Chapter 3: The Farewell Pilgrimage and the Demise of the Prophet
The Farewell Pilgrimage
The founder of Hajj, the most prominent politico-religious ceremony, was Prophet Abraham. In the second chapter of this book, we discussed the chaotic status of religion and the power and influences of Quraysh prior to the rise of Islam. We also mentioned that until the appearance of Islam, Quraysh and all unbelievers performed Hajj and ‘Umrah ceremonies. However, it was not Hajj in the true sense of the word. They had altered the Abrahamic Hajj and performed it in a defective form mingled with superstitions.
We should mention here that Quraysh called themselves the true dwellers of God's shrine
and since Mount ‘Arafat territory is located outside the shrine, Quraysh, contrary to all unbelievers, would not go to ‘Arafat in the Hajj seasons; rather, they would stay at al-Muzdalifah
from where they headed for Mina. On the other hand, the people of Yathrib used to put on the Hajj uniform (ihram) next to the idol Manat, which was on the Mecca-Yathrib route at the seashore
and those who put the Hajj form on from there would not cross the distance between Safa and Marwah, which they had to cross seven times.
The unbelievers, contrary to the Abrahamic traditions, moved to al-Muzdalifah from ‘Arafat prior to sunset.
All these had contributed to the deformation of the true features of the Abrahamic Hajj and to its mixing with all sorts of superstitions.
With the revelation of the verse on the obligation of Hajj (22:27), the Holy Prophet informed the Muslims in advance and headed towards Hajj with great numbers of the people of Medina and nomads.
He taught the Muslims the genuine Abrahamic Hajj for the first time. He insisted that Muslims should learn the ceremony very carefully.
He used to say, “Take good care of all the rituals of Hajj because they are handed down to us by Prophet Abraham.”
During this journey, the Holy Prophet could abolish all the innovations of the unbelievers, especially those of Quraysh. Despite the fact that he himself was from Quraysh, he stayed at ‘Arafat and then moved to al-Muzdalifah.
This was an order issued by Allah, stating,
Then, hasten on from the place from which the people hasten on and ask the forgiveness of Allah; surely Allah is Forgiving, Merciful. (2:199)
After sunset, the Holy Prophet left ‘Arafat.
Due to its different aspects of significance, this pilgrimage is called by different titles: Farewell Pilgrimage (Hijjat al-Wada’), the Islamic Hajj (Hijjat al-Islam) and the Conveyance Pilgrimage (Hijjat al-Balagh).
The Prophet's Historical Sermon
During his farewell pilgrimage on the day of ‘Arafah, on the desert of ‘Arafat, and among all pilgrims, the Holy Prophet delivered a very significant and historical sermon in which he spoke about important issues and declared specific recommendations. As the attendants testified to the sacredness of that month (Dhu’l-Hijjah) and the sacredness of that day (Yawm ‘Arafah), the Holy Prophet declared:
O people! Up to the day on which you will meet God, your blood and property are as sacred as this month and this day; making aggression against them is forbidden. The bloodshed at the era of negligence and ignorance could not be prosecuted at this time; furthermore, usury is forbidden now.
The Holy Prophet then considered as blasphemy the changing and delaying of the Forbidden Months.
Concerning women's rights, he emphatically said,
Act kindly to women since they are God's assets in your hands and are made legal for you through Divine laws.
Let those who are present inform others that there shall be no prophet after me and there shall be no ummah after you, Muslims.
Towards the end of his speech, the Holy Prophet declared null and void the customs and ceremonies of the Ignorance Era.
A great virtue
Great scholars have pointed out that it was a great point of honor for these four persons; namely, ‘Ali, Fatimah, Hasan and Husayn to take part in that Mubahalah together with the Holy Prophet. This is because this event showed that Hasan and Husayn are the sons of the Holy Prophet and they, together with Imam ‘Ali, are his true life. Fatimah, his daughter, was the only woman who had taken part in the ceremony of Mubahalah and the word nisa' could only refer to her.
‘A'ishah is reported to have said that on the day of Mubahalah, the Holy Prophet asked these four persons to gather under his black clock. He then reciting this verse of the Holy Qur'an:
Allah only desires to keep away the uncleanness from you, O people of the house, and to purify you a thorough purifying. (33:33)
Both Sunni and Shi’ite scholars unanimously agree that these four persons took part in Mubahalah together with the Holy Prophet.
Emphasized this great virtue, Sa’d ibn Abi-Waqqaz is reported to have said, “When the verse of Mubahalah was revealed to the Holy Prophet, he called ‘Ali, Fatimah, Hasan and Husayn, saying “O God, these are my Household.”
Having reported the issue of Mubahalah and ‘A’ishah's narration, al-Zamakhshari says, “This issue is the most rationale for the virtue and righteousness of the Holy Prophet's Household.”
After narrating the event of Mubahalah, al-Baydhawi, says, “This indicates the righteousness of the Holy Prophet and the virtue of his Household.”
In his book entitled Sa’d al-Su’ud, Sayyid Ibn Tawus writes, “Muhammad ibn al-’Abbas ibn Marwan, in his book of Ma Nazala min al-Qur'an fi al-Nabi wa Ahli Baytihi, has narrated the event of Mubahalah on the authority of fifty-one reporters among whom were grand companions of the Holy Prophet.”
At the end of this article, it is worth mentioning that there are disagreements concerning the year, month and day of the Mubahalah.
The Event of Ghadir and the introducing of the future leader
On his return from the Farewell Pilgrimage on the eighteenth of Dhu’l-Hijjah, and on the land of Ghadir Khumm
which is three miles away from al-Juhafah, the following verse was revealed to Holy Prophet:
“O Apostle! Deliver what has been revealed to you from your Lord; and if you do it not, then you have not delivered His message (5:67)”
He therefore ordered the caravan of one hundred thousand pilgrims to stop on that arid land and in that extremely hot weather. Having performed the Noon Prayer, he climbed a high location and delivered a sermon in which he informed of his near death. Then, he asked the Muslims' views on his prophethood. Every one confirmed that he had perfectly conveyed the Divine Message. He then put stress on the Holy Book and his Household, recommending Muslims not to leave these two lest they would be misled. These two, he added, shall never depart one another until they join him on the Resurrection Day; therefore, Muslims should follow them closely.
Then, he took ‘Ali's hand, raised it and introducing him as the future leader of Muslims, saying:
“God is my Master and I am the master of the believers; so, anybody whose master is I, ‘Ali is now his master. O God, love and care for those who love and care for ‘Ali and be an enemy of those who are ‘Ali's enemies. O God, assist the friends of ‘Ali and make miserable the foes of ‘Ali. O God, let ‘Ali be in the pivotal center of righteousness.”
At this time, the following verse was revealed:
This day have I perfected for you your religion and completed My favor on you and chosen for you Islam as a religion. (5:3)
The perfection of religion has been thus declared through the appointment of ‘Ali as the successor of the Holy Prophet. After that, the Holy Prophet's companions congratulated ‘Ali for this sublime position.
This was a sketch of the significant and famous event at Ghadir Khumm which has been discussed in reference books from different dimensions.
‘Allamah Amini, in his worthy book of al-Ghadir, has thoroughly dealt with this historic event. Here, we shall mention a few points:
(1) The event of Ghadir is the most significant document for Imam ‘Ali's Divinely commissioned leadership and succession to the Holy Prophet (Wilayah) although it was not the only document. In this book, we have alluded to the fact that the Holy Prophet, since the early days of his prophethood and on various occasions such as the event of calling his close relatives to the new faith, referred to Imam ‘Ali's Wilayah, because of the importance of leadership to the people's fate.
Because the succession to the Holy Prophet is a matter defined by none but God, we have seen that during the first years of his general and open invitation to Islam and at the time introducing Islam to the tribes and in an answer to the proposal made by the chief of Banu-’Amir ibn Sa’idah, the Holy Prophet declared,
“My successor is decided by God alone. God will appoint anyone for this position that He desires.”
For many years, the Holy Prophet always laid emphasis on the question of his succession. He used to bring to light a certain personality, making sacrifices for Islam the criterion in selecting his successor. All these factors entail one conclusion, which is that Imam ‘Ali was such a unique person that he deserved to be the Holy Prophet’s successor. If truth be told, none of the Holy Prophet’s companions preceded Imam ‘Ali in virtuous features that prepare him to be the one and only successor of the Holy Prophet.
(2) The authenticity of the announcement of Imam ‘Ali’s next leadership at Ghadir Khumm is undeniable; therefore, some Sunni scholars confess to this issue.
As ‘Allamah Amini has proved in al-Ghadir, this historic event was reported by one hundred and ten companions of the Holy Prophet, eighty-four others, and three hundred and sixty Sunni narrators and scholars who recorded it in their books and confessed to its authenticity.
As a matter of fact, the event Ghadir Khumm is the most famous and authentic of all events that took place during the Holy Prophet’s lifetime.
Narrators have reported the event of Ghadir Khumm and historians seem to have censored these narrators. Among historians, Ya’qubi has dealt with this event with a short description following the event of the Farewell Pilgrimage.
Although this event is not mentioned in Tarikh al-Tabari, which is supposed to have dealt with all historical events of Islam, the author has written a book on the verification of the event of Ghadir Khumm in a book entitled Kitab al-Wilayah.
This book existed up to eighth century - a fact confirmed by al-Najashi (450 AH)
and Shaykh al-Tusi (385-460 AH).
Stating that the event of Ghadir Khumm too soon after the Farewell Pilgrimage, Ibn Kathir (774 AH) adds, “Abu Ja’far Muhammad ibn Jarir Tabari, the historian, has shown interest in this hadith and collected its wordings in a two-volume book.”
He then mentions some ways of narrating this event as recorded by Tabari.
He elsewhere writes, “The book of Tabari which I saw is of two big volumes comprising the narrations related to the event of Ghadir Khumm.
Ibn Shahrashub (588 AH) writes, “Tabari wrote the book of Ghadir Khumm, in which he described this event; he gave it the title of Kitab al-Wilayah.
Counting the number of narrators who reported the event of Ghadir Khumm, Ibn Tawus says, “Muhammad ibn Jarir, the historian, narrates the hadith of Ghadir in seventy-five different ways. He wrote a separate book entitled hadith al-Wilayah.
Yahya ibn Hasan, known as Ibn al-Bitriq (523-600 AH) writes, “Muhammad ibn Jarir Tabari, the author of Tarikh al-Umam wa’l-Muluk, has described the event of Ghadir Khumm through seventy-five sources. He devoted an entire book to it entitled Kitab al-Wilayah.
The aforementioned scholars and historians have given us only a short report on Kitab al-Wilayah by Tabari. Others, such as Ibn Kathir, have only referred to some narrations mentioned therein. Al-Qadhi al-Nu’man al-Maghribi al-Mizri (363 AH) is the only historian who has collected more than seventy-five of Tabari's narrations on Imam ‘Ali's virtues in a book he entitled Sharh al-Akhbar fi Fadha'il al-A'immah al-Athar. Through this way, he presented Tabari’s narrations to the next generations.
He writes:
“This is an interesting book in which Tabari describes ‘Ali's virtues in detail.”
Mentioning Tabari's motive in writing this book,
al-Nu’man adds:
In this book, Tabari has devoted one chapter to ‘Ali's successorship to the Holy Prophet. In this chapter, he mentions a hadith that the Holy Prophet repeated before and after the Farewell Pilgrimage:
“‘Ali is now the master of him who has considered me as his master. O Allah, be the confidant of him who confides with ‘Ali; and be the enemy of him who incurs the hostility of ‘Ali; and support him who supports ‘Ali; and disappoint him who disappoints ‘Ali.”
“‘Ali is the commander of the believers.”
“‘Ali is my brother.”
“‘Ali is my vicegerent.”
“‘Ali is my successor.”
“‘Ali is my representative on my nation after me.”
“‘Ali is superior in leadership over people after me.”
All these instructions and their likes clearly prove that ‘Ali would be the successor of the Holy Prophet.
(3) The only spurious argument that some Sunni scholars have aroused against this issue mentionable doubt which is used concerning this issue is the purport of these prophetic instructions. For instance, al-Fakhr al-Razi and al-Qadhi ‘Adhud «ji have claimed the Arabic word mawla that the Holy Prophet used to refer to Imam ‘Ali might have indicated friendship and help, but not leadership of the Muslim nation and succession to the Holy Prophet! In other words, by all these statements, the Holy Prophet only wanted to say that ‘Ali is his friend! They further claim that the word mawla is different in meaning from awla, which means superior.
‘Allamah Amini, with a thorough research employing ample Qur'anic witnesses and making use of morphological data and philological bases, has proven the futility of such a statement and has shown that it is very common in Arabic to use the word mawla in the sense of awla, meaning superior. For instance, in the following holy verses, the lexical item mawla cannot have any other sense except that of wali; that is successor and man of authority:
So, today ransom shall not be accepted from you nor from those who disbelieved; your abode is the fire; it is your friend, and evil is the resort. (57:15)
Therefore keep up prayer and pay the poor-rate and hold fast by Allah; He is your Guardian; how excellent the Guardian and how excellent the Helper. (22:78)
That is because Allah is the protector of those who believe, and because the unbelievers shall have no protector for them. (47:11)
Nay! Allah is your patron and He is the best of the helpers. (3:150)
Say: Nothing will afflict us save what Allah has ordained for us; He is our patron. (9:51)
He calls upon him whose harm is nearer than his profit; evil certainly is the guardian and evil certainly is the associate. (22:13)
In the aforementioned verses, the word mawla is taken to be guardian. Likewise, all traditionists and scholars of Muslim jurisprudence have unanimously agreed that the word mawla has been mentioned in definite hadiths to denote guardian.
‘Allamah Amini has found twenty-seven different meanings for the word mawla proving that this word may be used to denote lie, blasphemy or indecency.
He then presents the claims and reasoning of fourteen distinguished Sunni scholars who have not taken the true sense of this word as used by the Holy Prophet in the sermon at Ghadir Khumm. For example, Shams al-Din Abu’l-Mu¨affar Sibt Ibn al-Jawzi Hanafi (511-654 AH) writes:
“Biographers unanimously believe that the event of Ghadir Khumm took place on the Holy Prophet's return from the Farewell pilgrimage on the eighteenth of Dhu’l-Hijjah in the presence of one hundred and twenty thousand companions during which the Holy Prophet declared, ‘‘Ali is now the master of him who has considered me as his master.’
He then mentions ten probable meaning for mawla nine of which he discards and only one he accepts citing as proof a verse in Surah al-Hadid in which the word mawla is used in a sense proving the Imamate of and acceptance of obedience to Imam ‘Ali. Moreover, Arab poets, such as Hassan ibn Thabit, have used this word to denote the same meaning involved.
Witnesses and signs
The Holy Prophet’s sermon at Ghadir Khumm comprises a number of signs and witnesses confirming that the word mawla has not been used to exclusively indicate befriending with Imam ‘Ali.
(1) The order of halting at that place and in that extremely hot weather, which was issued to one hundred thousand Muslims, is not appropriate for the announcement of an insignificant issue like recommending them to love Imam ‘Ali. As a matter of fact, brotherly terms among Muslims and caring for one another had now become so common among Muslims that the Holy Prophet did not need to announce it under such circumstances.
(2) As an introduction to his sermon, the Holy Prophet foretold the imminence of his passing away. This issue is strongly connected to the issue of the next leadership and succession to him. Besides, it has nothing to do with the recommendation of bearing love for ‘Ali ibn Abi-Talib.
(3) The Holy Prophet asked the attendants to witness that he was closer to them than their own selves; and they did. Immediately after that, he declared that ‘Ali would be closer to them than their own selves. This shows that he wanted to confirm a special position for ‘Ali; that is ‘Ali being his successor.
(4) After the sermon, the attendants congratulated Imam ‘Ali. Of course, such congratulation could not be for any reason except appointing ‘Ali as the next leader and the successor to the Holy Prophet.
(5) After the Holy Prophet’s announcement of the next leader, the Holy Qur'an proclaimed the perfection of religion and the completion of the Divine Grace. Of course, these two things have nothing to do with the recommendation of bearing love for ‘Ali ibn Abi-Talib.
(6) Hassan ibn Thabit, the Holy Prophet’s poet and a famous literary personality of those days, was present at Ghadir Khumm. After he had been permitted by the Holy Prophet, Hassan composed a poem in which he used the same statements of the Holy Prophet’s sermon. He thus used the word mawla to express Imam ‘Ali’s Imamate and next leadership.
In one of his letters to Mu’awiyah, Imam ‘Ali demonstrated that he was appointed as the mawla of Muslims by the Holy Prophet during the event of Ghadir Khumm.
(7) Connecting the Holy Prophet’s announcement of Ghadir Khumm to Imam ‘Ali’s journey to Yemen prior to the Farewell pilgrimage, Ibn Kathir claims that ‘Ali, during that journey, stopped his companions to divide the booties among themselves prior to giving them to the Holy Prophet. This incident, Ibn Kathir claims, made his friends feel that they were offended.
For this reason, the Holy Prophet, at Ghadir Khumm, praised ‘Ali for his loyalty and justice and showed how much respect he had for him. In this way, Ibn Kathir contends, the Holy Prophet eradicated people's bad feelings towards ‘Ali!
This reasoning, however, does not have any firm basis, because in the event of ‘Ali's journey to Yemen, the Holy Prophet, on his first visit to those who were with ‘Ali, answered their criticism against ‘Ali by saying,
“Do not complain against ‘Ali. By God I swear, ‘Ali is firm in the way of obeying God; he is brave and audacious in this regard.”
With the firm and decisive statement, the case was over for those who listened to the Holy Prophet. It is therefore nonsense to think that three hundred
of those people were still at odds with ‘Ali and the Holy Prophet had to repeat it once more in front of one hundred thousand Muslims.
(8) Another doubt is aroused in the following way: If the Holy Prophet had appointed ‘Ali at Ghadir Khumm as his successor, the Companions would not have opposed to ‘Ali's manners and statements. This is because, the discussion goes on, the Holy Prophet's companions were sincere people; they had always been ready to sacrifice for Islam. It should be mentioned that the Holy Prophet's demise took place nearly seventy days after the announcement of Ghadir; thus, they say, the memories were still fresh.
To answer, we should be aware that a research of the events at the time of the Holy Prophet clearly shows that even some of the Holy Prophet's grand companions at times disobeyed him; so, disobedience to ‘Ali was justified. Whenever the Holy Prophet's commands contrasted their personal wishes or tribal and political inclinations, the companions tried to stop him from carrying out that decision. Sometimes, they refused to carry out these commands; and very often, they made oppositions. They objected to the Holy Prophet when he agreed to the Hudaybiyah Truce. They objected and disobeyed his order of dispatching the troops of Usamah. They disobeyed him in the final hours of his blessed life when he ordered them to bring him a pen and an inkpot. Besides too many other objections and disobedience to the Holy Prophet’s acts and ordered, books of history of Islam are full of such events.
Sayyid Sharaf al-Din al-Musawi has gathered all these cases in a book he entitled al-Naz wa’l-Ijtihad.
In addition, several verses of the Holy Qur'an emphasize obedience to the commands of the Holy Prophet, considering it part of faith. Others warn people against disobeying him. These verses prove that such cases of disobedience had actually taken place:
Therefore, let those beware who go against his order lest a trial afflict them or there befall them a painful chastisement. (24:63)
O you who believe! Be not forward in the presence of Allah and His Apostle, and be careful of your duty to Allah; surely Allah is Hearing, Knowing. (49:1)
And know that among you is Allah's Apostle: should he obey you in many a matter, you would surely fall into distress. (49:7)
And it behooves not a believing man and a believing woman that they should have any choice in their matter when Allah and His Apostle have decided a matter; and whoever disobeys Allah and His Apostle, he surely strays off a manifest straying. (33:36)
And We did not send any apostle but that he should be obeyed by Allah's permission' and had they, when they were unjust to themselves, come to you and asked forgiveness of Allah and the Apostle had also asked forgiveness for them, they would have found Allah of returning to mercy, Merciful. But no! By your lord! They do not believe in reality until they make a judge of that which has become a matter of disagreement among them, and then do not find any resistance in their hearts as to what you have decided and submit with entire submission.(4:64-65)
O you who believe! Obey Allah and His Apostle and do not turn back from Him while you hear. (5:20)
Although the Holy Prophet tried hard to remove the evil aspects of tribal prejudices and rivalries which were the source of all kinds of calamities during the Ignorance Era, the cultural aspects of the tribes still prevailed in society, demonstrating occasionally. As an example, as soon as the Holy Prophet passed away, the people of Aws and Khazraj enlivened their tribal inclinations.
Thus, it was clear that some political figures of Quraysh would be rivals to Banu-Hashim and they would never tolerate a government headed by Banu-Hashim.
There are disagreements among scholars concerning the time of the revelation of the holy verses appertained to the Holy Prophet’s declaring Imam ‘Ali’s Imamate and succession to him. However, several documents prove the revelation of these two verses at Ghadir Khumm.
The contents of these two verses show that they should have been revealed for an important topic, such as the succession to the prophethood. For instance, verse No. 3 of Surah al-Ma'idah puts emphasis on four topics, which are only related to the issue of Imamate:
a) The infidels who wrongly assumed that Islam was dependant on the Holy Prophet only and by his demise, it would come to an end are now despairing. However, with the adoption of a strong, just and distinguished man such as ‘Ali, it was clear that Islam would be ever-lasting.
b) Islam has been ultimately perfected. It could not have reached such perfection without the continuation of leadership.
c) The asset of guidance has been completed through the continuation of leadership.
d) God has accepted Islam as the perfect religion.
The Brigade of Usamah
Zayd ibn Harithah was one of the three commanders of the Muslim troops that fought in the Battle of Mu'tah in which the Muslim army was defeated by the Romans and three commanders together with some soldiers were martyred.
A year after that, the Muslim army went forward as far as the land of Tabuk, but no armed conflict took place. As a result of these consequences, the Holy Prophet always worried about a war with the Romans who were aggressive and powerful.
Upon his return from the Farewell Pilgrimage and arrival at Medina, the Holy Prophet ordered an army headed by Usamah, son of Zayd ibn Harithah, to advance as far as the land of Ubna,
where his father had been martyred, and to fight the Romans. He then gave the banner to Usamah along with orders and instruction. Usamah betook himself al-Jurf
as headquarter at which troops would gather.
Chief personalities of Muhajirun and Ansar, including Abu-Bakr, ‘Umar, Abu-’Ubaydah ibn al-Jarrah, Sa’d ibn Abi-Waqqaz,
‘Abd al-Rahman ibn ‘Awf, Talhah, al-Zubayr, Usayd ibn Hudhayr, Bashir ibn Sa’d,
Sa’id ibn Zayd,
Qatadah ibn al-Nu’man and Salamah ibn Aslam were among these troops.
When the Holy Prophet was dispatching the army, he was in good health. However, the next day, he came down with fever which culminated in his death. On his death-bed, the Holy Prophet was informed that some of the troops did not accept Usamah's commandership claiming that he was too young. While he was completely weakened by illness, the Holy Prophet came to the mosque to encourage people to join Usamah, saying:
What is that I hear about your objection to Usamah's commandership? You are objecting to his commandership in the same way you did to his father. I swear to God, Zayd deserved commandership and so is his son.
In his final days, the Holy Prophet was in a distressing position. Most of the time, he was unconscious. When he regained consciousness, he asked about Usamah's army. He was told that the troops were readying themselves to move. The Holy Prophet said,
“Help Usamah's army. May God curse those who lag behind this army.”
His ailment lasted for two weeks;
yet, this army did not move. This event is a clear indication of the cases of disobedience manifested by some Muslims to the Holy Prophet's distinct orders.
The Prophet's Supreme Objective
Concerning the Holy Prophet's trial to dispatch Usamah’s troops, there are important points to consider:
(1) In the mobilization of this army, the leadership was given to a young man who was less than twenty years old to fight against the most powerful army of those days away from the center of the Islamic government.
(2) In this army, senior commanders and grand Companions were put under the command of Usamah, the young. They considered themselves prestigious and expected greater ranks in that army.
(3) Although the Holy Prophet knew about his imminent death, as he had referred to this issue in the sermon of Ghadir, and that the dark, heavy clouds of disastrous events were hovering over the heads of Muslims, he sent the Muslim army to a far land and asked the grand personalities of Muhajirun and Ansar to join it on this mission. Considering the excellent managerial capacities of the Holy Prophet, we can never doubt that he had a great objective in mind to achieve.
Taking these notes into consideration, we can conclude that, in addition to carrying out military actions against the Romans to remove their danger, the Holy Prophet aimed at following two other objectives:
a) By appointing Usamah as the head of the army, the Holy Prophet wanted to make Muslims realize that the most important point in management and leadership is the leader's expertise and merits, but not his age. Hence, age has nothing to do with merits and capacities. For this reason, he replied to their objections by saying, “Zayd was a good leader, so is his son.”
Through this formal position, the Holy Prophet confirmed Usamah's merits and objected to the proposals of those who wanted to take age and racial issues into consideration. Wasn't this insistence on the Holy Prophet's side done to pave the way for ‘Ali's succession?
b) The Holy Prophet wanted ‘Ali's rivals to be away from Medina at the time of his demise. For this very reason, he ordered the chief personalities of Muhajirun and Ansar to join that army and leave Medina. He wanted ‘Ali to have control over things in the absence of his rivals who would not be able to do anything when they would see ‘Ali in power.
For this reason, some personalities delayed the movement of the army waiting for the Holy Prophet’s demise.
The Unrecorded Will
On Thursday (four days prior to his demise), the Holy Prophet who was bedridden ordered,
“Bring me paper and pen so that I will write something saving you from going astray forever.”
One of the attendants said, “He is under severe pain; he is hallucinating! We have Qur'an; it suffices us.” Disagreement took place among the attendants; some accepted the statement of this person and others wanted to carry out the Holy Prophet's orders. There was now commotion. Then they asked the Holy Prophet, “Should we carry out your intentions?” he replied,
“After what has been done? Leave me alone; my pain is better than what you ascribe to me. Leave me alone.”
Narrators have reported this catastrophic event with little differences; yet, the sequence of the events is the same.
We can now understand what the Holy Prophet had in mind. He wanted to appoint ‘Ali as his successor in a written form so that Muslims would not encounter any hardships after his demise. Some of the attendants had already concluded the matter; therefore, they exerted all possible efforts to prevent the Holy Prophet from writing down that document and from declaring his final will.
Considering this event with much pain, ‘Abdullah ibn ‘Abbas used to say: “How disastrous that Thursday was! The Prophet asked for pen and paper to write something saving Muslims from going astray, but those present ones did not listen.”
This issue is one of the principles of the history of Islam; it was told and retold several times in the past; therefore, we shall not say anything more; rather, we ask the gentle reader to refer to the reference books mentioned in the footnotes.
The Demise of the Great Leader of Islam
After twenty-three years of spreading the Divine Mission, and after tremendous amount of hardships and insurmountable obstacles, the Holy Prophet passed away on Monday the twenty-eighth Safar, in the eleventh year of Hegira
after fourteen days of ailment.
He was buried in his small residing-place next to the mosque that he had established. Later on, when the mosque was rebuilt by some caliphs, his sacred shrine was located in its eastern section.
Several years after Hegira, economic conditions improved for the Holy Prophet and Muslims and the revenues of the treasury became well-managed. Besides, the Holy Prophet's superficial power and spiritual influences increased. Despite all that, the Holy Prophet's life pattern did not change in comparison with his past; he preferred to have a simple life in his residing-place next to the mosque. He neither amassed wealth nor obtained a usual home. The bed where he rested was made of leather with linen made of date-palm leaves.
He used to pray on a mat and that was the place he rested. At times, the effect of the straws could be seen on his sacred body.
Towards his end, he ordered to distribute among the needy some Dinars left from the treasury and kept by one of his wives.
He lived a simple life and passed away in a simple residing-place. However, when he passed away, there was left a great religion, there remained a Divine and holy Book and a nation, God-loving and dynamic. There had been established a new civilization in the history of the world.
A Perspective on the New Community of Muslims
Upon his residence in Medina, the Holy Prophet took advantage of a free space and appropriate social conditions to lay the stone for an Islamic society and to overcame, yet gradually, all hindrances and obstacles. He gave the Muslim nation (ummah) an independent religious and political identity and spread the Divine Messages. At the time of his demise, he believed that he had fulfilled his mission and gained bright and brilliant successes. However, there were some issues in the society of those days requiring discussions:
(1) In the light of Islamic instructions, the Holy Prophet could unite the diverse tribes of Arabs who were always at odds with one another with the common bonds of faith, belief and brotherly care. He could make a unified nation out of scattered tribes. With the assistance of such people, he could establish in Medina a Divine government under his own leadership.
In this government, he could find solutions for the unsolved issues through consultation with people. Everybody was free to express his/her ideas and to criticize. For the first time and in the light of Islam, the Arab nation could experience such unity, power and spiritualism. However, the continuation of this success needed a powerful leader to guide people politically and spiritually.
(2) At the time of the Holy Prophet's demise, idolatry was more or less uprooted in the Arabian Peninsula. Although there was no military victory for Islam beyond the borders of the Arabian Peninsula, the Holy Prophet's universal invitation to Islam had reached the ears of the governors of the world’s countries of those days. However, inside the Arabian Peninsula, some of those who had converted to Islam on the final days of the Holy Prophet's life, (especially those who had turned to Islam after the conquest of Mecca and the Battle Tabuk, had only superficially accepted the new faith that had not yet penetrated into their souls. The Holy Prophet never found a chance to send religious missionaries among them for cultural purposes. Most of them had even not seen the Holy Prophet face to face. Only their chiefs had some contact with him. So, with the temporary weakness in the power of Islam, their return to blasphemy was probable. This situation made the continuation of the Islamic leadership even more pertinent so that the cultural work of the Holy Prophet could have continued.
(3) Although the death of ‘Abdullah ibn Ubayy, the head of the Hypocrites, in the ninth year of Hegira caused this dangerous group to lose some of their previous solidarity, they were around and inside Medina. They were always waiting for an opportunity to attack Muslims. In addition to the hypocrites who were considered internal enemies, there were two other external dangers for the newly-established government of Islam: the Iranian empire and the Romans. There were lots of signs for their enmity and negative attitudes towards Islam.
This vicious triangle made the Holy Prophet so concerned that he had to find solutions. This issue too made the presence of a strong leader absolutely necessary.
(4) Prior to the advent of Islam, the social life of the people inside the Arabian Peninsula was heavily reliant on the tribal system, which was based on racial and familial bonds. The social effects of such a system, including the blind tribal prejudices, nonsensical prides, revenge tacking and conflicts, had made life miserable for them.
Through hard working and boundless attempts, the Holy Prophet annihilated such a system and put the common faith for the common blood or the common race, in the light of Islam's unifying instructions and the word of monotheism. In this way, he was to a great extent able to eradicate the tribal system. All this was the result of Islam, the Holy Qur'an and the Holy Prophet's Mission.
However, history shows that the cultural remnants of this arrogant and ignorant age still remained in the hearts and souls of these people who manifested their tribal thinking as soon as they found it possible. However, the Holy Prophet, with his skill and vigor, always tried to stop this trend; he did not let it turn into a crisis. This once again showed the vulnerability of Islamic unity in those days. An example of this is the tribal inclinations between two distinguished groups of Muslims in the event of the Saqifah immediately after the demise of the Holy Prophet.
These worries clearly depicted the duties of the great leader of Islam in those days and the whole issue was a great test to show who was after the unity of Islam and would sacrifice everything for that unity on the one hand and who would insist on the cultural aspects of the Ignorance Era on the other hand.
(5) After his migration to Medina, the Holy Prophet was both the religious and political leader for Muslims. He undertook these two missions simultaneously so much so that Muslims would listen to his words, perform the congregational prayers, and be so absorbed by his spiritual charisma that they would rub the water of his ritual ablution on their faces, participate in the military campaigns, slay the enemies, ready themselves to martyrdom, be appointed by him as governors of provinces, and carry out negotiations on his behalf with his political opponents. After his demise, it was not enough for his successor to be a political leader; rather, he had to perform the political leadership together with religious leadership so that he would be able to fill the Holy Prophet's empty place on the strength of his thorough awareness of the Islamic knowledge.
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Author: Mahdi Pishva'i
