Alhassanain(p) Network for Heritage and Islamic Thought

CHAPTER VIII: MISSIONARY ACTIVITIES IN YEMEN

In 632 A.D. the Holy Prophet deputed Ali to undertake the task of propagating Islam in Yemen. For six months Khalid bin Walid laboured in vain to bring the Yemenites to accept Islam. These people were proud of their heritage and culture, and took the greatest pride in their traditions and institutions. The Jewish and Christian colonies around Yemen were notable for their scholars who were well read in the scriptures and were an authority in matters of religion.

Before Ali left, the Holy Prophet personally inspected the three hundred Mujahirs and Ansar volunteers, who had gathered at Qoba, near Medina, to accompany Ali, and presented "The Lion of God" with a black Standard. He then tied a turban on Ali's head with his own hands saying to him, "Now proceed to Yemen and preach among its inhabitants the divine laws of Islam. - You have to enlighten the people in the Commandments of God as revealed in the Holy Quran, to teach them the methods of prayers and extend to them the invitation to accept Islam." As Ali made ready to leave, the Holy Prophet said, "I swear by God that one conversion at your hands is far nobler and better for Islam than all the wonders of nature on which the Sun rises and sets."

Ali proceeded to Yemen, and there read the Prophet's letter to the people and delivered his sermon according to the dictates of the Prophet, preaching the doctrines of Islam to the multitudes, with the result that the entire tribe of Hamadanis embraced Islam in a single day. (Ibn Athir, Kamil V. II).

Ali proved as good a preacher as he was aswordsman, and his Mission to Yemen saw his emergence as a religious scholar of the first order. The Christian priests and the Jewish Rabbis who had settled in Yemen held daily discourses with him on religious doctrines and dogmas, and Ali's illuminating sermons on the Unity of God and the Islamic exposition of the values of life made a great impression on those who heard him. After one of his sermons, the Christian priest Ka'b accepted Islam. Ka'b was a distinguished scholar and critic, renowned for his piety and learning. His example was soon followed by many others and soon many Rabbis followed suit. Other neighbouring tribes also embraced Islam, and it clearly proved that "The exposition of Islam and the tongue of Ali were co-related like hand and glove, or like a soul in a body."

CHAPTER IX: THE FINAL PILGRIMAGE OF THE HOLY PROPHET AND THE LAST DECLARATION AT GHADIR-E-KHUM

It was in the month of Zilhajj 10 A.H. when the Holy Prophet becoming intuitively aware of his approaching end, decided to make a farewell Pilgrimage to Mecca. As the time for the Pilgrimage approached, he started to make preparations for the journey. Hazrat Ali who was in Yemen was asked to complete his work and join the Prophet in Mecca.

The Prophet reached Mecca on Sunday the 4th of Zilhaji 10 A.H. Soon after his arrival, Ali, who hastened back from Yemen ahead of his men, joined the Prophet, who was very glad to see him and affectionately embracing him asked what vow he had taken for the pilgrimage. Ali replied, "I have taken upon me a vow to perform the same pilgrimage as the Prophet, whatever that might be, and I have brought thirty-four camels for the sacrifice". The Prophet joyfully exclaimed, 'Allah-o-Akbar', (Great is the Lord), and said he had brought sixty-six. Headded, that in all the rites of the Pilgrimage, as well as in the sacrifice, he (Ali) would be his partner. Thus Ali also performed the Greater Pilgrimage along with the Prophet.

Before completing the rites of the Pilgrimage, the Holy Prophet addressed the assembled multitude from the top of the Jabal-ul-Arafat in words which yet live in the hearts of Muslims. As the various ceremonies were to be treated as models for future guidance, the Prophet observed rigorously each rite, whether in compliance with revelations or in accordalce with the patriarchal usage. Thus,

when the hundred camels were to be sacrificed, they were offered by him and Ali conjointly. A repast, prepared from the meat of the sacrificed camels wasserved, the Prophet sat down with no other but Ali to partake of it. The ceremonies of the pilgrimage ended with shaving of the heads and paring of the nails after the sacrifice of animals. The pilgrim's garb was then removed and Ali, who rode on the Prophet's Duldul, proclaimed that the restrictions of Pilgrimage were over.

The Sermon at Ghadir-E-Khum and the Last Declaration

Bidding farewell to his native city of Mecca, the Prophet set out for Medina on the 14th Zilhajj, 10 A.H., accompanied by the same congregation of Muslims.

Now as his swift camel sped on with its long swinging strides, a life of tireless toil was nearing its end, a mission of mercy and devotion was approaching its culmination and the seeds of Divine dispensation were about to begin to bear fruit. His mien and bearing showed the signs of sublime peace, coupled with an overwhelming sense of gratitude and an insatiable yearning for his Creator and Cherisher.

Yet on close scrutiny, his serene features could not have failed to disclose the signs of deep contemplation as if he was weighing the pros and cons of some momentous decision.

What could be the cause of this restlessness? Had he not accomplished all that he had set his mind to do? The Unity and Justice of God had been convincingly instilled into the hearts of men; the belief in the angels, the Scriptures, the Prophets, the resurrection of the dead, and the Day of Judgment had all been authoritatively expounded.

But with the meticulous thoroughness of his genius, Prophet Muhammad realised that the most important part of his task still remained unfulfilled, and it was this which made him restless at the moment of his greatest triumph. He saw that the sands of time were running out and the cup of his life was filled almost to the brim. This being so, the most important task was to ensure the continuity of his life's work by someone endowed with all the moral values which he had upheld, or else all his miraculous achievements during the twenty-three years of his apostolic ministry stood in danger of being irretrievably undone. It was a matter of prime importance that Divine guidance should continue after him and that the Divine sovereignty should be exercised by the chosen ones of God, to be appointed by the Prophet.

He had already designated his Ahl-ul-Bait on several occasions, as the Ark of Noah, the strong rope of God, the door of forgiveness, the purified ones, and made the love of these holy ones incumbent upon his followers. He had similarly, on many occasions, pointed out Ali as "My brother and Successor", "The door of the city of knowledge", "The most equitable judge", "The embodiment of faith", and having the position in relation to himself as "Aaron was to Moses".

Were these pronouncements in the course of time going to be forgotten, misinterpreted or ignored by his followers after him? Could the Prophet allow them to be set aside by power-seekers? He knew that he had to make a final and unchallengeable declaration regarding his successor. The choice of the appropriate moment,

however , depended not on him but on Divine Inspiration. With these thoughts in his mind he marched on towards Medina.

As he arrived at Ghadir-e-Khum, suddenly the signs of a revelation appeared. The voice of Archangel Gabriel was heardsaying :

"O thou esteemed Messenger, impart the guidance that has been revealed unto thee",* and in order to impress the urgency of the command, Gabriel went on tosay :

"For if thou doeth it not, thou hast not imparted His Message at all";

and again in the same breath to allay his fears and misgivings the angel added :

"God will protect thee from the evil designs of men". (Ch. 5 verse 67)

It is held that the Prophet had already been commanded to proclaim Ali as his successor, but he had postponed the announcement for some suitable occasion to avoid misinterpretation. 1

* It refers to the Commandment contained in Sura xclv oftheo Quran, which says

1. HaveWe not opened thy breast for thee?

2. And put off thy burden from thee,

3. Which galled thy back?

4. And haveWe not raised thy name for thee?

5. Then verily, with trouble cometh ease,

6. Verily, along with trouble cometh ease;

7. And when thou art eased, set up (thy successor),

8. And turn to thy Lord with fervour.

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1 TafsirKabir ; Tafsir Durr-al-Manthur ; Tafsir Neshapuri; Sirat-al-Halabia.

In the 7th verse, God has commanded the Prophet to appoint his successor.

On hearing this imperious command, the Prophet made up his mind instantly. He motioned the muezzin Bilal to stop and recite the Azan with the words, "Hayya' ala Khair il'amal" (hasten cowards the best of deeds).for .surely the acceptance thereof was to he a crucial event upon which the perpetuity of the Prophet's Mission depended.

As the Prophet pulled up his reins, the whole entourage came to a halt. Those who had gone ahead were summoned back and those who followed gathered round casting inquiring glances at each other. The Prophet soon dismounted and ordered his followers to clear the ground. The pebbles and thorns that lay scattered about were promptly brushed aside. Others, on receiving his express directions, began to untie the saddles from the backs of their camels, and to pile them one on top of another.so as to make a pulpit. The arrangements thus completed, the throng squatted upon the bare ground,some spreading their cloaks below to protect themselves from the burning sand, others holding up their handkerchieves to shield their eyes from the sun's glare, for it was nearly midday.

Thepeople having clustered round the pulpit, the Prophet stepped forward and on his right was Ali, whose turban, black in colour, with its ends hanging over both of his shoulders, was arranged by the Prophet himself. Then obeying the Divine Injunction to the letter, he addressed the multitude in the following memorable words. 1

"All praise belongs to God. In Him do I put my faith and from Him do I crave support.Him do I trust and His

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1 Sayid Safdar Husain.

protection seek against the malice of our souls and evils of our deeds. The misguided have no guide save Him, and those who are guided by Him can never go astray. I bear witness that there is no one worthy of worship save Him and that I, Muhammad, am His slave and Messenger."

"O ye folk, behold, the All-knowing God hath informed me that the days of my life are coming to an end and the time is fast approaching when I shall be called away from your midst towards the eternal abode. But you and I, each one of us is answerable unto God for all things are due unto Him from us. What then do you say?"

And the listeners answered, "we bear witness that thou hast done thy duty and never stinted to guide and advise its according to the Divine Will."

"Then do ye bear witness", asked the Prophet, "to the Unity of God and the Apostleship of this servant of God, who now speaks to you by His command, and do ye not hear witness that the resurrection and judgment, heaven and hell and the life hereafter are certainties?"

And they all answered, "Yea, verilyYea ."

"Now then", continued the Prophet, "Listen to me carefully; I have been commanded to tell you that I will soon be taken away from your midst, but I leave unto you my Legacy of two grand precepts, each of which surpasses the other in its grandeur-God's Holy Book (The Quran) and my Ahl-uI-Bait (my irrevocable Progeny, consisting of Ali, Fatima, Hasan and Husain). Never shall they separate from one another until they reach me in Heaven at the Fountain of Kausar, and so long as you will adhere unto both my legacies, you will never be led astray after me. Therefore, 0 ye folk, it is my last Will and Testament unto

you that you should always remain faithful to the Holy Quran and my Ahl-ul-Bait as true Muslims until death."

By these portentous words all those who loved their teacher and benefactor were moved to tears.

And he continued, "Do not lag too far behind them and do not walk ahead of them, for in either event you will go astray. But follow them and walk in their footsteps and they will guide you along the Straight Path."

Then he asked, "Who do you think is more worthy of obedience than your souls?"

And they answered, "God and His messenger know best."

And he continued, "Lo! God is my Master, andam I not worthy of obedience from you?"

And they all said, "Yea, verilyYea ."

Then the Prophet bent down and lifted up Ali in his hands, showing him to the crowds on all sides of the pulpit, and proclaimed,

من كنت مولاه فهذا علي مولاه

"Man Kunto Maulaho fa haatha Ali-yun Maulah"

"Of whomsoever I am the Master (Mania), this Ali is his Master (Maula)". So saying the Prophetraised up his hands heavenwards and prayed, "O our God, love those who will love Ali, despise those who will despise him; support those who will support him; and reject those who will reject him. 1"

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1 Suyuti has reportedthus : "O God ! Befriend him who is a friend of Ali, and be an enemy to him who is an enemy to Mi."

Announcing this thrice, he got down from the raised platform, and seated Ali in a tent, where the people did him homage. Omar bin Al-Khatab was the first to congratulate Ali and to acknowledge him 'Guardian of all Believers' 1

Saying:

"Bakhin bakhin laka ibne Abi Talib Asbahta Maulayee

Wa Maula kulla Momineenwa Mominaatin."

"Greetingsbe to thee 0 son of Abu Talib!

Thou hast dawned as my Leader and the Leader of all faithful men and women."

After the men, came all the women to congratulate Ali. At the conclusion of this installation ceremony, the Holy Prophet asked the congregation, 'Have I not truly and faithfully delivered unto you the Message?"

And they answered, "Yea, verilyYea ."

Then the Prophet said, "Go now, and let those who have been present here today repeat and convey to those who are absent all that they have seen and heard."

At this moment the Divine Inspiration again descended upon our Holy Prophet with the memorable words that read, "This day have I perfected unto you your religion and completed upon you My Blessings, and I am well-pleased with Islam as your religion." (Ch. 5, Verse 3).

The tone and purpose of these two religious revelations, firstly, the verse commanding the Prophet to deliver the Message with the warning that any omission on his part would be a complete failure of his mission, and secondly, this last revelation, declaring the Lord's pleasure at the

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1 Mishkat; Khasais Nasai; Rawdzat-al-Ahhab; Rawdzat-al-Sala.

fulfilment of the task, clearly indicate that they relate to some matter of prime importance and not merely to some abstruse detail of ritual. It is only in the light of the Hadith-e-Ghadir that these two passages of the Holy Quran can be properly understood in their true importance and full significance. By consensus of the exegesis these two verses were revealed after the Prophet's last pilgrimage.

Authentic Proofs

In Mishkat, a tradition of Bara'a Bin Azib and Zaid is quoted here for further clarification from the Musnad of Ahmed IbnHanbal : The Companions state, "We were accompanying the Apostle on his journey. When we reached the oasis of Ghadeer-e-Khum, the announcer called 'Assalato Jamia', (come to congregational prayer). The earth under the trees was swept for the Apostle. Then after the Zohar prayer was over, the Apostle held the hand of Ali Ibn Abi Talib and said, "O people! Do you know that according to every believer I am superior to his soul?" All of them replied, 'It is a fact, 0 Messenger of Allah! To every believer you are superior to his soul'. Then the Apostle said, 'Ali is also the Lord of him whose Lord I am. 0 Allah! Befriend him who befriends Ali and be alien to him who is alien to Ali.' Thereafter Omar met Ali and, said, "Hail to thee! 0 son of Abu Talib, today you become the Lord of all believing men and women."

Wahidee in Asbab-un-Nuzool; Suyuti in Tafseer-eDurr-i-Mansoor; Shaukani in Tafseer Fathul Qadir and Sideeq Hasan Khan in Fathul Bayan mention a tradition noted by Ibn Abi Hatim and other scholars from Abu Saeed Khudri in which it is stated that the verse "O Messenger! Make known what has been revealed unto you by your Lord and if you do not do so you have not made known your message." The Quran Ch. 5, verse 67-was re aled on the occasion of the event at Ghadir-e-Khum in h nour of Ali. Moreover in another tradition which has been quoted by Aini in his annotation of Saheeh Bukharee, this verse is paraphrased as "OMessenger ! Proclaim the order which your Lord has passed and revealed unto you in honour of Ali lbn Abu Talib." So when this verse was revealed the Apostle held Ali by his hand and said, "Ali is also Lord of him who has taken me as his Lord."

Many similar quotations are given by historians and the names of a few are mentioned below:-

Abul Fida, Ibn Khallakan in Wafiyat-ul-A' yaan; Hakim in his Mustadrak; Nasaee in Kitabul Khasais; lbn Hajar Makki in Sawaiq-i-Muhriqa; Rawdzat-ul-Ahbab; Naishapuri in Tafseer Gharaibul Quran, Hafiz Ibn Mardwaih and Hafiz Abu Naeem from Abu Saeed Khudri.

Muhammad Ibn Saalim Hanafi remarks in his marginal note on Sirajul Muneer-i-Azeezee, an annotation of Jam'i Sagheer of Suyuti, that when the Apostle delivered his speech "Ali is also the Lord of him who has me for his Lord, and some of the people inquired of the Holy Prophet, "Was it not sufficient for us to profess the 'Creed of evidence, say our prayers and give alms with strict regularity, that the superiority and Lordship of Abu Talib's son is now being imposed upon us? Do you commission us in this matter of your own accord, or is it ordered by Allah?" The Apostle replied, "By Him other than whom there is no one to be worshipped, this is the order of Allah".

Tafseer-o-Sa'labi, Noor-ul-Absar, Seerat-ul-Halabiyah and Mustadrak relate that when on that day a man named

Haris, son of No'man Filth refused to acknowledge Ali as his leader and disputed with the Holy Prophet on this matter and said, "O Allah! If this be truly Thy Command then either rain down stones from heaven upon Muhammad or punish us." A large stone fell upon him from heaven so that he was killed, just as the army of Abraha and their elephants had been killed before.

The following verse was revealed on that occasion:

"A questioner asked for the inevitable punishment to befall the disbelievers which no one can avert". (Chapter 70 Verse 1-2.)

The great research scholar, Allama Sayed Hamid Hussain Kintoori, has written a book in two volumes called Abaqatul-Anwar on the investigation of the innumerable sources through which the Hadith-e-Ghadir has come down to us. In recent years the eminent Alim, Ayat-Ullah Shaikh Abdal Husain-al-Ameeni of Najaf has listed the names of one hundred and ten companions of the Holy Prophet who have reported this tradition as eye-witnesses and eighty-three Tabe'in who heard it from their elders and three hundred and fifty-nine Ulema of all sects, arranged chronologically through each of the centuries since the time of the Prophet up to the present -day, who have recorded the sermon of Ghadir-e-Khum in their books and acknowledged its authenticity. Ayatullah-al-Aminis major opus 'Al-Ghadir', is a classic of erudition and painstaking research. The book establishes beyond doubt, whatever the criterion of verification adopted, the overwhelming incontrovertibility of the event of Ghadir i.e. the nomination of AIL It also firmly prescribes the injunction that if ever any tradition is to be believed, the Hadith-eGhadir holds the first claim to acceptance.

It will be readily vouched by every scholar of the Arabic language that the word 'Maula' in its meaning is far superior to the word Caliph. A Caliph is only a successor to one in any office, but a 'Maula' means the Lord and Master of everything. In using the word 'Maula' for Ali, the Apostle of God intended to convey the Divine Will that after him Ali should be held in the same position as he himself was for the people.

The Holy Quran says:

"And neither doth he speak of (his own) inclination;It (the wording) is naught but a revelation revealed (unto him)." (Chapter 53, Verse 3 and 4).

Ali was undoubtedly the chosen and declared successor of the Holy Prophet from the beginning of his Prophetic Career. Now he had the distinction of being to the Muslims what the Holy Prophet was to them; which meant that Ali was to be treated in place of (Successor to) the Prophet after his death. 1

Shah Ali Hasan Jaisi, a great celebrated Sunni Sufi, has made the meaning of the word 'MAULA' as implied in the declaration, very clear in his couplet in Persian:

عبث در معني مو كنت مولي ميروي هر سو

علي مولي به آن معني كه پيغمبر بود مولي

"Abus dar maanee-ay mun kunto Maula mee ravee hersoo, Ali Maula ba-on manee keh Paigamber boo-ood Maula".

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1 Tabari; Ibne Athir; Abul Fida, Amir Ali

Translation:

"In vaindoth thou wander in all directions in interpreting the word Maula (Master),

Ali is in the same sense Maula (Master) as was the Holy Prophet Maula (Master)."

Philosophers, commentators of the Quran, poets, historians and seekers of truth all unanimously acknowledge this vital tradition as an established fact. The valley of Ghadir-e-Khum owes its fame to this single, unique and unforgettable event, on it the survival of the guidance of Islam depends, and so long as there remains a single grain of sand from that parched and arid wilderness, it will rise and proudly describe how the Prophet of Mercy once trod upon that ground, how he lifted up the worthiest of his disciples and proclaimed him as the Amir-ul-Mominin, for there was no one worthier than him and his descendants the eleven Imams, to defend, expound and propagate Islam's immortal teachings to the world.

The Holy Prophet hassaid :

"I am the last of the Apostles of Allah (Khatam-unNabeeyeen) O Ali, whilst you are the last of the successors to the Prophets."(Khatam-ul-Waseeyeen).

CHAPTER X: The DeathOf The Holy Prophet

A few months after his Last Declaration at Ghadir-eKhum, the Holy Prophet took ill. His malady was developing, his fever returned and his illness took a serious turn and at times he was unconscious.

The Prophet hindered to record his will

On the Thursday preceding his death, when several of his chief Companions were present in the room, the Prophet, while lying on his bed, asked for writing materials saying, "Bring me paper and ink so that I may record for you a document which will prevent your ever backsliding into error." Omar, at once interposedthus : "The man wandereth in delirium, 'God's book is suflicient for us.' A large body of the Muslims take this phrase of Omar's as a move of separation from the orthodoxy established by the Prophet, who directed all to follow the Quran and his Progeny,declaring : 'I leave unto you two grand Precepts, each of which surpasses the other in grandeur, God's Book and my Progeny; the twain will not be separated till they meet me in Paradise.'

Some of those present said that the writing material should be furnished; others sided with Omar; a discussion ensued and the voices rose high to the annoyance of the Prophet. The ladies from behind the screens wished to provide the writing materials, but Omar chided them: 'Quiet', and said, 'Ye resemble the females in the story of Joseph, when your master falleth sick ye burst into tears, and the moment he recovereth a little ye begin teasing.' The Prophet hearing thissaid : 'Chide them not, verily they are still much better than ye are.'

Now some persons proceeded to ask the Prophet what his wishes were to be recorded. But he angrily recited verse 1 2 of Sura XLIX (O Believers! Raise not your voices above the voice of the Prophet; neitherspeak aloud unto one another, lest your works become vain, while ye perceive

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1 Ibn Khaldun, Tabari, Abul Fida.

aloud not) and said 'Begone, let me alone, for my present condition is better than that which ye call me to.'

Ibn Abbas lamented the irreparable loss sustained by the Muslims on this Thursday by the Prophet being hindered to record what he wished for the guidance of his followers. Remembering the incident he wept till his tears made his cheeks and beard wet.

The Prophet's last prayer and sermon in his mosque

The sickness of the Prophet assumed a serious turn from Saturday night and till Sunday night the fever continued unabated.

Early in the morning on Monday, the day of his death, the Prophet with his head bandaged, came out of his apartment supported by two men. After prayers, he delivered a short sermon with a voice that reached beyond the outer doors of the Mosque, which was unusually crowded with anxious people who had been seeking for the news of his health after the crisis of the preceding night. In the sermon the Prophet also said that evils were drawing near and the darkest part of asdark and tempestuous night was approaching.

The Prophet re-entered his apartment and lay down exhausted. His strength was rapidly failing.

He called Fatima, his beloved daughter and made her sit by his side and whispered something into her ear. She burst into tears. He then again whispered something to her and dried her tears with his own hands. She then appeared comforted and 1 smiled. He then called Hasan _______________________

_ 1 Rawdzat-al-Ahbab; Madarij-al-Nabowat.

and Husain, his dear children whom he had fondled in his lap for years, to embrace them for the last time. Hasan put his face upon the face of the Prophet, and Husain threw himself upon his breast. Both of them wept and cried so bitterly that everyone else in the room started to cry. The Prophet embraced them very affectionately, kissed them both and directed everyone present to treat them and their mother with utmost love and respect, as they were treated byhimself . (It was usual with the Prophet that when he saw Fatima approaching, he always stood up, and, advancing a pace or two, received her with acclamations of joy, then kissing her hand, he used to sit in his own place.)

'Just before he breathed his last a little alter midday on 28th Safar 11 A.H. he sent for Ali 1.

He admonished Ali to bear with patience and self control all the troubles which he would be subjected to after his death. He desired Ali to pursue with patience the right path leading to the next world even though he may find others engrossed in this world. The Prophet took Ali's head inside his own mantle, so that it covered both of them, till Ali took out his head and announced the death of the Prophet. (Life of Ali by Dar Quti wal Razi, page 739; printed at Khadimal Talim Press, Lahore;

Madarij-al Nabowat.) 2 IbnSa'd and Hakim have recorded that the Prophet breathed his last with his head on the lap of Ali. ________________________

1 Rawdzat-al-Ahbab; Madarij-al-Nabowat;

2 Saiyid Safdar Husain-The Early History of Islam. Madarij-al-Nabowat.

The last words spoken by the Prophet, said Alt, were "The blessed companionship on high. Prayers," , prayers after which he stretched himself gently and teen all was over.

A Strange Scene

Meanwhile a strange scene was being enacted at the Mosque. Shortly after the Prophet's death, Omar entered the apartment and raising the sheet which covered the body, gazed earnestly on the Prophet's features, which looked as of one peacefully sleeping. Softly replacing the covering he started up andexclaimed : "The Prophet is not dead.he hath gone to his Lord as aforetime Moses d id and remained forty days absent. He will yet return among us again." Brandishing his sword he exclaimed, "I will cut off the head of him who dares to say that the froPhet is dead." He was haranguing the people in a similar strain when Abubakr appeared. He listened to the wards of Omar for a moment and passed 'on to see the prophet. He entered, and, lifting the sheet which covered th4 body, stooped down and kissed the forehead. Then taking the head upon his hands, he slightly lifted it and minutely scanned the features. Replacing the head gently on its pillow, heexclaimed ; "Yes! Sweet thou wert in life and sweet thou dead indeed." art in death. Alas, my Master!thou art Covering the body, he issued forth and proceeded at once to the spot where Omar was bran dishing his sword and haranguing the people. "Be quiet Omar!sit thee down," cried Abubakr. But Omar would not listen to him. Turning therefore to the assemblage, he addressed them thus: "Do ye forget already the verse which was revealed to the Prophet after the battle of Ohad?"

'Muhammad is but a man with a Mission, verily other Apostles died before him; what then! If he were to die or to be killed, would ye turn upon your heels?' Again, know ye not the verse revealed to the Prophet, 'Verily 0 Muhammad! Thou shall die, and verily they shall die; Verse XXXIX-31; continuing hesaid : 'Whosoever worshippeth Muhammad, let him know that Muhammad is indeed dead; but whosoever worshippeth God, let him know that God is immortal, He liveth and dieth not. The truth now being known, the assemblage sobbed aloud. Omar on hearing these verses, trembled and dropped down, and then he knew of a certainty that the Holy Prophet was indeed dead.

In the afternoon there appeared a friend who came running hastily to Abubakr and Omar, and informed them that many a chief of Medina had assembled at Saqifa Bani Sa'da and that they were proceeding to chooseSa'd b. Obada as their leader. "If ye have a desire to secure the Supreme Authority," said he, "ye should not lose a minute to reach thither before the matter is settled and opposition becomes dangerous."Receiving the intelligence. Abubakr and Omar hurried to Saqifa, in company with Abu Obeida and several others.

Meanwhile Ali, regardless of the movement outside was busy inside the apartment with preparation for the bathing of the Prophet's body, in company with Abbas, his two sons Fazl and Qutham, Osama and Saleh. Having closed the door of the apartment they took the body in for bathing. 1 Ali was the only man named by the Prophet to bathe his body, (as predicted by him while he was giving the first bath to Ali at the time of

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1 Saiyid Safdar Husain-The Early History of Islam.

his birth) as he had said that any one, other than Ali, that looked upon his nakedness, would forthwith turn-blind. So Ali bathed the body and others helped him with their eyes bandaged.

After bathing the body, they laid it out, putting on it the garments in which he died. Two sheets of fine white cloth were wound over the garment, and then it was wrapped in a sheet of striped Yemen. Thencame the parties for praying over the dead body. First the relations and next to them the followers and companions of the Prophet entered the apartment in batches of ten at a time and prayed over him. Thus the body remained till the time of burial.

Opinions differed as to where the burial should take place! The matter was settled by Ali, who said that he had heard the Prophet saying, that at whatsoever spot a Prophet dies, he should be buried there. Accordingly the grave was dug, and the burial took place on the night of Tuesaay or early in the morning on Wednesday. The body was lowered into its last resting place by the same near relations who had bathed and laid it out. Ali was the last person to leave the interior of the grave, weeping bitterly. He was never seen to cry like that before or after that occasion. When -he came out of the grave, he lifted his hands in supplication and said, "Lord! He was Thy first creation, his apparent death is not a sign of his mortality, he lifted the gloom prevailing before creation started, he was the proof of Thy Glory, and was our guide towards that Realm. His soul was thb Emblem of Thy Supreme Might, his body was a master-piece of Thy Creation and his mind was Thy Treasure House."

CHAPTER XI: THE HEREDITARY ENMITY BETWEEN THE HASHIMITES AND THE UMAYYADS

The acknowledged superiority of Hashimites over all Arab tribes in respect of their lineage, gallantry, hospitality and ethical attributes did always evoke the jealousy of Umayyads against them. And, thus, the Umayyads were constantly bent on ruining the honour and vilifying the integrity of Hashimites by all means.

Abu Hatim Sajistani writes in his book, 'Kitab-ulMuammarin' :

"One day Muawiya expressed his wish to some of his associates to meet some aged man who could describe the antiquity and past events. The people brought before him Abad Bin Amad, a man of three hundred and sixty years old, hailing from Hazramoot.' Muawiya enquired of him if he had ever seen Hashim. The old man answered, "Yes! Hashim was a man of high stature and elegant personality". He further asked him if he had also seen Umayyah. The man said, "Yes! I have seen him too. He was blind and a man of short stature and meanness was obvious on his countenance." Hearing this, Muawiya turned pale and was taken aback. Ibne Aseer, commenting upon the cause of malice between Hashimites and Umayyads, writes, "When Hashim became the heir of his father Abd-e-Manaf and inherited his fortune, the jealousy of Umayyah, the son of Abd-ush-Shams, kindled the spark of malice against Hashim forever." The gulf between Hashimites and Umayyads was widened till, in the third generation of Hashim, Hazrat Mohammad was born. Abu Sufian, the son of Harb, was the leader of Umayyads at that timewho , right from the declaration of Hazrat Muhammad's prophethood till the fall of Mecca, remained the perpetual instigator behind all the wars against the Muslims and steered the vehicle of the campaign of hostility towards the Holy Prophet and his religion.

The fall of Mecca compelled Abu Sufian to embrace Islam, which he did reluctantly. After the Holy Prophet's death, he induced Hazrat Ali to rise against the Caliph in power and thus to weaken the solidarity of Islam but could not succeed in his treacherous designs. The appointment of his son Muawiya, by Hazrat Omar, as a governor of Syria in 20 A.H., lifted up the morale of the Umayyads and provided them with an opportunity to be on the rise. In the year 22 A.H. the 'Shure' Counsel elected Hazrat Osman as a Caliph. "By this time," writes Ibne Abdul Bar in 'Isteeab,' "Abu Sufian found a golden opportunity for the realisation of his dreams. He approached Hazrat Osman and addressed him in the following words:

"Osman! After Bani Taim( Hazrat Abubakr ) and Bani Adi (Hazrat Omar), the Caliphate has at last come to you. So roll it like a ball wherever you wish and strengthen its foundation with your own Umayyads as this is an empire, and I do hardly have any faith in the so-called Paradise and Hell." The Historians unanimously agree with the fact that, in the reign of Hazrat Osman, all the key posts were entrusted to Umayyads throughout the whole Islamic Empire and Muawiya had secured complete domination over Syria. The exchequers (Bait-ul-Mal) of Medina and Damascus were at the disposal of Muawiya to meet his selfish ends of nepotism and diplomacy. Syria became the centre of attraction for all materialists. The mammonists were bent upon extracting their share of wealth and honour by showering upon the ruling power their utmost flattery. Muawiya harnessed these very elements to achieve his ambitious designs of vilifying and degrading the prestige of the Holy Prophet and his Progeny, and, thus, satisfied his cherished grudge and enmity between his ancestor Umayyah and Hashim.

2. Difference of Faith andReligion :

The second factor of animosity between Hashimites and Umayyads was the difference of their Faith and Religion.

Hashim and all his descendants, except Abu Lahab and his followers, were Unitarians and adhered to the faith of Abraham. On the contrary, Umayyah and his offsprings were heathens.

Ibne Jurair, Tabari and Hakim have quoted from authentic sources, "Those who changed the religion of God with infidelity were Bani Umayyah and Bani Mughairah, the two famous tribes of Quraish."

Abu Sufian as well as the other members of Umayyads were, therefore, the deadliest enemies of the Holy Prophet and continued their greatest endeavours to uproot Islam as long as it was possible. They remained subdued as long as the Holy Prophet lived. But the spark of their animosity against Hashimites which was buried in the ashes of their diplomacy, was rekindled after the demise of the Holy Prophet, and the descendants of Abu Sufian availed a golden opportunity to realise their long-cherished dream.

"The persecutors of Muhammad," says Gibbon, "usurped the inheritance of his children and the champions of idolatory became the supreme heads of his religion and Empire. The opposition of Abu Sufian had been fierce and obstinate, his conversion was tardy and reluctant; his new faith was fortified by necessity and interest."

In malice, jealousy and animosity against the Ahl-ulBait, Moawiya like his son Yazid was no less than his father Abu Sufian. He first extracted the allegiance of the Syrians by presenting himself as a great religious leader and then addressed himself to the task of vilifying and degrading the Holy Prophet and his Progeny.

3. The virtuous attributes of the Holy Prophet Muhammad and his family:

The third important reason of the malice and grudge, existing between Bani Hashim and Bani Umayyah, was the virtuous attributes with which Prophet Muhammad and his Holy Progeny were gifted. The existence of Prophet Muhammad as a Hashimite was enough to awaken an inferiority complex among their rival tribe, the Umayyads, but what added fuel to the fire was the Holy Prophet's frequent elaboration upon the virtues of his family members to such an extent that the recognition of their integrity survived all the endeavours of the enemies to malign the world opinion against them.

To quote Ibne Abi Hadid al-Mutazali,

"The traditions, regarding Hazrat Ali's attributes, were quoted from the Holy Prophet to such an extent that the Umayyads, inspite of their kingdom and power, failed to erase them from the memory of the world; and were it not for the will of God, the records of the excellence of the Ahl-ul-Bait would not have survived the long reign of the Umayyads due to their intense malice and severe hatred against the Hashimites."

4. Services rendered to 'Islam'

All the members of the Hashimite family, irrespective of their age, excluding Abu-Lahab and his followers, devoted their all to the cause of Islam. Hazrat Jafar Tayyar's propagation, the holy war of Hazrat Hamza and the heroism of Hazrat Ali were the weapons to counteract the efforts of the enemies of Islam. As a matter of fact, Abu Sufian and his followers were the deadliest enemies of Islam till the conquest of Mecca, but whenever they opposed the Holy Prophet, the Hashimites came to his rescue. After embracing Islam, Abu Sufian could naturally not assassinate the Holy Prophet but his mission was later accomplished by his son Muawiya, who poisoned Imam Hasan through Juda Binte Ashas, and by his grandson Yazid who massacred Imam Husain and the progeny of the Holy Prophet in the field of Kerbala.

Islamic History can never forget the occasion when the revered family of the Holy Prophet were brought as captives to the court of Damascus and the slain head of Imam Husain was placed in a golden tray before Yezid; while he, touching the sacred teeth of the Apostolical Imam with his stick, was reciting the followingverses :

"If my ancestors, who had been slain in the battle of Badr, would witness the way I have avenged their blood from Muhammad's progeny, they would admire my deed immensely and would say, Bravo, Yazid! May not thy hands get benumbed, and it was nothing but an imperialistic design of the Hashimites, as neither a Divine Message ever came to Muhammad nor was there any Revelation (Wahl)."

(Waseelat-un-Najat) These were the causes of the enmity between the Hashimites and Umayyads, instigated by Umayyah himself and remained till the decline of the Umayyad's Empire.

In short, the royal treasury of Damascus met the lavish expenses of Muawiya's project which attracted not only the aristocrats of Hejaz, Iraq, Egypt and other Islamic countries but also exposed the materialists behind the garb of spiritualist and religious scholars from Mecca and Medina who thronged the court of Damascus. The coining of false traditions came into operation, which, in no time, brought forth lacs of traditions eulogising Umayyads and censuring and degrading Prophet Muhammad and his Holy Progeny. Thus, the false contents and the raw materials formed the very nucleus of the so-called 'History of Islam.'