31. THE TRUCE OF HUDAIBIAH
Makka was the ancestral town and the birthplace of the Prophet of Islam (s.a.). He spent 53 years of his life here.and it was here that he got his first Revelation from Allah. For thirteen years the Revelations of the Holy Book continued coming here only. Although he had to leave the home and hearth because of the troublesome attitude of the people of Makka, he always liked to mention and hear about his home town. Love for ones own place of birth is quite natural Whether one had a comfortable life or had to face hardships in his home town, its memories will ever live in his mind. Besides this natural affinity, the Prophet (s.a.) had a spiritual attachment with the place because it has located in it the Kaaba and other places of religious importance.. This urge for Makka was not only in the heart of the Prophet (s.a.) but all the Companions had the same attachment for the place. Now it was six years since they had Migrated.and now they were all eager to vist Makka and circumambulate the Kaaba. Once the Prophet (s.a.) related about a dream of his.. He saw in the dream that they had entered the Haram of Kaaba and were doing the circumambulation. Hearing of this dream the eagerness of the Companions to make a visit too increased. They insisted on the Prophet (s.a.) to plan a visit. From the Qureish they expected some resistance in allowing the Muslims to come there. However after the ignominious defeat at Ahzaab, it was conjectured that their spirit of battle had cooled and that they might not hinder the visit by the Muslims. Considering the keenness and pressure from the Companions, the Prophet (s.a.) planned a visit and invited people from the neighborhood of Madina too to join. Some people avoided going because it crossed their minds that the Qureish might think it a good opportunity to start a battle. The number of persons who made up their minds to travel was around 1,400 to 1,500..Along with this entourage, the Prophet (s.a.) started from Madina on I Zilquad 6 H. They had seventy camels for the ceremonial Sacrifice, and all the members of the party were dressed in the loincloth prescribed for the pilgrimage and carried no arms to give confidence to the Qureish that they had no warlike intentions!
It was evident from the dress of the Prophet (s.a.) and the Companions that they were not going for a battle and heading for a pilgrimage to Kaaba.But the Qureish didn’t allow them to enter Makka. When this caravan reached the Valley of Asfan, Basar ibne Abi Sufian Kaabi came to the presence of the Prophet (s.a.) and said that the Qureish had assembled in the Valley of Zi Tawi hearing of the arrival of the caravan and Khalid ibne Walid was stationed at Kara il Ghamim with a contingent of troops to prevent them from reaching Makka. The Prophet (s.a.) changed his route and via Sanit al Marar they reached Hudaibia which is a well at a distance of15 miles from Makka and the area around it was known by the same name. Khalid, informed the Qureish that the caravan has changed its route and had reached Hudaibia. Qureish sent Badeel ibne Warqa Khazaee along with some men from Bani Khazaee to talk with the Prophet (s.a.). He asked the Prophet (s.a.) to give up the idea of going to Makka and return from Hudaibia only. He said that if he went any futher, Qureish would use force to stop him. At any cost they didn’t want his party to enter Makka. The Prophet (s.a.) said that they had come only to circumambulate the Kaaba and Qureish needn’t have any apprehensions from them and they had no plan whatsoever of fighting with them.Badeel conveyed the Prophet (s.a.)’s message to the Qureish who agreed that the intentions didn’t appear warlike, nonetheless they wouldn’t be allowed to enter. If they tried to enter forcibly, the Qureish would fight to stop them. Arwa ibne Masood Saqafi said that it wouldn’t harm Qureish in any manner if they enter, perform Umra and return like any other group generally coming for the pilgrimage! Qureish said that Arabs would consider it as their weakness and capitulation if the Muslims were allowed in. Then Urwa sought permission to negotiate with the Prophet (s.a.) and send his party back peacefully. Qureish agreed and he came to the presence of the Prophet (s.a.). He said,“O Mohammed (s.a.)! Qureish is the tribe you personally belong to! Imagine if you annihilate the tribe, it will be the first example in the entire Arabia that someone destroyed his own tribe! Qureish don’t want that you enter Makka. If you try to do it, the consequence will be a fight! When the hostilities start, the same people who are around you will run away!”
At this point Hazrat Abu Bakr chided him rather impolitely.and said that they shall never abandon the Prophet (s.a.). Urwa asked who was this person ? He was told that it was Abu Bakar. He said,”O Abu Bakr! I remember one good turn you did to me! Otherwise I would have properly replied toyour impoliteness!” Arwa’s patience and forbearance nipped the little tiff in the bud. It was possible that he might have left the talk incomplete and gone away and misguided the Qureish to go for fighting. The Prophet (s.a.) realized about his balanced and fair thinking and asked him,“Is is fair to prevent us from performing the Umra and not allowing our sacrificial camels reaching near the Kaaba? We have neither come with an intention of war nor shall we unnecessarily start hostilities”
Arwa was very much impressed with the attitude of the Prophet (s.a.) and returned to the Qureish. He told them that he had gone in the past to the presence of kings like Caesar, Khusro and Najashi, but meeting the Prophet (s.a.) was an entirely different experience for him. He didn’t find the aura of respectability and dignity anywhere else as in his company. He recommended that the party must be allowed to perform the Umra and go back peacefully. But the Qureish didn’t heed his advice.and were adamant in their stand. When Halees ibne Alqama saw that the matter was not getting resolved, he asked to be permitted to make his efforts for resolution. He proceeded to Hudaibia. When he saw the sacrificial camels restless with hunger, and he heard the call of“Labbaek! Alla humma Labbaek!”
from the men in the caravan, he returned back without entering the camp. He told the Qureish that preventing the group from performing the Umra will be sheer cruelty and there is no reason stopping any pilgrims from entering the Kaaba. Qureish however were still adamant. Seeing this attitude Halees said:
“O People of Qureish!
Maybe we have a pact with you!
But we have not made any understanding with you
that you prevent, whosoever it might me, from performing the ritees of pilgrimage in Makka!”
Ref: Tareeq e Tabari, Vol 2, Page 276
When these representations failed, the Prophet (s.a.) sent Kharash ibne Omayya Qazaee on his personal camel to the Qureish to assure them that he didn’t mean to fight and had come there only for Umra. Kharash talked to the Qureish that they need not obstruct the party performing the rites of pilgrimage but they didn’t listen to any argument and even threatened to kill him. Halees and the tribes under his control prevented them from the act. Under protection of their swords they escorted Kharash to safety. However the Qureish slaughtered the Prophet (s.a.)’s camel. They didn’t stop at it. They deputed fifty roughs from Makka to go to the camp and trouble them. They reached near the camp and started throwing stones and arrows on the party. The Muslims were not so weak that they would be cowed down by those roughs. They surrounded and withheld the men. They were brought before the Prophet (s.a.) who released them without any punishment. He called Hazrat Omer and asked him to visit Makka and impress on the Qureish that their visit was not for fighting. Hazrat Omer expressed his inability in the following words:
“In Makka there is none from my tribe, Bani Adi,
who could come forward for my rescue!
I have enmity with Qureish
and my harshness and strictness towards them is no secret.
I have fear for my life from them.
You may send Othman instead,
he has more influence over the Qureish!”
Ref: Tareeq e Kaamil, Vol 2, Page 138
Now the Prophet (s.a.) called Hazrat Othman and appointed him for the task. Along with him a delegation of ten Mohajirs too was sent. When he reached Makka he conveyed the message from the Prophet (s.a.) to Abu Sufian and other chiefs that they need not resist the group’s entry for Umra. They didn’t pay any heed to what he said. Instead they stopped him from returning. Hazrat Othman secured the protection of his relative, Aban ibne Saeed, but the others were at the mercy of the Qureish. Because of their detention in Makka, rumours became current amongst the Muslims that Othman and the other delegates had been killed. Since they were sent by the Prophet (s.a.) as diplomats and their killing was against all norms of international laws, there was a feeling of anger amongst the Muslims. They started talking of avenging the killings. When the Prophet (s.a.) felt the disturbed emotions of the Muslims, he gathered them under a tree and took a Bai-at from them that in the event of a conflict, they would not desert and run away. Therefore Jabir ibne Abd Allah says:
“The Prophet (s.a.) took Bai-at from us
that we don’t run away from the fight!
Ref: Tareeq e Tabari, Vol 2, Page 279
This Bai-at is called the Bai-at ar Rizwan because Allah had expressed His approval and happiness over it and said:
“When the Believers were
making a Bai-at with you under the tree,
Allah was happy with their spirit.”
Now they learnt that Hazrat Othman and other delegates were safe and there was no need for fighting. They returned safely to the camp. The result of this was that the emotions of the Muslims cooled down. On the other side, the infidels of the Qureish too were not in a mood for hostilities. They only wanted to salvage their false sense of honor and prestige. Therefore, after this event, they sent Hoyatab and Sohail ibne Umro for negotiations.The Prophet (s.a.) too was not in favor of a battle. He approved negotiations for an understanding. For the negotiations he nominated Hazrat Ali (a.s.). Allama Tabari writes:
“The Qureish sent Sohail ibne Umro and Hoyatab
and the Prophet (s.a.) selected Ali (a.s.) for the parleys.”
Ref: Tareeq e Tabari, Vol 2, Page 278
When the talks started, the representatives of the Qureish felt that the opposite party didn’t intend fighting, started putting forward unreasonable conditions for the settlement. Therefore, after much debate, the following terms were agreed to by both the sides:
1. This visit the Muslims would return without performing the Umra.
2. Next year they can visit Makka for Umra but not to halt there for more than three days.
3. They should not carry any arms, other than swords, along with their caravan. The swords should all the time be in the sheaths.
4. The tribes of Arabia shall have the right to makw agreement of cooperation with any of the two sides and the conditions will also apply to the tribes on both sides.
5. If any person from Makka strayed into the territory of the Muslims, it would be binding on the Muslims to return him safely. If any Muslim went to the Qureish territory, he will not be returned back to them.
6. The agreement will be valid for a period of ten years. During this period there will be neither hostility nor restriction on travel.
All these conditions were, more or less, in the favor of the Qureish and they were not ready for the deal without enforcing them. In these conditions it was really difficult to establish peace with them.when a sizeable block of the Qureish was not in favor of any peace and the majority of Muslims didn’t like the terms of the agreement. Now there were only two options. Either to accept their conditions in toto or reject them outright and get ready for a battle! The Prophet (s.a.) had an eye on the consequences of any conflict with them at that time when the Muslims were in a state of absolute unpreparedness for battle. If the Prophet (s.a.) decided to fight, despite the disagvantage, and even if the Muslims were victorious, and entered Makka as the winners, the animosity of the Qureish would become so much that they would never ever think of embracing Islam. Another conclusion could also have been drawn that the Prophet (s.a.) was not peace loving and that as soon as he had military strength he took the first opportunity to wreak vengeance on the Qureish. While all the previous battles were defensive in nature, this one would have been termed an aggressive campaign. This was the prime reason that the Prophet (s.a.) gave preference to peace. Although they had to yield some concession in the terms of the agreement, the deal was not as a result of defeat in any battle. In fact it was after repeated successes in the previous battles. But the Prophet (s.a.) demonstrated his love for peace after victories in battles! He also exposed the ignorance and the stubbornness of the Qureish by offering them conditions of peace.
After deciding the terms of peace, it came to drafting the agreement. Sohail created hurdles at every step in this matter too. When Hazrat Ali (a.s.) started writing the draft, the Prophet (s.a.) asked him to write“Bismilla hir Rehman ir Raheem”
on the top of the document. Sohail said they didn’t know what is“ar Rehman. He just wanted them to write “Be ismak Allah”
at the head of the document (this was first used by Omayya ibn al Salat before Islam and was generally written in all letters and documents since then). The prophet (s.a.) didn’t want to enter into an argument and accepted his suggestion. Then Hazrat Ali (a.s.) wrote“Haada ma saleh laihi Mohhamed (s.a) Rasool Allah Sohail ibne Umro - This is the agreement of peace which Allah’s Prophet Mohammed (s.a.) has made with Sohail ibne Umro.”
Sohail objected about this sentence as well that they didn’t accept Mohammed (s.a.) as the Prophet of Allah. If they had recognized him as the Prophet (s.a.) they wouldn’t have objected to his entering Makka. He therefore wanted them to write his name as“Mohammed (a.s.) ibne Abd Allah”
. The Prophet (s.a.) asked Hazrat Ali (a.s) to strike off the words“Rasool Allah”
with his pen and write“Mohammed ibne Abd Allah”
. Hazrat Ali (a.s.) put down his pen in anger saying,“By Allah! I shall not strike off the words,’Rasool Allah’ from the document!”
The Prophet (s.a) said,“I shall strike off the words myself!”
. He drew a line across those words and told to Hazrat Ali (a.s.):
“One day
you too will be put to such a test!”
Ref: Tareeq e Kaamil, Vol 2, Page 128
When the document was ready, witnesses from both sides put a hand to it. One copy of the document was given to the Prophet (s.a.) and another to Sohail ibne Umro.
All the matters connected with the drafting and execution were completed under the direct supervision of the Prophet (s.a.) and no Companions were asked to participate in the proceedings nor their opinions were obtained. It was only Hazrat Ali (a.s.) who helped the Prophet (s.a.) in deciding on the terms and drafting of the document. Many Companions were against the terms of the agreement and even the need to make peace with the Qureish. They were hoping to enter Makka despite the opposition of the infidels and perform Umra. But when they were asked to return from Hudaibia without performing the Umra they were so much disturbed.that doubts cropped up in their minds. Allama Tabari writes:
“When the Companions of the Prophet (s.a.) started from Madina
they had no doubt about victory on the basis of the dream that the Prophet (s.a.) saw.
But when they knew about the truce
and the need to return, and knew that the Prophet (s.a.) himself had agreed to the terms of the truce,
a big doubt crept into their minds
and were about to start a dispute.”
Ref: Tareeq e Tabari, Vol 2, Page 281
Hazrat Omer was most upset with this truce. His anger rose so much that he went to the presence of the Prophet (s.a.) and said,“Are you not the true Prophet?”
The Prophet (s.a.) replied,“Yes! I am!”
Omer added,”Did you not say that we shall all enter the Masjid al Haram and circumambulate the Kaaba?”The Prophet (s.a.) replied,”Yes! I had seen a dream and interpreted it that the time is coming when we shall enter to Masjid al Haram and circumambulate the Kaaba! But I didn’t say that we shall do it this year only. Whatever has happened is with the Command of Allah! I cannot do anything against His Commands! Allah will never let the enemy to be trample me!” Even after this explanation by the Prophet (s.a.), Omer’s ire didn’t subside. He went to Abu Bakr in anger and talked in the same manner with him. He said:
“O Omer!
Keep holding his reins!
I bear witness that he is the Prophet of Allah (s.a.)
Ref: Tareeq e Tabari, Vol 2, Page 280
Hazrat Abu Bakar had to confirm about the prophethood of Mohammed (s.a.) because it was evident from Omer’s way of talking that he was somuch angry and upset about the truce that he started doubting the very prophethood of Mohammed (s.a.). Therefore Omer has expressed his doubts in this manner:
“By Allah!
Ever since I embraced Islam,
I never had a doubt, but on that day!”
Ref: Tareeq e Qamis, Vol 2, Page 32
The anger of the companions was such that while the Prophet (s.a.) giving a pracitical shape to it ordered them to sacrifice the animals and cut their hair, they started disobeying. Despite instructing them several times they didn’t comply. The Historian Tabari writes:
“By Allah!
Despite the Prophet (s.a.) ordering them thrice,
none of them rose to obey!”
Ref: Tareeq e Tabari, Vol 2, Page 283
When the Prophet (s.a.) saw this state of affairs, he was very saddened. He stood up and went to the tent of Hazrat Umme Salama and sat down quietly. She saw the sad visage of the Prophet (s.a.) and asked the reason for his glumness. He complained about the behaviour of his companions. Umme Salama said“You needn’t force anyone. Go and sacrifice your animal, get your hair removed and change the dress.”
The Prophet (s.a.) came out of the tent, sacrificed the animal, removed his hair and changed from the Ahram to ordinary dress,When the companions saw that the decision of the Prophet (s.a.) cannot be changed, some persons followed suit dishearted ly. Most of them got small tufts of hair removed. Their anger seemed not be coming down. Allama Tabari writes:
“They were clipping each other’s hairs. But it seemed as if they were in a state of sadness
and might slay each other.”
Ref: Tareeq e Tabari, Vol 2, Page 283
When the Prophet (s.a.) saw the men removing their hair, he said,“May Allah be kind on them!”
The companions said:
“O Prophet of Allah (s.a.)!
You have offered a prayer of blessing for the men who are getting their hair cut
But you didn’t pray for those who got their hair clipped!
He said,’Because they didn’t doubt!’”
Ref: Tareeq e Tabari, Vol 2, Page 283
Inspite of the misbehaviour of the Companions, the Prophet (s.a.) strictly adhered to the terms of the truce. The conditions of the truce were still being discussed. At this time the son of Sohail ibne Umro, Abu Jandal, who had converted to Islam and was facing incarceration with the infidels, escaped from the vigil of his guard and came to the presence of the Prophet (s.a.), the chains of the gaol still in his ankles. He said,“O Prophet of Allah! Allow me to ride with you!”
When the representative of the Qureish, Sohail saw his son, he said,“A truce agreement has already been agreed upon by us! If any of our men escaped and came to you, you will have to return them to us. In terms of this clause you must return Abu Jandal to us.”
The Prophet (s.a.) said,“The agreement is not complete as yet and you started asking for complying with its terms!”
Sohail said,“If you don’t hand over my son to us, we shall abrogate the agreement of truce!”
The Prophet said,“Then, you might take him away!”
He advised Abu Jandal to be patient and handed him over to Sohail.
When Abu Jandal started walking away, Hazrat Omer stood up, and guiding his hand toward the scabbard of the sword, said,“The blood of an infidel is not worth as much as that of a dog!”
He thought that Abu Jandal would attack his father and kill him. Abu Jandal said:
“O Omer!
You don’t have more right than me
to follow the command of the Prophet (s.a.)!”
Ref: Tareeq e Qamees, Vol1, Page 22
The infidels of Qureish getting their conditions accepted practically thought that they had the upper hand, although this condition wasn’t harmful to the Muslims in any manner whatsoever. After the truce one person from the Qureish, Abu Baseer Utba ibne Asaid embraced Islam and came to Madina slyly. Qureish deputed two persons to Madina with a letter to bring him back. The Prophet (s.a.) called Abu Baseer and asked him to go back to Makka. He unwillingly accompanied the emissaries. When they reached the Valley of Dual Halifa, Abu Baseeer praised the sword of one of them. He said that certainly the sword was very good and took it out of the sheath. With the excuse of looking at it, Abu Baseer took the sword from the hand of the person and killed him. When the other person saw that his companion was killed, he ran away and reaching Madina informed the Prophet (s.a.) that Abu Baseer had killed his companion. In that time Abu Baseer too reached Madina and told to the Prophet (s.a.) that he had handed him over to the Qureish in terms of the agreement and now there is no responsibility on him any further and that he need not be handed over to them again. The Prophet (s.a.) said that this person wanted to give vent to trouble between the two sides, If he was given any support, the Qureish would definitely start a conflict. Abu Baseer now understood that the Prophet would definitely hand him over to the Qureish. Taking an opportunity he went towards the shore of the sea and stayed there. On the other side, Abu Jandal, who was incarcerated in Makka, heard that Abu Baseer was hiding at a place on the coast and he too escaped from captivity and went the same way. In due time that place became a place of refuge for the fugitives from Makka. The number of such persons rose to 70 and they formed a strong group. When the caravans of Qureish used to pass through there on the way to Syria, this group attacked and looted them. The Qureish were fed up of this and sent word to the Prophet (s.a.) to call those men to Madina. They said that in future they wouldn’t claim back any person who had embraced Islam of his free will and moved to Madina. The Prophet (s.a.) sent word to Abu Baseer to come to Madina. He was seriously ill at that time and asked Abu Jandal to go. Therefore, they disbanded the group and went to Madina. The route of travel now was safe for the Qureish.
The utility and advantage of this truce was not comprehended by most Muslims. At the time of the execution of the agreement, and even after that, they were unhappy about it. But later on when they got certain political and other advantages because of the terms of the truce, they realized that their thinking was wrong and started appreciating the farsightedness of theProphet (s.a.). Some of the salient advantages the Muslims got from the truce are:
The first benefit was that the unreasonable attitude of the Qureish became evident to the tribes that they had stopped the Muslims from performing pilgrimage at Makka which was the right of every individual, from whatsoever place he came. The tribes were unhappy with the Qureish on account of this and sympathetictowards the Muslims.
The second benefit was that the Muslims who were in Makka, and keeping their Faith secret, became fear less and openly declared it and publicly performed the rites of prayer etc. And when persons, impressed by the Islamic norms, converted to the Faith, the Qureish couldn’t interfere with them because of the terms of the agreement.
The third benefit was that the infidels got opportunities to meet and exchange views with the Muslims. Because of removal of restrictions of visiting Madina, they frequented there and observed the excellent morals and the divine qualities of the Prophet (s.a.) more closely. They started getting impressed with the Islamic teachings and subtly carried the message back to Makka. Therefore, in a short span of two years the number of Muslims in Makka doubled. The historian Tabari says:
“Within two years
the population of Muslms
was more than double than what it was.”
Ref: Tareeq e Tabari, Vol 2, Page 283
The fourth benefit was that it refuted the belief of the people that Islam had spread with the strength of the sword. If the sword had played any part in the spread of the Faith, the truce should have played a role of deterrent in its spread. To the contrary its fast growth was a result of the love of peace that the Faith propagated. If hostilities had continued after Hudaibia, the spread of Islam wouldn’t have been so fast. Peace gave an opportunity to the right thinking persons to flock towards it.
The fifth benefit was that the new generation of the Qureish observed the peace loving attitude of the Prophet (s.a.) in comparison to the stern stance of Abu Jahl and Abu Sufian. They also thought about the canard spread by the infidels and the Jews and read through it. They realized that all this talk about the Prophet (s.a.) was wrong. If the Prophet (s.a) was of aggressive bent of mind, he had better strength of men and material and could have started battles to avenge the earlier fights that the Qureish had imposed on him. But this truce, and his attitude thereafter, proved that he was a man of peace! In the past he fought back only in self defence.
The sixth benefit was that the Qureish were contented that during the period of the truce they will not be attacked by the Muslims. Therefore they did not feel the need to arm themselves any more. But when they took part in the conflict between Bani Bakr and Bani Khaza-aa, against the terms of the truce, and sided with their friends, Bani Bakr, and killed pesons from Bani Khaza-aa who were the allies of the Muslims, the Muslims came forward and conquered Makka! The truce in fact laid the foundation of the consolidation of the Muslim State! Allah has termed the annexation of Makka as“Fath e Mobin”
and the Prophet (s.a.) termed it“Azam al Fatooh”
!
While this truce proved the sagacity and right thinking of the Prophet (s.a.), its implementation proved that he had great regard for commitments and agreements.
The advantages derived from patient and meticulous follow up of the truce are:
The first is that when there is the possibility of peace, war cannot be started.With this end in view even if harsh terms and conditions for the truce are accepted, it would be beneficial for the society in the longer run. No doubt it could have caused some heart burn to the Companions who were ignorant and less farsighted. The truce was declared on the terms of the infidels and the fruitful results are there for every one to see.
Secondly, the implicit implementation of a truce or an agreement is absolutely essential even if the truce is with infidels and hypocrites. Therefore the Prophet (s.a.) didn’t hesitate in handing over Abu Jindal and Abu Baseer to the infidels to meet the requirements of the terms of the truce. This shows his high respect for the terms of the agreement. However, when the Qureish acted against the terms of the truce, immediate action was taken and the conquest of Makka was the result.
Thirdly, theProphet (s.a.) is not bound with the public opinion. The opinion of the companions was against the signingof the truce. But the Prophet (s.a.) used his best discretion and the results are there for everyone to see. This discretion aso had the Divine Backing. If the Prophet (s.a.) consulted the Muslims, it was only to keep them at rest. When their opinion was not worth accepting, he discreetly kept it aside.
The part played by Ameer al Momineen (a.s) in the negotiations and formulation of the truce of Hudaibia has been invaluable. He conducted the parleys for the truce as meticulously as he did during the earlier campaigns of battle with the Qureish. It is common experience that those who are adept at warfare, don’t have any aptitude for peace making. Hazrat Ali (a.s.), who was the greatest warrior of his time, proved his mettle at peace making too. Sheik Mufeed writes:
“All the matters connected with Hudaibia were in the charge of the Ameer al Momineen (a.s) -
whether it was the ‘Bai-at Rizwan’,
organizing the troops
or the negotiations and drafting of the truce!”
Ref: Irshad, Page 54
He had felt the need for truce and peace from the very beginning. Therefore, he was neither confused nore he ever doubted the Prophet (s.a.), as was done by some senior Companions. He also didn’t like to score off the words“Rasool Allah”
from the truce document. This shows his staunch Faith and dedication to the Prophet (s.a.). Sheik Abd al Haq, Muhaddis Dehlavi writes:
“Hazrat Ali (a.s.) not agreeing to erase the words ‘Rasool Allah’
is not disobedience nor disrespect,
but it is the manifestation of his obedience and respect for the Prophet(s.a.)
Ref: Madarij al Nabbuwa, Vol 2, Page 286
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Author: MUFTI JAFFER HUSSAIN
