Alhassanain(p) Network for Heritage and Islamic Thought

Awsaf alAshraf -The Attributes of the Noble

Authors(s):Shaykh Khwaja Nasir al-Din al-Tusi

Translator(s): AliQuli Qara'i

Publisher(s): al-Tawhid Islamic Journal

Journal: Vol.11, No.3, No.4

www.alhassanain.org/english

Table of Contents

Introduction 4

Notes 6

Concerning the Starting Point of the Journey and its Requisites 7

Section One: On Faith 7

Section Two: On Steadfastness 8

Section Three: On Intention 9

Section Four: On Truthfulness 10

Section Five: On Penitence (Inabah) 11

Section Six: On Sincerity (Ikhlas) 11

Notes 12

On the Removal of Obstacles and Hindrances from the Wayfarer's Path 13

Section One: On Repentance 13

Section Two: On Zuhd 16

Section Three: On Poverty (Faqr) 17

Section Four: On Self-Discipline (Riyadah) 18

Section Five: On Self-Scrutiny (Muhasabah) and Watchfulness (Muraqabah) 18

Section Six: On Godfearing (Taqwa) 20

Notes 20

On Wayfaring in the Quest of Perfection, and the States of the Wayfarer 21

Section One: On Solitude 21

Section Two: On Contemplation 22

Section Three: On Fear and Grief 23

Section Four: On Hope 25

Section Five: On Patience 27

Section Six: On Thankfulness 28

Notes 29

On the States That Occur During Wayfaring Before the Attainment of the Goal 30

Section One: On Aspiration 30

Section Two: On Longing 31

Section Three: On Love 31

Section Four: On Gnosis 32

Section Five: On Certainty 33

Section Six: On Rest 34

Notes 35

Concerning the States of Those Who Attain Realization 36

Section One: On Tawakkul 36

Section Two: On Rida 37

Section Three: On Taslim 39

Section Four: On Tawhid 39

Section Five: On Ittihad 40

Section Six: On Wahdah 41

Notes 41

On Fana 42

Introduction

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

In the Name of Allah, the Beneficent, the Merciful

Immeasurable thanks are due to God, Whose reality no intellect can fathom and the knowledge of whose Being no thought or science can apprehend. Any expression describing Him, ifaffirmative, does not enter the conceiving mind without the traces of anthropomorphism, and if negative, is not conceived by it in a manner secure from the scandalous negation of attributes (ta'til ).

Therefore, the leader of the elect, the exemplar of the saints (awliya ') and the Seal of the Prophets, Muhammad Mustafa,may God bless him and his Household, said:

لا أحصي ثناء عليك. أنت كما أثنيت على نفسك, وأنت فوق ما يقول القائلون

I cannot reckon Thy praise. Thou art only as Thou hast praisedThyself , and Thou art above what the describers say (in describing Thee).1

May a myriad fold greetings, kudos, and blessings be upon his sacred soul and on the spirits of the pure ones of his Household, especially the Infallible Imams, as well as the elect of his Companions, by Thy right, O God!

After writing the book entitledNasirian Ethics (akhlaq -eNasiri ), which discusses the noble dispositions and the sound policies of moral conduct according to the way of the philosophers (hukama '), the writer of this treatise and the author of this discourse, Muhammad al-Tusi , had it in his mind to write a concise treatise describing the ways of theawliya ' and the methods of the seers according to the principles of the wayfarers of the Path (tariqah ) and the seekers of the Truth (haqiqah ) and one based on the principles of reason and tradition, containing the subtle theoretical and practical points that constitute the kernel and essence of that discipline.

However, countless preoccupations and vain obstacles did not permit him to carry that out, and what he had in mind could not emerge from potentiality to actuality, until this moment, when this idea materialized at the compelling behest of hishonour . , the master of the sword and the pen, the elect of the eminent from among the Arabs and the non-Arabs, the sun of the truth and the faith (shams al-haqq wa al-­din), the glory of Islam and Muslims, the chief of the viziers, the holder of the high office of the dominions, the pride of the elite and the nobility, the embodiment of justice and benefaction, the world's most meritorious and perfect, the refuge and shelter of Iran, the lover of theawliya ', Muhammadibn Sahib al-SaidBaha ' al-Din Muhammad al-Juwayni , may God strengthen his helpers and increase his power twofold.

As opportunity became available and time and circumstance became conducive, the plan at last materialized, to the extent that the mind would assist and was feasible in view of the various obstacles and numerous preoccupations, of compiling, in compliance with his order and in obedience to his command, this brief treatise in several chapters, expositing those truths and describing those subtleties. In every chapter, he has for witness' sake cited a verse of the glorious revelation, which is such that:

لَّا يَأْتِيهِ الْبَاطِلُ مِن بَيْنِ يَدَيْهِ وَلَا مِنْ خَلْفِهِ

“Falsehood cannot find way into it from before it or behind it.” (41:42)

And where he could not find something that was expository of the purpose at hand he has confined himself to that which was more accessible. He has named itAwsaf al-ashraf and were it to be viewed withfavour by his noble eye, its purpose would be achieved; otherwise, in view of what has been already stated in way of excuse, it is hoped that his noble self, with his noble disposition and sublime virtue, will overlook its lapses and cover them with the mantle of his forgiving grace, so that God, the Glorious and the Exalted, may bestow upon him of divine grace and everlasting sovereignty in the real world in the same way as He has chosen him for mastery and leadership in this realm of appearance. Indeed He is Gracious, and answers prayer.

Prelude

It would be proper at the outset to mention the contents of this brief treatise. There is no doubt that when one contemplates over one's state (readingahwal , instead ofaf'al ), one would find oneself to be in need of something besides oneself, and that which is in need of something else is deficient.

And when one becomes aware of his deficiency, there arises in his inner being a yearning to seek perfection. This prompts him to undertake a journey in the quest of perfection, which is called `wayfaring' (suluk ) by the people of theTariqah (the mystic path). And one who desires to undertake this journey stands in need of six things.

First, the guidance for this journey and that which is necessary for the journey to be made, and this is similar to the provisions that one needs for a physical journey.

Second, overcoming the hindrances and obstacles in the way of the journey.

Third, making the movement which takes one from the starting point to the destination; it consists of wayfaring and the states of the wayfarer duringits ' course.

Fourth, the states which occur to the wayfarer in the course of his wayfaring from the start of the journey to the point of destination.

Fifth, the states that befall those who have completed the journey (ahl al-wusul ) after wayfaring.

Sixth, the end of the journey and the culmination of the way faring which is calledfana ' (annihilation) intawhid (Divine Unity).

Each of these consists of several matters, excepting the end of the journey wherein there is no multiplicity. We shall discuss these six matters in six chapters, each having six sections, with the exception of the last chapter which does not allow of any multiplicity.

It should be known that in the same way as in a physical journey the traversing of every part of the road depends on traversing of a preceding part and is succeeded by another part-excepting the last part-each of these states is an intermediate stage between the end of the preceding stage and the beginning of the next, so that every stage is the sought after goal as its previous stage nears its end and is left behind and abandoned as one approaches its succeeding stage.

Hence every stage isa perfection in relation to its previous stage and remaining in it is a defect when one ought to turn to the next desirable stage. Hence the Prophet, may God bless him and his Household, has said:

من استوى يوماه فهو مغبون

One whose two days are equal is a loser.2

And that is why it has been said:

حسبنات الابرار سيئات المقربين

Merits of the virtuous are vices for the saints.3

Notes

1.Sunan Ibn Majah , ii, 1262,hadith 3841, ed. byFu'ad `Abd al-Baqi , Beirut: Dar al-Fikr li al-'Taba`ah wa al-Nashr wa al-Tawzi `.

2.Ibn Abi Jumhur , `Awali al-li'ali ,i , 284, ed. by al-HajjAqa Mujtaba al Iraqi, 1st edition, 1403/1983, Qum. Matba`ah Sayyid al-Shuhada ' `alayh al-salam .

3. Al-Fayd al-Kashani ,Mahajjat al-bayda ', vii, p. 89, from al-Imam al-Sadiq ('a).

Concerning the Starting Point of the Journey and its Requisites

This chapter consists of six topics, each of which is discussed in the following sections:

Section one: on faith (iman )

Section two: on steadfastness (thubat )

Section three: on intention (niyyah )

Section four: on truthfulness (sidq )

Section five: on penitence (inabah )

Section six: on sincerity (ikhlas )

Section One: On Faith

God, the Exalted, has said:

الَّذِينَ آمَنُوا وَلَمْ يَلْبِسُوا إِيمَانَهُم بِظُلْمٍ أُولَٰئِكَ لَهُمُ الْأَمْنُ وَهُم مُّهْتَدُونَ

“Those who believe and obscure not their faith with wrongdoing, theirs is safety; and they are rightly guided.” (6:82)

Iman literally means 'affirmation,' that is, believing, and in the terminology of the seers means a particular kind of affirmation, an affirmation of that which is known for certain and has been declared by the Messenger, may peace be upon him.

The knowledge (ma'rifah ) of the Prophet is inseparable from the knowledge of the Sustainer, the Powerful, the Knowing, the Living, the Perceiving, the Hearing, and the Seeing One, Who wills and speaks and has sent the Messengers and revealed the Qur'an to Muhammad Mustafa, may God bless him and his Household, and set forth the laws, the duties, and thesunan , the lawful and the unlawful, as affirmed by the consensus of the entireUmmah .

Hence faith consists of these matters, neither more nor less. For if lesser, it would not be faith at all, and if more, the increase will be a higher degree of faith, contiguous to faith. And the sign of belief is to know, to say, and to do that which should be known, said, and done and to refrain from that which has been forbidden.

These pertain to righteous conduct and are subject to increase and decrease and are an essential part of the aforesaid affirmation. That is why in all the places the mention of faith is accompanied with that of righteous action, as in the following [Qur'anic ] statement

الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ

“Those who believe and perform righteous deeds ...” (2:25)

And it should be known that faith has various degrees, the lowest of which is verbal confession. The verses:

يَا أَيُّهَا الَّذِينَ آمَنُوا آمِنُوا بِاللَّهِ وَرَسُولِهِ وَالْكِتَابِ الَّذِي نَزَّلَ عَلَىٰ رَسُولِهِ

“Oyou who believe, believe in God and His Messenger and the Book that He has sent down on His Messenger.” (4:136)

قَالَتِ الْأَعْرَابُ آمَنَّا ۖ قُل لَّمْ تُؤْمِنُوا وَلَٰكِن قُولُوا أَسْلَمْنَا وَلَمَّا يَدْخُلِ الْإِيمَانُ فِي قُلُوبِكُمْ

The Bedouins say: 'We believe: Say (unto them O Muhammad): 'Ye believe not; but say, “We submit;” for faith has not yet entered into your hearts. (Yet, if you obey God and His Messenger, Hewill not with-hold from you aught of your deeds. God is indeed Forgiving, Merciful.') (49:14)

Above that is faith by imitation, which is a convinced affirmation of that which must be affirmed, but it is subject to decline. When convinced affirmation is achieved it is necessarily accompanied by righteous action:

إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ آمَنُوا بِاللَّهِ وَرَسُولِهِ ثُمَّ لَمْ يَرْتَابُوا وَجَاهَدُوا

The (true) believers are those only who believe in God and His Messenger and afterward doubt not, but strive (with their wealth and their lives for the cause o f God. Such are the sincere.) (49:15)

Superior to this faith in the Unseen, in accordance with [the words of theQura'an ] يؤمنون بالغيب “who believe in the Unseen” (2:3), which represents inward faith in transcendence, as if one were affirming something on the other side of a curtain. Superior to it is the faith of those concerning whom He says:

إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ إِذَا ذُكِرَ اللَّهُ وَجِلَتْ قُلُوبُهُمْ وَإِذَا تُلِيَتْ عَلَيْهِمْ آيَاتُهُ زَادَتْهُمْ إِيمَانًا وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ الَّذِينَ يُقِيمُونَ الصَّلَاةَ وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ أُولَٰئِكَ هُمُ الْمُؤْمِنُونَ حَقًّا

They only are the (true) believers whose hearts tremor when God is mentioned, and when the revelations of God are recited to them they increase their faith, and in their Lord put their trust, who perform the prayer, and expend of what We have provided them, those in truth are the believers; (they have degrees with their Lord, and forgiveness and generous provision.) (8:2-3)

This is the rank of perfect faith. Next to it is convinced faith, to be explained later on, and that is the ultimate degree of faith.

The minimum degree of faith lesser than which is not appropriate in wayfaring, is faith by imitation and faith in the Unseen, for mere verbal faith is not actually faith. To this refers the following statement of the Qur'an:

وَمَا يُؤْمِنُ أَكْثَرُهُم بِاللَّهِ إِلَّا وَهُم مُّشْرِكُونَ

“And the most part of them believe not in God, but they associate other gods with Him.” (12:106)

Wayfaring with a tranquility of the soul is possible when there is convinced belief in the existence of the absolutely perfect Being, the Creator. The acquisition of such a belief is extremely simple and can be obtained with a little effort.

Section Two: On Steadfastness

God, the Glorious and the Exalted, has said:

يُثَبِّتُ اللَّهُ الَّذِينَ آمَنُوا بِالْقَوْلِ الثَّابِتِ فِي الْحَيَاةِ الدُّنْيَا وَفِي الْآخِرَةِ

“God confirms by a stable belief those who have faith in the life of the world and in the Hereafter . .” (14:27)

Unless faith is not characterized by steadfastness, the tranquility of the soul, which is essential for the quest of perfection, is not obtained, because one who is shaky in his belief cannot be a seeker of perfection. The steadfastness of faith depends on achieving the certitude that there is perfection and the Perfect Being.

Without this certitude the quest of perfection does not materialize, and until the resolve to seek perfection and the steadiness of this resolve is not achieved, wayfaring is not possible. One who makes the resolve without being steadfast in it is

“like one bewildered whom the devils have kidnapped in the earth” (6:71, كَالَّذِي اسْتَهْوَتْهُ الشَّيَاطِينُ فِي الْأَرْضِ حَيْرَانَ )

The bewildered man has no resolve, and until he is resolute enough to advance in a direction, no movement, journey, or wayfaring will take place, and if there is any movement at all, it is accompanied with anxiety and hesitation and is fruitless and futile.

The cause of steadfastness is an insight into the truth believed in, the delight of having found it, anda perseverance in this state as a habitual condition of the inner self. That is why the performance of righteous works by those who have this steadfastness is perpetual as well as necessary.

Section Three: On Intention

God, the Exalted, has said:

قُلْ إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ

“Say (O Muhammad), 'Indeed, my prayer and my worship, my living and my dying, are for God, the Lord of the Worlds.” (6:162)

Niyyah means intention, and intention is a link between knowledge and action. For unless one knows at first that he has to do something, one cannot intend to do it and unless there is intention one cannot carry out an act.

The starting point in wayfaring is intention, the intention to reach a certain destination, and since the goal is to acquire perfection from the Absolutely Perfect, the intention should be one of acquiring nearness to the Almighty, Who is Absolute Perfection.

Such being the case, intention by itself is better than action when taken alone, for

نية المؤمن خير من عمله

The believer's intention is better than his works.1

For intention is like the soul and action like the body, and

إنما الأعمال بالنيات

(The intrinsic worth of) works only depends on the intentions (that lie behind theme)2

that is, the life of the body is through the soul. And [as the Messenger of God has declared

لكل أمرئ مانوى فمن كانت هجرته الى الله ورسولة فهجرته الى الله ورسوله ومن كانت هجرته لدنيا يصيبها او أمراة ينكحها فهجرته الى ما هاجر إليه

Every man receives what he has intended: one who has migrated towards God and His Messenger migrates towards God and His Messenger, and one whose migration is to achieve a mundane purpose or to marry awoman, his migration will take him to the intended goal of his migration.3

A good work accomplished with the intention to seek nearness to God will certainly achieve its due perfection, in accordance with the statement of God, the Exalted,

لَّا خَيْرَ فِي كَثِيرٍ مِّن نَّجْوَاهُمْ إِلَّا مَنْ أَمَرَ بِصَدَقَةٍ أَوْ مَعْرُوفٍ أَوْ إِصْلَاحٍ بَيْنَ النَّاسِ ۚ وَمَن يَفْعَلْ ذَٰلِكَ ابْتِغَاءَ مَرْضَاتِ اللَّهِ فَسَوْفَ نُؤْتِيهِ أَجْرًا عَظِيمًا

“There is no good in much of their secret conferences save him who enjoins charity and propriety and peace-making among the people. Whoso does that, seeking the good pleasure of God, We shall bestow on him a mighty reward.” (4:114)

Section Four: On Truthfulness

God, above all descriptions is He, has said:

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَكُونُوا مَعَ الصَّادِقِينَ

“O you who believe, observe your duty to God and be with the truthful (al­sadiqin ).” (9:119)

Sidq literally means speaking the truth and being true in one's promises. Here by truthfulness is meant the truthfulness of speech as well as that of intention and resolution (`azm ) and fulfillment under all circumstances of the promises made by one.

Siddiq isone who is truthful in all these matters as a matter of habit, and that which is contrary to fact in whatsoever manner, neither itself nor its trace is found in him.

The `ulama ' have said that if one is such his dreams too would be true and come true. The verse:

( مِّنَ الْمُؤْمِنِينَ) رِجَالٌ صَدَقُوا مَا عَاهَدُوا اللَّهَ عَلَيْهِ

“(Among the believers are) men who truly fulfill the promise they have made with God” (33:23)

has been revealed concerning them. The truthful have been described as standing in the same rank as the Apostles and the martyrs:

فَأُولَٰئِكَ مَعَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِم مِّنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاءِ وَالصَّالِحِينَ

“(Whoso obeys God and the Messenger), they are with those unto whom God has shownfavour , of the prophets, the truthful, and the martyrs and the righteous,( the best company are they).” (4:69)

And such great prophets as Ibrahim andI'dris have been described as `truthful ones,' with the words:

إِنَّهُ كَانَ صِدِّيقًا نَّبِيًّا

“Indeed, he was a truthful one, a prophet.” (19:41, 19:56)

And concerning others it has been said:

... وَجَعَلْنَا لَهُمْ لِسَانَ صِدْقٍ عَلِيًّا

“(AndWe bestowed upon them of Our mercy), and assigned to them true and sublime speech.” (19:50)

And since the straight path is the shortest path to the goal, one who walks straight is the most likely to reach his intended destination, God willing.

Section Five: On Penitence (Inabah )

God, the Exalted and the Glorious, has said:

وَأَنِيبُوا إِلَىٰ رَبِّكُمْ وَأَسْلِمُوا لَهُ

“Turn unto Him penitent, and surrender unto Him, (before there come to you the chastisement, where after youwilt notbe helped).” (39:54)

Inabah means turning to God and attending to Him. It consists of three things. First, turning with one's inner self, so that it is always turned towards God, the Exalted, and to seek nearness to Him in all one's thoughts andintentions, and to this refer the words:

… وَجَاءَ بِقَلْبٍ مُّنِيبٍ

“. .And comes with a penitent heart.” (50:33)

Second, to attend with one's speech, which means remembering Him and Hisfavours and to remember those who are nearer to Him, as referred to in this verse:

… وَمَا يَتَذَكَّرُ إِلَّا مَن يُنِيبُ

“None pays heed save him who turns penitent (unto Him).” (40:13)

Third, (to turn to Him) in one's outward actions, which means being always watchful of one's acts of obedience and worship.

These must be performed with the intention of seeking nearness, such as the obligatory and the supererogatory prayers, abstaining from things avoided by the leading figures of the faith, giving of charities, showing kindness to God's creatures, procuring the means of their benefit and preventing the causes of their harm, observing of rectitude in dealings, being just in regard to oneself and one's kin, and, in summary, observing the laws of theShari'ah with the intent of acquiring nearness to God and seeking His good pleasure. Indeed, He, the Exalted, has said:

وَأُزْلِفَتِ الْجَنَّةُ لِلْمُتَّقِينَ غَيْرَ بَعِيدٍ هَٰذَا مَا تُوعَدُونَ لِكُلِّ أَوَّابٍ حَفِيظٍ مَّنْ خَشِيَ الرَّحْمَٰنَ بِالْغَيْبِ وَجَاءَ بِقَلْبٍ مُّنِيبٍ ادْخُلُوهَا بِسَلَامٍ ۖ ذَٰلِكَ يَوْمُ الْخُلُودِ لَهُم مَّا يَشَاءُونَ فِيهَا وَلَدَيْنَا مَزِيدٌ

“(On the day when .. ) the paradise is brought nigh for the God fearing, no longer distant. (And it is said): This is that which you were promised. (It is) for every penitent and watchful one, whofeareth the Beneficent in secret and comes with a penitent heart. Enter it in peace. This is the day of eternity. There they have all that they desire, and there is more withUs .” (50: 30-35)

Section Six: On Sincerity (Ikhlas )

God, the Glorious and the Exalted, has said:

… وَمَا أُمِرُوا إِلَّا لِيَعْبُدُوا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ

“And they were not commanded except to worship God, keeping religion pure for Him . .” (98:5)

Ikhlas in Persian means `vizheh kardan ' (`to make exclusive'), that is, to purge a thing of everything else that has mingled with it. That which is meant here is that all of one's speech and action should be for the sake of seeking nearness to God, the Exalted, and exclusively for His sake, without being adulterated with any worldly or otherworldly purpose.

أَلَا لِلَّهِ الدِّينُ الْخَالِصُ

“Indeed, to God belongs sincere religion.” (39:3)

The opposite of sincerity is that therebe some other purpose mingled with it, such as the love ofhonour and property, good name, or the hope of otherworldly reward, or salvation and deliverance from the chastisement of hell, all of which are signs of shirk.

Shirk is of two kinds: open and concealed. Open shirk is idolatry, and all its other forms consist of concealed shirk. The Messenger of God, may God bless him and his Household, has said:

نية الشرك في أمتي أخفى من دبيب النملة السوداء على الصخرة الصماء في الليلة الظلماء

Amongst the people of myUmmah intentions contaminated with shirk are more invisible than the creeping of a black ant on a black rock in a dark night.4

Shirk is the most destructive obstacle for the seeker of perfection in wayfaring

فَمَن كَانَ يَرْجُو لِقَاءَ رَبِّهِ فَلْيَعْمَلْ عَمَلًا صَالِحًا وَلَا يُشْرِكْ بِعِبَادَةِ رَبِّهِ أَحَدًا

“So let him who hopes for the encounter with his Lord, work righteousness, and not include in his Lord's service anyone.” (18:110)

And when the obstacle of concealed shirk is removed, wayfaring (suluk ) and attainment (wusul ) become easy:

من اخلص لله أربعين صباحا ظهرت ينابيع الحكمة من قلبه على لسانه

If one is sincere to God for forty days, springs of wisdom, emanating from his heart, become manifest in his speech.5

And safety from sin comes from God.

Notes

1. Al-Kulayni ,Usul al-Kafi , ii, 84, Beirut.

2. Ibid, ii, 211.

3.Sunan Ibn Majah , ii, 1413,bab 26,hadith 4227.

4. Al-Majlisi , Bihar al-anwar ,Ixix , 93, Beirut.

5. Ibid.,Ixvii , 242.

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

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