Alhassanain(p) Network for Heritage and Islamic Thought

27. THE EXPEDITION OF OHOD

In Badr seventy renowned warriors of the Qureish were killed. The other troops were shamed and ran away showing their backs to the theatre of war.This defeat caused the silence of death on the streets of Makka. This was like the quiet of the ocean under which strong currents struggle to rise. It was like a dormant volcano that might erupt any time. There was a wave of anger and sorrow in the hearts of the Qureish. Their hearts were burning with the thought of revenge. With the fear that the anger might subside, they had prohibited people from shedding tears on the loss of the near and dear in the Battle of Badr. Besides, there was also a custom in the Arab society that women didn’t cry till they had avenged the loss of a dear person in a fight or a war. This spirit encouraged to wage another decisive war of revenge. Abu Sufian, who had dreams of leading the Qureish, got an opportunity after Abu Jahl and other chiefs died in the Battle of Badr. To win the support of the masses he took a public oath that he wouldn’t oil his scalp till he didn’t take revenge for every Qureish life lost in Badr. Therefore, in Dual Hijja 2 H he went with a contingent of two hundred men to cause destruction in Madina. When he reached the outskirts of Madina, he killed two men of Ansar who were working in the farms. He also committed arson by setting fire to a date garden. When the Prophet (s.a.) heard of this, he chased him up to a place called Kudr but he escaped with his men.

This was the preface for the preparations for a bigger campaign. Akrama ibne Abi Jahl, Safwan ibne Umayya, Abd Allah ibne Rubiah and other important persons gave the previous year’s profits as their war effort to a common fund for the warlike preparations. This was 50,000 Misqal of Gold and 1,000 camels. They thought that their troops had to be financially strong to be able to fight a war successfully. Therefore the Holy Quran says about them:

“These infidels spend their riches

to stop men from taking the Path of Allah.

They will soon spend these riches and

it will become the cause of craving

and sorrow for them and then they will be

defeated. Those who adopted infidelity

will be sent straight to the Hell.”.

The Qureish had no problems for funding the war. What they lacked was men of valor and bravery. To solve this problem they hired some poets who were capable of writing fiery patriotic poems. They sent their men to recite, and incite men, in the areas of different tribes far and near! One poet of Makka, Abu Aza Umro ibne Abd Allah went to Tihama and made the men of. Bani Kanana endorse his views and seven hundred of them joined the ranks of the Qureish army. The recruitment proceeded in this manner and the number of men swelled to 3,000. These were committed men ready for any sacrifices!

Hind, the wife of Abu Sufian, whose father Otba, brother Walid and uncle Shaiba were killed in the Battle of Badr, made tireless efforts to prepare the Qureish for another decisive campaign. She became chief of fourteen women who joined the army. Among these women was Khalid bin Walid’s sister Fatima, Umro ibne Ass’s wife Rita, Akrama ibne Abi Jahls wife Umme Hakim binte Harith, Sufian ibne Aweef’s wife Qatila binte Umro, Azab ibne Sufian’s wife Umra binte Harith, Talha ibne Othman’s wife Salata binte Saad, Harit ibne Sufians wife Ramla binte tariq and Safwan ibne Omayya’s wife Bara binte masood. The purpose of these women joining the army was to upbraid the feelings of the fighters in the theatre of the war and egg them on to fight more valiantly! They were to shame them and bring them back to the battle field in the event of their trying to desert.

When this army, in the command of Abu Sufian, left Makka, Abbas ibne Abd al Mutallib thought that if it made a preemptive attack on Madina, the Muslims would not be able to defend themselves. Therefore, through a person from Bani Ghiffar he sent word to the Prophet (s.a.) that the troops of Qureish have started for an attack on Madina. Because of his timely warning the Prophet (s.a.) deputed two men to keep a watch on the outskirts of Madina. They went to some considerable distance and brought the intelligence that the report from Abbas was correct. And the army of Qureish causing destruction enroute had reached almost the out skirts of Madina. Although these were the same people who were vanquished at Badr, they had refurbished their ranks with men from Tihama and Kanana. When the Muslims got the wind of fast approaching enemy, there cropped up differences in their ranks as to how best to tackle the attack. Some felt that since the Muslims had lesser numbers, and the infidels were many times more, the best approach will be to take a defensive stance. They suggested that the stronger persons should guard the ways to the city with swords and lances. If some of the enemy’s men managed to sneak in, the women,children and the old persons should start throwing stones and other missiles to hurt them. When the enemy got weakened and confused, the men should organize to combat with them. Some other persons thought that under the circumstances only defensive fight was possible. The best approach for this defensive fight was for the men to go out and create a front at some distance from the ramparts of the city. Of those who were making this suggestion were Hazrat Hamza, Saad ibne Ibada and the persons who didn’t join the combat in Badr and were keen to show their valor now. Those who wanted to fortify inside the city and fight were Abd Allah ibne Ubai, the infamous hypocrite, and some others. The mind doesn’t accept the thought that this suggestion was made in the best interests of the Muslims.while it was well known that he was iegeediously scheming against them that they were evacuated from Madina ignominiously.

The historians generally have endorsed the opinion that the Prophet (s.a.) himself was of the view that they must remain entrenched inside Madina and fight from there. But because of the majority opinion he condescended to go out for the fight. When he came out of his home fully equipped with the battle gear, the persons who were insisting on conducting the battle from outside Madina told him that he might as well do the defence of Madina from inside and there was no need for him to wear the battle gear.The Prophet (s.a.) said:

“It is not proper for the

Prophet that when he has worn the battle gear,

to remove it before the

Battle is fought.”

Ref: Tareeq e Tabari, Vol 2, Page 190

These words are a reflection of the confidence, and determination to do Jehad with the enemy. This also proves that the Prophet (s.a.) wouldn’t act under any external influence or pressure. In fact it was the need of the hour to take the enemy on in open ground and not to give him the freedom to cause destruction inside Madina. The statement of the Prophet (s.a) is not only the proof of his indomitable courage but it is also a golden lesson for the Muslims to face the enemy with courage and valour. When the battle had become inevitable, there was no need for very defensive stances. In such circumstances offence is the best form of defence! They have to fight with courage not showing their backs to the foe!

The Prophet (s.a.) appointed Umm Maktoom as the administrator of Madina and on 14 Shawwal 3H, after the Friday Prayer, went out of the city with his contingent. From a shorter route he moved towards the Mount Ohad where the armies of the Qureish had been camping since Shawwal 12. The Prophet (s.a.) would have traversed half the distance when, Abd Allah bin Ubai along with his men, cut away from the Prophet (s.a.)’s party and returned to Madina. He made the excuse that his suggestion of fighting from within Madina was turned down and therefore he was not joining the combatants. Now the Muslims were only seven hundred, who had to contend with three thousand men of the Qureish. From the seven hundred, men from the Ansars of Bani Salama and Bani Haritha too were thinking of withdrawing. But better sense prevailed with them and they stayed on. The Holy Quran speaks about them like this:

“When two groups from you

(from here only) determined

To accept defeat.”

The Prophet of Islam (s.a.) with these seven hundred established base at the foot of Ohod. The day was already over , and the next day, 15 Shawwal, Saturday, both the armies opened their fronts. The army of the infidels was large and there was excess of materials with them too. They had seven hundred armored men while the Muslims had only one hundred. The infidels had 3,000 camels and two hundred horses and the Muslims had only two horses. One was with the Prophet (s.a.) and the other with Abu Barada. Because of paucity of men and material, the troops had to be arranged in such a way that the enemy didn’t get the chance to attack from every direction. Therefore, with defensive tactic, the hill was placed in the back and the troops faced towards the city of Madina On the left, in the Ravine of Ainain fifty men were stationed under Abd Allah ibne Jubair. He was strictly instructed not to leave the station at any cost.till further orders. From the strategic point of view this was a very important requirement. If this was not done, the infidels could have attacked the Muslims from that end and decimated the Muslims. After this strategic arrangement, the remaining troops were arranged in order. On the Maimana (the Right Flank) was Saad ibne Ibada and on the Maisara (Left Flank) was Usaid ibne hazeer. One standard was given to Mus-ab ibne Umair and the main standard of the Prophet (s.a.)’s Army, as in all the battles fought by him, was in the hand of Hazrat Ameer al Momineen (a.s.).

The infidels too arranged their troops. On the Maimana was Khalid ibne Walid and on the Maisara the chief was Akrama ibne Abu Jahl. The chief of cavalry was Umro bin Ass and of the archers, Abd Allah ibne Rubiah. At the heart of the formation, the Qureish had the idol of Habal on a camel beside which Abu Sufian stood. The standard of the army was in the hand of a person from Bani Abd al Dar, Talha ibne Othman. When the army was in full readiness, the Qureish shouted praises for habal and Hind and other women stood in front of the troops and to promote enthusiasm in the men they started singing and dancing with drums in their hands:

“Nahnu Banaat e taariq

We are the daughters of stars

Namshialal namariq

Walk on carpets demurely

Mashi alqatal nawaziq

Like the active bird Qata

Walmasak fil mafariq

Musk in the parted hair

Wal dar fil makhaniq

And pearls shining in the necks

An taqbalul nawariq

If you advance we shall

Embrace you

Wa nafrash alnamariq

And spread carpets for you

Aw tadbur wal nafariq

If you turn your backs we

Shall abandon you

Faraq ghair waamiq

In a way as if we never had any

Attachment”

Once this song was over, the drums of war were sounded and the fighting started. The standard bearer of the Qureish, Talha ibne Othman came forward fully equipped and with proud gait. He said sarcastically ,“O Muslims! It is your feeling that when one of you is killed, he goes to the Heaven and if anybody from our side dies, his place is the Hell! Therefore, anyone from your ranks who wishes to go to the Heaven or wants me to go to the Hell should come into the arena!” Hazrat Ali (a.s) came forward reciting the Rajz waving his sword in his hand. The swords of the two warriors clashed. Talha made a skirmish, and Ali (a.s.) made it go in vain and made a counter skirmish and with one stroke cut Talha’s legs. He swayed and fell to the ground. The Prophet (s.a.), when he saw him falling and the standard of the infidels dipping, said, Allaho Akbar, and the Muslim, in unison, repeated the call! Hazrat Ali (a.s) wanted to sever Talha’s head but he noticed that he was lying naked. He didn’t like to strike at him a second time in that condition and left him turning with pain on the ground. Some persons said,“Why didn’t you kill him?” He replied,“When he turned naked, my modesty didn’t permit me to strike him any further! He also pleaded with the mention of my relationship with him!” After wriggling on the ground for some time, Talha died.With the killing of Talha, the morale of the infidels nose dived! They had no courage left to come for man-to-man combat. Now they started to attack in groups. The Muslims came forward and quelled their onslaught. From both sides the bows twanged, swords clashed with swords and the fight became intense. Abu Dajana Ansari, Hazrat Hamza and Hazrat Ali (a.s.) made repeated attacks and killed rows after row of the enemy. This created pandemonium in the ranks of the infidels.

The Prophet (s.a.) had gifted a sword to Abu Dajana at the start of this war. He tied a red scarf on his head , took the sword in his hand and dashed into the crowd of the enemy’s men. He thus reached the place where the women of the infidels were singing and beating the drums to enthuse their men to valour. He lifted his sword to hit Hind binte Otba for a moment. But he thought that he shouldn’t defile the sword given by the Prophet (s.a.) with the blood of an infidel female!

Hazrat Hamza’s sword too was creating havoc in the ranks of the infidels. After the killing of Talha ibne Othman, Othman ibne Talha picked up the standard of the infidels. Hazrat Hamza struck him one blow and silenced him.

Hazrat Ali (a.s.), keeping his standard aloft, attacked the enemy vigorously and continuously. Whosoever lifted the flag of the infidels, he was killed and the flag used to dip in this manner on a regular basis! In this short space of time, eight times they had to change the standard bearer! When there was none left from Bani Abd al Dar to lift the flag, a slave of the family, Sawab, lifted it! Hazrat Ali (a.s.) came forward, hit him with his sword diagonally at his waist and cut him into two. Thus all the standard bearers of the infidels were finished. Ibne Athir writes:

“One who finished

The standard bearers (of

The infidels) was

Ali (a.s).”

Ref: Tareeq e Kamil, Vol 2, Page 107

The enthusiasm of the Qureish sagged with the obliteration of all their standard bearers. The spirit of the Muslims rose and they fought bravely although they were a fourth in numbers when compared with their adversaries. They continued to advance with valor. The infidels fled, in dire disarray, leaving behind the idol of Habal flat on its face on the ground! The women of the Qureish gathering their skirts, ran for their lives! The Muslims, when they saw the enemy fleeing, were over whelmed with greed and, forgetting about the enemy, started gathering the booty of war. The keepers of the ravine, who were under strict instructions from the Prophet (s.a.) not to leave their post at any cost, too abandoned their position and descended to loot and plunder the defeated infidels. Allama Tabari writes:

“Those persons were shouting

“Booty!Booty!”

Abd Allah asked them to stay

that they were forgetting the

Prophet (s.a.)’s orders.

But they

refused to stop

and went

in search of booty!”

Ref: Tareeq e Tabari, Vol 2, Page 193

This irresponsible behaviour of the guards gave Khalid ibne Walid and Akrama ibne Abi Jahl to bring 200 men through the vacated ravine and attack the Muslims from the rear. Abd Allah ibne Jubair valiantly defended the ravine with two to four men who stayed back with him, but they were all martyred by the infidels.Seeing this success of Khalid, the fleeing infidels started coming back. The fallen standard of the infidels was picked by a woman from Bani Abd al Dar, Omra binte Alqama Hartia. The infidels rearranged their fleeing hordes and attacked the Muslims. The Muslims, oblivious of the developments, were busy collecting the booty.were now facing the enemy onslaught from two fronts. This created confusion in their ranks and in some instances they attacked their own comrades. Therefore Usaid bin Hazeer was injured by Abu Barada ibne Niyar and Abu Barada was mistakenly struck by Abu Zana. In this pell mell, inspite of the shouting of Hudaifa’s father, Muslims were killed at the hands of Muslims! The picture of the war suddenly reversed. The war that was almost won was now on the brink of defeat. Some Muslims were martyred, some were injured and some others fled showing their backs to the battle field! The historian Tabari writes:

“When the Muslims were inflicted

With this calamity, a third of them

Were martyred , a third injured

And

A THIRD FLED FOR THEIR LIVES!

Ref: Tareeq e Tabari, Vol 2, Page 197

In this atmosphere of utter pandemonium, Dabah ibne Abd al Uza came in front of Hazrat Hamza. Hamza called him“Yabne maqtat al batoor- O son of mischievous woman!” Then he rushed towards him with his sword and killed him at that very spot. Jubair ibne Mutim whose uncle, Taima ibne Adi was killed by Hazrat Ali (a.s.) in the Battle of Badr had promised his slave Wahshi that if he killed Mohammed (s.a.), Ali (a.s.) or Hamza, he would free him from slavery. For Wahshi it was difficult to attack the Prophet (s.a.) or Ali (a.s.), but he determined to kill Hazrat Hamza. When he got the opportunity, he threw his lance with such dexterity that it pierced the umbilicus region of the body of Hazrat Hamza. Despite this mortal blow, Hazrat Hamza jumped towards his attacker but because of the effect of the injury he fell down and joined the ranks of martyrs.

Ibne Athir writes in Asad al Ghaba that when there was general pandemonium, the Prophet (s.a.) was for a while out of Hazrat Ali (a.s.)’s sight. He looked around in the bodies of the dead Muslims but there was no sign of him. He thought for a moment if he had gone away from the theatre of the battle. But then he felt that he was one who would never be a deserter.He also thought whether Allah had raised him alive to the Heaven in His anger against the misbehavior of the Muslims! He now thought that the best cource for him would be to succumb fighting with the infidels. Therefore he broke the sheath of his sword and attacked the columns of the enemy. When the crowd of the infidels thinned, he found the Prophet (s.a.) determinedly fighting the enemy. Thus he never left the battle field for a moment. Ali ( a.s.) stayed with the Prophet (s.a.), defended him and fought bravely with the infidels. Ibne Saad

Writes

“On the day of Ohod

when the people ran away,

Ali (a.s. ) steadfastly stayed

with the Prophet (s.a.) and

resolved that he would be with

the Messenger till his own death.”

Ref: Tabaqaat, Vol 3, Page 23

In the meantime a group of fifty men advanced to attack the Prophet (s.a). He told to Hazrat Ali (a.s.) to go ahead and quell them. Ali (a.s) attacked them like a tiger and spreadeagled them. Thus, from whichever side the infidels appeard, Ali (a.s.) dealt with them severely. In these attacks Shaiba ibne Malik Amiri and all the four sons of Sufian ibne Awif, Abul Sha-aa, Khalid, Abul Hamra and Gharab were killed by Ali (a.s.) and he kept the Prophet (s.a.) safe from their onslaught. Seeing this valor and the spirit of sacrifice of Ali (a.s.), Jibrael told to the Prophet (s.a):

“O Prophet of Allah!

This is truly sympathy

And affection!”

Ref: Tareeq e Tabari, Vol 2, Page 197

The Prophet (s.a.) replied,“Why not! Ali (a.s.) is mine, and I belong to Ali (a.s.)! Jibrael then said, “I belong to both of you!” At that moment the sound of the Herald was heard saying,“La Saif illa Zulfiqar wa la Fata illa Ali- There is no sword other than Zulfiqar and no victory without Ali” . There were sounds of appreciation and approbation all around!

While Hazrat Ali (a.s.) was busy combating, the infidels ambushed the Prophet (s.a.) and Abd Allah ibne Shehab, Otba ibne Abi Waqa, Ibne Qamia Laiti, Obai ibne Khalaf attacked him and Abd Allah ibne Shehab hit on his forehead. Otba ibne Abi Waqas hurled at him four stones, one after another in quick succession.and he lost four of his teeth and his lips were badly bruised with this attack. Ibne Qamia came near him and hit his hood with a sword. As a result of this blow, the links of the hood hurt his forehead. The face of the Prophet (s.a.) was red with the blood flowing from the forehead. Obai ibne Khalaf attacked the Prophet (s.a.) and he snatched a lance from his companion, Harith ibne Sama, and struck Obai who died.on his return journey at a place , Saraf, on the way. From these attackers, Abd Allah bin Hameed was killed by Abu Dajana. Some men from the Ansar saw that the Prophet (s.a.) was under attack and they came forward and intervened. Seeing th Ansar the infidels retreated some distance and started throwing arrows from there. Abu Dajana Ansari became the shield for the Prophet (s.a.) to save him from the arrows. He took the arrows on his back. Also near the Prophet (s.a.), Musa-ab ibne Omair got busy stopping the attacks of the enemies. Ibne Timia got an opportunity and martyred him. He thought by mistake that he had martyred the Prophet (s.a.) himself in the confusion. Therefore he approached close to his men and proudly announced that he had killed Mohammed (s.a.)! Happily they shouted,“Ala anna Mohammeda qad qatl - Mohammed (s.a.) has been killed!” From the Muslim ranks some had already deserted when they smelled defeat, most of those who remained got disheartened when they heard this announcement. Now there was a total chaos in their ranks. Some sat quiet on the hillocks keeping one hand over the other, and others ran speed haste to Madina! Tabari writes:

“The Prophet (s.a.)’s Companions

fled leaving him behind. Some sped

Away to Madina and some others

climbed the hillocks for shelter. The

Prophet (s.a) called them,

‘O Creatures of Allah!

O Creatures of Allah!

Come to me!

Come to me!”.

Tareeq e Tabiri, Vol 2, Page 26

The Holy Quran records the event in this manner:

“When you were scaling the hillock

And the Prophet (s.a.) was calling you,

You didn’t turn back to look!”

In this state of pandemonium and selfishness Anas ibne Nazar happened to pass by the hillock where the Mohajirs and Ansar were sitting with bowed heads.He looked at them in surprise and asked them,“why you people are sitting here?” They said,“The Prophet (s.a.) has been martyred!” He repudiated them saying,“What will you do living after he has gone? Rise, and defend the Faith for which he laid down his life!” Saying this Anas rushed towards the theatre of war. There he met Saad ibne Ma-az and told him that he was getting the fragrance of the Heaven from the Mount Ohod. Saying this he rushed into the rain of arrows and the swords to attack the infidels. Thus he was martyred fighting with valor. Allama Tabari has particularly taken the names of Omar ibne Khattab and Talha ibne Obaid Allah amongst those who were sitting on the hillock while the Prophet (s.a.) was at great risk and even they heeded the rumor that he had been martyred and had no concern for defending the Faith and resigned to their fate that everything was lost. Tabari has recorded their conversation that illustrates their bent of mind:

“Some of the men sitting on the hillock said

how much they wish to get a messenger,

whom they could send to Abd Allah bin Ubai,

who would request Abu Sufian to give us amnesty.

O People! Mohammed (s.a.) has been killed,

return to your tribe, Qureish,

lest they come and kill you too!

Ref: Tareeq e Tabari, Vol 2, Page 201

The Holy Quran tells about these people:

“If the Prophet (died his natural death or ) was martyred,

then will you return towards infidelity?

And those who revert to infidelity

cannot harm Allah in any way.

Soon Allah shall give Good Reward

to those who are thankful to Him”

The Prophet (s.a.) gave the Lava to Hazrat Ali (a.s.) after Mus-ab was martyred. He was occupied in quelling the enemy when he heard that the Prophet (s.a.) had been martyred. He cut through the crowd of men to the place where he had left the Prophet (s.a.) a short while ago. He found him alive and his anxiety was relieved. Although he was himself contending with injuries, he forgot his own condition when he found the Prophet (s.a.) bleeding. He supported him and led him toward the ravine. When Kaab bin Malik saw the Prophet (s.a.), he was happy and instantaneously said,“This is the Prophet Of Allah (s.a.)!” Hazrat Ali (a.s.) cautioned him to be quiet and went with the other Muslims in the surroundings to the ravine. Then he went to the Pond of Mehras and fetched some water in his shield. At that moment, Hazrat Fatima Zehra, with some other ladies, came to the ravine having heard the rumors that the Prophet (s.a.) had been martyred. She was relieved to see her father alive, but started crying when she saw his forehead bleeding. She instinctively embraced her father and then, with the assistance of Hazrat Ali (a.s.), nursed his wounds. She burned a piece of rug and applied the ash as an astringent to the wounds.

The battle was almost over The infidels were happy over their victory and the defeat of the Muslims. Abu Sufian climbed one of the peaks and asked the Muslims,“Is Mohammed (s.a.) alive?” . The Prophet (s.a.) asked his men not to give him any reply. He again repeated the question. He asked,“Is abi Khahafa there? He didn’t get any reply.. Then he asked, “Is Omar ibne Khattab there?” Even then he didn’t get any reply! He now told to his men that perhaps they had all been killed. Hazrat Omer. Despite the Prophet (s.a.)’s warning could not control himself and said that they were all alive. Abu Sufian shouted the slogan,“aa-al Habal!” On the advice of the Prophet (s.a.) the Muslims echoed in unison,“Allah aala wa ajjal - Allah is Great and Majestic!” Abu Sufian said,“We have Uzza and you don’t have him!” The Muslims replied,“Allah Maulana wa la maula lakum - Allah is the Guardian for us and you don’t have any!” He then said that they won yesterday and he was the winner today. He added that they have avenged the death of those killed in Badr.He also warned that during the same month next year they would again confront the Muslims for a war at Badr. He proudly announced,“Muslims! Our people have done Masla of some of your dead. I neither permitted nor stopped them from doing it!” Saying this Abu Sufian marched towards Makka with his men and materials!

In this bloody encounter two ladies were in the theatre of war to nurse and help the wounded and to give water to the fighting men. One of them was Umme Amara Nasiba binte Kaab. Her husband, Zaid ibne Asim and two sons, Habib and Abd Allah, were martyred fighting in the Cause of Islam. When this lady saw that the Prophet (s.a.) was in the range of the enemy’s arrows, she stood in front of him and took the arrows on her chest. When Ibne Qamiya came with a sword to attack the Prophet (s.a.),she took a sword to defend him till her arm was badly injured. The other lady was Umme Aiman who, when she saw the Muslims deserting the arena and running away, she tried to stop them from this shameful act. When her appeals fell on deaf ears, she was throwing sand on their faces and telling,

“Go and sit at home (like women) spinning the cotton

and leave behind your sword with me!”

Ref: Seerat e Halabiah, Vol 2, Page 254

Compared to the boldness and character of these ladies, there is a sizeable list of men who timidly deserted the theater of the war. In this roster are names of men who could definitely be expected to remain committed and provide help, protection and support to the Prophet of Islam (s.a.). This is an irrefutable fact of history. The only persons who remained steadfast were Hazrat Ali (a.s.), Abu Dajana Ansari, Sahl ibne Hanif, Asim ibne Tabit, Miqdad ibne Umro, Saad ibne Ma-az, Usaid ibne Hazeer, Talha ibne Obaid Allah and Zubair ibne Awam. The rest were in the roster of deserters.Some of them did flee, but returned back after things cooled down. Among the returnees was Hazrat Abu Bakr himself who said:

“On the day of Ohod, people deserted

The Prophet (s.a.) and I was the first

to return to him.”

Ref: Tareeq e Khamees, Vol 1, Page 485

Although there is no clarification in this statement as to when this ‘return’ came about, but the events are indicative that this happened only after the battle was over. If this ‘return’ was in the midst of the battle, history would certainly have recorded about his valourous conduct of inflicting blows on the adversaries or of suffering wounds at their hands! Imagine, one of the fingers of Talha was injured during the battle and history has the record of this minor hurt! If such an august personality had undergone any hardship, its remaining unreported is not at all possible!

It has already been mentioned that Hazrat Omer was spotted at a safe distance from the theatre of the battle on the top of a hillock! Therefore he himself says:

“We got separated from the Prophet (s.a.)

on the Day of Ohod

and I was (safe) atop a hill!”

Ref: Azalat al Khafa, Vol 1, Page 168

Hazrat Othman was in the group that appeared after full three days of the battle. Therefore Ibne Athir writes:

“Among those deserters was Othman ibne Affan

and others who remained in Aiwas for three days

and then returned (safely) to the Prophet (s.a.).

He saw them and said :

‘ You had gone too far!’”

Ref: Tareeq e Kamil, Vol 2, Page 110

The bravery and valor that Hazrat Ali (a.s.) showed in this Ghazwa is a great example of Islamc Jehad. At a time when the feet of the Islamic army had shaken with the concerted attack of the enemy, he combated all alone and curbed their advances with his indomitable courage and protected the Founder of Islam (s.a.). As long as the combat lasted he neither took his hand away from the scabbard of his sword nor his feet at all swayed! Although he was fatigued with constant fighting throughout the day and also he had several injuries caused by arrows, spears and swords, his spirit was indomitable! Allama Siyuti writes:

“On the Day of Ohod

Hazrat Ali (a.s.) was inflicted

with sixteen sword injuries”

Ref: Tareeq al Khulfa, Page 114

Although Muslims didn’t achieve victory in this Ghazwa, Hazrat Ali (a.s.)’s and Hazrat Hamza’s exploits of valor and the brave support of some other persons saved the Muslims from total defeat. This situation didn’t crop up because of some unexpected and accidental event. But the main cause was misunderstandings and lack of discipline in carrying out strict commands. Even before the battle front was created, the opinion of the Muslins was divided as to the strategy to be adopted. One group insisted on fighting from within Madina and the other, rightly, wanted to meet the enemy outside the city. And when the Prophet (s.a.) came from his house in readiness for the battle, there was another change in the opinion suggesting that he stayed in the city to conduct the war. One group did withdraw into Madina because their suggestion was not accepted. This affected the morale of the men and two tribes of Ansar, Bani Salama and Bani Haritha were thinking of withdrawing from the conflict. These events prove that the Muslims, from the very beginning, were showing signs of indiscipline and the spirit that is imperative for Jehad was absent in most men. This resulted in the set backs that have been described in the earlier paragraphs. This situation was not because of the superior numerical and material strength of the enemy, but it was due to lack of determination in the Islamic troops. Therefore, the indomitable spirit exhibited by a handful of the Muslim participants limited the enemy’s success to partial win. The main culprits in the poor performance of the Muslim army were the men who were under strict instruction from their Commander, The Prophet (s.a.), not to leave the post of vigil at the ravine, but out of avarice for the booty from the deserting enemy troops, they did leave their post and the enemy attacked from that end and made the Muslims a sandwich between the two fronts. They neither remembered the Prophet (s.a.)’s strict orders nor did they listen to their supervisor who repeatedly asked them not to abandon their post. If they had not done, what they did, the result would have been different fromwhat it was. The Holy Quran observes about these men of avarice:

“Some men amongst you

are desirous of the world

and others want the Hereafter.”

Allama Tabari has written that from the words“desirous of the world” are meant those persons who left the ravine unprotected to loot and plunder the fleeing troops of the enemy and those who wanted the“Hereafter” remained steadfast with the Prophet (s.a.) to defend him and the Faith. Ibne Masood says:

“I never thought before this day

that from the Companions of the Prophet (s.a.)

there were men

who cherished the worldly wealth.”

Ref: Tareeq e Tabari, Vol 2, Page 193

Besides these guards, the responsibility for the poor performance also goes to thosewho left the Prophet (s.a.) encircled by the enemy and fled, despite the Prophet (s.a.) repeatedly asking them to be courageous and to stay back! Allah says in the Holy Quran:

“O people of the Faith!

When you are confronted with the enemy in the battle front,

Beware!

Don’t flee showing your backs!”

Although the Muslims had to suffer severe casualties, they learnt a lesson that they should not allow indiscipline and differences to creep into their ranks. They must remain disciplined at all times and obey their Commander implicitly. They should remember that differences, selfishness and controversy are the precursors of defeat. This battle also proves that the apparent victory or defeat is not the touchstone of right and wrong. Sometimes, those who are on the Right Path have to face defeat! There was another very important benefit to the Umma that the faces of the Hypocrites were blatantly exposed by their own behaviour. The cowards in the ranks of the Muslims too were exposed that they didn’t have the spirit of sacrifice that a true Muslim must have !

During this Ghazwa 70 Muslims were martyred and 22 infidels were killed. Although the hypocrites of Qureish avenged their dead from Badr, the fires of revengewas still burned.in their hearts. In the intoxication of success they ill treated the Martyrs bodies that were lying in the battle field. Therefore, Muawiya ibne Mughira ibne Abil Ass cut the ears of Hazrat Hamza’s dead body. Hind binte Otba cut asunder his stomach, extracted the liver and chewed it. She severed the different parts of his body and made garland from them and wore around her neck. The other women too followed suit and did the same heinous things to the bodies of other martyrs. Abu Sufian too, keeping aside all norms of decency, desecrated the dead body of Hazrat Hamza, hit the point of a spear on his face. At this point one person, Halees ibne Alqama shouted,“See! What treatment Abu Sufian is giving to the dead body of a person from a noble tribe!” When Abu Sufian heard this, he withdrew in shame!

Abu Sufian’s spirit of revenge remained in his nature even after embracing Islam. Therefore, during the reign of Hazrat Othman, he kicked the grave of Hazrat Hamza and said:

“O Abu Ammara (Hamza)!

The State for which we clashed swords,

is today in the hands of our children,

with which they are playing!”

Ref: Shara Ibne Abil Hadeed, Vol 4, Page 51

This was Abu Sufian’s spirit of revenge which continued with his progeny after his death. Therefore, Muawiya ibne Abu Sufian, at the Battle of Siffin, wanted to give the same treatment to the body of martyred Abd Allah bin Badeel. At that point a man from his own army, Abd Allah ibne Aamir, said::

“As long as I live

you cannot do Masla

(defiling) of his body!”

Ref: Ibne Abil Hadeed, vol 5, Page 271

Muawiya was forced to desist from the heinous act. Similarly Abu Sufian’s grandson, Yazeed ibne Muawiya, desecrating the severed head of Imam Husssain (a.s) perpetrated the foul tradition of his accursed father and grand father! He proved the heinous nature of Bani Umayya by ordering the perpetration of the Tragedy of Karbala.

The Prophet of Islam (s.a.) had already heard that the bodies of the martyrs had been desecrated and defiled by the tyrants. He asked the people to find about the condition of the body of his uncle, Hazrat Hamza. Harith bin Sam-aa said that he had seen the place where Hazrat Hamza was martyred and that he would go there forthwith and bring back the information. Saying this he went to the base of the hill to find about the body. But on returning he couldn’t muster courage to relate the condition of the body to the Prophet (s.a.).The Prophet (s.a.) sent Hazrat Ali (a.s.) to find out the condition of the body. He too couldn’t relate the details to the Prophet (s.a.). In the end, the Prophet (s.a.) himself went personally. When he saw the body and its severed psrts, he cried inconsolably.

Ibne Masood says:

“We had never seen the Prophet (s.a)

cry so inconsolably.”

Ref: Seerat e Halabiya, Vol 2, Page 273

When some people told that Hind had chewed the liver of Hazrat Hamza, he asked whether she ate a part of it.They said she just chewed and threw it away. The Prophet then said:

“Allah will not tolerate that any part of

Hazrat Hamza’s body went to the Hell.”

Ref: Tabaqaat Ibne Saad, Vol 2, Page 273

When the news reached Madina that Hazrat Hamza was martyred, his sister Safia came running from there. The Prophet (s.a.) tried to dissuade her from seeing her brother’s body. But she said that there was no use preventing her from setting eyes on her brother’s remains. She told that she knew what heinous treatment was given to him by the infidels. Then the Prophet (s.a.) put his shawl on the body of Hamza. The shawl was small, therefore they put some grass and leaves to cover his feet. Now the Prophet (s.a.) allowed Safia to see him. When Safia saw the body, she uttered,“Inna lillahi wa inna ilaihi rajeoon.” Despite all her efforts to control herself she couldn’t stop her tears and sobs. The Prophet (s.a.) too cried.

Now the martyrs had to be interred. First the Prophet (s.a.) led the funeral prayer for Hazrat Hamza and then for the other martyrs.in a manner that Hamza too was in the rows of the persons praying behind the Prophet (s.a.). Then , two martyrs at a time, were interred in their own bloodied clothes. With Hazrat Hamza, his sister’s son, Abd Allah ibne Hajash, too was buried. In one narration it is mentioned that he was buried alone. Some of the martyrs were also buried in Madina at Jannat al Baqi. These were the bodies that their relatives took away before the Prophet (s.a.) had asked not to remove any bodies from Ohod.

On 22 Shawwal, the Prophet (s.a.) moved to Madina. When he passed through the locality of the Ansar he heard the wails and cries of the women. On inquiry he was told they were mourning those who were martyred at Ohod. Tears came to the eyes of the Prophet (s.a.). He said,“Lakin Hamzat bawki lahu-- there is none to cry for Hamza!” When the Ansar heard this, they asked their women to visit Hamza’s place and give their condolences. Therefore the ladies went and gathered at the house of Hazrat Fatima and condoled Hazrat Hamzais death. The Prophet (s.a.) went to the Mosque and hearing the sound of the cries of the condoling women he prayed for their welfare. Ibne Saad writes:

“It is a custom among the women of the Ansar

that whenever there is a death in their families,

they first cry over the martyrdom of Hazrat Hamza

and then cry over the person who was dead.”

Ref: Tabaqaat, Vol 2, Page 44

This should be an eye opener for the people who, against the example set by the Prophet (s.a.) himself, say that those who believe that the martyrs are dead might cry over them and not those who believe that the martyrs are not dead!

On return from the Ghazwa e Ohod two persons from the army of the infidels were taken prisoner who were killed. One of them was Abu Aza Jamhi who had motivated the people of Tihama and Kinana through his oratory to join the ranks of the Qureish army. He was also among those who were taken prisoner at Badr and taking pity at his poverty, the Prophet (s.a.) had released him without paying any ransom. He had taken a vow at that time that in future he would not take part in any activity against the Muslims. Again he growelled for release in front of the Prophet (s.a.) who said:

“A momin can’t be bitten (by a snake)

from the same pit twice!”

--Tareeq e Kamil, Vol 2, Page 114

He was now killed for his breach of promise. The second person was Muawiya ibne Mughira who had taken part in perpetrating Masla with the dead body of Hazrat Hamza. He spent the night hiding in the out skirts of Madina but came in the morning to the residence of his relative, Hazrat Othman. On enquiring he was told that Othman wasn’t home. He said that he had bought a camel from him and had come to pay for it. Therefore, he must be asked to come home wherever he was. Therefore, Hazrat Othman was fetched home. When he saw the enemy of Allah and the Prophet (s.a.) at his threshold, he was much worried. He asked,“Why he had come?” The man said that he was his near relation and wanted shelter from him. Hazrat Othman took him to a dark corner of the house and hid him there and returned back to the Prophet (s.a.). There he heard him say that Muawiya was in Madina and was loitering inside the city in the morning. He must be searched and apprehended. Some persons said that he had no place to go in Madina other than Othman’s home. They left Hazrat Othman with the Prophet (s.a.) and went to his house. On inquiy the inmates didn’t utter any word but pointed towards a dark corner of the house where the person was hiding. They apprehended him and brought him to the Prophet (s.a.). Hazrat Othman now knew that the secret was out. He told to the Prophet (s.a.),“I had come to you early morning to request for granting amnesty to this person!” The Prophet (s.a), on the request of Othman, gave a respite of three days to the person to get away from Madina or else he will be executed. Hazrat Othman arranged a means of transport and money for him so that he could go anywhere he wanted to. But Muawiya was still in the limits of Madina after expiry of the three days. On the fourth day the Prophet (s.a.) ordered people to chase Muawiya and apprehend him. Hearing this, Zaid ibne Haritha and Ammar ibne Yassir, searched for Muawiya and apprehended near Jamar. Ammar threw an arrow at him and Zaid killed him with his sword. Another narration is that Hazrat Ali (a.s.) had killed him. Bala Dari writes:

“Ali (a.s.) killed Muawiya ibne Mughira.”

Ref: Ansaab al Ashraaf, Vol 1, Page 328

Some historians say that Muawiya had left Madina, lost his way and again entered the limits of the city.and had the hope that Hazrat Othman would again obtain his release. He therefore came to Othman’s home and was hiding there. But the Muslims apprehended him before Othman could petition the Prophet (s.a.) in the person’s favor. The story that he lost the way and wandered back to Madina doesn’t sound plausible. The route to and fromMadina was very clear and there was no wilderness on the outskirts for long distances that a person could get lost. The ostensible purpose of the person, perhaps, was to linger on in Madina and spy on the Muslims about their future course of action!

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!