Alhassanain(p) Network for Heritage and Islamic Thought

17. THE QUREISH BOYCOTT

When the Qureish failed in crushing the Islamic Movement and suppress the voice of the Prophet (s.a.), and lost all hope of bringing him to their thinking, they came to a conclusion that unless Mohammed (s.a.) was not handed over them, they would terminate all relations with Bani Hashim and declare an economic boycott against them. They decided neither to sell anything to them nor establish any matrimonial relationship with the family. To give authencity to this agreement, Mansur ibne Akrama Abdri drafted a document with mutual consent on which eighty chiefs of Qureish put their seal of approval. This document was given in the safe keeping of Abu Jahl’s aunt Umm al Jalas who was warned to keep it safe as a valuable document.

When Bani Hashim heard of this agreement, they felt it difficult to live at Makka any more. They shifted to a cave at a distance from Makka. This cave was known as Shaab Abu Talib. Now they were cut away from the people of Makka, and people of Makka from them. The boycott agreement of the Qureish affected other tribes as well. None had the courage to interact or transact with Bani Hashim. However, Abul Aas ibne Rubia , Hakim ibne Hazam and Hisham ibne Umro sometimes used to load camels with provisions and push them stealthily towards Shaab e Abu Talib. Bani Hashim also managed to buy some provisions at high prices during the Haj periods. Because of buying things at exorbitant prices, and also because of no occupation, they ran out of funds and ultimately they reached the stage of starvation. The predicament was such that sometimes they had to chew the leaves of trees.The elders were demonstrating forbearance, but the children used to cry inconsolably. Others used to hear of their tribulation, but none took pity on them. The Qureish, instead of commiserating with them, took sadistic pleasure in their plight! It was quite natural considering the temperament of the Qureish. But the surprising thing was that there still existed a group of Muslims in Makka who were rich and persons of means! But history fails to suggest if they ever made any attempt to come to the rescue of their brethren during the long period of suffering. Some humanitarian persons, who hadn’t embraced Islam till then, used to provide some succor to Bani Hashim! Those who made claims of friendship and love during the days of comfort , turned their eyes away in times of difficulty!

Qureish were convinced that Bani Hashim would not be able to bear the travails of the boycott and abandon the prophet (s.a.). They thought that when he was rendered friendless, they would subdue him easily. But the bani Hashim never left the side of the Prophet (s.a.) for a moment.and faced the difficulty with indomitable courage. In this context the courage of Abu Talib assumed proverbial proportions. The only worry he had those days was to ensure the safety of Mohammed (s.a.). He worried that the enemy might make a preemptive, surprise attack to kill him. In the nights he used to keep a vigil around the place where the Prophet (s.a.) slept, or even he would shift him from one place to the other in the dead of the nights. One of his sons would sleep in the place where the Prophet (s.a.) was moved from. This he was doing with the fear that the enemy agents might have seen the place where the Prophet (s.a.) had retired for the night and might plan to attack him unawares. In most of these shuftings, Ali (a.s.) used to substitute for the Prophet (s.a.) in the place where he first slept. Allama Halabi writes:

“Abu Talib used to tell the Prophet (s.a.)

every night to retire to his bed and sleep.

When all others slept, he used to awaken the Prophet (s.a.)

and ask one of his sons or nephews

to substitute him in his bed. This he was doing

for the fear that the enemy might get intelligence of

his place of rest and attack to kill him.”

Ref: Seerat e Halabia, Vol 1, Page 342

This duty was generally entrusted to Hazrat Ali (a.s.). Ibne Abil Hadeed writes:

“When others learnt about the place of rest

Of the Prophet (s.a.), Abu Talib used to feel the

danger to his life. He used to awaken him in the dead of night

and substitute his son, Ali (a.s.), to sleep

in his place.”

Ref: Shara Ibne Abil Hadeed, Vol 3, Page 310

This period of tribulation commenced in the seventh year after the Annunciation from the first of Moharrum and ended in the tenth year. For full three years the Banu Hashim had to bear the extreme hardships. Now some people started feeling the cruelty of the Qureish and the sufferings of Bani Hashim.They tried to intervene and get the agreement of boycott abrogated to enable the Prophet (s.a.) and others to return home. Therefore one influential person from makka, Hisham ibne Umro, tried to move in the matter and talked to Zohair ibne Abd Allah Makhzoomi and told him that his mother, Atika, was the daughter of Abd al Mutallib. He asked him how he could silently watch the sufferings of the children of Abd al Mutallib. Zohair said that he was very concerned with the happenings, but he was helpless being all alone. Hisham told him that he was not alone and offered to join in trying to solve the problem. They also thought of recruiting support from more persons. They felt that Mutam bin Adi too looked amenable to joining the team. When they talked to him, he willingly agreed to join. Now Abul Bakhtari, Ibne Hisham and Zaama ibne Abi Aswad too volunteered. All these five persons came to the saloon of the chiefs of Qureish and said,“O chiefs! We have come to you with the purpose of pleading with you for the freedom of Bani Hashim. It is a grave injustice that we live comfortably and Abd al Mutallib’s progeny live in penury and starvation. We shall not take rest till the document of boycott is abrogated.and settle the Bani Hashim in their homes.” Abu Jahl crossed his brows and said,“We shall never permit that they ever return to their homes! On them the doors of Makka are closed for ever and ever!” The delegates too replied to him tersely. Qureish were adamantly sticking to their stand. And refused to lift the boycott. It was almost reaching the point of conflict between the two groups when Abu Talib was spotted approaching the place. This unexpected arrival gave Abu Jahl the thought that Abu Talib was coming to surrender Mohammed (s.a.) to them because of the unbearable sufferings of Bani Hashim. When Abu Talib reached there, the Qureish asked him about the reason of his coming. He replied:

“My nephew has informed me,

and I never heard him tell lies, that

the Document (of Boycott) has

been infested with mites and

except the name of Allah on the

top, the entire matter concerning

tyranny and injustice has been

eaten by the mites.if he is

proved right, you must retract

from your wrong attitude, and

if he has lied, I shall hand him

over to you. It will be your choice

whether you kill him or leave him!”

Ref: Tabaqaat Ibne Saad, Vol1, Page 209

The Qureish accepted this just offer from Abu Talib, and sent a messenger to fetch the document. They were surprised to see that, as told by the Prophet (s.a.), the entire document was eaten by the mites except the words“Bismak Allah-In the name of Allah” ! Now the Qureish were very confused and started making excuses. Abu Jahl said till the end that they would not terminate the pact of boycott. But Hisham ibne Umro, and his companions, forced them to agree to the abrogation of the boycott. The Bani Hashim could alas get back to their homes!

For Bani Hashim, the period of boycott was a period of great trials and tribulation. On the one side were the Qureish with all their stratagems of tyranny and on the other were the hapless and suffering families of the Bani Hashim. The children were scared and the elders worried. Every moment they had the fear of the enemy’s attack. In these trying circumstances the sangfroid of Abu Talib and his spirit of sacrifice had been proverbial. Every other day he substituted the Prophet (s.a.) with his son in the bed with the fear that the enemy might attack in the dead of the night and kill the person in the Prophet (s.a.)’s bed. If some well wishers had not raised their voice against the boycott and miraculously the mites had not eaten away the boycott document, there was no way for them but to perish in the bargain!

For Qureish it was an opportunity to see the Right Path! Even after seeing a Divine Miracle, their eyes were closed. When they found the information given by the Prophet (s.a.) veracious to the last word, they should have forsaken their unfair stand. And perceived the beacon towards the Right Path.There was no reason for them to think that the Prophet (s.a.) had made a guess about the mites attacking the document. Generally mites attack things in moist and salubrious climates. Makka is a place with high temperatures and mites cannot thrive there. And if it was a mere coincidence, then how is it that the mites ate away every word of the document except the name of Allah about which the Prophet (s.a.) had said..Although the Qureish stuck to their inimical stand despite this miracle, some good persons did respond positively. Ibne Wazeh Yaqoobi writes that some people embraced Islam after this event. When persons, seeing the mite eaten document embraced Islam, how is it possible that Abu Talib who vouched for the veracity of the Prophet (s.a.)’s statement about the condtion of the document without even seeing it, could be termed an infidel!

18. MIGRATION TO MADINA

On release from the virtual incarceration at Shaab e Abu Talib, of Bani Hashim, the enthusiasm of the Qureish in pestering them cooled down. Although, in their hearts, they had the same hatred for the Prophet (s.a.),his family and companions, as erstwhile. They had some consideration and awe of the personality of Abu Talib that kept them in a degree of check. Abu Talib had now grown old and the troubles of exile had not done any good to his health. He deceased a short while after his return from Shaab e Abu Talib. Now the people of Makka got total freedom to trouble the Prophet (s.a.) and the new converts to Islam the way they wished to.None had the courage to stop them from their nefarious activities. Every day the troublesome activities of Qureish increased.

When the tyranny of the Qureish became unbearable, the Prophet (s.a.) went to Taef from Makka. Taef is at a distance of 60 miles from Makka and has a salubrious climate. According to a narrative of Abul Hassan Madaini, Hazrat Ali (a.s.) and Zaid ibne Harita accompanied the Prophet (s.a.) on this journey. The purpose of the Prophet (s.a.) behind this trip was to invite the people of Taef to the fold of Islam. But the people there were worse than those in Makka. They didn’t agree to listen to the Prophet (s.a.) and set wayward urchins and wagabonds to throw stones at the visiting party. With difficulty the Prophet (s.a.) spent a month at Taef and, literally, the wagabonds chased the party away from there. The only way left for them was to head back to Makka. They came to the outskirts of the town and camped at the Cave of Hira. It was risky for them to enter the precincts of the town without some plausible support. He sent word to Mutam ibne Adi through a person seeking his protection. When he pledged his support, the Prophet (s.a.) entered the town. Here he faced the same difficulties and hurdles as he faced at Taef. But, despite all the difficulties he continued his Mission. He visited the nearby hamlets and propagated the Message of Islam. The Qureish too shadowed him during these trips and used to interrupt the meetings calling him a madcap. The Prophet (s.a.), however maintained his calm and composure. He never reacted angrily and thus continued his mission.

It was the practice of the Prophet (s.a.) that during the Haj, he used to meet the persons coming from far away places to give them the Message of Islam. Those pilgrims who were of receptive nature, embraced Islam. It was the haj on the tenth year after the Annunciation when a group from yathrib visited Makka. When the Prophet (s.a.) during a trip of propagation reached Muna, he came across six persons near Uqba. He went near them and asked about the tribe they belonged to. They said that they were from Yathrib and they belonged to the Tribe of Khazraj. The Prophet (s.a.) sat down with that group and recited to them some Verses from the Holy Quran and invited them to embrace Islam. They were much influenced by the Islamic Principles and readily embraced it. Now, this was the beginning of the spread of Islam in Yathrib. During the next haj, twelve persons came from Yathrib and embraced Islam. The following year a contingent of 73 persons arrived and embraced Islam at the hands of the Prophet (s.a) These persons said that it was their desire that the Prophet (s.a.) changed his residence to Yathrib and made it the head quarters for his Mission. They promised him all cooperation and protection. In Makka there were many hurdles in the way of propagating the Faith. He informed to the Muslims that he intended to migrate to Madina. The Muslims were already fed up of the ill treatment meted out to them by the Qureish. When they found a place of peace, they started migrating one afteranother.. When the Qureish saw that the Muslims have gained support and protection of the people of Yathrib, they feared that if the Prophet (s.a.) too migrated, his disturbed group might consoldate and rise against them. Therefore the Qureish started creating hurdles in the way of those migrating to Madina. They withheld the families and children of some migrants, snatched away the money from some and threatened some others. But all these schemes of the Qureish were of no avail.and barring a few persons all the intended migrants succeeded in changing their residence.

When the Qureish failed in their efforts to curb the migration, they called together a council in which all the major families excepting the Bani Hashim participated. From Banu Abd Shams, Utba, shaiba and Abu Sufian, from Banu Naufil, Taima ibne Adi Jabeer ibne Mutim and Harit ibne Aamir, from Banu Abd al Dar, Nazar ibne Harith, from banu Asad, Abul Bakhtari ibne Hisham, Zama ibne Aswad and Hakim ibne Hazam, from Banu Makhzoom, Abu jahl ibne Hisham, from Banu Saham , Nabia and Munba, sons of Hajaj, from Banu Haja,Umayya ibne Khalaf were at the conclave. In addition to these dignitries some other people too attended the meeting. It happened that one aged person from Najd attended this meeting. One person who started the proceedings of the meeting said that the Muslims have struck an alliance with people from outside and they can acquire a position of strength at any time in the future. The meeting must seriously deliberate the matter. If this movement is not curbed, there was a lurking danger of their rising under the leadership of Mohammed (s.a.) and attacking the Qureish! There was the need for devising a way to nip Islam in the bud.and to give such punishment to Mohammed (s.a.) that, in future, none else raises his head. Aasi ibne Wael, Umayya ibne Khalaf andAbi ibne Khalaf said that Mohammed (s.a.) must be chained and incarcerated in a dungeon till he died with hunger and thirst. The Najadi old man said that the suggestion was not good. If such a step was taken, the people of Mohammed (s.a.)’s tribe might fight and get him released. Otba, Shaiba and Abu Sufian said that he must be exiled so that they don’t hear any word against their idols in the future. The Najadi opposed this proposal too saying that wherever he went, he will gather people around him with his sweet talk and make them rise against the Qureish. Then none will be able to curb his onslaught. Abu Jahl said that strong youths should be selected from every tribe and they should all, in unison, attack Mohammed (s.a.) and kill him. In such an event any one tribe cannot be blamed individually for the killing and it will be beyond the strength of Banu Hashim to avenge the killing. Therefore, they will be forced to accept Deet instead of demanding the Qisas! He added that they will together contribute to pay the amount of the Deet. This suggestion was accepted by everyone and the Najadi too endorsed it. To implement the project it was decided to post a vigil near the Prophet (s.a.)’s residence around dusk to keep a keen eye on the movements there lest he escaped getting wind of their plan.In the darkness of the night the youths would then barge into his house and kill him. Here the conclave against him was in progress, and on the other side Allah had forewarned the Prophet (s.a.) of the impending danger. Therefore Allah has said in the Quran:

“Remember the time when the infidels were

scheming against you to incarcerate you

at some place or to kill you or to banish you.

They were planning their stratagem and

Allah had his own plan. Allah is a better

Planner !”

To implement Allah’s Plan, the Prophet (s.a.) called Ali (a.s.) and said, “O Ali! Qureish have decided that they would assassinate me tonight. But Allah Has ordered me to leave Makka and make you sleep in my bed! It is very disturbing for me to leave you behind surrounded with enemies, but this is the command of Allah, therefore:

You must cover yourself with my green

Hadrami Shawl and sleep in my bed and

no harm will come your way from them.”

Tareeq e Kaamil, Vol 2, Page 72

Hazrat Ali (a.s.) didn’t raise a word of dissent or objection against the Prophet (s.a.)’s instruction. He was concerned only of the safety of the Prophet (s.a.). The Prophet (s.a.) assured him that he will be able to safely escape from the clutches of the enemies. Hearing this, Ali (a.s.) made a prostration of thanksgiving to Allah! Ibne Shahr Ashoob writes:

“Ali (a.s.) was the first to

Make a prostration of Thanksgiving

And the first to keep his face on

The dust after prostration”

Ref: Munaqib, Vol 1, Page 127

After raising his head from the prostration, Ali (a.s.) asked the Prophet (s.a.) to go peacefully and that he would sleep in his bed as instructed. The Prophet (s.a.) could elude the infidels and proceeded towards the Jabl e Toor and Ali (a.s.) fearlessly covered himself with the Prophet (s.a.)’s shawl and peacefully slept in his bed. Allama Diyar Bakri writes:

“On the night of the Migration

when Ali (a.s.) slept on the bed

of the Prophet (s.a.), Allah Revealed to

Jibrail &Mekail

‘I have established a relationship

of brotherhood between you two and

Have made the life of one more than

that of the other. Who is the one

between you who can sacrifice his

life for the other?’

They both opted for their individual

life only!

Then Allah Revealed to them why

they were not like Ali (a.s.)!

‘I made him Mohammed (s.a.)’s brother.

At the cost of his life he is sleeping

on the bed of Mohammed (s.a.).

Descend, both of you, to the earth

and guard him from his enemies!’

Therefore

Jibrail stood at the head

and Mekail stood at the foot

of the bed

and started saying:

‘Felicitations!

O son of Abu Talib!

Who is like you that

Allah prides on the angels

because of you’

And then Allah Revealed the Verse:

‘There are also people who stake

their lives in the way of Allah,

and Allah is very kind on His

Creatures’”

Ref: Tareeq e Qamees, Vol 1, Page 325

After the Prophet (s.a.) went away, Hazrat Abu Bakr came to his house. Not finding him there, he asked Ali (a.s.), “Where is the Prophet (s.a.)?´ On being told that he had gone towards the Jabl Tur, Abu Bakr too proceeded in that direction. The historian Tabari writes:

“When the Prophet (s.a.) heard the sounds

Of the steps of Abu Bakr in the darkness

of the night, he thought that one of the infidels

was following him. He increased the speed of walking.

The strap of his sandle gave way and one of his

toes got injured. This caused him bleeding. However he

kept on walking fast!”

Ref: Tareekh e Tabari, Vol2, Page 100

Hazrat Abu Bakr felt that he was the cause of inconvenience to the Prophet (s.a.) and therefore he called him aloud and identified himself. Recognizing his voice, the Prophet (s.a.) stopped. Around dawn both reached the Jabl e Tur and took shelter in a cave.

The vigil of the infidels continued at the house of the Prophet (s.a.). Whenever they peeped inside, they found the Prophet (s.a.) deep in his sleep covered in his shawl! Near the dawn, they unsheathed their swords and rushed into the house. Hearing the slight commotion, Hazrat Ali (a.s.) removed the shawl from his face. When they saw Ali (a.s.) in the bed of the Prophet (s.a.) their faces went pale! Surprised they asked where Mohammed (s.a.) had gone. Ali ( a.s.) asked them,“Did you entrust him to me that you are asking me about him?Allah knows where he is!” At this reply the infidels were much upset. They were facing defeat in their designs. They thought of avenging the failure against Ali (a.s.) but ultimately left him unharmed and went with crestfallen faces to go in the pursuit of the Prophet (s.a.).

The infidels of Qureish so far had the satisfaction that although most of the Muslims had migrated from Makka, Mohammed (s.a.) was still there for them to wreak their revenge against him. Even if the Muslims acquired strength at Yathrib, they dare not attack Makka for the fear of the Prophet (s.a.)’s safety. Now that the Prophet (s.a.) had escaped, the situation had drastically changed. They made men run in all directions to search for the Prophet (s.a.). Some men reached near the Jabl Tur in their search. Outside the cave there was neither any mark of footsteps nor any signs of someone entering it.. At the entrance spiders had knit their web and some pigeons had made their nest. The men returned from there disappointed. Abu Jahl announced that whoever brought back the Prophet (s.a.), he will be gifted a hundred camels. Saraqa ibne Malik, in the greed of the gift, went in search of the Prophet (s.a.). He even spotted him. But the person was awed with the majesty of the Prophet (s.a). He quietly returned back. The Prophet (s.a.) stayed in the cave for three days and nights. On the 5th of Rabi al Awwal he started traveling towards Madina. After traversing the distance of three miles he halted with Bani Umro ibne Auf at the place called Quba. He halted there till Hazrat Ali (a.s.) joined him.

After the departure of the Prophet (s.a.), Hazrat Ali (a.s.) stayed at Makka for three days. He returned the things in the trust of the Prophet (s.a.) to their owners.On the fourth day he seated Fatima binte Mohammed, Fatima binte Zubair and Fatima binte Asad in litters on the camel backs and proceeded towards Madina. When Qureish learned that even Ali (a.s.) had left for Madina, they felt deeply insulted and sent a contingent of eight men mounted on camels in his pursuit. When Ali (a.s.), and his retinue, was around twenty five miles from Makka near the hill of Zabhanan, the men too reached there. Seeing them, he dismounted the ladies and made them stay at the foot of the hill in a safe place and confronted the men. The men tried to surround and ambush him.and addressed in a harsh tone asking him to return to Makka with them. They also said that if he didn’t yield, they would take him there forcibly. Hazrat Ali (a.s.) didn’t pay any heed to what they said and breaking the circle he moved forward. The slave of Harb ibne Omayya, Jina, unsheathed his sword and stood in his way. A change came on the face of Hazrat Ali (a.s.), he put his hand on the scabbard of his sword and moved forward. Jina attacked but missed the mark. Hazrat Ali (a.s.) moved his sword and the slave was cut into two. When the other men saw this scene, they fled in fear! Hazrat Ali spent the night at the foot of the hill of Zabhanan and early morning moved towards Madina. It was summer time and hot winds were blowing. Walking on the hot sand, the soles of his feet developed calluses. It was only his spirit that kept him moving forward. Alas, the small entourage reached Quba where they joined with the Prophet (s.a.). The Prophet (s.a.) came forward and embraced him affectionately. His eyes watered and he removed the dust from Ali (a.s.)’s cloak with his own hands. They now traveled safely to Madina.

The courage demonstrated by Ali (a.s.) sleeping in the bed of the Prophet (s.a.) has no parallel in the history. He had learned from the the Prophet (s.a.) about the plans of the Qureish to assassinate him in the bed that night. The ease with which he slept in that bed demonstrates his courage and the profound love and care that he had for the safety of the Prophet (s.a.). He knew that he was exposing his own life to jeopardy. But for him, no sacrifice was big enough in the cause of the Faith and the Prophet (s.a.)!

If Ali (a.s.) had not slept in the bed, or even moved away from it after some time out of fear, it would have warned the vigilantes and they could have easily pursued and caught up with the Propeht (s.a.) and the result could have been either tle loss of the life of the Prophet (s.a.) or his incarceration at Makka to prevent his migration to Madina. Both ways it would have been detrimental to the propagation and the progress of the Faith. It was Ali (a.s)’s courageous act that ensured the safety of the Prophet (s.a.) and the victory of Islam over infidelity!

19. THE EVENT OF BROTHERHOOD-MUWAQAAT

After migrating to madina the Mohajareen (the Migrants) and the Ansars (The Local Helpers) became so friendly with one another as if there was no difference of the tribe or the place of origin between them. It appeared that all of them belonged to one large family.They treated their properties as common, their honor and respect as common, and shared their happiness and sorrows together. This was a true example of unity and integrity. To make these bonds stronger, the Prophet (s.a.) repeated the establishment of brotherhood between individuals of the two groups as he had done with the persons at Makka. This created closer bonds between individuals and they forgot the differenc of origin and the tribal affiliations..

In the view of experts, brotherhood can be strong only between individuals of the same nature. If the natures are different, and the individuals come together for whatever reason, the togetherness will be temporary. The Prophet (s.a.) kept this factor in mind when he established brotherhood between individuals from the two groups. He closely studied the natures of the individuals before declaring them brothers.When he saw that any two persons had a lot in common, he named them brothers. Therefore in Makka, Abu Bakr and Omar were named brothers, Othman and Abd ar Rehman ibne Auf, Talha and Zubair ibne Awam were made brothers. Their brotherhood is evident from the events of the Khilafat, Shura and the battle of Jamal! Similarly in Madina keeping in mind the natures of the individuals Hazrat Abu Bakr was created the brother of Kharija ibne Zaid, Hazrat Omar of Otban ibne Malik, Hazrat Othman of Aus ibne Thabit, Abu Ubaida of Saad ibne Ma-aaz, Abd ar Rehman ibne Auf of Saad ibne Rubiah, Zubair of Salama ibne Salama, Talha of Kaab ibne Malik, Ammar ibne Yassir of Qais ibne Thabit, Salman Farsi the brotherof Abul Darda. Thus whoever appeared of a similar nature to that of another person, they were declared brothers. It was also borne in the mind that the two persons were of the same level of capability and intelligence. On this occasion the Prophet (s.a.) named about forty five or fifty Mihajirs and an equal number of Ansars as brothers.and tied them in the bonds of brotherhood. But he didn’t find any one who could be declared a brother to Ali (a.s.). Perhaps it wasn’t possible too, because at the Feast of Ashira, It was already declared that Ali (a.s.) was the brother of the Prophet (s.a.). But to renew the bond, in Madina too, the Prophet (s.a.) declared Ali (a.s.) his brother! Therefore Ibne Abdal Bar writes:

“Once the prophet (s.a.) established

brotherhood between the Mohajirs,

and at another time between the

Mohajirs and the Ansars. On both

these occasions he told Ali (a.s.)

he was his brother in this world

and in the Hereafter!”

Ref: Isteaab, Vol 2, Page 273

This brotherhood doesn’t mean the common Islamic brotherhood that, according to the Verse,“Innamal momenoon aquwat - the Muslims are all brothers” , all the believers are brothers to each other. But this brotherhood is of a higher level and and a reflection of nearness and attachment between the two persons.If this was the common bond of friendship, then Ali (a.s) already enjoyed it because of being a Muslim and of the same descent as the Prophet (s.a.).Then what was the need of public declaration of their brotherhood? Then there was no reason that when he was not included in the roster of brotherhood at the beginning for him to complain about it! When the Prophet (s.a.) created the companions as brothers and didn’t mention Ali (a.s.) at that time, he approached the Prophet (s.a.) with tears in his eyes and said,“O Prophet (s.a.)! You have named the Mohajirs and Ansars as brothers, but you didn’t think me deserving of this honor!” The Prophet (s.a.) embraced Ali (a.s.) and said:

“Oali (a.s.)! You are my brother

In this world and

In the Hereafter.”

Ref: Tirmizi, Vol 2, Page 143

This brotherhood not only brightened the ancestral brotherhood between the two, but also proved the superiority of Ali (a.s.) over the mohajirs and Ansars. It also highlighted the similarity between the superior character and nature of Hazrat Ali (a.s.) as that of the Prophet (s.a.). When Ali (a.s.) has been declared by the Prophet (s.a.) as his brother, it proved that he was the only person amongst the Muslims deserving of that position! This choice is not because of the ancestral affinity but it is on the basis of identical qualities of the two persons. Hazrat Ali therefore considered this brotherhood with the Prophet (s.a.) as a great privilege and when he was holding the reins of government, he once went up the pulpit and said:

“I am Allah’s creature and

The brother of

His Prophet (s.a.)”

Ref: Tareeq Abul Fida, Vol 1, Page 127

20. THE MATRIMONY

Hazrat Fatima Zehra (a.s.) was born to Janab Khadija Kubra and was the dearest daughter of the Prophet (s.a.). Her birth took place at Makka in the fifth year of the Annunciation of the Prophet (s.a.). When she was only five years old her beloved mother, Hazrat Khadija, died. The entire responsibility of her upbringing became the responsibility of the Prophet (s.a.). Despite his very busy schedule, he gave good attention to her education and training. His attention and her personal innate capability resulted in her accomplishments that became an ezample for the womenfolk of the world. While she was a replica of the Prophet (s.a.) in her looks and personality, she was also a reflection of his qualities of head and heart. When she walked, it felt as if the Prophet (s.a.) was walking. When she spoke, she modulated the words the same way as her father did. She achieved such heights in learning that the Prophet (s.a.) gave her the titles of Adila e Maryam and Syedat Nisail Aalameen. Whenever she came to the presence of the Prophet (s.a.) he used to stand up in respect. Hazrat Ayesha says:

“Whenever Fatima came to

The Prophet (s.a.), he used to stand up,

kiss her , welcome her and guide her

with his own hands to sit on his carpet.”

Ref: Mustadrak, Hakim, Vol 3, Page 160

After arrival in Madina, janab e Syeda attained the age of maturity. At this time the elite of Qureishand other important persons sent in proposals for her hand in marriage. One person was very proud of his wealth. He offered excessive Mehar if the Prophet (s.a.) acceded to his request for marriage with his daughter. The Prophet (s.a.) turned away his face when this proposal was mooted before him. He told to some other persons,“Fatima’s matter is in the hands of Allah! He will fix a match for her!” When none of the proposals received the assent of the Prophet (s.a.), some of the Companions asked Ali (a.s.) to stake his claim. They said that there is no reason that he proposed and got a refusal from the Prophet (s.a.). He said that he felt shy to make the proposal to the Prophet (s.a.). When those persons insisted, he promised to moot the subject with the Prophet (s.a.) at an appropriate time. Therefore, one day after completing the important tasks, he went to the presence of the Prophet (s.a.) and sat quietly in a corner. When he saw him sitting quietly, the Prophet (s.a.) understood that he wished to make some important request. He said,“Ali! Do you wish to say something?” He replied,“Yes!” The Prophet (s.a.) asked,“Then! Tell me!” A blush crossed the face of Ali (a.s.). He kept his eyes down and said in low tone,” O Prophet of Allah (s.a.)! You have brought me up from my childhood. And your kindnesses on me were more than those of my own parents! Now I am approaching you for more kindnesses!“The Prophet (s.a.) understood the intent of Ali (a.s.) and happiness reflected from his face. He asked Ali (a.s.) to wait for sometime and went to the inner chamber of his house. He asked Fatima Zehra, “My daughter! Ali (a.s.) has made a proposal for your hand. What is your opinion about it?” Fatima Zehra sat with her head bowed down and did not reply. The Prophet (s.a.) said“Sukootaha iqraraha! ---Quietness is acceptance!” he came out with a smiling face and told Ali (a.s.) that the proposal for marriage with his daughter was accepted. He asked Ali (a.s.) to arrange money for the Mehar. Hazrat Ali (a.s.) said,“O Prophet of Allah(s.a.)! Besides an armor , a sword and a camel, I have nothing else!” The Prophet (s.a.) said,“Keep the camel and the sword with you and sell the armor to raise the money for Meher and other expenses.” Hazrat Ali (a.s.) sold the armor to Hazrat Othman for a consideration of 480 Dirhams.and presented it to the Prophet as the Meher. He gave some Dirhams from that money to Hazrat Abu Bakar and asked Ammar Yassir and some other companions to accompany him and buy the household utensils etc from the bazaar. He gave some Dirhams to Bilal to buy perfumes etc.

It was the Month of Dual Qidah of 2H. In the Masjid e Nabavi the group to witness the Aqd (Marriage Covenant) between the bride (Hazrat Fatima Zehra) and the groom (Hazrat Ali-a.s.) had assembled. The Companions of the Prophet (s.a.) were there in numbers. The Prophet (s.a.) delivered the Sermon. It was a speech of erudition and knowledge. The covenanting parties gave their assent. Then this happy occasion was concluded.with a prayer by the Prophet (s.a.) for the couples’ happiness and prosperity. In the month of Dual Hijja 2H, the bride shifted to the residence of the groom. The Prophet (s.a.) got together the

Valima ( Wedding Reception). He ordered meat and bread and the groom, Hazrat Ali (a.s.), arranged for cooking oil and dates. The reception was an open house for all the inhabitants in Madina. All the Mohajirs and the Ansars attended the reception. All the guests ate to their fill.After service of the dinner lot of food remained. One portion of the food was reserved for Ali (a.s.) and Hazrat Fatima. Food was also sent to the homes of the Prophet (s.a.)’s wives.

The dowry that was given to the daughter of the Prophet (s.a.) and the richest lady of Arabia, Hazrat Khadija, consisted of the following:

One dress

One Scarf

One Black Headgear from Khaibar

One cot knit with date fiber

Two mattresses-one filled with wool and the other with date fiber

Four pillows made of Taef Leather

One mat

One curtain of silk and cotton waste

One millstone

One small pitcher of bronze

One big water-skin (Mashk)

One pot

One big tumbler

One spouted Jug (Lota)

Some small earthen bowls

The approximate total cost of all these things

Was about 80 Dirhams.

When the Prophet (s.a.) saw his daughter’s dowry, he had tears in his eyes. He looked at the materials, lifted his head towards the sky and said:

“Allahumma barik laqaum jal anaitahum al khazaf

O Allah! Give them prosperity whose utensils

Are mostly earthen.”

When dusk was around, and the shadows darkened, the Prophet (s.a.) helped Hazrat Syeda mount the mule, Shehba, and the atmosphere of Madina reverberated with the calls of“Allaho Akbar” . From every side came sounds of prayers.The women of Ansar and Mohajirs accompanied the wedding procession singing martial songs (Rajz). Salman Farsi was holding the reins of the mule and walked in front of it. The Prophet (s.a.) and all the men of Bani Hashim carried unsheathed swords in their hands. The procession went round the Prophet (s.a.)’s Mosque and reached its destination. The Prophet (s.a.) took the hand of his daughter in his hand and put it in the hand of the groom, Hazrat Ali (a.s.) and said:

“Baarik Allah laka fi abnat Rasool Allah

Ali (a.s) May the daughter of the Prophet (s.a.) be

auspicious for you!”

The Prophet (s.a.) then called for a tumbler of water, took a mouthful of the water in his mouth, put it back in the tumbler and then sprinkled the water from the tumbler on the chests of Ali (a.s.) and Hazrat Fatima. Then he said:

“Allahumma barik fihima wa barik

Alaiha wa barik fi naslahuma

O Allah! Give prosperity to both of them!

Give prosperity to their progeny as well!

Ref: Asaba, Vol 4, Page 366

After giving his blessings,when the Prophet (s.a.) entered the home of Ali (a.s.) and Hazrat Fatima, he again prayed for their happiness and prosperity! Seeing the daughter of Khadija settle in her new home, the Prophet (s.a.) returned home happily!

21. THE SONS OF THE PROPHET

This alliance was of great importance that on the one hand it was the origin of the progeny of the Prophet (s.a.) and on the other the enemies of Islam were quietened who were blaming him of being issueless. Although the Prophet (s.a.) male issues didn’tsurvive, Hassan (a.s.) and Hussain (as.) on account of being the sons of his daughter, Fatima Zehra, were acceptedas his sonsand through them his progeny prospered andspread throughout the world. Therefore the Prophet (s.a.) said:

“Allah has put the progeny of

All other prophets in their backbones

And my progeny in the backbone of

Ali ibne Abi Talib (a.s.)”

Ref: Sawaiq Mohriqa, Page 154

Whether the offspring is from the daughter or from the son, it is certainly the offspring of the parents! Not considering the children of daughters as the offsprings of the father was the practice of the Days of Ignorance. In those days some persons considered it a shame to give a daughter in marriage to another family. They used to think that they were sending the daughter as a slave to the other house. In some tribes they considered a great honor to bury the newborn daughters alive. When these daughters somehow survived and were married, their children were looked down upon as outcasts. Therefore,an Arab poet of those days has very nicely described this tendency:

“Banuna banu abna ana wa bana tana

Banu hun abna ir rijal al aba ad”

Our sons’ sons are our sons

Our daughters’ sons are but strangers!

The Prophet of Islam (s.a.) termed the daughters’ offspring as the fathers’ offspring and abolished the practice of the Days of Ignorance that only the sons’ offspring deserve to be accepted as the offspring of a family. Therefore, whenever he mentioned about the sons of Fatima Zehra, he called them his own sons. The Hasanain (a.s.) too addressed him as father. The addressed Hazrat Ali (a.s.) as Ab al Hassan. But after the expiry of the Prophet (s.a.), Hasanain (a.s.) started callin Ali (a.s.)as father. Hazrat Ali (a.s.) too considered them as the sons of the Prophet (s.a.) on account of being Fatima Zehra’s sons. Therefore at the Battle of Siffin, when Imam Hassan (a.s) went forward to combat, Hazrat Ali (a.s.) said:

“Stop this youth from going to combat!

His death will make me weak and shattered

because I am shy of putting these two youths

(Hassan and Hussain) in the mouth of death

lest the progeny of the Prophet (s.a.) is

extinguished!”

--Nahj al Balagha

Once Abul Jarood told to Imam Baqir (a.s) that when the Verse of Mubahila,“Abna ana wa abna akum” was presented as a proof of Hasanain (a.s.) being the sons of the Prophet (s.a.), some persons said that off course, the daughters children are the progeny but are not born from the backbone of the father! The Imam said that Allah says in the Holy Quran about taboo women:

“Wa halael abna akum al lazeena man aslabakum

And the wives of your sons born

From your backbone (salb) are taboo (Haram) for you”

The Imam (a.s.) told to Abul Jarood to ask the objectors whether it was permissible for the Prophet (s.a.) to marry the spouses of Hasanain (a.s.). If they said in the affirmative, they will be absolutely wrong. If they say that he cannot marry them, the only reason for it being taboo is that they were the wives of the Prophet (s.a.)’s born of his backbone (Salb).

Ibne Babawiya Qummi has written that when Imam Moosa Kazim (a.s.) was called to the court of Haroon al Rasheed, the ruler asked him why he was called the progeny of the Prophet (s.a.) although your are the progeny of Ali (a.s. and the lineage descends from the father. The Imam (a.s.) said,“If the Prophet (s.a.) came back to the world and claims matrimonial relationship with you, will you accept it?” Haroon replied,“Most willingly! This relationship for us is the matter of great pride!” Hearing this the Imam (a.s.) said:

“But he cannot clain to establish

matrimonial relationship with us and nor can

we give him our relationship because we are

his progeny and you are not!”

Ref: Ayoon al Akhbar

Mohammed ibne Talha Shafeyee writes in Matalib al Suool that Hajaj bin Yusuf Saqafi that whenever Shabi mentioned the names of Hasanain (a.s.) he mentioned about them as the sons of the Prophet (s.a.). Hajaj got furious over it and called him to reprimand. When Shabi reached the courth, he found a groupof scholars of Koofa sitting there. Hajaj asked him,“I have heard that you call Hasan and Hussain (a.s.) as the sons of the Prophet (s.a.), although they were not his sons but the sons of his daughter, Fatima (a.s.), and the progeny is not identified through the mothers!” Shabi remained quiet for some moments and then recited the following Verse from the Holy Quran:

“Wa man zurriyat Dawood wa Sulaiman

Wa Ayoob wa Yusuf wa Moosawa Haroon

Kazalik najzi al mohsineen wa Zakariya

Wa Yahya wa Eesa wa Ilyas kullo min al

Saleheen”

“And form the progeny of Ibrahim

Dawood, Sulaiman, Ayoob, Yusuf, Moosa,

And Haroon were the guided ones.and thus We

Reward the righteous.

And Zakaria,Yahya, Eesa and Yahya were Guided.

They were all of Allah’s virtuous creatures.”

After reciting this Verse Shabia said that Hazrat Eesa (a.s.) too has been included in the Progeny of Hazrat Ibrahim (a.s.) definitely because he descended Ibrahim (a.s.) through his mother Hazrat Maryam. When we treat Hazrat Eesa (as.) as the progeny of Ibrahim (a.s.) through his mother Hazrat Maryam binte Imran, then why the Hasanain (a.s.) cannot be termed the progeny of Mohammed (s.a.) through his daughter Fatima Zehra, their mother! In the case of Hazrat Eeesa (a.s) there was a difference of several generations between his ancestor, Hazrat Ibrahim (a.s.) and himself. But in the case of the Hasanain (a.s.) they were the next of kin to the Prophet (s.a.)! Hearing this Hajaj kept quiet.

Once Umro ibne Ass criticized Hazrat Ali (a.s.) for calling the Hasanain (a.s) as the sons of the Prophet (s.a.). When the Imam (a.s.) heard this he asked the informer to tell to the enemy of Allah ((Umro) that if they are not his sons, then the Prophet (s.a) would be termed abtar (issueless) as his father Ass ibne Wael used to call the Prophet (s.a.). The truth is that Allah has termed the enemies of the Prophet (a.s.) abtar instead of him!

Muawiah’s slave Zakwan says that once Muawiya said that instead of calling Hassan and Hussain (a.s.) as the sons of the Prophet (s.a.) they should be called the sons of Ali (a.s.) because they are not from the backbone of the Prophet (s.a.).

Zakwan says further that Muawiah instructed him to prepare a list of his progeny. He prepared a roster of his sons and the grand children and presented to his master. Muawiah asked him why he didn’t add the names of his grand children through his daughters. Zakwan said how could they come in the roster of your progeny when they are the children of your daughters? Muawiya understood his point and said that every word is said according to the situation!

It is surprising that Muawiya accepted even the illegitimate son of his father, Ziyad ibne Sumia, as the son of Abu Sufian against the norms of Islam. But those whomAllah and His Prophet (s.a.) themselves recognized as the sons of the Prophet (s.a.) he blatantly refused to accept them as such.