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28. THE EXPEDITION OF BANI NAZEER

In Safar 4 H one chief of Abu Bara came from Najd to Madina. The Prophet (s.a.) invited him to embrace Islam. He said that he would have no objection to embracing the Faith, but he would prefer if the Prophet (s.a.) sent with him a delegation of Muslims to Najd to extend the invitation to the people there. The Prophet (s.a.) expressed his doubt that some persons in Najd might harm the delegates. Abu Bara said that the men will go in his personal protection. The Prophet (s.a.) selected seventy companions who were pious, and well informed, and sent them with a letter from himself to the people of Najd. On reaching the region, the delegation halted at Bar Maoona and gave the Prophet (s.a.)’s letter to Haram ibne Malhaan to take it to Aamir ibne Tofail, the nephew of Abu Bara. That enemy of Allah refused to read or even take the letter. Haram ibne Malhaan, sensing the situation said that if he had his pardon, he would say something. Before he could say anything further, at a hint from Aamir, one of his men pierced a spear in the back of the courier. He fell down dead.

After this heartless murder, Aamir sent his men to Bar Maouna to attack the Muslims. But they refused to act because they were aware of the protection that Bara had promised them. With the help of some other tribes, Aamir surrounded the Muslims and killed all of them excepting two of the group. Of these two, one was Kaab ibne Zaid whom they thought dead and left him.The other was Umro ibne Umayya who was taken prisoner but later on released as a thanksgiving offer of Aamir’s mother for a boon that she had received! When Umro reached Qurrat al Kadr, on the way to Madina, he noticed two companions of Aamir and quietly shadowed them. While the two were sleeping under a tree he murdered them as a Qasas for the killing of the delegates by Aamir. When he reached Madina he learnt that both the persons had been given a written amnesty by the Prophet (s.a.). When the Prophet (s.a.) was informed of this event, he said that whatever had happened was because of lack of information and misunderstanding and that blood money shall be paid to both the families.

The Prophet (s.a.) was having an agreement of cooperation with the Jewish Tribes of Bani Qaniqa, Bani Qariza and Bani Nazeer. He thought of borrowing some money from Bani Nazeer for paying to the families of the two deceased persons as a settlement. They responded by saying that he was their guest and they would comply with what he has asked for. The Prophet (s.a.), along with his Companions, went to the locality of Bani Nazeer which was in the neighborhood of Madina. He sat there with his back to the wall of their fortress. Bani Nazeer were not having any good intentions. They sent a person, Umro ibne Hajash, to climb the wall of the fortress and throw a big stone on the Prophet (s.a.) to kill him. The Prophet (s.a.) got a vision that he should immediately rise and return to Madina. He sent a word through Mohammed ibne Maslima that the Bani Nazeer were behaving treacherously and were attempting to kill him contrary to the terms of their agreement. He served them a notice that with all their belongings they should go away within ten days. When Bani Nazeer got this notice, they prepared to leave Madina. But Abd Allah bin Ubai, who was their cohort, asked them to keep staying in their homes and not to shift to any other place. He assured them that he would help them with a 2,000 strong contingent. He also told them that in the event of a conflict even Bani Qariza, Bani Ghatfan and their allies too will help them. When Bani Nazeer received offers of help, they decided to stay put.and sent word to the Prophet (s.a.) that they wouldn’t evacuate their homes and he might do whatever he wished to! In a manner it was an invitation to fight, leaving no choice for the Prophet (s.a.). The Prophet (s.a.) got together a small contingent and marched towards the fortress. Tabari writes:

“On that day

the Standard of the Prophet (s.a.)

was in the hand of Ali ibne Abi Talib (a.s.).”

Ref: Tareeq e Tabari, Vol 2, Page 226

When Bani Nazeer saw the Islamic contingent coming, they locked themselves inside the fortress. The Muslims established a siege of the fortress. When they saw that they were surrounded from all sides, the Bani Nazeer started flinging stones and arrows from the ramparts of the fortress but didn’t succeed in disturbing the siege. One night some Jews came out of the fortress and sent a barrage of arrows on the Muslims to force them lift the siege. One of them took aim of the Prophet (s.a.)’s tent and shot an arrow. The Prophet (s.a.) ordered his tent to be pitched at the base of the hill away from the open, exposed place. The Prophet (s.a.) ordered the shifting, and Hazrat Ali (a.s.) stood up and watched to identify the bowman. When the Companions missed Ali (a.s.) they asked the Prophet (s.a.) of his whereabouts. He said that he must have gone for some work. A short while after that they found Ali (a.s.) coming with the head of a Jew in his hand. He went near the Prophet (s.a.) and put the head near his feet. He said,“This is the head of the famous Jewish bowman,Galool, who had sent the arrow towards your tent! He and nine of his fellow bowmen have been creeping around our camps. If I can lay my hands on more of them, I shall bring them dead or alive!” The Prophet (s.a.) sent Abu Dajana, Sahl ibne Hanif and a few more persons with Hazrat Ali (a.s). He came out with his men. They must have gone a little distance when they surrounded the Jews before they could get inside the fortress and lock themselves in. All the nine Jews were killed outside the gate of their fortress.

When Bani Nazeer saw that their men got killed and Bani Ghatfan and Bani Qariza didn’t turn up to help nor was any sign of the two thousand men promised by Abd Allah ibne Ubai, they capitulated to the Prophet (s.a.) and requested for amnesty that they would ultimately evacuate the fortress and leave the place. The Prophet (s.a) agreed to their request but prohibited them from taking the arms with them. Whatever else was in their possession, they were free to take away. Therefore the Jews demolished their dwellings with their own hands and they carried away the doors, windows and other merchandise on camels and went singing and playing musical instruments! Some of them went towards Syria and one group in which there was Salam ibne Abil Haqeeq, Kanana ibne Rubiahand Hai ibne Akhtab went to the west of Madina and settled down in Khaibar.

The lands of Bani Nazeer and the gardens were treated as Fai (the Evacuee Property) were termed as theproperty of the Prophet (s.a.). Therefore Hazrat Omer says:

“The property of Bani Nazeer

that Allah had given to His Prophet (s.a.)

was a special property because

the Muslims neither ran their horses

nor the camels.”

Fatooh al Baladan, Page 26

This event took place in Rabi al Awwal 4 H and six months after the Battle of Ohod.

29. THE EXPEDITION OF AHZAB

Bani Nazeer, after expulsion from Madina, settled down in Khaibar. But their mischievous nature didn’t let them remain quiet. They were very keen to take revemge for their expulsion from their homes. They were themselves not strong enough to take on the Muslims, but they were making efforts to enhance their fighting strength and had plans of joining hands with the Qureish and some other tribes to attain the cause dear to all these parties. Therefore a delegation of twenty persons from Bani Nazeer, of which the prominent persons were Hai ibne Akhtab, Kanana ibne Rubiah, Salam ibne Mushkam andSalam ibne Abil Haqeeq along with some chiefs of Bani Wael went to Makka and met Abu Sufian and other chiefs of Qureish. They discussed with them about their intention of a conflict with the Muslims, and definitely this was the ieg favorite subject of the Qureish. They all pressed their chests to the walls of the Kaaba and vowed to help each other that they would fight with the Muslims till they are not totally annihilated. When this oath was taken, the Jews headed towards Bani Ghatfan and convinced them to ally with them and the Qureish. Similar alliances were struck with Bani Kanana and some other tribes and they had approximately 4,000 men in the group now. They now set out to attack Madina. On the way the troops of Bani Saleem, Bani Asad, Bani fazar and Bani Ashja joined them. Their iegeed now was touching 10,000 men. They had 300 riding and draught horses.and 4,000 camels. There was no scarcity of material for war.

Although they kept all their preparations in wraps, and wanted to make a preemptive, surprise attack, through some riders of Bani Khaza-aa, the Prophet (s.a.) got wind of the impending attack. He got together an emergency meeting of the Companions to discuss the gravity of the situation and to devise the strategy to prepare for the confrontation. Salman Farsi said that the people of Iran used to dig trenches on the expected entry points of the enemy to prevent swift advancement of their troops and to take defensive measures in the time thus gained. The benefit will be that the trenches serve as defensive fortresses.This suggestion was generally liked by everyone.and the Prophet (s.a.) ordered speedy implementation of the project. Madina was secure from three sides because of the walls of the houses, hills and the oasis. Only the Eastern end of the city was not secure and always the entry point for any invaders. The Prophet (s.a.) shifted all the women and children to small fortresses within Madina and the men all came out with crowbars to dig the trench. They surveyed the area, fixed the benchmarks and divided the entire length into blocks of the length of forty hands each and entrusted each block to a group of ten persons. The Prophet (s.a.) took active part in the work and assured the Muslims that one day they would rule Syria, Rome, Faras and Yemen!

Arabs were not aware of the construction of the trenches. This was first thought of by the grand son of Faridoon, Manocher, who invented the trenching for defensive purposes. For the first time in Arabia, it was Salman who was introducing it. He was not only supervising the work of others but was giving a helping hand to groups along the length of the trench. Because of his dexterity, both Mohajirs and the Ansar wanted Salman to be with them. Therefore the Mohajirs said,“Salman mana - Salman is ours!” The Ansar too echoed,“Salman mana!” The Prophet, when he heard this, said:

“Salman mana, Salman mana ahl al bayt-

Salman is ours! Salman is from our Ahl al Bayt!!”

Ref: Tareeq e Kamil, Vol 2, Page 122

Therefore the Muslims, who were three thousand in numbers, worked day and night and dug a five yards wide, five yards deep and three and half miles long trench. The Prophet (s.a.) got erected eight defensive stations along the length of the trench, and at each station was posted a Mohajir and an Ansar to keep constant vigil along with some men to help in time of need. They had stocks of stones to keep as missiles to prevent the enemy men from crossing over the trench. When the Jews and the infidels reached the environs of Madina, they found that the huge trench was a big hurdle in their way! They said:

By God!

This is a strategy

no Arab has devised so far!”

Ref: Seerat Ibne Hisham, Vol 3, Page 235

The Jews and the Qureish were of the view that because of their numerical and material strength,they would take on the Muslims as soon as they reached Madina and immediately bring them down to their knees! But this new defensive strategy had pulled back their advancing steps. They had a feeling of dejection on confronting the hurdle.

One of the Jewish tribes with whom the Prophet (s.a.) had the agreement of peace was Bani Qariza. They were under an oath to support the Muslims if an outside force attacked Madina. Abu Sufian was worried that if Bani Qariza sided with the Muslims in terms of their agreement, then their strength would increase. He wanted to try and make them repudiate the agreement. Therefore he deputed one chief of Bani Nazeer, Hai ibne Akhtab to visit Bani Qariza and persuade them to violate the agreement. Hai went to the fortress of the chief of Bani Qariza, Kaab ibne Asad that was situated on the East of the city of Madina. He knocked at the entrance and Kaab asked who it was? When Hai identified himself, Kaab understood his sly purpose. He refused to open the door and admit him. Hai insisted on him to open the door and told him that he was bringing for him a happy tiding that the Qureish and all the tribes of Arabia had united to fight with the Muslims! He added that if he wanted the goodwill of the Arabs, he should support their cause. Kaab said that they had never experienced anything from the Prophet (s.a.) other than good and trustworthiness! He said they wouldn’t breach the agreement needlessly. He also added that the unity of the Arabs he talked of was like the fast flying clouds that might thunder, but seldom rain! Hai said that keeping the door closed for a guest is not a way with Arabs! Please open the door and talk to me for a while! On the insistence of Hai, Kaab opened the door and admitted him. They entered into an argument and the result was that Hai was able to talk Kaab into agreeing to cooperate with them. He also assured him that in the event of the Qureish losing, his tribe would face the situation with Bani Qariza. Therefore they tore away the document of agreement the tribe had signed with the Prophet (s.a.). Now, Bani Qariza were friends and allies of the Qureish.

When the Prophet (s.a.) learnt about the breach of agreement by Bani Qariza, he sent Saad ibne Ma-aaz to them to persuade them to behave. But this had no effect on them.and they said in clear terms that they didn’t know any one nor did thay have any agreement with anybody. Since these people were living within the boundaries of Madina, they would be a danger for the women and children when hostilities with the enemy troops started. Their attitude added pressure on the Muslims. The Holy Quran describes this situation thus:

“When those people were on you from the top and from the bottom

and when your eyes became stony

and the hearts stretched and came to your throats

and when you started having several doubts about Allah,

then came the time for the trial of the Muslims

and they were shaken severely.”.

At this time it was natural that the Muslims were worried and confused. When the enemy was on their door step in hordes and within the city Bani Qariza too were waiting in ambush.Then there were a sizeable number of hypocrites in the ranks of the Muslims as well who were themselves scared for their lives and were creating panic in others as well. Therefore, they started making excuses and pulling away from the line of action and even told to the Prophet (s.a.) that their homes were not well protected, they had fear of thefts and thus wanted to go home. The Holy Quran says:

“And when s group from them said,

‘O people if Madina! You have no place here and you must return back.’

From them one group that sought the Prophet (s.a.)’s permission said

that their homes were empty (unprotected), although they really were not empty and unprotected.

They just wanted to make an excuse for running away.”.

Things went to such a pass that Mutaab ibne Qasheer, who had the honor of serving in the Battle of Badr said that:

“Mohammed (s.a.) was promising us that we will have the treasures of Khusro and Caesar in our hands.

But today our predicament is such that even if someone wants to go to attend the nature’s call,

he doesn’t feel safe!”

--Seerat Ibn e Hisham, Vol 3, Page 233

But there were some sincere persons who were not afraid of the enemy’s strength and were not scared of the hardships confronting them. In fact these conditions strengthened their Faith and confidence levels enhanced. The Holy Quran says about these persons:

“When the True Believers saw the hordes of the infidels,

they said. ‘This is the thing that Allah and His Prophet (s.a.) promised.

And Allah and His Prophet (s.a.) had told the truth.’”

This was the time of great trial for the Muslims.. The extreme cold and non availability of food made them weaker and even the infidels were fed up waiting on the orher side of the trench. It was the 27th day since they started the siege and still the hand-to-hand battle had not started. Only stones and arrows were exchanged with no result whatsoever. At last they decided that somehow hoodwinking the guards they should go across the trench.and fight the Muslims with swords. So some of their chiefs reconnoitred the trench and found a spot where it was slightly less wide.and , as it chanced, the spot was not so well protected. They determined that the horses could be jumped from there to cross over. For this purpose they selected the famous cavalier of the Qureish, Umro ibne Abdood Amiri with Akrama ibne Abu Jahl, Hasal ibne Omro, Manba ibne Othman, Zarar ibne Khatab Fahri, Naufil ibne Abd Allah and Habira ibne Abi Ahab. They went round, came forward, kicked the horses and were able to jump across the trench. This small success gave the infidels some encouragement and Abu Sufian and Khalid bin Walid organized the ranks of their men to send the footmen across to commence concerted fighting. Although, the cavaliers were all experienced men in warfare but Omar bin Abdood had a very high reputation and was known as Imad e Arab and Faras Eleel, that at a place of this name he overpowered a thousand robbers all alone. Therefore Hazrat Omer told to the Prophet (s.a.) at that moment that he was himself in a caravan of trade proceeding to Syria and Umro too was one of the group. When the caravan reached Eleel, a thousand robbers attacked them. The entire group fled except Umro ibne Abdood who kept fighting alone and chased away the robbers. After this event Umro got the fame as the best swordsman in Arabia. With his participation in any battle, the morale of the men shoots up. As if a thousand more men are with them! When Umro threw a challenge for fight, there was total silence! The Prophet (s.a.) said,“Man la haazal kalb- Who is there who can answer ths dog!?” Hazrat Ali (a.s) went near the Prophet (s.a.) and said,“O prophet of Allah ! Ishall fight him!” The Prophet (s.a.) asked him to wait that some other of his Companions might volunteer! He again asked if anyone was willing to face Umro in battle. But the result was only stony silence! Hazrat Ali (a.s.) again asked for permission and he wa ordered to wait. Umro started repeatedly calling someone for combat! He said sarcastically,” O Muslims! Where is your Heaven that you go to after your death! And where is the Hell that will be my destiny after I die? Come! Either you go to the Heavean or consign me to the Hell!” then he kicked his horse, came closer to the Muslim troops and started reciting a martial poem:

“My voice has gone soar shouting and shouting!

I fight like a brave even in places where

men of valor show weakness!

My feet move faster towards battle,

and a bold youth’s qualities certainly are

charity and valor!”

Because of repeated calls of Umro, a quiet had descended on the Muslim ranks. They were stealing glances at each other quietly. None of the ostensible“brave” Companions had the courage to come forward and challenge him. The historians have recorded the moment in these words,“As if birds were sitting on their heads!” When Hazrat Ali (a.s) heard the repeated challenge from an infidel and the timid silence of the valiant Companions, he couldn’t stand it anymore. He once again came close to the Prophet (s.a.) and sought his permission to go and combat!“O Prophet of Allah! I must now fight with this accursed person! “The Prophet (s.a.) had stopped Ali (a.s.) twice before this. The purpose was not that he didn’t want him to fight, but it was to know that whether any other ‘brave” Companions really take courage in their hands to face that champion! If Ali (a.s.) was allowed to fight at the very first call of Umro, the others would have said that they too were ready to fight with him. Now it has been proved that they were the shirkers! After this general trial of the will of the Companions, the Prophet (s.a.), to brighten the quality of self confidence and bravery in Ali (a.s.) said:

“Haada Umro ibne Abdood Faras Yaleel

That cavalier is Yaleel Umro ibne Abdood!”

Hazrat Ali (a.s.) said:

“If he is Umro, let him be!

I am Ali ibne Abi Talib (a.s.)!”

The Prophet (sa.) put the head gear, Amama e Sahab, on the head of Ali (a.s.) and put the armor, Zira Zaat al Fuzool, on his body , tied the sword , Dual Fiqar, around his girdle and lifting his hands towards the sky prayed:

“O Allah!

You had taken away Obaida on the day of Badr,

and Hamza in the battle of Ohod.

Now there is only Ali (a.s.)

whom You must Guard.

O Allah! Don’t make me lonely

and You are the better Guardian!”

Ref: Shara ibne Abil Hadeed, Vol 4, Page 344

While Hazrat Ali (as.) proceeded towards the arena, theProphet (s.a.) uttered these words:

“Baraz al Eemaan kullahu ilal shirk kullahu

The total Faith moves towards total infidelity!”

Hazrat Ali (a.s.) challenged Umro and recited the following poem in reply to his earlier Rajz:

“Wait!

The one who will respond to your challenge has come;

he is not weak and is a person with determination and vision.

And only truth is the guarantee for success!

I hope that I shall arrange women to wail for you

with such a blow that it will vanish after doing its task!

But its mention will always be made during encounters!.”

Both stood for a while facing each other. According to the martial practice Abdood asked who was his opponent? He replied that he was Ali ibne Abi Talib (a.s.). Abdood asked,“In your army, isn’t there any body else to fight with me? You are the son of Abu Talib and he was my friend! I don’t want to kill the son of my friend! You better go and send out some grown up person so that he gets killed at my hands instead of you!” Hazrat Ali (a.s.) said:

“Lakin wallah ahab an aqtalak

But I like to shed your blood!”

The famous author of the ahl al Sunnat, Musaddiq ibne Shabeeb, says that Umro mentioned about his friendship with Abu Talib only to save his own life.because he had winessed in the Battle of Badr that whosoever confronted Ali (a.s.) was not returning alive from the arena. Therefore he wanted to avoid the chance of fighting with Ali (a.s.) It was not possible to show his back after entering the arena. Therefore he devised this ruse to avoid the combat with Ali (a.s.).

When Umro knew that it was not possible to avoid this combat, he acquiesced. When Hazrat Ali (a.s.) noticed that he was himself on foot and Umro was on his steed, and generally a horseman has an advantage over a foot soldier, he thought of making Umro dismount. He said, O Umro! If your opponent asked of you three favors before the fight, you are known to be accepting one of his requests. Is it true?” He said“Yes” Ali (a.s.) then said,“My first wish is that you embrace Islam that you don’t have to fight with me!” Umro said,“It was not possible!” Ali (a.s) said,“My second wish is that you cut away from your troops and go away!” Abdu replied,“Turning away from the arena is not the wont of men! Only women can be deserters from the theatre of war!” Then Hazrat Ali (a.s.) said,“If you are not ready to fulfil this wish of mine, my third and final wish is that you ahould dismount from your horse and combat with me!” Hearing this Umro, dismounted from his steed in anger and anguish and slashed on th feet of the horse with his sword. Apparently this was a meaningless act, but he wanted to impress that cutting away the legs of the horse he had sealed his avenue of escape. Now he had to kill or get killed! Another reason could be that perhaps he wanted to gain some psychological advantage over the opponent by his dramatics! But Ali (as.) was not the one to get carried away. When he came to fight in the way of Allah, he was a mountain of determination! He didn’t give any importance to the swordsmanship of Umro and gave him the chance to take precedence in attacking. Therefore he rushed on Ali (a.s.) brandishing his sword. He stopped the sword on his shield. Umro was an accomplished swordsman. Despite his defence, Umro’s sword bruised his head and blood flew on his forehead. Now the Sword of Faith swayed in Ali (a.s)’s hand and he made a counter attack! He roared like a tiger and hit on the legs of Umro with such ferocity that both his legs were cut away and he fell on the ground! Hazrat Ali (a.s.) loudly said,“Allaho Akbar!” and the ground reverberated with this slogan! Hazrat Ali (a.s.) climbed on to the chest of Umro and severed his head. The Companions, because of a sand storm, were unable to see anything. When they heard the sound of the slogan, they realized that Ali (a.s.) was victorious. In the meanwhile the storm abated and things became clearly visible. They saw that Ali (a.s) was coming with bloodied sword in one hand and the head of Umro ibne Abdood in the other! His gait was like that of a tiger walking during a light shower of rain! He had a couplet on his lips:

“I am Ali (a.s.) and son of Abd al Mutallib!

For a man death is better than deserting!”.

Seeing Ali (a.s.) coming in that manner, some said that he was walking with pride that day! The Prophet (s.a.) heard this and said that in the arena of battle, Allah likes this attitude! Any way, when Ali (a.s.) arrived after winning the battle of Faith over infidelity, the Prophet (s.a.) embraced him and praising his great service to the Cause said:

“One blow of Ali (a.s)

on the Day of Qhandaq (the Trench)

is more (felicitous) than the prayers of all

the Jinn and Men!”

Ref: Mustadrak Hakim, Vol 3, Page 32

When Omer noticed that quite contrary to the practice of the Arabs, Ali (a.s.) neither took away the armor of Umro ibne Abdood nor he took the sword and the helmet, he asked,“O Ali (a.s.)! Why didn’t you take away his armor!” Ali (a.s.) replied,“I didn’t feel like making him naked.” This was the greatness of Ali (a.s.)’s character!”At this juncture one Arab poet said:

“An al aswad aswad alghab hamatha

Yaum al karihat fil masloob la alsalab

In the battle the determined eyes of the warriors

Turn towards the adversary and not the booty!”

Umro’s sister too recognized this gesture of Hazrat Ali (a.s). Therefore when she heard that the killer of her brother didn’t remove anything from the body of her brother, she said,“His killer is definitely a noble person with high moral values!” When people said that it was Ali Ibne Abi talib (a.s.) she recited the following couplets:

“If Umro’s killer was anyone other than Ali (a.s.),

I would have cried for him for ever

But his killere is he who has no faults

And his father is known as chief of Makka”

After the death of Umro, his friends were disheartened. No one else had the courage to call for man-to-man combat. All of them ran towards the trench to jump away from it. Hazrat Ali (a.s.) got them surrounded..Umro’s son showed signs of resistance and he was killed by Ali (a.s.). Naufil bin Abd Allah, trying to cross the trench, fell into it. The Muslims started throwing stones at him. He said,“If you want to kill me, don’t kill me in this insulting manner. Let someone from you come down and fight with me” Hazrat Ali (a.s.) jumped into the trench and finished him with one blow! Manba ibne Othman, while trying to cross the trench, was pierced by an arrow, and died after reaching Makka. Akrama reduced his weight by throwing away his spear, crossed the trench and with Habira reached the camp of the Qureish. Hazrat Omer saw Zarar ibne Khatab running away. He chased him. Zarar turned back to attack, but when he noticed it was Omer, he said,“O Omer! Remember this good deed that I have done to you!” . He also escaped to his camp. The infidels were not in a pposition to take away their dead. But they demanded to take the bodies of Omro and naufil be given to them in exchange for a sizeable ransom. The Prophet (s.a.), said,“They are your property! We don’t sell dead bodies!” When they got permission, they took the dead bodies away.

After the killing of the few eminent persons of the infidel forces, the morale nosedived very low and none else had the courage to attempt crossing the trench. The paucity of food materials too was pressing. Staying there any further would have disastrous consequences for them. They were already thinking of withdrawing when, one night, there was a severe rain storm that destroyed their tents and paddocks. The horses and camels were going helter skelter, the cauldrons on fire over turned. Now there was no other way than lifting the siege and quietly going away. Therefore, Abu Sufian said that biding there any more was of no use. Saying this he got up and the camps were wound up! In the morning,when the Muslims looked across the trench, they found the ground vacant. They made prostrations of thanksgiving to Allah! Shouting slogans of victory they happily returned home!

In this battle the hypocrites lost four men.Umro ibne Abdood, Naufil ibne Abd Allah and Hasal bin Umro were killed by Hazrat Ali (s.a.) and Munba bin Othman got injured and died after arriving at Makka. The other men of the Muslim army either threw stones at Naufi when he fell into the trench and one of them shot an arrow at Munba who died of the injury in Makka. And Hazrat Omer made a short chase of Zarar ibne Khatab and he himself had to be indebted to the fleeing person that he decided not to attack the worthy. The one person who really dealt with the renowned warriors of the infidels was Hazrat Ali (a.s.). His blows to the great warriors of the Qureish dampened their spirits and all their plans for subduing the Muslims.

There is a lot of similarity between the Ghazwa e Qandaq and the battle between Taloot and Jaloot. Briefly, we are describing the other battle to highlight the salient similarities between the two. Jaloot, a scion of Pharoh, was the ruler of bani Israel. He was a tyrant and had made the lives of his subjects miserable. The bani Israel complained about it to Ashmoeel , the prophet of the time. Ashmoeel, with Allah’s permission, selected a poor water carrier, Taloot, to be the king. Bani Israel were upset saying what was so special in Taloot. They felt that neither he had wealth nor did he have an impressive personality. The reply given by Ashmoeel is indicated in these words of the Holy Quran:

“Allah has given him preference and superiority, knowledge and strength of the body. Allah gives his land to anyone He wants”

The way the Quran has put forth the contents of the Verse, it reflects on the method of appointment and the style of governance. This appointment is not because of the wealth or status of the person but it is because of knowledge, nobility and valor.

When Jaaloot saw that the state was getting transferred to Taaloot, he arranged his army and came to the battle front. Taloot too took the Bani Israel with him and moved away from Palestine and went to the region of Jordan, camped in front of the enemy’s army. The army of Taloot had 1,300 men. When he saw the huge army of Jaaloot, he felt scared. When Jaaloot came to the arena riding on an elephant, no one took courage in his hands to meet him in combat. When Taaloot saw the cowardice of his companions, he declared that whoever killed Jaaloot, will be given half of the kingdom and he would give his daughter in marriage to him. But none had courage to challenge the strong man. Hazrat Shamoeel said that he will be killed by the person who is from the progeny of Lavi ibne Yaqub and Hazrat Moosa (a.s.)’s armor would fit his body. Therefore, Isha, who was from the progeny of Lavi ibne Yaqub, was asked to present his ten sons. When they came, each one of them was asked to try the armor of Hazrat Moosa, but it fitted only Hazrat Dawood, who was the youngest son. They said that only he could overpower Jaaloot. Hazrat Dawood wore the armor and came to the arena. Jaaloot, seeing him said:

“O young man! Will you fight me at

Your tender age?”

Ref: Badaeh al Zamoor, Page 159

He replied that he was willing to take him on. Hazrat Dawood took stones in his sling when Jaaloot said,“Will you kill me like they kill the dogs?” He replied, Yes! The reason is that you are worst than a dog!” Hazrat Dawood swung his sling and threw the stone at such speed that it broke Jaaloot’s head and went through it. Jaaloot fell down on the ground and died instantly. With Jaaloot’s death there was pandemonium in his army.and the men fled. Hazrat Yaqub was given the kingdom because of this achievement. He was also married to Taaloot’s daughter.

Now let us compare the Ghazwa e Khandaq with that battle and see the similarities between the two. In Khandaq the army of Muslims was very small compared to that of the infidels. Similarly Taloot’s army was small and that of Jaaloot was very large covering the wilderness of Jordon. Taaloot’s men were scared of this very large army. The way Umro ibne Abdood came boasting of his strength, Jaaloot too behaved the same way. The way none in the army of Islam had the courge to challenge Umro other than Ali (a.s.), so too Hazrat Yaqub was the only person from Taaloot’s army who could challenge Jaaloot. As Umro came astride a horse to challenge the army of Islam, Jaaloot was riding on an elephant. The way Hazrat Dawood was on foot, so too was Hazrat Ali (a.s.). As Hazrat Moosa’s armor exactly fitted Hazrat Yaqub so did fit the Prophet (s.a.)’s armor for Hazrat Ali. As Hazrat Dawood was the youngest of his brothers, so was Hazrat Ali (a.s.) The age of Hazrat Dawood and Hazrat Ali (a.s.) was thirty years at the time of the wars! As Jaaloot objected to the young age of Hazrat Dawood, so did Umro about Hazrat Ali (a.s.). Sheik Ali la al Deen has written:

“Amongst the prophets , Hazrat Dawood (a.s.)

and amongst the Aulia Ali ibne Abi Talib Razi Allah Taala Anhu

were the leaders of the warriors”

Ref: Mahazirat al Awwal, Page 204

The way the Prophet (s.a.) addressed Umro as dog, Hazrat Dawood called Jaaloot worse than a dog as well. As the armies of the infidels fled from the Battle of Ahzaab, so did those of Jaaloot! The way Umro’s killer became the son-in-law and successor of the Prophet (s.a.), so did Hazrat Yaqub got married to Taloot’s daughter and was his successor too. Awareness of this similarity is evident from what Hafiz Yahya ibne Adam has said:

“If the killing of Umro by Ali (a.s.) can be compared

to any event reported in the Holy Quran

it is the Verse,

’Then those people defeated the enemy with Allah’s Orders and Dawood killed Jaaloot.’”

Ref: Seerat e Dahlan, Bar Hashia Seerat Halabia, Vol 2, Page 111.

30. THE EXPEDITION OF BANI QARIZA

When the joint forces of the Qureish and the Jews were vanquished in the Ghazwa e Ahzaab, The Prophet (s.a.) decided to take action against Bani Qaraiza who had breached their agreement with the Muslims and openly sided with the Qureish-Jewish Combine during that campaign, on the instigation of Hai ibne Akhtab. The Prophet (s.a) formed an advanced party of three Khazrajis under Hazrat Ali (a.s.) and sent them with the standard of war. Tabari writes:

“The Prophet (s.a.) gave the Standard of War to Ali ibne Abi Talib

and sent him with the Advance Guard ( Muqadmat al Jaish)

towards Bani Qaraiza.”

Ref: Tareeq e Tabari, Vol 2, Page 245

Bani Qariza had a feeling that they might be punished for their breach of the agreement. They had locked themselves up in their fort after the armies of the infidels was decimated and thought that their fort was unconquerable. When Hazrat Ali (a.s.) reached near the fort, and planted a spear in the ground, the Jews shouted invectives against the Prophet (s.a.). When he heard this, he wanted to return and tell the Prophet (s.a.) to stop going close to the fort. He was still on the way when the Prophet (s.a.) arrived. Hazrat Ali (a.s.) requested him not to go near the fort because the Jews were using foul language. The Prophet (s.a.) said that when they see him, they would desist from using such language. On reaching near the fort, the Prophet (s.a.) reprimanded them and ordered his tent to be pitched outside the fort. The Muslims laid iege of the fort and sealed all the exit and entry points for the besieged Jews. Among the inmates of the fort was Hai ibne Akhtab who had tempted Bani Qariza tosupport the Qureish in the Battle of Ahzaab. He had promised the Bani Qariza that in the event of the defeat of the Qureish he would stay with them and share their fate.

The chief of Bani Qariza, Kaab ibne Asad saw that the iege by the Muslims was getting tougher, therefore he told his people that there is mention of the prophethood of Mohammed (s.a.) in the Divine Books, and if they agree to embrace Islam now, they could win their freedom without any problem. But their men wouldn’t agree to this suggestion. Then Kaab suggested that the next course of action open for them was to kill their women and children, go out of the fort and fight to finish. Doing this they will have no care left for their families. They wouldn’t accept even this suggestion. Then he said that it was the eve of Sabbath, the Muslims wouldn’t imagine that the Jews would attack on the sacred night. The attack, if it is excuted, will have an elementnt of surprise and the Muslims will taken on unawares.But the Jews turned down even this suggestion. They said that they can’t imagine descereting the Sabbath.

Twentyfive days passed since the fort was iegeed. They kept raining stones and arrows on the Muslims but didn’t succeed in breaking the iege. When they were fed up with the hardships of the iege, the Jews sent Nabash Ibne Qais to the Prophet (s.a.) that they were willing to lay down arms if they were pardoned and allowed to move away with their families.and their wealth. They then offered that they would abandon all their belongings and would leave only with the families. Even this was not acceptable to the Prophet (s.a.). They were told that they must surrender unconditionally. Nabash went back and told them what transpired. They sent a message to the Prophet (s.a.) requesting him to depute Abul baba Ansari so thatthey talk to him and come to a final conclusion. The Prophet (s.a.) sent Abulbaba to them. They asked him if it would be safe for them if they made an unconditional surrender. He replied in the affirmative but pointed his hand towards the neck indicating his apprehension of what would happen to them if they surrender.

This act of Abulbaba contrary to all norms of decency and was not proper foran official emissary to do.The Quran mentions about this event thus:

“O believers!

Don’t be dishonest in the matters of Allah and the Prophet (s.a),

nor knowingly commit dishonesty with trusts.”

When Bani Qariza felt that unconditional surrender might spell their doom, then they said:

“We accept Saad ibne Ma-aaz as the mediator

and will abide by his decision.”

Ref: Tareeq e Tabari, Vol 2, Page 246

The Prophet (s.a.) too accepted Saad ibne Ma-aaz as the mediator.and that his decision would be binding for both the parties.

Ibne Hisham writes that when the Bani Qarita refused to surrender, Hazrat Ali (a.s.) said:

“By Allah!

I shall either get martyred,

as Hamza was martyred,

or capture the fort!”

Ref: Seeerat ibne Hisham, Vol 3, Page 251

Saying this, he took Zubair ibne Awam along and advanced to attack the fort. When Bani Qariza saw him advancing to attack, they shouted with concern:

“O Mohammed (s.a.)!

We bow our heads to the decision of the arbitrator,

Saad ibne Ma-aaz!”

Saad ibne Ma-aaz was injured in the Battle of Ahzaab and was recuperating at Madina in the tent of Rafeeda Ansaria. When he was brought in a litter, Bani Aus surrounded him and said that the Prophet (s.a.) had left the decision about the fate of Bani Qariza to him and he should give a mild judgement in their favor. Saad said that he will give a decision which is just and fair. The people understood from what Saad said that the judgement would go against Bani Qariza. His decision was that the men of Bani Qariza be executed and the women and children taken as slaves. Therefore the men were excuted and the women and children taken away as captives. Their belongings were confiscated and distributed to the troops. The Holy Quran says about this incident:

“The People of the Book who helped the infidels,

were brought down from their ieg,

such fear was fixed in their hearts,

that one group was executed,

the other group taken hostage

and you possessed their land, homes and materials!”

This punishment appears very severe, but if the circumstances were considered, the worst critic would accept that Bani Qariza did deserve the harsh punishment. Despite the Prophet (s.a) giving all the concessions in terms of the agreement, Bani Qariza collaborated with the enemy, the Qureish, against the interests of the Muslims. Even their chief, Kaab ibne Asad, had accepted that the Prophet (s.a.) was abiding by the agreement in word and spirit. Flouting this agreement, bani Qariza themselves were responsible for the consequences. When Bani Nazeer were exiled from Madina, the agreement with bani Qazira was revised maintaining the old mild terms even when the circumstances demanded making a more severe agreement. But they flouted the agreement by collaborating with the enemy during the battles of Ohod and Ahzaab. If they were left alive, they would be a constant danger to the people of Madina. The punishment meted out to them was not so strange for the people of the world. Traitors and collaborators are dealt with everywhere in this manner. When Hai ibne Akhtab, the main instigator of the episode who tempted Bani Qariza to collaborate with Qureish was taken for execution he told to Hazrat Ali (a.s.),“A decent person is executing another decent person!” And then he requestd Ali (a.s.) that he not be undressed after execution. Hazrat Ali (a.s.) said it was not his way to render an enemy naked after killing him! In accordancewith his practice, he didn’t take away the dress of Hai.

12. CHILDHOOD

There are three phases in every human being’s life: childhood, youth and old age. There are different requirements in every phase of ones life. Childhood is for play. In this phase the individual does not have full sense of things. The childish activities prove this. They cannot distinguish between right and wrong while at play

The aptitude of Abu Talib’s son was different from the other children. He was never seen at childish games and play. He was away from other activities that children enjoy indulging in. His looks indicated courage and determination and his actions dignity. His physical and mental activities were different from those of other children. The development of his physical identity was faster than that of the children of his age. He grew in a day as much as another child in a month. Therefore, his body was strong and the sense of comprehension far advanced. The author of Arhaj al Matalib, Najmuddin Fakhr al Islam Abu Bakr ibne Mohammed al Marandi writes in Munaqib al Ashab about the reason for giving the name Haider to Hazrat ALI (a.s.) that while he was still a babe in arms, his mother once left him alone at home. The house was at the foot of a hill. A snake came down from the hill, came near the baby and started hissing. The baby caught the snake in one hand and pressed it till it died. When his mother came back, she noted the dead reptile in the hand of the babe and said,“Haiyyak Allah! Ya Haidara! - O my tiger! May Allah keep you alive !” When he grew up and started walking around, he used to lift heavy stones with ease.and bring them down from the top of the hills. He was fond of breaking the idols.

According to the norms of Arab upbringing, Hazrat Abu Talib trained his children in archery, horse riding and wrestling. He used to gather his sons and nephews together and arrange their matches in these disciplines and taught them the finer points of the martial arts. Hazrat Ali (a.s.), though he was the youngest of all, was never subdued by the others. He used to defeat all his brothers and cousins without any difficulty. This was a Divine Gift to him. Ibne Qatiba writes:

“Lam yasara Qat Ahd al asra-aa”

“With whomsoever he wrestled, he defeated him!”

Ref: Al Ma-arif, Page 91

Besides this physical strength, Hazrat Ali (a.s.) was far advanced in the development of his mental capabilities. He had a great sense of distinguishing between the right and wrong from his very childhood. He recognized the Real Creator (Allah) as soon as he opened his eyes. Living in the environment of idolatory, he never thought the idols fit for worship! When people were hesitant to accept Islam for long after the Prophet declared his Annunciation, he had understood its importance prior to this declaration. Therefore he himself has said:

“Ari nural wahi war Risala waasham reeh al Nabuwa

I see the light of Wahi and Nabuwat and get the

Fragrance of Nabuwat,”

Ref: Nahj al Balagha

His high vision saw the light of Nabuwat and smelled its fragrance. Even before the Annunciation of the Prophet (s.a), he made him his role model. Therefore, Hazrat Ali (a.s.)’s childhood, like his youth and old age, was a mountain

of greatness..Viewing the period of his childhood, one understands that a great personality was in the making. This greatness was a gift from the Almighty Allah!

13. EDUCATION & UPBRINGING

The ideal environment that Hazrat Ali ibne Abi Talib had was his singular privilege. He opened his eyes in the lap of the Prophet of Islam (s.a.), had his upbringing under his tutelage and spent his youth in his august company. He benefited from the Prophet ( s.a.)’s fountainhead of learning and grew up under his care asHazrat Fatima binte Asad says:

“When Ali (a.s.) was born, the Prophet (s.a.)

Gave him this name and made him suck his tongue.

He dropped his saliva in the mouth of the baby and

put his tongue in his mouth. Sucking the tongue, the

baby slept. On the second day we searched for a foster mother (Daaya),

But Ali (a.s.) took away his mouth from the bosom of

the women. We thought of Mohammed (s.a.). He put his tongue

in the mouth of the baby who then slept soundly.

This went on till Allah desired it to be so.”

Ref: Seerat e Nabawia Dahlan, Page 176

Although during the period of fosterage Hazrat Ali (a.s) had his mother’s care, but after weaning the Prophet (s.a.) took up the responsibility. He used to give him the bath and spend hours taking him round in his arms. While awake, he used to sing lullabys to him. He took more care than the parents in the upbringing of Hazrat Ali (a.s.). At the age of six years Hazrat Ali (a.s.) formally came under the care of the Prophet (s.a.).The parents were relieved of his responsibility. The apparent reason of his coming totally under the tutelage of the Prophet (s.a.) was that Makka was passing through one of its worst droughts and Hazrat Abu Talib had difficulty of maintaining his large family. The Prophet (s.a.), realizing his uncle’s straitened financial position felt that he needed to be helped. He discussed the matter with his other uncle, Abbas. He told him that Abu Talib will not express about the difficulties himself. He said that Allah had endowed Abbas with wealth and he could provide his brother some relief by sharing the burden along with the others in the family. Abbas agreed with the suggestion and both of them went to Abu Talib for a discussion. They suggested to him that they came to him with a proposal that they would share the burden of maintaining some of his children. In the beginning he was hesitant, but in the end he yielded. They decided that Aqeel would remain with Abu Talib, and said that Abbas was free to take other sons with him. Therefore Abbas took charge of Talib, Hazrat Hamza agreed to take up guardianship of Jafar and the Prophet (s.a.) himself requested his uncle to allow him to take the responsibility of Ali (a.s.). The fact is that from the Day of Creation (Azl) Ali (a.s.) had been earmarked for him!

The drought came as a blessing in disguise for Hazrat Ali (a.s.) that he came under the direct tutelage of the Prophet (s.a.). Ibne Jareer Tabari writes:

“It was Allah’s Blessing for Ali (a.s.)

that the Qureish suffered one of the

worst droughts at the time. This way Allah

accompliashed what He had planned

for Ali (a.s.)”

Ref: Tareeq e Tabari, Vol 2, Page 57

It is natural that children do not want to be separated from their parents. But the Prophet (s.a.)’s love and affection didn’t let Ali (a.s.) feel much for the separation from his father and mother. He found his father’s affection in the affectionate looks of the Prophet (s.a.). He received a wealth of joy and happiness under his loving care. The Prophet (s.a.) used to feed the child with his own hands, made him sleep near himself. He took care of the child day and night and attended to all his needs himself. Hazrat Ali (a.s.) himself says about his upbringing:

“I was still a child that the Prophet (s.a.)

took the responsibility of my upbringing.

He used to keep me close to his chest. He made me sleep near

him and made me smell his fragrance. He used to chew some food

and then feed it to me.”

Ref: Nahj al Balagha

This was an example of Hazrat Ali (a.s.)’s physical upbringing. But since the Prophet (s.a.) was created by Allah for the moral uplift of the entire world, one can imagine the attention and training that he would provide to the one who has been specifically earmarked for his personal tutelage! On the one hand he was Ali (a.s.)’s benefactor and on the other he was the Mentor for the Entire World. In these circumstances, definitely Ali (a.s) would receive the best of training and upbringing imaginable! Therefore the prophet (s.a.) paid utmost attention to the development of the intellectual and moral development of his ward. Hazrat Ali (a.s.) says about his moral training thus:

“I used to trail the Prophet (s.a.) the way

a she-camel’s little one trails it! Eery day

he used to raise the flags of good morals

for me.and used to order me to follow them!”

Ref: Nahj al Balagha

This upbringing played sucha role in the development of his personality that he was a replica of the Prophet (s.a.) in morals, knowledge and action and was recognized as the reflection of his mentor’s qualities and excellence. Therefore, because of Divine Blessing and the august company of the Prophet (s.a.), Hazrat Ali (a.s.) was endowed with extraordinary qualities.

In his own words, Hazrat Ameer al Momineen (a.s.) has described thus:

“In my chest is the knowledge that

has been fed to me as a bird feeds

Its little ones!”

This allegory of Hazrat Ali (a.s.) has lot of meaning and delicacy in it. As a bird, feeds the food stored in its beak to its off spring, the Prophet (s.a.) transmitted all the knowledge, be it on Sharia, wisdom, Quran, Sunna, Morals and statesmanship,evident and hidden, current or past, to Hazrat Ali (s.a.)’s chest. After completion of this training the Prophet (s.a.) said“Aalam ammati” and“Ana Madinat al Ilm wa Aliun Babaha - I am the city of Knowledge and Ali is its Gate!” . The Prophet (s.a.) very clearly indicated now that anyone desirous of acquiring his knowledge had compulsorily to go through Hazrat Ali (a.s.). Isn’t it a fact that entry to any city has to be made through its gate! Ali (a.s.) is a personality whose knowledge is directly acquired from his mentor, the Prophet (s.a.), and the Prophet (s.a.)’s knowledge is the direct Endowment from Allah!

14. THE FIRST TO ACCEPT THE FAITH OF ISLAM

Islam is a discipline of life which is in consonance with the human nature and the temperament of the Universe. It doesn’t neglect the requirements of nature at any stage. The aims of Islam and the Nature are identical and their destination is the same! Therefore, in the Holy Quran“Deen-Religion” is also called Islam. ”Innal Deena indallahil Islam - The Religion for Allah is only Islam.” It is also described as Nature too.

“Fa aqim wajhak illdeena hanifa fitrat Allah allati fatar annaas ilaha”

“Turn your face from everything else and turn towards

‘Deen’.This is the ‘Nature’ of Allah on which men

Are created”

The Prophet of Islam (s.a.) says:

“Kullo mawlood yulad alal fitrat

Every child is born on

‘Nature.’”

Ref: Waafi

Imam Jafar e Sadiq (a.s) was asked,“What is ‘Nature’? He replied, “Hai al Islam-It is only Islam!” When Islam is Nature and Nature is Islam, then being born on ‘nature’ will mean that every child , whether he is born to Muslim parents or not, is a Muslim at birth. When he comes under the influence of the non-Muslim parents, and their society, he picks up thoughts and ways of that environment. He moves away from the way of ‘Nature’ and adopts the way of his ‘parents’ and starts practicing their faith. If a child gets the right environment after birth, he will then, having taken birth on ‘Nature’ will be attached to Islam internally and externally.

Hazrat Ali ( a.s.) was born on the Deen-e-Fitrat and received his upbringing in such a congenial environment that in accordance wit his own words:

“I was born on the Deen e Fitrat

And therefore I had precedence

In Faith and Hijrat.”

Ref: Nahj al Balagha

From his early days Hazrat Ali (a.s.) was with the Prophet (s.a.). He received his upbringing under the watchful eyes of the Prophet (s.a.) and followed his thoughts and beliefs. He never had anything to do with infidelity and idolatory. Therefore, Ahmed ibne Zainy Dahlan writes:

“Hazrat Ali Rari Allah taala anhu

was never under the influence of

polytheism because he was

under the care and super-

vision of the Prophet (s.a.)

like his own son. He emulated him

in all matters.”

--Seerat Nabawiya, Page 177

Once Sayeed ibne Musayyab asked Imam Zain al Abedeen (a.s.) at what age Hazrat Ali (a.s.) embraced Islam? The Imam (a.s.) replied,

“Was he ever an infidel that you ask such a question?

However, when Allah had Ordained Mohammed (s.a.)

the Prophet, Ali (a.s.) was was ten years old and

he wasn’t an infidel then!”

Ref: Waafi

This question can be asked only about the persons who were infidels and polytheists and had embraced Islam leaving behind their evil ways. If Hazrat Ali (a.s.) is recognized as the first to embrace Islam, and the earliest Muslim, it is because when the Prophet (s.a.) was Ordained in to the Faith, he was the first to endorse his allegiance. Even otherwise Ali (a.s.) was on the same Faith as was the Prophet (s.a.) prior to his Annunciation!

After the Annunciation, the Prophet (s.a.) started his campaign of propagation of the Faith from his home only.It is quite natural that the best persons to vouch for the honesty and integrity are the immediate members of his family. Therefore, when the Voice of Islam had’nt yet left the four walls of the Prophet (s.a.)’s home Hazrat Khadija and Hazrat Ali (a.s.), who was eagerly awaiting the felicitous moment, embraced Islam. Neither Ali (a.s.) doubted the veracity of the claims of the Prophet (s.a.), as some others did later on, nor did he express surprise over his claims. These were the two personalities who were the closest to the Prophet (s.a.) and had precedence over all the others in embracing the True Faith! Hazrat Ameer al Momineen says:

“At that time Islam was not there in any place

outside the four walls of the Prophet (s.a.)

And Hazrat Khadija’s home. However the third

Person in their group was myself.”

Ref: Nahj al Balagha

Besides this precedence in embracing Islam, these two had the privilege of being the first to offer the Islamic Prayer along with the Prophet (s.a.). For a long time after the Annunciation, these were the only two who were seen praying along with the Prophet (s.a.). Therefore Ismail ibne Iyas says that his grand father, Afeef, narrated that he used to visit Makka for trading and used to be the guest of Abbas ibne Abd al Mutallib. Once, near the Kaaba he spotted a handsome, young person looking towards the sun and then facing the Kaaba, saying“Allaho Akbar” . In a while a child came and stood on the right behind the young person. Then a lady came and stood behind both of them. The young peson did a genuflection and both the persons behind him followed suit. When he raised his head, they did the same. Then he prostrated and the two behind him prostrated too. Afeef was much impressed with this way of offering prayer. He asked Abbas, who those three persons were? He informed,“The youth is my nephew Mohammed (s.a) ibne Abd Allah, the child is another nephew of mine, Ali (a.s.) ibne Abi Talib and the lady is the wife of Mohammed (s.a.), Khadija binte Khawilad. Mohammed (s.a.) has advised me that this method of prayer was communicated to him by Allah!” He added:

“By Allah! I don’t know if there is a another person,

Besides these three, on the face of the earth who

Is a follower of this Faith.”

Tabari, Vol 2, Page 65

When Afeef became a Muslim later on, he used to say with great craving:

“How I wish I had embraced Islam on that

Day to be the third person to join the Fold.”

Ref: Tabari, Vol 2, Page 65

Afeef had witnessed the scene when on the land, and under the sky, there were only three persons praying to Allah and he always nursed the feeling of regret that if he had received the Guidance, he would have become the fourth person in the Faith.and his name would have gone down in the roster of Muslims after Ali (a.s.) and Khadija (a.s.). If someone else had embraced Islam in that period, his name too would have appeared in these narrations..Abbas too mentioned only the names of these in his narration. Precedence in Islam of Hazrat Ameer al Momineen (a.s.) has been recognized by almost all the historians and biographers. Therefore Ibne Hisham says:

“Amongst men the first person to embrace Islam,

to join him in his prayer and witness what all

Allah sent through the Prophet (s.a.) was Ali (a.s).

At that time his age was ten years.”

Ref: Seerat Ibne Hisham, Vol 1, Page 262

In this regard the evidences of certain important companions of the Prophet (s.a.) too are mentioned here:

The Prophet (s.a.) himself said:

“The first Muslim amongst you

Is Ali ibne Abi Talib (a.s.)”

Ref: Al Iste aab, Vol 2, Page 457

Hazrat Ameer al Momineen (a.s.) says:

“I was the first to embrace Islam

on the call of the Prophet (s.a.).”

Ref: Tareeq Khatib Baghdadi, Vol 4, Page 233

Abdallah ibne Abbas says:

“First of all Ali ibne Abi Talib (a.s.)

embraced Islam.”

Ref: Isteaab, Vol 2, Page 458

Abu Dhar Ghiffari says:

“I have heard the Prophet (s.a.) say to

Hazrat Ali (a.s.),‘You were the first to

accept the Faith and bear my witness.’”

Ref: Isteaab, Vol2, Page 208

Salman Farsi says:

“In this Ummat the first to reach near

the Prophet (s.a.) at the Cistern of Kauthar

and the first to embrace Islam is Ali ibne

Abi Talib (a.s.)”

-Al Isteaab, Vol 2, Page 457

Abu Ayoob Ansari says:

“The first person to profess Faith on the

Prophet (s.a.) was Ali ibne Abi Talib (a.s.)”

Ref: Shara al Taqreeb, Vol 1, Page 85

Zaid ibne Arqam says:

“The first to witness faith on the Prophet (s.a.)

Was Ali ibne Abi Talib (a.s.).”

Ref: Vol 4, Page 368

Besides precedence in embracing Islam, the first to join the Prophet (s.a.) in his prayers were only Hazrat Ali (a.s.) and Hazrat Khadija (a.s.). Besides these two, during the early days of Islam no third name is mentioned having joined the prayer. If anyone else had joined the ranks of Muslims in that period, why the history is silent about their joining or not joining the prayers with the Prophet (s.a.)? For the first seven years these were the only two who used to join the Prophet (s.a.) at the prayers. Therefore Hazrat Ali (s.a.) says:

“I prayed with the Prophet (s.a.)

Seven years prior to the others.”

-Tareeq e Kaamil, Vol 2, Page 37

To strengthen this claim, some more sayings are recorded here:

Anas ibne Malik says:

“The Prophet (s.a.) was Annunciated

On Monday and on Tuesday Ali (a.s.)

Offered his prayer.”

Ref: Taareeq e Kamil,Vol 2, Page 214

Buraida Aslami says:

“The Revelation came on Monday

And on Tuesday Ali (a.s.) offered the

Prayer.”

Ref: Mustadrak Hakim, vol 3, Page 112

Jabir bin Abdallah Ansari says:

“On Monday the Prophet (s.a.) was ordained

the prophet and on Tuesday Ali (a.s.)

offered the Prayer.”

Ref: Tareeq e Kamil, Vol 2, Page 22

Mujahid says:

“Ali (a.s.) was the first to offer prayer,

and his age at the time was ten years.”

Ref: Tabaqat ibne Saad, Vol 3, Page 33

After all these evidences, there shouldn’t be any doubt about the precedence of Hazrat Ali (a.s.) in embracing Islam and offering the Islamic prayers.But some persons have invented lame excuses to categorise precedence according to age of the persons who had embraced Islam in that period. Therefore they say that Abu Bakr was the first to embrace Islam amongst men, Hazrat Khadija among the ladies and Hazrat Ali (a.s.) among the children and Zaid ibne Haritha among the slaves!! This procedure, instead of establishing the true precedence, makes it confused and blurred!!! The only purpose behind this categorization seems that they want to deny Hazrat Ali (a.s.) the privilege of being the first to embrace Islam! But this procedure itself is a proof of the futility of their claim. If really some other person, of their choice had preced in embracing Islam, there wouldn’t have been the need for them to take shelter behind flimsy categorization. This claim is also not proved through the statements of the contemporary persons who have all talked about Hazrat Ali (a.s.)’s precedence in Islam and have made no other reference which can be extended in support of the ostensible categorization. When they claim that Hazrat Ali (a.s) was the first to embrace Islam in the category of children, can they produce a roster of other children who embraced Islam then? Those early days, when the adults, including the big names of later days, were shying away, what was the question of children coming into the fold of Islam!! If it is accepted that Hazrat Abu Bakr was the first among the men who were major to accept Islam, how could it be proved that he embraced Islam prior to Hazrat Ali (a.s.)? To cover this inability to prove his precedence, they are inventing the theory of categorization to withhold their futile claims of precedence. All their claims cannot prove that Hazrat Abu Bakr joined the fold before Hazrat Ali (a.s.) There is no proof, even of the fact, whether Hazrat Abu Bakr had precedence over other major males in embracing Islam!.In fact history points out that a good number of males had embraced Islam prior to him. Therefore Mohammed ibne Saad inquired from his father Saad ibne abi Waqas:

“Did Abu Bakr have precedence over you people

In embracing Islam? He said, ‘No!’ More than

Fifty persons had embraced Islam before him!”

Ref: Tareeq e Tabari, Vol 2, Page 60

Saad ibne abi Waqas is counted as a major companion and one of the Ashra e Mubasshira ( The Ten about whom the Prophet (s.a.) has Guaranteed the Heaven!). Is is proper to to make flimsy claims of categorization of precedence in Islam in opposition to the claims of such an eminent Companion of the Prophet (s.a.)! Another reason to turn down these claims is that around the Annunciation of the Prophet (s.a.), Hazrat Abu Bakr was not there in Makka.He way away in Yemen and learned about the developments only after his return from there. Therefore Ibne Athir writes:

“Abu Bakr says that when he returned to Makka, the Prophet (s.a.)

Had already been Ordained.Uqba ibne abi Moit, Shaiba, Rubiah, Abu Jahl,

Abul Bakhtari and the chiefs of Qureish came to me. I asked them

if any calamity had struck them? Or there had been any severe accident? They said, ‘O Abu Bakr! The biggest saddening news is that the Orphan of

Abd Allah has claimed that he is Allah’s Ordained

Prophet!”

Ref: Asad al Ghaba, Vol 3, Page 208

Therefore, when he was not present in Makka at the time of the Annunciation of the Prophet (s.a.), then no question arises on his precedence over Ali (a.s.) in embracing Islam. The sayings of the Companions prove, and the historians agree, that Hazrat Ali (a.s.), on the day following the Annunciation was seen praying near the Kaaba along with the Prophet (s.a.). This proves that he had embraced Islam either on the Day of Annunciation or the next day when he was seen at prayer!

Considering these evidences, it is imperative to accept that Hazrat Ali (a.s.) had precedence over others in embracing Islam. If there was the slightest chance of disproving it, people wouldn’t have brought up the flimsy excuse of his being a child and a minor at the time of his entering the fold of Islam. They add another excuse saying that perhaps Ali (a.s.) accepted Islam only to please his benefactor, the Prophet (s.a.). They say that even if there is precedence in embracing Islam, it is not valid because of his being a minor. They say that those who embrace Islam at the age of majority, do so with full conviction and understanding and that their Faith is valid. A minor can accept a Faith in emulation of his elders, while a major person accepts only if he is convinced. These people don’t know that wisdom and conviction not always come with age. Sometimes minors are more wise and intelligent than the older persons. Allah says about Hazrat Yahya:

“Wa aataina al hakm sabia

He was still a child when We made him

an arbiter, intelligent and affable”

Hazrat Eesa (a.s.) has said from his cradle:

“Anni Abd Allah atanil Ktab wa ja-alni

Nabiya

I am Allah’s creature. He gave me

The Book and made me a Prophet.”

In both instances the capability appears at its zenith although the state of ‘maturity” is far away! Although Hazrat Ali (a.s.), at the time of his embracing Islam, was still a minor, he had never worshipped any idols throughout his childhood. He manifested all the signs of wisdom and intellgence at that age. Allama Siyuti writes:

“Lam yabad al awtaan qat lasaghra

Ali never worshipped idols even in

his childhood.”

--Tareeq al Khafa, Page 177

It is a fact that grown up and matured persons of those days showed their ignorance by prostrating to the idols and seeking boons from them. If with age, they had intelligence and wisdom, rhey wouldn’t have indulged in worship of inanimate idols.

This group of persons was on one side, on the other was another group of persons like Abu Othman Jahiz and Ibne Timia who went to the length of saying that the embracing of Islam by a minor is not valid. Therefore, despite declaring oneself a Muslim, a minor is not a Muslim in true sense. This sort of belief is possible only from a person who is in the ranks of Nawasib. The question is whether Hazrat Ali (a.s.) embraced Islam on his own or was invited to do so by the Prophet (s.a.). If he did it on his own, how did he know that he must respond to the call of the Prophet (s.a.) and decided that declaring Faith in him is binding? If the Prophet (s.a.) had invited him to embrace Islam, then he must have thought it valid to induct a minor to its fold. If the acceptance of Hazrat Ali as a minor into the fold was invalid, then the Prophet (s.a.) should have regularized the process sometime in the future after Hazrat Ali (a.s.) attained majority. But nowhere in the history there is any reference of such event. This would mean that Hazrat Ali (a.s.) was not in the fold of Islam. This sort of canard can be expected only from those who themselves have nothing to do with Islam. The fact is that when some people realized about the precedenceof Hazrat Ali (a.s.) embracing Islam, they came up with the talk of his faith as the Islam of Emulation and, as such, was invalid. They closed their eyes to the fact that at that time the condition of the age of maturity for application of Shariah was not in force, nor for acceptance of the Faith. It only depended on one’s understanding and intelligence. Therefore Allama Halabi writes:

“Hazrat Ali (a.s)’s Islam was valid

On this count, although all agree

that at that time he was still a minor.

His own saying is that he was still a

child and had not reached maturity

when he had precedence over others

in embracing Islam. The reason was

that even children were eligible then

and their eligibility was withdrawn

in the year of Khaibar. Bihaaqi says

that this eligibility became invalid

in the year of Qandaq and the

condition of majority was

introduced.Another version

is that the condition of

the age of maturity was

introduced in the year

of Hudaibia. Prior to that

it depended on the

intelligence and

understanding of

the person.”

Ref: Seerate Halabia, Vol 1,Page 269

At the time of the Annunciation of the Prophet (s.a.), Hazrat Ali (a.s.)’s age was about ten to twelve years when a person is sufficiently knowledgeable, intelligent and capable of understanding things. When his Islam was valid in terms of the norms of Shariah at that time, attempts to term it invalid reflects the thinking of the persons who do it!

15. THE FEAST OF ASHIRA

The Prophet (s.a.), as soon as he was Ordained as the Messenger, he silently commenced his mission. When he entered the fourth year of this activity, he received a Commandment from Allah to openly propagate the Faith:“Wanzar ashiratak al aqrabain-Preach your nearest relations!” On the Revelation of this Verse, the Prophet (s.a.) made Abu Talib’s residence the head quarters of his Mission. He asked Ali (a.s.) to make arrangements for a meal to be served to the progeny of Abd al Mutallib and to invite them to join the feast. Hazrat Ali (a.s.) procured one shank of meat, one measure of milk and about three seers of wheat flour. Then he went round inviting people. At the appointed time about forty persons assembled at the house of Abu Talib. Among the guests were Abu Talib, Hamza ibne Abbas and Abu Lahab. Although the number of guests was high considering the quantity of food, Allah made it sufficient for all the guests and some quantity was left over. When the guests finished the meal, the Prophet (s.a.) rose from his place and tried to make the announcement of his Prophethood and to invite them to the Right Path. Abu Lahab interrupted at this point and said,“Mohammed wants to lead you away from the faith of your ancestors. Don’t give ear to his suggestions lest you get affected with his magical spell!” As a result of the outburst of Abu Lahab the group got restive. Some stood up to depart and others followed them. The Prophet (s.a.) couldn’t communicate what he had planned to say. The second day, the Prophet (s.a.) extended invitation to the same group through Haazrat Ali(a.s.). They again assembled for the meal. After the meal the Prophet (s.a.) rose to give a talk.Abu Lahab once again tried to interrupt. But Abu Talib chided him and asked him to sit quietly.Abu Talib told him:

“Ya aiwar maa anta wa haaza

O unfortunate person! What have you

To do with these things!”

Hearing this, Abu Lahab had no courage to interrupt any further and sat quietly putting his head on his knees. Abu Talib addressed the gathering and asked them to sit comfortably in their places. He asked the Prophet (s.a.) to tell what he wished to say.He said that the people will listen to him with attention and act on what he had to say. The Prophet (s.a.) got encouragement from these words of support and addressed the gathering:

“O progeny of Abd al Mutallib!

ByAllah! No youth in Arabia has

brought any thing better than

what I have brought

for you. I have brought for

you the welfare of this world

and the Hereafter. Allah has

Commanded me to invite you

towards this welfare! Who is

the person amongst you willing

to become my associate and helper.

I assure you that he will be my Brother,

My Vicegerent and my Successor!”

Ref: Tareeq e Tabari, Vol 2, Page 63

Barring three or four persons, none of the gathering was happy over the statement and none had the courage to extend his hand in support..Everyone sat quietly with bowed heads. Suddenly, in that quiet environment Ali (a.s.)’s voice broke the silence::

“Although I am young,

definitely younger

than all of them,I shall

be your associate, helper

and protector! If someone cast

An evil eye on you, I shall

break that eye!If someone

created turmoil, I shall

strike him!

The Prophet (s.a.) said:

“O Ali!

Wait for a while!

Perhaps someone

from the grown ups

might come forward!”

When after making the call thrice no one came forward, the Peophet (s.a.) called Ali (a.s.) close to himself, put his hand on his head and said:

“Certainly!

This is my Brother,

My Associate

And

My Vicegerent.

It is binding on

all of you to

listen to him

and obey him!”

Ref: Tareeq e Tabari, Vol 2, Paae 63

When the Qureish heard this statement, they had a sarcastic smile on their faces. They stole glances at each other, joked with each other and some braves told to Abu Talib,“Now you will have to listen to and obey your son!” Although the gathering took Hazrat Ali ( s.a.)’s words lightly, later on it was proved that the promise that the small boy made in the gathering of the Qureish was kept in letter and spirit. In the most difficult situations he shielded the Prophet (s.a.) from the assaults of the enemies. He proved to the world that there was none more deserving of the brotherhood, support and the position of the successor of the Prophet than himself.

In recognition of the selfless services of Ameer al Momineen (a.s.), the Prophet (s.a.) was bound to make a public announcement of his Succession and Vicegerency! While returning from Hajjat al Vida, at a place called Ghadeer e Qum, the Prophet (s.a.) delivered a Sermon wherein he said:

“Mun kunto Maula

Fa Ali Maula

Ali is the master of him,

Whose master I am!”

Saying this, the Prophet (s.a.) proclaimed the Succession and the Vicegerency of Ali (a.s.). This was an echo of the promise made at the Feast of Ashira and the recognition of the fulfillment of Ali (a.s.)’s Resolution to act as the support and bulwark for the Prophet of Islam (s.a.).

The Daawate Ashira also throws light on the Vicegerency or Caliphate of Hazrat Ali (a.s.) that the Prophet (s.a.) had declared only three things at the Feast:

Tawheed or Unity of Allah

Risalat or prophethood

And

Succession or

Khilafat of

Hazrat Ali (a.s.)

Along with the announcement about Tawheed and Risalat, the mention of Khilafat illustrates its importance in the consideration of the Prophet! This proves that if Tawheed and Risalat are the main pillars of Islam, the Khilafat (of Ali (a.s.) too is of prime importance. As the acceptance of Tawheed and Risalat is imperative for a Muslim, the acceptance of Ali (a.s.)’s Succession and Vicegerency too is necessary

16. HELP & ASSISTANCE TO THE PROPHET COMMENCES

When the Prophet of Islam (s.a.) started open propagation of the Faith, the Qureish, because of their respect and consideration for Hazrat Abu Talib, did not directly attack the Prophet (s.a.) but they set urchins to trouble him and throw stones and brickbats on him. They thought that this way they could force the Prophet (s.a.) to abruptly discontinue his mission. Therefore, whenever he came out of his house, the youths of the Qureish used to follow him, shouting invectives and throwing stones and garbage at him. The Prophet (s.a.) was much disturbed and saddened with this treatment, but he never uttered a word against the culprits. He knew that arguing with the children and youth was not of any use. Once Ali (a.s.) saw the marks of injury on the Prophet (s.a.)’s body and asked him about the cause of the injuries. The Prophet (s.a.) explained to him that the Qureish themselves don’t come out openly against him but send out their children to cause him harm. Whenever he came out, they came together, followed him and threw stones and pebbles on him.Ali (a.s.) was very disturbed to hear this and said,“O Prophet of Allah (s.a.)! In the future you should not go out alone. I shall be with you. If they throw brickbats on you, I will hurl stones at them. Then they will not have courage to do such nasty things again!” The next day Ali (a.s.) was with the Prophet (s.a.) when he stirred out of their home. The Qureish youths, as usual tried to crowd the Prophet (s.a.). They noticed that Ali (a.s.) was standing in front of the Prophet (s.a.). The youths were almost of the same age as Ali (a.s.) but first they hesitated seeing his angry face and then advanced sheepishly. Ali (a.s.) rolled up his sleeves and sprang on them like an angry tiger. He broke the limb of one attacker, struck the head of another and threw another down! The crowd of youth, getting a good beating from a youth of their own age fled defeated! They ran to their elders and complained,” Qazama Ali (a.s.) - Ali (a.s.) has beaten us!” But the elders couldn’t gather any courage to confront Ali (a.s.) because the youths were doing the mischief at their instance only. From that day the youth of Qureish stopped misbehaving. Whenever they saw Ali (a.s.) with theProphet (s.a.), they would try to crouch themselves in some corners to hide from their view! They didn’t dare any time in the future to trouble the Prophet (s.a.).

After this incident, Ali (a.s.) was remembered with the title of Qazeem that means a person who breaks the bones and the ribs! Therefore during the Battle of Ohod when he came out to fight Talha ibne Abi Talha, Talha asked who was coming to fight? He said,“I am Ali Ibne Abi Talib!” When he knew that it was Ali (a.s.) who was against him, he said:

“O Qazeem! I think none other than

you can dare to come and

fight with me!”

Ref: Aiyaan al Shia

Talah remembered him with the title they gave him in their youth!