Alhassanain(p) Network for Heritage and Islamic Thought

Story 106: Abolition Of The Benefit Of Clergy

The Muslims, who had emigrated from Makkah to Abysina as a result of torture and persecution made by Quraysh, were expecting the new outcome from Makkah and its inhabitants every day.

Although they and their fellow believers, the pioneers of Monotheism and Justice, were in a small minority in comparison with the multitude of opponents, that is to say, the followers of idolatry and the partisans of the current social order, they were, however, sure that their fellow-believers would increase in number, and their opponents would decrease day by day.

Moreover, they were not disappointed that all Qurayshites would soon remove the veil of negligence, and find the way of their mental development and benefits, renounce the idolators like them, and would follow the way of Muslims.

In that region of Abysina where they stayed, there was incidentally a rumour saying that all Qurayshites had changed their conviction as well as their system of life and embraced Islam. Although this news was not officially confirmed, the faith and great hopes of Muslims in the expansion and victory of Islam made a group of them set out for Makkah without waiting for the authenticity of this rumour from the official authorities.

One of them was Uthman Ibn Mazun, the well-known Companion, who was considerably respected by the Holy Prophet (S) and by all the Muslims.

In the vicinity of Makkah, Uthman came to understand that the case was false, and, Qurayshites, on the contrary, have increased the torture and persecution of Muslims. He could neither advance nor retreat; it was not easy for him to return back to Abyssinia as it was too far. On the other side, entering Makkah meant to be submitting to torture.

At last a thought came to his mind that is to make use of the usual and current custom practiced among Arabs, and protect himself under the aegis of one of the influential Qurayshite personage. According to the current habits of Arab Society, if someone demanded some other person to grant him his“protection” that is to say to give him asylum and protect him, the latter would grant him“protection” and protect him at the risk of his life.

It was a Shame for Arab people to refuse the request of“protection” for anyone, even for an enemy, and fail to protect him after offering him his“'protection.”

Uthman arrived in Makkah at midnight and went directly towards Walid Ibn Mughayrah Makhzumi's house, one of the rich influential and distinguished personalities of Qurayshites, and demanded him his“protection” . Walid accepted and granted him his“'protection” .

The next day, when the notable Qurayshites assembled together at the Sacred Mosque“Al-Masjidul Haram” , Walid came along with Uthman Ibn Mazun and announced officially that, since then Uthman was under his aegis and whoever disturbed him, was considered as his disturbance.

The Qurayshites who respected the“protection” granted by Walid, did not disturb Uthman anymore, and Uthman also acquired an inviolable protection, moving freely on the street and participating like one of the Qurayshites in their assembly.

In the meantime, they did not neglect a while to persecute and torture all the other Muslims. This situation profoundly harassed Uthman. He could not tolerate, to see his friends in difficulty and himself in tranquility. One day he thought:“It is not fair to enjoy tranquility under the aegis of a polytheist while my fellow believers and brothers in religion are submitted to the torture and persecution.”

He came to Walid Ibn Mughayrah and said:“I am grateful to you for having granted me your protection and protected me till date, but from now on, I would like to leave your 'protection' and join my friends and brothers in Islam. Whatever happens to them, let it come down on me too.”

“My dear cousin, perhaps you did not enjoy my protection, perhaps it was not a good one.”

“No, I am not dissatisfied in this regard, since now onwards I would like to survive under the aegis of the Almighty Allah!”

“Since you have decided so, come to the Sacred Mosque al-Masjidul Haram, like the very first day when I took you over there and announced your guardianship in the public assembly of Qurayshites, and announce your withdrawal from my protection officially in presence of them.”

“All right, I have no objection.”

Walid and Uthman went together to the Sacred Mosque Masjidul Haram, when all the Qurayshite chiefs were present, Walid declared:“May all of you know that Uthman has come to announce his withdrawal from my protection.”

Uthman said:“Whatever he says is correct, for this reason I have come here, in addition to this, during the period when I was under the aegis of Walid, he protected me very well and I have no objection in this regard. The main cause of leaving his patronage is I do not like to consider anyone else as my protector rather than the Almighty Allah.”

In this manner, the patronage given to Uthman came to an end and the protection granted to him till that day was abolished. But Uthman took part in the assembly of Quraysh just as the previous days as if nothing had happened in his life.

It so happened, the same day, Labid Ibn Rabi'ah, the famous and well-known poet among Arabs, came to Makkah to recite his newly versified ode, which was counted one of the masterpiece of poetry in the pre-lslamic era of Arabs.

His Ode Begins With This Verse: “كُلُّ شيءٍ ما خلا اللَّهَ باطلُ ” means“everything is vain and null, except the Almighty Allah, the absolute truth is the Holy essence of the Oneness.”

The Holy Prophet (S) said about this verse:“This is the rightest poem which an Arab has composed.”

Labid entered the assembly of Qurayshites, and it was agreed that he would recite his poem. The audience were all attentive to listen the new masterpiece composed poem. Labid started to recite the poem in a manner full of vanity and pride.

As soon as he recited: “ألا كُلُّ شيءٍ ما خلا اللَّهَ باطلُ ” Uthman Ibn Mazun who was sitting near by, did not allow him to recite the second verse and said as a token of approval,“Well done! You said the truth, such is the truth. Everything is vain and null, except the Almighty Allah.”

Labid recited the second verse: “ ؤ كُلّ نَعيم لامَحالة زائل ” means:“every blessing is inevitably mortal and perishable.”

Uthman shouted:“But here you told a lie! All the Divine blessings are not mortal; it only applies to the worldly blessings; the Divine blessings of the hereafter are all durable and perpetual.”

All audience of the assembly stared at Uthman Ibn Mazun, this bold and impudent man. Nobody expected a man like Uthman Ibn Mazun, who was under the aegis of someone else till an hour before and had no material security nor vital immunity as well as his fellow believers live under the torture, so boldly express his opinion in an assembly held by the Qurayshite heads and notables and a poet with such a great personality as Labid Ibn Rabi'ah had assisted from afar to present his literatural masterpiece.

The audience said to Labid:“Repeat your poem!”

Labid recited again: “ألا كُلُّ شيءٍ ما خلا اللَّهَ باطلُ ”.

Uthman said:“That is right; that is all right!”

As Labid recited: “وَكُلُّ نَعيمٍ لا مَحالَةَ زائِلُ ”

Uthman shouted:“That is a lie; it is not such; the blessings of the hereafter are not imperishable.”

This time, Labid, became annoyed more than anyone else and shouted:“O people of Qurayshite! By God, previously it was not like this in your assembly! Such type of people, bold and impolite are in between you! What happened that such persons are found among you?”

In order to calm down Labid and make him continue to recite his poem, one of the audience said:“Do not get annoyed with this man's words; he is a crazy man; he is not alone. There are a certain number of them, a crazy group in this city who are of the same belief. They abjured our religion and embraced another faith for themselves.”

Uthman replied the person who made this complaint, in such a sharp tone, that he could not tolerate Uthman reply, stood up and slapped Uthman in his face so hardly that one of his eyes became bruised.

One of the members of assembly said:“O Uthman! You were not grateful; you were under the aegis of an honourable man. If you had stayed under the shelter of Walid Ibn Muqhayrah, your eye would not have been in such a condition at present.”

Uthman replied:“The shelter of the Almighty Allah is more reliable and honourable than the shelter of any other. Regarding my eye, please come to know that my other eye is also desirous to attain this honour which this eye of mine has already attained.”

This time Walid Ibn Muqhayrah came forward personally and said:“O Uthman! I am still ready to renew my patronage.”

Uthman replied:“But I have decided not to be under the patronage of anybody accept the Almighty Allah.” 1

Note

1. Usd al-Ghabah fi Ma’rifat al-Sahabah, v. 3, p. 385, 386. Sirah Ibn Hisham, v. 1, p. 364, 370.

Story 107: Debutant Slogan

The rumours reached from Makkah and articulated now and then among the tribe of Banu Ghaffar and had drawn the curious and investigating nature of Abu Dharr who was desirous to be aware of the nature of the events which took place in Makkah. But he could not comprehend anything from the diverse and disordered rumours which he had heard from the intermediate individuals.

What he was sure about was the fact that the new words had come into existence in Makkah, and the inhabitants of Makkah were seriously active to suppress the same. But what were those words? And why were Makkans opposing that? Nobody knew anything about it.

His brother was about to set out for Makkah. He said to him:“According to the latest news and the public sayings, a man has appeared in Makkah, and has brought new words which he claims that these words have been revealed to him by Allah. Since you are leaving for Makkah, investigate closely the affairs and bring me the correct news.”

The days passed while he was waiting for his brother's arrival. When he returned, Abu Dharr asked him:“Well what is the latest news and what is the matter all about?”

He said in reply:“According to the investigation made by me, he is a man calling the people to the good ethics and has brought the words which do not resemble the poems.”

Abu Dharr said:“I hope you would have done a thorough investigation. What you have done is not sufficient. However, I must personally go and investigate the matter.”

Abu Dharr put some provisions in a knapsack, carried it on his shoulder and proceeded directly towards Makkah. He decided to meet the man who has brought the new words at any cost and hear his words from his own mouth. But he did not know him nor dared to ask anybody about him.

The environment of Makkah was full of fear and terror. Abu Dharr, without addressing anybody, pricked up his ears to the gossips and whispers of the people and was eager to find a sign of this person. The center of information and events was the Sacred Mosque“'al-Masjidul Haram” .

Abu Dharr came with his knapsack to the Sacred Mosque. He passed the whole day without obtaining any indication. At a late hour of the night, since he was tired, he lay down over there to take rest. It did not take long that he saw a young man pass nearby him. The young man scrutinized him from head to foot, while passing by him and taking his own way.

The young man's look seemed to be full of sense to Abu Dharr. It occured to him that this young man was perhaps worthy of being informed of his secret. He started to follow him but did not dare to express anything and returned to his place.

The next day, he passed the whole day in investigation at the Sacred Mosque, but he could not find any indication of his desired personality. The night fell, and he lay down at the same place.

Exactly at the same hour of the night, the same young man appeared, came forward and respectfully told Abu Dharr:“Has not the time come for you to come to your own house and spend the night there?”

Saying these words, he took Abu Dharr with him to his house. Abu Dharr was his guest that night, but he refrained from exposing his secret to him. The young man did not ask him anything.

Early morning, Abu Dharr bade farewell to the young man and came back to the Sacred Mosque, looking for the one he was after. The day passed, and he could not realize anything from the diverse words spoken by the people. The night fell, and at the same hour of the night, the young man came again and took Abu Dharr along with him to his house. But this time the young man broke the silence and asked:“Is it possible for you to tell me why you have come to this city?”

“If you promise to help me out I will tell you.”

“I promise to help you out in your matter and will never refrain from it.”

“In fact, it is sometime that I heard the people of my tribe talk about a man in Makkah. They say that this man has brought some words and has claimed that these words have heen revealed to him by Allah. This is the reason that I have personally come to meet him and make an inquiry about his affairs. Firstly, what is your opinion about him? Secondly, could you tell me where to find him?”

“Be sure that he is on the right path, and whatever he says is revealed by Allah. Early morning I will take you to him. But as you know if the inhabitants of this city come to know that I lead you to him, our lives will be at stake. Tomorrow morning, I will move a little ahead of you, and as for you; follow me, keep a little distance from me and see carefully where I go; I am aware of the environments and if I see any danger, I will stop and bend down like someone who empties a container. Be aware of this sign of the danger and move far away from me. But if it does not happen anything and there is no danger, follow me wherever I go.”

The next morning, the young man who was nobody else but 'Ali Ibn Abi Talib ('a), left the house and made the way while Abu Dharr was following him. Fortunately, they did not face any danger. 'Ali ('a) brought Abu Dharr to the Holy Prophet’s (S) house.

Abu Dharr was busy meditating on the Prophet’s (S) behaviour and sayings and listening in to the Qur'anic verses. No sooner was the second meeting held than Abu Dharr embraced Islam heartfeltly and willingly. He gave a pledge to the Holy Prophet (S) not to fear any blame for the sake of Allah and to say the truth even in the portent of bitter circumstances.

The Holy Prophet (S) said to him:“Presently go back to your tribe and invite your people to Islam until you receive further instruction from me.”

Abu Dharr said:“All right! But I swear by Allah, before leaving this city, I will go among these people and give evidence with loud voice in favour of Islam, I don't care about the consequences whatever may come out.”

Abu Dharr went out, reached the center of the city of Makkah, the Sacred Mosque, and started shouting among the Qurayshite assembly:

أشهدُ أنْ لا إلهَ إلاَّ اللهُ وأشهدُ أنَّ محمّداً رسولُ الله

It means:“I testify that there is no god but Allah; I testify that Muhammad is His servant and Apostle.”

The inhabitants of Makkah, on hearing this slogan, and without giving him an opportunity to explain, fell upon this man whom they did not know at all. If Abbas Ibn Abd ul Mutalib had not interrupted, nothing would have been remained from Abu Dharr.

Abbas said to the Makkans:“This man belongs to the tribe of Banu Ghaffar. The commercial road of Qurayshites, from Makkah to Syria and vice versa passed through the territory of his tribe. Don't you think if you kill a man of this tribe you will no longer be able to traverse through their region safe and sound?”

Abu Dharr was saved from the Qurayshites, but his heart was not fully satisfied. He thought of repeating this slogan for the second time and to let the Qurayshites hear what they disliked. He wanted to make them accustomed with this slogan.

The next day, he came again and repeated the same slogan as per the previous day. The Qurayshites attacked him once again and by the intervention of Abbas Ibn Abdul Mutalib, he was saved.

After this incident, as per the order of the Holy Prophet (S), Abu Dharr went back among his own tribe and started teaching, propagating and guiding them. When the Holy Prophet (S) emigrated from Makkah to Madinah, Abu Dharr also came to Madinah where he stayed until death overcame him.

He always preserved his frankness which cost him his exile first to Syria and then to an area outside of Madinah, named“Rabazah “. It happened in the era of Uthman, the 3rd Caliph. During his exile in “Rabazah” he died all alone.

The Holy Prophet (S) had said about him:“May Allah bless Abu Dharr, he who lives alone, dies alone and will be resurrected alone.” 1

Note

1. Usd al-Ghabah fi Ma’rifat al-Sahabah, v. 1. p. 301 and v. 5. p. 186. Al-Ghadir p. 314

Story 108: In The Audience Of Rustam

With an immense army and equipped with heavy ammunition, Rustam Farukhzad entered“Qadissiah” so as to crush the Muslims who had inflicted a heavy defeat on lranians before. The Muslims had advanced up to the environs of Qadissiah under the commandership of s’ad Ibn Waqas who had appointed a group of soldiers to precede the army under the title of“vanguard.” The head of this group was a man named Zuhrah Ibn Abdullah.

After a night passed in Qadissiah, Rustam sat astride his horse to watch the enemy's position closely. Riding on the horse to a hill-top where it looked down upon the Muslim camp, he stopped a moment observing their situation. It was evident that neither the number nor the ammunition of the Muslims was anything to cause the fear. But, however, he was inspired that fighting against those people would not be a favourable issue.

The same night, he invited Zuhrah Ibn Abdullah and proposed him to make peace, but on condition that the army of enemy would receive an amount of money and return to the place where they came from.

With pride and arrogance which was specific to him, he said:“You were our neighbour and we did good towards you, You were enjoying our donation and we were defending you when you were in danger. The history is a witness of whatever l say.”

When Rustam came to this point. Zuhrah said:“Whatever you mentioned about the past is correct, but you must realize that the time has changed. We are not those people who are after the world and its objects. We have neglected the worldly objects and are following those of the hereafter. Previously, we were such as you said until the day when Allah raised upon us His Prophet (S). He (S) called us to obey the One God, we embraced his religion. The Almighty Allah revealed to his Prophet (S) that if his disciples remain in a firm faith in what has been revealed to him (S), Allah will grant them the sovereignty over the other people and nations. Whoever adheres to this religion will become dearer, whoever infringes it, will become despised and helpless.”

Rustam said:“Is it possible to explain some more about your religion?”

“There are two pillars and principles constituting the religion. The testimony of the Unity, Oneness of the Almighty Allah and the testimony of the Prophethood of Muhammad (S) and the Divine origin of his message.”

“There is nothing wrong with this, it is good, and what more?”

“The emancipation of Allah's servants from the slavery of the human beings who are their fellow-creatures.”

“This is also good, and what else?”

“People all were born from one father and one mother, all are the descendants of Adam and Eve, and they are brothers and sisters.”

“That is also very good! Well, if we accept all these things, will you return back?”

“Yes, I swear by Allah, we will never set a foot in your territory unless for doing business or essential affairs of the kind. We do not have any other intention than what I have mentioned.”

“You are telling the truth, but there is a problem in these affairs! Since the era of Ardashir, we, Iranians, adopted a tradition which became vogue and customary among us which is incompatible with your religion. In fact, as a rule, the inferior walks of society such as farmers and workers have no right to change their professions and engage in another job. If they or their children are supposed to have the right to change their professions or social class and rise to the rank of aristocrats, they will overstep the bounds and try to pick a quarrel with the members of superiors, the grandees and nobles. Therefore, it would be better that a farmer's child knows that he should be a farmer and not more and a blacksmith's child also knows that he has no other choice but to be a blacksmith and so on....”

“But we need the betterment of the people and for the people. We cannot differentiate among the classes like your belief. We are convinced to obey the Orders of the Almighty Allah about those inferior classes. As I said, according to our belief, all the people are created from the same father and mother and are equal and are brothers. We always stick to our duties to behave in a polite manner with others and if we are obliged to our duties well, and if they do not, it would not harm us. Fulfilling one's duty procures the immunity.”

After completing his words, Zuhrah Ibn Abdullah left him. Rustam gathered the chiefs of his army and repeated the words of this Muslim person to them. But they didn't consider it. Rustam sent a message to S’ad Ibn Waqas to send an official representative for negotiation with him. S'ad wanted to appoint a delegation for this responsibility but Rab'i Ibn Amer, who was present in this assembly, did not deem it advisable and said:“The Iranians have a peculiar mentality. If a delegation is sent to them, they will consider it as their importance and will guess that we have given more attention to them and have sent a delegation. Therefore, it will suffice that you choose only one man as our representative and send him.” Rab'i was chosen for this responsibility.

On the other side, Rustam was informed of the representative of S'ad Ibn Waqas. He deliberated the matter with his chancellors how to debate with the representative of the Muslims. They unanimously agreed that they should not pay attention to him, and they should pretend that they do not care for Muslims and the Muslims are nothing in front of them.

In order to manifest the Iranian glory and ostentation, Rustam ordered for a golden throne to be placed and he settled down on it. Magnificent carpets were spread, and brocaded pillows were placed. The representative of Muslims', mounted on a horse, sheathed the sword in a used scabbard and spear tied with a strap of leather, arrived. At a glance, he understood that these ornaments and protocol were aimed to impress him.

In return, to make them realize that the Muslims do not take care of this glory and these kinds of ostentation, but they are after other objectives, he whipped his horse without any hesitation and entered the pavilion of Rustam while riding on his horse.

The officials asked him to alight from the horse, but he refused and went riding on the horse near the throne of Rustom and dismounted. He pierced one of the brocaded pillows with his spear and tied up the bridle of his horse in it, intentionally putting on an old rag of horsecloth on his shoulder as a cloak. He was asked to submit his arms and then to approach Rustam. But he refused and said:“I do not deliver my arms; you had demanded us for a representative, and I have come in this style. If you are not content, I will return.”

Rustam said:“Let him come as he wishes.”

With equanimity and a particular dignity, while taking small steps, making use of his spear as a walking stick and tearing intentionally the carpets, Rab’i Ibn Amer came close to the throne of Rustam. Before sitting he removed the carpet and sat down on the ground. They asked him:“Why did you not sit on the carpet?”

He replied:“We are not pleased to sit on these trimmings.”

The especial translator of Rustam asked him:“What have you come for?”

He said in reply:“The Almighty Allah has sent us and appointed us to liberate His creatures from the difficulties and misfortunes, save the people submitted to the oppression, despotism and the other religions and bring them under the aegis of Islamic equity. We present the religion of the Almighty Allah based on these principles to the other nations. If they embrace it, they will live happily and fortunately under the shadow of this religion. And if they oppose to it, we will fight them, either we will be killed and enter the paradise or we will gain victory over the enemy.”

“Well, I understood what you say. Now it is possible to postpone your decision so that we will think over it and see what decision we can make.”

“There is no objection, how many days do you require, one or two days?”

“One or two days is not sufficient; we must write the letter to our heads and superiors; they will consult together and make a decision.”

Rab’i, who had understood their plan and knew that the question was to procrastinate the case, said in reply:“According to the tradition narrated from our Prophet (S) and practised by our leaders, a deferment more than three-days is not permissible in such circumstances. I will give you a three-day grace period so that you may choose one of these three options: Either to embrace Islam, in this case we will go back where we came from; thus your territory will be returned to you with all its riches because we have not coveted your territory and wealth, or to accept to pay head-tax “Jizyah “, or to be ready for war.”

“It seems that you yourself are the commander-in-chief, making the resolution in this respect.”

“No, I am one of the ordinary men, but Muslims are like the organs of a body; they are all one, if the smallest among them gives patronage to someone, it is as if all of them have given him shelter; all the Muslims respect their promises and pacts.”

After this interview, Rustam, who had been strongly impressed, conferred with the chiefs of his army about the Muslim affairs and asked them:“Now what do you think about them? Have you ever heard in your life a statement more exalted, indisputable and clarified than that of this man? At present, what is your opinion?”

“It is impossible that we adhere to the religion of this dog! Didn't you see how an old worn-out garment he had put on?”

“It is none of your business with his garment? Look at the thought and the words. Consider the action and manner.”

But Rustam's remarks did not make them persuaded. They were so steeped in pride that they could not realize the clear evidence. Rustam found that no one was of his opinion and thought in his manner.

After a series of negotiation with the Muslim delegation as well as consultation with the chiefs of his army, he did not find a solution. He was prepared for combat and subjected to such a heavy defeat that the history has recorded little of the sort. He lost his own life for the sake of pig-headedness of the others.1

Note

1. Al-Kamil Ibn al-Athir, v. 2, p. 319, 321. The events of 14th H.

Story 109: Absence From Bed

The Holy Prophet (S) was fifty-five years old when he married a young girl named 'A'ishah. Khadijah was his first wife who had married twice before him (S) and was fifteen years elder than the Prophet (S). This marriage took place when he (S) was twenty-five years and Khadijah fourty years old, she was his (S) unique wife in the Holy Prophet's (S) house giving birth to many children and passed away at the age of sixty-five.

After the death of Khadijah, the Holy Prophet (S) married a widow called Sudah; then he (S) married 'A'ishah who was a young virgin and came directly from her father's house to the Holy Prophet's (S) house. After her, although the Holy Prophet (S) took numerous wives, but none of them was a virgin, all widows, mostly stricken in years and occasionally having children.

'A'ishah always boasted near the Holy Prophet's (S) wives and used to say:“I am the only woman who had no any relation other than the Prophet (S).” She was also proud of her beauty; these two things had made her proud and the Holy Prophet (S) sad.

'A'ishah expected from the Holy Prophet not to pay attention to another woman except her. It is natural for a man like the Holy Prophet (S) to live with the old women deprived of beauty, despite having a young and beautiful wife, presents nothing but suffering, deprivation and disappointment, particularly when he wants to respect the right and the turn of each with attention and perfect justice.

But the numerous marriages of the Holy Prophet (S) were based on the social and political interests of Islam in his days, not on other basis; he (S) paid no attention to such things, and from that time till the end of his life, about ten years, he chose many wives, women who were not having any protection, or their husbands had attained martyrdom or for some other reasons they lacked the guardianship.

Another question which sometimes made 'A'ishah annoyed was that the Holy Prophet (S) never remained in bed for the whole night. He (S) rather passed one-third or half part of the night, at times even more, praying, reciting the Holy Qur'an or repenting.

One night when the Holy Prophet (S) came to spend the night with 'A'ishah, he put his garment and shoes at the foot of his bed and then went to bed. After a while, thinking that 'A'ishah had slept, he (S) moved in a gentle manner, put his shoes on, opened the door very quietly and then closed it and went out.

'A'ishah was still awake and was watching all the incident which seemed to her very strange. She knew that the Holy Prophet (S) would get out of the bed and pray in a corner of the room. It was unprecedented to her to see the Holy Prophet (S) go out of the room in her turn.

She thought!“I must know where the Holy Prophet (S) goes. He might go and pass the night with another wife. Is it possible for the Prophet (S) to do so and go to the other house in my turn? Either, his other wives were in a possession of youth and beauty! Or he had a house full of the beautiful women! But he has not done such and only he has gathered around himself a handful of old women and widows. Any how I must find out where he is going in this hour of the night so early whereas I am still awake?”

'A'ishah immediately put her dress on and followed the Holy Prophet (S) by keeping a distance in-between. She saw him (S) go straight towards Baqi - a place near Madinah where it has been devoted as the cemetery by the order of the Holy Prophet (S). He (S) went and stopped there, while 'A'ishah followed him (S) and hid herself in a corner.

She saw the Holy Prophet (S) raise his hands three times towards the sky and then made his way. 'A'ishah took the same way; the Prophet (S) speeded up and so did she. He (S) started running, and so did she behind him (S). Then the Holy Propeht (S) made his way towards the house, and 'A'ishah, before the Prophet (S) reached the house, came quickly and went to bed.

When the Prophet (S) entered the house, he (S) heard her bated breath. He asked:“O 'A'ishah! Why are you panting like a horse which has galloped?”

“Nothing! O Messenger of Allah!”

“Tell me the truth, if not, Allah will not let me be in ignorance.”

“May my father and mother be your ransom, I was still awake when you went out, I wanted to know where you were going at that hour of the night. I followed you from afar distance, watching you during all that time”

“The silhouette which I perceived on my return, it was you!”

''Yes! O Messenger of Allah!”

Gently tapping on 'A'ishah's back with his fist, the Holy Prophet (S) said:“Did you think that Allah and His Messenger do injustice to you and grant your right to others!”

'A'ishah said:“O Messenger of Allah! Whatever the people do in silence, Allah knows and informs you of it?”

The Holy Prophet (S) said:“Of course, yes. I went to Baqi' this night, because Gabriel, the Divine Angel, came and told me to come out so that he could hide his call from you. I replied him without your knowledge. Thinking that you fell asleep, I did not want to wake you and to inform you of my being alone for hearing the Divine revelation. Moreover, I was afraid of you to get frightened; that was the reason I went quietly out of the house. The Angel of Allah ordered me to go to Baqi' and ask the Divine Blessings for the buried.”

'A'ishah said:“O Messenger of Allah! If I want to ask forgiveness for them, what shall I say?”

The Holy Prophet (S):“Say, “Assalamu ala ahli ad-diar min al-mu'minin wa al-muslimin wa yarhamullahu al-mustaqdimina mina wa al-musta'khirin fa inna insha allahu la lahiqun.” Means:“Peace be upon the Muslims and believers’ inhabitants of the eternal abode. May Allah have mercy on you. We shall rejoin you by the Will of Allah.” 1

Note

1. Masnad of Ahmad Ibn Hanbal, v. 6, p. 221.

Story 110: The Agenda

After the murder of Uthman and the foundation of a favourable way for a revolution, no one was a candidate for the Caliphate except 'Ali ('a). People came to swear allegiance to him ('a) in groups.

The second day of allegiance, 'Ali ('a) ascended the pulpit, and after having praised the Almighty Allah, greeting the seal of Prophets and giving a series of exhortations, continued his speech as follows:“O people! After the demise of the Holy Prophet (S), you people chose Abu Bakr as a Caliph, and he appointed Umar as his successor; Umar entrusted the nomination of Caliphate to a consultative committee; the result of that committee led to the selection of Uthman as a Caliph. Uthman treated in such a manner that you protested him. At last, he was besieged in his house and assassinated.

However, you called upon me and swore allegiance to me willingly. I am an ordinary man from among you and like you. Whatever is your share, it is mine also, and what is incumbent on you, it is incumbent upon me too. Allah opened this door between you and the people of Qiblah. Discord flew back like the shreds of dark night. The one who can assume the charge of Caliphate that is, he must be strong minded, patient, perspicacious and sage.

My duty is to make you return to the conduct and the manners of the Holy Prophet (S). What I promise I will fulfill, provided that you act firmly and steadfastly, and, of course, we should beseach the Almighty Allah to help us. Know that I am with respect to the Holy Prophet (S) after his demise just as I was in his lifetime. Observe the discipline and the obedience. Do what I tell you. If you see something strange and unacceptable, do not precipitate to refuse it. I do not initiate anything unless I feel my duty towards it and have a justification near the Almighty Allah.

Allah, Clairvoyance, is aware of everything. I have not natural inclination for taking charge of Caliphate, for I have heard the Holy Prophet (S) say: “Whoever takes the reins of community after me will be kept on the Straight Path “Sirat” on the day of judgement; angels will expose his reckoning account before him. If he was just and equitable, Allah would save him for this equity and fairness, but regarding the oppressor on the Straight Path“Sirat” , he would be shaken in such a manner that each of his organs would flow open, and then he would be thrown into the Hell. Since you have unanimously elected me Caliph, it was impossible for me to skirt it.”

Then He ('a) made a glance at the right and the left of the pulpit, looking on the crowd of the people, he ('a) continued his speech:“O people! At present, I announce about those people who have filled their pockets with that of the others as well as of the public treasury, gained property and lands, made the stream flow in them, mounted the thoroughbred horses, bought the beautiful and delicate slave-girls, and plunged in the worldly pleasure, if I check them tomorrow, take from them whatever things they have illegally gained and let them have their exact share and not more than what they deserved, they must not come to me and complain that 'Ali Ibn Abi Talib has beguiled us.

I explicitly announce today that I will abolish all the prerogatives, even the privilege of having been the companionship of the Holy Prophet (S) and having served Islam. Whoever had the chance of being the Holy Prophet's (S) Companion and serving Islam will be his reward by the Almighty Allah. Today, those brilliant precedences are not the reason that we will discriminate between them and the others. Whoever responds to the call of Truth, embrace our religion and face to our “Qiblah” , we will recognize the privilege equal to the first Muslims.

You are the servants of the Almighty Allah, and all the wealth belongs to Him; therefore it must be equally distributed among you. No one has superiority over someone else in this regard. However, be present tomorrow, for there is some undistributed property available in the public treasury which should be apportioned.”

The next day, the people came and assembled. 'Ali ('a) also came there. The content of public treasury was equally apportioned, and each received three dinars.

A man said:“O 'Ali do you give me three dinars whereas you give three dinars to my servant who was a slave till yesterday?”

'Ali ('a) said:“That is what you saw.”

A group of them such as Talhah, Zubayr, Abdullah Ibn Umar, Said Ibn As and Marwan Ibn Hakam, who had been accustomed to the prerogative and the discrimination practised previously, refused to take their shares and left the Mosque.

The following day, when the people gathered together in the Mosque, this group was also present, but they sat together in a corner far from others and began whispering and consulting. After a while, they designated Walid Ibn Aqaba among them and sent him to 'Ali ('a).

Walid came to 'Ali ('a) and said:“O Abul Hasan! First of all, you know better that none of us sitting here is pleased with you for your precedences in wars between Muslims and pagans. You have at least killed one or two persons from each of our family, for example my father was killed by you in the battle of Badr. However, we can relinquish this case under two conditions and to swear allegiance with you; you must accept these two conditions!

The First: You hark back to your words of yesterday that you do not engage yourself in the past nor to make retroactive. Bygones are bygone; whoever has gained the wealth during the previous Caliphs' periods let them have it. Do not indulge yourself by knowing how! You, watch yourself not to be embezzled in your rule.

The Second: You submit to us the murderers of Uthman, so that we retaliate them. Moreover, if we meet no security from your part, we will be obliged to leave you alone and proceed towards Syria and join Mu'awiyah!”

'Ali ('a) said in reply:“I have no responsibility for the blood shed done in the wars between Muslims and pagans, for those wars were not of the personal ones', rather they were, 'truth against the false.' If you have a complaint, you shall protest from the false side against the truth, not against me.

Regarding the rights flouted in the past, I have legal rights to return back them to their holders. It is not in my power to grant or renounce them. About the murderers of Uthman! Had I come to the conclusion, that it is an Islamic duty for me to punish them, I would have done it yesterday and never delayed it for today.”

After hearing these replies, Walid went out and reported the matter to his friends. They came to understand that 'Ali was inflexible. Since then, they began to make intrigue and provoke troubles.

A group of Imam 'Ali's ('a) partisans came to him ('a) and said:“This group will soon raise the murder of Uthman as a pretext and set up a riot while the murder of Uthman is just a pretext. The main cause of these people is the equality which you have established between them and the new Muslims like Iranians and others. If you preserve their privileges and renew your decision, the riot will be subsided.”

Knowing that a great number of his Companions may object against such an insistence on respecting equality, the following day 'Ali ('a) came to the Mosque, his sword in the shoulder-belt, dressed in two simple pieces of cloth, one tied on the girdle and the other flapped on his shoulder.

He ('a) stood on the pulpit, while leaning on his bow, began to address the people:“We thank Allah, Who is our object of worship. His manifested and unseen blessings are our portion. All His gifts and blessings are the favours and graces without which we have in ourselves no deserts nor autonomy. For He shall examine us whether we are grateful toward Him or ungrateful. The most eminent of the people in view of Allah is the one who obeys Him, follows the Prophet’s (S) tradition more and better and keep alive the Book of Allah in a best position.

We do not have any privilege for anyone over anyone else except for his obedience to Allah and the Prophet (S). This is the Book of Allah between you and me, and the clear conduct and tradition of your Prophet (S) which you are well aware of.”

Then he ('a) recited this noble verse of the Holy Qur'an:

يَا أيُّهَا النَّاسُ إِنَّا خَلَقْنَاكُم مِّن ذَكَرٍ وَاُنثَی وَجَعَلْنَاكُمْ شُعُوبًا وَقَبَائِلَ لِتَعَارَفُوا إِنَّ أكْرَمَكُمْ عِندَ اللَّهِ أتْقَاكُمْ إِنَّ اللَّهَ عَلِيمٌ خَبِيرٌ

O people! We have created you from a male and a female and made you into nations and tribes that you may know one another. Indeed, the most honorable of you with Allah is that [one] who fears Allah. Indeed, Allah is Omniscient, All-Aware. (Surah Al-Hujurat, 49:13).

After delivering this sermon, it became decisive and certain for friend and foe that the decision made by Imam 'Ali ('a) was categorical. Every individual of them came to know his own duty; the one who wanted to remain faithful to him ('a) remained such, and the one who could not adhere to such a program, either kept aloof such as Abdullah Ibn Umar or made themselves ready to fight and shed the blood like Talhah, Zubayr and Marwan.1

Note

1. The commentary of Ibn Abi al-Hadid, v. 2, p. 271, 273 on the sermon number 90 of Nahj al-Balaghah.