Alhassanain(p) Network for Heritage and Islamic Thought

Outlines of the Development of the Science of Hadith

Authors(s): Dr. Mustafa Awliya'i

Translator(s): Ali Quli Qara'i

Tawhid Journal: Vol.1, N.1,2 & 3

www.alhassanain.org/english

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Table of Contents

Part 1 4

Origins of the Science of Hadith 5

Hadith Among the Shi`ah: The Four-hundred Usul 8

The Four Books 9

The Age of Exposition 10

The Age of Great Scholars and Great Books 10

The Age of Further Research 11

Hadith Among the Ahl Al-Sunnah - The First Recorders 11

Al-Sihah al-Sittah or the 'Six Authentic Texts' 11

Works Based on Al-Sihah Al-Sittah 11

Conclusion 12

Notes 12

Part 2 14

Reasons Behind Emergence of `Ilm Dirayat al-Hadith 14

Dirayat al-Hadith 15

`Ilm al-Rijal 15

Five Important Shi'ite Works 16

Important Books Composed by Scholars of Ahl al-Sunnah 16

Important Scholars of al-Rijal 17

Notes 22

Part 3 25

Disciplines of `Ilm al-Hadith 25

Kinds of Hadith 30

Notes 32

Bibliography 34

Part 1

The word hadith, according to the dictionary, has several meanings such as “new,” “novel,” “recent,” “modern,” and “speech”, “report,” “account,” and “narrative.” However, in Islamic context, the term hadith means “Prophetic tradition” or “narrative relating deeds and utterances of the Prophet (S).” According to some, even the account of a dream linked with the Holy Prophet (S) is also included in the category of hadith.

In most cases, the wordssunnah and hadith are used as interchangeable synonyms by the scholars of the science of hadith. The author of the book Talwihsays: “Sunnah is a more general term than hadith, and includes everything related to the Prophet (S) except the Qur'an: his speech - which is hadith - and his behaviour and character1 .” According to another opinion, since the majority of Sunni Muslims believe in Qur'an's being sempiternal (qadim), everything else except the Qur'an from the Prophet (S) came to be called hadith, a word closely related with hadith meaning “incidental” as opposed to “eternal2 ”.

Some are of the opinion that the sayings of the Sahabah (the Companions of the Prophet) and the Tabi`un (the second generation after the Holy Prophet (S)) can also be included under the term hadith3 . On the other hand, for the Shi`ah authorities on hadith, the term can properly include only the narratives relating the speech, biographical details and deeds of the Prophet (S) and the Imams (A)4 .

Here, we consider it necessary first to explain certain terms related to our discussion.

Sunnah: The term in general means “habitual practice” or “customary procedure,” and in particular applies to the sayings and doings of the religious leaders who are ma`sum5 (i.e. the Prophet and the Imams, who are considered as being free of sin and error). Accordingly, theterm is employed by the side of the Book (Qur'an) . Sunnahis used in a sense that is wider than that of hadith, although in some of the Sunni texts of tradition, such as of Ibn Maja, al-Bayhaqi and others, the term signifies hadith. The authorities of hadith differ as to meanings covered by hadith and khabar (report).

While some consider the terms as being synonymous, others are of theopinion that khabar is a term which is more general than hadith. According to them, khabar applies to every narrative regarding the Prophet (S), while hadithis taken to mean a narration quoting the Prophet (S) himself6 . Some, as pointed out above, apply the term hadith to the sayings of the Sahabah and Tabi`un in addition. Accordingly, every hadith is also a khabar, thoughevery khabar is not a hadith; though some regard the terms as being inter-changeable synonyms7 .

Riwayah: This term is synonymous with hadith. According to the author of Majma` al-bahrayn, “Riwayah is a khabar that is traceable through a series of narrators to a ma`sum8 .”

Athar: Shaykh Baha'i in his Nihayat al-dirayah considers athar as being identical with hadith. Others impute to it a wider meaning. Still others confine its meaning to narrations that go back to the Sahabah9 .

Hadith-i Qudsi: Hadith-i qudsiis defined as the Divine communication whose revelation is not the part of the Qur'anic miracle. Sayyid Sharif Jurjani says:“ [ Hadith-i qudsi] is from God, the Most Exalted, from the point of view of meaning, and from the Prophet (S) from the viewpoint of actual wording. It constitutes what God has communicated to the Prophet through revelation or in dreams. The Prophet - uponwhom be peace - informed others of its meaning in his own words. Accordingly, the Qur'an is superior to the hadith-i qudsi, because it is the actual Word of God.”

There are six points of differences between the Qur'an and the hadith-i qudsi: Firstly, the Qur'an is a Divine miracle; this does not necessarily apply to the hadith-i qudsi. Secondly, salat (prayer) is not valid without recitation of parts of the Qur'an; this is not so in the case of the hadith-i qudsi. Thirdly, one who rejects the Qur'anis regarded as a kafir (an unbeliever); this does not hold true in the case of the hadith-i qudsi.

Fourthly, whole of the Qur'anwas communicated to the Prophet (S) through the agency of the Angel Gabriel; this does not apply to hadith-i qudsi. Fifthly, every word of the Qur'an is the Word of God, but the wordings of the hadith-i qudsimay be ascribed to the Prophet (S). Sixthly, the Qur'ancannot be touched without taharah (the condition of bodily purity as prescribed by the Shari'ah) and this condition does not apply to the hadith-i qudsi10 .

Origins of the Science of Hadith

The Holy Prophet of Islam (S), for a period of 23 years from the beginning of his prophetic mission to the moment of his death, was directly involved in the process of guidance and leadership of the people. The multifarious kinds of questions that arose for the Muslims in relation with their needs converged upon the Holy Prophet. The Prophet responded to their questions through explanations and discussions whose variety increased with the progress of Islam to the extent of enveloping all aspects of the moral,social and civic affairs of Muslims.

The new society that emerged during this period was significant and important from every aspect. The Muslims who were the contemporaries of the Prophet had the advantage of personal recourse to him and chance of putting to him various questions regarding their social life. However, as long as the Prophet lived, and the source of Divine Revelation was in the midst of the Muslims, the great importance of recording his wordswas not fully realized .

Nevertheless, soon after the Prophet's death, the Muslims realized the imminent need of recording the hadithso as to avoid the problems that would arise in the future generations.

Accordingly, from the time of the first caliph, the need for recording of hadithwas distinctly felt by the Muslim society. It shouldnot remain unsaid that `Ali (A), the first Imam of the Shi`ah Muslims, had with characteristic foresight, pioneered the task of recording the Prophet's sayings during the Prophet's lifetime itself. Word for word, he wrote down what he had heard from the Prophet (S). The author of Ta'sis al-shi`ah writes:

...Know that the Shi`ah were the first to embark on collecting the records of the acts and sayings of the Prophet (S) during the era of the caliphs. Theyfollowed in the footsteps of their Imam `Ali, Amir al-Mu'minin (A), for, he had recorded and categorized the hadith during the times of the Holy Prophet. Al-Shaykh Abu al-Abbas al-Najashi, in the translation of Muhammad Ibn `Adhafar, said: “I was with Hakam ibn `Ayyinah by the side of AbuJa` far Muhammad ibn `Ali al-Baqir (A). Hakam started asking questions with AbuJa` far reluctantly answering them.

There was a disagreement between them about one thing. Then AbuJa` far said: “Son, get up and bring `Ali's book.” He brought a big voluminous book and opened it. He looked closely in it for a while until he found the problem (which was under debate). AbuJa` far (A) said: “This is the handwriting of `Ali and the dictation of the Messenger of Allah, upon whom be God's peace and benedictions11 .”

This tradition is in agreement with whatI found in Najashi's Rijal. In addition, two other sources confirm the contents of the abovementioned hadith12 .

Another narration that confirms the attention devoted by the Shi`ah to recording of hadith is that of an incident from the life of Fatimah al-Zahra'(A). One day Fatimah (A) could not find a manuscript in which hadithwas recorded . She reportedly urged herhousemaid to search for it, saying, “Look for it. It is as precious to me as my sons Hasan and Husayn13 .”

Among the Ahl al-Sunnah, the recording of hadith started after the Holy Prophet'sdeath, and that too after prolonged controversies between groups who favoured and opposed it14 . In this connection, `A'ishah reports: “My father Abu Bakr had collected five-hundred hadith of the Messenger of Allah and one day he burnt them all15 .”

There are several narrations regarding the secondcaliph which indicate that he stopped people from relating the Holy Prophet's traditions16 .

The recording of hadith among the Sunnis started from the early second century when the Umayyad caliph `Umar ibn `Abd al-`Aziz ordered their collection and compilation17 . As is widely accepted, Ibn Jurayj was the first person to record and compile hadith among the Sunnis18 .

Here it is worth mentioning that apart from the Household of the Prophet (S), their Shi`ah followers preceded the Sunnis in their effort to record the hadith. Abu Rafi` was the first man to begin the task along with the members of the Prophet's Household (A)19 . However, there were also several others who took up this task at the time of Abu Rafi`, or after him. Among them were: `Ubayd Allah ibn Abi Rafi`, `Ali ibn Abi Rafi`, Salman al-Farisi, Abu Dharr al-Ghifari, Asbagh ibn Nubatah and others20 .

The Shi`ah recorders of hadith can be divided into four groups:

1. In the first group, besides `Ali ibn Abi-Talib (A) and Fatimah al-Zahra' (A), were Abu Rafi`, Salman al-Farisi, Maytham al-Tammar, Asbagh ibn Nubatah, Mujashi`i al-Kufi, `Ubayd Allah ibn Abi Rafi`, Harth ibn `Abd Allah al-A`war al-Hamdani, Rabi`ah ibn Sami`, Salim ibn Qays, `Ali ibn Abi Rafi`, `Abd Allah ibn Hurr, Muhammad ibn Qays al-Bajali, Ya`la ibn Murrah, Jabir ibn `Abd Allah al-Ansari.

2. In the second group were Imam `Ali ibn al-Husayn Zayn al-`Abidin (A), Ja`far ibn Yazid al-Ju`fi, Zayd ibn `Ali, Husayn ibn Thawr, Ziyad ibn al-Mundhir.

3. In the third group can be said to belong Yahya ibn Qasim, `Abd al-Mu'min, Zurarah ibn A`yun, Muhammad ibn Muslim, Bassim al-Sayrafi, Abu `Ubaydah al-Hadhdha', Zakariyya ibn `Abd Allah, Thawrab ibn Qamamah, Majd ibn Mughirah, Muhammad ibn Za'idah al-Khadrami, Mu`awiyah ibn `Amarah, Matlab al-Zahri, `Abd Allah ibn Maymun.

4. This group of recorders of the hadith comprised of more than four-thousand of the people of Iraq, Hijaz, Khurasan and Sham (Syria), who related traditions from Imam Muhammad al-Baqir (A) or Imam Ja`far al-Sadiq (A)21 .

The pioneers in recording of the hadith among the Sunnis were Ibn Jurayj in Mecca; Ibn Ishaq and Malik in Medina; Rabi` ibn Sabih, Sa`id ibn Abi `Urubah, Hammad ibn Salamah in Basra; Sufyan ibn Thawri in Kufa; al-Awza`i in Syria, Haytham in Wasit; Mu`ammar in Yemen, Jarir ibn `Abd al-Hamid in Rey, and Ibn Mubarak in Harran22 .

However, there is a disagreement among the Sunni scholars about who first started recording hadith. According to Ibn Hajr, Rabi` ibn Sabih (died 160/777) andSa` id ibn Abi `Urubah (died 156/773) were pioneers in this field; they were followed by Malik in Medina and `Abd al-Malik ibn Jurayj in Mecca, who pursued the task of recording hadith23 . But according to Haji Khalifah, `Abd al-Malik ibn Jurayj and Malik ibn Anas were the first ones to do so, and the first man to classify them and divide them into chapters was Rabi` ibn Sabih24 .

In any case, regardless of who it was to first record hadith among the Ahl al-Sunnah, whether Rabi` ibn Sabih or Malik or Sa`id ibn Abi `Urubah, all of them belong to the second century of Hijra, and lived one hundred years after the Shi`ah had already started this work.

As we mentioned above, the Muslims recognized the need to record the words of the Prophet (S) right after his demise; because they knew that it was the only way to safeguard the future generations against various problems. The realization of the significance of this work grew gradually.

After the Prophet (S) his close companions formed the primary source of hadith. During their lifetimes, the solution of various problems that arose could still be found and the narrations of the Sahabah served as the guiding torch for the generation that followed them, the Tabi`un . It was during the generation of the Tabi`un that the Sahabah were questioned about various issues and their narrations were committed to writing.

This was the beginning of the science of hadith. Hadith served as the key to the understanding of the Qur'an, and became an addendum to the Book for the Muslims. However, as pointed out earlier, the Shi`ah had felt this need earlier during the lifetime of the Prophet himself.

From the time that Muslims began to realize the need for collection and recording of ahadith, they took great pains in this regard.A man like Jabir ibn `Abd Allah al-Ansari would cover months on camel-back to hear a hadith25 .

The number of the Companions of the Prophet from whom traditions have been related is put somewhere near 114 in some books26 .The most important of them were: `Ali ibn Abi-Talib (A), `Abd Allah ibn Mas`ud, Salman al-Farisi, Ubayy ibn Ka`ab, `Ammar ibn Yasir, Hudhayfah ibn al-Yaman, `Abd al-Rahman ibn `Awf, Anas ibn Malik, Abu Musa al-Ash`ari, `A'ishah, `Umar ibn al-Khattab, Abu Hurayrah, `Abd Allah ibn al-`Abbas, `Ubadah ibn Samit, Jabir ibn `Abd Allah al-Ansari, Abu Sa`id al-Khudri.

Among the Tabi`un , there were such as Sha`bi, Ibn Musayyab, Ibn Sirin, and others27 .

The author of Tadrib al-rawi puts the number of traditions narrated from each of the Companions in the diminishing order as follows:

1. Abu Hurayrah: 5,374 hadith.

2. `Abd Allah ibn `Umar: 2,630 hadith.

3. `A'ishah: 2,208 hadith.

4. `Abd Allah ibn al-`Abbas: 1,660 hadith.

5. Jabir ibn `Abd Allah al-Ansari: 1,540 hadith.

6. Abu Sa `id al-Khudri: 1,170 hadith28 .

There is none among the rest of companions tobe accredited with narration of more than one thousand traditions. Evidently, the political conditions prevalent during the Umayyad rule did not permit narration of ahadith from `Ali (A) and his followers. It is worth mentioning that not all of the first narrators of hadith were equally reliable.

This issuewill be discussed later in the chapter on dirayat al-hadith (critical examination of hadith).But before we enter the discussion on dirayat al-hadith, its origin and development, it is necessary to study the course of development of the science of hadith among the Shi`ah and the Ahl al-Sunnah from the point of view of style of compilation of the texts during various periods.

HadithAmong the Shi`ah: The Four-hundred Usul

As said above, the work of compilation of hadith among the Shi`ah started during the life of the Prophet (S). The texts which were compiled by the early Shi`ah scholars were called “Usul.”It should however be admitted that these texts were not without defect from the point of view of the art of writing and compilation; for, most of the authors of these texts were those who had heard the ahadith from one of the Imams, in particular, from Imam Muhammad al-Baqir and Imam Ja`far al-Sadiq (A), writing them down in notebooks.

These notebooks composed by the Shi`ah scholars, containing the traditions heard from one of the Imams, or heard from someone who had heard the Imam, came to be called “Usul.” Out of these texts compiled from the era of `Ali (A) to the time of Imam Hasan al-`Askari, the eleventh Imam, the popular ones were four-hundred in number by different authors. Each of them contained a number of ahadith written without any attentionbeing paid to the sequence or classification according to the subject. Most of these traditions exist in the al-Mahasin al-Barqi, al-Kafi,Man la Yahduruhu al-faqih.

Some of themare found in Tahdhib. It appears that most of these notebooks existed in the Shahpur Karkh Library of Baghdad and were lost when Tughrul the Turk burnt the city on conquering it in the year 448/1056.Others which escaped this calamity, and other disasters, were preserved until the time of Ibn Idris and Ibn Ta'wus and were available to them. Some, more than two-hundred of them, have survived to our own times29 . These notebooks usually go with the prefix “kitab” and often “nawadir”. Thirteen of them exist in the library of the Tehran University in the manuscript file number 962. Twelve of them are “kitab” and one is “nawadir”. These are:

1. Kitab Zayd al-Zad;

2. Kitab Ghasfari;

3. Kitab ibn Hamid al-Hannat;

4. Kitab Zayd al-Nirsi;

5. Kitab Ja `far al-Hadrami;

6. Kitab Muhammad al-Hadrami;

7. Kitab `Abd al-Malik ibn Hakim;

8. Kitab Muthanna ibn Walid al-Hannat;

9. Kitab Haddad al-Sindi;

10. Kitab Husayn ibn `Uthman;

11. Kitab Kahili;

12. Kitab Salam Khurasani;

13. Nawadir Abi al-Hasan `Ali ibn Asbat ibn Salim30 .

The Four Books

The later Shi`ah scholars of hadith compiled four great collections from the aforementioned notebooks or Usul which became the most important texts of hadith in the Shi`ah world receiving hitherto unprecedented popularity. These four books were the following:

1. Al-Kafi: It was compiled by Shaykh Abu Ja`far Muhammad ibn Ya`qub al-Kulayni al-Razi (died 329/940) which contains 16,099 musnad (documented) hadith narrated from the Ahl al-Bayt (the Household of the Prophet)31 .

2. Man la yahduruhu al-faqih: It was compiled by Shaykh Saduq Abu Ja`far Muhammad ibn `Ali ibn Babwayhi al-Qummi (died 381/991) who is known as “Shaykh-i Ajal” or “Saduq al-Ta'ifah”. This book contains 9,044 hadith32 .

3. Al-Tahdhib: It was compiled by AbuJa` far Muhammad ibn al-Hasan al-Tusi (died 460/1068) also known as “Shaykh al-Ta'ifah” (The chief of the sect). This book contains 13,590 hadith33 .

4. Al-Istibsar: This bookwas also compiled by Shaykh Tusi, and contains 5,511 hadith. The bookis divided into four parts34 .

It is necessary to mention here that the four hundred “Usul” were widely quoted and narrated by the Shi`ah muhaddithin (scholars of hadith) until a comprehensive compilation called al-Mahasin was done by Shaykh Ahmad ibn Muhammad ibn Khalid al-Barqi, who died in the second half of the third century of Hijra. His book contained a large number of ahadith arranged in numerous chapters. The al-Mahasin set an example which opened a new era in the history of the science of Shi`ah hadith35 ; because it was after him that others took up the task of collection, compilation and classification of ahadith, which were until then scattered in hundreds of Usul.

This trend led to the emergence of the four authoritative compilations of hadith during the fourth and fifth centuries. Since then, they have been considered the greatest sources of hadith for the Shi`ah and served as the primary sources for the later day writers.

The Age of Exposition

After the compilation of the four great texts of hadith, the next stage was that of exposition. During this period, the attention of most of the scholars was devoted to writing of commentaries and exposition of these texts. A large number of commentarieswere written on each of these texts. In spite of the fact that most of these commentaries have, in the course of time, been forgotten and lie buried in libraries, more than 120 of these commentaries and exegeses have come down to our times36 .

However, this phase of expositionshould be regarded as a period of langour in the history of development of the science of hadith; because, instead of a gradual growth, it marked a stage when most of the discussions went round and round in a definite circle without any progress or breakthrough. This situation lasted until the time of Safavid rule. With the formal recognition of the Shi`ah faith as the state religion from the early times of the Safavis, the study of hadith commenced growth once again.

The Age of Great Scholars and Great Books

Great scholars of hadith appeared in the Shi`ah world during the period of Safavid rule. These men restored the leading role of the Shi`ah in this field, with the result that after ages of neglect and stagnation, the study of hadith entered its golden age. At the close of the eleventh century and the beginning of the twelveth, for once again, the study of hadith received the attention of great scholars.

The most prominent among them were Muhammad ibn Murtada Mulla Muhsin Fayd al-Kashani (died 1091/1680), Muhammad ibn Hasan al-Hurr al-`Amili (died 1104/1692-93) and Mulla Muhammad Baqir ibn Muhammad Taqi al-Majlisi (died 1111/1699-1700). Each of them has left behind a precious scholarly work. These works are the following:

1. Kitab al-jami` al-Wafi: It is the work of Mulla Muhsin Fayd al-Kashani. This book comprises of the four aforementioned classical texts of hadith. In this book, which is a very precious work from every aspect, the repetitive ahadithhave been deleted and expositions have been written on the difficult ones37 .

2. Wasa'il al-Shi`ah: Its author is Shaykh Muhammad ibn al-Hasan al-Hurr al-`Amili. This book, like the above one, combines the four classical texts of hadith and draws upon othersources also.

3. Bihar al-Anwar: It is what can be called an encyclopedia of Shi`ah hadith. It is the work of `Allamah Muhammad Baqir al-Majlisi and is the greatest work of hadith compiled either among the Sunnis or the Shi`ah. In this work, in addition to the Shi`ah sources, there are plenty of ahadith drawn from the Sunni sources. In spite of the great amount of labour and pain borne by al-`Allamah al-Majlisi, it should be admitted that the book is an unfinished masterpiece; since, he could not succeed in eliminating many weak traditions from his great work.

Had al-Majlisi lived for another decade, he might have been successful in producing a true “ocean of light” full of precious pearls and corals and mines of pure gold. The task of extracting its precious pearls and gold from this unfathomable ocean and clearing its treasures of their adhering mud and fungus remains for us to accomplish.

The Age of Further Research

After the age of al-Majlisi, another age followed in which the study of hadith made valuable progress. The scholars of this period did not abandon the pursuits of such men as Fayd al-Kashani, al-Hurr al-`Amili, and al-`Allamah al-Majlisi; rather they adhered to this path with greater care and attention to the new sophisticated criteria of authorship.

Among those who have left worthy books in the field of the science of hadith can be named `Allamah Muhammad Husayn ibn `Allamah al-Taqi, and Muhammad Nuri al-Mazandarani al-Tabarsi, the latter of whom wrote the Kitab mustadrak al-wasa'il wa mustanbat al-masa'il, which was finished in 1319/1901, adding several chapters to the Kitab al-wasa'il al-shi`ah. This book is the greatest compilation of the ahadith of the Shi`ah faith. `Allamah Nuri died in the year 1320/1902 in the city of Najaf38 .

In this brilliantperiod there lived such great men as the late Ayatullah Haj Aqa Husayn Burujardi, whose work changed the status of several thousand hadith. It is hoped that the Shi`ite and Sunni scholars of our times, working together, may be able to make greater achievements in this field.

HadithAmong the Ahl Al-Sunnah - The First Recorders

According to Kashf al-Zunun, when the Companions of the Prophet (S) began to die one after another, the need to record the hadith became evident. Itis also maintained that the first person to compose a book in Islam was Ibn Jurayj39 . The next to be compiled was the al-Muwatta' of Imam Malik (died 179/795), and Rabi` ibn Sabih of Basra was the first man to compile a book with different chapters.

Al-Sihah al-Sittah or the 'Six Authentic Texts'

The work of compilation of hadith continued until the time of Imam al-Bukhari and Imam Muslim, who were followed by al-Tirmidhi, Abu Da'ud al-Sijistani,al-Nasa'i and others40 . Imam Malik, who lived in Mecca in his al-Muwatta' compiled the ahadith with a sequence based on the principles of jurisprudence41 . Imam Ahmad ibn Hanbal, in his Musnad classified the ahadith in various chapters each devoted to a separate Companion of the Prophet (S) from whom the narration was quoted42 .

After them Imam al-Bukhari classified the traditions according to region: he devoted separate sections to ahadith narrated by people of Hijaz, Iraq and Syria. Imam Muslim deleted the repetitive ahadith and put them in various chapters corresponding with various aspects of fiqh and other chapters dealing with biographical details. After them, Abu Da'ud,al-Tirmidhi and al-Nasa'i extended the scope of the work devoting greater attention to classification of the material43 .

Works Based on Al-Sihah Al-Sittah

The period of the first compilers of hadith was followed by those who compiled their own collections from al-Sihah al-Sittah, summarizing and rearranging the ahadith such as `Abd Allah Muhammad ibn Hamid ibn Abu Bakr, Ahmad ibn Muhammad al-Raqani and Abu Mas`ud Ibrahim ibn Muhammad al-Dimashqi who combined the books of al-Bukhari and Muslim.

After them, Abu al-Hasan Zarin ibn Mu`awiyah combined the books of al-Muwatta' and al-Jami` of al-Tirmidhi and the Sunan of Abu Da'ud and al-Nasa'i and the works of Muslim and Bukhari. Afterhim Ibn Athir combined the six classical texts (al-sihah al-sittah) and the book of Zarin, producing a work more organized than that of Zarin. Afterthat al-Suyuti combined al-sihah al-sittah and the ten masanid (plural of musnad) and called his book Jam` al-Jawami', which however retains several weak ahadith44 .

Conclusion

To sum up, it may be said that the primary purpose of the first compilers of hadith was to record the narrations without any attention to the principles and techniques of compilation and bookwriting. Itmay even be said that in the beginning the purpose was not even that of composing a book; rather the aim was to record and preserve the ahadith in individual notebooks.

During the second stage, though there was a conscious purpose of composing books, the works had many defects; for the ahadith lacked order and classification forcing the reader to go through the whole book while searching for a certain hadith.

The third phase was that of classification of the ahadith in which every author divided them into chapters in his own way: one would classify themon the basis of fiqhi issues and another preferred classification according to the land of origin of the narrators.

During the fourth phase, the compilers deleted the repetitive ahadith making the job of the reader a bit easier.

In the fifth phase, the experts of hadith began to examine the traditions from various angles, such as studying them from the point of view of various jurists and for discovery of new points - a matterwhich we shall discuss in greater detail in a proper chapter. During thisstage the whole bulk of hadith came under critical study and endeavour was made to collect them in a single work45 .

Notes

1. `Ilm al-hadith, Al-Sunnah qabl al-tadwin, p. 16. See also Dehkhuda, Loghatnameh, vol. V, p.398; Tadrib al-rawi, pp.4-5.

2. Tadrib al-rawi.

3. Ibid, p.6; see also Kashf al-zunun and Dehkhuda, Loghatnameh, vol. V, p. 398.

4. `Ilm al-hadith, p.9.

5. Nihayat al-dirayah, p.7; Al-Sunnah qabl al-tadwin, p. 16; Dehkhuda, Loghatnameh vol. V.p. 399.

6. Tadrib al-rawi, p.6.

7. Ibid; see also Dehkhuda, Loghatnameh, vol. V, 399; see also Tadrib al-rawi, p.6.

8. `Ilm al-hadith, p. 4.

9. Nihayat ai-dirayah.

10. Dehkhudi, Loghatnameh, vol V, 398; see also The Encyclopedia of Islam, p.28.

11. Ta'sis al-Shi`ah, p. 279. See also Husayn ibn Muhammad Taqi Nuri al-Tabarsi, Fasl al-khitab, pp.5-7; 1298.

12. A`yan al-shi`ah, vol. I , p.274; Da'irat al-ma'arif al-Imamiyyah, p.70; `Ilm al-hadith; Dhahabi, Tadhkirat al-huffaz, p.10.

13. There is no doubt that the “Four-hundred Usul”, which will be mentioned later in our discussion, were based on the traditions conveyed by the Ahl al-Bayt.

14. Tadrib al-rawi, p.285.

15. Dhahabi, Tadhkirat al-Huffaz, p.5.

16. Ibid. p.7. See also Fajr al-Islam, p.265, Parto-e Islam, 245

17. Da'irat al-ma'arif al-Imamiyyah, p.69. Tadrib al-rawi. Kashf al-zunun, p. 637.

18. Kashf al-zunun, p.637. Ta'ssi al-shi`ah, pp.278-279. Dehkhuda, Loghatnameh, p.298. Taqrib al-tahdhib , p. 333.Wafayat al-a`yan, p.338. Fjr al-Islam, p. 265.

19. Ta'sis al-shi`ah, p.280. Najashi, kitab al-Rijal, pp.23, Da'irat al ma`arif al-Imamiyyah, pp.69-70. Dehkhuda, Loghatnameh, vol.1, p.298.Al-Dhari`ah, vol.1, p. 14.

20. A`yan al-shi`ah, vol. I , p.274.Da'irat al-ma`arif al-Imamiyyah, p.69. IbnSa'd , Tabaqat, vol. IV, pp.73-74

21. Da'irat al-ma`arif al-Imamiyyah, p. 70. Ta'sis al-shi`ah, pp.280-287. See also Tadrib al-rawi and Kashf al-zunun, p. 637-638.

22. Fajr al-Islam, pp.265-267. Ta'sis al-shi`ah, p.278. See also Tadrib al-rawi, Kashf al-zunun,pp.637 -638.

23. Ibid, pp.266-268

24. Kashf al-zunun, p.637

25. Ilm al-hadith, p.13. Maktab-e Tashayyu', Ordibehesht 1339, pp.58-61

26. Ibid. See also Fajr al-Islam, p.265 and Parto-e Islam, p.264.

27. Tadrib al-rawi, “Introduction”, `Ilm al-hadith

28. Ibid. See also Fajr al-Islam,p.262 and `Ilm al-hadith

29. Al-Dhari`ah, vol.11, pp 125-135 The Catalogue of the Library of the University of Tehran, p.1088 See also Nihayat al dirayah p 12

30. The catalogue of the Library of University of Tehran, pp. 1089-1095 See also Al-Dhari`ah which mentions 117 Usul

31. Da'irat al-ma`arif al-Imamiyyah, p. 70; Ta'sis al-shi`ah, p. 288. `Ilm al-hadith

32. Ibid. See `Ilm al-hadith, p. 56.

33. Ta'sis al-shi`ah, p.288. Tusi, al-Fihrist, `Ilm al-hadith, p. 57

34. Da'irat al-ma`arif al-Imamiyyah, p. 70. Ta'sis al-shi`ah, p. 289; `Ilm al-hadith, p.57

35. `Ilm al-hadith, p.52. See also Da'irat al-ma`arif al-Imamiyyah

36. Al-Dhari`ah, vol.11, pp.17-19. See also the Catalogue of the University of Tehran pp.82-100-154-1277. Also refer to Ta'sis al-shi`ah.p.290.

37. The catalogue of the Library of the University of Tehran, p.1628

38. Ta'sis al-shi`ah, p.289

39. This is a Sunni viewpoint not accepted by the Shi`ah as being historically correct. Nevertheless, Ibn Jurayj and/or Rabi`ibn Sabih are considered pioneers among the Ahl al-Sunnah by themselves.According to the Shi`ah, Abu Rafi`, after the Household of the Prophet, was the first man to record and compile ahadith. See Ta'sis al-shi`ah, p.280, Najashi, Rijal, pp. 2-3; Da'irat al-ma`arif al-Imamiyyah, pp. 69-70; Al-Dhari`ah, vol.I , p.14; Dehkhuda, Loghatnameh, vol.1.p.298.

40. Kashf al-zunun, p.637

41. Ibn Khaldun, Tariq, p.798

42. Kashf al-zunun, p.637

43. Ibn Khaldun, Tariq, p. 798

44. Kashf al-zunun, p.639

45. Ibid, p. 637-639

Conquest of Mecca

Shaykh Mufeed, Shaykh Tabarsi and Ibn Shahr Ashob etc. have narrated that the important event of the conquest of Mecca occurred in the month of Ramadan, in the eight year of Hijrat. The majority of writers declare that the conquest was achieved on the thirteenth of the aforesaid month, but some maintain that it was on the twentieth. The cause of renewed hostilities with the Quraish was that at Hudaibiyah, the Prophet concluded a truce with the Quraish and took under his protection the tribe of Khaza, while Kananah tribe leagued with Meccan chiefs.

Two years after the treaty, as a certain wretch of the latter tribe was satiring the Prophet, a man of Khaza rebuked him for it, and threatened, if he repeated the offence, to break his jaws. The other, not intimidated, chanted again his abusive ode, on which the man of Khaza struck him a violent blow on the face. Both parties calling their respective tribes to their assistance, a furious conflict ensued, in which the Kananah, being the weaker, were driven into Kaaba and many of their party slain.

The Quraish aided this tribe with animals and arms, and the Khaza dispatched Amr bin Salim to the Prophet to inform him what had occurred and call on him for help. The man in recounting the state of affairs chanted a number of odes, when the Prophet said to him, “Enough!” He then went to the house of his wife, Maimoona and called for water to perform ablutions, and while thus engaged, said, “I shall not be assisted unless I render assistance.”

As he made preparation to march immediately on Mecca, he prayed that the Lord would restrain the spies of the Quraish, that they might enter their country before they were apprised of his movements. Ali bin Ibrahim, Shaykh Tabarsi and Shaykh Mufeed have narrated through many chains that Hatib bin Balta had embraced Islam and migrated to Medina, while his family was in Mecca.

Since the Quraish dreaded Prophet’s entry into Mecca they came to Hatib’s family and said: “Write to Hatib and ask him if Muhammad intends to enter Mecca.” In reply Hatib wrote that the Holy Prophet (S) was planning to attack Mecca and sent it to Mecca through a woman named Safiya and according to another report through a woman named Sara, a freed slave girl of Abu Lahab. She concealed that letter in the folds of her hair.

Jibraeel informed the Prophet about this and he sent Zubair and Imam Ali (a.s.) in pursuit of that woman. When they caught up with her, they asked for the letter and she began to weep and swore having any letter. She was also subjected to a search but the letter was not found. Zubair said: “O Ali, she is swearing and in spite of searching her, the letter is not found. Let us go back to the Prophet and report the matter.”

Amirul Momineen (a.s.) said: “The Messenger of Allah (S) has said that she is having the letter and the Holy Prophet (S) had not lied in saying that he has heard it from Jibraeel and neither has Jibraeel attributed falsehood to the Almighty Allah. Saying this, he pulled out his sword and said: “I will cut off your head if you don’t give the letter.”

She at last gave the letter. Imam Ali (a.s.) brought it to the Prophet, who summoned the Muslims in mosque and all gathered. He mounted the pulpit with the letter and said: “I had prayed to the Almighty Allah to keep our plans concealed from Quraish and one of you tried to inform them about it. So one who has written this letter should own up or divine revelation will expose him. No one stood up and the Prophet repeated his statement.

Now Hatib stood up trembling like a date branch in a sharp wind and he said: “I have written this letter, but neither have I become a hypocrite nor doubt your prophethood.” “Why did you do this?” “Because my family is in Mecca unaccompanied by my tribesmen, so I feared that idolaters would slay them. So I decided to do a good turn to them, so that they may not harm me. And this act was not committed due to doubt in religion.”

Umar said: “O Messenger of Allah (S), allow me to strike off his head.” The Holy Prophet (S) said: “He is from the fighters of Badr, perhaps he will repent and the Almighty Allah will forgive him. Send him out of the Masjid.” People drove him out, beating him and he looked at the Prophet that perhaps he would forgive him. Then the Holy Prophet (S) ordered and he was brought back. Finally he was forgiven and the Holy Prophet (S) sought divine forgiveness on his behalf, saying: “Never repeat it.” The Almighty Allah revealed the following verses:

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا عَدُوِّي وَعَدُوَّكُمْ أَوْلِيَاءَ تُلْقُونَ إِلَيْهِمْ بِالْمَوَدَّةِ

“O you who believe! do not take My enemy and your enemy for friends: would you offer them love…”1

Shaykh Tabarsi has narrated from Imam Ja’far Sadiq (a.s.) that when Abu Sufyan, who was then in Shaam, heard that the Quraish had fought the Khaza and broken the truce with the Prophet, he came to Medina and waited on the Prophet, beseeching him to spare the blood of his kindred, and to renew and extend the truce. The Prophet replied, “If you have not yourselves broken the true, I shall still adhere to it.”

Abu Sufyan next applied to Abu Bakr and Umar, and begged them to guarantee the security of Quraish. They replied that no one could do anything without the permission of the Prophet. He then went to his daughter, Umm Habiba, one of the Prophet’s wives, and he was about to sit down on the carpet but she drew it away, saying, “The Messenger of Allah (S) has been seated on this carpet, and I will never allow you, an unclean idolater to sit on it.”

At this severe repulse, he went to Fatima, the Prophet’s daughter, and begged her to heighten her renown by confirming the treaty with Quraish and extending the period of truce. She replied that she would pledge whatever the Prophet did. He finally wished the young Imams, Hasan and Husain should be permitted to guarantee to safety of his tribe, but Fatima replied that they would do nothing without the sanction of their grandfather.

Last of all he applied to Ali, who told him to go himself to the door of the Masjid and proclaim that he, Abu Sufyan, guaranteed the security of the Quraish, and then start for Mecca. On reaching home he reported the rebuffs he had met with, and as a last resort, what he had done at the suggestion of Ali. At this, the Quraish exclaimed, “Ali has fooled you, you have stood security for your own tribe?”

The Prophet constituted Abu Lubabah bin Abdul Manzar governor of Medina, and commenced his march after the afternoon prayers, on Friday the second day of the blessed month of Ramadan, having first summoned the chiefs of the tribes and ordered them to assemble their people and join him at Mecca. It is narrated from Imam Muhammad Baqir (a.s.) that at the commencement of the march, the army observed the fast, but on arriving at Kara Naeem, he ordered the people to eat by day, setting the example himself, and declaring some who will keep the fast, disobedient.

And they and their progeny were named thus till Judgment Day. Imam Muhammad Baqir (a.s.) said: I know their descendants. So the Prophet set out from there and reached till Amraz Zahran. Nearly ten thousand people were with him, four hundred of them were mounted on horses. The Quraish were still ignorant of his advance, and Abu Sufyan, Hakim bin Qiran, Budail bin Waraqa came out of Mecca with the view of procuring intelligence of him.

Previous to this, however, Abbas was permitted by the commander of the guard to wait upon the Prophet at Thinatul Uqab, but his two companions, Abu Sufyan bin Harith and Abdullah bin Umayyah were inhibited by Zain bin Usaid, Abbas saluted him saying, “May my father and mother be your sacrifice! I have brought with me the son of your uncle, and the son of your aunt, both of whom are penitent.”

The Prophet replied, “I have no need of them, they have acted dishonorably to me. And said that till I did not create a stream or a golden house, they would not believe in me.” Umm Salma interceded likewise for these men, and at last he pardoned them and called him to his presence. Abbas now concluded that if Muhammad entered Mecca in anger and power, all the Quraish would be destroyed.

He then mounted the Prophet’s white mule and rode about the country, hoping to find some wood-carrier or milk-seller and to apprise the Meccans of their danger, that their chiefs might come and wait on the Prophet and induce him to guarantee their security. It was now night, and Abbas found himself near three men, Abu Sufyan bin Harb, Hakim bin Kharam and Budail bin Waraqa, one of whom he recognized by the voice to be Abu Sufyan who was inquiring Budail the cause of numerous fires of which they had just got a view.

One of the men replied that the tribe of Khaza was encamped there. Abu Sufyan said that tribe was too small to have so many fires. Abbas now announced to Abu Sufyan, and told him that the fires were at the camp of the Messenger of Allah (S), who with twelve thousand men was come to take Mecca. “What hope is left?” replied Abu Sufyan. “This,” said Abbas, “that you mount behind me and go with me to the Prophet and obtain security for yourself and people.”

Abbas relates that the different parties of the army allowed him to pass, on recognizing that he was the Prophet’s uncle, but on passing Umar’s tent he, seeing Abu Sufyan ran out exclaiming Alhamdulillah! You have now fallen into our hands; and proceeded hastily to the Prophet’s tent, saying Abu Sufyan is brought here without pledged protection, give me permission to cut off his head.

Umar was always blamed for offering to kill chained and helpless prisoners but at sight of an enemy in the field of battle, he turned his back and fled. Abbas then informed the Prophet that he has given personal security to Abu Sufyan, and brought him there. “Let him enter,” said the Prophet. He then approached and stood in the presence of the Prophet with the appearance of extreme abasement.

The Prophet said to him, “Have you yet found time to testify to the unity of God and my Prophethood?” “My father and mother be your sacrifice!” responded the humble chief; “how great is your clemency! if there had been another god besides God, he would have heard our cries at Badr and Uhud; but with respect to your prophethood, I have still doubt.” Abbas exclaimed, “Repeat the creed, or I will instantly cut off your head.”

Abu Sufyan complied, with a trembling stammering voice, forced by necessity, and according to Qutub Rawandi then went to lodge in Abbas’s camp where he heartily regretted the course he had taken, and thought that he might have taken on the Arab tribes and put the Prophet to fight. The Prophet knowing the train of his thoughts through the miracle of prophethood, shouted to him that if he had taken that way he would after all have been conquered.

The next morning, when Bilal pronounced the Azan, Abu Sufyan inquired what it meant. Abbas told him that it was the summons to prayers, and directed him to rise and perform ablutions, the mode of which Abbas taught him. They then waited on the Prophet, who was still engaged at his ablutions, and the Muslims were holding their hands to catch the water that fell from his hands, applying every drop they caught to their faces.

Abu Sufyan observed, “I never saw the emperors of Non-Arab and Rum treated with such veneration.” He then asked permission to go and put the Quraish in fear, and called them to Allah and the Prophet. The Prophet told him to go, and promised that all who would repeat the creed should be safe; with all who made no opposition, and all who sat down by the Kaaba’s without arms. Abbas observed that Abu Sufyan was a man who loved distinction, and wished some favor to be conferred on himself.

The Prophet added whoever enters Abu Sufyan’s house is safe and whoever remains in his own house and closes the door is safe. After Abu Sufyan had left the Prophet’s camp, Abbas said to the Prophet that Abu Sufyan was a man full of stratagems, and as he saw that the Muslims were scattered about, he might plot a against them. Abbas was hereupon ordered to pursue and detain him at the entrance of the defile till the army of Allah should march out in his presence.

On being overtaken Abu Sufyan said, “Do you practice deception on me?” “No,” replied Abbas, “but wait till you have seen the army.” When Khalid bin Walid appeared with his division, Abu Sufyan thought it must be the main body with the Prophet himself, and so he thought at the appearance of each successive division till at last came the great standard of Muhajireen and Ansaris, borne by Saad bin Ubadah, an Ansari.

These men were immersed in iron and nothing of them was visible but their eyes. “Your nephew has become a great king,” exclaimed Abu Sufyan. “He is not a king, but a Prophet,” returned Abbas, to which the other through fear assented. Saad approached Abu Sufyan, he accosted him in a threatening manner, and told his men they would that day avenge the blood of their slain.

Abu Sufyan in alarm rushed through the ranks till he came to the Prophet, had kissing his blessed stirrups, reported what Saad has said. The Prophet replied that no violence should be offered to any that submitted peaceably, and ordered Ali to advance and take Saad’s banner and calmly and quietly entered Mecca, which entrance he made with the happiest fortune.

On that day, Hakim bin Kharam, Budail bin Waraqa and Jubair bin Motam embraced Islam. Abu Sufyan, on being dismissed to announce the approach of the Muslims, ran his horse with all speed, and entered Mecca by the lower road, as the dust of the victorious army was rising above the surrounding mountains.

The Quraish who had not the least apprehension of his danger, asked him the news. He replied, “Muhammad is at hand with an innumerable army; run into your house and whoever enters my house is safe.” When Hind, that cursed woman, heard this news from her husband, she tried to prevent the people from retiring, and endeavored to make them take up arms and fight the Muslims.

“Kill this base old fellow,” cried she; “God curse him! What a bad news-bringer he is.” “Woe to you,” retorted Abu Sufyan, “I have seen a power before which the emperors of Rum and Non-Arab and the Kings of Kinda and Himyar will soon become Muslims: be still; truth has triumphed and calamity is near.

The Prophet had given orders that in entering Mecca none but those found in arms to oppose him should be slain, and two women that had chanted satires against him. Like Muqis bin Saba, Abdullah bin Sadda bin Abi Sarah, Abdullah bin Hanzal and two female singers. He commanded that these proscribed persons should be killed, though found clinging to the curtains of Kaaba.

Saeed bin Harith and Ammar bin Yasir found Ibn Hanzal clinging to the curtains of Kaaba and they proceeded to kill him and Saeed killed him first. Muqis was killed in the bazar. Amirul Momineen (a.s.) killed one of the women and another one ran away. Hawarith bin Nufail bin Kaab was also slain by Imam Ali (a.s.). Ali (a.s.) came to know that his sister, Umm Hani has given refuge to a group of Bani Makhzum including Harith bin Hisham and Qays bin Saib.

He armed himself and came to her place and asked her to send out all she had given refuge to. They began to tremble. Umm Hani came out but did not recognize him through the armor and she said: “O man, I am the cousin of the Holy Prophet (S) and sister of Ali Ibn Abi Talib (a.s.). go back from here.” Imam Ali (a.s.) said: “Send them out.”

Umm Hani said: “By Allah, I will complain about you to the Prophet.” Imam Ali (a.s.) removed his helmet and Umm Hani embraced him: “I have sworn that I will complain about you.” He said: “Go and fulfill your vow, the Holy Prophet (S) is standing at a certain place.” Umm Hani came to him when the Prophet’s tent was pitched and he was taking a bath and Lady Fatima (s.a.) was in his service.

He heard her voice and said: “Welcome Umm Hani.” She said: “May my parents be sacrificed on you, what all I saw from Ali (a.s.) today.” The Messenger of Allah (S) said: “I have given security to whomsoever you have guaranteed.” Lady Fatima (s.a.) said: “Umm Hani do you have to complain about Ali who has terrorized the enemies of the Almighty Allah and the Holy Prophet (S)?” Umm Hani said: “May I be sacrificed on you, forgive my mistake.”

The Holy Prophet (S) said: “May the Almighty Allah reward well the efforts of Ali (a.s.), because he does not give concession to anyone in the path of God. I have given security to whomsoever Umm Hani has guaranteed, for the sake of the relationship she has with Ali (a.s.).”

Shaykh Tabarsi has narrated through trustworthy chains from Imam Ja’far Sadiq (a.s.) that on entering Mecca, the Prophet asked for the keys of Kaaba, and learning it was with Shaibah’s mother, sent him for it. She at first refused to delivered it, but on being threatened with death, gave it up, and the Prophet, calling Umar to rebuke him for having formally doubted his word in reference to the conquest just achieved, opened the Kaaba and returned the keys to Shaibah, with whose descendants it still remains. From Shaibah’s posterity, Mahdi, will recover the keys, cut off and hang their hands on the Kaaba, and proclaim them thieves of that sacred place.

Kulaini has narrated through correct chains from Imam Ja’far Sadiq (a.s.) that the Messenger of Allah (S) found three hundred and sixty idols in the chamber of Prophet Ismail. Each idol the Prophet hit with his staff saying:

جَاءَ الْحَقُّ وَزَهَقَ الْبَاطِلُ ۚ إِنَّ الْبَاطِلَ كَانَ زَهُوقًا

“The truth has come and the falsehood has vanished; surely falsehood is a vanishing (thing).”2

The idol used to fall head down and the Meccans used to remark that we have not seen a magician more expert than Muhammad.

Ibn Babawayh has narrated through authentic chains of narrators from Imam Ja’far Sadiq (a.s.) that the Messenger of Allah (S) stood on Mount Safa and announced: “O sons, of Hashim, sons of Abdul Muttalib, I am the Messenger of the Almighty Allah to you. You should say that Muhammad is from us and you can do whatever you like.

By Allah, among you or others, my friend is only one who is pious. It shouldn’t be that on Judgment Day you should come loaded with the dust of the world and that others carry the rewards of the Hereafter. I have completed the argument between you and me. I will be responsible for my deeds and you will be responsible for your deeds. I will not be held accountable for your deeds.

Kulaini and Ali bin Ibrahim have narrated through authentic chains of narrators from Imam Ja’far Sadiq (a.s.) that on the day of the conquest, the Prophet sat in the Masjid and received the fealty of the men of the city, by the form of shaking hands till the time of Noon prayer, and the allegiance of the women. The Almighty Allah then revealed this verse:

يَا أَيُّهَا النَّبِيُّ إِذَا جَاءَكَ الْمُؤْمِنَاتُ يُبَايِعْنَكَ عَلَىٰ أَنْ لَا يُشْرِكْنَ بِاللَّهِ شَيْئًا وَلَا يَسْرِقْنَ وَلَا يَزْنِينَ وَلَا يَقْتُلْنَ أَوْلَادَهُنَّ وَلَا يَأْتِينَ بِبُهْتَانٍ يَفْتَرِينَهُ بَيْنَ أَيْدِيهِنَّ وَأَرْجُلِهِنَّ وَلَا يَعْصِينَكَ فِي مَعْرُوفٍ ۙ فَبَايِعْهُنَّ وَاسْتَغْفِرْ لَهُنَّ اللَّهَ ۖ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ

“O Prophet! when believing women come to you giving you a pledge that they will not associate aught with Allah, and will not steal, and will not commit fornication, and will not kill their children, and will not bring a calumny which they have forged of themselves, and will not disobey you in what is good, accept their pledge, and ask forgiveness for them from Allah; surely Allah is Forgiving, Merciful.”3

When the Holy Prophet (S) recited these verses, Hind said: “We reared the children and you killed them.” Umm Hakim binte Harith bin Hasham, wife of Akrama, son of Abu Jahl inquired what those good commands were in which we should not oppose you. He answered, “When calamities come upon you, do not strike your faces, nor scratch them with your nails, nor pluck out hairs, nor rend the covering of your breasts, nor put on black clothes, nor utter loud lamentations.”

The women inquired in what mode their pledges should exchanged. The Prophet replied, “I will not extend my hand to that of a women: bring a vessel of water.” He than put his blessed hand into the water, and taking it out, ordered the women to put their hands into the water, saying, “This is the form of pledge with you.” Imam (a.s.) said: “The Holy Prophet (S) was purer than that he should have touched the hands of stranger women.”

Shaykh Tabarsi has narrated that this allegiance with the women took place at Mount Safa. The cursed woman, Hind, who chewed Hamza’s liver at Uhud, had veiled her face and mingled with the other women, being afraid of the Prophet. When he enjoined them to associate nothing with Allah, Hind observed, “You are exacting a condition of us, which you did not of the men.” On commanding them not to steal, she said, “Abu Sufyan is a miser; I have taken some of his property, and do not know whether he will declare it lawful or not.”

Abu Sufyan, her husband, replied that whatever she had taken or might afterwards take was lawful. At this Prophet, recognizing the woman, smiled, and asked if she were not Hind, the daughter of Atba. “Yes,” she replied: “Pardon what is past; that God may pardon you.” He then forbid them to commit lewdness. “Will a noble woman do that!” exclaimed Hind, who was noted for that crime. At this Umar laughed, for during the period of Jahiliyya he had been guilty with that very woman, and moreover her son, Muawiyah was the fruit of illicit intercourse. Then the Holy Prophet (S) said: “Do not eliminate your children.”

Hind said: “We reared our children and you killed them.” She remarked thus because her son, Hanzala was killed in the Battle of Badr by Imam Ali (a.s.). The Holy Prophet (S) smiled and said: “Do not make allegations against anyone.” Hind said: “Making false allegations is a dirty deed, you command us good behavior.” When the Messenger of Allah (S) said: “Do not disobey in good deeds,” Hind said: “When we are sitting here, it is not hoped that we will disobey you.”

Ibn Shahr Ashob has narrated that on the day of the conquest of Mecca, Uthman bin Abi Talha Abdi locked the door of the Kaaba and climbed to the roof. He was asked to surrender the keys as the Messenger of Allah (S) was asking for them. He said: “If I accepted him as the Messenger of Allah (S), why I would have denied the keys to him?” Amirul Momineen (a.s.) climbed the roof and snatched the keys from him and passed to the Prophet, who opened the door and entered the Kaaba, prayed two rakats prayer. When he came out, Abbas said: “Return the keys to him.” At that juncture, the following verse was revealed:

إِنَّ اللَّهَ يَأْمُرُكُمْ أَنْ تُؤَدُّوا الْأَمَانَاتِ إِلَىٰ أَهْلِهَا

“Surely Allah commands you to make over trusts to their owners…”4

The Messenger of Allah (S) called Uthman and returned the keys. When he heard that the Almighty Allah had commanded thus, he embraced Islam.

Ayyashi has narrated from Imam Ja’far Sadiq (a.s.) that on the day of the conquest of Mecca, the Messenger of Allah (S) ordered that the idols of Quraish should be thrown out of the mosque and broken up. An idol of Quraish was placed on Mount Marwah. They prayed to the Prophet to spare it. The Holy Prophet (S) waited for a moment, then ordered them to demolish that also. At that juncture, the following verse was revealed:

وَلَوْلَا أَنْ ثَبَّتْنَاكَ لَقَدْ كِدْتَ تَرْكَنُ إِلَيْهِمْ شَيْئًا قَلِيلًا

“And had it not been that We had already established you, you would certainly have been near to incline to them a little…”5

It is narrated from Imam Hasan Askari (a.s.) that when the Almighty Allah raised up Muhammad (S) in Mecca and he initiated his open invitation stating his arguments and condemned their ancestors for idol-worship, they all became inimical to him and began to misbehave and harass the Prophet in every way. They began to demolish the rooms that Muhammad (S), Imam Ali (a.s.) and their followers had constructed around the Kaaba for religious propagation.

Idolaters did not leave any stone unturned to torture and harass them, which finally compelled him to leave Mecca and go to Medina. While departing from Mecca he addressed the city: Allah knows that I am fond of you. If your inhabitants had not expelled me, I would not have given priority to any other city. Jibraeel came with divine greetings and glad tidings that soon the Almighty Allah will bring him back victorious as mentioned in Qur’an:

إِنَّ الَّذِي فَرَضَ عَلَيْكَ الْقُرْآنَ لَرَادُّكَ إِلَىٰ مَعَادٍ

“Most surely He Who has made the Qur’an binding on you will bring you back to the destination…”6

When the Messenger of Allah (S) told his companions about this promise and the people of Mecca also learnt about it, they made fun of him disbelieving that he would ever come back to Mecca. After that the Almighty Allah informed that very soon, He would make him overcome the Meccans and divine law will become supreme there and very soon He would ban their entry into Kaaba, and none will enter except in fear.

So this divine promise was fulfilled and the Holy Prophet (S) conquered Mecca. Itab bin Usaid was appointed as the governor of Mecca. When Meccans came to know about it, they said: “Muhammad is always trespassing on our rights and degrading us. He has now appointed an eighteen-year-old as the governor, in spite of the presence of many senior personalities among us and we are the inhabitants of holy sanctuary which is the most superior part of land in the world.”

The letter appointing Itab as governor began as follows: “This is a communication of Muhammad, Messenger of Allah to the inhabitants of the Holy House and its neighbors. So to say: Whoever from you has brought faith in Allah and Muhammad, His Messenger and who testifies to his sayings and after Muhammad he loves Ali, his brother and successor and is the best creature, is from us and he will return to us.

And one who opposes one of them, should remain away as he is from the folks of Hell. And the Almighty Allah will not accept any of his deeds even though it might be great, he will remain in divine chastisement forever. Indeed, Muhammad, the Messenger of Allah has appointed Itab bin Usaid as the governor of Mecca and entrusted all official affairs to him.

So that he may control those of you who are wayward and teach the ignorant and work for your welfare and punish one who opposes the divine laws. And I have appointed him as your governor, because I know that he is having more excellence and he loves Muhammad, the Messenger of Allah and Ali the Wali of Allah. So he is our servant and a brother in faith.

Friend of our friends and enemy of our enemies; and he like a shading sky and comfortable earth. The Almighty Allah has given him precedence to you all in his love for Muhammad, Ali and their pure progeny. He is your ruler who will apply the divine law among you. May the Almighty Allah not take away Taufeeq from him like He has imbued his heart with love for Muhammad and Ali. He will not need to write to me asking each and everything.

The Almighty Allah will inspire him with correct decisions. So one of you who obeys him will deserve a good reward from the Almighty Allah and one who opposes him will fall into a severe chastisement. None of you should make his young age a pretext to disobey him, because no one has any excellence due to age.” Itab entered Mecca with this proclamation, which he soon announced in public.

He said: “I am a fiery opponent of the hypocrites among and I am a sincere helper of the believer. I know well who among you harbor hypocrisy. Very soon I would have the prayers announced which all of you should attend. So that I may know who is a true believer and who is absent because of some valid excuse; otherwise I will strike off his neck according to the command of Allah and His Messenger, so that I may clean the holy sanctuary from the dirty presence of the hypocrites.

Know well that truthfulness is honesty and lying is dishonesty and sinfulness is not established in any community expect that the Almighty Allah makes them degraded. Know that your strong ones are weak for me till I do not restore the rights of the weak from them.

And your weak ones are strong for me till I don’t take their rights from the disobedient ones. So fear Allah, and make yourselves honored by His obedience and do not degrade your selves in His opposition.” Thus he applied the divine law and exalted the believers and humiliated the hypocrites.

Notes

1. Surah Mumtahina 60:1

2. Surah Isra 17:81

3. Surah Mumtahina 60:12

4. Surah Nisa 4:58

5. Surah Isra 17:74

6. Surah Qasas 28:85

Conquest of Mecca

Shaykh Mufeed, Shaykh Tabarsi and Ibn Shahr Ashob etc. have narrated that the important event of the conquest of Mecca occurred in the month of Ramadan, in the eight year of Hijrat. The majority of writers declare that the conquest was achieved on the thirteenth of the aforesaid month, but some maintain that it was on the twentieth. The cause of renewed hostilities with the Quraish was that at Hudaibiyah, the Prophet concluded a truce with the Quraish and took under his protection the tribe of Khaza, while Kananah tribe leagued with Meccan chiefs.

Two years after the treaty, as a certain wretch of the latter tribe was satiring the Prophet, a man of Khaza rebuked him for it, and threatened, if he repeated the offence, to break his jaws. The other, not intimidated, chanted again his abusive ode, on which the man of Khaza struck him a violent blow on the face. Both parties calling their respective tribes to their assistance, a furious conflict ensued, in which the Kananah, being the weaker, were driven into Kaaba and many of their party slain.

The Quraish aided this tribe with animals and arms, and the Khaza dispatched Amr bin Salim to the Prophet to inform him what had occurred and call on him for help. The man in recounting the state of affairs chanted a number of odes, when the Prophet said to him, “Enough!” He then went to the house of his wife, Maimoona and called for water to perform ablutions, and while thus engaged, said, “I shall not be assisted unless I render assistance.”

As he made preparation to march immediately on Mecca, he prayed that the Lord would restrain the spies of the Quraish, that they might enter their country before they were apprised of his movements. Ali bin Ibrahim, Shaykh Tabarsi and Shaykh Mufeed have narrated through many chains that Hatib bin Balta had embraced Islam and migrated to Medina, while his family was in Mecca.

Since the Quraish dreaded Prophet’s entry into Mecca they came to Hatib’s family and said: “Write to Hatib and ask him if Muhammad intends to enter Mecca.” In reply Hatib wrote that the Holy Prophet (S) was planning to attack Mecca and sent it to Mecca through a woman named Safiya and according to another report through a woman named Sara, a freed slave girl of Abu Lahab. She concealed that letter in the folds of her hair.

Jibraeel informed the Prophet about this and he sent Zubair and Imam Ali (a.s.) in pursuit of that woman. When they caught up with her, they asked for the letter and she began to weep and swore having any letter. She was also subjected to a search but the letter was not found. Zubair said: “O Ali, she is swearing and in spite of searching her, the letter is not found. Let us go back to the Prophet and report the matter.”

Amirul Momineen (a.s.) said: “The Messenger of Allah (S) has said that she is having the letter and the Holy Prophet (S) had not lied in saying that he has heard it from Jibraeel and neither has Jibraeel attributed falsehood to the Almighty Allah. Saying this, he pulled out his sword and said: “I will cut off your head if you don’t give the letter.”

She at last gave the letter. Imam Ali (a.s.) brought it to the Prophet, who summoned the Muslims in mosque and all gathered. He mounted the pulpit with the letter and said: “I had prayed to the Almighty Allah to keep our plans concealed from Quraish and one of you tried to inform them about it. So one who has written this letter should own up or divine revelation will expose him. No one stood up and the Prophet repeated his statement.

Now Hatib stood up trembling like a date branch in a sharp wind and he said: “I have written this letter, but neither have I become a hypocrite nor doubt your prophethood.” “Why did you do this?” “Because my family is in Mecca unaccompanied by my tribesmen, so I feared that idolaters would slay them. So I decided to do a good turn to them, so that they may not harm me. And this act was not committed due to doubt in religion.”

Umar said: “O Messenger of Allah (S), allow me to strike off his head.” The Holy Prophet (S) said: “He is from the fighters of Badr, perhaps he will repent and the Almighty Allah will forgive him. Send him out of the Masjid.” People drove him out, beating him and he looked at the Prophet that perhaps he would forgive him. Then the Holy Prophet (S) ordered and he was brought back. Finally he was forgiven and the Holy Prophet (S) sought divine forgiveness on his behalf, saying: “Never repeat it.” The Almighty Allah revealed the following verses:

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا عَدُوِّي وَعَدُوَّكُمْ أَوْلِيَاءَ تُلْقُونَ إِلَيْهِمْ بِالْمَوَدَّةِ

“O you who believe! do not take My enemy and your enemy for friends: would you offer them love…”1

Shaykh Tabarsi has narrated from Imam Ja’far Sadiq (a.s.) that when Abu Sufyan, who was then in Shaam, heard that the Quraish had fought the Khaza and broken the truce with the Prophet, he came to Medina and waited on the Prophet, beseeching him to spare the blood of his kindred, and to renew and extend the truce. The Prophet replied, “If you have not yourselves broken the true, I shall still adhere to it.”

Abu Sufyan next applied to Abu Bakr and Umar, and begged them to guarantee the security of Quraish. They replied that no one could do anything without the permission of the Prophet. He then went to his daughter, Umm Habiba, one of the Prophet’s wives, and he was about to sit down on the carpet but she drew it away, saying, “The Messenger of Allah (S) has been seated on this carpet, and I will never allow you, an unclean idolater to sit on it.”

At this severe repulse, he went to Fatima, the Prophet’s daughter, and begged her to heighten her renown by confirming the treaty with Quraish and extending the period of truce. She replied that she would pledge whatever the Prophet did. He finally wished the young Imams, Hasan and Husain should be permitted to guarantee to safety of his tribe, but Fatima replied that they would do nothing without the sanction of their grandfather.

Last of all he applied to Ali, who told him to go himself to the door of the Masjid and proclaim that he, Abu Sufyan, guaranteed the security of the Quraish, and then start for Mecca. On reaching home he reported the rebuffs he had met with, and as a last resort, what he had done at the suggestion of Ali. At this, the Quraish exclaimed, “Ali has fooled you, you have stood security for your own tribe?”

The Prophet constituted Abu Lubabah bin Abdul Manzar governor of Medina, and commenced his march after the afternoon prayers, on Friday the second day of the blessed month of Ramadan, having first summoned the chiefs of the tribes and ordered them to assemble their people and join him at Mecca. It is narrated from Imam Muhammad Baqir (a.s.) that at the commencement of the march, the army observed the fast, but on arriving at Kara Naeem, he ordered the people to eat by day, setting the example himself, and declaring some who will keep the fast, disobedient.

And they and their progeny were named thus till Judgment Day. Imam Muhammad Baqir (a.s.) said: I know their descendants. So the Prophet set out from there and reached till Amraz Zahran. Nearly ten thousand people were with him, four hundred of them were mounted on horses. The Quraish were still ignorant of his advance, and Abu Sufyan, Hakim bin Qiran, Budail bin Waraqa came out of Mecca with the view of procuring intelligence of him.

Previous to this, however, Abbas was permitted by the commander of the guard to wait upon the Prophet at Thinatul Uqab, but his two companions, Abu Sufyan bin Harith and Abdullah bin Umayyah were inhibited by Zain bin Usaid, Abbas saluted him saying, “May my father and mother be your sacrifice! I have brought with me the son of your uncle, and the son of your aunt, both of whom are penitent.”

The Prophet replied, “I have no need of them, they have acted dishonorably to me. And said that till I did not create a stream or a golden house, they would not believe in me.” Umm Salma interceded likewise for these men, and at last he pardoned them and called him to his presence. Abbas now concluded that if Muhammad entered Mecca in anger and power, all the Quraish would be destroyed.

He then mounted the Prophet’s white mule and rode about the country, hoping to find some wood-carrier or milk-seller and to apprise the Meccans of their danger, that their chiefs might come and wait on the Prophet and induce him to guarantee their security. It was now night, and Abbas found himself near three men, Abu Sufyan bin Harb, Hakim bin Kharam and Budail bin Waraqa, one of whom he recognized by the voice to be Abu Sufyan who was inquiring Budail the cause of numerous fires of which they had just got a view.

One of the men replied that the tribe of Khaza was encamped there. Abu Sufyan said that tribe was too small to have so many fires. Abbas now announced to Abu Sufyan, and told him that the fires were at the camp of the Messenger of Allah (S), who with twelve thousand men was come to take Mecca. “What hope is left?” replied Abu Sufyan. “This,” said Abbas, “that you mount behind me and go with me to the Prophet and obtain security for yourself and people.”

Abbas relates that the different parties of the army allowed him to pass, on recognizing that he was the Prophet’s uncle, but on passing Umar’s tent he, seeing Abu Sufyan ran out exclaiming Alhamdulillah! You have now fallen into our hands; and proceeded hastily to the Prophet’s tent, saying Abu Sufyan is brought here without pledged protection, give me permission to cut off his head.

Umar was always blamed for offering to kill chained and helpless prisoners but at sight of an enemy in the field of battle, he turned his back and fled. Abbas then informed the Prophet that he has given personal security to Abu Sufyan, and brought him there. “Let him enter,” said the Prophet. He then approached and stood in the presence of the Prophet with the appearance of extreme abasement.

The Prophet said to him, “Have you yet found time to testify to the unity of God and my Prophethood?” “My father and mother be your sacrifice!” responded the humble chief; “how great is your clemency! if there had been another god besides God, he would have heard our cries at Badr and Uhud; but with respect to your prophethood, I have still doubt.” Abbas exclaimed, “Repeat the creed, or I will instantly cut off your head.”

Abu Sufyan complied, with a trembling stammering voice, forced by necessity, and according to Qutub Rawandi then went to lodge in Abbas’s camp where he heartily regretted the course he had taken, and thought that he might have taken on the Arab tribes and put the Prophet to fight. The Prophet knowing the train of his thoughts through the miracle of prophethood, shouted to him that if he had taken that way he would after all have been conquered.

The next morning, when Bilal pronounced the Azan, Abu Sufyan inquired what it meant. Abbas told him that it was the summons to prayers, and directed him to rise and perform ablutions, the mode of which Abbas taught him. They then waited on the Prophet, who was still engaged at his ablutions, and the Muslims were holding their hands to catch the water that fell from his hands, applying every drop they caught to their faces.

Abu Sufyan observed, “I never saw the emperors of Non-Arab and Rum treated with such veneration.” He then asked permission to go and put the Quraish in fear, and called them to Allah and the Prophet. The Prophet told him to go, and promised that all who would repeat the creed should be safe; with all who made no opposition, and all who sat down by the Kaaba’s without arms. Abbas observed that Abu Sufyan was a man who loved distinction, and wished some favor to be conferred on himself.

The Prophet added whoever enters Abu Sufyan’s house is safe and whoever remains in his own house and closes the door is safe. After Abu Sufyan had left the Prophet’s camp, Abbas said to the Prophet that Abu Sufyan was a man full of stratagems, and as he saw that the Muslims were scattered about, he might plot a against them. Abbas was hereupon ordered to pursue and detain him at the entrance of the defile till the army of Allah should march out in his presence.

On being overtaken Abu Sufyan said, “Do you practice deception on me?” “No,” replied Abbas, “but wait till you have seen the army.” When Khalid bin Walid appeared with his division, Abu Sufyan thought it must be the main body with the Prophet himself, and so he thought at the appearance of each successive division till at last came the great standard of Muhajireen and Ansaris, borne by Saad bin Ubadah, an Ansari.

These men were immersed in iron and nothing of them was visible but their eyes. “Your nephew has become a great king,” exclaimed Abu Sufyan. “He is not a king, but a Prophet,” returned Abbas, to which the other through fear assented. Saad approached Abu Sufyan, he accosted him in a threatening manner, and told his men they would that day avenge the blood of their slain.

Abu Sufyan in alarm rushed through the ranks till he came to the Prophet, had kissing his blessed stirrups, reported what Saad has said. The Prophet replied that no violence should be offered to any that submitted peaceably, and ordered Ali to advance and take Saad’s banner and calmly and quietly entered Mecca, which entrance he made with the happiest fortune.

On that day, Hakim bin Kharam, Budail bin Waraqa and Jubair bin Motam embraced Islam. Abu Sufyan, on being dismissed to announce the approach of the Muslims, ran his horse with all speed, and entered Mecca by the lower road, as the dust of the victorious army was rising above the surrounding mountains.

The Quraish who had not the least apprehension of his danger, asked him the news. He replied, “Muhammad is at hand with an innumerable army; run into your house and whoever enters my house is safe.” When Hind, that cursed woman, heard this news from her husband, she tried to prevent the people from retiring, and endeavored to make them take up arms and fight the Muslims.

“Kill this base old fellow,” cried she; “God curse him! What a bad news-bringer he is.” “Woe to you,” retorted Abu Sufyan, “I have seen a power before which the emperors of Rum and Non-Arab and the Kings of Kinda and Himyar will soon become Muslims: be still; truth has triumphed and calamity is near.

The Prophet had given orders that in entering Mecca none but those found in arms to oppose him should be slain, and two women that had chanted satires against him. Like Muqis bin Saba, Abdullah bin Sadda bin Abi Sarah, Abdullah bin Hanzal and two female singers. He commanded that these proscribed persons should be killed, though found clinging to the curtains of Kaaba.

Saeed bin Harith and Ammar bin Yasir found Ibn Hanzal clinging to the curtains of Kaaba and they proceeded to kill him and Saeed killed him first. Muqis was killed in the bazar. Amirul Momineen (a.s.) killed one of the women and another one ran away. Hawarith bin Nufail bin Kaab was also slain by Imam Ali (a.s.). Ali (a.s.) came to know that his sister, Umm Hani has given refuge to a group of Bani Makhzum including Harith bin Hisham and Qays bin Saib.

He armed himself and came to her place and asked her to send out all she had given refuge to. They began to tremble. Umm Hani came out but did not recognize him through the armor and she said: “O man, I am the cousin of the Holy Prophet (S) and sister of Ali Ibn Abi Talib (a.s.). go back from here.” Imam Ali (a.s.) said: “Send them out.”

Umm Hani said: “By Allah, I will complain about you to the Prophet.” Imam Ali (a.s.) removed his helmet and Umm Hani embraced him: “I have sworn that I will complain about you.” He said: “Go and fulfill your vow, the Holy Prophet (S) is standing at a certain place.” Umm Hani came to him when the Prophet’s tent was pitched and he was taking a bath and Lady Fatima (s.a.) was in his service.

He heard her voice and said: “Welcome Umm Hani.” She said: “May my parents be sacrificed on you, what all I saw from Ali (a.s.) today.” The Messenger of Allah (S) said: “I have given security to whomsoever you have guaranteed.” Lady Fatima (s.a.) said: “Umm Hani do you have to complain about Ali who has terrorized the enemies of the Almighty Allah and the Holy Prophet (S)?” Umm Hani said: “May I be sacrificed on you, forgive my mistake.”

The Holy Prophet (S) said: “May the Almighty Allah reward well the efforts of Ali (a.s.), because he does not give concession to anyone in the path of God. I have given security to whomsoever Umm Hani has guaranteed, for the sake of the relationship she has with Ali (a.s.).”

Shaykh Tabarsi has narrated through trustworthy chains from Imam Ja’far Sadiq (a.s.) that on entering Mecca, the Prophet asked for the keys of Kaaba, and learning it was with Shaibah’s mother, sent him for it. She at first refused to delivered it, but on being threatened with death, gave it up, and the Prophet, calling Umar to rebuke him for having formally doubted his word in reference to the conquest just achieved, opened the Kaaba and returned the keys to Shaibah, with whose descendants it still remains. From Shaibah’s posterity, Mahdi, will recover the keys, cut off and hang their hands on the Kaaba, and proclaim them thieves of that sacred place.

Kulaini has narrated through correct chains from Imam Ja’far Sadiq (a.s.) that the Messenger of Allah (S) found three hundred and sixty idols in the chamber of Prophet Ismail. Each idol the Prophet hit with his staff saying:

جَاءَ الْحَقُّ وَزَهَقَ الْبَاطِلُ ۚ إِنَّ الْبَاطِلَ كَانَ زَهُوقًا

“The truth has come and the falsehood has vanished; surely falsehood is a vanishing (thing).”2

The idol used to fall head down and the Meccans used to remark that we have not seen a magician more expert than Muhammad.

Ibn Babawayh has narrated through authentic chains of narrators from Imam Ja’far Sadiq (a.s.) that the Messenger of Allah (S) stood on Mount Safa and announced: “O sons, of Hashim, sons of Abdul Muttalib, I am the Messenger of the Almighty Allah to you. You should say that Muhammad is from us and you can do whatever you like.

By Allah, among you or others, my friend is only one who is pious. It shouldn’t be that on Judgment Day you should come loaded with the dust of the world and that others carry the rewards of the Hereafter. I have completed the argument between you and me. I will be responsible for my deeds and you will be responsible for your deeds. I will not be held accountable for your deeds.

Kulaini and Ali bin Ibrahim have narrated through authentic chains of narrators from Imam Ja’far Sadiq (a.s.) that on the day of the conquest, the Prophet sat in the Masjid and received the fealty of the men of the city, by the form of shaking hands till the time of Noon prayer, and the allegiance of the women. The Almighty Allah then revealed this verse:

يَا أَيُّهَا النَّبِيُّ إِذَا جَاءَكَ الْمُؤْمِنَاتُ يُبَايِعْنَكَ عَلَىٰ أَنْ لَا يُشْرِكْنَ بِاللَّهِ شَيْئًا وَلَا يَسْرِقْنَ وَلَا يَزْنِينَ وَلَا يَقْتُلْنَ أَوْلَادَهُنَّ وَلَا يَأْتِينَ بِبُهْتَانٍ يَفْتَرِينَهُ بَيْنَ أَيْدِيهِنَّ وَأَرْجُلِهِنَّ وَلَا يَعْصِينَكَ فِي مَعْرُوفٍ ۙ فَبَايِعْهُنَّ وَاسْتَغْفِرْ لَهُنَّ اللَّهَ ۖ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ

“O Prophet! when believing women come to you giving you a pledge that they will not associate aught with Allah, and will not steal, and will not commit fornication, and will not kill their children, and will not bring a calumny which they have forged of themselves, and will not disobey you in what is good, accept their pledge, and ask forgiveness for them from Allah; surely Allah is Forgiving, Merciful.”3

When the Holy Prophet (S) recited these verses, Hind said: “We reared the children and you killed them.” Umm Hakim binte Harith bin Hasham, wife of Akrama, son of Abu Jahl inquired what those good commands were in which we should not oppose you. He answered, “When calamities come upon you, do not strike your faces, nor scratch them with your nails, nor pluck out hairs, nor rend the covering of your breasts, nor put on black clothes, nor utter loud lamentations.”

The women inquired in what mode their pledges should exchanged. The Prophet replied, “I will not extend my hand to that of a women: bring a vessel of water.” He than put his blessed hand into the water, and taking it out, ordered the women to put their hands into the water, saying, “This is the form of pledge with you.” Imam (a.s.) said: “The Holy Prophet (S) was purer than that he should have touched the hands of stranger women.”

Shaykh Tabarsi has narrated that this allegiance with the women took place at Mount Safa. The cursed woman, Hind, who chewed Hamza’s liver at Uhud, had veiled her face and mingled with the other women, being afraid of the Prophet. When he enjoined them to associate nothing with Allah, Hind observed, “You are exacting a condition of us, which you did not of the men.” On commanding them not to steal, she said, “Abu Sufyan is a miser; I have taken some of his property, and do not know whether he will declare it lawful or not.”

Abu Sufyan, her husband, replied that whatever she had taken or might afterwards take was lawful. At this Prophet, recognizing the woman, smiled, and asked if she were not Hind, the daughter of Atba. “Yes,” she replied: “Pardon what is past; that God may pardon you.” He then forbid them to commit lewdness. “Will a noble woman do that!” exclaimed Hind, who was noted for that crime. At this Umar laughed, for during the period of Jahiliyya he had been guilty with that very woman, and moreover her son, Muawiyah was the fruit of illicit intercourse. Then the Holy Prophet (S) said: “Do not eliminate your children.”

Hind said: “We reared our children and you killed them.” She remarked thus because her son, Hanzala was killed in the Battle of Badr by Imam Ali (a.s.). The Holy Prophet (S) smiled and said: “Do not make allegations against anyone.” Hind said: “Making false allegations is a dirty deed, you command us good behavior.” When the Messenger of Allah (S) said: “Do not disobey in good deeds,” Hind said: “When we are sitting here, it is not hoped that we will disobey you.”

Ibn Shahr Ashob has narrated that on the day of the conquest of Mecca, Uthman bin Abi Talha Abdi locked the door of the Kaaba and climbed to the roof. He was asked to surrender the keys as the Messenger of Allah (S) was asking for them. He said: “If I accepted him as the Messenger of Allah (S), why I would have denied the keys to him?” Amirul Momineen (a.s.) climbed the roof and snatched the keys from him and passed to the Prophet, who opened the door and entered the Kaaba, prayed two rakats prayer. When he came out, Abbas said: “Return the keys to him.” At that juncture, the following verse was revealed:

إِنَّ اللَّهَ يَأْمُرُكُمْ أَنْ تُؤَدُّوا الْأَمَانَاتِ إِلَىٰ أَهْلِهَا

“Surely Allah commands you to make over trusts to their owners…”4

The Messenger of Allah (S) called Uthman and returned the keys. When he heard that the Almighty Allah had commanded thus, he embraced Islam.

Ayyashi has narrated from Imam Ja’far Sadiq (a.s.) that on the day of the conquest of Mecca, the Messenger of Allah (S) ordered that the idols of Quraish should be thrown out of the mosque and broken up. An idol of Quraish was placed on Mount Marwah. They prayed to the Prophet to spare it. The Holy Prophet (S) waited for a moment, then ordered them to demolish that also. At that juncture, the following verse was revealed:

وَلَوْلَا أَنْ ثَبَّتْنَاكَ لَقَدْ كِدْتَ تَرْكَنُ إِلَيْهِمْ شَيْئًا قَلِيلًا

“And had it not been that We had already established you, you would certainly have been near to incline to them a little…”5

It is narrated from Imam Hasan Askari (a.s.) that when the Almighty Allah raised up Muhammad (S) in Mecca and he initiated his open invitation stating his arguments and condemned their ancestors for idol-worship, they all became inimical to him and began to misbehave and harass the Prophet in every way. They began to demolish the rooms that Muhammad (S), Imam Ali (a.s.) and their followers had constructed around the Kaaba for religious propagation.

Idolaters did not leave any stone unturned to torture and harass them, which finally compelled him to leave Mecca and go to Medina. While departing from Mecca he addressed the city: Allah knows that I am fond of you. If your inhabitants had not expelled me, I would not have given priority to any other city. Jibraeel came with divine greetings and glad tidings that soon the Almighty Allah will bring him back victorious as mentioned in Qur’an:

إِنَّ الَّذِي فَرَضَ عَلَيْكَ الْقُرْآنَ لَرَادُّكَ إِلَىٰ مَعَادٍ

“Most surely He Who has made the Qur’an binding on you will bring you back to the destination…”6

When the Messenger of Allah (S) told his companions about this promise and the people of Mecca also learnt about it, they made fun of him disbelieving that he would ever come back to Mecca. After that the Almighty Allah informed that very soon, He would make him overcome the Meccans and divine law will become supreme there and very soon He would ban their entry into Kaaba, and none will enter except in fear.

So this divine promise was fulfilled and the Holy Prophet (S) conquered Mecca. Itab bin Usaid was appointed as the governor of Mecca. When Meccans came to know about it, they said: “Muhammad is always trespassing on our rights and degrading us. He has now appointed an eighteen-year-old as the governor, in spite of the presence of many senior personalities among us and we are the inhabitants of holy sanctuary which is the most superior part of land in the world.”

The letter appointing Itab as governor began as follows: “This is a communication of Muhammad, Messenger of Allah to the inhabitants of the Holy House and its neighbors. So to say: Whoever from you has brought faith in Allah and Muhammad, His Messenger and who testifies to his sayings and after Muhammad he loves Ali, his brother and successor and is the best creature, is from us and he will return to us.

And one who opposes one of them, should remain away as he is from the folks of Hell. And the Almighty Allah will not accept any of his deeds even though it might be great, he will remain in divine chastisement forever. Indeed, Muhammad, the Messenger of Allah has appointed Itab bin Usaid as the governor of Mecca and entrusted all official affairs to him.

So that he may control those of you who are wayward and teach the ignorant and work for your welfare and punish one who opposes the divine laws. And I have appointed him as your governor, because I know that he is having more excellence and he loves Muhammad, the Messenger of Allah and Ali the Wali of Allah. So he is our servant and a brother in faith.

Friend of our friends and enemy of our enemies; and he like a shading sky and comfortable earth. The Almighty Allah has given him precedence to you all in his love for Muhammad, Ali and their pure progeny. He is your ruler who will apply the divine law among you. May the Almighty Allah not take away Taufeeq from him like He has imbued his heart with love for Muhammad and Ali. He will not need to write to me asking each and everything.

The Almighty Allah will inspire him with correct decisions. So one of you who obeys him will deserve a good reward from the Almighty Allah and one who opposes him will fall into a severe chastisement. None of you should make his young age a pretext to disobey him, because no one has any excellence due to age.” Itab entered Mecca with this proclamation, which he soon announced in public.

He said: “I am a fiery opponent of the hypocrites among and I am a sincere helper of the believer. I know well who among you harbor hypocrisy. Very soon I would have the prayers announced which all of you should attend. So that I may know who is a true believer and who is absent because of some valid excuse; otherwise I will strike off his neck according to the command of Allah and His Messenger, so that I may clean the holy sanctuary from the dirty presence of the hypocrites.

Know well that truthfulness is honesty and lying is dishonesty and sinfulness is not established in any community expect that the Almighty Allah makes them degraded. Know that your strong ones are weak for me till I do not restore the rights of the weak from them.

And your weak ones are strong for me till I don’t take their rights from the disobedient ones. So fear Allah, and make yourselves honored by His obedience and do not degrade your selves in His opposition.” Thus he applied the divine law and exalted the believers and humiliated the hypocrites.

Notes

1. Surah Mumtahina 60:1

2. Surah Isra 17:81

3. Surah Mumtahina 60:12

4. Surah Nisa 4:58

5. Surah Isra 17:74

6. Surah Qasas 28:85