest. In this verse, the
word “selves” refers to the Prophet and Ali; the
word “sons” refers to Hasan and Husain, and the
word “women” refers to Fatima.”
In Tabari's Tarikh, it is stated that
during the 10th year of Hijra, the Prophet sent
Ali to Yemen. Prior to that, he had sent Khalid
ibn al-Walid in order to call the people of
Yemen to Islam, but nobody accepted Islam. Then
the Prophet sent Ali and authorized him that he
might, if he so desired, dismiss Khalid or
anyone else from his party. So, Ali went to
Yemen and read the Prophet's statement to the
people there. As a result, in one day, all
members of the clan of Hamadan were converted to
Islam. Ali informed the Prophet of this success
whereupon the Prophet said, “Peace be upon the
Hamdanites!” Thereafter, all Yemenites entered
into the folds of Islam. Ali again informed the
Prophet of the progress which he had made. The
Prophet was so elated, he offered an sajdah
(prostration) to thank Allah.
During this year, the Prophet deputed Ali to go
to receive the jizya from the Najranites.
Ali obeyed the orders and joined the Prophet
only during the Farewell Pilgrimage. It was on
the 25th of Thul-Qi`dah/February 25, 632 A.D.
that the Prophet left Medina for hajj.
THE FAREWELL PILGRIMAGE (631 A.D.)
In this year (10 A.H./632 A.D.), the Prophet
performed his last pilgrimage. During his
journey back, he stopped at Ghadir Khum.
Al-Nasa'i in Kitabul Khasa'is narrates a
tradition from Zayd ibn al-Arqam on the
authority of Abu al-Tufail which runs thus:
“Returning from the Farewell Pilgrimage, the
Prophet camped at Ghadir Khum. He ordered a
pulpit to be made for him. Once the pulpit had
been constructed, he graced it and said, “I have
been called back by the Lord, and I have
submitted to His orders. Now I leave among you
two valuable things, one of them is the Qur'an
and the other is my progeny. These shall not
separate from each other till they meet me
together at the Pool of Kawthar in Heaven;
therefore, be careful and guard yourselves in
your dealings with the Qur'an and with my
progeny after me.” Then the Prophet added,
“Hearken! Allah is my Master, and I am the
master of the believers.” Then he raised Ali's
hand and said, “Ali is the Master of whoever
accepts me as his master. O Lord! Befriend
whoever befriends Ali and alienate Yourself from
whoever alienates Ali!” Abu al-Tufail says,
“When I heard this tradition, I inquired from
Zayd ibn al-Arqam: `Did you hear the Prophet
saying these words?' Zayd ibn al-Arqam said,
`Not only did I but all those who surrounded the
pulpit (did so). They had seen with their own
eyes that the Prophet was speaking those words,
and they heard them with their own ears.”
According to another tradition quoted by al-Nasa'i,
the Prophet stood up and, having praised the
Lord and enOmerated His bounties, he asked the
gathering, “My people! Do you not know that I
have more authority over you than you yourselves
have?” All of them replied, “Yes, we bear
witness to the fact that you have more authority
over us than we have ourselves.” Then the
Prophet held Ali by the hand and said, “Ali is
the Master of anyone whose master I am.” This
incident took place on the 18th of Thul-Hijjah,
10 A.H./March 19, 632 A.D.
Skeptics who have any doubt about this momentous event in the
Islamic history are advised to review the Al-Ghadir
11-volume encyclopedia compiled by Hasan al-Amin which is
dedicated in its entirety to documenting all the details of this
incident. It contains the names of a large number of eye
witnesses from among the sahaba who had witnessed the
event and what happened to those who did not honour their
pledge, which they swore in the presence of the Prophet, to
accept Ali as the successor to the Prophet. It also contains
thousands of poetry lines composed on the occasion, including a
poem composed there and then by the Prophet's poet Hassan ibn
Thabit. Needless to say, the text of this encyclopedia is in
Arabic. Only Shi`a Muslims now celebrate Eid al-Ghadir every
year in memory of that incident... They have been doing so since
12 A.H./633 A.H.
PROPHET'S ILLNESS, USAMAH'S EXPEDITION (632 A.D.)
In the Tarikh book of Abu al-Fida', it is stated that
“After his return from the Farewell Pilgrimage, the Prophet
resided in Medina till the close of the 10th year of Hijra. In
Muharram of 11 A.H./April 632 A.D., the Prophet fell ill. Then
he called all his wives at the residence of Maimuna, Mother of
the Faithful, where he was staying at that time, requesting them
to permit him to remain at the residence of any one particular
wife from among them. All of them allowed him to stay during the
period of his illness at `Ayisha's.”
Ibn al-Wardi writes in his history work that during his illness,
the Prophet commissioned an army to be led by Usamah son of the
late Zayd ibn Harithah to march to Mu'ta in order to avenge the
death of his father. The Prophet insisted upon its immediate
departure.
On the next day, in spite of his serious condition, the Prophet
personally prepared a flag and handed it over to Usamah saying,
“Go in the Name of Allah and fight the infidels in His Name.”
Usamah went out and handed over the standard to Buraidah ibn al-Khusaib
whom he appointed as the army's standard-bearer. Having left
Medina, he stopped at a village named Jarf which is close to
Medina and the army gathered there. The Prophet had also ordered
that barring Ali, all other principal Immigrants and Helpers,
including Abu Bakr, `Omer, `Othman, Sa`ad ibn Abu Waqqas, Abu `Obaydah
ibn al-Jarrah and others, should accompany Usamah. Some
companions felt insulted at the Prophet's appointing a son of a
freed slave to lead the senior Immigrants and Helpers, so they
started grumbling and criticizing. When the news reached the
Prophet, he felt dismayed. Despite his pain of fever and
headache, he angrily came out of his residence, mounted the
pulpit and declared:
O people! What is this you are saying on Usamah's appointment as
the commander of the army? You talked in a similar manner when
Usamah's father was commissioned to lead the army in the battle
of Mu'ta. By Allah, Usamah deserves to be a commander and his
father also deserved the leadership of the army.
Al-Shahristani, in his book Kitabul Milal wan Nihal, and
Nawwab Siddiq Hasan Khan in his book Hujajul Karamah,
state that the Prophet ordered his companions thus: “Make haste
in joining Usamah's legion. May Allah curse whoever lags behind
Usamah's army.”
In Madarijun-Nubuwwah, the following is stated: “Then, in
accordance with the orders of the Prophet, Usamah went to the
camp and ordered the army to march. When he was about to mount
his steed, his mother informed him that the Prophet was in the
agony of death. Receiving this news, Usamah and other companions
went back. Abu Bakr and `Omer were still in Medina; they did not
join the army...”
DEATH AND BURIAL (632 A.D.)
In Muslim's Sahih, there is a famous tradition narrated
by Ibn `Abbas saying:
Three days before the Prophet's death, `Omer ibn al-Khattab and
other companions were present by his side. The Prophet said,
“Now let me write something for you whereby you shall not go
astray after me.” `Omer said, “The Prophet is overcome by
illness; you have the Qur'an, the Book of Allah, which is
sufficient for us.” `Omer's statement caused a furor among those
present. Some were saying that the Prophet's command should be
obeyed so that he might write whatever he desired to write for
their guidance. Others sided with `Omer. When the tension and
uproar intensified, the Prophet said, “Get away from me!”
Therefore, Ibn `Abbas used to say, “It was a calamity, an
absolutely great calamity, that the conflict of opinion and
noise made by the people came in the way of the Prophet's
writing a will and, because of it, the Prophet could not leave
behind what he wanted to put on paper.”
Sa`eed ibn Jubayr's narrative is thus recorded in Bukhari's
Sahih:
Ibn `Abbas said, “What a miserable day it was that Thursday!,”
and he wept so bitterly that the pebbles lying there became wet
with his tears. Then he continued, “On a Thursday, the Prophet's
sickness intensified. He said, `Get me the things to write with
so that I may write something by which you may never be
misguided after me.' People differed and quarreled over the
matter, although quarreling in the presence of the Prophet was
unseemly. People said that the Prophet was talking in delirium.
The Prophet cried out, `Go away from me! I am more sound than
you are.'”
It is stated in Rawdatul-ahbab that the Prophet said to
Fatima, “Bring your sons to me.” Fatima brought Hasan and Husain
to the Prophet. Both of them greeted the Prophet, sat by his
side and wept at witnessing the agony of the Prophet in such a
manner that the people who saw them weeping could not hold their
tears. Hasan rested his face upon the Prophet's face and Husain
rested his head upon the Prophet's chest. The Prophet opened his
eyes and kissed his grandsons lovingly, enjoining the people to
love and respect them.” In another tradition, it is stated that
the companions who were present there, having seen Hasan and
Husain weep, wept so loudly that the Prophet himself could not
hold his tears at their grief. Then he said, “Call my beloved
brother Ali to me.” Ali came in and sat near the head of the
Prophet. When the Prophet raised his head, Ali moved to the side
and, holding the Prophet's head, he rested it on his own lap.
The Prophet then said, “O Ali! I have taken a certain amount
from so-and-so Jew for the expenditure on Usamah's army. See
that you repay it. And, O Ali! You will be the first person to
reach me at the heavenly reservoir of al-Kawthar. You will also
be given a lot of trouble after my death. You should bear it
patiently, and when you see that the people prefer the lust of
this world, you should prefer the hereafter.”
The following is quoted in Khasa'is of Nasa'i from Umm
Salamah: “By Allah, the closest person [to the Prophet] at the
time of the Prophet's death was Ali. Early on the morning of the
day when he was going to die, the Prophet called Ali who had
been sent out on an errand. He asked for Ali three times before
his return. Ali, however, came before sunrise. So, thinking that
the Prophet needed some privacy with Ali, we came out. I was the
last to be out; therefore, I sat closer to the door than the
other women. I saw that Ali lowered his head towards the Prophet
and the Prophet kept whispering into his ears (for sometime).
Ali, therefore, is the only person who was near the Prophet till
the last.”
Al-Hakim, moreover, remarks in his Mustadrak that the
Prophet kept confiding in Ali till the time of his death. Then
he breathed his last.”
Ibn al-Wardi points out that the persons who were responsible
for giving the Prophet his funeral bath were: Ali, `Abbas, Fadl,
Qutham, Usamah and Shaqran. `Abbas, Fadl and Qutham turned the
body. Usamah and Shaqran poured water, and Ali washed the body.
Tarikh al-Khamis
adds the following: “`Abbas, Fadl and Qutham turned the body
from one side to the other as Usamah and Shaqran poured water
over it. All of them were blind-folded.”
Ibn Sa`d narrates the following in his Tabaqat: “Ali
narrated that the Prophet had so enjoined that if anyone except
himself (Ali) had given him the funeral bath, he would have gone
blind.”
`Abdul-Barr, in his book Al-Isti`ab, quotes `Abdullah ibn
`Abbas as saying, “Ali had four exceptional honours to his
credit which none of us had: 1) Of all the Arabs and non-Arabs,
he was the first to have the distinction of saying prayers with
the Prophet. 2) In all the battles in which he participated, he
alone held the Prophet's banner in his hand. 3) When people fled
from the battle-fields (at Uhud), leaving the Prophet alone, Ali
ibn Abu Talib stood firmly by the Prophet's side. 4) Ali is the
only person who gave the Prophet his funeral bath and lowered
him in his grave.”
Both Abu al-Fida'' and Ibn al-Wardi indicate that the Prophet
died on Monday and was buried the next day, i.e. Tuesday. And in
one tradition, it is said that he was buried in the night
between Tuesday and Wednesday. This appears to be more factual.
But according to some others, he was not buried for three days
after his death.
In Tarikh-al-Khamis, however, it is mentioned that
Muhammed ibn Ishaq stated the following: “The Prophet died on
Monday and was buried on the night of Wednesday.”
Estimating his age, Abu al-Fida'' writes: “Although there is a
difference of opinion about the Prophet's age, yet calculated
from famous traditions, he appears to have lived for 63 years.”
The Prophet departed from this world on the 28th of Safar, 11
A.H./May 28, 632 A.D.
Thus ended the life of the Final Prophet sent “As a witness and
a bringer of glad tidings, a warner and a summoner to Allah by
His permission, and a lamp that gives light” (Qur'an, 33:45-46),
the one who was sent “As a mercy and blessing to mankind”
(Qur'an, 21:10).
He left the temporal world, but the message he brought to
mankind is eternal.
Now has come to you light from Allah and a clear book whereby
Allah guides him who seeks His pleasure to the paths of peace.
He brings them out of the darkness into the light by His decree
and guides them to a straight path..
(Qur'an, 5:16)
A Book which We have revealed to you (O Muhammed!) so that you
may thereby bring forth mankind from darkness to the light, by
the permission of their Lord, to the path of Him, the One
Exalted in power, the One worthy of all praise.
(Qur'an, 14:2)
O people! There has come to you an admonition from your Lord
which is a healing for what is in the breasts, and a guidance
and mercy for the believers.
(Qur'an, 10:57)
Accept what the Messenger gives you and stay away from whatever
he forbids you.
(Qur'an, 59:7)
Surely Allah says the truth.
51al-Tabatabai, Al-Mizan fi Tafsir al-Qur'an, Vol. 3, pp. 269-270.
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