Alhassanain(p) Network for Heritage and Islamic Thought

38. THE SEIGE OF TAEF

Bani Thaqeef and their chief, Malik ibne Auf Nasri, escaped from Hunain and took shelter in Taef. They kept accumulating the equipment of warfare for one full year and locked themselves up in the fort. The army of Islam, under the command of the Prophet (s.a.) chased them and laid siege of the Taef Fort. From both sides there was exchange of arrows. The Muslims were in open ground and the Infidels were in the security of the fort. They rained so many arrows from the fort that some of the Muslims got martyred.and many more injured. When there was no means of subduing the well entrenched enemy, Salman Farsi came up with the idea of Minjaneeq or Catapult. With a specially devised catapult they started hurling fairly large stones on the fort. Thus they were able to breach the wall of the fort. When the Muslims tried to enter the fort throught the breach, the infidels threw red hot iron rods from the top. The Muslims were forced to withdraw a little and didn’t succeed in capturing it.

In the meantime, the Prophet (s.a.) asked Hazrat Ali (a.s.) to visit areas surrounding Taef and ordered him to destroy any place where idols were installed. Hazrat Ali (a.s.) took a group of men with him and passed near the habitation of Bani Khatam while it was still dark. They resisted and one of their well known fighter came forward and challenged for a fight. Hazrat Ali (a.s.) asked someone of his men to go ahead and kill the infidel. When none took courage in his hands,Abul Aaas ibne Rubaiah saw that Hazrat Ali (as.) was himself getting ready to confront the enemy. He offered that he would go. But the Imam stopped him and told him that if he succumbed during the fight, Abul Aas should take the command. Saying this, Hazrat Ali (a.s.) advanced swiftly and killed the infidel in one stroke. When Bani Khatam saw their warrior killed, they retraced their steps. Hazrat Ali (as.) went forward and destroyed all the idols of Bani Hawazan and Bani Thaqeef. When the entire area was free of the idols, he returned back. When the Prophet (s.a.) saw him coming, he loudly raised the slogan of ‘Allaho Akbar’ and took Hazrat Ali (a.s.) to a corner. They were quietly exchanging confidences for quite some time. Some persons didn’t like this quiet talk. They said,“Today the exchange of confidences with the cousin is quite long!” . Hazrat Omer couldn’t control himself. And he told to the Prophet (s.a.) directly that he talked with Ali (a.s.) in private and didn’t allow others to come near him! The Prophet (s.a.) replied:

“I have not exchanged confidences with Ali (a.s.),

but Allah has done it.”

Ref: Sahih Tirmizi, Page 487

During these days of the siege, Nafeh ibne Ghailan, with some cavaliers of Bani Thaqeef, emerged out of the fort. He was chased and killed. The cavaliers fled in fear. Now the besieged persons didn’t have any courage to come out of the fort. During this time the people living in the environs of Taef accepted Islam. Some slaves of Bani Thaqeef came out of the fort and accepted Islam on condition that they would be free men. The iege was now over twenty days and there was no indication of the fort being captured. The Prophet (s.a.) asked Naufil ibne Muawiya about the matter. He said that the enemy was like a fox in its den. On waiting it can be caught, if the chase is given up, there is no fear of harm. The Prophet (s.a.) thought it better to lift the siege and leave Bani Thaqeef to their own scruples. He made an announcement that they were leaving from there the next day. Therefore, the Companions prepared for traveling on the following day. Ainia ibne Hasan Fazari talked of Bani Thaqeef in laudatory words when the Muslims prepared to lift the siege. Despit being a member of the Islamic army, he praised the enemy in these words:

“By Allah!

I didn’t come with you to fight with Bani Thaqeef.

My purpose was that when Mohammed (s.a.) captured Taef,

I take a woman of Bani Thaqeef as my slave!”

Ref: Tareeq e Tabari, Vol 2, Page 355

Someone said,“Ya Rasool Allah! Atleast curse the Bani Thaqeef!” In stead of cursing, the Prophet (s.a.) uttered these words:

“O Allah!

Guide Bani Thaqeef

and send them to me!”

Ref: Tareeq e Kamil, Vol 2, Page 181

The Prophet(s.a.)’s prayer was answered very soon after that. One delegation of Bani Thaqeef came to Madina and called on the Prophet (s.a). They offered to embrace Islam but made a condition that their idol of Laat should be left unharmed for three years! The Prophet (s.a.) rejected this condition. Then they reduced the period to two years, one year and finally to one month! Every time the Prophet (s.a.) refused to accept the condition. Then they said that if he insisted to break the idol, he should ask someone else to perform the task and shouldn’t ask them to break their own idol! The Prophet (s.a.) accepted their request.Then they asked to be exempted from offering mandatory prayers. The Prophet (s.a.) said:

“La khair fi Deen la Salat fi

There is no good in a Faith

Where there is no prayer!”

Then he uttered these words of warning:

“You accept Islam,

or else I shall send one, towards you, who is from me,

(0r he said, he is like my Conscience)!

He will cut your necks

and enslave your women and children

and confiscate your wealth and property.

Ref: Isteaab, Vol 2, Page 477

Hazrat Omer said that a wish came to his mind that the Prophet (s.a.) meant him as that person! But the Prophet (s.a.)

caught hold of Hazrat Ali (a.s.)’s hand and said twice:

“Haada huwa! Haada huwa!

This is him! This is him!”

The delegation returned to Taef and made their report about the meeting. They all agreed to unconditionally accept Islam.

In this expedition too, Hazrat Ali (a.s.)’s presence is prominent. Along with the duties of the Jehad, he is also active propagating the Faith.During the siege he destroyed the idols of Bani Thaqeef and Bani Hawazan and brought about a change in the thinking of the people in the environs of Taef preparing them to embrace Islam. He killed a strong warrior of Bani Qatam forcing them to capitulate. He killed Nafeh ibne Ghilan and chased away his cavaliers. In the end they all embraced Islam fearing his valorous attacks!

In this campaign, certain aspects of Hazrat Ali (a.s.)’s superiority are very evident.The Prophet (s.a.) exchanged confidences with him within sight of the other important Companions! When others expressed their objections, the Prophet (s.a.) said that Ali (a.s.) wasn’t only the keeper of his confidences, but of Allah as well! Then the Prophet (s.a.) compared Ali (a.s.) with his own Conscience, with his Own Self!.

39. DISTRIBUTION OF THE BOOTY

When the Prophet (s.a) returned from Taef and camped at the Valley of Jaarana on 5 Zilqidda, a delegation of Bani Hawazan embraced Islam and came to his presence. They requested the persons of their tribe taken captive be freed. One chief of Bani Saad, Zohair ibne Umro, said that among the captives were two of the Prophet (s.a.)’s own aunts.who had brought him up in their own arms. If any Arab chieftain had taken the milk of one of our ladies, he would certainly have respected her. You too must treat us with dignity, and we don’t expect anything else from you. The Prophet (s.a.) told him that when the Muslims assembled, he should broach the subject of the release of the captives with them. He said that at that moment he will raise the matter of the release of the progeny of Abd al Mutallib. Therefore, when the Muslims came after the Duhr Prayer, the captives said that the Prophet (s.a.) had taken the milk of one of their tribeswoman and on that strength they ask to be freed from captivity. The Prophet (s.a.) said that he was foregoing the share of Bani Abd al Mutallib. The Mohajirs and the Ansar said that their share too belonged to the Prophet (s.a.) and that they had foregone their rights in his favor. However, Aqra ibne Habis, Abbas ibne Mardas and Ainia ibne Hasan were a bit reluctant. When the captives were released, the Prophet (s.a.) asked the delegates about Malik ibne Auf Nasri. They said that he was with the Bani Thaqeef at Taef. The Prophet (s.a.) asked them to send word to him that if he came there, the members of his family will be released.from captivity. When Malik got the message, he immediately started from Taef, and reaching Jaarana, he went to the presence of the Prophet (s.a) and embraced Islam. The Prophet (s.a.) released his family, gave back his confiscated assets and gave him a hundred camels as a gift.

When the captives of Hawazan were released, the Muslims insisted on the distribution of the booty of war. And said that the camels, goats and sheep might be distributed there and then! The Prophet (s.a.) gave his approval and the distribution started. The Prophet (s.a.), from his Khums, gave a hundred camels each to the persons who had newly embraced Islam. Abu Sufian and his sons Muawiya and Yazid were given a hundred camels each. Besides them, Aqra ibne Habis, Ainia ibne Hasan and some other persons received a hundred camels each. Some persons were given lots of fifty camels. Generally the rest of the men got four camels and forty sheep each. The Ansar too received the booty in the same manner. They complained that the Prophet (s.a.) preferred his own people, although the Ansar supported him in the time of need. When he heard about these murmers, he assembled them and told them that he had given some preferential treatment to the Qureish that they don’t recant from Islam! He said that they had their camels and sheep with them and you, the Ansar, have with you your Prophet (s.a.)! He asked them what was preferable? The eyes of the Ansar watered and they said,“Ya Rasool Allah (s.a.)! We wholeheartedly accept the distribution of the booty! In their share is the worldly wealth and you are in our share!” The Prophet (s.a.) offered a prayer for the Ansar and their progeny!

Abbas ibne Mardas Aslami too was expecting a larger share of the booty than the ordinary Muslims got. He wrote some couplets to express his displeasure.:

“Hasan and Habis were not superior to my father Mardas in any society,

Neither I am inferior to Ainia and Aqra. But whom you down grade will not rise again!

The Prophet (s.a) said, “Aqtaoo ani lisana- Cut his tongue!”, meaning that he be quietened by giving him some more of the booty! But he didn’t understand the allegory and shivered thinking that his tongue was about to be cut! When Hazrat Ali (a.s.) asked him to come, he asked where he was being taken. He said that he was being taken along to comply with the orders of the Prophet (s.a.)! He therefore accompanied Hazrat Ali (a.s.) to the place where the camels and sheep were penned. Hazrat Ali (a.s.) asked him to take more camels to bring his tally to hundred and join the group of the Muallifat al Quloob (the Pretenders) or remain contented with the four camels and continue in the group of Mohajirs!” Abbas ibne Mardas asked Hazrat Ali (a.s.) to let him be with his four camels because he couldn’t imagine to be counted among the Muallifat al Quloob!

Ameer al Momineen had placed before him both the situations and had also explained the consequence of each of them giving him the right to maintain the privilege of being in the group of the Migrants or going to the side of the Pretenders!

After the distribution, the Prophet (s.a.) returned to Makka and performed the minor pilgrimage of Umra. Itab ibne Asaid was appointed the governor of Makka and then the Prophet (s.a.) left for Madina in the beginning of the month of Zil Hijja.

40. PROPAGATION OF ISLAM IN YEMEN

During 8H the Prophet (s.a.) deputed Khalid bin Walid with a group of Companions to Yemen for propagating the Message of Islam there. He stayed there for six months, but the efforts didn’t bear any fruits. There was no positive reaction from the people there.Bara ibne Aazib, who was a member of the delegation, says:

“The Prophet (s.a.) sent Khalid ibne Walid to Yemen

for inviting people to the Faith.

I was one of the persons sent with him.

He stayed there for six months,

but none paid any heed to him.”

Ref: Tareeq e Tabari, Vol 2, Page 289

When the Prophet (s.a.) learnt about the failure of the mission, he sent Ali ibne Abi Talib (a.s.) to take charge of the work. He asked him to send Khalid and his team back.Those from the team who wished to stay further in Yemen, they may be permitted to stay back. Bara ibne Azaib says that he preferred to stay on with Hazrat Ali (a.s.). When the Yemenis learned that Khalid was going and Hazrat Ali (a.s.) was replacing him, they were keenly interested and gathered at one place. After the morning prayers Hazrat Ali (a.s.) went to them and read the letter that the Prophet (s.a.) had sent for the people of Yemen. Then he delivered a Sermon on the virtues of Islam. The talk was so effective that the people who didn’t respond even after six months of Khalid’s efforts, embraced Islam. The Historian Tabari writes:

“The entire tribe of Hamadan

embraced Islam in one day.”

Ref: Tareeq e Tabari, Vol 2, Page 390

When Hazrat Ali (a.s.) informed the Prophet (s.a.) about this event, he did a Prostration of Thanksgiving and said thrice:

Assalaam ala hamadan

On Hamadan my Salam.”

In the Battle of Siffin the tribe of Hamadan was solidly behind Hazrat Ali (a.s.). Seeing their exploits of valor, Hazrat Ali (a.s.) said:

“If I was the keeper to the Gate of Heaven,

I would have asked the Tribe of Hamadan

to enter peacefully.”

After the Tribe of Hamadan embraced Islam, the avenues for the progress and propagation of Islam opened up in Yemen. With the rays of the sun of knowledge, the darkness of infidelity was dispelled! In every nook and corner there were the voices witnessing the Unity of Allah!

41. THE EMIRATE OF YEMEN

Although the Yemenis had embraced Islam with one Sermon of Hazrat Ali (a.s.), they were still not fully conversant with the tenets of the Faith. Therefore it was necessary to give them instruction on the legitimate (Halal) and taboo (Haram) from Islamic point of view. They were also to be told about the mandatory and the optional prayers and other pillars of Islam. They needed to get their disputes settled according to the laws of the Faith. For taking care of all these things, the Prophet (s.a.) deputed Hazrat Ali (a.s.) once again to Yemen. For this important mission, there was the need for knowledge and balanced thinking was very essential. This was his first stint outside the area of Hejaz and Hazrat Ali(a.s.) was initially reluctant to accept the onerous responsibility. He told to the Prophet (s.a.) that he was still young and also new to such an assignment. He felt that it might be difficult for him to handle the work without advisers around. The Prophet (s.a.) put a hand on the chest of Ali (a.s.) and said:

“O Allah!

Make Ali (.a.s)’s heart well informed

and the tongue free of defects and errors!”

Ref: Isteaab, Vol 3, Page 36

Hazrat Ali (a.s) says that after that day he never had difficulty in assessing correctly between two persons. The quality of confidence and determination became stronger in him.

At that time of hisselection the senior Companions, both Mohajir and Ansar, were present. But the Prophet (s.a.), despite Hazrat Ali (a.s.)’s youth nominated him for the emirate of Yemen. In this connection he neither consulted anyone nor obtained anyone’s opinion. The Prophet (s.a.) was confident that Ali (a.s.) was the most suitable candidate ofr the job. It was this confidence that the Prophet (s.a.) entrusted the important functions of delivering justice to people in his lifetime and prepared Ali (a.s.) for the same function after him as well. Therefore, the Prophet of Islam (a.s.) said:

“O Ali (a.s.)!

After me, you you will be the judge

For the mutual disputes of the people!”

Ref: Mustadrak Hakim, Vol 3, Page 122

If leading a congregational prayer is termed the qualification for selection as the Caliph, then why not the emirate of Yemen, first ever such important assignment in the annals of Islamic History, be termed a better qualification for the selection as the Caliph! We should understand that leading a congregational prayer is one thing and leading the governance of a people is another! Theduties of an emir and a caliph are similar that need skills in governance and deliverance of justice.

42. SARIYA WADI AL RAMAL

Some people gathered in Wadi al Ramal and were planning a surprise night attack on Madina. They were looking for an opportune time to carry out their plan. But one person chanced to know their plans and gave the information to the Prophet (s.a.). These people were not a regularly organized contingent but were a group of brigands and highway robbers.The Prophet (s.a.) gave the standard to Hazrat Abu bakr and sent with troops to quell and disburse this mob. When the troops reached the Wadi al Ramal, the brigands went into hiding. The Muslims looked around for them, and not finding any trace, relaxed thinking that they had fled getting wind of the coming of the Muslim attack. The Muslims were tired of their journey. They decided to spend the night in the valley and slept soundly. After some hours of their sleeping, the brigands came out quietly from their hideouts and attacked the Muslims. In the confusion some Muslims were killed and the rest ran for their lives. When the unsuccessful group returned, the Prophet (s.a.) gave the standard to Hazrat Omer to lead the campaign. The morale of the brigands was high now. When they saw the contingent arrive, they came out of their hideouts and started fighting with such ferocity that the Muslim contingent was forced to withdraw. After these two failures, Umro ibne Aas told to the Prophet (s.a.) to give him the command to control the situation. The Prophet (s.a.) complied with his wish, but the result was the same as before. After these repeated failures, the Prophet (s.a.) appointed Hazrat Ali (a.s.) as the Commander of the contingent and sent him for the campaign. He also asked the earlier unsuccessful commanders too to join the contingent under him. The first strategy of Hazrat Ali (a.s.) was to change the route of advance from that which was followed by the earlier three attempts. He also made the journey during night and rested the troops during the day. This provided them a degree of stealth.in their movement. They thus were able to surprise the enemy by sudden attack. While the first rays of sunlight was about to touch the peaks, the tips of the swords started shining. The enemy fled because of the element of surprise in the attack and the Muslims proceeded to Madina victoriously. The Prophet (s.a.) on hearing of the arrival of the victorious army, came out of the city to give them a reception. He happily said:

“O Ali (a.s.) !

If I hadn’t the fear that some people of my Ummat might say what the Christians said about Hazrat Eesa (a.s),

I would have said something about you that people would pick up the soil from under your very feet,

wherever you went!

Ref: Irshad Sheik Mufeed, Page 76

The success of this campaign was because of the leadership of Hazrat Ali (a.s.) in planning the strategy of war. He kept a keen eye on the reasons of the failure of the previous attempts and took care to eliminate them. In the first attempt, they were lethargic and careless in their movement. Havng gone to the den of the enemy, they casually retired to sleep without even posting nominal night vigil. The second and third attempts they made the mistake of following the same route of travel and thus gave early warning of their arrival to the enemy. Hazrat Ali (a.s.) eliminated all these faults and also added the element or surprise by traveling in the night and reaching the arena just before dawn! If he had made the same mistakes as the first three leaders did, his attempt might have met with the same result as theirs did!

43. SARIYA BANI TAY

After the conquest of Makka the idols of the Kaaba had been destroyed. Dirng the ghazwa e Taef, the idols of Bani Thaqeef and Bani Hawazan too were destroyed. But those of Bani Tay were still intact. Among these idols was one, by name of Filis that was the center of their adulation! The Prophet (s.a.) determined to destroy it too. He deputed Hazrat Ali (a.s.) during the month of Rabi al Thani 9H towards the habitations of Bani Tay to destroy the idols there and invite the people to the Right Path. Hazrat Ali (a.s.) started for the campaign with a contingent of 150 men. The Chief of Bani Tay, Adi bin Hatim went toward Syria along with his family and children, when he heard of the arrival of the Muslim contingent. Hazrat Ali (a.s.) attacked the neighborhood of Aal e Hatim and destroyed their idol. From that place he got three expensive armors and three swords. Among these swords were Rasoob and Maqzam that were very famous swords throughout Arabia for their excellent quality.which were offered to the idols by Harit ibne Abi Shimr. Besides these, lot of other valuables and livestock were obtained from there.. Hazrat Ali (a.s.) distributed some of the booty to the men in the contingent and took the rest and the captives to Madina. Among the captives there was Safana, the daughter of the legendary Hatim, who was accommodated at a place near the mosque where captive women were generally kept. During those days the Prophet (s.a.) passed that way when Safana complained that her father was dead and there was none to take care of her. She pleaded to be released and said that Allah will reward him for the kindness. The Prophet (s.a.) asked who she was? She said that she was the sister of Adi ibne Hatim. The Prophet (s.a.) asked her if she was the sister of the same Adi bin Hatim who fled from Allah and His Prophet (s.a.). Saying this, he went his way. The next day when he passed that way, Safana pleaded again and he gave the same reply! Safana thought that there was no hope left for her release! The third time when the Prophet (s.a.) passed that way, she had no courage to renew her appeal. While she was thinking whether to say anything or not, someone from behind the Prophet (s.a.) prompted her to appeal to the Prophet (s.a.) for her release. She took courage in her hands, stood up and said,“O Prophet of Allah (s.a.)! Please don’t make me a subject of ridicule among my people! I am the daughter of the Chief of Bani Tay, Hatim! My father was very charitable His wont was to release the captives, feed the poor and help the needy!” The Prophet (s.a.) ordered that she be released forthwith because she was the daughter of a person who was gentle, kind and held high morals. He also told to Safana to stay in Madina till a dependable escort was arranged to send he safely to her people. Safana asked the people about the identity of the person who prompted her to speak with the Prophet (s.a.). They informed her that he was the Prophet (s.a.)’s cousin Ali ibne Abi Talib (a.s.). After sometime, a caravan from Bani Qaza-aa came to Madina. Safana requested the Prophet (s.a.) to send her with them. The Prophet (s.a.) made good arrangements for her journey and she safely reached her brother Adi Bin Hatim in Syria.

Safana complained to her brother Adi that he abandoned her alon and fled. She also told him about Hazrat Ali (a.s.) on whose prompting she could accomplish her release from captivity. She also told him about the good treatment meted out by the Prophet (s.a.) to her. She very strongly suggested to Adi to go to the presence of the Prophet (s.a.) at the earliest that he will get the honor of joining the ranks of the people who have adopted the Right Path. Adi says that he liked the suggestion and therefore headed for Madina. When he went to the presence of the Prophet (s.a.) in the Masjid e Nabavi , he told him that he was Adi ibne Hatim. The Prophet (s.a.) was very pleased to meet him and asked him to accompany him home. On the way they met an old woman.and heard her complaints. Adi thought that the Prophet (s.a.) hadn’t the slightest element of pride and conceit for his position. When they reached the Prophet (s.a.)’s home, he spread his carpet for Adi to sit. And himself squatted on the bare ground. Adi again thought that this cannot be the way of royalty! Adi was still indecisive in his mind when the Prophet (s.a.) said,“O Adi! You take a fourth of the booty of war, but in your Christian Faith this is not permissible! Perhaps you are shy of our Faith because there is poverty among our people and there are lots of enemies in our environment! But soon there will be such affluence here that even on searching there will be scarcity of takers for the wealth! Women will then visit the bayt Allah all alone fearlessly! You will learn that the Qasr e Abyad ( the White Palace) of Babel has been annexed by the Muslims!”

Adi witnessed with his own eyes the excellent character and manners of the Prophet (s.a.) and heard his talk that went straight to his heart! He embraced Islam at the same auspicious moment and became an ardent companion of Hazrat Amir al Momineen (a.s.) and was on his side during the campaigns of Jamal, Siffin and Nahrwan.

44. GHAZWA E TABOOK

One trading caravan from Syria spread a rumor in Madina that the Caesar of Rome, Heraclius, was planning to attack Madina and the Christian tribe, Bani Ghasan, Bani Lakham, Bani Gazam and Bani Amela were gathering under his flag. Bani Ghasan, they said, had converted their territory, Syria, as a cantonment to mobilize the armies of Rome and Syria. They also said that the reconnoitering troops have reached as close as the area of Balqa. The Prophet (s.a.) on the basis of these reports, started the preparations to meet the enemy..He ordered the Muslims to prepare for stopping the advancing enemy. All the wars that the Muslims fought were inside the country and they hadn’t faced any external opponent. This campaign was to be fought on foreign soil, and was against a distant Emperor whose conquests extended to Persia and beyond.On hearing the Prophet (s.a.)’s orders, the men, instead of feeling the thrill of the prospective battles, were crestfallen. The reason for this mood was that they were facing a drought of late and only during the current season the crop was good and nearing harvest. They were not in a mood to travel leaving behind their ready crops. Besides, the summer heat was severe and harsh for travel through the desert. In such circumstances the Muslims started making excuses to avoid going on the campaign. The Holy Quran says about these persons:

“O People who embraced the Faith!

When you are asked to start in the way of Allah,

your feet get embedded in the ground.

Are you happy with this life instead of the Hereafter.”

When pressure mounted over the Muslims with admonishing Verses, and they saw no way out other than joing the contingent, then some willingly and others not so willingly got ready to go. Some others malingered and stayed back at their homes. The Prophet (s.a.) took help from within Madina and other areas to get together a contingent of 30,000 men and during the month of Rajab 9H left Madina and their first halt was at Taniat al Wida. Abd Allah ibne Ubai, with his men, too was with the contingent and camped in the lowlying area of Taniat al Wida. When the Prophet (s.a.) advanced with the army, Ibne Ubai returned back to Madina with his men.

After a major number of the Muslims leaving Madina, the hypocrites who remained back and those who returned from the way, in the event of the defeat of the Muslim army, which Abd Allah Ibne Ubai expected, they planned to invade the Prophet (s.a.)’s home and loot it and send away the members of his family from Madina. There was also danger from people who hadn’t as yet embraced Islam and were defeated in the battles that they fought with them. Such people might see an opportunity to plunder the properties and assets of the Muslims. In these circumstances, it was the demand of farsightedness that a person should be left in Madina who could face any eventuality with courage and control things from going awry. Therefore the Prophet (s.a.) decided to leave behind Ali (a.s) whose fear was already embedded in the hearts of the Arabs because of his recent successes in the battles. The hypocrites of Madina didn’t like this arrangement. When they were unable to find any excuse, they said:

“The Prophet (s.a)

Considering him a burden, has left him behind!”

Ref: Tareeq e Tabari, Vol 2, Page 368

Hazrat Ali (a.s.) who was continuously winning in the battles with the infidels, was feeling for being dropped from the contingent going for the new Campaign. When he heard this taunt from the hypocrites, he couldn’t control himself and put on the arms and started moving behind the army at some distance. After sometime he caught up with them and went to the presence of the Prophet (s.a.). He complained to the Prophet (s.a.) that the hypocrites say that he was left behind because he would be a burden during the campaign. The Prophet (s.a.) said that they were liars and I am leaving you behind in Madina because the administration there should either be with me or with you. He also said that in his Ahl al Bayt and in his Ummat he was his successor. He added:

“Are you not happy that you have the same

Relationship with me as Haroon (a.s.) had

With Moosa (a.s). The only difference is that

There will be no prophet after me.”

Ref: Sahih Bukhari, Vol 3,Page 54

Hearing this, Hazrat Ali (a.s.) happily went back to Madina. And the Prophet (s.a.) proceeded with the army towards the border of Syria. The ruins of the Tribes of Thamud were on the way. When they reached the place, the Prophet (s.a.) asked his men not to take any water from the wells there, neither for ablutions nor for drinking purpose. When his eyes fell on the ruins, he hid his face with a cloth and rode his camel faster to leave the place behind as soon as possible. The next day the Muslims ran short of water. They came to the Prophet (s.a.) and told him that if they were allowed to take water on the way, this situation of scarcity wouldn’t have arisen. The Prophet (s.a.) lifted his hands for prayer and before his prayer was over, dark clouds appeared on the horizon and copious rain started. The men drank it and also stored in their containers.

The journey throught the dry deserts was very tiring.Fifteen to twenty persons had to share one camel or horse. They rode on these animals in turns. They had to trudge through the desert more on foot than astride any animal. For eating they got no more than dry bread and water was very scarce. Those who were unable to bear the hardship, they started returning back. Whenever the Prophet (s.a.) was informed of the deserters, he used to say,” If they have virtue in them, they will come back to join us. If not, it will be lesser burden on our heads!” Hazrat Abu Dharr fell behind because his camel was very emaciated and was unable to keep pace with others. People told to the Prophet (s.a.) that even Abu Dharr had deserted. About him too the Prophet (s.a.) said that if he had virtue in him, he would join back the caravan. When Hazrat Abu Dharr saw that the camel was unable to go any further, he took away his baggage from its back and started moving forward on foot. Some people of the army saw him coming at a distance. They started speculating who the person could be who was walking all alone. The Prophet (s.a.) said it must be Abu Dharr. When the men strained their eyes a little, they confirmed it was him! The Prophet (s.a.) said:

“May Allah have mercy on Abu Dharr

That he is coming alone, he will die in loneliness

And will be raised on the Day of Judgement

Alone.”

Ref: Tareeq e Tabari,Vol 2, Page 271

When the army reached Tabook, they struck camp there. For long distances there wasn’t any sign of the Roman troops. The Prophet (s.a.) camped there for twenty days, but from no direction there was any sign of approaching armies. The information given by the Syrian traders was wrong. In this time the Prophet (s.a.) sent delegations to the chiefs of the tribes in the area. inviting them to embrace Islam or start paying the Jizia. The chief of Aila, Youhana ibne Ruba came to the Prophet (s.a.) and struck a truce at a Jizia of 300 Dinar. Similarly the Christians of tribes of jarma, Azrah and Maqna too entered into agreements to pay Jizia. The chief of domat al Jundal, Akidar ibne Abd al malik was brought in captivity. He too accepted to pay Jizia and was released. When the Prophet (s.a.) was satisfied that there was no sign of the enemy Roman troops, he ordered his men to return to Madina. There is a valley, Mashqaq, lying between Tabook and Madina. At that place there is a spring from where water was coming at a very slow rate. He ordered that those who reached earlier than him should not drink water from the spring. But some men who arrived there earlier, drank the little water that had accumulated from the spring. When the Prophet (s.a.) arrived there, he found that the pit of the spring was empty of water. He asked the men about who arrived there first. The men took the names of the first arrivals. The Prophet (s.a.) asked them if they were not warned not to drink the water before he arrived. Allama Tabari writes:

“Then the Prophet (s.a) cursed them”

Ref: Tareeq e Tabari, Vol 2, Page 373

The Prophet (s.a.), noticing the scarcity of water, held his palms under the oozing water and the palms were full of it, he offered a prayer. And the water from his hand he poured into the pit. The prayer was answered and the spring started yielding water copiously. Everyone of the army quenched his thirst.

On the return journey another sad event happened. When they reached Uqba zi Fataq, they thought that the passage through the hills was tortuous and difficult. If the animals became restless, there was a likelihood of their falling into the ravines. The Prophet (s.a.) announced that no one should take that route till his camel goes. But some persons conspired that they will disturb the Prophet (s.a.)’s camel to cause an accident. The Prophet (s.a.) was astride his camel and Huzaifa ibne Yaman was holding the rope in the front and Ammar ibne Yassir was at the back. With the lightning they saw 12 riders, with faces covered, proceeding towards the ravine Huzaifa pointed this out to the Prophet (s.a.), and he reprimanded the group. Huzaifa and Ammar pushed back those twelve camels. The Prophet (s.a.) asked Huzaifa who these persons were. He expressed his ignorance. The Prophet (s.a.) said that they were the hypocrites and will ever remain so. They came with a view that they wanted to disturb my camel and cause its fall in the ravine. Then the Prophet (s.a.) told the names of all the twelve culprits to Huzaifa and asked him to keep the information a secret. But despite this warning, the information got revealed to some people. Once Imam Hassan (a.s.) told to Muawiya ibne Abu Sufian:

“You will recall the day when some persons wanted the camel of the Prophet to fall into the ravine and these persons were twelve in number and one of them was Abu Sufian.”

Shara Ibne Abil Hadeed,Vol 2, Page 103

When the Prophet (s.a.) was proceeding towards Tabook, some deceptive persons came to him and said that they had constructed a mosque so that the diseased and disabled, who are unable to go long distances to the other mosques offer prayers there. They requested him to visit their mosque and offer prayer there. The Prophet (s.a.) said that he was on an important journey then, and would visit the mosque some other time. When he returned from his journey to Tabook and reached Zi Awan near Madina, the following Verse was revealed:

“They too are hypocrites who constructed a mosque to cause harm and dissensions among the Momins.”

The Prophet (s.a.) ordered Malik ibne Daksham and Ma-an ibne Adi to dismantle that mosque.

The expedition to Tabook was a very trying experience for the Muslims. They had to travel through the scorching heat of the desert leaving behind the gardens and the green fields. Only those were steadfast who preferred the Rewards of the Hereafter over the comforts of this life. Those who had accepted Islam to enjoy the power and pelf that they thought it will give them, were unable to bear the hardships of the journey and complained about it. The hypocrites therefore deserted the army at various stages and left a proof of their mindset. So far they were able to hide their infidelity in the thick veneer of hyocricy. But now they were exposed. Therefore this campaign is also called the Ghazwa e Fazeha because it exposed the veneer of the hypocrites and they faced shame and ignominy.Even if they wanted to keep their hypocricy in wraps at that moment, they couldn’t have done it. They could have hidden their hypocricy only if they had boldly come out of their homes, faced all the hardships of the journey and remained steadfast with the Prophet (s.a.) all through the campaign. They couldn’t do it, and thus they were exposed !

Ghazwa e Tabook is the only campaign of the Prophet (s.a.) in which Hazrat Ali (s.a.) didn’t participate. But this was not because he didn’t want to be there in the war. It was the decision of the Prophet (s.a.) to leave him behind in Madina to take care of things that he would do while present there. This too was a responsibility like the Jehad that Hazrat Ali (a.s.) performed well. He maintained the law and order in Madina efficiently and effectively.

Whenever the Prophet (s.a.) traveled out of Madina he appointed someone to take charge of the administration of the city. The person used to be given the position of an ordinary governor or administrator. But Hazrat Ali (a.s)’s appointment was of a different nature. He told him that his status, in the eyes of the Prophet (s.a.), was the same as that of Haroon (as.) for Moosa (a.s.). Haroon (a.s.) was the caliph and Successor of Moosa (a.s)! the Holy Quran therefore says about the prayer of Hazrat Moosa (a.s.):

“From the people of my house, make my brother Haroon my vizier and through him make my back strong and make him the sharer of my tasks.”

The Prophet (s.a.) terming Hazrat Ali (a.s) as the equivalent of Hazrat Haroon (a.s.) proved that as Haroon (a.s) was the Caliph and Vicegerent of Moosa (as.) so was Ali (a.s.) his own Vicegerent. Saying that Hazrat Moosa (a.s.) nominated Hazrat Haroon (a.s) his successor for a short while, and so was the appointment of Hazrat Ali (a.s.) temporary is not correct. But the question arises, why Hazrat Moosa (a.s) didn’t appoint anyone else instead of Haroon (a.s)? The answer is that he was the most superior and the most competent to be the successor and the vicegerent of Moosa (a.s). So was Ali (a.s.) the most superior and the most competent to be the Prophet (s.a.)’s Caliph and Vicegerent!

45. PROPAGATION OF SURAT AL BARA-AT

The infidels and hypocrites of Arabia used to perform the Haj at the Kaaba and even after the conquest of Makka, they continued the practice. In their practices, circumambulating the Kaaba in naked state was one amoral aspect. It was necessary to stop it. So far the Prophet (s.a.) had not banned them from coming for the ritual. But the initial Verses of the Surat al Bara-at express disgust for the infidels and hypocrites. In compliance with this, it was felt necessary to stop them from entering the precincts of the Kaaba. The Prophet (s.a.) gave these verses to Hazrat Abu Bakr and sent him to Makka. Soon after sending him, he deputed Hazrat Ali (a.s.), to proceed on his personal camel, Azba, and take the parchment on which the Verses were inscribed from Ab Bakr and proceed to Makka to recite them to the people there. Hazrat Ali (a.s.) rode the camel fast, overtook Hazrat Abu Bakr, communicated the Prophet (s.a.)’s message, obtained the Verses from him and proceeded to Makka. He also told to Hazrat Abu Bakr that if he wished he could go along with him or else return to Madina. Ibne Athir writes:

“The Prophet (s.a) gave the Surat al Bara-at to Hazrat Abu Bakr to take to Makka, but called him back from the way and told him that for the propagation of the Verses the person from his own house was suitable and therefore entrusted the Verses to Ali (a.s)”

--Jame al Usool, Vol 9, Page 475

Allama Tabari has written about this event in greater detail:

“The Prophet gave the Verses to Abu Bakr, and sent him appointing him the Ameer e Haj. When he reached the Valley of Zil Halifa near the Mosque Shajra, Hazrat Ali (a.s) arrived and took the Verses from him. Hazrat abu Bakr came back to the Prophet (s.a.) and said,’I sacrifice my parents on you! Is there any revelation about me?’ The Prophet said, No! But these Verses have to be propagated either by me or the one who is from me!”

Ref: Tareeq e Tabari, Vol 2, Page 383

Hazrat Ameer al Momineen (a.s.), on reaching Makka, recited the Verses to the people at Arafat and Muna and announced that the hypocrites who had committed the breach of trust, the truce agreement with them would go void in four months. And then no infidel and hypocrite, who has not embraced Islam, shall be allowed to enter the precincts of Kaaba to circumambulate it for performing the Haj Pilgrimage. It caused some brows to frown among the hypocrites, but none had courage to say anything. They were helpless before the might and dominance of Islam. They were forced to pretend that they had embraced Islam. Allama Tabari writes:

“The hypocrites blamed each other and returned and said that since the Qureish had embraced Islam, they had no way other than following suit!”

Ref: Tareeq e Tabari, Vol 2, Page 283

This task was not so simple as it appeared. The truce agreements witht the infidels were being abrogated and entry into the Masjid al Haram and performance of Haj by them was banned. It was possible that they turned rebellious and started to conspire against the Muslims. Because of these fears the Prophet (s.a.) was worried about the safety of Hazrat Ali (s.a.) and was eagerly awaiting his return. When Hazrat Abu Dharr gave the news of his return, the Prophet (s.a.) was over joyed. He went out of the city with his companions and welcomed Hazrat Ali (s.a.).

For this task removing one emissary and appointing another was not the personal decision of the Prophet (s.a.) but it was in compliance to a Revelation from Allah. All the Commands of Allah have always a definite purpose behind them. The purpose behind the change must have been the need to highlight the importance and the superiority of the person entrusted with the job! Therefore, if from the beginning Hazrat Ali (a.s) was deputed, it would have been considered a matter of routine. Detailing an important person and withdrawing him midway to send Hazrat Ali (a.s.) highlighted the importance of the task and the eminence of the person who replaced the earlier emissary! Then the announcement that the replacement was at the Command of Allah gave the act more eminence! It is a matter of conjecture that a person whom Allah didn’t deem fit to to propagate a couple of Verses of the Quran to the people of Makka, was elevated to the caliphate after the demise of the Prophet (s.a.)! It is a pity that some people took shelter behind the excuse of public opinion and installed a person to caliphate and sending the candidate into oblivion who was most deserving of the position. The Commentator of the Quran, Ibne Abbas, too mentions about this incident to prove Hazrat Ali (a.s.)’s right to caliphate. He says:

“By Allah! The Prophet (s.a.) had thought only him suitable to recite the Verses of Surat al Bara-at to the people of Makka.”

Ref: Kanz al Amaal, Vol 6, Page 391

Ibne Abbas arguing about the Right to caliphate referring to the incident about the Recitation of the Surat al Bara-at meant that the Prophet (s.a.) was hinting at his choice of the successor. Hazrat Ali (a.s.) himself referred to the incident while making claim of the Caliphate at the meeting of the Shura. He said:

“Is there anyone amongst you who was entrusted with the task of propagating the Surat al Bara-at and the Prophet (s.a.) had told him that anyone other than the prophet (s.a.) and ME could do the task.”

Ref: Shara ibne Abil Hadeed, Vol 2,Page 61

If claim is made for Hazrat abu Bakr siting his Imamat of the prayer, wouldn’t they have used the incident of the Surat al Bara-at as another strong proof to claim the Caliphate for him! Then why they don’t accept this as a proof for the claim of Hazrat Ali (a.s.) for the caliphate?