Alhassanain(p) Network for Heritage and Islamic Thought

46. THE CALL FOR MUBAHILA OR IMPRECATION

Najran is in the north of Yemen about ten stages away from Sanaa. It was a fertile area with 73 settlements those days. In those conglomerates about 40,000 christians lived. They were initially idol worshippers like the Arabs but a Christian hermit, Fimiyoon, who earned his living as a mason, converted them to Christianity. Fimiyoon was a migrant from Rome. It was his selfless missionary zeal that the entire population converted to Christianity. Very soon Najran became an important centre of Christianity. They constructed a Church for performing their religious rites. This was built with the skins of the camels and became famous as Kaba e Najran. People assembled there for prayers and made offers. In addition to the offerings made at the Church, its income was 200,000 annually that was used fot the upkeep of the hermits and the pastors.

When Islam progressed after the conquest of Makka, and the warring groups capitulated, the Prophet (s.a) invited those tribes that had not embraced Islam till then. In 10H a message was sent to the Christians of Najran as well. They were asked to embrace Islam or start paying Jizia as thesubjects of the Islamic Dominion. When the Bishop of Najran read the Prophet (s.a.)’s letter, he gathered all the important persons of the area and discussed the matter with them. he told them that they should all put their head together and devise the strategy to find a solution for the problem. Although the news created a commotion in the population, the braves started talking of battle. The Bishop calmed them down. When he talked to the people, there were different suggestions to face the situation. In the end, after much deliberation, they decided to send a delegation to Madina and talk to theProphet (s.a.). Therefore a delegation of 14 persons under the leadership of Aqib Syed and abu Harita was constituted. Abu harita was an eminent scholar of Christian Faith and Aqib Syed was known for his sagacity and wisdom. When the delegation arrived at Madina, the people were surprised at the grandeur of their raiment! Earlier no other delegation had arrived with such pomp! When they descended from their carriages near the Masjid e Nabavi, and entered proudly into the Mosque, the Prophet (s.a.) noticed the gold rings in their fingers.and their dresses of silks, he turned away his face from them! The time for their prayer was at hand and turning to the East, they commenced their prayer. Some persons wanted to stop them from praying but the Prophet (s.a.) prevented them from doing it. After their prayer the delegates waited for a while. When the prophet (s.a.) didn’t pay them any attention, they had frowns on their faces and left the mosque in a huff. When they saw Hazrat Othman and Abd ar Rehman outside, they complained to them about the cold treatment meted out to them. They said that they have come in response to the message of Mohammed (s.a.) but he turned away his face from them and didn’t acknowledge even the greetings! They said that they didn’t know why he treated them like that. But Hazrat Othman asked them to go to Hazrat Ali (a.s.). They took the delegates to Hazrat Ali (a.s.) and mentioned about the cold treatment that the Prophet (s.a.) gave them. He told them that they should go in ordinary raiment and without the gold rings in the fingers. Then the Prophet (s.a.) will give them a good reception. They followed Hazrat Ali (a.s.)’s advice and the Prophet (s.a.) sat down with the delegates after the Asr Prayer and discussed with them many matters of mutual interest. When he invited them to embrace Islam, they said that they were already Muslims! He asked,“How are you Muslims when you eat pork, worship the Cross and consider Jesus as the Son of God?” They replied that certainly they consider Maseeh as the Son of Allah! They asked the Prophet (s.a.),“If he is not the son of God, then who is his father? Can anyone take birth without a father?” The Prophet(s.a.) recited the following verse from the Quran:

“For Allah the example of Eesa (a.s.) is like that of Adam (a.s), whom He made with the soil and said,’Be’, and he ‘Was’”

The Prophet (s.a.) conveyed that Eesa (a.s) didn’t have only the father, but Adam was created by Allah without either parent. Then why don’t they call Adam (a.s.) the Son of Allah? They had no reply for this argument and hence they started unnecessary debate. When they were not paying any heed to the arguments, the following Verse was Revealed:

“When you got the knowledge and even then they argued about Eesa (as.) with you, then tell them, ‘let us settle the matter this way. We call our sons and you yours, we call our women and you yours, we call our Conscience and you yours! Then we lament to Allah to Curse the liars!,”

The Prophet (s.a.) read this Verse to the Cristians and invited them for the imprecation (Mubahila). The need for imprecation arose because if the matter was closed just with discussions, they would turn back and say that they requested the Prophet (s.a.) for a debate, but we were not satisfied with his arguments. There was only one alternative to challenge them for the imprecation. After the Mubahila, they would have nothing to brag home about. Initially the Christians were scared about the prospect of an imprecation. But later they relented. They asked the Prophet (s.a.) to give them a days.respite.Then they went back to their inn and had a long discussion between themselves. Everyone had his own opinion. Abu Harita said that if Mohammed (s.a.) came tomorrow with his Comanions and lot of men in attendance, we can accept to go for imprecation with him.But if he came in humility with his children and the family members, we must refue to have imprecation with him!

After making the agreement for the imprecation, the Prophet (s.a.) selected a place outside Madina for the purpose. Salman Farsi prepared it by removing the grass and the weeds from the ground. Early next morning the Christians reached the venue of the imprecation.The Mohajirs and Ansar too came to the ground. When the Prophet (s.a.) learned that the Christians had reached the site, he called for Ali, Fatima Hassan and Hussain (a.s).

Saad ibne Abi Waqas says:

“When the Verse of Mubahila (Imprecation) was revealed, the Prophet (s.a.) called Ali, Fatima, Hassan and Hussain (a.s) and said, ‘O Allah! These are my Ahl al Bayt!’”

Ref: Sahih Muslim, Vol 2, Page 278

Ibne Yaqubi writes:

“The Prophet (s.a.) came out early morning that Hassan and Hussain were holding his hands, Ali was in his front and Fatima was behind him.”

Ref: Tareeq e Yaqubi, Vol 2, Page 66

When the Prophet (s.a.) reached the grounds of Mubahila he squatted under a tree and made Ali (a.s.) sit in his front, Fatima (a.s.) at his back and Hassan (a.s.) and Hussain (a.s.) on his right and left.He told them that when he offered prayer they should all say ‘Aameen!’ When the Christians saw with the Prophet (s.a.) one male, a female and two children, they were frst surprised and then an unknown fear took hold of them! Abu harita said:

“O group of Christians! I am seeing such faces that if Allah Desire to move a mountain from here, He will do it for those faces. Don’t imprecate with them! Or else you will meet with death and destruction!”

Ref: Tafseer e Kashaf, Chapter 3.

When the Christians knew that the persons coming with the Prophet (s.a.) were his cousin and son-in-law, Ali (a.s.), the daughter Hazrat Fatima (a.s.) and the grand-children Hasnain (a.s), they were dumb founded. They now thought that if the Prophet (s.a) hadn’t strong Faith, he wouldn’t have exposed his family to the imprecation!They were still in a dilemma when Abu Haritha’s brother Cruz ibne Alqama , who was already impressed with the Truth of Islam, said,“O Group of Christians! I see that Mohammed (s.a.) himself is that last prophet about whom there is reference in our Sacred Bulletins. We should not imprecate with him. Because those who imprecate with the Prophets, they fall perpetually in the abyss of destruction. Just open your eyes and see the surroundings. The nature is silently telling about your impending destruction!” When they lifted their eyes, they noticed that the brightness of the sun had dimmed, in the atmosphere there were clouds of smoke , the leaves were shed by the trees and the birds were hiding in their nests! The hearts of the Christians shook seeing these manifestations of the nature! They requested to be excused from the imprecation. The Prophet (s.a.) readily acceded to their request. He appointed Hazrat Ali (a.s.) to settle the terms of the truce with Najran. Hazrat Ali (a.s) agreed on the following terms:

Every year twice, in the months of Safar and Rajab, they will give 1000 drapes ( each valued at 40 Dirham) as Jizia to the Muslims. If there were hostilities inYemen, Najran will give to the Muslims 30 armors, 30 swords, 30 horses as their war effort. In return they will be free to till their own lands and live in peace.The safety of their lives and property will be the concern of the Muslims.

This victory in the annals of human history is unique and only one of its type. On , the one side are five individuals, unarmed, of whom there is one lady and two innocent children! They were firm on the strength of Faith and made the representatives of Najran capitulate before them and enter into a treaty on their terms!

At this time the Ansar, the Mohajirs, the Ashra e Mubashhira, the Ashab e Badrain along with their children too were present. According to the Verse of the Quran, the Ashab, and their families, too could have been included in the imprecation! But olny Ali, Fatima and Hasnain (a.s) were selected for the event! If the meaning of the Verse was that one should go with two sons, one daughter and a person dear to him, then the Prophet (s.a.) could have told to the others that he considered them to participate in the imprecation. But according to the Verse of the Quran, he was permitted to take only four persons along. He could have also said that if there was scope for more than four persons, he would have taken them along. It was not the restriction on th numbers for not including more persons in the imprecation. It was the qualities that were not present in any other persons than the four who went. Otherwise there was no reason for the Prophet (s.a.) to ignore others for the event.

For entering the stage of Mubahila, two qualities were absolutely essential. One was Yaqeen ( Strong Faith) and the other Sidq (Truthfulness). Storng Faith was essential because without it there was risk of fatalitiy as a result of the imprecation if the participant was weak in his Faith. In such situations only those will come forward who are truthfully following their Faith without any doubt or fear. Therefore, the Prophet (s.a.) selected the persons who were absolute in their Fatih and the most truthful. The imprecation was with the untruthful persons, if there was the slightest element of untruth on this side, the result could be fatal! The Christians, by the Nass e Qurani were Kaazib or untruthful on account of their beliefs, because they falsely believed in three gods---the father, the son and the Holy Spirit! But the belief of Unity is so strong that they also said that there is only one God! Because of this confusion, their Faith or Belief was not strong. The philosophy of Trinity is the innovation of some inventive minds and the Holy Quran says about it:

“When the hypocrites come to you they say that they bear witness that you are prophet of Allah, and Allah bears witness that they are liars.”

Therefore this proves that if the heart is separated from the tongue, in a way that the heart thinks something and the tongue says something else, then it is a falsehood, although the words coming out of the tongue may be factual. Sidq (truthful) is the word that is compatible with both the heart and the tongue. What comes out of the tongue is factual and is also there in the heart. Who can deny that the persons whom the Prophet (s.a) selected to participate in the imprecation were paragons of Faithfulness and Truthfulness. Hazrat Ali (a.s.) himself said:

“The Prophet of Islam (s.a.) didn’t find the slightest untruth in any of my talks nor any falsity or weakness in my actions.”

Nahj al Balagha

While this selection manifested the Strength of faith and Truthfulness of the Ahl al Bayt, and their superiority over others, that Allah deemed their participation necessary in the act of imprecation, the Prophet (s.a.) asked them to say ‘Aameen’ on the completion of his prayer of Mubahila! It was thanks to their exemplary characters that Islam achieved the Victory---the Fath e Mobin! It is surprising that those who were actively participating with the Prophet (s.a.) in his Prophetic Duties ( Kar e Risaalat), and without whose participation the Mubahila was not possible, they were kept aside in the matter of the Caliphate that they were not thought necessary even at the consultative stage of the Sucession!

47. SARIA BANI ZABEED

When the Prophet (s.a.) returned from Tabook the chief of a branch of Bani Mazhaj, Bani Zabeed,Umro Ibne Ma-ad Yakrab came to Madina and met the Prophet (s.a.). When he was invited to embrace Islam, he accepted. And his tribesmen followed suit. Umro’s father, Ma-ad Yakrab was killed during the period of Ignorance. Umro told to the Prophet (s.a.) that he wanted to claim Qasas for his father’s life. The Prophet (s.a.) said that the heinous practice has been abolished and he should forget about Qasas. He kept quiet at that time but returning home he took to rebellion and also recanted from Islam. He attacked Bani Harit ibne Kaab and killed their men.

When the Prophet (s.a.) heard of his mischief, he sent three hundred men under Hazrat Ali (a.s.) to Yemen for subduing these rebellious people and also to collect the Jizia from the Christians of Najran. When Hazrat Ali (a.s.) was about to start on his journey, the Prophet (s.a.) gave him the Standard and tied the headgear, one end of which he kept on the chest and the other on the back. The Prophet (s.a.) told to Hazrat Ali (s.a.) that any outbreak of fight with Bani Zabeed, if it takes place, should be from their side only. Another contingent, under Khalid bin Walid, was also sent at the same time towards the tribe of Bani Jaufi. He instructed Khalid that if ever both the contingents came together, and were involved in fight, Ali (a.s.) will hold the joint command. Hazrat Ali (a.s.) made Khalid ibne Saeed the chief of the front guard of his contingent and Khalid ibne Walid appointed Abu Moosa Ashari. Both the contingents moved towards their destinations. When Bani Jaufi learned of the arrival of the Muslim army, they divided into two groups, one group went to Yemen and the other joined Bani Zabeed. When Ameer al Momineen (a.s.) learned about this, he sent word to Khalid that when he received the message, he should halt at that place. But Khalid thought that this way he would lose the command of the contingent and refused to halt. Hazrat Ali (a.s.) sent a group of men under Khalid ibne Saeed to go and stop Khalid from proceeding any further. Khalid ibne Saeed moved forward and stopped them. When Ameer al Momineen (a.s.) joined with the other contingent he reprimanded Khalid ibne Walid for his attitude and the army went forward. When they reached a place called Kashar, they came face to face with Bani Zabeed. Umro ibne Ma-ad Yakrib came to fight. Khalid ibne Saeed wanted to start fighting, but Ali (a.s.) restrained him.and himself came out with his sword. Umro ibne ma-ad Yakrib was a famous combatant, but when he saw Hazrat Ali (a.s.) himself in the arena, he fled. One of his brothers and a nephew was killed. His wife Rakana binte Salama and children were taken captive. Besides them several other women too were taken captive and plenty of booty too was captured. After defeating the enemy, Hazrat Ali (a.s.) proceeded toward Makka for Hujjat al Wida leaving behind Khalid bin Saeed to extract Sadaqat from Bani Zabeed and if any of them embraced Islam, provide them amnesty. When Umro ibne Saad Yakrib learnt that his wife and children had been taken captive, he came to khalid ibne Saeed, embraced Islam and got his wife and children released. At that time he presented his famed sword, Samsaama, to Khalid ibne Saeed.

Ameer al Momineen (a.s.) had taken one slave girl from the Maal e Ghanimat. Khalid ibne Walid sent a letter to the Prophet (s.a) in which he complained about this action of Hazrat Ali (a.s.). When the Prophet (s.a.) read this letter, he was much upset and told to Bara ibne Azib:

“What opinion you have about this person who is a friend of Allah and the Prophet and they befriend him”

Ref: Sahih Tirmizi, Page 215

Bara, finding anger written on the face of the Prophet (s.a.), said, “O Prophet of Allah! I seek refuge from the anger of Allah and His Prophet (s.a.)! I have come to you only as a courier. “Hearing this, the Prophet (s.a.) cooled down.

Ameer al Momineen (a.s.) had every right on the booty of the battle. And his share could have been much more than a maid servant. But those who have enmity in their hearts searched for such opportunities to turn the Prophet (s.a) against him. At that time too, they made a similar attempt, but the tables turned on them only. The Prophet (s.a.) shut their mouths saying that Ali (a.s.) was a friend of Allah and His Prophet (s.a.) and they his friends!

48. THE HAJJAT AL WIDA

In 6H the Prophet (s.a.) started with the intention of performing Umra ( the Minor Pilgrimage ) at Makka but the Qureish obstructed the effort and he returned to Madina from Hudaibia. During 7H too he went for Umra but because of the terms of the truce with the infidels he couldn’t stay in Makka for more than three days. In 8H Makka was conquered and the Kaaba was cleared of the idols. In 9H Hazrat Ali (a.s.) was deputed to Makka with the Verses of the Surat al Bara-at to purify the various aspects of the Haj from the undesirable practices of the infidels. He banned the infidels from entering the precincts of the Kaaba. In 10H the Prophet (s.a.) decided to perform the Haj and the invitation for the pilgrimage was announced all over.

“Call the people for Haj! They will come from far and near on foot and on other conveyances, tired, to acquire the welfare of this world and the Hereafter.”

On the call of the Prophet (s.a.) Muslims came from all over.and assembled in Madina to join his entourage to Makka to learn about the Islamic Rites of the Haj and to perform the pilgrimage with him. The Prophet (s.a.) left Madina along with thousands of pilgrims on 26 Zil Qidda. Hazrat Fatima Zehra (a.s.) and the Prophet (s.a.)’s spouses too were in the group. When around the Zuhr Prayer the caravan reached the Valley of Zul Halifa, they took the bath prior to wearing Ahram (the Haj uniform) and everyone recited the Talbia –Labbaek allahumma labbaek.

Hazrat Ali (a.s.) was still in Yemen when the Prophet (s.a.) wrote to him to proceed to Makka for Haj. With a small contingent of troops he started on the journey. On the way he gave the command of the men to a senior person and wore the Ehram at Yalamlam and reached Makka before the arrival of the Prophet (s.a.) to welcome him. When the Prophet (s.a.) saw him, his face glowed. He asked,“Ya Ali (a.s.)! With what Niyat ( Intent) you have worn the Ehram - for Haj or for Umra?” Hazrat Ali (a.s.) replied,“Since you had not mentioned about the matter in the letter, I have worn the Ehram with the intent that I shall perform the same pilgrimage that you perform! I have left behind 34 camels for the sacrifice.” The Prophet (s.a.) said that he had with him 66 camels and that Ali (a.s.) was a member of his family for the rites of the Haj and the Sacrifice of the animals. Then Hazrat Ali (a.s.) made a report about his campaign in Yemen and gave the account of the booty and Jizia collected. He said that he had left those things in the charge of the contingent and had started for the pilgrimage. The Prophet (s.a.) asked him to fetch his contingent to Makka. He must have gone a small distance when he saw his contingent arriving. He reprimanded the men for coming away without orders. He also saw that they were all wearing cloth from the booty as Ehram. He told to the person incharge of the contingent to take the cloth pieces from the men..The men were not too happy about this order and they complained to the Prophet (s.a.) when they met him. The Prophet(s.a.) said:

“O people! Don’t complain about Ali (a.s)! He is strict in the Cause of Allah!”

Ref: Tareeq e Tabari, Vol 2, Page 402

Prior to Islam people used to perform two types of Haj---Haj e Afrad and haj e Qaran. In both these types Umra has a definite and permanent place which is performed after the rites of the Haj. The only difference between the two types is that for the Haj e Qaran the sacrificial animals have to be with the pilgrim and for the Haj e Afrad the sacrificial animals will not be with the pilgrim..

At this time the Verse“Wa atimmul haj wal Umrat lillah” was Revealed and a third type of Haj, Haj e Tamatto came into vogue. In this type of Haj,both Haj and Umra are performed together. The Umra here is performed , at the same time, prior to the Haj. After the Umra the Ehram is removed and is again put on for the Haj. This is called Haj e Tamatto because the restriction of wearing Ehram between Umra and Haj is removed. Here the Ehram is removed and again put back on 8 Zil Hijja , the Day of Tarwia and the rites of Haj are performed. This Haj is for the people who live within 48 miles or more from Makka.

During the Hajjat al Wida mostly there were people who didn’t have the sacrificial animals with them. The Prophet (s.a.) asked them to change their intent for Haj to that of Umra and remove the Ehram thereafter. Those who had the animals with them must keep wearing the Ehram after the Umra. Since the Prophet (s.a.) was having the sacrificial animals with him, his intent was for Haj e Qaran and since Hazrat Ali (a.s)’s intent too was same as that of the Prophet (s.a.), he too didn’t remove the Ehram and continued with the performance of the Haj e Qaran. When the people saw the Prophet (s.a.) continuing with the Ehram, they were hesitant about removing theirs. When he saw them not obeying the orders, he felt sad and anger appeared on his face. Hazrat Ayesha says about it:

“the Prophet (s.a.) arrived at Makka on the 4th or 5th of Zil Hijja and came to me in great anger. She asked,’Ya Rasool Allah! Who has angered you? May Allah send the person to the Hell!’ he said,’Don’t you know that I gave an order to the people and they hesitated in obeying it! If I had known that the situation would develop like this, I wouldn’t have brought the sacrificial animals with me, bought the animals here and then I could have removed my Ehram as they are supposed to do!”

Ref: Sahih Muslim, Vol 1, Page 403

As people opposed the haj e Tamatto during the lifetime of the Prophet (s.a.), they did the same after him as well and preferred their own wish against the order of the Shariah.Therefore Imran ibne Haseen says:

“The Verse of Haj e Tamatto was Revealed in th Quran and the Prophet (s.a.) ordered us about it. Later on no further Verse was revealed on the matter to change the order nor did the Prophet (s.a.) stop us from it till his death. But there was one person who said, what he said with his own intuition.”

Ref: Sahih Muslim, Vol 1, Page 403

The Commentator of Sahih Muslim, Nawadi writes:

“here Omer ibne Khattab is meant because he was the first to raise objections against the Haj e Tamatto. As far as Hazrat Othman and others were concerned, they were his followers!”

Ref: Foot notes on Sahih Muslim, Vol 1, Page 402

Anyway, on 8 Zil Hijja the Prophet (s.a.) ordered the people who had removed Ehram after the Umra to wear them again for the Haj. The Prophet (s.a.) was already in Ehram and so was Ali (a.s.) on the instructions of the Prophet (s.a.). When the people wore the Ehram, they proceeded to Muna. The next day, after the morning prayers, the pilgrims moved to Arafat. Prior to Islam the Qureish had established a custom that they used to stop at Mashar al Haram and say that they were the Ahl e Haram and that they would not go out of the Haram. But the other people used to go to Arafat. The Qureish were thinking that the Prophet (s.a.) too would not go beyond Mashar al Haram. But the Quran ordained,“Summa afeezu min hais afaz al naas - From where others start to go, you too should go!” Therefore, the Prophet (s.a.) proceeded towards Arafat, and reaching there, camped at Nimra. The prayers for Zuhr and Asr were offered together and then spending the night at Mashar al Haram they returned to Muna on the day of Idd. After stoning the Jumra e Uqba, the Prophet (s.a.) sacrificed the thirty camels with his own hands and asked Hazrat Ali (a.s.) to sacrifice the remaining animals. After the sacrifice he took one piece of meat from each animal, got it cooked, tasted a little and got the rest distributed.. After the sacrifice, they got their heads shaved, changed from the Ehram into ordinary clothes and returned to Makka. Then they circumambulated the Kaaba and did the Sayee between the Safa and Marwa. Now they returned back to Muna where they waited till 13 Zil Hijja and did the stoning of the Rami Jamarat. Now all the rites of the Haj were over and the prophet (s.a.), with his retinue, started for Madina.

49. GHADEER E KHUM

When The Prophet of Islam (s.a.) started his journey towards Madina after the Haj, there were approximately 100,000 persons in the entourage who hailed from various towns and villages. Some people wanted to travel to Madina with the Prophet (s.a.) before they disbursed towards their respective homes. There were others who would leave the caravan when they reached the places from where they were to take diversion towards their homes. As the homes of the people were getting nearer, they advanced faster. Some of them were very happy that they were returning safely after performing the pilgrimage and some others were morose that the felicitous journey was coming to an end. The caravan was moving smoothly when at a place about three miles from Hajfa there was a thorny valley that is known as Ghadeer e Khum. The Prophet (s.a.) ordered the caravan to halt there. This was such a sudden and unexpected order that the people were rather surprised. The surprise was more because the place was not for the halting of caravans. There was no provision for shelter from the sun in the place.

The purpose of stopping the caravan was that the Prophet (s.a.) wanted to communicate to the Muslims an important Commandment of Allah. This was the most appropriate place and time because very soon the crowds would disburse and proceed towards their respective homes. People from all the places were there and it was the best occasion to disseminate the important message to all the nooks and corners of the Islamic domain. There was another valid reason to stress the importance of the message that Ghadeer e Khum was not a regular station for rest and recuperation of the caravans. They were asked to stop there specifically because something very vital was to be communicated to them. They were eagerly and patiently waiting to hear about the important Commandment of Allah.

Prior to this the Dawat e Ashira was in a small group of close persons from Bani Hashem, and during the Ghazwa e Tabook and the Propagation of the Surat al Bara-at the Prophet (s.a.) had subtly indicated about the succession that was sufficient for any intelligent person to know that Ali (a.s.) was the person he desired to succeed him as his Vicegerent. On the other side were the persons who didn’t like even small matters of import assigned to Ali (a.s.). How was it possible for them to bear with the declaration of Ali (a.s.) as the Prophet (s.a.)’s Successor! The Prophet (s.a.) was fully aware of this tendency in some persons. He was reading from their faces their inner feelings concerning Ali (a.s.) and their actions strengthened his conviction about their thinking and knew that they would bring about all sorts of impediments in the matter of the succession. He wished that there should be a positive Command from Allah in this regard and He fulfilled his wish thus:

“Ya ayyuhal Rasool balligh ma anzal ilaika min Rabbik wa an lam tafal fama balaghta risalat wallaho yasemak min an naas.

“O Prophet (s.a.)! Communicate the Command that has been revealed towards you from your Creator. If you don’t do this, it will be like you have not communicated any Message. Allah will protect you from the peoples’ wickedness.”.

Allama Qazi Shaukani writes:

“An Abu Saeed al Khudri qaal nazalat haadal ayat ya ayyuhal Rasool balligh ma anzal ilaika ala Rasool Allah Yaum Ghadeer Khum fi Ali ibne Abi Talib”

“Abu Saeed Khudri says that the verse “Ya ayyuhal Rasool balligh maa inzal ilaika” was revealed in Ghadeer e Khum concerning Ali ibne Abi Talib (a.s.)”

Ref: Fath al Qadeer, Vol 3, Page 57

After receiving this implicit Command, there was no scope for any delay in communicationg the contents to the Ummat. The Prophet (s.a.) dismounted from his camel and others too followed suit. On the shouting of the slogan of Hai aala khairil amal those who were going ahead turned back and the stragglers hurriedly came forward. They all gathered in that desert wilderness. It was midday and the winds were scorching hot. Barring some thorny Acasia bushes there was no greenery around. The Companions took off their cloaks and tied them round their limbs.and sat down intently listening on the burning sands. The Prophet (s.a.) asked his men to improvise a pulpit by stacking saddles of the camels one over another between two Acasia bushes. He then ascended the pulpit. Zaid ibne Arqam says:

“Qam Rasool Allah yauma feena khatiba bema yadyi khama bain Makkat wal Madinat fahamd Allah wasna alaihi wa waazwa zikr summa qaal amma baad ala ya ayyuhal naas fa annam ana basher yushak an yaati Rasool Rabbi fa ajeeb wa ana taarik feekum al thaqalain awwalahuma Kitab Allah fihil hadi wan noor fakhazu be Kitab Allah wastamsaku afhas ala Kitab Allah wa raghab feehe summa qaal wa ahl e Bayti azkar kum Allah fi Ahl e Bayti azkar kum Allah fi Ahl e Bayti azkar kum ALLAH fi Ahl e Bayti

“The Prophet of Islam (s.a.) stood at the dried lake, Ghadeer e Khum, which lies between Makka and Madina, and after Praising Allah and sermonizing the gathering, said,’ O People! I am a mortal human being and the time is not far when the Messenger will come from Allah and I shall have to abide by the Call! I am leaving behind with you two weighty things, one is the Book of Allah which has radiance and Guidance. Keep holding it firmly!’ He stressed on the need of the people holding fast to the Book of Allah. Then he said, ‘ The second weighty thing that I leave with you are my Ahl al Bayt.I Remind you of Allah regarding the Ahl al Bayt! I remind you of Allah regarding my Ahl al Bayt! I remind you of Allah regarding my Ahl al Bayt!’”

Sahih Muslim, Vol 2, Page 279

After these introductory words the Prophet (s.a.) called three times in a high pitch,“Alast awla bekum minkum be anfusukum- Don’t I have more right over you than you have yourself?!” The gathering assented in unison,“Allahumma bala - Of course! It is so!” After obtaining this assent from the people, the Prophet (s.a.) raised Ali (a.s) by putting his hands under his arm pits and said:

“Ya ayyuhal naas! Innallaha maulahi wa ana Maula al Momineen wa ana awla behim min anfusahum faman kunta Maula fa haaza Maula allahumma wale man wala wa aade man aadah”

“O People! Allah is my Maula (Master) and I am the Maula of all the Momins, I have more right over them than their selves ( Nafs)! Remember of whomsoever I am the Maula, he too is their Maula! O Allah! Be a friend to one who befriends him and be an enemy of one who is his enemy!”

Ref: Sawaiq Mohraqa, Page 41

Ibne Abd al Barr writes:

“Qaala yaum Ghadeer e Khum man kunto maula fa Ali Maula Allahumma wale man walaho wa aad e man aadaho”

“The Prophet (s.a.) saidd on the Day of Ghadeer e Khum, ‘Of whom I am Maula, this Ali (a.s.) too is his Maula! O Allah! Whosoever befriends him, be his friend; be the enemy of those who have enmity for him!”

Isteaab, Vol 2, Page 460

After this announcement the Prophet (s.a.) descended from the makeshift pulpit and offered the Duhr Prayer in congregation. After the prayers he went into his tent and asked people to go to Ali (a.s.)’s tent in groups and congratulate him on his appointment to the august position. Therefore the Companions met him and gave their felicitations. The Prophet (s.a.)’s Consorts and other ladies too expressed their happiness over the event. Hazrat Omer’s words of praise are an indelible part of the History:

“Hanialak ya Ibne Abi Talib! Asbahat wa amsait maula kullo Momin wa Mominat!”

“Felicitations O son of Abu Talib! You have become the Maula of every Momin and Momina!”

Ref: Masnad Ahmed Hanbal, Vol 4, Page 281

While the people were felicitating Ali (a.s.), Jibraeel came and gave the good news of Completion of the Faith and the Fulfilment of the Blessings:

“Al yauma akmalta lakum Deenakum wa atmamta alaikum nemati wa razaita lakum al Islam Deena”

“Today I have perfected your Faith in sll respects and fulfilled My Blessings on you and preferred the Faith of Islam for you!”

Jalal uddin Siyuti writes

“An Abi Saeed Khudri qaal lema nasb Rasool Allah alia Yaum e Ghadeer e Khum fanaadi lahu bilwalayat habt Jibraeel alaih behaaza al ayat al yauma akmalta lakum deenakum.”

“Abu Sayeed Khudri says, ‘When the Prophet (s.a) raised Ali (a.s.) in his place at Ghadeer e Khum and announced his Wilayat, Jibraeel came to the Prophet (s.a.) with the Verse ‘Al Yauma akmalta lakum Deenakum.’”

Ref: Tafseer Durr eMantur, Vol 2, Page 259

The tradition of Ghadeer has been narrated in continuity and is free of any doubt whatsoever. None could refute it. But people have been making some interpretations to dilute its importance. Ilm al Huda Syed Murtaza has said that refuting the event of Ghadeer is like denying the existence of the Sun and the Moon! Allama Muqbali has said that if the event of Ghadeer is not certain, then there is nothing certain in the Deen! The narrators of both the schools agree that the Prophet (s.a.) addressed a huge gathering of Muslims and took oath of their allegiance to himself. Then he told them that for whomsoever he was the Maula, Ali (a.s.) too was the Maula. But efforts have been made to interpret the meaning of the word Maula to hide the fact of the matter. Because if they accepted that Ali (a.s.) had the same status for the Ummat as did the Prophet (s.a.) , the plan of some people to manipulate the succession and the event of Bani Saqifa would have failed. Therefore they attach the meaning of friend to the word maula. Sometimes they say that it means supporter and helper. But it is a matter of conjecture that the Prophet (s.a.) had to hold the crowds eager to reach their homes in that hot desert to communicate the message of help, support anf friendship?!. The message was of such import that he didn’t want it communicated to their homes through individual couriers and wanted to convey in the huge gathering of the Momins. At that time a part of the Caravan was staggering far behind and another group was advancing fast in front and reached Hajfa, about three miles ahead. He ordered both the groups to assemble in the hot desert and started his talk only when all had arrived. Then the Prophet (s.a.) took an oath from the large gathering that he had complete right over each and every individual in the Ummat. When they assented in unison, the Prophet (s.a.) said that Ali (a.s.) too was their maula with the same rights as himself. No intelligent person will agree that the Prophet (s.a.) went through all the inconvenience and trouble at that extremely hot place just to stop people and tell them that if he was their friend and supporter , Ali (a.s.) too was the same! There wasn’t any need for him to announce about the friendship because the Holy Quran had already proclaimed:

“Al momenoon wal mominaat baazuhum awlia baaz.”

“Momineeen - both men and women are friends to each other.”

The announcement was not necessary just to create or strengthen friendship between all the Momins. That was already expected and mandated by Allah. The purpose was that there were pressure groups in the Ummat and Allah had also said“Wallaho yasemuk min an naas - Allah will save you from the mischief of men” .This mischief was not only external but also frm the inside.and therefore the announcement was made so forcefully. In fact this announcement was the echo of the announcement that the Prophet (s.a.) made to the small group of Bani Hashim twenty years ago at the Feast of Ashira:

“An haada aqi wa wasi wa khalfati feekum fa asmaoo lahu wa atiyu.”

“This is my brother and my heir and succerssor. Hear him and obey him!”

--Tareeq e Kaamil, Vol 2, Page 42

This announcement not only cleared the matter of the Caliphate but its importance in all the propagation of the Faith carried out by the Prophet (s.a.). Although the Prophet (s.a.).had from his Annunciation to Migration and then till Hajjat al Wida spelled out the commandments that were revealed from time to time. The Muslims implicitly started following these commands as and when they were communicated to them. Therefore they started offering mandatory prayers, fasting during the month of Ramadan, participated in the Jehad and came in hordes for the Haj. But the Verse“Wa in lam tafal fama balaghta Risalat - If you don’t do this, it will be as if you have not delivered any message at all” , proves that all the earlier commands would be ineffective unless the last and final commandment was communicated to the Ummat. This means that the 23 years of the Prophet (s.a)’s Mission depended on its completion on the conveyance and fulfillment of the last Commandment Revealed at Ghadeer e Khum.

If this message was not communicated, the task of Prophethood would have remained incomplete. Two things become evident from this. One is that this Commandment is the principal and foundation (Asal wa asas) of the Faith of Islam. The other tenets have a secondary, though mandatory, nature. As a supertstructure cannot stand firm, like a house of cards, without a strong foundation, so also this Commandment is the foundation of the Faith of Islam.