Alhassanain(p) Network for Heritage and Islamic Thought

Al-Taqiyya, Dissimulation Part 1

بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ

Assalamu `Alaykum,

Today, I would like to present the concept of "al-Taqiyya”in the following exposition. This topic is as thorny as previous ones have been, and many people have experienced great difficulty in trying to understand it. I pray to Allah (SWT) that this discussion will help loosen some of the intellectual rust that has accumulated over the years in many peoples’ minds.

The interminable negative propaganda that people are bombarded with on a daily basis serves to nurture feelings of animosity and disbelief towards the Shi’a; additionally, it may promote the explicit denial of proven facts and truths. Nonetheless, you owe it to yourself to search for the truth; and, indeed, Allah (SWT) has commanded that you do.

As such, it is your prerogative to believe or reject everything that the Shi’a claim; but my plea is that the next time you hear a discussion about the Shi’a in your Mosque, or any place else, please remember my posts, and question the person who is discussing the topic. Only then, will you see my point, In Sha’ Allah (SWT).

I intend to demonstrate and prove that the concept of "al-Taqiyya”is an integral part of Islam, and that it is NOT a Shi’ite concoction.

As usual, the two perspectives, the Sunnis and the Shi’a, will be presented to maintain a level of fairness and integrity in the reporting of this topic.

Introduction

The word "al-Taqiyya”literally means: "Concealing or disguising one’s beliefs, convictions, ideas, feelings, opinions, and/or strategies at a time of eminent danger, whether now or later in time, to save oneself from physical and/or mental injury.”A one-word translation would be "Dissimulation."

The above definition must be elaborated upon before any undertaking of this topic is to ensue. Although correct, the definition suffers from an apparent generalization, and lacks some ndamental details that should be construed:

First, the concealment of one’s beliefs does not necessitate an ABANDONMENT of these beliefs. The distinction between "concealment”and "abandonment”MUST be noted here.

Second, there are numerous exceptions to the above definition, and they MUST be judged according to the situation that one is placed in. As such, one should NOT make a narrow-minded generalization that encompasses all situations, thereby failing to fully absorb the spirit of the definition.

Third, the word "beliefs”and/or "convictions”does NOT necessarily mean "religious”beliefs and/or convictions.

With the above in mind, it becomes evident that a better, and more accurate definition of "al-Taqiyya”is "diplomacy.”The true spirit of "al- Taqiyya”is better embodied in the single word "diplomacy”because it encompasses a comprehensive spectrum of behaviors that serve to further the vested interests of all parties involved.

Al-Taqiyya According To The Sunnis

Some Sunnis assert that al-Taqiyya is an act of pure hypocrisy that serves to conceal the truth and reveal that which is the exact opposite (of the truth). Furthermore, according to those Sunnis, al-Taqiyya constitutes a lack of faith and trust in Allah (SWT) because the person who conceals his beliefs to spare himself from eminent danger is fearful of humans, when, in fact, he should be fearful of Allah (SWT) only. As such, this person is a coward.

Sunni Sources In Support Of Al-Taqiyya

The following exposition will Insha Allah demonstrate the existence of al-Taqiyya in the Qur’an, Hadith, the Prophet’s (S) custom, and the companions’ custom. As usual, Sunni books will be used to further the argument. This is in keeping with the commitment to reveal the truth by showing that the Sunnis reject the Shi’a’s arguments, while their own books are replete (full) with the same ideologies that the Shi’a uphold!

Although some Wahhabis staunchly argue their aforementioned statements, and aggressively defame the Shi’a and refute their doctrines, they have failed to explain the validity of their argument vis-a-vis the existence of these same doctrines in their own books, as has been demonstrated in all the past posts about the Shi’a.

Those who think that they are the true protectors of the custom of the Prophet (S) and the only guardians of the Islamic Faith, how can they explain their own rejection of that which they are supposed to protect? Rejecting al-Taqiyya is rejecting the Qur’an, as will be shown shortly.

Let’s Begin...

Reference 1

Jalal al-Din al-Suyuti in his book, "al-Durr al-Manthoor Fi al-Tafsir al- Ma’athoor,”narrates Ibn Abbas’, the most renowned and trusted narrator of tradition in the sight of the Sunnis, opinion regarding al-Taqiyya in the Qur’anic verse: "Let not the believers take for friends or helpers unbelievers rather than believers: if any do that, (they) shall have no relation left with Allah except by way of precaution ("tat-taqooh"), that ye may guard yourselves ("tooqatan") from them....(3:28)”that Ibn Abbas said:

"al-Taqiyya is with the tongue only; he who has been coerced into saying that which angers Allah (SWT), and his heart is comfortable (i.e., his TRUE faith has not been shaken.), then (saying that which he has been coerced to say) will not harm him (at all); (because) al- Taqiyya is with the tongue only, (not the heart)."

Note: The two words "tat-taqooh”and "tooqatan,”as mentioned in the Arabic Qur’an, are BOTH from the same root of "al-Taqiyya.”

Note Also: The "heart”as referred to above and in later occurrences refers to the center of faith in an individual’s existence. It is mentioned many times in the Qur’an.

Reference 2

Ibn Abbas also commented on the above verse, as narrated in Sunan al- Bayhaqi and Mustadrak al-Hakim, by saying:

"al-Taqiyya is the uttering of the tongue, while the heart is comfortable with faith."

Note: The meaning is that the tongue is permitted to utter anything in a time of need, as long as the heart is not affected; and one is still comfortable with faith.

Reference 3

Abu Bakr al-Razi in his book, "Ahkam al-Qur’an,”v2, p10, has explained the aforementioned verse "...except by way of precaution ("tat-taqooh"), that ye may guard yourselves ("tooqatan") from them....(3:28)”by affirming that al-Taqiyya should be used when one is afraid for life and/or limb. In addition, he has narrated that Qutadah said with regards to the above verse:

"It is permissible to speak words of unbelief when al-Taqiyya is mandatory."

Reference 4

It has been narrated by Abd al-Razak, Ibn Sa’d, Ibn Jarir, Ibn Abi Hatim, Ibn Mardawayh, al-Bayhaqi in his book "al- Dala-il,”and it was corrected by al-Hakim in his book "al- Mustadrak”that:

"The nonbelievers arrested `Ammar Ibn Yasir (ra) and (tortured him until) he (ra) uttered foul words about the Prophet (S), and praised their gods (idols); and when they released him (ra), he (ra) went straight to the Prophet (S). The Prophet (S) said: "Is there something on your mind?”`Ammar Ibn Yasir (ra) said: "Bad (news)! They would not release me until I defamed you (S) and praised their gods!”The Prophet (S) said: "How do you find your heart to be?”`Ammar (ra) answered: "Comfortable with faith.”So the Prophet (S) said: "Then if they come back for you, then do the same thing all over again.”Allah (SWT) at that moment revealed the verse: "....except under compulsion, his heart remaining firm in faith...(16:106)"

Note: The full verse that was quoted partially as part of the tradition above, is:

"Any one who, after accepting Faith in Allah, utters unbelief, EXCEPT UNDER COMPULSION, his heart remaining firm in faith -- but such as open their breast to unbelief, -- on them is Wrath from Allah, and theirs will be a dreadful Chastisement (16:106).”(Emphasis Mine)

Reference 5

It is narrated in Sunan al-Bayhaqi that Ibn Abbas explained the above verse "Any one who, after accepting Faith in Allah, utters unbelief....(16:106)”by saying:

"The meaning that Allah (SWT) is conveying is that he who utters unbelief after having believed, shall deserve the Wrath of Allah (SWT) and a terrible punishment. However, those who have been coerced, and as such uttered with their tongues that which their hearts did not confirm to escape persecution, have nothing to fear; for Allah (SWT) holds His (SWT) servants responsible for that which their hearts have ratified."

Reference 6

Another explanation of the above verse is provided by Jalal al-Din al- Suyuti in his book, "al-Durr al-Manthoor Fi al- Tafsir al-Ma-athoor,”vol. 2, p178; he says:

"Ibn Abi Shaybah, Ibn Jarir, Ibn Munzir, and Ibn Abi Hatim narrated on the authority of Mujtahid (a man’s name) that this verse was revealed in relation to the following event: A group of people from Mecca accepted Islam and professed their belief; as a result, the companions in Medina wrote to them requesting that they emigrate to Medina; for if they don’t do so, they shall not be considered as those who are among the believers.

In compliance, the group left Mecca, but were soon ambushed by the nonbelievers (Quraish) before reaching their destination; they were coerced into disbelief, and they professed it. As a result, the verse

"...except under compulsion, his heart remaining firm in faith (Qur’an 16:106)...”

was revealed."

Reference 7

Ibn Sa’d in his book, "al-Tabaqat al-Kubra,”narrates on the authority of Ibn Sirin that:

The Prophet (S) saw `Ammar Ibn Yasir (ra) crying, so he (S) wiped off his (ra) tears, and said: "The nonbelievers arrested you and immersed you in water until you said such and such (i.e., bad-mouthing the Prophet (S) and praising the pagan gods to escape persecution); if they come back, then say it again."

Reference 8

It is narrated in al-Sirah al-Halabiyyah, v3, p61, that:

After the conquest of the city of Khaybar by the Muslims, the Prophet (S) was approached by Hajaj Ibn `Aalat and told: "O Prophet of Allah: I have in Mecca some excess wealth and some relatives, and I would like to have them back; am I excused if I bad-mouth you (to escape persecution)?”The Prophet (S) excused him and said:

"Say whatever you have to say."

Reference 9

It is narrated by al-Ghazzali in his book, "Ihya `Uloom al-Din,”that:

Safeguarding of a Muslim’s life is a mandatory obligation that should be observed; and that LYING is permissible when the shedding of a Muslim’s blood is at stake.

Reference 10

Jalal al-Din al-Suyuti in his book, "al-Ashbah Wa al-Naza’ir,”affirms that:

"it is acceptable (for a Muslim) to eat the meat of a dead animal at a time of great hunger (starvation to the extent that the stomach is devoid of all food); and to loosen a bite of food (for fear of choking to death) by alcohol; and to utter words of unbelief; and if one is living in an environment where evil and corruption are the pervasive norm, and permissible things (Halal) are the exception and a rarity, then one can utilize whatever is available to fulfill his needs."

Note: The reference to the consumption of a dead animal is meant to illustrate that even forbidden things become permissible in a time of need.

Reference 11

Jalal al-Din al-Suyuti in his book, "al-Durr al-Manthoor Fi al-Tafsir al- Ma’athoor,”v2, p176, narrates that:

Abd Ibn Hameed, on the authority of al-Hassan, said: "al-Taqiyya is permissible until the Day of Judgment."

Reference 12

Narrated in Sahih al-Bukhari, v7, p102, that Abu al-Darda’ said:

"(Verily) we smile for some people, while our hearts curse (those same people)."

Reference 13

Narrated in Sahih al-Bukhari, v7, p81, that the Prophet (S) said:

"O `Aisha, the worst of people in the sight of Allah (SWT) are those that are avoided by others due to their extreme impudence."

NOTE: The meaning here is that one is permitted to use diplomacy to get along with people. The above tradition was narrated when a person sought permission to see the Holy Prophet (S) and prior to his asking permission the Prophet (S) said that he was not a good man, but still I shall see him. The Prophet talked to the person with utmost respect, upon which Aisha inquired as to why did the Prophet (S) talk to the person with respect despite his character, upon which the above reply was rendered.

Reference 14

Narrated in Sahih Muslim (English version), Chapter 1077 v4, p1373, Tradition #6303:

Humaid b. ‘Abd al-Rahman b. ‘Auf reported that his mother Umm Kulthum daughter of ‘Uqba b. Abu Mu’ait, and she was one amongst the first emigrants who pledged allegiance to Allah’s Apostle (may peace be upon him), as saying that she heard Allah’s Messenger (may peace be upon him) as saying: A liar is not one who tries to bring reconciliation amongst people and speaks good (in order to avert dispute), or he conveys good. Ibn Shihab said he did not hear that exemption was granted in anything what the people speak as lie but in three cases: in battle, for bringing reconciliation amongst persons and the narration of the words of the husband to wife, and the narration of the words of a wife to her husband (in a twisted form in order to bring reconciliation between them).

The (Sunni) commentator of this volume of Sahih Muslim, Abdul Hamid Siddiqi, provides the following commentary:

Telling of a lie is a grave sin but a Muslim is permitted to tell a lie in some exceptional cases, and this permission is given especially on three occasions: in case of battle for bringing reconciliation amongst the hostile Muslims and for bringing reconciliation between the husband and the wife. On the analogy (Qiyas) of these three cases, the scholars of Hadith have pointed out some other exemptions:

for saving the life and honor of innocent person from the highhandedness of tyrants and oppressors if one finds no other way to save them.

Notice that neither the above tradition nor the commentary are concerned with dealing with non-Muslims only.

Please refer to Sahih Muslim Volume IV

Chapter 1077

Tradition no. 6303 p1373

English only - Abdul Hamid Siddiqui

Al-Taqiyya, Dissimulation Part 2

بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ

Al-Taqiyya According To The Shi’a

The Shi’a did NOT innovate or concoct anything new, they simply followed the injunctions of Allah (SWT), as stated in the Qur’an, and the custom of the Seal of Prophethood, Muhammad (S). Nonetheless, one must also examine what the Shi’a themselves say about al-Taqiyya:

al-Shaykh Muhammad Ridha al-Mudhaffar in his book, "Aqa’id al-Imamiyah,”wrote that:

"al-Taqiyya should conform to specific rules vis-a-vis the situation wherein eminent danger is present; these rules, listed in many books of Fiqh (Jurisprudence), along with the severity of the danger determine the validity, or lack of, al-Taqiyya itself. It is not mandatory to practice it (al-Taqiyya) at all times; on the contrary, it is permissible, and sometimes necessary, to abandon it (al-Taqiyya) altogether; as in the case where revealing the truth will further the cause of the religion, and provide a direct service to Islam; and (when the revealing of the truth is such that it constitutes) a jihad (striving) for (Islam’s) sake; (verily,) in such a situation, wealth and life should be forsaken. Furthermore, al-Taqiyya is prohibited in instances wherein the killing of innocent people and the spread of corruption will result; and in cases wherein the marring of the religion will result, and/or a significant harm will befall the Muslims, either by leading them astray or corrupting and oppressing them.

Either way, al-Taqiyya, as the Shi’a uphold it, does not make of the Shi’a a secret cooperative that seeks to destroy and corrupt, as the enemies (of the Shi’a) wish to present them; (these critics launch their verbal attacks) without really heeding the subject (of al- Taqiyya); and (without even) laboring to understand our own opinion on the matter (of al-Taqiyya).

Nor does it (al-Taqiyya) mandate that the religion and its injunctions become a secret of secrets that cannot be disclosed to those who do not subscribe to its teachings. How so, when the books of the

Imamiyah (the Shi’a) that deal with the (subjects of) Fiqh, Kalam, and beliefs are in abundant supply, and have exceeded the limits (of publications) expected from any nation professing its beliefs."

Imam Khomeini in his book, "Islamic Government,”also presents his view on al-Taqiyya. He believes that al-Taqiyya is permitted only when one’s life is jeopardized. Whereas in cases wherein the religion of Allah (SWT), Islam, is in danger, it is not permitted even if it leads to one’s death:

The Imams, may peace be upon them, imposed on the jurisprudence very important ordinances and committed them to shouldering and preserving the trust. It is not right to resort to dissimulation on every issue, small and big. Dissimulation was legislated to preserve one’s life or others from damage on subsidiary issues of the laws. But if Islam in its entirety is in danger, then there is no place for dissimulation and for silence. What do you think a jurisprudent should do if they force him to legislate or innovate?... If dissimulation forces on us to jump on the sultan’s bandwagon then it should not be resorted to even if such refrainment leads to the death of the person concerned, unless his jumping on the bandwagon constitutes a real victory for Islam and the Muslims, as in the case of ‘Ali Ibn Yaqtin and Nasiruddin in al-Tusi, may Allah have mercy upon their souls.

In his book, "Shi’ite Islam”(translated into English by Sayyed Hussein Nasr), the Shi’i scholar Allama Sayyid Muhammad Husayn Tabatabai defines Taqiyya as the situation where a person "hides his religion or certain of his religious practices in situations that would cause definite or probable danger as a result of the actions of those who are opposed to his religion or particular religious practices.”He goes on to define the nature of the danger:

The exact extent of danger which would make permissible the practice of Taqiyya has been debated among different Shi’a scholars. In our view point, the practice of Taqiyya is permitted if there is definite danger facing one’s own life or the life of one’s family, or the possibility of the loss of the honor and virtue of one’s wife or of other female members of the family, or the danger of the loss of one’s material belongings to such an extent as to cause complete destitution and prevent a man from being able to continue to support himself and his family.

Tabatabai cited two verses from the Qur’an in support of al-Taqiyya:

"...except for precaution and dissimulation that you may protect yourselves against them..."(Qur’an 3:28)

إِلَّا أَن

تَتَّقُوا

مِنْهُمْ

تُقَاةً

...

For the above verse, the great Sunni scholar, Mawdudi, has a commentary in support of Taqiyya. Notice that in the above verse, the words "tattaqu”and "toqat”have exactly the same root as Taqiyya.

The second verse is the following:

"Any one who becomes unbeliever after being believer, EXCLUDING the one who is under compulsion and force while his hurt is firm in faith, but the one go on in disbelief, Wrath of Allah is on to them and they will have a dreadful penalty,”(Qur’an 16:106)

مَن كَفَرَ بِاللَّـهِ مِن بَعْدِ إِيمَانِهِ إِلَّا مَنْ أُكْرِهَ وَقَلْبُهُ مُطْمَئِنٌّ بِالْإِيمَانِ وَلَـٰكِن مَّن شَرَحَ بِالْكُفْرِ صَدْرًا فَعَلَيْهِمْ غَضَبٌ مِّنَ اللَّـهِ وَلَهُمْ عَذَابٌ عَظِيمٌ

Then Tabatabai explained:

As mentioned in both Sunni and Shi’ite sources this verse was revealed concerning ‘Ammar Ibn Yasir. After the migration (hijrah) of the Prophet, the infidels of Mecca imprisoned some of the Muslims of that city and tortured them, forcing them to leave Islam and to return to their former religion of idolatry.

Included in this group who were tortured were Ammar and his father and mother. Ammar’s parents refused to turn away from Islam and died under torture. But Ammar, in order to escape torture and death, outwardly left Islam and accepted idol worship, thereby escaping from danger. Having become free, he left Mecca secretly for Medina. In Medina he went before the Holy Prophet--upon whom be blessings and peace--and in a state of penitence and distress concerning what he had done, he asked the Prophet if by acting as he did, he had fallen outside the sacred precinct of religion. Then Prophet said that his duty was what he had accomplished. The above verse was then revealed.

The two verses cited above were revealed concerning particular cases but their meaning is such that they embrace all situations in which the outward expression of doctrinal belief and religious practice might bring about a dangerous situation. Besides these verses, there exist many traditions from the members of the Household of the Prophet, ordering Taqiyya when there is fear of danger.

Some have criticized Shi’a by saying that to employ the practice of Taqiyya in religion is opposed to the virtues of courage and bravery. The least amount of thought about this accusation will bring to light its invalidity, for Taqiyya must be practiced in a situation where man faces a danger which he cannot resist and against which he cannot fight.

Resistance to such a danger and failure to practice Taqiyya in such circumstances shows rashness and foolhardiness, not courage and bravery. The qualities of courage and bravery can be applied only when there is at least the possibility of success in man’s efforts. But before a definite or probable danger against which there is no possibility of victory--such as drinking water in which there is probably poison or throwing oneself before a cannon that is being fired or lying down on the tracks before an onrushing train-any action of this kind is nothing but a form of madness and contrary to logic and common sense. Therefore, we can summarize by saying that Taqiyya must be practiced only when there is a definite danger which cannot be avoided and against which there is no hope of a successful struggle and victory.

Please refer to Shi’ite Islam

Allamah Sayyid Muhammad Husayn Tabatai

Translated by Seyyed Hossein Nasr

pp 223-225

It is apparent then, from the above quotes, that the Shi’a are NOT advocates of hypocrisy, secrecy, and cowardice, as some of the Wahhabis, among others, purport.

The following is from the book of Moojan Momen, which is entitled "An Introduction to Shi’i Islam: History and Doctrines of Twelver Shi’ism,”

When discussing the sixth Shi’i Imam (successor to the prophet), Imam Ja’far al-Sadiq (as), he writes:

The doctrine of Taqiyya (dissimulation) was widely used at that time. It served to protect the followers of Imam al-Sadiq at a time when al- Mansur (the caliph) was conducting a brutally oppressive campaign against the Followers of the Members of the House of Prophet and their supporters.

Al-Taqiyya, Dissimulation Part 3

بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ

Qur’an Speaks: Al-Taqiyya Vs. Hypocrisy

Some people have fallen victim to confusing al-Taqiyya with hypocrisy, when in fact they (al-Taqiyya and Hypocrisy) are two opposite extremes. al- Taqiyya is concealing faith and displaying nonbelief; while Hypocrisy is the concealment of unbelief and the display of belief. They are TOTAL opposites in function, form, and meaning.

The Qur’an reveals the nature of hypocrisy with the following verse:

"When they meet those who believe, they say: `We Believe;’ but when they are alone with their evil ones, they say: `We are really with you, we (were) only jesting (2:14)."

The Qur’an then reveals al-Taqiyya with the following verses:

"A Believer, a man from among the people of Pharaoh, who had CONCEALED his faith, said: "Will ye slay a man because he says, `My Lord is Allah’?....(40:28)”(Emphasis Mine.)

Also:

"Any one who, after accepting Faith in Allah, utters unbelief, EXCEPT under compulsion, his heart remaining firm in faith -- but such as open their breast to unbelief, -- on them is Wrath from Allah, and theirs will be a dreadful Chastisement (16:106).”(Emphasis Mine.)

And also:

"Let not the believers take for friends or helpers unbelievers rather than believers: if any do that, (they) shall have no relation left with Allah except by way of precaution ("tat-taqooh"), that ye may guard yourselves ("tooqatan") from them....(3:28)"

Moreover:

And when Moses returned unto his people, angry and grieved, he said: Evil is that (course) which ye took after I had left you. Would ye hasten on the judgment of your Lord? And he cast down the tablets, and he seized his brother by the head, dragging him toward him. (Aaron) said:

"Son of my mother! Lo! People did oppress me and they were about to kill me. Make not the enemies rejoice over my misfortune nor count thou me amongst the sinful people. (Qur’an 7:150)"

وَلَمَّا رَجَعَ مُوسَىٰ إِلَىٰ قَوْمِهِ غَضْبَانَ أَسِفًا قَالَ بِئْسَمَا خَلَفْتُمُونِي مِن بَعْدِي أَعَجِلْتُمْ أَمْرَ رَبِّكُمْ وَأَلْقَى الْأَلْوَاحَ وَأَخَذَ بِرَأْسِ أَخِيهِ يَجُرُّهُ إِلَيْهِ قَالَ ابْنَ أُمَّ إِنَّ الْقَوْمَ اسْتَضْعَفُونِي وَكَادُوا يَقْتُلُونَنِي فَلَا تُشْمِتْ بِيَ الْأَعْدَاءَ وَلَا تَجْعَلْنِي مَعَ الْقَوْمِ الظَّالِمِينَ ﴿الأعراف: ١٥٠﴾

Now, we see that Allah (SWT) Himself has stated that one of His (SWT) faithful servants concealed his faith and pretended that he was a follower of the Pharaoh’s religion to escape persecution. We also see that Prophet Aaron (Haroon) observed Taqiyya when his life was in danger. We also observe that al-Taqiyya is clearly permitted in a time of need. In fact, the Book of Allah instructs us that we should escape a situation which causes our destruction for nothing:

"and make not your own hands contribute to your destruction (2:195)"

Reason And Logic

Aside from the instuctions of Quan and Hadith on the permissibility and necessity of Taqiyya, such necessity can also be derived from a logical and rational standpoint. It is apparent to any discerning observer that Allah (SWT) has bestowed upon His (SWT) creation certain defense mechanisms and instincts to protect themselves from impending danger. What follows are some examples that serve to illustrate the above point.

The following quote is taken from the Grolier Multimedia Encyclopedia (1992) under the topic of "Instinct:"

"Instinct is inherited, essentially unlearned, and generally adaptive animal behavior that is typical to each species. Instinct is prominent in aggression, courtship, and mating, and in various social behaviors, although learning, maturation, growth, or circumstance can modify the behavior. Human behavior is mostly a product of learning, whereas the behavior of a moth, a snail, or a bird mainly depends on instinct."

"Behaviors that are most instinctive include reproduction, concealment, defense, escape, threats or warnings, and aggression, all of which are essential to the survival of the species."

"A species’ instinctive behaviors appear similar in form: chickens and turkeys seek a high place to roost at night, cats stalk prey in a characteristic manner, and dogs mark their territories in a species-

specific method.

Typical behavior patterns appear even in animals that are raised isolated from other members of their own species, a situation in which learning by observation, imitation, or instruction cannot occur. Many, but not all, birds sing the songs of their conspecifics (other members of their species) even though they are removed from the nest before hatching and are raised in a quiet room.

Others sing a simplified version of the species’ song."

It is apparent then that instincts play a crucial role in the animal kingdom, as well as the human one. Furthermore, the above quote asserts that: "Behaviors that are most instinctive include reproduction, CONCEALMENT, DEFENSE, escape, threats or warnings, and aggression, all of which are essential to the survival of the species.”(Emphasis Mine)

Given the above, we may suggest that although al-Taqiyya is a learned behavior, it nonetheless originates from the survival instinct that is innate to creation. That is, out of fear and the instinct to survive, one conceals that which may jeopardize his well-being. It is a fact that one can overcome the fear within him, and utter the truth even if it jeopardized him; but one must also set priorities and judge when the telling of the truth will serve a noble purpose, and when it won’t make a difference.

If a person is about to be slaughtered because he is a Shi’i, then his concealment of his beliefs is of utmost importance, IF that concealment does not serve as an injustice to someone else. For example, if I, a Shi’i, deny my beliefs to protect myself; and, as a result, an innocent man is blamed instead, then I must come forward, at the risk of death, to protect that man; but when my denial serves no injustice whatsoever, then I must conceal my beliefs to protect myself.

The following quote is taken from the Grolier Multimedia Encyclopedia (1992) under the topic of "Insect:"

"Most insects try to escape when threatened and some insects "play dead,”for example, some beetles fall to the ground after folding up their legs, giving the appearance of a clump of dirt. Many insects use shelters ranging from burrows in the ground to elaborate shelters constructed of various materials. Insects also employ camouflage.

Many are so colored that they blend into their background, such as moths colored like the bark of trees. Some insects bear a close resemblance to objects in the environment, such as inchworms, which resemble twigs. Other insects will cover themselves with debris or excrement.

Chemical defenses often involve distasteful body secretions, repellent secretions, or poisonous injection into an attacker. The use of the sting is probably the most effective and often a severe method. The only stinging insects are Hymenoptera (bees, wasps, and some ants)."

The following quote is taken from the Grolier Multimedia Encyclopedia (1992) under the topic of "Mammal:"

"The name pangolin is from a Malay word for "round cushion”and refers to the animal’s DEFENSE of curling up into a ball. As a further defense, the pangolin will spray urine and anal gland secretions on a persistent intruder.”(Emphasis Mine)

The following quote is taken from the Grolier Multimedia Encyclopedia (1992) under the topic of "Coloration, Biological:”

"Both the ringed plover chick and its egg are cryptically colored. Plovers are shore birds that dig shallow nests in the open ground; the coloration acts as camouflage, helping the young blend with their surroundings as protection against predators."

The following quote is taken from the Grolier Multimedia Encyclopedia (1992) under the topic of "Bear:"

"The polar bear, Thalarctos maritimus, travels great distances along arctic coasts. Its white fur furnishes camouflage against snow and ice."

The following quote is taken from the Grolier Multimedia Encyclopedia (1992) under the topic of "Deep-Sea Life:"

"Fishes of the shallower parts of the deep sea often have very large eyes relative to their size, suggesting that they respond to the minimal light present in the upper zones. Both fishes and invertebrates in these zones also often possess complex organs capable of producing light (see BIOLUMINESCENCE). These organs frequently exist in definite patterns on the body and may be important in species and sexual recognition, in the attracting of prey or repelling of predators, in camouflage, or in other ways not yet understood."

Other examples of naturally-occurring defense mechanisms include, but are not limited to, the thorns on certain flower stems and the poisonous chemicals in plants to protect them from danger.

It is clear from the above quotations that defense mechanisms are Allah’s (SWT) mercy to His (SWT) creation, such that He (SWT) has not left them unprotected. As such, al-Taqiyya, I contend, is an instinctive defense mechanism that Allah (SWT) has endowed humans with. The ability to use one’s tongue to escape persecution is indeed a supreme example of defense.

I read once in a Sufi book that "Islam is truth without form.”Indeed, that is so; and Islam is Allah’s (SWT) natural religion, it is the Primordial Truth, it is the ONLY religion that conforms to man’s instincts and natural inclinations. Given that, al-Taqiyya, I contend, is a truism because it satisfies an instinctive need to survive and prosper.

Comments

It has been demonstrated under the section of "Sunni Sources In Support of al-Taqiyya”that it is permissible to lie to save oneself, as al-Ghazzali asserted; and that it is legitimate to utter words of unbelief as al-Suyuti stated; and that it is acceptable to smile at a person while your heart curses him as al-Bukhari confirms; and that al- Taqiyya is an integral part of the Qur’an itself, as has been shown under the section of "The Qur’an Speaks: al-Taqiyya vs. Hypocrisy;”and that it was practiced by one of the most notable companions of the Prophet (S), none other than `Ammar Ibn Yasir (May Allah Reward him generously); and we have seen that al- Suyuti narrates that al-Taqiyya is permissible until the Day of Judgment; and that a person can say anything he wants, even to badmouth the Prophet (S) if he is in a dangerous and restrictive situation; and we have also seen that even the Prophet (S) himself practiced al-Taqiyya in a manner of diplomacy that served to advance good relations among the people.

Furthermore, the Prophet did not disclose his mission for the first three years of his prophethood, which was, in fact, another practice of al- Taqiyya by the Prophet to save the young Islam from annihilation.

Now, the question to our opponent is: If your MOST authentic books explicitly advocate al-Taqiyya, as has been demonstrated above, why then do you mock the Shi’a and accuse them of hypocrisy? By Allah (SWT), who is the hypocrite now?

Apparently now, there is no difference between the Sunnis and Shi’a vis-a- vis al-Taqiyya, except that the Shi’a practice al-Taqiyya for fear of persecution, while the Sunnis don’t.

The Shi’a have to practice al-Taqiyya as part of the persecution that they have suffered from day one of the death of the Mercy to Mankind, Muhammad (S). It is enough to say "I am a Shi’i”to get your head chopped off, even today in countries like Saudi Arabia. As for the Sunnis, they were never subjected to what the Shi’a have been subjected to, primarily because they have always been the friends of the so-called Islamic governments throughout the ages.

My comment here is that Wahhabis themselves do indeed practice al-Taqiyya, but they have been psychologically programmed by their mentors in such a way that they don’t even recognize al-Taqiyya when they do actually practice it. Ahmad Didat said that the Christians have been programmed in such a way that they may read the Bible a million times, but will never spot an error! They are fixed on believing it because their scholars say so, and they read at a superficial level. I say that this also applies to those who oppose al-Taqiyya.

Dr. al-Tijani wrote a short event where he was sitting next to a Sunni scholar on a flight to London; they were both on their way to attend an Islamic Conference. At that time, there was still some tension due to the Salman Rushdi affair. The conversation between the two was naturally concerned with the unity of the Ummah. Consequently, the Sunni/Shi’a issue introduced itself as part of the conversation.

The Sunni scholar said: "The Shi’a must drop certain beliefs and convictions that cause disunity and animosity among the Muslims.”Dr. al-Tijani answered: "Like what?”The Sunni scholar answered: "Like the Taqiyya and Muta’ ideas.”Dr. al-Tijani immediately provided him with plenty of proofs in support of these notions, but the Sunni scholar was not convinced, and said that although these proofs are all authentic and correct, we must discard them for the sake of uniting the Ummah!!! When they both got to London, the immigration officer asked the Sunni scholar: "What is the purpose of your visit sir?”The Sunni scholar said: "For medical treatment.”Then Dr. al-Tijani was asked the same question, and he answered: "To visit some friends.”Dr. al-Tijani followed the Sunni scholar and said: "Didn’t I tell you that al-Taqiyya is for all times and occasions!”The Sunni scholar said: "How so?”Dr. al- Tijani answered: "Because we both lied to the airport police: I by saying that I came to visit some friends, and you by saying that you are here for medical treatment; when, in fact, we are here to attend the Islamic Conference!”The Sunni scholar smiled, and said: "Well, doesn’t an Islamic Conference provide healing for the soul?!”Dr. al-Tijani was swift to say:

"And doesn’t it provide an opportunity to visit friends?!"

So you see, the Sunnis practice al-Taqiyya whether they acknowledge the fact or not. It is an innate part of human nature to save oneself, and most often we do it without even noticing.

My comment again is: Who, in Allah’s (SWT) Name, is this Scholar to state that although the proofs provided to him by Dr. al-Tijani are ALL authentic, they must be discarded for the sake of uniting the Ummah???! Do you truly believe that the Ummah will be united by abandoning Allah’s (SWT) commandments?

Does the above statement represent scholarly merit, or pure rhetoric, ignorance, and hypocrisy on the part of that scholar? Is a scholar who utters such words of ignorance worthy of being obeyed and listened to? Who is he to tell Allah (SWT), the Creator of the Universe, and His (SWT) Messenger (S) what is right and wrong? Does he know more than Allah (SWT) about al-Taqiyya? Exalted be Allah (SWT) from being insulted by those who lack all forms of intelligence to interpret His (SWT) religion.

al-Imam Ja’far al-Sadiq (as) (The Sixth Imam of Ahlul-Bayt) said:

"al-Taqiyya is my religion, and the religion of my ancestors.”He (as)also said: "He who doesn’t practice al-Taqiyya, doesn’t practice his religion."

In conclusion, I repeat my appeal to you to comprehend what I say in these discussions. The Shi’a are Muslims, no doubt about it. Be your own judge, and verify what I say here. Better yet, download everything and go to the scholar that you trust the most; ask him to refute what the Shi’a claim; and then judge whether he himself is honest or not. Remember:

"Let there be no compulsion in religion: Truth stands out clear from error: Whoever rejects Taghoot and believes in Allah, (he) hath grasped the most trustworthy hand- hold, that never breaks. And Allah heareth and knoweth all things. (2:256)”

Wassalam.

Conquest of Khyber and Ja’far’s return from Habasha

Shaykh Mufeed, Shaykh Tabarsi, Qutub Rawandi, Ibn Shahr Ashob and all tradition scholars of Shia and Sunni have narrated through different chains that the Messenger of Allah (S) returned from Hudaibiyah and stayed for 20 days in Medina.

Then he set out to conquer the forts of Khyber, a strong and celebrated Jew town. On approaching it, he ordered a halt and offered the following prayer: O Lord, O supporter of the seven heaven and all they overshadow and who supported the seven earths, and Lord of the devils, and everything that casts a shade; we entreat You to deliver us this town and its people and shield us from all harm it may offer us He then ordered his men to advance in the name of Allah, the Compassionate, the Merciful and besiege the town.

When they reached over there the Holy Prophet (S) sat down under a tree and a day and a half passed at that place. Then he called the people and when they came, they saw a man seated with the Holy Prophet (S). The Messenger of Allah (S) said: “I was sleeping when this man came and took my sword. When I awoke, I saw him standing over my head and saying: “Who can save you from me?” I said: “The Almighty Allah can.”

So he threw away the sword and is sitting here like this and he cannot move by the power of God. After that the Holy Prophet (S) forgave and released him. The siege lasted more than twenty days. In this period Ali suffered a violent attack of ophthalmia (sore eyes), which deprived him of sight. The Jews defended themselves with vigor being protected by walls and dry ditch.

One day they threw open a gate. and a distinguished champion, named Marhab at the head of a heavy column made a furious sortie on Muslims. The Prophet sent a detachment of Muhajireen and Ansaris under Abu Bakr to attack the Jews, but the Muslims were repulsed. The next day another sortie was made and Umar was defeated in an attempt to drive back the enemy. The Prophet now said, “Tomorrow I will give the banner to one who loves Allah and the Prophet, and whom Allah and the Prophet love.

He will not flee nor return till Allah by him conquers the foe. This declaration led every Muslim to hope that he should be honored with command the next day. However when they waited on the Prophet the next morning he inquired where Ali was. They replied that he could not attend because he was suffering so severely from sore eyes.

The Prophet ordered him to be brought and when he was led to the place, he said, “O Messenger of Allah (S), my eyes are so inflamed that I cannot see, and the pain in my head is extreme.” The Prophet caused him to lie down and put his head in his lap when he rubbed saliva from his blessed mouth on Ali’s eyes and head, saying, “O Lord protect him from the harm of heat and cold.”

Ali was then instantly cured, and the Prophet gave him the white standard assuring him that “Jibraeel attends you right Mikaeel on your left, Israel in your front, and Israfeel in your rear. Victory advances before you and fear already fills the hearts of your enemies whose books forewarn them that their destroyer will be Ilyas, and when you announce yourself Ali they will be overcome Insha Allah! Advance deliberately and before joining battle summon them to embrace Islam.

Verify if Allah should give religious guidance to a single individual of them through your instrumentally, it will be a more glorious conquest than if you should capture all the red camels.” Ali, at the head of the Muslims then made an attack on the town, which Marhab came out to defend. He wore a coat of mail and a helmet upon which was a large stone ring.

Marhab recited the following Rajaz: “The Jews of Khyber know that I am Marhab. I dive into my weapons and I attack in a daring way.” Imam Ali (a.s.) said in reply: “I am one whose mother has named him Haider. I step into the battlefield like a ferocious lion, I will throw you away like a grain.” The two champions each chanting a boastful ode, engaged furiously, their first blows being mutually parried.

Ali’s second blow cleft the stone ring helmet and head of his adversary, who reeled and fell from his horse. In another report it is mentioned in that he said: I am Ali Ibn Abi Talib (a.s.). Upon this, a Rabbi said: “Now you Jews are defeated by the Book that the Almighty Allah sent for Prophet Musa (a.s.).

Then awe appeared in their hearts. When Imam Ali (a.s.) killed Marhab, the surviving Jews immediately sought shelter behind their walls barring after them the gate, which was so massive as to require twenty men, or according to another tradition forty men to open and shut it. Aided by divine power, Ali seized the outer ring of the gate and shook it so violently that the whole fortress trembled The gate broke away and Ali using it as a shield rushed into the town which he soon overcome.

He then hurled the gate forty cubits distance which seventy men to satisfy their curiosity tried in vain to lift. Abu Rafe says: I went with six men to move the gate, but we could not do so. Ahle Sunnat scholars have narrated from Imam Muhammad Baqir (a.s.) that Jabir bin Abdullah Ansari says: On the day of the Battle of Khyber Amirul Momineen (a.s.) held the gate and made it a bridge on the moat which all Muslims crossed and after that when he threw it away forty persons and according to another report, 70 persons could not lift it.

Abdullah Abu Abdul Jadli says that Amirul Momineen (a.s.) said to me: I broke the gate of Khyber and using it as a shield fought and drove them away by the grace of Almighty. After that I made it into a bridge which Muslims crossed. Then I threw it forty cubits away. A man said: “O Amirul Momineen (a.s.), what a tremendous load you had lifted!” He replied: “It was like the weight of this shield of mine.” Marhab had a nurse who was a soothsayer and who liked and admired Marhab and often used to say that he should fight whoever he likes but one whose name is Haider would be victorious on him. Marhab would be killed if he confronts him.

He fought and defeated many Muslims; at last people complained to the Prophet to sent Amirul Momineen (a.s.) to confront him. So the Holy Prophet (S) summoned Imam Ali (a.s.) and asked him to get rid of Marhab. Amirul Momineen (a.s.) turned to the fort of Jews, recited the name of God and came out to confront Marhab. Marhab returned frightened and then came again and said: “I am one whose mother has named him Marhab.”

Imam Ali (a.s.) rushed upon him saying: “I am the one whose mother has named him Haider.” As soon as Marhab heard this name, he recalled the advice of the nurse and he fled from there. At that moment Shaitan appeared in the form of a Rabbi, who came in his way and asked: “Where are you running away?” He said: “This youth says that he is Haider.” Shaitan said: “So what?” He said: “I have head from my nurse many times that one who is named thus would kill me.”

Shaitan said: “May you be disgraced, is there only one person by the name of Haider? In spite of such a huge body you are running away from this youth on the words of a woman, while most of what women say is wrong. Even if she was right, there are many Haiders in the world.

Go back, perhaps you will be able to slay him and earn prestige among your people, and I will support the Jews to encourage you.” Thus Marhab was deceived by this and he returned to fight. Imam Ali (a.s.) attacked him on his head and he fell down on his face. Other Jews started to run, screaming that Marhab has been killed.

Shaykh Tusi has narrated that on the day of the Battle of Khyber, a tall man with a large head came out of the front. He was named Marhab and the Jews considered him as their leader due to his physical prowess and material wealth. Whoever from the companions confronted him was told that he was Marhab and then he attacked, which used to make him run away from there.

Sunni scholars have narrated through many channels from Saad bin Waqqas that Ali is having three such merits, that if I had even one of them, I would have preferred to owning red camels. First: the Holy Prophet (S) left him as his representative in Medina during the Battle of Tabuk and he said: “O Messenger of Allah (S) you are leaving me with women and children?”

The Messenger of Allah (S) said: “O Ali, are you not satisfied that you are to me as Harun was to Musa? Except that there will be no prophet after me.” Second: I heard that on the day of the Battle of Khyber, the Holy Prophet (S) said: I will give the standard to one who loves Allah and His messenger and they love him. So we craned our necks that perhaps we will be honored by this. But he called for Imam Ali (a.s.). At that time he was having sore eyes.

The Holy Prophet (S) applied his saliva and gave him the standard and the Almighty Allah conquered Khyber at his hands. Thirdly: The verse of Mubahila was revealed and the Holy Prophet (S) called from Ali, Fatima, Hasan and Husain (a.s.) and said: “O Lord these are my Ahlul Bayt (a.s.).”

It is narrated from Imam Muhammad Baqir (a.s.) in Ihtijaj that the Holy Prophet (S) on the day of Khyber, gave the flag of Ansar to Saad bin Ubadah who went to confront the Jews, but returned defeated and injured. Then he gave the flag of Muhajireen to Umar, who did not engage in fighting. He ran along with his companions.

The Holy Prophet (S) said thrice: “Do Muhajireen and Ansar act like this?” At last he said: “Now I will give the standard to one who does not flee. Who loves Allah and His Messenger and Allah and His Messenger love him.”

Ibn Shahr Ashob has narrated that on the day of the Battle of Khyber, the Holy Prophet (S) tied the turban to Ali (a.s.), dressed him up in his garments and mounted him on his pony. And said: “O Ali, go Jibraeel attends you right Mikaeel on your left, Israel in your front, and Israfeel in your rear. And my prayers are with you.” So Amirul Momineen (a.s.) conquered the fort, broke its gate and threw it forty cubits away.

Sunni and Shia scholars have narrated through many channels that Amirul Momineen (a.s.) presented many arguments to prove his superiority and also mentioned: Who among you is such that when on the day of Khyber, Umar returned unsuccessful with the flag of the Prophet blaming his companions of cowardice and the companions accused him similarly. He came running to the Prophet.

At that time the Messenger of Allah (S) said: “Tomorrow I will gave the standard to one who is He-man and who does not flee. Allah and His Messenger love him. He will not return till the Almighty Allah gives him victory. In the morning the Holy Prophet (S) called me and people said that Ali is having sore eyes. The Holy Prophet (S) said: “Bring him here.”

When I came to him, he applied his saliva to my eyes and said: “O Allah, protect him from heat and cold. And till date heat and cold have not bothered me. So I took the standard and drove the infidels away. Which of you is having this excellence?” “No one,” they said. Then he said: “I adjure you, except me which of you went to confront Marhab reciting the Rajaz.

Marhab was having such a huge head that instead of a helmet, he had kept a huge stone on his head. I landed a blow on his head which cut through the stone and put him to death. Who else from you has performed such a feat? “No one,” they said. Then he said: “I adjure you, except me which of you is such that has uprooted the gate of Khyber and carried it a hundred steps? After that forty men failed to move it. “No one,” they said.

Ibn Babawayh has narrated through authentic chains of narrators from Imam Ja’far Sadiq (a.s.) that in the letter Amirul Momineen (a.s.) sent to Sahal bin Hunaif Ansari, he mentioned: “By Allah, when I uprooted the gate of Khyber and threw it behind me to a distance of forty cubits; it was not my physical strength.

I was supported by heavenly power and my self was illuminated by the light of my Lord. I was like a lamp lit from another. By Allah, if all the Arabs had joined together to fight me, I would have neither turned back nor fled. If I get an opportunity I will strike off the heads of hypocrites and one who is careless of death is ever desirous of death. How can he be scared of fighting?”

Also, it is narrated from authentic chains that in reply to a Jew who asked about the tests Allah has taken from successors of the prophets, Amirul Momineen (a.s.) said: “In the sixth year of Hijra, we confronted your co-religionists at Khyber. When we reached there they came with their huge horses and innumerable weapons and they were lodged in heavily equipped fortresses and their numbers were uncountable.

They issued challenges and routed anyone who came to face them. All the companions became helpless and no one was prepared to confront them. They all clamored that Abul Hasan should be sent. At last the Holy Prophet (S) sent me to them. When I stepped into the battlefield, whoever came to confront me was dispatched to Hell with humiliation.

Till no one could dare to come before me. Then I attacked them like a hungry lion and drove them away. They hid in the fort, closing the door behind. I uprooted the gate and entered the fort alone and killed each of their men and I took their women as prisoners. Thus I conquered the fort alone and except for Allah, no one helped me.

Qutub Rawandi and Shaykh Tabarsi have narrated that the conquest of Khyber was in the month of Zilhajj, the sixth year of the Hijrat, others maintain that it was in the beginning of the seventh year. The Holy Prophet (S) besieged them for more than twenty days. There were fourteen thousand Jews in Khyber when it was taken. All their forts were captured.

Their strongest fort was called Qamus. The Holy Prophet (S) gave the standard to Abu Bakr to take it over but he came back running. Then he gave it to Umar and he also came back running. The Holy Prophet (S) said: “Tomorrow I will give the standard to one who does not flee. Who loves Allah and His Messenger and Allah and His Messenger love him.

He does not flee. He is an attacker.” Hypocritical companions said: “We are sure of that the Prophet cannot imply Ali, because due to his sore eyes he cannot see his own feet.” When Amirul Momineen (a.s.) heard this, he said: “O Lord, no one can bestow that which You stop. And when You give to anyone no one can stop it.”

The next morning the Holy Prophet (S) came out of the tent and placed the standard in the front. All the people were vying for it. So much so Umar, in spite of the fact that he has tried himself, used to say: I never wished for it, except on that day. But the Holy Prophet (S) called for Ali (a.s.). People began to clamor: “His eyes are so sore that he cannot see what is before him.” The Messenger of Allah (S) said: “Call him here.”

When Amirul Momineen (a.s.) arrived, his eyes were cured by the saliva of the Prophet and the Prophet gave the standard to him saying: Put three options before them. Firstly: that they accept Islam and Islamic laws. They will retain their property. Second: that they agree to pay Jizya. In that case also their life and property will be assured.

Thirdly: That they fight with us. When Imam Ali (a.s.) came to them, they did not accept any of the options other than fighting. Marhab came to confront him. He slashed at him severing his legs. He fell down and the remaining fighters ran into the safety of the fort closing the gate behind them.

According to Qutub Rawandi there was a huge stone in which they had made a cavity. Amirul Momineen (a.s.) threw the bow from his left hand as he was holding the sword in his right hand. Then he pulled the stone with his left hand and pulled out the gate. Then he entered the fort carrying it like a shield.

When he chased the Jews away he threw the gate behind him with such a force that it fell at the end of the army. When the distance was measured it was found to be forty cubits. Then forty men together failed to move it.1

Shaykh Tabarsi has through trustworthy chains narrated from Imam Muhammad Baqir (a.s.) that when Imam Ali (a.s.) reached the Jewish fort, they closed the gates of the fortress. Amirul Momineen (a.s.) uprooted it and used it as a shield.

Then he placed it on his back and made it to serve as a bridge over the moat and all the people crossed over it, but he did not feel any weight. Then he threw the gate away. When the Holy Prophet (S) was given the glad tidings that Amirul Momineen (a.s.) has conquered the fort, he came to the fort.

Amirul Momineen (a.s.) came out to welcome the Prophet, who said: “I was informed about your appreciable efforts and bravery. Allah is pleased with you and I am satisfied.” Tears appeared in the eyes of Imam Ali (a.s.). “Why do you weep?” asked the Prophet. “These are tears of joy, because you gave the glad tidings that Allah and His Messenger are pleased with me.”

Among the captives was Safiya, the daughter of Huyy. Ali sent her to the Prophet but Bilal led her past her slaughtered kindred which awful sight so overpowered her as almost to deprive her of life and the Prophet reproached him saying, “Perhaps mercy is eradicated from your heart that you drag a woman by her slain relatives!”

The Prophet emancipated and married Safiya. A few days before she had been married to a Jew, named Kinanah bin Rabi Abil Haqiq and subsequently she dreamed that the moon fell into her lap. On relating this dream to her husband he slapped her on face saying. “Do you want Muhammad, king of Hijaz to take you!” And it is narrated in Mashriqul Anwar that when Safiya was brought to the Prophet, she was a beautiful woman.

The Prophet noticed the mark on her face and inquired the cause of it, when she told him that it was caused by her falling from her seat when Ali shook the castle, the Holy Prophet (S) said: “Safiya, Ali is having a great position with Allah. When he shook the gate of the fort not only was there a quake in the fort, there was a quake in the heavens and the earth; till the High Arsh also shook by the fury of that chosen one of Allah.” And when that lion hearted hero slashed Marhab into two, Jibraeel appeared before the Prophet in great amazement.

The Prophet inquired the cause. He replied, “The angels of heaven shout, there is no hero but Ali and no sword but Zulfiqar; but my wonder is this: I was once ordered to destroy the people of Lut and shook up seven of their cities from the foundation in the seventh earth, and carried them on one of my wings so high that the inhabitants of heaven heard their cocks crowing and their children crying.

I held them there till morning, awaiting the next order of the Almighty Allah and the weight of the seven cities was not even perceptible to me. But today when Ali shouted Allah Akbar! and gave Marhab that Hashemite blow. I was commanded by Allah to sustain the excess of it lest it should split the earth, the ox, and the fish into two. The blow fell vastly heavier on my wing than the weight of the seven cities, notwithstanding Mikaeel and Israfeel both caught Ali’s arm in the air to check its force.

Shaykh Tabarsi has narrated that Ibn Abil Haqiq sent a proposal of peace to the Holy Prophet (S), which was accepted. He came, met the Prophet and sued for peace on condition that they take all their belongings except the clothes on their bodies. This was accepted by the Prophet. When people of Fadak learnt about it, they also sent a similar proposal, which was also approved.

The captives of Khyber represented to the Prophet that they understood the cultivation of their fields better than any other people and begged to remain promising to give half the produce of their lands to the Prophet. He granted their petition with the proviso that he should dispossess them whenever he thought proper.

The same terms were bestowed on the people of Fadak. Thus Khyber became general booty since it was obtained through fighting and Fadak became the exclusive property of the Prophet, since it was gained without battle. It is narrated from Imam Muhammad Baqir (a.s.) that when the Holy Prophet (S) became free from the conquest of Khyber, he wanted to send someone on the forts of Khyber. So he took the standard of victory and said: “Who is it that can carry this as it deserves. Zubair came forward to accept it, but the Prophet told him to keep away.

Then Saad came forward and was similarly told by the Prophet to go away. Then he called Ali (a.s.) saying: O Ali, this is your right.” Imam Ali (a.s.) took the standard and set out to Fadak with the condition that their lives will be secure and their properties will belong to the Prophet. That is why all the forts, orchards and properties became the exclusive properties of the Prophet in which Muslims did not have any share.

Jibraeel came down and said: “The Almighty Allah commands you to give the rights of your close relatives. The Holy Prophet (S) asked: “Who are they and what are the rights?’ Jibraeel said: “Your relative is Fatima and Fadak is her right.” The Holy Prophet (S) called Fatima and wrote a document transferring the ownership of Fadak to Fatima. When the Holy Prophet (S) passed away, Abu Bakr and Umar seized Fadak from her.

Ibn Shahr Ashob has narrated that the Holy Prophet (S) turned to Fadak and the people of Fadak took shelter in a strong fortress. The Prophet called them and said: “If I leave this fort and seize all the other forts and other properties, what will you do?” We have appointed guards on those forts and we have the keys in our possession. The Holy Prophet (S) said: “The Almighty Allah has given the keys to us.” Then he showed the keys to them.

They scolded the one they had entrusted the keys to. He swore that he was having the keys. “I placed them in a bag and closed them in a box and hid the box in a strong house and locked the door.” Then the man went to that house and saw that the locks were in place but the keys were missing. He returned from there and said: “Now I have understood that he is a Prophet because I had kept the keys so secure. And since I used to think that he is a magician. I had recited some verses of Taurat to remove the effect of sorcery.

Now I saw that all the locks are intact but the keys are missing so I understood that he is not a magician.” The Jews came to the Prophet and asked: “Who has given you the keys?” The Holy Prophet (S) said: “The one who gave the tablets to Prophet Musa (a.s.), and Jibraeel has brought them to me. So they opened the gates of the fortress and came to the Prophet. Some embraced Islam. The Holy Prophet (S) took one fifth of their wealth and gave the remaining to them and all the property was seized of one who did not embrace Islam. At that time the following verse was revealed:

وَآتِ ذَا الْقُرْبَى حَقَّه

“And give to the near of kin his due…”2

The Holy Prophet (S) asked: “Who are close relatives and what is their right?” He replied: “Give Fadak to Fatima, which is an inheritance from her mother, Lady Khadija (s.a.) and her sister, Hind Abi Hala.” When the Holy Prophet (S) returned to Medina, he called for Lady Fatima (s.a.) and handed Fadak to her reciting the mentioned verses. Lady Fatima (s.a.) said: “O Messenger of Allah (S), I leave all my property to you.”

He said: “After me, people will dispute with you.” Then he summoned the companions and in their presence transferred the Fadak property to Fatima. Lady Fatima (s.a.) distributed all the wealth among Muslims with its income; she retained rations for herself and gave the rest to Muslims. After the passing away of the Prophet, Abu Bakr and Umar seized Fadak from Fatima.3

It is mentioned in Ikhtisas through authentic traditions from Imam Ja’far Sadiq (a.s.) that Umm Ayman testified before Abu Bakr and Umar that one day she was at Lady Fatima’s (s.a.) house when Jibraeel came down and said: “O Muhammad, the Almighty Allah has ordered me to draw a line on the sketch of Fadak.

The Holy Prophet (S) went along with Jibraeel and returned after some time. Fatima asked where he had been, to which he replied that Jibraeel has drawn lines with his wings on the boundaries of Fadak “and ordered me to give Fadak to you.” After that the Prophet gave Fadak to her making me and Ali as witnesses.4

Kulaini and Shaykh Mufeed have narrated through good and trustworthy chains of narrators from Imam Ja’far Sadiq (a.s.) that when the Holy Prophet (S) conquered Khyber, he returned it to the Jews on the condition that they will surrender half the agricultural produce to him. When the time of harvest arrived, the Holy Prophet (S) sent Abdullah bin Rawaha and he divided the fruits and crop into two equal estimates and then told them to make their own estimations if they did not consider it right. They accepted it observing that this was true justice.

Qutub Rawandi has narrated that when the Holy Prophet (S) besieged the Jews of Khyber, they called 1400 riders from Bani Ghitfan who were in alliance with them for help. Someone announced among them that they should go back as enemies have attacked their people, but when they returned they found no one there; so they understood that it was a warning from heavens.

The Holy Prophet (S) gained victory on the Jews and Imam Ali (a.s.) conquered their strongest fortress. Only one fortress remained, in which they had stored their wealth and rations. There was no way through which it could be attacked. The Holy Prophet (S) besieged it. After some days, a Jew approached the Prophet and on condition of safety to his life and wealth offered to inform him about the point through which that fort can be attacked.

The Holy Prophet (S) agreed and the Jew marked a spot where a hole can be made in the wall to penetrate into the fort into the passage which led to the source of their water supply. If their water supply was taken, they would soon surrender the fort. The Holy Prophet (S) said: “It is possible that the Almighty Allah may open up a better way. But the security I guaranteed you is as it is.

The following day, the Prophet mounted his beast and asked the Muslims to follow him to the fort. The disbelievers were throwing stones and arrows which fell to the left and right of the Muslim group without hurting anyone till he signed to the walls and they instantly sunk till the top was level with the earth and the Muslims marched over and took the place.

Qutub Rawandi has narrated from Amirul Momineen (a.s.) that: On our return from Khyber we reached to a river which was 14 fathoms deep and the enemies were in our pursuit. The Prophet whipped the water and prayed to Allah. Then all crossed the water body following the Holy Prophet (S) and even the hooves of our beast did not become wet.

Shaykh Tabarsi has narrated that the Holy Prophet (S), soon after the conquest of Khyber when the Prophet was quietly seated in the enjoyment of victory, Zainab binte Harith bin Salam, a niece of Marhab, the champion brought a roasted mutton shoulder strongly imbued with poison to the Prophet as a friendly offering.

The Prophet ate a morsel of it and Bashar bin Baraa bin Marur did the same. The Prophet withdrew his hand saying, “Touch it not for the shoulder tells me it has been imbued with poison.” The woman was summoned and she acknowledged the fact but excused herself by saying that she concluded if Muhammad were a Prophet he would know the mutton was poisoned but if he were only a king, they should get rid of him in that way. Such was the benevolence of the Prophet that he forgave her, although Bashar presently died of the poison.

When the Prophet was in his terminal sickness and the mother of Bashar visited him, he said to her: “Every year I feel more the effects of the morsel I ate with your son at Khyber.” And at length the Prophet died a martyr by that poison.

Through trustworthy chains, Shaykh Tabarsi has narrated from Imam Muhammad Baqir (a.s.) that before proceeding to Khyber, the Prophet sent Amr bin Umayyah Zumri with a letter to Najjashi king of Habasha, inviting him to Islam and summoned Ja’far and his companions. When he received the letter, he embraced Islam and dressed Ja’far and his companions in robes of honor and prepared their provisions of the journey in the best way and sent them to Medina.

Ja’far returned to the Prophet on the day Khyber was taken. Kulaini, Shaykh Tabarsi and Ibn Babawayh have narrated through good, true and reliable chains from Imam Ja’far Sadiq (a.s.) and some traditional reports are mentioned in Tafsir Imam Hasan Askari (a.s.), that on the day of the conquest of Khyber, the Holy Prophet (S) was informed of Ja’far’s return and he remarked: “I don’t know on which blessing I should rejoice; the conquest of Khyber or the return of Ja’far?” Meanwhile Ja’far arrived.

According to the report of Imam Hasan Askari (a.s.) the Holy Prophet (S) advanced twelve paces to meet Ja’far, embraced him wept and kissed him and asked: O Ja’far, do you want me to give you something? Curiosity of the people was aroused. The Holy Prophet (S) said: “I will teach you a prayer entitled the prayer of Ja’far Tayyar a repetition of which ensured full forgiveness of sin. If you recite it everyday it would be better for you than the world and all that there is in it. You will also have a share in the reward of one all those who performs it.”

Shaykh Tusi has narrated from Huzaifa bin Yaman in his Amali that when Ja’far came to Medina, the Prophet was camping at Khyber. Ja’far had brought gifts, including perfumes and garments for the Prophet; from which he picked a cover and said that I will give this to one who loves Allah and His Messenger and Allah and His Messenger love him. Companions craned their necks in curiosity.

The Messenger of Allah (S) asked: “Where is Ali?” and he was soon summoned by Ammar Yasir and the Prophet gave that sheet to him. Since it was made of gold threads, Imam Ali (a.s.) gave it to a goldsmith in Baqi market to remove the threads and it yielded 1000 mithqal gold, which was sold and the proceeds distributed to beggars and poor people from Muhajireen and Ansar and then he came home without a particle of that gold.

The following day the Holy Prophet (S) met him when companions, including Ammar and Huzaifa had accompanied the Prophet. The Holy Prophet (S) said: “You have received 1000 mithqal gold; this group of companions will dine at your place today.” That day, there was nothing to eat in the house of Ali (a.s.) but he felt ashamed to refuse to the Prophet.

Huzaifa says: We were five persons including Ammar, Salman, Abu Dharr and Miqdad. Imam Ali (a.s.) asked Fatima to provide something. When we entered, we saw a bowl of steaming Tharid5 placed in the center and it smelt of musk. Ali (a.s.) brought it to the Holy Prophet (S) and we all ate to satiation but there was no decrease in it.

The Prophet asked Lady Fatima (s.a.) from where she got it, to which she replied that it was from the Almighty Allah and He gives unlimited sustenance to whoever He likes. The Messenger of Allah (S) returned to us with tearful eyes he said: “Thanks be to Allah, I witnessed the honor for my daughter that Prophet Zakariya had seen about his daughter, Maryam.”

Shaykh Tabarsi has narrated from Abdur Rahman bin Abi Laila that sometimes Amirul Momineen (a.s.) wore two pieces of woolen garments in summer and light clothes during winter without caring for it. My friends asked me about it and I expressed ignorance. So they asked me to tell my father to inquire from Amirul Momineen (a.s.) as he often visited the Imam.

When my father asked Imam Ali (a.s.) about it, the Imam asked: “Were you not present at Khyber with us? Did you not hear when Abu Bakr and Umar brought the Prophet’s standard back from the battlefield the Prophet said: Tomorrow I will give the flag to one who loves the Almighty Allah and His Messenger and the Almighty Allah and His Messenger love him and the Almighty Allah will grant victory over the fort at his hands.

He is a ferocious attacker and he does not flee from the battlefield. Then he called me and handed the standard to me saying: O Lord, protect it from heat and cold. After that I never felt heat or cold.” This tradition is mentioned by Baihaqi, a well known Sunni scholar in Dalailun Nubuwwah.

Notes

1. The author says: The flight of Abu Bakr and Umar and the statement of the Prophet that he would give the standard to one who loved Allah and His Messenger and Allah and His Messenger love him are from the continuously related traditions, which is recorded in Sahih Bukhari and Sahih Muslim and all Sunni tradition scholars have narrated in their books. Most merits of Imam Ali (a.s.) are mentioned in Sunni books. And this much is sufficient for one that has sense to prove the rightfulness of his Caliphate and the absence of such a right for Abu Bakr and Umar because every sensible person knows that after their flight, when the Holy Prophet (S) said: “Tomorrow, I will give the standard to one who is having those qualities,” it became clear that those who have run away lack these qualities. And one who does not love Allah and His Messenger and Allah and His Messenger do not love him, how can they have the right to become the Caliph of Allah and leader of religion and the world?

2. Surah Bani Israel 17:26

3. The author says: Other reports are mentioned in the chapters of miracles to support this verse regarding the conquest of Fadak.

4. The author says: The incident of Fadak and its usurpation will be described shortly.

5. A dish of sopped bread, meat and broth.

Conquest of Khyber and Ja’far’s return from Habasha

Shaykh Mufeed, Shaykh Tabarsi, Qutub Rawandi, Ibn Shahr Ashob and all tradition scholars of Shia and Sunni have narrated through different chains that the Messenger of Allah (S) returned from Hudaibiyah and stayed for 20 days in Medina.

Then he set out to conquer the forts of Khyber, a strong and celebrated Jew town. On approaching it, he ordered a halt and offered the following prayer: O Lord, O supporter of the seven heaven and all they overshadow and who supported the seven earths, and Lord of the devils, and everything that casts a shade; we entreat You to deliver us this town and its people and shield us from all harm it may offer us He then ordered his men to advance in the name of Allah, the Compassionate, the Merciful and besiege the town.

When they reached over there the Holy Prophet (S) sat down under a tree and a day and a half passed at that place. Then he called the people and when they came, they saw a man seated with the Holy Prophet (S). The Messenger of Allah (S) said: “I was sleeping when this man came and took my sword. When I awoke, I saw him standing over my head and saying: “Who can save you from me?” I said: “The Almighty Allah can.”

So he threw away the sword and is sitting here like this and he cannot move by the power of God. After that the Holy Prophet (S) forgave and released him. The siege lasted more than twenty days. In this period Ali suffered a violent attack of ophthalmia (sore eyes), which deprived him of sight. The Jews defended themselves with vigor being protected by walls and dry ditch.

One day they threw open a gate. and a distinguished champion, named Marhab at the head of a heavy column made a furious sortie on Muslims. The Prophet sent a detachment of Muhajireen and Ansaris under Abu Bakr to attack the Jews, but the Muslims were repulsed. The next day another sortie was made and Umar was defeated in an attempt to drive back the enemy. The Prophet now said, “Tomorrow I will give the banner to one who loves Allah and the Prophet, and whom Allah and the Prophet love.

He will not flee nor return till Allah by him conquers the foe. This declaration led every Muslim to hope that he should be honored with command the next day. However when they waited on the Prophet the next morning he inquired where Ali was. They replied that he could not attend because he was suffering so severely from sore eyes.

The Prophet ordered him to be brought and when he was led to the place, he said, “O Messenger of Allah (S), my eyes are so inflamed that I cannot see, and the pain in my head is extreme.” The Prophet caused him to lie down and put his head in his lap when he rubbed saliva from his blessed mouth on Ali’s eyes and head, saying, “O Lord protect him from the harm of heat and cold.”

Ali was then instantly cured, and the Prophet gave him the white standard assuring him that “Jibraeel attends you right Mikaeel on your left, Israel in your front, and Israfeel in your rear. Victory advances before you and fear already fills the hearts of your enemies whose books forewarn them that their destroyer will be Ilyas, and when you announce yourself Ali they will be overcome Insha Allah! Advance deliberately and before joining battle summon them to embrace Islam.

Verify if Allah should give religious guidance to a single individual of them through your instrumentally, it will be a more glorious conquest than if you should capture all the red camels.” Ali, at the head of the Muslims then made an attack on the town, which Marhab came out to defend. He wore a coat of mail and a helmet upon which was a large stone ring.

Marhab recited the following Rajaz: “The Jews of Khyber know that I am Marhab. I dive into my weapons and I attack in a daring way.” Imam Ali (a.s.) said in reply: “I am one whose mother has named him Haider. I step into the battlefield like a ferocious lion, I will throw you away like a grain.” The two champions each chanting a boastful ode, engaged furiously, their first blows being mutually parried.

Ali’s second blow cleft the stone ring helmet and head of his adversary, who reeled and fell from his horse. In another report it is mentioned in that he said: I am Ali Ibn Abi Talib (a.s.). Upon this, a Rabbi said: “Now you Jews are defeated by the Book that the Almighty Allah sent for Prophet Musa (a.s.).

Then awe appeared in their hearts. When Imam Ali (a.s.) killed Marhab, the surviving Jews immediately sought shelter behind their walls barring after them the gate, which was so massive as to require twenty men, or according to another tradition forty men to open and shut it. Aided by divine power, Ali seized the outer ring of the gate and shook it so violently that the whole fortress trembled The gate broke away and Ali using it as a shield rushed into the town which he soon overcome.

He then hurled the gate forty cubits distance which seventy men to satisfy their curiosity tried in vain to lift. Abu Rafe says: I went with six men to move the gate, but we could not do so. Ahle Sunnat scholars have narrated from Imam Muhammad Baqir (a.s.) that Jabir bin Abdullah Ansari says: On the day of the Battle of Khyber Amirul Momineen (a.s.) held the gate and made it a bridge on the moat which all Muslims crossed and after that when he threw it away forty persons and according to another report, 70 persons could not lift it.

Abdullah Abu Abdul Jadli says that Amirul Momineen (a.s.) said to me: I broke the gate of Khyber and using it as a shield fought and drove them away by the grace of Almighty. After that I made it into a bridge which Muslims crossed. Then I threw it forty cubits away. A man said: “O Amirul Momineen (a.s.), what a tremendous load you had lifted!” He replied: “It was like the weight of this shield of mine.” Marhab had a nurse who was a soothsayer and who liked and admired Marhab and often used to say that he should fight whoever he likes but one whose name is Haider would be victorious on him. Marhab would be killed if he confronts him.

He fought and defeated many Muslims; at last people complained to the Prophet to sent Amirul Momineen (a.s.) to confront him. So the Holy Prophet (S) summoned Imam Ali (a.s.) and asked him to get rid of Marhab. Amirul Momineen (a.s.) turned to the fort of Jews, recited the name of God and came out to confront Marhab. Marhab returned frightened and then came again and said: “I am one whose mother has named him Marhab.”

Imam Ali (a.s.) rushed upon him saying: “I am the one whose mother has named him Haider.” As soon as Marhab heard this name, he recalled the advice of the nurse and he fled from there. At that moment Shaitan appeared in the form of a Rabbi, who came in his way and asked: “Where are you running away?” He said: “This youth says that he is Haider.” Shaitan said: “So what?” He said: “I have head from my nurse many times that one who is named thus would kill me.”

Shaitan said: “May you be disgraced, is there only one person by the name of Haider? In spite of such a huge body you are running away from this youth on the words of a woman, while most of what women say is wrong. Even if she was right, there are many Haiders in the world.

Go back, perhaps you will be able to slay him and earn prestige among your people, and I will support the Jews to encourage you.” Thus Marhab was deceived by this and he returned to fight. Imam Ali (a.s.) attacked him on his head and he fell down on his face. Other Jews started to run, screaming that Marhab has been killed.

Shaykh Tusi has narrated that on the day of the Battle of Khyber, a tall man with a large head came out of the front. He was named Marhab and the Jews considered him as their leader due to his physical prowess and material wealth. Whoever from the companions confronted him was told that he was Marhab and then he attacked, which used to make him run away from there.

Sunni scholars have narrated through many channels from Saad bin Waqqas that Ali is having three such merits, that if I had even one of them, I would have preferred to owning red camels. First: the Holy Prophet (S) left him as his representative in Medina during the Battle of Tabuk and he said: “O Messenger of Allah (S) you are leaving me with women and children?”

The Messenger of Allah (S) said: “O Ali, are you not satisfied that you are to me as Harun was to Musa? Except that there will be no prophet after me.” Second: I heard that on the day of the Battle of Khyber, the Holy Prophet (S) said: I will give the standard to one who loves Allah and His messenger and they love him. So we craned our necks that perhaps we will be honored by this. But he called for Imam Ali (a.s.). At that time he was having sore eyes.

The Holy Prophet (S) applied his saliva and gave him the standard and the Almighty Allah conquered Khyber at his hands. Thirdly: The verse of Mubahila was revealed and the Holy Prophet (S) called from Ali, Fatima, Hasan and Husain (a.s.) and said: “O Lord these are my Ahlul Bayt (a.s.).”

It is narrated from Imam Muhammad Baqir (a.s.) in Ihtijaj that the Holy Prophet (S) on the day of Khyber, gave the flag of Ansar to Saad bin Ubadah who went to confront the Jews, but returned defeated and injured. Then he gave the flag of Muhajireen to Umar, who did not engage in fighting. He ran along with his companions.

The Holy Prophet (S) said thrice: “Do Muhajireen and Ansar act like this?” At last he said: “Now I will give the standard to one who does not flee. Who loves Allah and His Messenger and Allah and His Messenger love him.”

Ibn Shahr Ashob has narrated that on the day of the Battle of Khyber, the Holy Prophet (S) tied the turban to Ali (a.s.), dressed him up in his garments and mounted him on his pony. And said: “O Ali, go Jibraeel attends you right Mikaeel on your left, Israel in your front, and Israfeel in your rear. And my prayers are with you.” So Amirul Momineen (a.s.) conquered the fort, broke its gate and threw it forty cubits away.

Sunni and Shia scholars have narrated through many channels that Amirul Momineen (a.s.) presented many arguments to prove his superiority and also mentioned: Who among you is such that when on the day of Khyber, Umar returned unsuccessful with the flag of the Prophet blaming his companions of cowardice and the companions accused him similarly. He came running to the Prophet.

At that time the Messenger of Allah (S) said: “Tomorrow I will gave the standard to one who is He-man and who does not flee. Allah and His Messenger love him. He will not return till the Almighty Allah gives him victory. In the morning the Holy Prophet (S) called me and people said that Ali is having sore eyes. The Holy Prophet (S) said: “Bring him here.”

When I came to him, he applied his saliva to my eyes and said: “O Allah, protect him from heat and cold. And till date heat and cold have not bothered me. So I took the standard and drove the infidels away. Which of you is having this excellence?” “No one,” they said. Then he said: “I adjure you, except me which of you went to confront Marhab reciting the Rajaz.

Marhab was having such a huge head that instead of a helmet, he had kept a huge stone on his head. I landed a blow on his head which cut through the stone and put him to death. Who else from you has performed such a feat? “No one,” they said. Then he said: “I adjure you, except me which of you is such that has uprooted the gate of Khyber and carried it a hundred steps? After that forty men failed to move it. “No one,” they said.

Ibn Babawayh has narrated through authentic chains of narrators from Imam Ja’far Sadiq (a.s.) that in the letter Amirul Momineen (a.s.) sent to Sahal bin Hunaif Ansari, he mentioned: “By Allah, when I uprooted the gate of Khyber and threw it behind me to a distance of forty cubits; it was not my physical strength.

I was supported by heavenly power and my self was illuminated by the light of my Lord. I was like a lamp lit from another. By Allah, if all the Arabs had joined together to fight me, I would have neither turned back nor fled. If I get an opportunity I will strike off the heads of hypocrites and one who is careless of death is ever desirous of death. How can he be scared of fighting?”

Also, it is narrated from authentic chains that in reply to a Jew who asked about the tests Allah has taken from successors of the prophets, Amirul Momineen (a.s.) said: “In the sixth year of Hijra, we confronted your co-religionists at Khyber. When we reached there they came with their huge horses and innumerable weapons and they were lodged in heavily equipped fortresses and their numbers were uncountable.

They issued challenges and routed anyone who came to face them. All the companions became helpless and no one was prepared to confront them. They all clamored that Abul Hasan should be sent. At last the Holy Prophet (S) sent me to them. When I stepped into the battlefield, whoever came to confront me was dispatched to Hell with humiliation.

Till no one could dare to come before me. Then I attacked them like a hungry lion and drove them away. They hid in the fort, closing the door behind. I uprooted the gate and entered the fort alone and killed each of their men and I took their women as prisoners. Thus I conquered the fort alone and except for Allah, no one helped me.

Qutub Rawandi and Shaykh Tabarsi have narrated that the conquest of Khyber was in the month of Zilhajj, the sixth year of the Hijrat, others maintain that it was in the beginning of the seventh year. The Holy Prophet (S) besieged them for more than twenty days. There were fourteen thousand Jews in Khyber when it was taken. All their forts were captured.

Their strongest fort was called Qamus. The Holy Prophet (S) gave the standard to Abu Bakr to take it over but he came back running. Then he gave it to Umar and he also came back running. The Holy Prophet (S) said: “Tomorrow I will give the standard to one who does not flee. Who loves Allah and His Messenger and Allah and His Messenger love him.

He does not flee. He is an attacker.” Hypocritical companions said: “We are sure of that the Prophet cannot imply Ali, because due to his sore eyes he cannot see his own feet.” When Amirul Momineen (a.s.) heard this, he said: “O Lord, no one can bestow that which You stop. And when You give to anyone no one can stop it.”

The next morning the Holy Prophet (S) came out of the tent and placed the standard in the front. All the people were vying for it. So much so Umar, in spite of the fact that he has tried himself, used to say: I never wished for it, except on that day. But the Holy Prophet (S) called for Ali (a.s.). People began to clamor: “His eyes are so sore that he cannot see what is before him.” The Messenger of Allah (S) said: “Call him here.”

When Amirul Momineen (a.s.) arrived, his eyes were cured by the saliva of the Prophet and the Prophet gave the standard to him saying: Put three options before them. Firstly: that they accept Islam and Islamic laws. They will retain their property. Second: that they agree to pay Jizya. In that case also their life and property will be assured.

Thirdly: That they fight with us. When Imam Ali (a.s.) came to them, they did not accept any of the options other than fighting. Marhab came to confront him. He slashed at him severing his legs. He fell down and the remaining fighters ran into the safety of the fort closing the gate behind them.

According to Qutub Rawandi there was a huge stone in which they had made a cavity. Amirul Momineen (a.s.) threw the bow from his left hand as he was holding the sword in his right hand. Then he pulled the stone with his left hand and pulled out the gate. Then he entered the fort carrying it like a shield.

When he chased the Jews away he threw the gate behind him with such a force that it fell at the end of the army. When the distance was measured it was found to be forty cubits. Then forty men together failed to move it.1

Shaykh Tabarsi has through trustworthy chains narrated from Imam Muhammad Baqir (a.s.) that when Imam Ali (a.s.) reached the Jewish fort, they closed the gates of the fortress. Amirul Momineen (a.s.) uprooted it and used it as a shield.

Then he placed it on his back and made it to serve as a bridge over the moat and all the people crossed over it, but he did not feel any weight. Then he threw the gate away. When the Holy Prophet (S) was given the glad tidings that Amirul Momineen (a.s.) has conquered the fort, he came to the fort.

Amirul Momineen (a.s.) came out to welcome the Prophet, who said: “I was informed about your appreciable efforts and bravery. Allah is pleased with you and I am satisfied.” Tears appeared in the eyes of Imam Ali (a.s.). “Why do you weep?” asked the Prophet. “These are tears of joy, because you gave the glad tidings that Allah and His Messenger are pleased with me.”

Among the captives was Safiya, the daughter of Huyy. Ali sent her to the Prophet but Bilal led her past her slaughtered kindred which awful sight so overpowered her as almost to deprive her of life and the Prophet reproached him saying, “Perhaps mercy is eradicated from your heart that you drag a woman by her slain relatives!”

The Prophet emancipated and married Safiya. A few days before she had been married to a Jew, named Kinanah bin Rabi Abil Haqiq and subsequently she dreamed that the moon fell into her lap. On relating this dream to her husband he slapped her on face saying. “Do you want Muhammad, king of Hijaz to take you!” And it is narrated in Mashriqul Anwar that when Safiya was brought to the Prophet, she was a beautiful woman.

The Prophet noticed the mark on her face and inquired the cause of it, when she told him that it was caused by her falling from her seat when Ali shook the castle, the Holy Prophet (S) said: “Safiya, Ali is having a great position with Allah. When he shook the gate of the fort not only was there a quake in the fort, there was a quake in the heavens and the earth; till the High Arsh also shook by the fury of that chosen one of Allah.” And when that lion hearted hero slashed Marhab into two, Jibraeel appeared before the Prophet in great amazement.

The Prophet inquired the cause. He replied, “The angels of heaven shout, there is no hero but Ali and no sword but Zulfiqar; but my wonder is this: I was once ordered to destroy the people of Lut and shook up seven of their cities from the foundation in the seventh earth, and carried them on one of my wings so high that the inhabitants of heaven heard their cocks crowing and their children crying.

I held them there till morning, awaiting the next order of the Almighty Allah and the weight of the seven cities was not even perceptible to me. But today when Ali shouted Allah Akbar! and gave Marhab that Hashemite blow. I was commanded by Allah to sustain the excess of it lest it should split the earth, the ox, and the fish into two. The blow fell vastly heavier on my wing than the weight of the seven cities, notwithstanding Mikaeel and Israfeel both caught Ali’s arm in the air to check its force.

Shaykh Tabarsi has narrated that Ibn Abil Haqiq sent a proposal of peace to the Holy Prophet (S), which was accepted. He came, met the Prophet and sued for peace on condition that they take all their belongings except the clothes on their bodies. This was accepted by the Prophet. When people of Fadak learnt about it, they also sent a similar proposal, which was also approved.

The captives of Khyber represented to the Prophet that they understood the cultivation of their fields better than any other people and begged to remain promising to give half the produce of their lands to the Prophet. He granted their petition with the proviso that he should dispossess them whenever he thought proper.

The same terms were bestowed on the people of Fadak. Thus Khyber became general booty since it was obtained through fighting and Fadak became the exclusive property of the Prophet, since it was gained without battle. It is narrated from Imam Muhammad Baqir (a.s.) that when the Holy Prophet (S) became free from the conquest of Khyber, he wanted to send someone on the forts of Khyber. So he took the standard of victory and said: “Who is it that can carry this as it deserves. Zubair came forward to accept it, but the Prophet told him to keep away.

Then Saad came forward and was similarly told by the Prophet to go away. Then he called Ali (a.s.) saying: O Ali, this is your right.” Imam Ali (a.s.) took the standard and set out to Fadak with the condition that their lives will be secure and their properties will belong to the Prophet. That is why all the forts, orchards and properties became the exclusive properties of the Prophet in which Muslims did not have any share.

Jibraeel came down and said: “The Almighty Allah commands you to give the rights of your close relatives. The Holy Prophet (S) asked: “Who are they and what are the rights?’ Jibraeel said: “Your relative is Fatima and Fadak is her right.” The Holy Prophet (S) called Fatima and wrote a document transferring the ownership of Fadak to Fatima. When the Holy Prophet (S) passed away, Abu Bakr and Umar seized Fadak from her.

Ibn Shahr Ashob has narrated that the Holy Prophet (S) turned to Fadak and the people of Fadak took shelter in a strong fortress. The Prophet called them and said: “If I leave this fort and seize all the other forts and other properties, what will you do?” We have appointed guards on those forts and we have the keys in our possession. The Holy Prophet (S) said: “The Almighty Allah has given the keys to us.” Then he showed the keys to them.

They scolded the one they had entrusted the keys to. He swore that he was having the keys. “I placed them in a bag and closed them in a box and hid the box in a strong house and locked the door.” Then the man went to that house and saw that the locks were in place but the keys were missing. He returned from there and said: “Now I have understood that he is a Prophet because I had kept the keys so secure. And since I used to think that he is a magician. I had recited some verses of Taurat to remove the effect of sorcery.

Now I saw that all the locks are intact but the keys are missing so I understood that he is not a magician.” The Jews came to the Prophet and asked: “Who has given you the keys?” The Holy Prophet (S) said: “The one who gave the tablets to Prophet Musa (a.s.), and Jibraeel has brought them to me. So they opened the gates of the fortress and came to the Prophet. Some embraced Islam. The Holy Prophet (S) took one fifth of their wealth and gave the remaining to them and all the property was seized of one who did not embrace Islam. At that time the following verse was revealed:

وَآتِ ذَا الْقُرْبَى حَقَّه

“And give to the near of kin his due…”2

The Holy Prophet (S) asked: “Who are close relatives and what is their right?” He replied: “Give Fadak to Fatima, which is an inheritance from her mother, Lady Khadija (s.a.) and her sister, Hind Abi Hala.” When the Holy Prophet (S) returned to Medina, he called for Lady Fatima (s.a.) and handed Fadak to her reciting the mentioned verses. Lady Fatima (s.a.) said: “O Messenger of Allah (S), I leave all my property to you.”

He said: “After me, people will dispute with you.” Then he summoned the companions and in their presence transferred the Fadak property to Fatima. Lady Fatima (s.a.) distributed all the wealth among Muslims with its income; she retained rations for herself and gave the rest to Muslims. After the passing away of the Prophet, Abu Bakr and Umar seized Fadak from Fatima.3

It is mentioned in Ikhtisas through authentic traditions from Imam Ja’far Sadiq (a.s.) that Umm Ayman testified before Abu Bakr and Umar that one day she was at Lady Fatima’s (s.a.) house when Jibraeel came down and said: “O Muhammad, the Almighty Allah has ordered me to draw a line on the sketch of Fadak.

The Holy Prophet (S) went along with Jibraeel and returned after some time. Fatima asked where he had been, to which he replied that Jibraeel has drawn lines with his wings on the boundaries of Fadak “and ordered me to give Fadak to you.” After that the Prophet gave Fadak to her making me and Ali as witnesses.4

Kulaini and Shaykh Mufeed have narrated through good and trustworthy chains of narrators from Imam Ja’far Sadiq (a.s.) that when the Holy Prophet (S) conquered Khyber, he returned it to the Jews on the condition that they will surrender half the agricultural produce to him. When the time of harvest arrived, the Holy Prophet (S) sent Abdullah bin Rawaha and he divided the fruits and crop into two equal estimates and then told them to make their own estimations if they did not consider it right. They accepted it observing that this was true justice.

Qutub Rawandi has narrated that when the Holy Prophet (S) besieged the Jews of Khyber, they called 1400 riders from Bani Ghitfan who were in alliance with them for help. Someone announced among them that they should go back as enemies have attacked their people, but when they returned they found no one there; so they understood that it was a warning from heavens.

The Holy Prophet (S) gained victory on the Jews and Imam Ali (a.s.) conquered their strongest fortress. Only one fortress remained, in which they had stored their wealth and rations. There was no way through which it could be attacked. The Holy Prophet (S) besieged it. After some days, a Jew approached the Prophet and on condition of safety to his life and wealth offered to inform him about the point through which that fort can be attacked.

The Holy Prophet (S) agreed and the Jew marked a spot where a hole can be made in the wall to penetrate into the fort into the passage which led to the source of their water supply. If their water supply was taken, they would soon surrender the fort. The Holy Prophet (S) said: “It is possible that the Almighty Allah may open up a better way. But the security I guaranteed you is as it is.

The following day, the Prophet mounted his beast and asked the Muslims to follow him to the fort. The disbelievers were throwing stones and arrows which fell to the left and right of the Muslim group without hurting anyone till he signed to the walls and they instantly sunk till the top was level with the earth and the Muslims marched over and took the place.

Qutub Rawandi has narrated from Amirul Momineen (a.s.) that: On our return from Khyber we reached to a river which was 14 fathoms deep and the enemies were in our pursuit. The Prophet whipped the water and prayed to Allah. Then all crossed the water body following the Holy Prophet (S) and even the hooves of our beast did not become wet.

Shaykh Tabarsi has narrated that the Holy Prophet (S), soon after the conquest of Khyber when the Prophet was quietly seated in the enjoyment of victory, Zainab binte Harith bin Salam, a niece of Marhab, the champion brought a roasted mutton shoulder strongly imbued with poison to the Prophet as a friendly offering.

The Prophet ate a morsel of it and Bashar bin Baraa bin Marur did the same. The Prophet withdrew his hand saying, “Touch it not for the shoulder tells me it has been imbued with poison.” The woman was summoned and she acknowledged the fact but excused herself by saying that she concluded if Muhammad were a Prophet he would know the mutton was poisoned but if he were only a king, they should get rid of him in that way. Such was the benevolence of the Prophet that he forgave her, although Bashar presently died of the poison.

When the Prophet was in his terminal sickness and the mother of Bashar visited him, he said to her: “Every year I feel more the effects of the morsel I ate with your son at Khyber.” And at length the Prophet died a martyr by that poison.

Through trustworthy chains, Shaykh Tabarsi has narrated from Imam Muhammad Baqir (a.s.) that before proceeding to Khyber, the Prophet sent Amr bin Umayyah Zumri with a letter to Najjashi king of Habasha, inviting him to Islam and summoned Ja’far and his companions. When he received the letter, he embraced Islam and dressed Ja’far and his companions in robes of honor and prepared their provisions of the journey in the best way and sent them to Medina.

Ja’far returned to the Prophet on the day Khyber was taken. Kulaini, Shaykh Tabarsi and Ibn Babawayh have narrated through good, true and reliable chains from Imam Ja’far Sadiq (a.s.) and some traditional reports are mentioned in Tafsir Imam Hasan Askari (a.s.), that on the day of the conquest of Khyber, the Holy Prophet (S) was informed of Ja’far’s return and he remarked: “I don’t know on which blessing I should rejoice; the conquest of Khyber or the return of Ja’far?” Meanwhile Ja’far arrived.

According to the report of Imam Hasan Askari (a.s.) the Holy Prophet (S) advanced twelve paces to meet Ja’far, embraced him wept and kissed him and asked: O Ja’far, do you want me to give you something? Curiosity of the people was aroused. The Holy Prophet (S) said: “I will teach you a prayer entitled the prayer of Ja’far Tayyar a repetition of which ensured full forgiveness of sin. If you recite it everyday it would be better for you than the world and all that there is in it. You will also have a share in the reward of one all those who performs it.”

Shaykh Tusi has narrated from Huzaifa bin Yaman in his Amali that when Ja’far came to Medina, the Prophet was camping at Khyber. Ja’far had brought gifts, including perfumes and garments for the Prophet; from which he picked a cover and said that I will give this to one who loves Allah and His Messenger and Allah and His Messenger love him. Companions craned their necks in curiosity.

The Messenger of Allah (S) asked: “Where is Ali?” and he was soon summoned by Ammar Yasir and the Prophet gave that sheet to him. Since it was made of gold threads, Imam Ali (a.s.) gave it to a goldsmith in Baqi market to remove the threads and it yielded 1000 mithqal gold, which was sold and the proceeds distributed to beggars and poor people from Muhajireen and Ansar and then he came home without a particle of that gold.

The following day the Holy Prophet (S) met him when companions, including Ammar and Huzaifa had accompanied the Prophet. The Holy Prophet (S) said: “You have received 1000 mithqal gold; this group of companions will dine at your place today.” That day, there was nothing to eat in the house of Ali (a.s.) but he felt ashamed to refuse to the Prophet.

Huzaifa says: We were five persons including Ammar, Salman, Abu Dharr and Miqdad. Imam Ali (a.s.) asked Fatima to provide something. When we entered, we saw a bowl of steaming Tharid5 placed in the center and it smelt of musk. Ali (a.s.) brought it to the Holy Prophet (S) and we all ate to satiation but there was no decrease in it.

The Prophet asked Lady Fatima (s.a.) from where she got it, to which she replied that it was from the Almighty Allah and He gives unlimited sustenance to whoever He likes. The Messenger of Allah (S) returned to us with tearful eyes he said: “Thanks be to Allah, I witnessed the honor for my daughter that Prophet Zakariya had seen about his daughter, Maryam.”

Shaykh Tabarsi has narrated from Abdur Rahman bin Abi Laila that sometimes Amirul Momineen (a.s.) wore two pieces of woolen garments in summer and light clothes during winter without caring for it. My friends asked me about it and I expressed ignorance. So they asked me to tell my father to inquire from Amirul Momineen (a.s.) as he often visited the Imam.

When my father asked Imam Ali (a.s.) about it, the Imam asked: “Were you not present at Khyber with us? Did you not hear when Abu Bakr and Umar brought the Prophet’s standard back from the battlefield the Prophet said: Tomorrow I will give the flag to one who loves the Almighty Allah and His Messenger and the Almighty Allah and His Messenger love him and the Almighty Allah will grant victory over the fort at his hands.

He is a ferocious attacker and he does not flee from the battlefield. Then he called me and handed the standard to me saying: O Lord, protect it from heat and cold. After that I never felt heat or cold.” This tradition is mentioned by Baihaqi, a well known Sunni scholar in Dalailun Nubuwwah.

Notes

1. The author says: The flight of Abu Bakr and Umar and the statement of the Prophet that he would give the standard to one who loved Allah and His Messenger and Allah and His Messenger love him are from the continuously related traditions, which is recorded in Sahih Bukhari and Sahih Muslim and all Sunni tradition scholars have narrated in their books. Most merits of Imam Ali (a.s.) are mentioned in Sunni books. And this much is sufficient for one that has sense to prove the rightfulness of his Caliphate and the absence of such a right for Abu Bakr and Umar because every sensible person knows that after their flight, when the Holy Prophet (S) said: “Tomorrow, I will give the standard to one who is having those qualities,” it became clear that those who have run away lack these qualities. And one who does not love Allah and His Messenger and Allah and His Messenger do not love him, how can they have the right to become the Caliph of Allah and leader of religion and the world?

2. Surah Bani Israel 17:26

3. The author says: Other reports are mentioned in the chapters of miracles to support this verse regarding the conquest of Fadak.

4. The author says: The incident of Fadak and its usurpation will be described shortly.

5. A dish of sopped bread, meat and broth.