THE FIRST TO ACCEPT THE FAITH OF ISLAM

 

Islam is a discipline of life, which is in consonance with the human nature, and the temperament of the Universe. It does not neglect the requirements of nature at any stage. The aims of Islam and the Nature are identical and their destination is the same! Therefore, in the Holy Qur’an “Din-Religion” is also called Islam:

إِنَّ الدِّينَ عِنْدَ اللَّهِ الإِسْلامُ.

The Religion for Allah is only Islam. (3:19)

It is described as Nature too.

فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًا فِطْرَةَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا.

Turn your face from everything else and turn towards ‘Din’. This is the ‘Nature’ of Allah on which men are created. (30:30)

The Prophet of Islam (a.s) says:

Every child is born on ‘Nature.’[1]

Imam Ja`far al-Sadiq (a.s) was asked, “What is ‘Nature’? He replied,

 

“It is only Islam!”

When Islam is Nature and Nature is Islam, then being born on ‘nature’ will mean that every child, whether he is born to Muslim parents or not, is a Muslim at birth. When he comes under the influence of the non-Muslim parents, and their society, he picks up thoughts and ways of that environment. He moves away from the way of ‘Nature’ and adopts the way of his ‘parents’ and starts practicing their faith. If a child gets the right environment after birth, he will then, having taken birth on ‘Nature’ will be attached to Islam internally and externally.

`Ali (a.s) was born on the Din al-Fitrah and received his upbringing in such a congenial environment that in accordance wit his own words:

[1] Al-Wāfī

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“I was born on the Din al-Fitrah and therefore I had precedence In Faith and Hegira.”[1]

From his early days `Ali (a.s) was with the Prophet (a.s). He received his upbringing under the watchful eyes of the Prophet (a.s) and followed his thoughts and beliefs. He never had anything to do with infidelity and idolatery. Therefore, Ahmad ibn Zainy Dahlan writes:

“`Ali was never under the influence of polytheism because he was under the care and supervision of the Prophet (a.s) like his own son. He emulated him in all matters.”[2]

Once Sa`id ibn Musayyab asked Imam Zayn al-`Abidin (a.s) at what age `Ali (a.s) embraced Islam? The Imam (a.s) replied,

Was he ever an infidel that you ask such a question? However, when Allah had Ordained Muhammad (a.s) the Prophet, `Ali (a.s) was ten years old and he was not an infidel then!”[3]

This question can be asked only about the persons who were infidels and polytheists and had embraced Islam leaving behind their evil ways. If `Ali (a.s) is recognized as the first to embrace Islam, and the earliest Muslim, it is because when the Prophet (a.s) was Ordained in to the Faith, he was the first to endorse his allegiance. Even otherwise `Ali (a.s) was on the same Faith as was the Prophet (a.s) prior to his Annunciation!

After the Annunciation, the Prophet (a.s) started his campaign of propagation of the Faith from his home only. It is quite natural that the best persons to vouch for the honesty and integrity are the immediate members of his family. Therefore, when the Voice of Islam had not yet left the four walls of the Prophet’s home Khadijah and `Ali (a.s), who was eagerly waiting the felicitous moment, embraced Islam. Neither `Ali (a.s) doubted the veracity of the claims of the Prophet (a.s), as some others did later on, nor did he express surprise over his claims. These two personalities were the closest to the Prophet (a.s) and had precedence over all the others in embracing the True Faith! Amir al-Mu’minin says:

“At that time Islam was not there in any place outside the four walls of the Prophet (a.s) And Khadijah’s home. However the third Person in their group was I.”[4]

[1] Nahj al-Balāghah

[2] Al-Sīrah al-Nabawiyyah, Page 177

[3] Al-Wāfī

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Besides this precedence in embracing Islam, these two had the privilege of being the first to offer the Islamic Prayer along with the Prophet (a.s). For a long time after the Annunciation, these were the only two who were seen praying along with the Prophet (a.s). Therefore, Isma`il ibn Iyas says that his grandfather, `Afif, narrated that he used to visit Makkah for trading and used to be the guest of `Abbas ibn `Abd al-Muttalib. Once, near the Ka`bah he spotted a handsome, young person looking towards the sun and then facing the Ka`bah, saying “allahu-akbar”. In a while, a child came and stood on the right behind the young person. Then a lady came and stood behind both of them. The young person did a genuflection and both the persons behind him followed suit. When he raised his head, they did the same. Then he prostrated and the two behind him prostrated too. `Afif was much impressed with this way of offering prayer. He asked `Abbas, who those three persons were? He informed, “The youth is my nephew Muhammad (a.s) ibn `Abdullah, the child is another nephew of mine, `Ali (a.s) ibn Abi-Talib and the lady is the wife of Muhammad (a.s), Khadijah bint Khuwaylid. Muhammad (a.s) has advised me that this method of prayer was communicated to him by Allah!” He added:

“By Allah! I do not know if there is another person, besides these three, on the face of the earth who is a follower of this Faith.”[1]

When `Afif became a Muslim later on, he used to say with great craving:

“How I wish I had embraced Islam on that Day to be the third person to join the Fold.”[2]

`Afif had witnessed the scene when on the land, and under the sky, there were only three persons praying to Allah and he always nursed the feeling of regret that if he had received the Guidance, he would have become the fourth person in the Faith and his name would have gone down in the roster of Muslims after `Ali (a.s) and Khadijah (a.s). If someone else had embraced Islam in that period, his name too would have appeared in these narrations. `Abbas too mentioned only the names of these in his narration. Precedence in Islam of Amir al-Mu’minin (a.s) has been recognized by almost all the historians and biographers. Therefore, Ibn Husham says:

[1] Nahj al-Balāghah

[2] Tabarī, Vol 2, Page 65

[3] Tabarī, Vol 2, Page 65

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“Amongst men the first person to embrace Islam, to join him in his prayer and witness what all Allah sent through the Prophet (a.s) was `Ali (a.s). At that time his age was ten years.”[1]

In this regard, the evidences of certain important companions of the Prophet (a.s) too are mentioned here:

The Prophet (a.s) himself said:

“The first Muslim amongst you is `Ali ibn Abi-Talib (a.s)”[2]

Amir al-Mu’minin (a.s) says:

“I was the first to embrace Islam on the call of the Prophet (a.s).”[3]

`Abdullah ibn `Abbas says:

“First of all `Ali ibn Abi-Talib (a.s) embraced Islam.”[4]

Abū-Dharr al-Ghifari says:

“I have heard the Prophet (a.s) say to `Ali (a.s), ‘You were the first to accept the Faith and bear my witness.’”[5]

Salman al-Farisi says:

“In this Ummah the first to reach near the Prophet (a.s) at the Cistern of Kawthar and the first to embrace Islam is `Ali ibn Abi-Talib (a.s)”[6]

Abū-Ayyūb al-Ansari says:

“The first person to profess Faith on the Prophet (a.s) was `Ali ibn Abi-Talib (a.s)”[7]

Zayd ibn Arqam says:

“The first to witness faith on the Prophet (a.s) was `Ali ibn Abi-Talib (a.s).”[8]

[1] Sīrat Ibn Hushām, Vol 1, Page 262

[2] Al Al-Istī`āb, Vol 2, Page 457

[3] Tārīkh Baghdād, Vol 4, Page 233

[4] Al-Istī`āb, Vol 2, Page 458

[5] Al-Istī`āb, Vol 2, Page 208

[6] Al Al-Istī`āb, Vol 2, Page 457

[7] Sharh al-Taqrīb, Vol 1, Page 85

[8] Vol 4, Page 368

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Besides precedence in embracing Islam, the first to join the Prophet (a.s) in his prayers were only `Ali (a.s) and Khadijah (a.s). Besides these two, during the early days of Islam no third name is mentioned having joined the prayer. If anyone else had joined the ranks of Muslims in that period, why the history is silent about their joining or not joining the prayers with the Prophet (a.s)? For the first seven years, these were the only two who used to join the Prophet (a.s) at the prayers. Therefore, `Ali (a.s) says,

“I prayed with the Prophet (a.s) seven years prior to the others.”[1]

To strengthen this claim, some more sayings are recorded here:

Anas ibn Malik says:

“The Prophet (a.s) was Annunciated on Monday and on Tuesday `Ali (a.s) offered his prayer.”[2]

Buraydah al-Aslami says:

“The Revelation came on Monday and on Tuesday `Ali (a.s) offered the prayer.”[3]

Jabir ibn `Abdullah al-Ansari says:

“On Monday the Prophet (a.s) was ordained the prophet and on Tuesday `Ali (a.s) offered the Prayer.”[4]

Mujahid says:

“`Ali (a.s) was the first to offer prayer, and his age at the time was ten years.”[5]

After all these evidences, there should not be any doubt about the precedence of `Ali (a.s) in embracing Islam and offering the Islamic prayers. But some persons have invented lame excuses to categorize precedence according to age of the persons who had embraced Islam in that period. Therefore, they say that Abū-Bakr was the first to embrace Islam amongst men, Khadijah among the ladies and `Ali (a.s) among the children and Zayd ibn Harithah among the slaves! This procedure, instead of establishing the true precedence, makes it

[1] Al-Kāmil fit-Tārīkh, Vol 2, Page 37

[2] Al-Kāmil fit-Tārīkh, Vol 2, Page 214

[3] Mustadrak Hakim, vol 3, Page 112

[4] Tārīkh al-Kāmil, Vol 2, Page 22

[5] Tabaqāt Ibn Sa`d, Vol 3, Page 33

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confused and blurred! The only purpose behind this categorization seems that they want to deny `Ali (a.s) the privilege of being the first to embrace Islam! But this procedure itself is a proof of the futility of their claim. If some other person, of their choice had preceded in embracing Islam, there would not have been the need for them to take shelter behind flimsy categorization. This claim is also not proved through the statements of the contemporary persons who have all talked about `Ali’s precedence in Islam and have made no other reference which can be extended in support of the ostensible categorization. When they claim that `Ali (a.s) was the first to embrace Islam in the category of children, can they produce a roster of other children who embraced Islam then? Those early days, when the adults, including the big names of later days, were shying away, what was the question of children coming into the fold of Islam! If it is accepted that Abū-Bakr was the first among the men who were major to accept Islam, how could it be proved that he embraced Islam prior to `Ali (a.s)? To cover this inability to prove his precedence, they are inventing the theory of categorization to withhold their futile claims of precedence. All their claims cannot prove that Abū-Bakr joined the fold before `Ali (a.s) There is no proof, even of the fact, whether Abū-Bakr had precedence over other major males in embracing Islam! In fact, history points out that a good number of males had embraced Islam prior to him. Therefore, Muhammad ibn Sa`d inquired from his father Sa`d ibn Abi-Waqqas:

“Did Abū-Bakr have precedence over you people in embracing Islam? He said, ‘No!’ More than Fifty persons had embraced Islam before him!”[1]

Sa`d ibn Abi-Waqqas is counted as a major companion and one of the al-`asharah al-mubashsharah (The Ten about whom the Prophet (a.s) has Guaranteed the Heaven!). It is proper to make flimsy claims of categorization of precedence in Islam in opposition to the claims of such an eminent Companion of the Prophet (a.s)! Another reason to turn down these claims is that around the Annunciation of the Prophet (a.s), Abū-Bakr was not there in Makkah. He was away in Yemen and learned about the developments only after his return from there. Therefore, Ibn al-Athir writes:

“Abū-Bakr says that when he returned to Makkah, the Prophet (a.s) had already been ordained. `Uqbah ibn Abi-Mu`it, Shaybah, Rabi`ah, Abū-Jahl, Abul-Bukhtari and the chiefs of Quraysh came to me. I asked them if any calamity had struck

[1] Tārīkh al-Tabarī, Vol 2, Page 60

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them. Or there had been any severe accident? They said, ‘O Abū-Bakr! The biggest saddening news is that the Orphan of `Abdullah has claimed that he is Allah’s Ordained Prophet!”[1]

Therefore, when he was not present in Makkah at the time of the Annunciation of the Prophet (a.s), then no question arises on his precedence over `Ali (a.s) in embracing Islam. The sayings of the Companions prove, and the historians agree, that `Ali (a.s), on the day following the Annunciation was seen praying near the Ka`bah along with the Prophet (a.s). This proves that he had embraced Islam on either the Day of Annunciation or the next day when he was seen at prayer!

Considering these evidences, it is imperative to accept that `Ali (a.s) had precedence over others in embracing Islam. If there was the slightest chance of disproving it, people would not have brought up the flimsy excuse of his being a child and a minor at the time of his entering the fold of Islam. They add another excuse saying that perhaps `Ali (a.s) accepted Islam only to please his benefactor, the Prophet (a.s). They say that even if there is precedence in embracing Islam, it is not valid because of his being a minor. They say that those who embrace Islam at the age of majority do so with full conviction and understanding and that their Faith is valid. A minor can accept a Faith in emulation of his elders, while a major person accepts only if he is convinced. These people do not know that wisdom and conviction not always come with age. Sometimes minors are more wise and intelligent than the older persons. Allah says about Yahya (Prophet John):

 

“He was still a child when We made him an arbiter, intelligent and affable”

`Isa (a.s) has said from his cradle:

“I am Allah’s creature. He gave me the Book and made me a Prophet.”

In both instances the capability appears at its zenith although the state of ‘maturity” is far away! Although `Ali (a.s), at the time of his embracing Islam, was still a minor, he had never worshipped any idols throughout his childhood. He manifested all the signs of wisdom and intelligence at that age. `Allamah al-Suyūti writes:

“`Ali never worshipped idols even in his childhood.”[2]

[1] Usd al-Ghābah, Vol 3, Page 208

[2] Tārīkh al-Khafā, Page 177

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It is a fact that grown up and matured persons of those days showed their ignorance by prostrating to the idols and seeking boons from them. If with age, they had intelligence and wisdom, they would not have indulged in worship of inanimate idols.

This group of persons was on one side, on the other was another group of persons like Abū-`Uthman al-Jahiz and Ibn Taymiyah who went to the length of saying that the embracing of Islam by a minor is not valid. Therefore, despite declaring oneself a Muslim, a minor is not a Muslim in true sense. This sort of belief is possible only from a person who is in the ranks of Nawasib (Those incurring the hostility of the Prophet’s Household and their followers). The question is whether `Ali (a.s) embraced Islam on his own or was invited to do so by the Prophet (a.s). If he did it, on his own, how did he know that he must respond to the call of the Prophet (a.s) and decided that declaring Faith in him is binding? If the Prophet (a.s) had invited him to embrace Islam, then he must have thought it valid to induct a minor to its fold. If the acceptance of `Ali as a minor into the fold was invalid, then the Prophet (a.s) should have regularized the process sometime in the future after `Ali (a.s) attained majority. But nowhere in the history, there is any reference of such event. This would mean that `Ali (a.s) was not in the fold of Islam. This sort of canard can be expected only from those who themselves have nothing to do with Islam. The fact is that when some people realized about the precedence of `Ali (a.s) embracing Islam, they came up with the talk of his faith as the Islam of Emulation and, as such, was invalid. They closed their eyes to the fact that at that time the condition of the age of maturity for application of Shari`ah was not in force, nor for acceptance of the Faith. It only depended on one’s understanding and intelligence. Therefore, `Allamah Halabi writes:

“`Al i’s Islam was valid on this count, although all agree that at that time he was still a minor. His own saying is that he was still a child and had not reached maturity when he had precedence over others in embracing Islam. The reason was that even children were eligible then and their eligibility was withdrawn in the year of Khaybar. Al-Bayhaqi says that this eligibility became invalid in the year of al-Khandaq and the condition of majority was introduced. Another version is that the condition of the age of maturity was introduced in the year

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of Hudaybiyah. Prior to that it depended on the intelligence and understanding of the person.”[1]

At the time of the Annunciation of the Prophet (a.s), `Ali’s age was about ten to twelve years when a person is sufficiently knowledgeable, intelligent and capable of understanding things. When his Islam was valid in terms of the norms of Shari`ah at that time, attempts to term it invalid reflects the thinking of the persons who do it!

[1] Al-Sīrah al-Halabiyyah, Vol 1, Page 269

THE FEAST OF `ASHIRAH

The Prophet (a.s), as soon as he was Ordained as the Messenger, he silently commenced his mission. When he entered the fourth year of this activity, he received a Commandment from Allah to openly propagate the Faith:

وَأَنذِرْ عَشِيرَتَكَ الأَقْرَبِينَ.

“Preach your nearest relations!”

On the Revelation of this Verse, the Prophet (a.s) made Abū-Talib’s residence the head quarters of his Mission. He asked `Ali (a.s) to make arrangements for a meal to be served to the progeny of `Abd al-Muttalib and to invite them to join the feast. `Ali (a.s) procured one shank of meat, one measure of milk and about three seers of wheat flour. Then he went round inviting people. At the appointed time about forty persons assembled at the house of Abū-Talib. Among the guests were Abū-Talib, Hamzah ibn `Abbas and Abū-Lahab. Although the number of guests was high considering the quantity of food, Allah made it sufficient for all the guests and some quantity was left over. When the guests finished the meal, the Prophet (a.s) rose from his place and tried to make the announcement of his Prophethood and to invite them to the Right Path. Abū-Lahab interrupted at this point and said, “Muhammad wants to lead you away from the faith of your ancestors. Do not give ear to his suggestions lest you get affected with his magical spell!” As a result of the outburst of Abū-Lahab the group got restive. Some stood up to depart and others followed them. The Prophet (a.s) could not communicate what he had planned to say. The second day, the Prophet (a.s) extended invitation to the same group through `Ali (a.s). They again assembled for the meal. After the meal, the Prophet (a.s) rose to give a talk. Abū-Lahab once again tried to interrupt. But Abū-Talib chided him and asked him to sit quietly. Abū-Talib told him:

“O unfortunate person! What have you to do with these things?”

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Hearing this, Abū-Lahab had no courage to interrupt any further and sat quietly putting his head on his knees. Abū-Talib addressed the gathering and asked them to sit comfortably in their places. He asked the Prophet (a.s) to tell what he wished to say. He said that the people would listen to him with attention and act on what he had to say. The Prophet (a.s) got encouragement from these words of support and addressed the gathering:

“O progeny of `Abd al-Muttalib! By Allah! No youth in Arabia has brought any thing better than what I have brought for you. I have brought for you the welfare of this world and the Hereafter. Allah has commanded me to invite you towards this welfare! Who is the person amongst you willing to become my associate and helper? I assure you that he will be my Brother, My Vicegerent and my Successor!”[1]

Barring three or four persons, none of the gathering was happy over the statement and none had the courage to extend his hand in support. Everyone sat quietly with bowed heads. Suddenly, in that quiet environment `Ali’s voice broke the silence:

“Although I am young, definitely younger than all of them, I shall be your associate, helper and protector! If someone cast an evil eye on you, I shall break that eye! If someone created turmoil, I shall strike him!

The Prophet (a.s) said:

“O `Ali! Wait for a while! Perhaps someone from the grown ups might come forward!

When after making the call thrice no one came forward, the Prophet (a.s) called `Ali (a.s) close to himself, put his hand on his head and said:

“Certainly! This is my Brother, My Associate and My Vicegerent. It is binding on all of you to listen to him and obey him!”[2]

When the Quraysh heard this statement, they had a sarcastic smile on their faces. They stole glances at each other, joked with each other and some braves told Abū-Talib, “Now you will have to listen to and obey your son!” Although the gathering took `Ali’s words lightly, later on it was proved that

[1] Tārīkh al-Tabarī, Vol 2, Page 63

[2] Tārīkh al-Tabarī, Vol 2, Page 63

 

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the promise that the small boy made in the gathering of the Quraysh was kept in letter and spirit. In the most difficult situations, he shielded the Prophet (a.s) from the assaults of the enemies. He proved to the world that there was none more deserving of the brotherhood, support and the position of the successor of the Prophet than he was.

In recognition of the selfless services of Amir al-Mu’minin (a.s), the Prophet (a.s) was bound to make a public announcement of his Succession and Vicegerency! While returning from the Farewell Pilgrimage, at a place called Ghadir Khumm, the Prophet (a.s) delivered a Sermon wherein he said:

“`Ali is the master of him, whose master I am!”

Saying this, the Prophet (a.s) proclaimed the Succession and the Vicegerency of `Ali (a.s). This was an echo of the promise made at the Feast of al-`Ashirah and the recognition of the fulfillment of `Ali’s Resolution to act as the support and bulwark for the Prophet of Islam (a.s).

The da`wat al-`Ashirah also throws light on the Vicegerency or Caliphate of `Ali (a.s) that the Prophet (a.s) had declared only three things at the Feast:

Tawhid or Unity of Allah, Prophethood and Succession or caliphate of `Ali (a.s).

Along with the announcement about Tawhid and Prophethood, the mention of caliphate illustrates its importance in the consideration of the Prophet! This proves that if Tawhid and Prophethood are the main pillars of Islam, the caliphate (of `Ali (a.s) too is of prime importance. As the acceptance of Tawhid and Prophethood is imperative for a Muslim, the acceptance of `Ali’s Succession and Vicegerency too is necessary.

HELP AND ASSISTANCE TO THE PROPHET COMMENCES

When the Prophet of Islam (a.s) started open propagation of the Faith, the Quraysh, because of their respect and consideration for Abū-Talib, did not directly attack the Prophet (a.s) but they set urchins to trouble him and throw stones and brickbats on him. They thought that this way they could force the Prophet (a.s) to abruptly discontinue his mission. Therefore, whenever he came out of his house, the youths of the Quraysh used to follow him, shouting invectives and throwing stones and garbage at him. The Prophet (a.s) was much disturbed and saddened with this treatment, but he never uttered a word against the culprits. He knew that arguing with the children and youth was not of any use. Once `Ali (a.s) saw the marks of injury on the Prophet’s body and asked him about the cause of the injuries. The Prophet (a.s) explained to him that the Quraysh themselves do not come out openly against him but send out their children to cause him harm. Whenever he came out, they came together, followed him and threw stones and pebbles on him. `Ali (a.s) was very disturbed to hear this and said, “O Prophet of Allah (a.s)! In the future, you should not go out alone. I shall be with you. If they throw brickbats on you, I will hurl stones at them. Then they will not have courage to do such nasty things again!” The next day `Ali (a.s) was with the Prophet (a.s) when he stirred out of their home. The Quraysh youths, as usual tried to crowd the Prophet (a.s). They noticed that `Ali (a.s) was standing in front of the Prophet (a.s). The youths were almost of the same age as `Ali (a.s) but first they hesitated seeing his angry face and then advanced sheepishly. `Ali (a.s) rolled up his sleeves and sprang on them like an angry tiger. He broke the limb of one attacker, struck the head of another and threw another down! The crowd of youth, getting a good beating from a youth of their own age fled defeated! They ran to their elders and complained, “`Ali (a.s) has beaten us!” But the elders could not gather any courage to confront `Ali (a.s) because the youths were doing the mischief at their instance only. From that day, the youth of Quraysh stopped misbehaving. Whenever they saw `Ali (a.s) with the Prophet (a.s), they would try to crouch themselves in some corners to hide from their view! They did not dare any time in the future to trouble the Prophet (a.s).

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After this incident, `Ali (a.s) was remembered with the title of al-Qadim that means a person who breaks the bones and the ribs! Therefore, during the Battle of Uhud when he came out to fight Talhah ibn Abi-Talhah, Talhah asked who was coming to fight. He said, “I am `Ali Ibn Abi-Talib!” When he knew that it was `Ali (a.s) that was against him, he said:

“O al-Qadim! I think none other than you can dare to come and fight with me!”[1]

Talhah remembered him with the title they gave him in their youth!

[1] A`yān al-Shī`ah

THE QURAYSH BOYCOTT

When the Quraysh failed in crushing the Islamic Movement and suppress the voice of the Prophet (a.s), and lost all hope of bringing him to their thinking, they came to a conclusion that unless Muhammad (a.s) was not handed over them, they would terminate all relations with Banū-Hashim and declare an economic boycott against them. They decided to neither sell anything to them nor establish any matrimonial relationship with the family. To give authenticity to this agreement, Mansūr ibn `Ikrimah al-`Abdari drafted a document with mutual consent on which eighty chiefs of Quraysh put their seal of approval. This document was given in the safekeeping of Abū-Jahl’s aunt Ummul-Jallas who was warned to keep it safe as a valuable document.

When Banū-Hashim heard of this agreement, they felt it difficult to live at Makkah any more. They shifted to a cave at a distance from Makkah. This cave was known as Shi`b Abū-Talib. Now they were cut away from the people of Makkah, and people of Makkah from them. The boycott agreement of the Quraysh affected other tribes as well. None had the courage to interact or transact with Banū-Hashim. However, Abul-`as ibn Rabi`ah, Hakim ibn Hizam and Husham ibn `Amr sometimes used to load camels with provisions and push them stealthily towards Shi`b Abū-Talib. Banū-Hashim also managed to buy some provisions at high prices during the Hajj periods. Because of buying things at exorbitant prices, and because of no occupation, they ran out of funds and ultimately they reached the stage of starvation. The predicament was such that sometimes they had to chew the leaves of trees. The elders were demonstrating forbearance, but the children used to cry inconsolably. Others used to hear of their tribulation, but none took pity on them. The Quraysh, instead of commiserating with them, took sadistic pleasure in their plight! It was quite natural considering the temperament of the Quraysh. But the surprising thing was that there still existed a group of Muslims in Makkah who were rich and persons of means! But history fails to suggest if they ever attempted to come to the rescue of their brethren during the long period of suffering. Some humanitarian persons, who had not embraced Islam until then, used to provide some succor to Banū-Hashim

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Those who made claims of friendship and love during the days of comfort turned their eyes away in times of difficulty!

Quraysh were convinced that Banū-Hashim would not be able to bear the travails of the boycott and abandon the prophet (a.s). They thought that when he was rendered friendless, they would subdue him easily. But the Banū-Hashim never left the side of the Prophet (a.s) for a moment and faced the difficulty with indomitable courage. In this context the courage of Abū-Talib assumed proverbial proportions. The only worry he had those days was to ensure the safety of Muhammad (a.s). He worried that the enemy might make a preemptive, surprise attack to kill him. In the nights, he used to keep a vigil around the place where the Prophet (a.s) slept, or even he would shift him from one place to the other in the dead of the nights. One of his sons would sleep in the place where the Prophet (a.s) was moved. This he was doing with the fear that the enemy agents might have seen the place where the Prophet (a.s) had retired for the night and might plan to attack him unawares. In most of these shifting, `Ali (a.s) used to substitute for the Prophet (a.s) in the place where he first slept. `Allamah Halabi writes:

“Abū-Talib used to tell the Prophet (a.s) every night to retire to his bed and sleep. When all others slept, he used to awaken the Prophet (a.s) and ask one of his sons or nephews to substitute him in his bed. This he was doing for the fear that the enemy might get intelligence of his place of rest and attack to kill him.[1]

This duty was generally entrusted to `Ali (a.s). Ibn Abil-Hadid writes:

“When others learnt about the place of rest Of the Prophet (a.s), Abū-Talib used to feel the danger to his life. He used to awaken him in the dead of night and substitute his son, `Ali (a.s), to sleep in his place.”[2]

This period of tribulation commenced in the seventh year after the Annunciation from the first of Muharram and ended in the tenth year. For full three years the Banū-Hashim had to bear the extreme hardships. Now some people started feeling the cruelty of the Quraysh and the sufferings of Banū-Hashim. They tried to intervene and get the agreement of boycott abrogated to enable the Prophet (a.s) and others to return home. Therefore, one influential

[1] Al-Sīrah al-Halabiyyah, Vol 1, Page 342

[2] Sharh Nahj al-Balāghah by Ibn Abi’l-Hadīd, Vol 3, Page 310

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person from Makkah, Husham ibn `Amr, tried to move in the matter and talked to Zuhayr ibn `Abdullah Makhzūmi and told him that his mother, `Atikah, was the daughter of `Abd al-Muttalib. He asked him how he could silently watch the sufferings of the children of `Abd al-Muttalib. Zuhayr said that he was very concerned with the happenings, but he was helpless being all alone. Husham told him that he was not alone and offered to join in trying to solve the problem. They also thought of recruiting support from more persons. They felt that Mut`im ibn `Adi too looked amenable to joining the team. When they talked to him, he willingly agreed to join. Now Abul-Bukhtari, Ibn Husham and Zum`ah ibn Abi-al-Aswad too volunteered. All these five persons came to the saloon of the chiefs of Quraysh and said, “O chiefs! We have come to you with the purpose of pleading with you for the freedom of Banū-Hashim. It is a grave injustice that we live comfortably and `Abd al-Muttalib’s progeny live in penury and starvation. We shall not take rest until the document of boycott is abrogated and settle the Banū-Hashim in their homes.” Abū-Jahl crossed his brows and said, “We shall never permit that they ever return to their homes! On them the doors of Makkah are closed forever and ever!” The delegates too replied to him tersely. Quraysh were adamantly sticking to their stand and refused to lift the boycott. It was almost reaching the point of conflict between the two groups when Abū-Talib was spotted approaching the place. This unexpected arrival gave Abū-Jahl the thought that Abū-Talib was coming to surrender Muhammad (a.s) to them because of the unbearable sufferings of Banū-Hashim. When Abū-Talib reached there, the Quraysh asked him about the reason of his coming. He replied:

“My nephew has informed me, and I never heard him tell lies, that the Document (of Boycott) has been infested with mites and except the name of Allah on the top, the entire matter concerning tyranny and injustice has been eaten by the mites if he is proved right, you must retract from your wrong attitude, and if he has lied, I shall hand him over to you. It will be your choice whether you kill him or leave him!”[1]

The Quraysh accepted this just offer from Abū-Talib, and sent a messenger to fetch the document. They were surprised to see that, as told by the Prophet (a.s), the entire document was eaten by the mites except the words “In the name of Allah” Now the Quraysh were very confused and started making

[1] Tabaqāt Ibn Sa`d, Vol 1, Page 209

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excuses. Abū-Jahl said until the end that they would not terminate the pact of boycott. But Husham ibn `Amr, and his companions, forced them to agree to the abrogation of the boycott. The Banū-Hashim could alas get back to their homes!

For Banū-Hashim, the period of boycott was a period of great trials and tribulation. On the one side were the Quraysh with all their stratagems of tyranny and on the other were the hapless and suffering families of the Banū-Hashim. The children were scared and the elders worried. Every moment they had the fear of the enemy’s attack. In these trying circumstances the sangfroid of Abū-Talib and his spirit of sacrifice had been proverbial. Every other day he substituted the Prophet (a.s) with his son in the bed with the fear that the enemy might attack in the dead of the night and kill the person in the Prophet’s bed. If some well-wishers had not raised their voice against the boycott and miraculously the mites had not eaten away the boycott document, there was no way for them but to perish in the bargain!

For Quraysh it was an opportunity to see the Right Path! Even after seeing a Divine Miracle, their eyes were closed. When they found the information given by the Prophet (a.s) veracious to the last word, they should have forsaken their unfair stand. And perceived the beacon towards the Right Path. There was no reason for them to think that the Prophet (a.s) had made a guess about the mites attacking the document. Generally, mites attack things in moist and salubrious climates. Makkah is a place with high temperatures and mites cannot thrive there. And if it was a mere coincidence, then how is it that the mites ate away every word of the document except the name of Allah about which the Prophet (a.s) had said. Although the Quraysh stuck to their inimical stand despite this miracle, some good persons did respond positively. Ibn Wadih al-Ya`qūbi writes that some people embraced Islam after this event. When persons, seeing the mite eaten document embraced Islam, how is it possible that Abū-Talib who vouched for the veracity of the Prophet’s statement about the condition of the document without even seeing it, could be termed an infidel!

MIGRATION TO AL-MADINAH

On release from the virtual incarceration at Shi`b Abū-Talib, of Banū-Hashim, the enthusiasm of the Quraysh in pestering them cooled down. Although, in their hearts, they had the same hatred for the Prophet (a.s), his family and companions, as erstwhile. They had some consideration and awe of the personality of Abū-Talib that kept them in a degree of check. Abū-Talib had now grown old and the troubles of exile had not done any good to his health. He deceased a short while after his return from Shi`b Abū-Talib. Now the people of Makkah got total freedom to trouble the Prophet (a.s) and the new converts to Islam the way they wished. None had the courage to stop them from their nefarious activities. Every day the troublesome activities of Quraysh increased.

When the tyranny of the Quraysh became unbearable, the Prophet (a.s) went to Ta’if from Makkah. Ta’if is at a distance of sixty miles from Makkah and has a salubrious climate. According to a narrative of Abul-Hasan al-Mada’ini, `Ali (a.s) and Zayd ibn Harithah accompanied the Prophet (a.s) on this journey. The purpose of the Prophet (a.s) behind this trip was to invite the people of Ta’if to the fold of Islam. But the people there were worse than those in Makkah were. They did not agree to listen to the Prophet (a.s) and set wayward urchins and vagabonds to throw stones at the visiting party. With difficulty the Prophet (a.s) spent a month at Ta’if and, literally, the vagabonds chased the party away from there. The only way left for them was to head back to Makkah. They came to the outskirts of the town and camped at the Cave of Hira’. It was risky for them to enter the precincts of the town without some plausible support. He sent word to Mut`im ibn `Adi through a person seeking his protection. When he pledged his support, the Prophet (a.s) entered the town. Here he faced the same difficulties and hurdles as he faced at Ta’if. But, despite all the difficulties, he continued his Mission. He visited the nearby hamlets and propagated the Message of Islam. The Quraysh too shadowed him during these trips and used to interrupt the meetings calling him a madcap. The Prophet (a.s) however maintained his calm and composure. He never reacted angrily and thus continued his mission.

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It was the practice of the Prophet (a.s) that during the Hajj, he used to meet the persons coming from far away places to give them the Message of Islam. Those pilgrims, who were of receptive nature, embraced Islam. It was the Hajj on the tenth year after the Annunciation when a group from Yathrib visited Makkah. When the Prophet (a.s) during a trip of propagation reached Mina, he came across six persons near `Uqbah. He went near them and asked about the tribe to which they belonged. They said that they were from Yathrib and they belonged to the Tribe of Khazraj. The Prophet (a.s) sat down with that group and recited to them some Verses from the Holy Qur’an and invited them to embrace Islam. They were much influenced by the Islamic Principles and they readily embraced it. Now, this was the beginning of the spread of Islam in Yathrib. During the next Hajj, twelve persons came from Yathrib and embraced Islam. The following year a contingent of seventy-three persons arrived and embraced Islam at the hands of the Prophet (a.s) these persons said that it was their desire that the Prophet (a.s) changed his residence to Yathrib and made it the head quarters for his Mission. They promised him all cooperation and protection. In Makkah, there were many hurdles in the way of propagating the Faith. He informed to the Muslims that he intended to migrate to al-Madinah. The Muslims were already fed up of the ill treatment meted out to them by the Quraysh. When they found a place of peace, they started migrating one after another. When the Quraysh saw that the Muslims have gained support and protection of the people of Yathrib, they feared that if the Prophet (a.s) too migrated, his disturbed group might consolidate and rise against them. Therefore, the Quraysh started creating hurdles in the way of those migrating to al-Madinah. They withheld the families and children of some migrants, snatched away the money from some and threatened some others. But all these schemes of the Quraysh were of no avail and barring a few persons all the intended migrants succeeded in changing their resience.

When the Quraysh failed in their efforts to curb the migration, they called together a council in which all the major families excepting the Banū-Hashim participated. From Banū-`Abd-Shams, `Utbah, Shaybah and Abū-Sufyan, from Banū-Nawfal, Taymah ibn `Adi, Jubayr ibn Mut`im and al-Harith ibn `Amir, from Banū-`Abd-al-Dar, Nizar ibn Harith, from Banū-Asad, Abul-Bukhtari ibn Husham, Zum`ah ibn al-Aswad and Hakim ibn Hizam, from Banū-Makhzūm, Abū-Jahl ibn Husham, from Banū-Sahm, Nabih and Munabbih, sons of al-Hajjaj, from Banū-Haja, Umayyah ibn Khalaf were at the conclave. In addition to these dignitaries, some other people too attended the meeting. It happened that one aged person from Najd attended this meeting. One person who started the proceedings of the meeting said that the

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Muslims have struck an alliance with people from outside and they can acquire a position of strength at any time in the future. The meeting must seriously deliberate the matter. If this movement is not curbed, there was a lurking danger of their rising under the leadership of Muhammad (a.s) and attacking the Quraysh! There was the need for devising a way to nip Islam in the bud and to give such punishment to Muhammad (a.s) that, in future, none else raises his head. Al-`as ibn Wa’il, Umayyah ibn Khalaf and Ubay ibn Khalaf said that Muhammad (a.s) must be chained and incarcerated in a dungeon until he died with hunger and thirst. The Najdi old man said that the suggestion was not good. If such a step was taken, the people of Muhammad’s tribe might fight and get him released. `Utbah, Shaybah and Abū-Sufyan said that he must be exiled so that they do not hear any word against their idols in the future. The Najdi opposed this proposal too saying that wherever he went, he will gather people around him with his sweet talk and make them rise against the Quraysh. Then none will be able to curb his onslaught. Abū-Jahl said that strong youths should be selected from every tribe and they should all, in unison, attack Muhammad (a.s) and kill him. In such an event any one tribe cannot be blamed individually for the killing and it will be beyond the strength of Banū-Hashim to avenge the killing. Therefore, they will be forced to accept the blood money instead of demanding with retaliation! He added that they would together contribute to pay the amount of the blood money. This suggestion was accepted by everyone and the Najdi too endorsed it. To implement the project it was decided to post a vigil near the Prophet’s residence around dusk to keep a keen eye on the movements there lest he escaped getting wind of their plan. In the darkness of the night, the youths would then barge into his house and kill him. Here the conclave against him was in progress, and on the other side, Allah had forewarned the Prophet (a.s) of the impending danger. Therefore, Allah has said in the Qur’an:

وَإِذْ يَمْكُرُ بِكَ الَّذِينَ كَفَرُوا لِيُثْبِتُوكَ أَوْ يَقْتُلُوكَ أَوْ يُخْرِجُوكَ وَيَمْكُرُونَ وَيَمْكُرُ اللَّهُ وَاللَّهُ خَيْرُ الْمَاكِرِينَ

“Remember the time when the infidels were scheming against you to incarcerate you at some place or to kill you or to banish you. They were planning their stratagem and Allah had his own plan. Allah is a better Planner!”

To implement Allah’s Plan, the Prophet (a.s) called `Ali (a.s) and said,

“O `Ali! Quraysh have decided that they would assassinate me tonight. But Allah has ordered me to leave Makkah and make you sleep in my bed! It is very disturbing for me to leave you(157)

behind surrounded with enemies, but this is the command of Allah, therefore: You must cover yourself with my green Hadramite shawl and sleep in my bed and no harm will come your way from them.”[1]

`Ali (a.s) did not raise a word of dissent or objection against the Prophet’s instruction. He was concerned only of the safety of the Prophet (a.s). The Prophet (a.s) assured him that he would be able to safely escape from the clutches of the enemies. Hearing this, `Ali (a.s) made a prostration of thanksgiving to Allah! Ibn ShahrAshūb writes:

“`Ali (a.s) was the first to Make a prostration of Thanksgiving and the first to keep his face on the dust after prostration”[2]

After raising his head from the prostration, `Ali (a.s) asked the Prophet (a.s) to go peacefully and that he would sleep in his bed as instructed. The Prophet (a.s) could elude the infidels and proceeded towards the Mount tūr and `Ali (a.s) fearlessly covered himself with the Prophet’s shawl and peacefully slept in his bed. `Allamah Diyarbakri writes:

“On the night of the Migration when `Ali (a.s) slept on the bed of the Prophet (a.s), Allah Revealed to Archangel Gabriel and Archangel Michael, saying: I have established a relationship of brotherhood between you two and Have made the life of one more than that of the other. Who is the one between you who can sacrifice his life for the other?’ They both opted for their individual life only! Then Allah Revealed to them why they were not like `Ali (a.s)! ‘I made him Muhammad’s brother. At the cost of his life, he is sleeping on the bed of Muhammad (a.s). Descend both of you, to the earth and guard him from his enemies!’ Therefore, Archangel Gabriel stood at the head and Archangel Michael stood at the foot of the bed and started saying: ‘Felicitations! O son of Abū-Talib! Who is like you that Allah prides on the angels because of you’ and then Allah Revealed the Verse: ‘There are also people who stake their lives in the way of Allah, and Allah is very kind on His Creatures’”[3]

[1] Al-Kāmil fit-Tārīkh, Vol 2, Page 72

[2] Manāqib, Vol 1, Page 127

[3] Tārīkh al-Khamīs , Vol 1, Page 325

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After the Prophet (a.s) went away, Abū-Bakr came to his house. Not finding him there, he asked `Ali (a.s), “Where is the Prophet (a.s)? On being told that he had gone towards the Mount tūr, Abū-Bakr too proceeded in that direction. The historian al-tabari writes:

“When the Prophet (a.s) heard the sounds of the steps of Abū-Bakr in the darkness of the night, he thought that one of the infidels was following him. He increased the speed of walking. The strap of his sandal gave way and one of his toes was injured. This caused him bleeding. However he kept on walking fast!”[1]

Abū-Bakr felt that he was the cause of inconvenience to the Prophet (a.s) and therefore he called him aloud and identified himself. Recognizing his voice, the Prophet (a.s) stopped. Around dawn both reached the Mount tūr and took shelter in a cave.

The vigil of the infidels continued at the house of the Prophet (a.s). Whenever they peeped inside, they found the Prophet (a.s) deep in his sleep covered in his shawl! Near the dawn, they unsheathed their swords and rushed into the house. Hearing the slight commotion, `Ali (a.s) removed the shawl from his face. When they saw `Ali (a.s) in the bed of the Prophet (a.s) their faces went pale! Surprised they asked where Muhammad (a.s) had gone. `Ali (a.s) asked them, “Did you entrust him to me that you are asking me about him? Allah knows where he is!” At this reply, the infidels were much upset. They were facing defeat in their designs. They thought of avenging the failure against `Ali (a.s) but ultimately left him unharmed and went with crestfallen faces to go in the pursuit of the Prophet (a.s).

The infidels of Quraysh so far had the satisfaction that although most of the Muslims had migrated from Makkah, Muhammad (a.s) was still there for them to wreak their revenge against him. Even if the Muslims acquired strength at Yathrib, they dare not attack Makkah for the fear of the Prophet’s safety. Now that the Prophet (a.s) had escaped, the situation had drastically changed. They made men run in all directions to search for the Prophet (a.s). Some men reached near the Mount tūr in their search. Outside the cave, there was neither any mark of footsteps nor any signs of someone entering it. At the entrance, spiders had knit their web and some pigeons had made their nest. The men returned from there disappointed. Abū-Jahl announced that whoever brought back the Prophet (a.s), he will be gifted a hundred camels. Suraqah

[1] Tārīkh Tabarī, Vol 2, Page 100

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ibn Malik, in the greed of the gift, went in search of the Prophet (a.s). He even spotted him. But the person was awed with the majesty of the Prophet (a.s). He quietly returned. The Prophet (a.s) stayed in the cave for three days and nights. On the fifth of Rabi` I, he started traveling towards al-Madinah. After traversing the distance of three miles he halted with Banū-`Amr ibn `Awf at the place called Qaba. He halted there until `Ali (a.s) joined him.

After the departure of the Prophet (a.s), `Ali (a.s) stayed at Makkah for three days. He returned the things in the trust of the Prophet (a.s) to their owners. On the fourth day he seated Fatimah bint Muhammad, Fatimah bint al-Zubayr and Fatimah bint Asad in litters on the camel backs and proceeded towards al-Madinah. When Quraysh learned that even `Ali (a.s) had left for al-Madinah, they felt deeply insulted and sent a contingent of eight men mounted on camels in his pursuit. When `Ali (a.s), and his retinue, was around twenty-five miles from Makkah near the hill of Dajnan, the men too reached there. Seeing them, he dismounted the ladies, made them stay at the foot of the hill in a safe place, and confronted the men. The men tried to surround and ambush him and addressed in a harsh tone asking him to return to Makkah with them. They also said that if he did not yield, they would take him there forcibly. `Ali (a.s) did not pay any heed to what they said and breaking the circle he moved forward. The slave of Harb ibn Umayyah, Janah, unsheathed his sword and stood in his way. A change came on the face of `Ali (a.s), he put his hand on the scabbard of his sword and moved forward. Janah attacked but missed the mark. `Ali (a.s) moved his sword and the slave was cut into two. When the other men saw this scene, they fled in fear! `Ali spent the night at the foot of the hill of Dajnan and early morning moved towards al-Madinah. It was summer time and hot winds were blowing. Walking on the hot sand, the soles of his feet developed calluses. It was only his spirit that kept him moving forward. Alas, the small entourage reached Qaba where they joined with the Prophet (a.s). The Prophet (a.s) came forward and embraced him affectionately. His eyes watered and he removed the dust from `Ali’s cloak with his own hands. They now traveled safely to al-Madinah.

The courage demonstrated by `Ali (a.s) sleeping in the bed of the Prophet (a.s) has no parallel in the history. He had learned from the Prophet (a.s) about the plans of the Quraysh to assassinate him in the bed that night. The ease with which he slept in that bed demonstrates his courage and the profound love and care that he had for the safety of the Prophet (a.s). He knew that he was exposing his own life to jeopardy. But for him, no sacrifice was big enough in the cause of the Faith and the Prophet (a.s)!

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If `Ali (a.s) had not slept in the bed, or even moved away from it after some time out of fear, it would have warned the vigilantes and they could have easily pursued and caught up with the Prophet (a.s) and the result could have been either the loss of the life of the Prophet (a.s) or his incarceration at Makkah to prevent his migration to al-Madinah. Both ways it would have been detrimental to the propagation and the progress of the Faith. It was `Ali’s courageous act that ensured the safety of the Prophet (a.s) and the victory of Islam over infidelity!

THE EVENT OF BROTHERHOOD

After migrating to al-Madinah the Muhajirūn (the Migrants) and the Ansar (The Local Helpers) became so friendly with one another as if there was no difference of the tribe or the place of origin between them. It appeared that all of them belonged to one large family. They treated their properties as common, their honor and respect as common, and shared their happiness and sorrows together. This was a true example of unity and integrity. To make these bonds stronger, the Prophet (a.s) repeated the establishment of brotherhood between individuals of the two groups as he had done with the persons at Makkah. This created closer bonds between individuals and they forgot the difference of origin and the tribal affiliations.

In the view of experts, brotherhood can be strong only between individuals of the same nature. If the natures are different, and the individuals come together for whatever reason, the togetherness will be temporary. The Prophet (a.s) kept this factor in mind when he established brotherhood between individuals from the two groups. He closely studied the natures of the individuals before declaring them brothers. When he saw that any two persons had a lot in common, he named them brothers. Therefore, in Makkah, Abū-Bakr and `Umar were named brothers, `Uthman and `Abd al-Rahman ibn `Awf, Talhah and al-Zubayr ibn al-`Awwam were made brothers. Their brotherhood is evident from the events of the caliphate, Shūra and the Battle of the Camel! Similarly in al-Madinah keeping in mind the natures of the individuals Abū-Bakr was created the brother of Kharijah ibn Zayd, `Umar of `Utban ibn Malik, `Uthman of Aws ibn Thabit, Abū-`Ubaydah of Sa`d ibn Mu`adh, `Abd al-Rahman ibn `Awf of Sa`d ibn Rabi`ah, al-Zubayr of Salamah ibn Salamah, Talhah of Ka`b ibn Malik, `Ammar ibn Yasir of Qays ibn Thabit, Salman al-Farisi the brother of Abul-Darda’. Thus, whoever appeared of a similar nature to that of another person was declared brothers. It was also borne in the mind that the two persons were of the same level of capability and intelligence. On this occasion the Prophet (a.s) named about forty-five or fifty Muhajirūn and an equal number of Ansar as brothers and tied them in the bonds of brotherhood. But he did not find any one who could be declared a brother to `Ali (a.s). Perhaps it was not possible too, because at the Feast of al-`Ashirah, It was already declared that `Ali (a.s) was the brother of the Prophet (a.s). But to renew the bond, in al-Madinah too, the Prophet (a.s) declared `Ali (a.s) his

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brother! Therefore, Ibn `Abd al-Barr writes:

“Once the prophet (a.s) established brotherhood between the Muhajirūn, and at another time between the Muhajirūn and the Ansar. On both these occasions he told `Ali (a.s) he was his brother in this world and in the Hereafter!”[1]

This brotherhood does not mean the common Islamic brotherhood that, according to the Verse,

إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ.

“The Believers are all brothers, (49:10)”

This brotherhood is of a higher level and a reflection of nearness and attachment between the two persons. If this was the common bond of friendship, then `Ali (a.s) already enjoyed it because of being a Muslim and of the same descent as the Prophet (a.s).Then what was the need of public declaration of their brotherhood? Then there was no reason that when he was not included in the roster of brotherhood at the beginning for him to complain about it! When the Prophet (a.s) created the companions as brothers and did not mention `Ali (a.s) at that time, he approached the Prophet (a.s) with tears in his eyes and said, “O Prophet (a.s)! You have named the Muhajirūn and Ansar as brothers, but you did not think me deserving of this honor!” The Prophet (a.s) embraced `Ali (a.s) and said:

“O `Ali! You are my brother in this world and in the Hereafter.”[2]

This brotherhood not only brightened the ancestral brotherhood between the two, but also proved the superiority of `Ali (a.s) over the Muhajirūn and Ansar. It also highlighted the similarity between the superior character and nature of `Ali (a.s) as that of the Prophet (a.s). When `Ali (a.s) has been declared by the Prophet (a.s) as his brother, it proved that he was the only person amongst the Muslims deserving of that position! This choice is not because of the ancestral affinity but it is on the basis of identical qualities of the two persons. `Ali therefore considered this brotherhood with the Prophet (a.s) as a great privilege and when he was holding the reins of government, he once went up the pulpit and said:

“I am Allah’s creature and the brother of His Prophet (a.s)”[3]

[1] Al-Istī`āb, Vol 2, Page 273

[2] Al-Tirmidhī, Vol 2, Page 143

[3] Tārīkh Abul-Fidā, Vol 1, Page 127

THE MATRIMONY

Fatimah al-Zahra’ (a.s) was born to Khadijah al-Kubra and was the dearest daughter of the Prophet (a.s). Her birth took place at Makkah in the fifth year of the Annunciation of the Prophet (a.s). When she was only five years old her beloved mother, Khadijah, died. The entire responsibility of her upbringing became the responsibility of the Prophet (a.s). Despite his very busy schedule, he gave good attention to her education and training. His attention and her personal innate capability resulted in her accomplishments that became an example for the womenfolk of the world. While she was a replica of the Prophet (a.s) in her looks and personality, she was also a reflection of his qualities of head and heart. When she walked, it felt as if the Prophet (a.s) was walking. When she spoke, she modulated the words the same way as her father did. She achieved such heights in learning that the Prophet (a.s) gave her the titles of `adilat maryam (the equivalent of Mary) and sayyidat nisa’ al-`alamin (the Doyenne of the women of the world). Whenever she came to the presence of the Prophet (a.s), he used to stand up in respect. `A’ishah says:

“Whenever Fatimah came to The Prophet (a.s), he used to stand up, kiss her, welcome her and guide her with his own hands to sit on his carpet.”[1]

After arrival in al-Madinah, Lady Fatimah attained the age of maturity. At this time, the elite of Quraysh and other important persons sent in proposals for her hand in marriage. One person was very proud of his wealth. He offered excessive dowry if the Prophet (a.s) acceded to his request for marriage with his daughter. The Prophet (a.s) turned away his face when this proposal was mooted before him. He told some other persons, “Fatimah’s matter is in the hands of Allah! He will fix a match for her!” When none of the proposals received the assent of the Prophet (a.s), some of the Companions asked `Ali (a.s) to stake his claim. They said that there is no reason that he proposed and got a refusal from the Prophet (a.s). He said that

[1] Mustadrak, Hakim, Vol 3, Page 160

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he felt shy to make the proposal to the Prophet (a.s). When those persons insisted, he promised to moot the subject with the Prophet (a.s) at an appropriate time. Therefore, one day after completing the important tasks, he went to the presence of the Prophet (a.s) and sat quietly in a corner. When he saw him sitting quietly, the Prophet (a.s) understood that he wished to make some important request. He said, “`Ali! Do you wish to say something?” He replied, “Yes!” The Prophet (a.s) asked, “Then! Tell me!” A blush crossed the face of `Ali (a.s). He kept his eyes down and said in low tone, “O Prophet of Allah (a.s)! You have brought me up from my childhood. And your kindnesses on me were more than those of my own parents! Now I am approaching you for more kindnesses!” The Prophet (a.s) understood the intent of `Ali (a.s) and happiness reflected from his face. He asked `Ali (a.s) to wait for sometime and went to the inner chamber of his house. He asked Fatimah al-Zahra’, “My daughter! `Ali (a.s) has made a proposal for your hand. What is your opinion about it?” Fatimah al-Zahra’ sat with her head bowed down and did not reply. The Prophet (a.s) said, “Quietness is acceptance!” he came out with a smiling face and told `Ali (a.s) that the proposal for marriage with his daughter was accepted. He asked `Ali (a.s) to arrange money for the dowry. `Ali (a.s) said, “O Prophet of Allah (a.s)! Except for armor, a sword, and a camel, I have nothing else!” The Prophet (a.s) said, “Keep the camel and the sword with you and sell the armor to raise the money for dowry and other expenses.” `Ali (a.s) sold the armor to `Uthman for a consideration of four hundred and eighty dirhams and presented it to the Prophet as the dowry. He gave some dirhams from that money to Abū-Bakr and asked `Ammar ibn Yasir and some other companions to accompany him and buy the household utensils etc from the bazaar. He gave some dirhams to Bilal to buy perfumes etc.

It was the month of Dhul-Qa`dah of 2 A.H. In the al-Masjid al-Nabawi (the Holy Prophet’s Mosque) the group to witness the Marriage Covenant between the bride (Fatimah al-Zahra’) and the groom (`Ali) had assembled. The Companions of the Prophet (a.s) were there in numbers. The Prophet (a.s) delivered the Sermon. It was a speech of erudition and knowledge. The covenanting parties gave their assent. Then this happy occasion was concluded with a prayer by the Prophet (a.s) for the couples’ happiness and prosperity. In the month of Dhul-Hijjah 2 A.H., the bride shifted to the residence of the groom. The Prophet (a.s) got together the Wedding Reception.

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He ordered meat and bread and the groom, `Ali (a.s), arranged for cooking oil and dates. The reception was an open house for all the inhabitants in al-Madinah. All the Muhajirūn and the Ansar attended the reception. All the guests ate to their fill. After service of the dinner, lot of food remained. One portion of the food was reserved for `Ali (a.s) and Fatimah. Food was also sent to the homes of the Prophet’s wives.

The dowry that was given to the daughter of the Prophet (a.s) and the richest lady of Arabia, Khadijah, consisted of the following:

One dress 

One Scarf 

One Black Headgear from Khaybar 

One cot knit with date fiber 

Two mattresses-one filled with wool and the other with date fiber 

Four pillows made of Ta’if Leather 

One mat 

One curtain of silk and cotton waste 

One millstone 

One small pitcher of bronze 

One big water-skin 

One pot 

One big tumbler 

One spouted Jug 

Some small earthen bowls

The approximate total cost of all these things was about eighty dirhams.

When the Prophet (a.s) saw his daughter’s dowry, he had tears in his eyes. He looked at the materials, lifted his head towards the sky and said:

“O Allah! Give them prosperity whose utensils are mostly earthen.”

When dusk was around, and the shadows darkened, the Prophet (a.s) helped Lady Fatimah (a.s) mount the mule, al-shahba’, and the atmosphere of al-Madinah reverberated with the calls of “allahu-akbar”. From every side came sounds of prayers. The women of Ansar and Muhajirūn accompanied the wedding procession singing. Salman al-Farisi was holding the reins of th

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mule and walked in front of it. The Prophet (a.s) and all the men of Banū-Hashim carried unsheathed swords in their hands. The procession went round the Prophet’s Mosque and reached its destination. The Prophet (a.s) took the hand of his daughter in his hand and put it in the hand of the groom, `Ali (a.s) and said:

“`Ali! May the daughter of the Prophet (a.s) be auspicious for you!”

The Prophet (a.s) then called for a tumbler of water, took a mouthful of the water in his mouth, put it back in the tumbler and then sprinkled the water from the tumbler on the chests of `Ali (a.s) and Fatimah. Then he said:

O Allah! Give prosperity to both of them! Give prosperity to their progeny as well![1]

After giving his blessings, when the Prophet (a.s) entered the home of `Ali (a.s) and Fatimah, he again prayed for their happiness and prosperity! Seeing the daughter of Khadijah settle in her new home, the Prophet (a.s) returned home happily!

[1] Al-Isābah, Vol 4, Page 366

THE SONS OF THE PROPHET

This alliance was of great importance that on the one hand, it was the origin of the progeny of the Prophet (a.s) and on the other, the enemies of Islam were quietened who were blaming him of being issueless. Although the Prophet (a.s) male issues did not survive, Hasan (a.s) and Husayn (a.s) on account of being the sons of his daughter, Fatimah al-Zahra’, were accepted as his sons and through them his progeny prospered and spread throughout the world. Therefore, the Prophet (a.s) said:

“Allah has put the progeny of all other prophets in their backbones and my progeny in the backbone of `Ali ibn Abi-Talib (a.s)”[1]

Whether the offspring is from the daughter or from the son, it is certainly the offspring of the parents! Not considering the children of daughters as the offspring of the father was the practice of the Days of Ignorance. In those days, some persons considered it a shame to give a daughter in marriage to another family. They used to think that they were sending the daughter as a slave to the other house. In some tribes, they considered a great honor to bury the newborn daughters alive. When these daughters somehow survived and were married, their children were looked down upon as outcasts. Therefore, an Arab poet of those days has very nicely described this tendency:

 

Our sons’ sons are our sons. Our daughters’ sons are but strangers!

The Prophet of Islam (a.s) termed the daughters’ offspring as the fathers’ offspring and abolished the practice of the Days of Ignorance that only the sons’ offspring deserve to be accepted as the offspring of a family. Therefore, whenever he mentioned about the sons of Fatimah al-Zahra’, he called them his own sons. Imam al-Hasan and Imam al-Husayn (a.s) too addressed him as father. They addressed `Ali (a.s) as Abul-Hasan. But after the expiry of the Prophet (a.s), Imam al-Hasan and Imam al-Husayn (a.s) started calling `Ali

[1] Al-Sawā`iq al-Muhriqah, Page 154

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(a.s) as father. `Ali (a.s) too considered them as the sons of the Prophet (a.s) on account of being Fatimah al-Zahra'’s sons. Therefore, at the Battle of Siffin, when Imam al-Hasan (a.s) went forward to combat, `Ali (a.s) said,

“Stop this youth from going to combat! His death will make me weak and shattered because I am shy of putting these two youths (Hasan and Husayn) in the mouth of death lest the progeny of the Prophet (a.s) is extinguished!”[1]

Once, Abul-Jarūd told Imam al-Baqir (a.s) that when the verse of Mubahalah, “…our sons and your sons” was presented as proof of Imam al-Hasan and Imam al-Husayn (a.s) being the sons of the Prophet (a.s), some people said, “Of course, the daughters’ children are the progeny but are not born from the backbone of the father!” The Imam (a.s) said that Allah says in the Holy Qur’an about taboo women:

And the wives of your sons born from your backbone are taboo (haram) for you (to marry).

The Imam (a.s) told Abul-Jarūd to ask the objectors whether it was permissible for the Prophet (a.s) to marry the spouses of Imam al-Hasan and Imam al-Husayn (a.s). If they said in the affirmative, they will be wrong. If they say that he cannot marry them, the only reason for it being taboo is that they were the wives of the Prophet’s born of his backbone (sulb).

Ibn Babawayh al-Qummi has written that when Imam Mūsa al-Kazim (a.s) was called to the court of Harūn al-Rashid, the ruler asked him why he was called the progeny of the Prophet (a.s) although you are the progeny of `Ali (a.s) and the lineage descends from the father. The Imam (a.s) said, “If the Prophet (a.s) came back to the world and claims matrimonial relationship with you, will you accept it?” Harūn replied, “Most willingly! This relationship for us is the matter of great pride!” Hearing this, the Imam (a.s) said:

“But he cannot claim to establish matrimonial relationship with us and nor can we give him our relationship because we are his progeny and you are not!”[2]

Muhammad ibn Talhah al-Shafi`i writes in Matalib al-Sa’ūl that al-Hajjaj ibn Yūsuf al-Thaqafi that whenever al-Shi`bi mentioned the names of Imam al-Hasan and Imam al-Husayn (a.s) he mentioned about them as the sons of the Prophet (a.s). Al-Hajjaj got furious over it and called him to reprimand. When

[1] Nahj al-Balāghah

[2] `Uyūn al-Akhbār

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al-Shi`bi reached the court, he found a group of scholars of al-Kūfah sitting there. Al-Hajjaj asked him, “I have heard that you call Hasan and Husayn the sons of the Prophet although they were not his sons but the sons of his daughter Fatimah, and the progeny is not identified through the mothers!” Al-Shi`bi remained quiet for some moments and then recited the following verse from the Holy Qur’an:

وَوَهَبْنَا لَهُ إِسْحَاقَ وَيَعْقُوبَ كُلاًّ هَدَيْنَا وَنُوحًا هَدَيْنَا مِنْ قَبْلُ وَمِنْ ذُرِّيَّتِهِ دَاوُودَ وَسُلَيْمَانَ وَأَيُّوبَ وَيُوسُفَ وَمُوسَى وَهَارُونَ وَكَذَلِكَ نَجْزِي الْمُحْسِنِينَ وَزَكَرِيَّا وَيَحْيَى وَعِيسَى وَإِلْيَاسَ كُلٌّ مِنْ الصَّالِحِينَ

“And form the progeny of Ibrahim, Dawūd, Sulayman, Ayyūb, Yūsuf, Mūsa, and Harūn were the guided ones; thus, We reward the righteous. And Zakariyya, Yahya, `Isa and Ilyas were Guided. They were all of Allah’s virtuous creatures. (6:84-85)”

After reciting this verse, al-Shi`bi said that `Isa -Jesus- (a.s) too has been included in the Progeny of Ibrahim (a.s) definitely because he descended Ibrahim (a.s) through his mother Maryam. When we treat `Isa (a.s) as the progeny of Ibrahim (a.s) through his mother Maryam bint `Imran, then why Imam al-Hasan and Imam al-Husayn (a.s) cannot be termed the progeny of Muhammad (a.s) through his daughter Fatimah al-Zahra’, their mother! In the case of `Isa (a.s) there was a difference of several generations between his ancestor, Ibrahim (a.s) and himself. But in the case of Imam al-Hasan and Imam al-Husayn (a.s), they were the next of kin to the Prophet (a.s)! Hearing this al-Hajjaj kept quiet.

Once `Amr ibn al-`As criticized `Ali (a.s) for calling Imam al-Hasan and Imam al-Husayn (a.s) as the sons of the Prophet (a.s). When the Imam (a.s) heard this he asked the informer to tell the enemy of Allah (`Amr) that if they are not his sons, then the Prophet (a.s) would be termed abtar (issueless) as his father al-`As ibn Wa’il used to call the Prophet (a.s). The truth is that Allah has termed the enemies of the Prophet (a.s) abtar instead of him!

Mu`awiyah’s slave Dhakwan says that once Mu`awiyah said that instead of calling Hasan and Husayn (a.s) as the sons of the Prophet (a.s) they should be called the sons of `Ali (a.s) because they are not from the backbone of the Prophet (a.s).

Dhakwan says further that Mu`awiyah instructed him to prepare a list of his progeny. He prepared a roster of his sons and the grand children and presented to his master. Mu`awiyah asked him why he did not add the names of his grand children through his daughters. Dhakwan said how they could

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come in the roster of your progeny when they are the children of your daughters. Mu`awiyah understood his point and said that every word is said according to the situation!

It is surprising that Mu`awiyah accepted even the illegitimate son of his father, Ziyad ibn Sumayyah, as the son of Abū-Sufyan against the norms of Islam. But those whom Allah and His Prophet (a.s) themselves recognized as the sons of the Prophet (a.s) he blatantly refused to accept them as such.

About Abū-Jahl’s Daughter

`Ali (a.s) neither married a second wife during the lifetime of Fatimah al-Zahra’ (a.s) nor he ever thought of another marriage while she was alive. But some inimical narrators have concocted stories to malign him. The story is that `Ali (a.s) wanted to marry Abū-Jahl’s daughter by name Juwayriyyah or Jamilah. When the Prophet (a.s) heard about this, he was very upset and opposed the idea. Therefore, Musawwir ibn Makhramah says that `Ali (a.s) wished to marry the daughter of Abū-Jahl and when Fatimah heard about it, she complained to the Prophet (a.s) and said that the people of his clan have started saying that he had not the slightest care for his daughters and that `Ali (a.s) was bringing another woman home in the person of Abū-Jahl’s daughter! When the Prophet (a.s) heard this, he was very upset, went to the pulpit and said:

“I do not make the legitimate (halal) as illegitimate (haram) and legitimate as illegitimate, but By Allah! The Prophet’s daughter and the daughter of Allah’s enemy cannot be united in matrimony with one person!”[1]

Another narration in this connection is that Musawwir ibn Makhramah heard the Prophet (a.s) say from the pulpit that Banū-Husham ibn Mughirah had sought his permission to give their daughter in marriage to `Ali (a.s). He replied:

“I do not permit! I do not permit! I do not permit! But if the son of Abū-Talib gives divorce to my daughter, he can enter into matrimony with that girl!”[2]

This and many such narratives are attributed to Musawwir ibn Makhramah. This person was the nephew of `Abd al-Rahman ibn `Awf and was born two

[1] Tārīkh al-Khamīs, Vol 1, Page 412

[2] Tārīkh al-Khamīs , Vol 1, Page 412

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years after the Migration in Makkah and moved to al-Madinah in 8 A.H. Ibn Hajar al-`Asqalani writes about him:

“Two years after the Hegira he was born in Makkah. He came to al-Madinah at the end of Dhul-Hijjah, 8 A.H.”[1]

The author of al-Isabah writes:

“He was born two years after the Hegira and after the conquest of Makkah, Dhul-Hijjah 8 A.H. he came to al-Madinah when his age was six years.”[2]

Makkah was captured in 8 A. H. and the concocted story too was dated around the same period. Until that time Abū-Jahl’s children had not embraced Islam. Therefore, on the day of the capture of Makkah, Bilal had sounded the adhan standing near the Ka`bah, the same Juwayriyyah bint Abū-Jahl demonstrated her infidelity when she said:

“God has kept my father safe from hearing the crude voice of Bilal!”[3]

There is no question of matrimony with an infidel like this. The surprising thing is that the old companions are quiet and a child of six years becomes a narrator! And the bigger surprise is that the erudite scholars who reject the evidence of Ibn `Abbas regarding the event of Qirtas saying that the small child cannot be trusted to report correctly, accept and quote the story concocted by Musawwir ibn Makhramah. If there were ant truth in these stories, the governor of Syria would be the first to make all possible use of them. Even Umm al-Mu’minin `A’ishah would be too pleased to talk about these things. But the silence of these two persons proves beyond doubts that they too believed that the stories are concocted.

Also considering `Ali’s nature one cannot imagine his doing anything without consulting and seeking the permission of the Prophet (a.s) or to think of doing anything that might have hurt or disturbed him. There are several points to ponder while rejecting these stories outright:

How can we imagine that `Ali (a.s) could quietly plan matrimony with Abū-Jahl’s daughter and she seeks the permission of the Prophet (a.s) for such an alliance. Is such a thing possible from a person who never took a step without the consent of the Prophet (a.s)!

[1] Tahdhīb al-Tahdhīb, Vol 10, Page 151

[2] Al-Isābah, Vol 3, Page 399

[3] Tārīkh Abul-Fidā, Page 145

 

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How is it possible that the Prophet (a.s) would term legitimate as illegitimate in ire, even if it is for his personal consideration. While the Prophet (a.s) is known for his strict observance of the norms of Shari`ah, how can one imagine his anger even if his daughter was faced with the prospect of the second woman to share her home and hearth! We can therefore conclude that the narrations quoted are sheer concocted stories.

Here it is of interest to quote an incident about al-Ma’mūn, the `Abbasid ruler. Al-Ma’mūn gave his daughter Umm al-Fadl in marriage to Imam Muhammad al-Taqi (a.s).The Imam (a.s) took her along to al-Madinah. From al-Madinah she wrote to her father that Imam Muhammad al-Taqi (a.s) had some slave girls at his home. Al-Ma’mūn wrote to her angrily:

“We have not married you to him to make whatever is legitimate for him illegitimate. Do not ever repeat such complaints again!”[1]

When a worldly ruler like al-Ma’mūn was so particular about things termed legitimate by the Shari`ah, even though the interest of his own daughter was involved, then how could one imagine that the Prophet (a.s) would wave aside the norms of Shari`ah to side with his daughter. Can we imagine the Prophet (a.s) going to the pulpit to air his ire? Can we imagine `Ali (a.s) defying the Prophet (a.s) if he asked him to desist from doing certain things? The story does not hold water when it says that the Prophet (a.s) angrily said that the daughter of the Prophet (a.s) and an infidel enemy of Allah’s daughter could not be under one roof. When it is well-known that Ummu-Habibah bint Abū-Sufyan, Safiyyah bint Huyay, his own spouses, were the daughters of known infidels and the enemies of Allah!

The truth behind all this concoction is that when the enemies of `Ali (a.s) did not get anything against him, they went around spinning such yarn and canard. The cunning adopted by them is that they want to show the nobility of Fatimah and her importance in the eyes of the Prophet (a.s), but their main aim is to belittle `Ali (a.s) in the consideration of the common Muslims by spreading such stories.

[1] Al-Sawā`iq al-Muhriqah, Page 123

WIVES AND CHILDREN

In deference and consideration for Fatimah al-Zahra’ (a.s), Amir al-Mu’minin (a.s) did not think of another marriage during her lifetime. But after she passed away, he married ladies from different tribes at different times and had several issues through them. The particulars of `Ali’s spouses and their children are given here:

Fatimah al-Zahra’

She gave birth to Imam al-Hasan (a.s) on the fifteenth of Ramadan, 3 A.H. and to Imam al-Husayn (a.s) on the fifth of Sha`ban, 4 A.H. History mentions about another son, Muhsin, who died in early childhood. Some say that he died before birth in an accidental miscarriage. This was a tragedy in the History of Islam that happened within about a year of the passing away of the Prophet (a.s). She gave birth to two daughters. The elder was Zaynab al-Kubra whose title was al-`Aqilah. The second daughter was Zaynab al-Sughra whose kunyah was Ummu-Kulthūm. Zaynab al-Kubra was married to `Abdullah ibn Ja`far and Ummu-Kulthūm was married to Muhammad ibn Ja`far.

Umamah bint Abil-`as

In deference to the will of Fatimah al-Zahra’, `Ali (a.s) married her. She gave birth to Muhammad al-Awsat who was martyred in the Battlefield of Karbala’.

Ummul-Banin bint Hizam al-Kalabiyyah

Amir al-Mu’minin (a.s) asked his brother `Aqil, who was an expert at Arab genealogy, to select a lady from any tribe that is known for its exceptional valor so that she gave birth to valorous sons. `Aqil suggested to him to marry Ummul-Banin al-Kalabiyyah whose tribe was famous in Arabia for their exploits of chivalry and bravery. `Ali (a.s) married her. She gave birth to four sons: `Abbas, `Abdullah, `Uthman and Ja`far. `Abbas was born in 26 A. H and was the eldest of the four brothers. Then `Abdullah, `Uthman and Ja`far

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were born in that order. All the four brothers fought valiantly and were martyred by the troops of Yazid in the battle of Karbala’.

Layla bint Mas`ūd al-Darimiyyah

Ibn al-Athir writes in al-Kamil and Ibn Sa`d in al-tabaqat that two sons were born to her. They were Abū-Bakr and `Abdullah. Some historians are of opinion that both the names were of the same person. Shaykh `Abbas Qummi writes in Muntaha al-Amal that she gave birth to Muhammad al-Asghar and Abū-Bakr. Sayyid Muhsin al-Amin writes in A`yan al-Shi`ah that apparently the two names were that of one person. Muhammad al-Asghar is the name and Abū-Bakr is the kunyah. Shaykh al-Mufid too considered Abū-Bakr as the kunyah. He too was martyred in Karbala’.

Asma’ bint `Umays al-Khath`amiyyah

Ibn al-Athir writes in al-Kamil that Muhammad al-Asghar was born to her. Ibn Sa`d writes in al-tabaqat that she gave birth to Yahya and `Awn. Yahya died while `Ali (a.s) was alive and `Awn died in the battle of Karbala’.

Ummu-Habib al-Sahba’ bint Rabi`ah al-Taghlubiyyah

She gave birth to one son, `Umar al-Atraf and one daughter Ruqayyah al-Kubra. They were both born as twins. Ruqayyah al-Kubra was married to Muslim ibn `Aqil.

Khawlah bint Ja`far al-Hanafiyyah

She gave birth to Muhammad who was well-known with the title of Ibn al-Hanafiyyah. His kunyah was Abul-Qasim. He died at al-Ta’if in 81 A.H.

Umm-Sa`id bint `Urwah al-Thaqafiyyah

Ibn ShahrAshūb writes that she gave birth to Nafisah, Zaynab al-Sughra and Ruqayyah al-Sughra. Sayyid Muhsin al-Amin writes that she gave birth to Umm al-Hasan and Ummu-Kulthūm al-Sughra. Some chroniclers write that Ummu-Kulthūm was Nafisah’s kunyah.

Ummu-Shu`ayb al-Makhzūmiyyah

Ibn ShahrAshūb writes that Umm al-Hasan and Ramlah, two daughters were born to her.

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Mukhabba`ah bint Imru’ al-Qays

She gave birth to one daughter who died in her childhood.

Besides these wives, Amir al-Mu’minin had several slave girls whom he had married. The daughters born through these alliances were Ummu-Hani’, Maymūnah, Zaynab al-Sughra, Ramlah al-Sughra, Fatimah Umamah, Khadijah, Ummul-Kiram, Ummu-Salamah, Ummu-Ja`far, Jumanah and Nafisah.

At the time of the death of `Ali (a.s) the surviving wives were Umamah, Asma’ bint `Umays and Ummul-Banin besides the eighteen slave girls. His progeny continued with Imam al-Hasan (a.s), Imam al-Husayn (a.s), Muhammad ibn al-Hanafiyyah, `Abbas and `Umar al-Atraf. Some chroniclers say that the total number of children he had was twenty-five, some others say that it was twenty-eight and others say they were thirty-three or thirty-five. The reason for this difference is perhaps some of them had counted the name and the kunyah as separate persons. Some have counted Muhsin in the list of children and others have not.

CONSTRUCTION OF THE MOSQUE

AND SEALING OF THE DOORS

The Prophet (a.s), until after six months after his arrival in al-Madinah, stayed at the home of Abū-Ayyūb al-Ansari. During this period neither there was any specific place for congregational prayers nor a permanent place of residence for him. He felt is necessary to construct the mosque along with a house for the family. There was a vacant piece of land near the house of Abū-Ayyūb al-Ansari where some animals used to be penned. The Prophet (a.s) liked this land for building the mosque. The land belonged to the people of Banū-al-Najjar from which family `Abd al-Muttalib’s mother came. The Prophet (a.s) wanted to buy away the land but the owners refused to accept any money for it and said that instead of material value they would prefer to get Reward from Allah. The Prophet (a.s) did not like to take the land without cost because it belonged to two orphans whose names were Sahl and Suhayl and were under the guardianship of Asad ibn Zurarah. The Prophet (a.s) bought the land through Asad, got it leveled and started the construction of the mosque on it, which was ready in the shape of a four walled enclosure in a few days. Then, putting on wooden pillars and thatch, one part of the enclosure was covered to provide shade from the sun. On one side of the mosque, rooms were built for the ladies, which were increased later on as the need arose. In the middle of these rooms the house of `Ali (a.s) was constructed. The Muhajirūn coming from Makkah too started building their quarters on the other periphery of the mosque. They had doors opening towards the mosque and they used to enter the precincts through these doors. The Prophet (a.s) thought that this arrangement was not proper for the sanctity of the mosque and ordered that the doors opening into the mosque be sealed and the houses to have doors at the back. He wanted them to enter the mosque only through the main door. He permitted only the door of `Ali’s house to open towards the mosque. Al-Tirmidhi writes:

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“The Prophet (a.s) ordered that except the door of `Ali’s house all other doors to be sealed.”[1]

Some persons did not like this arrangement. Certain brows frowned, some mouths opened and the gossip mill started working. The Prophet (a.s) heard about the feelings of the companions. He therefore gathered them and said:

“Neither have I neither sealed your door nor Have allowed `Ali’s door to Remain open. It is Allah Who has Ordered sealing of your doors and Leaving `Ali’s door open.”[2]

Certain relatives of the Prophet (a.s) too wished that the doors of their homes opened towards the mosque, therefore they complained that showing partiality towards `Ali (a.s) he had allowed him this privilege and refused them the facility. He said:

“Neither have I sent you out nor did I allow `Ali (a.s) to stay. It is Allah who has kept you out and `Ali (a.s) to stay in.”[3]

`Umar too considered this a singular privilege for `Ali (a.s) and used to say:

“`Ali ibn Abi-Talib enjoyed three such special privileges that if I got even one, it would have meant to me more than owning red haired camels.” When asked what these privileges were, He said: “The first was that he was married to Fatimah bint Muhammad (a.s); secondly, he had the honor of residing inside the mosque with the Prophet (a.s), and thus the matters that were legitimate for the Prophet (a.s) became legitimate for him, and Thirdly, He was given the Standard on The Day of Khaybar!”[4]

Ibrahim al-Hamawayni writes in Fara’id al-Simtayn that at least thirty companions have talked about the tradition of Fath al-Bab (The Opening of the Door) and termed it as a singular privilege for Amir al-Mu’minin (a.s). In the school of Ahl al-Sunnah, while this tradition is certainly quoted, they also mention that the Prophet (a.s) had said

“Barring the window of the house of Abū-Bakr, no other window was open towards the mosque.”

[1] Sahīh Al-Tirmidhī, Vol 2, Page 214

[2] Khasā’is al-Nassā’ī, Page 37

[3] Mustadrak Hakim, Vol 3, Page 117

[4] Mustadrak Hakim, Vol 3, Page 125

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When there was no chance of refuting the first narration, they tried to connect the two versions saying that the first event happened in the first year of Hegira and the second happened during the last days of the Prophet (a.s) This means that when the Prophet (a.s) ordered the sealing of the doors all openings were sealed except that of `Ali’s house. But when the time for the departure of the Prophet (a.s) was nigh, he ordered Abū-Bakr’s window to remain open towards the mosque and ordered all other windows sealed. This way they thought that a similarity had been established between the two events. But the effectiveness of the similarities of events will be in the event of their weight on the scale of dirayah. The second narration is weak according to dirayah because Abū-Bakr’s house was not on the periphery of the mosque since after migration he first lived with Banū-Abd `Awf and then he built his house outside al-Madinah in a village, Sakh, about a mile from the mosque. He used to visit the Prophet (a.s) during his illness from there only. Therefore, the historian al-tabari has written that on the day of the death of the Prophet, Abū-Bakr came to al-Madinah and inquired about his condition:

“When he was assured that There was some diminution in the pain suffered by the Prophet (a.s), He (Abū-Bakr) went satisfied to his home in Sakh.”[1]

It is surprising that Abū-Bakr used to live in Sakh and was not in al-Madinah at the time of the demise of the Prophet (a.s), nor did he have any house adjacent to the mosque, then from where and how that ‘window’ was installed to remain installed and all other windows were ordered shut! Remember, these were the last days of the Prophet (a.s) and in his extreme illness, according to Al-Tirmidhi, three days before his death he orders all windows opening towards al-Masjid al-Nabawi sealed and Abū-Bakr’s window to remain in its place! If we analyze this narration, the order was issued on Friday or Saturday and the Prophet (a.s) demised on Monday. This means that this event happened after the Event of Qirtas, that took place on the Friday before the Prophet’s demise when the COMPANIONS raised hue and cry that he was seriously ill and pen and paper must not be brought to him that he was not in full control of his senses! But the later, ostensible, order about the WINDOW they sheepishly accept, if ever it was issued, and implemented!

This narrative, being against all norms of dirayah, is constructively wrong that in one version it talks about khawkhah (window) and in others as bab (door). The meaning of the narrative becomes different with the use of these

[1] Vol 2, Page 420

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two different words and thus the narrative is unreliable. If instead of window, we accept the word door, the two events cannot be coordinated. Because in the earlier event all the doors opening towards the mosque were ordered closed excepting that of the house of `Ali (a.s) that continued to remain open. In the second, ostensible, event, when there was no other door opening towards the mosque, then how could they be sealed and the door of Abū-Bakr’s (nonexistent) house to continue to have the door opening towards the Mosque! The purpose for the concoction of this story seems that when, even `Umar recognized the opening of `Ali’s door towards the Mosque as a singular privilege, they made a weak attempt to devise a story to establish the same privilege for Abū-Bakr!

It is imperative to consider that what was the reason for leaving the door of `Ali (a.s) open towards the mosque and ordering all others sealed. It is apparent that the main purpose must have been to preserve the sanctity of the precincts. The doors of the Companions were opening towards the mosque and they used to enter through those doors in all conditions of cleanliness or otherwise. This was ultra vires the sanctity of the place. The Prophet (a.s) therefore ordered all the doors opening into the mosque to be sealed excepting that of `Ali’s house. The reason for this exception was that `Ali (a.s) was chaste, pure, and was free of all apparent impurities. Therefore, no conditions were imposed on his entry to the mosque, as was the case of the Prophet (a.s). Therefore, the Prophet (a.s) said:

“O `Ali! None other than you and me is permitted to enter his mosque in the state of apparent impurity”[1]

On account of this purity and chastity, `Ali’s door was kept open towards the mosque and all others were ordered sealed. As the homes of Mūsa (a.s) and Harūn (a.s) were accepted as mosques, the house of the prophet (a.s) and his Vicegerent (a.s) too had the same sanctity. Therefore, the Prophet (a.s) said:

“Allah ordered Mūsa (a.s) that he build a pure and clean Mosque and none else, other than Mūsa (a.s) and Harūn (a.s), should reside in that. Allah ordered me to build a pure and clean mosque wherein only me, `Ali (a.s) and his two sons, And none else, should reside.”[2]

[1] Mishkāt, Page 564

[2] Khasā’is, Suyūtī, Page 243

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When this privilege was reserved only for the Prophet (a.s), `Ali (a.s) and his Chaste sons (a.s), no question arises of allowing the door or window of any other person opening into the mosque. If it was the Divine will to give the same status to Abū-Bakr, he would have been allowed to keep the door open in the first instance only! When he was not eligible for such a privilege, what was the question of his having a door or window opening in that direction! Another question about the narrative is that the word khawkhah does not mean a window. At best, it can be translated as ‘a ventilator’. It is written in the al-Fayrūzabadi’s Arabic-Arabic Dictionary, “a hole that allows light into a house.” The ventilators cannot be used for entering or leaving a house and they are located on the walls almost at the roof level! When it is impossible to enter or exit the house through the khawkhah, then what privilege ouch a contraption would provide to Abū-Bakr!

THE PROPHET’S EXPEDITIONS

A ghazwah is a war or a battle in which the Prophet (a.s) himself participated. After the Annunciation, the Prophet (a.s) bore the hardships inflicted by the infidels of Makkah for thirteen long years. When he moved from Makkah to al-Madinah, he did not have any thought of wreaking revenge on the infidels and polytheists. But the Quraysh were working under the shame of defeat and failure and were very upset over the Prophet (a.s) escaping unscathed from Makkah. After rendering the Muslims of Makkah homeless, they were planning strategies to destroy Islam and finish the Movement once for all! They started putting together all their evil powers to achieve their ends. The Prophet (a.s) who had peacefully tried to propagate his Faith in Makkah and had struck agreements of peace with the Jewish Tribes of al-Madinah, wished that no opportunity arose for wars with the Quraysh that would mean unnecessary shedding of innocent blood. But the Quraysh wanted to destroy the peace and tranquility of the Muslims in al-Madinah by imposing wars over their heads. The Prophet (a.s) was left with no other choice than fighting in self-defense. Therefore, the Prophet (a.s) made no mention of waging wars and did not give permission to his men to take any precipitate action until the Quraysh and the Jews forced any such eventuality. Allah had given assent for jihad when the activities of the infidels crossed all limits of decency. Therefore, Allah says in the Holy Book:

“Those (the Muslims) against whom the Infidels fight, too have permission to battle, because hardships were inflicted on them, and Allah has the power to help them.

The fact is not hidden that the Infidels first forced the Muslims out of their homeland and attacked their homes to annihilate them. In these circumstances if war was not declared against them, their very existence would have been in jeopardy. No doubt, Islam is the custodian of peace and tranquility, but it does not mean that it wants people to stoically face all the tyrannies endlessly. The Muslims had to exercise their right to fight for their own safety and tranquility. In the circumstances, they were left with no other choice than rising to the occasion and preparing to combat the enemy. If war is an

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abhorrent activity, the responsibility for the consequences rests on the shoulders of the aggressors. One who clashes with the enemy in self-defense can never be blamed for the consequences of the conflict.

 

The word ‘Islam’ has its root in the word ‘Salamah’ that means ‘Peace’. It is evident from the very name that the Religion, of Islam, stands for peace and tranquility. It shows that Islam is opposed to bloodshed and conflict. Islam makes no difference of race and color and is opposed to any forced annexation of territory. It permits war only in two situations: the first is when the enemy wages a war of aggression and attacks Muslims and without warfare there is no way of protecting the lives and property of the Muslims. Secondly, if there is positive evidence of the enemy making warlike preparations and any neglect might cause irreparable damage to lives and properties of the Muslims. In both circumstances, when waging war became unavoidable, the Prophet (a.s) gave his assent for it. The Muslims clashed with the Infidels once at the wells of Badr then at the foot of the hills at Uhud. Sometimes they defended themselves from within the bounds of al-Madinah. All these theatres of war were geographically close to the Dar al-Islam, al-Madinah and very far from the Dar al-Kufr of those days, Makkah. This proves that all these campaigns by the Muslims were solely in self-defense. If Muslims had aggressive designs, these battles would have been fought nearer the homes of the Infidels! They were all the preemptive and planned attacks of the Infidel Enemy! Only the Battle of Khaybar was fought away from the Islamic Base and closer to the stronghold of the Jews. But the truth is that they were exiled from al-Madinah for intriguing against the Muslims and raising men and materials to wage a war against them. If the Prophet (a.s) had not initiated preemptive action, they were about to attack al-Madinah with immense power of men and materials.

Although Islam has given permission of waging wars in unavoidable circumstances, there are strict norms about the various stages like the outbreak, the action in the actual theater and the aftermath of the wars! At every stage, they have to keep in mind the ultimate aim of peace and tranquility. Before any warlike activity, they have to invite the opponents to Islam or Peace! The opponents must be informed that the purpose of the conflict is not shedding unnecessary blood and causing loss of property and making slaves and prisoners out of children, women and men. Islam also prohibits harming women, children and maimed and injured men. Therefore, in the Battle of Hunayn, when Khalid ibn al-Walid killed a woman, the Prophet (a.s) expressed his disapproval of the act and ordered him not to

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commit any such act in the future. Once talking to the troops, the Prophet (a.s) said that they must take care to see that the women and children of the infidels were not harmed during the war. Someone said that they were the children of the polytheists and they deserve to be killed. The Prophet (a.s) said,” Are not many of you good persons not the offspring of the infidels?” Islam never permits causing obstruction to the flow of essentials like food and water even for the troops of the enemy. It also bans destruction of enemy property like gardens, farms and buildings. Similarly, it abhors sadistic severing of the body parts of the fallen enemies. This was one of the heinous practices of the Days of Ignorance in Arabia. Islam abolished this nefarious practice! Islam also laid down norms for the treatment of the prisoners of war. It also established norms for collecting reparations (fidyah) and releasing them honorably. If circumstances required keeping them under detention, norms were there for their proper treatment during the incarceration. Even if they were to be kept as slaves, the treatment had to be very humane.

It cannot be denied that after the Prophet of Islam (a.s), Muslims had waged some wars of aggression and expansion when the norms of jihad were overlooked. While one group championed the acts of terror and suppression as their right, they thought that victory, wealth and pelf acquired through such wars was Rightful! But Islam neither approves of such wars nor is it responsible for such atrocious acts! Islam has declared in clear terms: “There is no aggression in the Faith!” All the Verses that have been revealed in the Holy Qur’an concerning jihad are about the circumstances when the enemy forcefully tries to suppress and crush the Muslims. Islam neither permits aggressive warlike initiatives nor does it allow forcing its thoughts on others cruelly. The responsibility of the wars is always on the kings and emperors who, for self-aggrandizement and craving for wealth, plundered innocent peoples and caused untold hardship to huge human populations. These acts gave an opportunity to some people to blame Islam that it was spread with the strength of the sword!

After these introductory sentences, we shall describe the ghazawat that were fought by the Prophet (a.s) that highlight the defensive aspect of these battles and at the same time illustrate the prowess and valor of the Standard Bearer of Islam and the Victor of the Battles, `Ali (a.s).He set such high standards in his conduct of the warfare that he never chased a combatant running away from the theatre, he never harmed women and children, never killed an injured opponent and never stripped an enemy as was the practice during the battles of those times!

THE EXPEDITION OF BADR

The Quraysh who had already become the deadly enemies of the Muslims of Makkah, after the Migration the Ansar of al-Madinah too had become abhorrent for them. Their crime was that they came to the help of the Prophet (a.s), gave him succor and shelter. The Faith that the Quraysh did not like flourishing in their own domain, was finding roots in Yathrib. How could they bear to see it prosper and grow there and elsewhere? They determined that to safeguard their cultural and traditional heritage, they would not allow this new Faith to establish and spread. They resolved to fight with the Muslims until they were totally obliterated from the face of the Earth or they recant from the new Faith and revert to the old ways! Therefore, describing their plans, the Holy Qur’an says:

وَلا يَزَالُونَ يُقَاتِلُونَكُمْ حَتَّى يَرُدُّوكُمْ عَنْ دِينِكُمْ إِنْ اسْتَطَاعُوا

“These infidels will always fight with you, until, if they can, make you turn away from your Faith. (2:217)”

Although the Jews of al-Madinah had made a covenant of peace with the Prophet of Islam (a.s) on his arrival, that they would support the cause if an attack was made by the infidels on al-Madinah, but they were very concerned with the increasing popularity and power of the Muslims as a threat for their own safety. They therefore established surreptitious contacts with the Quraysh and tried to form a joint front against the Muslims. To give vent to mischief, Karz ibn Jabir al-Fahri was made to attack the pastures of al-Madinah and chase away the flocks of animals with him. The Prophet (a.s) chased him until the valley of Safwan but could not catch him. Now he appointed `Abdullah ibn Jahsh to keep an eye on such events. He went with a few companions to Naqlah, which is a place between Makkah and Ta’if. When they reached Naqlah, a small group of Quraysh businessmen was halting there on their return from Ta’if. One of the companions of `Abdullah ibn Jahsh, Waqqad ibn `Abdullah al-Tamimi, shot dead `Amr ibn al-Hadrami with an arrow. They took `Uthman ibn `Abdullah and al-Hakam ibn Kaysan prisoner along with their merchandise and returned to al-Madinah. These were

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the days of the month of Rajab when fighting and killing are prohibited. The Prophet (a.s) was very upset with `Abdullah ibn Jahsh, reprimanded him, and set the detainees free along with their goods. Although this was an isolated incident that was committed without the approval of the Prophet (a.s), the Quraysh saw it as an excuse to prepare for a war. They started crying about reparations (qisas) for the life of Ibn al-Hadrami and went ahead in full swing for the preparations for war. They decided that they would attack al-Madinah as soon as Abū-Sufyan returned from his business trip to Syria. Abū-Sufyan was to return through al-Madinah, that was the usual halt for caravans back and forth Syria. While the people of Makkah were eagerly awaiting Abū-Sufyan’s return, he sent to them a letter through Zamzam ibn `Amr al-Ghifari that the Muslims were planning to attack his caravan near al-Madinah to plunder his merchandise and that they should reach there post haste with all preparations for a war. The Quraysh were almost ready and did start without any loss of time on getting the letter. Now Abū-Sufyan avoided the normal route and proceeded on his journey along the coast, reached Jeddah in five days and Makkah in another three days. When the troops of the Quraysh reached near Badr, they got news that Abū-Sufyan’s caravan had reached home safely. Some men of Banū-Zahrah said that the caravan had reached home unmolested and therefore there was no need of fighting and that they should return home from there. But Abū-Jahl refused to return home without fighting. With the attitude of Abū-Jahl it is clear that the intention of bringing the troops was not to protect the caravan but he wanted to fight a war at any cost. The Banū-Zahrah however returned home and did not participate in the war.

The story was going the rounds in al-Madinah that Abū-Sufyan’s caravan was to pass along with lot of merchandize enroot to Makkah from Syria and that the warlike preparations were in full swing at Makkah to attack al-Madinah. The Muslims were still unprepared for a war and wanted to avoid any such eventuality. They were eagerly watching for the arrival of Abū-Sufyan’s caravan through the normal route that it might not be difficult for them to overpower that small group and capture large amount of booty in the bargain. The Qur’an records this in the following words:

وَإِذْ يَعِدُكُمْ اللَّهُ إِحْدَى الطَّائِفَتَيْنِ أَنَّهَا لَكُمْ وَتَوَدُّونَ أَنَّ غَيْرَ ذَاتِ الشَّوْكَةِ تَكُونُ لَكُمْ.

“When Allah informed you that the Infidels of Makkah will confront you in two groups, you wanted to have the smaller group in your share. (8:7)”

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Generally the historians have believed the cohorts of Banū-Umayyah that the Prophet (a.s) came out with the intention of plundering the caravan of Abū-Sufyan, but instead of finding the caravan, he came across the Quraysh troops. It is a pity that the historians have included even the Prophet (a.s) among the persons who had the thought of plunder and loot and termed it as the only purpose for the campaign. Therefore, Muhammad ibn Isma`il al-Bukhari writes:

“The Prophet (a.s) moved out with the idea of getting the Caravan of the Quraysh, and unexpectedly he came across the enemy (troops).”[1]

This stand is contrary to the clarifications made by the Holy Qur’an. It says about the events of Badr:

كَمَا أَخْرَجَكَ رَبُّكَ مِنْ بَيْتِكَ بِالْحَقِّ وَإِنَّ فَرِيقًا مِنْ الْمُؤْمِنِينَ لَكَارِهُونَ. يُجَادِلُونَكَ فِي الْحَقِّ بَعْدَ مَا تَبَيَّنَ كَأَنَّمَا يُسَاقُونَ إِلَى الْمَوْتِ وَهُمْ يَنظُرُونَ.

“As your Sustainer has sent you out of your home with the Truth, when one group of Muslims was talking against the war and on knowing about the Truth was fighting with you as if in front of their eyes they were being pushed towards death. (8:5-6)”

If the move of the Prophet (a.s) were to plunder the Caravan, it would have been exactly the same way, as some Muslims wanted it. Then there would have been no reason for them to protest and fight and think that they were being pushed towards death. They knew it that Abū-Sufyan’s Caravan had no more than forty persons and the Muslim men totaled over three hundred. This expression of a group of Muslims was because they were scared of the large number of the Quraysh Troops. We have to accept the fact in the light of what the Holy Qur’an says that the Prophet (a.s) did not move out to plunder the caravan, but to prepare in advance to meet the onslaught of the Quraysh Army! Therefore, `Ali (a.s) says:

“The Prophet (a.s) used to ask about Badr. When we learned that the Infidels have moved forward, the Prophet (a.s) moved towards Badr. Badr is the name of a well where we reached earlier than the infidel Quraysh”[2]

[1] Sahīh al-Bukhārī, Vol 3, Page 3

[2] Tārīkh Tabarī, Vol 2, Page 133

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This was the first major war between Islam and infidelity. The Muslims were poorly equipped and in small numbers as compared with the expected strength of the enemy. Therefore, the Prophet (a.s) thought it necessary to take the opinion of the Ansar and Muhajirūn about their willingness to take on the formidable adversary. People gave different replies to the queries of the Prophet (a.s). Some were heart breaking and others very encouraging. It is recorded in the Sahih Muslim that on one of the replies of Abū-Bakr and `Umar, the Prophet (a.s) turned away his face. When al-Miqdad ibn al-Aswad saw the signs of concern on the face of the Prophet (a.s) he said,

“O Prophet (a.s)! We are not the Banū-Isra’il who told Mūsa (a.s) ‘You go and your God, and both of you Fight! We shall keep sitting here!’ By Allah! Who has endowed you the Prophethood! We shall fight from your back your right and your left Until Allah gives you Help and Victory”

These words took away the gloom of concern from the face of the Prophet (a.s) and he offered a prayer for al-Miqdad. Then he turned towards the Ansar and asked them, what is your opinion?” Sa`d ibn Mu`adh al-Ansari told with enthusiasm, “O Prophet of Allah (a.s)! We have absolute Faith in you and we have vowed to obey you! Therefore, we are with you! If you jump into the ocean, we shall jump along with you! Nothing can stop us from keeping your company! Do rise in the name of Allah! Not one person from us will turn his Back on you!” The Prophet (a.s) was very pleased with this reply and said:

 

“By Allah! Now I see the spots with my eyes where the Enemies will fall dead!”[1]

The Prophet (a.s) had a small contingent of three hundred and thirteen men, of whom there were seventy seven Muhajirūn and the rest were the Ansar. They left al-Madinah and stayed at a little distance from the Well of Badr. They did have a fear that the enemy might make a surprise attack by the night. As a precaution he had asked `Ali (a.s), Sa`d ibn Abi-Waqqas and al-Zubayr ibn al-`Awwam to reconnoiter the location of the enemy by going a little forward. Surveying the surroundings the three reached near the well of Badr and spotted some men there. Seeing them, the other men fled. `Ali (a.s) chased them and captured two of the men who were slaves. The companions, seeing them, gathered around them and asked as to who they were? They said that they were the watermen of the Quraysh and had gone to the well in search of water. Hearing the name of the Quraysh, the companions lost their temper and

[1] Tārīkh al-Tabarī, Vol 2, Page 140

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started beating the men trying to make them reveal that they were not the slaves of the Quraysh but were the men of Abū-Sufyan. Out of fear they confessed that they were the men of Abū-Sufyan. The Prophet (a.s) was busy offering his prayer. After finishing the prayer he said that it is very strange that they tell the truth, you beat them, and leave them when they tell a lie. These certainly are the men of the Quraysh. The Prophet (a.s) himself interrogated them and they revealed that they had no knowledge about the whereabouts of the Caravan of Abū-Sufyan. They also said that the Quraysh army was camped about three miles from Badr. About the numbers, they said they had no correct idea, but every time they are slaughtering nine to ten camels! The Prophet (a.s) made estimation from this information that they will be about nine hundred to one thousand men. Then he asked who the chiefs among them were. The men told the names of some prominent chiefs of Quraysh. At this, the Prophet (a.s) said that Makkah had sent forth pieces of its heart for the campaign!

Hearing about the arrival and location of the Quraysh, the Muslims moved towards the Well of Badr. The Quraysh army was camping at the periphery of the valley of Badr on a hillock of sand. They were about a thousand men and had seven hundred camels and three hundred horses with them. They had plenty of spears, swords and other implements of war. Against this, the Muslims were lesser in numbers and very weak in the matter of materials. They had very few swords and armors. They had seventy camels and two horses. Where they had camped, the feet were sinking down into the sand. It was Divine help that it showered hard during the night and the sand was consolidated. They also collected plenty of drinking water. With this Divine help, the sagging morale of the Muslims improved! They all prepared themselves to face the enemy with courage! Ibn al-Athir, al-tabari and other historians have written about the happenings at the Battle of Badr that when the Prophet (a.s) arrived at Badr, Sa`d ibn Mu`adh said, “O Prophet of Allah (a.s)! We prepare a thatch with the leaves of the date palm so that you can sit in its shade! Near the shack will be in readiness your steed. If we overwhelm the enemy, there is no problem. In the event of our defeat you can proceed fast to al-Madinah on the horse! There our men will defend you. If they had known that you are going out for a battle, they would not have stayed back!” The Prophet (a.s) prayed for the welfare of Sa`d and asked him to erect the shack and stayed in that.

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If dirayah is kept in mind while judging the veracity of the narrations, then this narration cannot be trusted at its face value. It neither is supported by the events of the Battle of Badr nor is it commensurate with the character of the prophet (a.s) that the world knows of. First of all, from where could Sa`d get so many date palm leaves to be able to erect a shack in the desert sands. Therefore, Ibn Abil-Hadid writes:

“I am very surprised at the matter of the shack. From where did he get sufficient number of date palm leaves to build the shack when in the soil Of Badr no date palms grow?”[1]

If it is said that he had brought them from al-Madinah, it sounds ridiculous that why he brought so many palm leaves all the way? As such, the party was short of draught animals and it would be laughable to carry along the palm leaves from there. Besides this, it has always been the wont of the Prophet (a.s) that he always wanted to be the same way as all the others in his party and never accepted any special treatment for himself. He took active part in the physical work of the construction of the mosque and in digging the trenches. Also, it was the need of the leadership that he moved shoulder to shoulder with the Muslims without seeking or accepting any special treatment! And in the battles, everything depends on the spirit and the Spiritual Strength of the commander! Then how could it be imagined that the Prophet (a.s) instead of joining the ranks of the brave warriors, kept sitting comfortably in a shack! Not only this, but in the event of defeat the suggestion that the Prophet (a.s) would have a fast steed waiting for him near the shack to escape to al-Madinah leaving behind his defeated companions to the mercy of the enemy! It is the most unimaginable act that could ever be suggested to the Prophet (a.s)! The events of Badr are the proof that the Prophet (a.s) spent his time organizing the troops in formations, arranging the left and the right flanks, and issued orders from time to time depending on the fast changing circumstances. He identified the spots where the prominent men from the ranks of the enemy fell and held the command like an experienced commander. Al-tabari writes:

“On the Day of Badr the Prophet (a.s) was seen chasing the enemies with His unsheathed sword, reciting the Verse ‘Soon the enemy army will face defeat and flee showing their backs!’”[2]

[1] Ibn Abī-Hadīd, Vol 3, Page 330

[2] Tārīkh al-Tabarī, Vol 2, Page 172

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All these affairs cannot be conducted sitting away from his men in a comfortable shack. For the accomplishment of all these affairs, and prediction of victory and success, which were certainly according to a Revelation from Allah, no question arises of making arrangements to flee in the event of defeat! Amir al-Mu’minin (a.s) has thrown light on the activities of the Prophet (a.s) on the Day of Badr:

“When the Day of Badr came, and People assembled, we took shelter under The Prophet (a.s); his majesty was dominating and was in the vicinity of the enemy more than all of us!”[1]

It is evident from this statement that instead of preferring the shack, or thinking of escape in the event of defeat, the Prophet (a.s) was all the time controlling the theatre of the war and functioning as a commander who doe not get any thought of the possible defeat! The last part of the narrative, where Sa`d says, “If those who remained back in al-Madinah had known that you were coming out for a war, they would not have stayed back”, is a reflection of the weakness of the narrative. The Revelation of the Qur’an has clearly indicated that one group was feeling uneasy about the war and that they were being pushed to meet death. If they had no idea of the impending war, why there was so much scare and fear.

In the army of Quraysh, too there were persons who were not so much against the Prophet (a.s). Despite their infidelity, they had some consideration for the person of the Prophet (a.s). Some of such persons had already embraced Islam but had not declared their Faith. They did not want to participate in the war but Quraysh forced them to join up. The Prophet (a.s) thought it proper to warn his men about such people. He said that some persons from Banū-Hashim and others are in the ranks of the army of the infidels but they have no enmity or wish to fight with us. Therefore, if any of you come across Abul-Bukhtari ibn Harith, `Abbas ibn `Abd al-Muttalib or anyone from Banū-Hashim, you should not kill them because they have been forcibly recruited to fight with us.” After this announcement of the Prophet (a.s), some persons winced and expressed their unhappiness. Therefore, Hudhayfah Ibn `Utbah told the Prophet (a.s) that he wanted them to put to sword their relatives and he wanted them to leave `Abbas alive. He swore on Allah, that if he came face to face with `Abbas, he would kill him. The Prophet (a.s) asked `Umar if he heard what Hudhayfah had said. Will he strike my uncle with his sword? `Umar said:

[1] Tārīkh al-Tabarī, Vol 2, Page 135

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“O Prophet of Allah (a.s) Allow me to cut his head with my sword. He is a Hypocrite!”[1]

After these necessary instructions, the men were arranged in the left and the right flanks in proper order. The Standard of the Ansar was given to Sa`d ibn `Abadah and that of the Muhajirūn was handed over to `Ali ibn Abi-Talib (a.s). Ibn Kathir writes:

“The Prophet (a.s) gave the Standard on the Day of Badr to `Ali ibn Abi-Talib (a.s) When he was twenty years old.”[2]

The enemies too organized their men. `Utbah ibn Rabi`ah, his brother Shaybah and his son al-Walid came forward from the ranks of the Quraysh and called for hand-to-hand combat. From the troops of Islam `Awf ibn Harith, Mu`awwadh ibn Harith and `Abdullah ibn Rawahah went forward to fight. `Utbah asked who they were. They replied that they were the Ansar from al-Madinah. `Utbah knit his brows and said that they were not of the same status as he was and that they should go back to their lines. He addressed the Prophet, “Muhammad! Send men in status equal to us to fight! Men who are from our Tribe!” The three volunteers returned to their positions. When the prophet (a.s) saw this conceited attitude of the Quraysh, that they did not rate the Ansar equal to themselves, he sent `Ubaydah ibn Harith, Hamzah ibn `Abd al-Muttalib and `Ali ibn Abi-Talib (a.s). `Utbah was demanding that Quraysh be sent to fight with him. The Prophet (a.s) not only deputed the Quraysh but the tallest figures of Banū-Hashim, the progeny of `Abd al-Muttalib! He did this to prevent others from saying that in partiality he was trying to protect his relatives! At that time `Ubaydah was seventy years old, `Ali (a.s) was a youth who had no experience of warfare and was coming to a theatre of war for the first time. When `Utbah knew that `Ali (a.s), `Ubaydah and Hamzah had come to fight him, he said that he had a match to confront him in battle. `Ubaydah went forward to fight with `Utbah, Hamzah with Shaybah and `Ali (a.s) with al-Walid. Al-Walid tried to attack `Ali (a.s) but he sent an arrow to incapacitate him. After being hit by the arrow, al-Walid went to the side of his father to take his support. But before he reached `Utbah, the son of Abū-Talib (a.s) surrounded him in such a way that he could not save himself from `Ali’s sword and slept unto death before reaching the lap of his father. When Amir al-Mu’minin (a.s) was through with al-Walid, the Muslims called him that Shaybah was overwhelming his uncle

[1] Tārīkh al-Tabarī, Vol 2, Page 151

[2] Al-Bidāyah wal-Nihāyah, Vol 7, Page 223

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Hamzah. He noticed that both were lying exhausted on the ground with their swords blunted and the shields shattered. He went forward, attacked Shaybah, and severed his head with the sword. Now `Ali (a.s) and Hamzah turned towards `Utbah who was busy combating with `Ubaydah. They noticed that `Ubaydah was injured and unable to stand the onslaught any more. When `Utbah was about to martyr him, the swords of Hamzah and `Ali (a.s) severed the head of `Utbah. `Ubaydah was severely injured and `Ali (a.s) and Hamzah carried him to where the Prophet (a.s) was stationed. He saw that a leg of `Ubaydah was almost completely amputated and the pith was oozing from the cut. He put `Ubaydah’s head in his lap and tears fell from his eyes on `Ubaydah’s face. He opened his eyes and said, “O Prophet (a.s)! Will I be raised with the Martyrs?” The Prophet (a.s) said, “Yes! You will be counted with the martyrs!” `Ubaydah added, “How I wish Abū-Talib was around to see that we did not let his words go in vain:

“We shall surrender Muhammad (a.s) to the enemies only when we die fighting before him and we become oblivious of the memory of our wife and Children!”

`Ubaydah, while returning from Badr, died either at the Valley of Rawa’ or Safrah and was interred there.

The killing of the renowned braves of the Quraysh made the morale of their troops sink to very low ebb. When Abū-Jahl saw their morale running very low, he shouted to egg them on! tu`aymah ibn `Adi got motivated. He went like a wild elephant to the arena. `Ali (a.s) hit him with his lance. The giant could not control his balance and fell down. He turned on the ground for a while and breathed his last. `Ali (a.s) said,

“By Allah! After today he will not come to fight with us about Allah with hatred in his heart!”[1]

After tu`aymah, al-`As ibn Sa`id came fully armored to the arena. `Ali (a.s) killed him too with a stroke of the sword. Then `Abdullah ibn al-Mundhir and Harmalah ibn `Umar came with great vigor. Both became the victims of `Ali’s sword. Similar was the fate of Hanzalah gave such a blow of his sword on his head that it shattered into two. This Hanzalah was the son of Abū-Sufyan and Mu`awiyah’s brother. Before him, his maternal grandfather, `Utbah, uncle al-Walid were killed by `Ali (a.s).When during the caliphate of `Ali (a.s), Mu`awiyah threatened him of war, he reminded him of the fate of his grandfather, uncle and brother in the Battle of Badr. He wrote:

[1] A`lām al-Warā, Page 89

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“I am none other than Abul-Hasan who killed `Utbah, your grandfather, al-Walid your Uncle and Hanzalah your brother on the day of Badr”[1]

Because of the killing of these eminent persons of the army of the infidels, there was total chaos in their ranks and men were scared of coming forward for man-to-man combats. They realized that if they came to the arena alone, none will be spared by the sword of `Ali (a.s). Therefore, now they started attacking in groups. The Muslims, seeing their increasing numbers of combatants coming forward, wanted to move forward too. But the Prophet (a.s) ordered to maintain their order and attack the Quraysh with arrows only. He prayed to Allah:

“O Allah! If this group of Muslims is killed, then on the face of the earth there would not remain any to worship You! O Allah! Fulfill Your Promise of Succor and victory!”[2]

He took a nap of sleep, opened his eyes and said, “Thanks to Allah! He has answered my prayers and has sent the Angels to help us!” Therefore, Allah says in the Holy Book:

“When you were pleading with your Sustainer, He accepted your prayer and replied that a thousand Angels would come in droves for your help.”

When the Quraysh threw arrows, in reply to arrows, and came near to the troops of Islam, the Prophet (a.s) ordered his men to attack them in full vigor now. Therefore, the swords were unsheathed, the bows twanged and arrows were released. The fight was so intense that the arena was echoing with the sounds of the clash of swords and the hiss of the flying arrows. The Muslims went on forward killing the infidels. Alas, the onslaught of `Ali (a.s) and Hamzah disheartened the enemy ranks. They went as a flock of sheep attacked by a tiger. Sa`d says:

“I saw `Ali (a.s) fight on the Day of Badr. From his chest came a sound like neighing of a horse and was constantly reciting martial poetry. When he returned His sword was red with blood!”[3]

[1] Nahj al-Balāghah

[2] Tārīkh Kāmil, Vol 2, Page 87

[3] Kanz al-`Ummāl, Vol 5, Page 270

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During the battle, Nawfal ibn Khuwaylid, a mortal enemy of the Prophet (a.s) passed in front of `Ali (a.s). He gave Nawfal such a blow of the sword that it cut the helmet, shattered the head of the infidel, and cut his jaw. With the next blow both his legs were cut. The Prophet (a.s) was pleased that the enemy of Allah was killed. And said, “Thanks to Allah! He has answered my prayers!” The battle was in its last stages. The infidels’ morale had totally vanished. Abū-Jahl, his brother al-`As ibn Husham and other chiefs of Quraysh had been slaughtered. The enemy was in the last throes of defeat. Around dusk, they had abandoned arms and fled leaving behind their materials. The Muslims chased them and, instead of killing them, took them captive with the idea of collecting ransom from the Quraysh. When Sa`d ibn Mu`adh saw that the Muslims were taking the infidels captive instead of killing them, he was very upset and told the Prophet (a.s):

“O Prophet of Allah! This has been the first occasion when Allah gave us victory over the infidels. Instead of leaving them alive, I would prefer crushing them!”[1]

Seventy bodies of the infidels were scattered in the arena. The Prophet (a.s) got them thrown into the Well of Badr and addressing them said, “I saw the truth in Allah’s promise! Did you find the promise of your gods true?” Some people said, “O Prophet of Allah! Do you speak with the dead? Do they hear us talk?” He said:

“They hear my talk more clearly than you do, but they have no faculty to reply!”[2]

After accomplishing these tasks, the Prophet (a.s) ordered all the booty of war to be collected in one place. Some natures did not like this arrangement. They wished that, according to Arab custom, whatever booty anyone got, it were his rightful possession. But the Prophet (a.s) did not permit this and put the entire collection in the charge of `Abdullah ibn Ka`b. The captive infidels were sent to al-Madinah. When they reached the valley of Safrah, he got the booty equally divided among all the men. This task could also have been done after reaching al-Madinah, but perhaps some persons were becoming restless and it was thought good to be done with the booty. On reaching al-Madinah he arranged for the captives to be accommodated with different persons and instructed them to give humane treatment to the men. Therefore, as long as they were in the custody of the Muslims, they were treated well. The captives

[1] Tārīkh Kāmil, Vol 2, Page 88

[2] Tārīkh al-Kāmil, Vol 2, Page 90

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too acknowledged this fact. Those captives who were men of worth, arranged for the ransom money. The poor were released without paying any ransom. At the time of the Annunciation of the Prophet (a.s), there were only seventeen literate Quraysh. Feeling the need for literacy, such of those captives who were literate and poor, he ordered them to teach reading and writing to small groups of, say ten, children, after which they would be released from captivity! There is also a narrative about the captives of Badr that the Prophet (a.s) consulted Abū-Bakr, `Umar and `Ali (a.s) whether they should be killed or ransomed. Abū-Bakr opined that they should be released on payment of ransom. `Umar was against this idea:

“By Allah! I do not agree with this view of Abū-Bakr! You must order me that I behead so and so! Ask Hamzah to kill his brother `Abbas and ask `Ali (a.s) that he kills `Aqil!”[1]

The Prophet (a.s) through his ijtihad, decided not to act on the suggestion of `Umar and preferred Abū-Bakr’s suggestion of releasing the captives on payment of ransom money. On the day following the decision, `Umar came to the Prophet (a.s) and found him and Abū-Bakr crying. He asked, “Why are you two crying? If there is something on account of which you are crying, please let me know that I could join you too!” The Prophet (a.s) said that because of accepting the ransom I find retribution hovering as near as the tree here (pointing towards the tree in the neighborhood). He also said that the following Verse too has been revealed:

“The Prophet (a.s) should not make enemies captive without lot of bloodshed. You want wealth and Allah wishes the betterment of the Hereafter. Allah is Dominant and Wise. If Allah’s Guidance were not there from before, you would have gathered something. That would bring you lot of Retribution.”

`Umar says that because of collection of ransom, the Prophet (a.s) lost seventy companions, the very next year in the Battle of Uhud and seventy more were taken captive by the enemy. The Prophet (a.s) also lost his tooth, his face was injured and his companions left his company.

It needs consideration why the Prophet (a.s) had to consult his companions. Is not there clear instruction in the Holy Book about the matter? No. The Qur’an clearly says about the prisoners of war to take ransom from the captives and release them. Therefore, the Qur’an says:

[1] Tārīkh al-Tabarī, Vol 2, Page 169

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“When you fight with infidels, kill them. When you make them thoroughly injured, tie them up. Then release them in kindness or take ransom and free them. Do this until the enemy puts down his arms!”

This is a verse from Sūrah of Muhammad and was revealed before the Battle of Badr. Therefore, the Qur’an had provided instructions about treatment of the captives ahead of the Day of Badr, and the Prophet (a.s) released some of the captives on payment of ransom, some on providing instruction on reading-and-writing to the children and some others he released in kindness because they were poor persons. When all this was done in accordance with the prior instructions of Allah, then what was the question of any reprimand? When there was Divine Decree (nass) what was the need of consulting the companions about treatment to the captives of war? And about `Umar suggesting that Hamzah kill `Abbas, `Ali (a.s) kill `Aqil, we do not know what reply the Prophet (a.s) gave to him. This suggestion came after hearing the Prophet (a.s) before the battle commenced that the Muslims should exercise care to see that none of the Banū-Hashim or `Abbas in the enemy ranks were killed. And this suggestion coming from `Umar who, when Hudhayfah thought of killing `Abbas, called Hudhayfah a hypocrite. Had all these ideas escaped from `Umar’s mind or for him killing the persons was not legitimate in the theatre of war and it became legitimate later on!

If this narrative is accepted that because of accepting the ransom, and releasing the men, retribution was hovering around, then the Prophet (a.s) could have abrogated the acceptance of the ransom and arranged for the execution of the captives. Because the ransom money would take lot of days and the event took place immediately after the battle was over. In fact, the history records that it took about two months for the ransom money to arrive. And terming the happenings of the Battle of Uhud as a retribution for the acceptance of ransom and release of the captives sounds strange. Anyway, this is a concocted narrative and the reason for the concoction to cover the shame of the desertion of the Companions (including some very prominent names) from the Battle Field of Uhud! They want to make an excuse that if the Prophet (a.s) had not released the captives at Badr by taking ransom, the event of the desertion of the Companions would not have taken place! They also contend that the reprimanding Verse too was revealed as a consequence of the release of the prisoners although; there is not the slightest indication towards the Prophet (a.s) in the said Verse.

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Shah Waliyyullah blames the Companions of not killing the deserting infidels, making them captives and extracting ransom from them. He writes:

“The Companions were inclined towards taking ransom from the captives. Although Allah wished that the root of infidelity was destroyed. Because of this, they were reprimanded and then pardoned!”[1]

Craving for wealth and riches is a human failing but where the strengthening of the Faith against the Infidels is concerned, the material gains have always to be forgone. This tendency of running after wealth in the Arabs could not be curbed very much even after the advent of Islam. Therefore, in the beginning the Companions preferred attacking the Caravan of Abū-Sufyan to plunder its rich merchandise rather than meet the army of the infidels in the battle! The men also took the infidels captive instead of killing them with the same purpose of getting the ransom from them. Once the captives were shifted to al-Madinah, they were not in the arena of war and the only alternative left was to release them on taking ransom from them. It was the right thing to do according to the Verse of Sūrah of Muhammad (a.s).

In this ghazwah, the infidels were shamed absolutely. They lost seventy men and seventy were taken prisoner. The rest fled. Muslims lost only fourteen men, of whom six were Muhajirūn and eight Ansar. The infidels being killed at the hands of Amir al-Mu’minin (a.s) numbered thirty-five. This was half the total number of casualties suffered by the enemy. He accounted particularly for the chiefs of the Quraysh, viz: Shaybah, al-Walid, Hanzalah, Nawfal ibn Khuwaylid, al-`As ibn Sa`id, Mughirah ibn al-Walid, etc. The victims dying at the hands of `Ali (a.s) is the evidence of the fact that he was not enamored of the ransom nor he had chased the deserters from the ranks of the infidels. He was busy all the time in uprooting the strength of the infidels through his exploits. If the Muslims were defeated in this battle, they would have suffered extreme feelings of inferiority and lack of valor and bravery would cause them abject defeat. But the victory at Badr got Muslims the recognition as a force to reckon with! This victory, that was the victory of truth, justice and equality had the greatest contribution coming from Amir al-Mu’minin (a.s) through his chivalry and bravery!

This battle was fought on Friday, the seventeenth of Ramadan, 2 A.H.

[1] Hujjat Allāh al-Balaghī, Vol 2, Page 573

THE EXPEDITION OF UHUD

In Badr, seventy renowned warriors of the Quraysh were killed. The other troops were shamed and ran away showing their backs to the theatre of war. This defeat caused the silence of death on the streets of Makkah. This was like the quiet of the ocean under which strong currents struggle to rise. It was like a dormant volcano that might erupt any time. There was a wave of anger and sorrow in the hearts of the Quraysh. Their hearts were burning with the thought of revenge. With the fear that the anger might subside, they had prohibited people from shedding tears on the loss of the near and dear in the Battle of Badr. Besides, there was also a custom in the Arab society that women did not cry until they had avenged the loss of a dear person in a fight or a war. This spirit encouraged to wage another decisive war of revenge. Abū-Sufyan, who had dreams of leading the Quraysh, got an opportunity after Abū-Jahl and other chiefs died in the Battle of Badr. To win the support of the masses he took a public oath that he would not oil his scalp until he did not take revenge for every Quraysh life lost in Badr. Therefore, in Dhul-Hijjah 2 A.H. he went with a contingent of two hundred men to cause destruction in al-Madinah. When he reached the outskirts of al-Madinah, he killed two men of Ansar who were working in the farms. He also committed arson by setting fire to a date garden. When the Prophet (a.s) heard of this, he chased him up to a place called Kudr but he escaped with his men.

This was the preface for the preparations for a bigger campaign. `Ikrimah ibn Abi-Jahl, Safwan ibn Umayyah, `Abdullah ibn Rabi`ah and other important persons gave the previous year’s profits as their war effort to a common fund for the warlike preparations. This was fifty thousand miskal of gold and one thousand camels. They thought that their troops had to be financially strong to be able to fight a war successfully. Therefore, the Holy Qur’an says about them:

“These infidels spend their riches to stop men from taking the Path of Allah. They will soon spend these riches, it will become the cause of craving and sorrow for them, and then they will be

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defeated. Those who adopted infidelity will be sent straight to the Hell.”

The Quraysh had no problems for funding the war. What they lacked were men of valor and bravery. To solve this problem they hired some poets who were capable of writing fiery patriotic poems. They sent their men to recite, and incite men, in the areas of different tribes far and near! One poet of Makkah, Abū-`Uzza `Amr ibn `Abdullah went to Tihamah and made the men of. Banū-Kinanah endorse his views and seven hundred of them joined the ranks of the Quraysh army. The recruitment proceeded in this manner and the number of men swelled to three thousand. These were committed men ready for any sacrifices!

Hind, the wife of Abū-Sufyan, whose father `Utbah, brother al-Walid and uncle Shaybah were killed in the Battle of Badr, made tireless efforts to prepare the Quraysh for another decisive campaign. She became chief of fourteen women who joined the army. Among these women was Khalid ibn al-Walid’s sister Fatimah, `Amr ibn al-`As’s wife Rita, `Ikrimah ibn Abi-Jahl wife Ummu-Hakim bint Harith, Sufyan ibn `Uwayf’s wife Qutaylah bint `Amr, al-`Azib ibn Sufyan’s wife `Amrah bint Harith, Talhah ibn `Uthman’s wife Saltah bint Sa`d, al-Harith ibn Sufyans wife Ramlah bint tariq and Safwan ibn Umayyah’s wife al-Barra’ bint Mas`ūd. The purpose of these women joining the army was to upbraid the feelings of the fighters in the theatre of the war and egg them on to fight more valiantly! They were to shame them and bring them back to the battlefield in the event of their trying to desert.

When this army, in the command of Abū-Sufyan, left Makkah, `Abbas ibn `Abd al-Muttalib thought that if it made a preemptive attack on al-Madinah, the Muslims would not be able to defend themselves. Therefore, through a person from Banū-Ghifar he sent word to the Prophet (a.s) that the troops of Quraysh have started for an attack on al-Madinah. Because of his timely warning the Prophet (a.s) deputed two men to keep a watch on the outskirts of al-Madinah. They went to some considerable distance and brought the intelligence that the report from `Abbas was correct. And the army of Quraysh causing destruction enroot had reached almost the out skirts of al-Madinah. Although these were the same people who were vanquished at Badr, they had refurbished their ranks with men from Tihamah and Kinanah. When the Muslims got the wind of fast approaching enemy, there cropped up differences in their ranks as to how best to tackle the attack. Some felt that since the Muslims had lesser numbers, and the infidels were many times

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more, the best approach would be to take a defensive stance. They suggested that the stronger persons should guard the ways to the city with swords and lances. If some of the enemy’s men managed to sneak in, the women, children and the old persons should start throwing stones and other missiles to hurt them. When the enemy was weakened and confused, the men should organize to combat with them. Some other persons thought that under the circumstances only defensive fight was possible. The best approach for this defensive fight was for the men to go out and create a front at some distance from the ramparts of the city. Of those who were making this suggestion were Hamzah, Sa`d ibn `Abadah and the persons who did not join the combat in Badr and were keen to show their valor now. Those who wanted to fortify inside the city and fight were `Abdullah ibn Ubay, the infamous hypocrite, and some others. The mind does not accept the thought that this suggestion was made in the best interests of the Muslims while it was well-known that he was sagaciously scheming against them that they were evacuated from al-Madinah ignominiously.

The historians generally have endorsed the opinion that the Prophet (a.s) himself was of the view that they must remain entrenched inside al-Madinah and fight from there. But because of the majority opinion, he condescended to go out for the fight. When he came out of his home fully equipped with the battle gear, the persons who were insisting on conducting the battle from outside al-Madinah told him that he might as well do the defense of al-Madinah from inside and there was no need for him to wear the battle gear. The Prophet (a.s) said:

“It is not proper for the Prophet that when he has worn the battle gear, to remove it before the battle is fought.”[1]

These words are a reflection of the confidence, and determination to do jihad with the enemy. This also proves that the Prophet (a.s) would not act under any external influence or pressure. In fact it was the need of the hour to take the enemy on in open ground and not to give him the freedom to cause destruction inside al-Madinah. The statement of the Prophet (a.s) is not only the proof of his indomitable courage but it is also a golden lesson for the Muslims to face the enemy with courage and valor. When the battle had become inevitable, there was no need for very defensive stances. In such circumstances, offence is the best form of defense! They have to fight with courage not showing their backs to the foe!

[1] Tārīkh al-Tabarī, Vol 2, Page 190

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The Prophet (a.s) appointed Ummu-Maktūm as the administrator of al-Madinah and on the fourteenth of Shawwal 3 A.H., after the Friday Prayer, went out of the city with his contingent. From a shorter route, he moved towards the Mount Uhud where the armies of the Quraysh had been camping since the twelfth of Shawwal. The Prophet (a.s) would have traversed half the distance when, `Abdullah ibn Ubay along with his men, cut away from the Prophet’s party and returned to al-Madinah. He made the excuse that his suggestion of fighting from within al-Madinah was turned down and therefore he was not joining the combatants. Now the Muslims were only seven hundred, who had to contend with three thousand men of the Quraysh. From the seven hundred, men from the Ansar of Banū-Salamah and Banū-Harithah too were thinking of withdrawing. But better sense prevailed with them and they stayed on. The Holy Qur’an speaks about them like this:

“When two groups from you (from here only) determined to accept defeat.”

The Prophet of Islam (a.s) with these seven hundred established base at the foot of Uhud. The day was already over, and the next day, the fifteenth of Shawwal, Saturday, both the armies opened their fronts. The army of the infidels was large and there was excess of materials with them too. They had seven hundred armored men while the Muslims had only one hundred. The infidels had three thousand camels and two hundred horses and the Muslims had only two horses. One was with the Prophet (a.s) and the other with Abū-Buradah. Because of paucity of men and material, the troops had to be arranged in such a way that the enemy did not get the chance to attack from every direction. Therefore, with defensive tactic, the hill was placed in the back and the troops faced towards the city of al-Madinah on the left, in the Ravine of al-`Aynayn fifty men were stationed under `Abdullah ibn Jubayr. He was strictly instructed not to leave the station at any cost until further orders. From the strategic point of view, this was a very important requirement. If this was not done, the infidels could have attacked the Muslims from that end and decimated the Muslims. After this strategic arrangement, the remaining troops were arranged in order. On the Right Flank was Sa`d ibn `Abadah and on the Left Flank was Usayd ibn Hudayr. One standard was given to Mus`ab ibn `Umayr and the main standard of the Prophet’s Army, as in all the battles fought by him, was in the hand of Amir al-Mu’minin (a.s).

The infidels too arranged their troops. On the right flank was Khalid ibn al-Walid and on the left flank, the chief was `Ikrimah ibn Abi-Jahl. The chief of

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cavalry was `Amr ibn al-`As and of the archers, `Abdullah ibn Rabi`ah. At the heart of the formation, the Quraysh had the idol of Hubal on a camel beside which Abū-Sufyan stood. The standard of the army was in the hand of a person from Banū-`Abd-al-Dar, Talhah ibn `Uthman. When the army was in full readiness, the Quraysh shouted praises for Hubal and Hind and other women stood in front of the troops and to promote enthusiasm in the men they started singing and dancing with drums in their hands:

“We are the daughters of stars. Walk on carpets demurely. Like the active birds. Musk in the parted hair. And pearls shining in the necks. If you advance, we shall embrace you. And spread carpets for you. If you turn your backs, we shall abandon you. In a way as if we never had any attachment”

Once this song was over, the drums of war were sounded and the fighting started. The standard-bearer of the Quraysh, Talhah ibn `Uthman came forward fully equipped and with proud gait. He said sarcastically, “O Muslims! It is your feeling that when one of you is killed, he goes to the Heaven and if anybody from our side dies, his place is the Hell! Therefore, anyone from your ranks who wishes to go to the Heaven or wants me to go to the Hell should come into the arena!” `Ali (a.s) came forward reciting the rajz waving his sword in his hand. The swords of the two warriors clashed. Talhah made a skirmish, and `Ali (a.s) made it go in vain and made a counter skirmish and with one stroke cut Talhah’s legs. He swayed and fell to the ground. The Prophet (a.s), when he saw him falling and the standard of the infidels dipping, said, allahu-akbar, and the Muslim, in unison, repeated the call! `Ali (a.s) wanted to sever Talhah’s head but he noticed that he was lying naked. He did not like to strike at him a second time in that condition and left him turning with pain on the ground. Some persons said, “Why did not you kill him?” He replied, “When he turned naked, my modesty did not permit me to strike him any further! He also pleaded with the mention of my relationship with him!” After wriggling on the ground for some time, Talhah died. With the killing of Talhah, the morale of the infidels’ nose dived! They had no courage left to come for man-to-man combat. Now they started to attack in groups. The Muslims came forward and quelled their onslaught. From both sides the bows twanged, swords clashed with swords and the fight became intense. Abū-Dujanah al-Ansari, Hamzah and `Ali (a.s) made repeated attacks and killed rows after row of the enemy. This created pandemonium in the ranks of the infidels.

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The Prophet (a.s) had donated a sword to Abū-Dujanah at the start of this war. He tied a red scarf on his head, took the sword in his hand and dashed into the crowd of the enemy’s men. He thus reached the place where the women of the infidels were singing and beating the drums to enthuse their men to valor. He lifted his sword to hit Hind bint `Utbah for a moment. But he thought that he should not defile the sword given by the Prophet (a.s) with the blood of an infidel female!

Hamzah’s sword too was creating havoc in the ranks of the infidels. After the killing of Talhah ibn `Uthman, `Uthman ibn Talhah picked up the standard of the infidels. Hamzah struck him one blow and silenced him.

`Ali (a.s), keeping his standard aloft, attacked the enemy vigorously and continuously. Whosoever lifted the flag of the infidels, he was killed and the flag used to dip in this manner on a regular basis! In this short space of time, eight times they had to change the standard-bearer! When there was none left from Banū-`Abd-al-Dar to lift the flag, a slave of the family, Thaw’ab, lifted it! `Ali (a.s) came forward, hit him with his sword diagonally at his waist and cut him into two. Thus, all the standard-bearers of the infidels were finished. Ibn al-Athir writes:

“One who finished the standard-bearers (of the infidels) was `Ali (a.s).”[1]

The enthusiasm of the Quraysh sagged with the obliteration of all their standard-bearers. The spirit of the Muslims rose and they fought bravely although they were a fourth in numbers when compared with their adversaries. They continued to advance with valor. The infidels fled, in dire disarray, leaving behind the idol of Hubal flat on its face on the ground! The women of the Quraysh gathering their skirts ran for their lives! The Muslims, when they saw the enemy fleeing, were over whelmed with greed and, forgetting about the enemy, started gathering the booty of war. The keepers of the ravine, who were under strict instructions from the Prophet (a.s) not to leave their post at any cost, too abandoned their position, descended to loot, and plunder the defeated infidels. Al-tabari writes:

“Those persons were shouting “Booty! Booty!” `Abdullah asked them to stay that they were forgetting the Prophet’s orders. But they refused to stop and went in search of booty!”[2]

[1] Tārīkh al-Kāmil, Vol 2, Page 107

[2] Tārīkh al-Tabarī, Vol 2, Page 193

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This irresponsible behavior of the guards gave Khalid ibn al-Walid and `Ikrimah ibn Abi-Jahl to bring two hundred men through the vacated ravine and attack the Muslims from the rear. `Abdullah ibn Jubayr valiantly defended the ravine with two to four men who stayed back with him, but they were all martyred by the infidels. Seeing this success of Khalid, the fleeing infidels started coming back. The fallen standard of the infidels was picked by a woman from Banū-`Abd-al-Dar, `Amrah bint `Alqamah al-Harithiyyah. The infidels rearranged their fleeing hordes and attacked the Muslims. The Muslims, oblivious of the developments, were busy collecting the booty was now facing the enemy onslaught from two fronts. This created confusion in their ranks and in some instances, they attacked their own comrades. Therefore, Usayd ibn Hudayr was injured by Abū-Buradah ibn al-Nayyir and Abū-Buradah was mistakenly struck by Abul-Dana. In spite of the shouting of Hudhayfah’s father, Muslims were killed at the hands of Muslims! The picture of the war suddenly reversed. The war that was almost won was now on the brink of defeat. Some Muslims were martyred, some were injured and some others fled showing their backs to the battlefield! The historian al-tabari writes:

“When the Muslims were inflicted with this calamity, a third of them were martyred, a third injured, and a third fled for their lives!”[1]

In this atmosphere of utter pandemonium, Suba` ibn `Abd al-`Uzza came in front of Hamzah. Hamzah called him “O son of mischievous woman!” Then he rushed towards him with his sword and killed him at that very spot. Jubayr ibn Mut`im whose uncle, Taymah ibn `Adi was killed by `Ali (a.s) in the Battle of Badr had promised his slave Wahshi that if he killed Muhammad (a.s), `Ali (a.s) or Hamzah, he would free him from slavery. For Wahshi it was difficult to attack the Prophet (a.s) or `Ali (a.s), but he determined to kill Hamzah. When he got the opportunity, he threw his lance with such dexterity that it pierced the umbilicus region of the body of Hamzah. Despite this mortal blow, Hamzah jumped towards his attacker but because of the effect of the injury, he fell down and joined the ranks of martyrs.

Ibn al-Athir writes in Usd al-Ghabah that when there was general pandemonium, the Prophet (a.s) was for a while out of `Ali’s sight. He looked around in the bodies of the dead Muslims but there was no sign of him. He thought for a moment if he had gone away from the theatre of the battle. But

[1] Tārīkh al-Tabarī, Vol 2, Page 197

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then he felt that he was one who would never be a deserter. He also thought whether Allah had raised him alive to the Heaven in His anger against the misbehavior of the Muslims! He now thought that the best course for him would be to succumb fighting with the infidels. Therefore, he broke the sheath of his sword and attacked the columns of the enemy. When the crowd of the infidels thinned, he found the Prophet (a.s) determinedly fighting the enemy. Thus, he never left the battlefield for a moment. `Ali (a.s) stayed with the Prophet (a.s), defended him and fought bravely with the infidels. Ibn Sa`d Writes

“On the day of Uhud when the people ran away, `Ali (a.s) steadfastly stayed with the Prophet (a.s) and resolved that he would be with the Messenger until his own death.”[1]

In the meantime, a group of fifty men advanced to attack the Prophet (a.s). He told `Ali (a.s) to go ahead and quell them. `Ali (a.s) attacked them like a tiger and spread-eagled them. Thus, from whichever side the infidels appeared, `Ali (a.s) dealt with them severely. In these attacks Shaybah ibn Malik al-`Amiri and all the four sons of Sufyan ibn `Uwayf, Abul-Shu`a`, Khalid, Abul-Hamra’ and Ghurab were killed by `Ali (a.s) and he kept the Prophet (a.s) safe from their onslaught. Seeing this valor and the spirit of sacrifice of `Ali (a.s), Archangel Gabriel told the Prophet (a.s):

“O Prophet of Allah! This is truly sympathy and affection!”[2]

The Prophet (a.s) replied, “Why not! `Ali (a.s) is mine, and I belong to `Ali (a.s)! Archangel Gabriel then said, “I belong to both of you!” At that moment the sound of the Herald was heard saying, “There is no sword other than Dhul-Faqar and no victory without `Ali.” There were sounds of appreciation and approbation all around!

While `Ali (a.s) was busy combating, the infidels ambushed the Prophet (a.s) and `Abdullah ibn Shihab, `Utbah ibn Abil-Waqa’, Ibn Qamiyyah al-Laythi, Ubay ibn Khalaf attacked him and `Abdullah ibn Shihab hit on his forehead. `Utbah ibn Abi-Waqqas hurled at him four stones, one after another in quick succession and he lost four of his teeth and his lips were badly bruised with this attack. Ibn Qamiyyah came near him and hit his hood with a sword. As a result of this blow, the links of the hood hurt his forehead. The face of the Prophet (a.s) was red with the blood flowing from the forehead. Ubay ibn

[1] Tabaqāt, Vol 3, Page 23

[2] Tārīkh al-Tabarī, Vol 2, Page 197

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Khalaf attacked the Prophet (a.s) and he snatched a lance from his companion, Harith ibn Suma`, and struck Ubay who died on his return journey at a place, Saraf, on the way. From these attackers, `Abdullah ibn Hamid was killed by Abū-Dujanah. Some men from the Ansar saw that the Prophet (a.s) was under attack and they came forward and intervened. Seeing the Ansar, the infidels retreated some distance and started throwing arrows from there. Abū-Dujanah al-Ansari became the shield for the Prophet (a.s) to save him from the arrows. He took the arrows on his back. Also near the Prophet (a.s), Mus`ab ibn `Umayr got busy stopping the attacks of the enemies. Ibn Taymiyah got an opportunity and martyred him. He thought by mistake that he had martyred the Prophet (a.s) himself in the confusion. Therefore, he approached close to his men and proudly announced that he had killed Muhammad (a.s)! Happily, they shouted, “Muhammad (a.s) has been killed!” From the Muslim ranks some had already deserted when they smelled defeat, most of those who remained was disheartened when they heard this announcement. Now there was a total chaos in their ranks. Some sat quiet on the hillocks keeping one hand over the other, and others ran speed haste to al-Madinah! Al-tabari writes:

“The Prophet’s Companions fled leaving him behind. Some sped Away to al-Madinah and some others climbed the hillocks for shelter. The Prophet (a.s) called them, ‘O Creatures of Allah! O Creatures of Allah! Come to me! Come to me!”[1]

 

The Holy Qur’an records the event in this manner:

إِذْ تُصْعِدُونَ وَلا تَلْوُونَ عَلَى أَحَدٍ وَالرَّسُولُ يَدْعُوكُمْ فِي أُخْرَاكُمْ

“When you were scaling the hillock and the Prophet was calling you, you did not turn back to look! (3:153)”

In this state of pandemonium and selfishness Anas ibn Nizar happened to pass by the hillock where the Muhajirūn and Ansar were sitting with bowed heads. He looked at them in surprise and asked them, “why you people are sitting here?” They said, “The Prophet (a.s) has been martyred!” He repudiated them saying, “What will you do living after he has gone? Rise, and defend the Faith for which he laid down his life!” Saying this Anas rushed towards the theatre of war. There he met Sa`d ibn Mu`adh and told him that he was getting the fragrance of the Heaven from the Mount Uhud. Saying this he rushed into the rain of arrows and the swords to attack the infidels. Thus, he was martyred

[1] Tārīkh Tabarī, Vol 2, Page 26

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fighting with valor. Al-tabari has particularly taken the names of `Umar ibn al-Khattab and Talhah ibn `Ubaydullah amongst those who were sitting on the hillock while the Prophet (a.s) was at great risk and even they heeded the rumor that he had been martyred and had no concern for defending the Faith and resigned to their fate that everything was lost. Al-tabari has recorded their conversation that illustrates their bent of mind:

“Some of the men sitting on the hillock said how much they wish to get a messenger, whom they could send to `Abdullah ibn Ubay, who would request Abū-Sufyan to give us amnesty. O People! Muhammad (a.s) has been killed, return to your tribe, Quraysh, lest they come and kill you too![1]

 

The Holy Qur’an tells about these people:

أَفَإِيْن مَاتَ أَوْ قُتِلَ انْقَلَبْتُمْ عَلَى أَعْقَابِكُمْ وَمَنْ يَنْقَلِبْ عَلَى عَقِبَيْهِ فَلَنْ يَضُرَّ اللَّهَ شَيْئًا وَسَيَجْزِي اللَّهُ الشَّاكِرِينَ

“If the Prophet (died his natural death or) was martyred, then will you return towards infidelity? And those who revert to infidelity cannot harm Allah in any way. Soon Allah shall give Good Reward to those who are thankful to Him (3:144)”

The Prophet (a.s) gave the Lava to `Ali (a.s) after Mus`ab was martyred. He was occupied in quelling the enemy when he heard that the Prophet (a.s) had been martyred. He cut through the crowd of men to the place where he had left the Prophet (a.s) a short while ago. He found him alive and his anxiety was relieved. Although he was himself contending with injuries, he forgot his own condition when he found the Prophet (a.s) bleeding. He supported him and led him toward the ravine. When Ka`b ibn Malik saw the Prophet (a.s), he was happy and instantaneously said, “This is the Prophet of Allah (a.s)!” `Ali (a.s) cautioned him to be quiet and went with the other Muslims in the surroundings to the ravine. Then he went to the Pond of Mihras and fetched some water in his shield. At that moment, Fatimah al-Zahra’, with some other ladies, came to the ravine having heard the rumors that the Prophet (a.s) had been martyred. She was relieved to see her father alive, but started crying when she saw his forehead bleeding. She instinctively embraced her father and then, with the assistance of `Ali (a.s), nursed his wounds. She burned a piece of rug and applied the ash as an astringent to the wounds.

[1] Tārīkh al-Tabarī, Vol 2, Page 201

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The battle was almost over the infidels were happy over their victory and the defeat of the Muslims. Abū-Sufyan climbed one of the peaks and asked the Muslims, “Is Muhammad (a.s) alive?” The Prophet (a.s) asked his men not to give him any reply. He again repeated the question. He asked, “Is the son of Abū-Quhafah there? He did not get any reply. Then he asked, “Is `Umar ibn al-Khattab there?” Even then, he did not get any reply! He now told his men that perhaps they had all been killed. `Umar. Despite the Prophet’s warning could not control him and said that they were all alive. Abū-Sufyan shouted the slogan, “Exalted is Hubal!” On the advice of the Prophet (a.s), the Muslims echoed in unison, “Allah is Most Exalted and Most Majestic!” Abū-Sufyan said, “We have al-`Uzza and you do not have it!” The Muslims replied, “Allah is the Guardian for us and you do not have any!” He then said that they won yesterday and he was the winner today. He added that they have avenged the death of those killed at the Battle of Badr. He also warned that during the same month next year they would again confront the Muslims for a war at Badr. He proudly announced, “Muslims! Our people have retaliated upon some of your dead. I neither permitted nor stopped them from doing it!” Saying this, Abū-Sufyan marched towards Makkah with his men and materials!

In this bloody encounter, two ladies were in the theatre of war to nurse and help the wounded and to give water to the fighting men. One of them was Ummu-`Imarah Nasibah bint Ka`b. Her husband, Zayd ibn `Asim and two sons, Habib and `Abdullah, were martyred fighting in the Cause of Islam. When this lady saw that the Prophet (a.s) was in the range of the enemy’s arrows, she stood in front of him and took the arrows on her chest. When Ibn Qamiyyah came with a sword to attack the Prophet (a.s), she took a sword to defend him until her arm was badly injured. The other lady was Ummu-Ayman who, when she saw the Muslims deserting the arena and running away, she tried to stop them from this shameful act. When her appeals fell on deaf ears, she was throwing sand on their faces and telling,

“Go and sit at home (like women) spinning the cotton and leave behind your sword with me!”[1]

Compared to the boldness and character of these ladies, there is a sizeable list of men who timidly deserted the theater of the war. In this roster are names of men who could definitely be expected to remain committed and provide help, protection and support to the Prophet of Islam (a.s). This is an irrefutable fact

[1] Al-Sīrah al-Halabiyyah, Vol 2, Page 254

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of history. The only persons who remained steadfast were `Ali (a.s), Abū-Dujanah al-Ansari, Sahl ibn Hunayf, `Asim ibn Thabit, al-Miqdad ibn `Amr, Sa`d ibn Mu`adh, Usayd ibn Hudayr, Talhah ibn `Ubaydullah and al-Zubayr ibn al-`Awwam. The rest were in the roster of deserters. Some of them did flee, but returned after things cooled down. Among the returnees was Abū-Bakr himself who said:

“On the day of Uhud, people deserted the Prophet (a.s) and I was the first to return to him.”[1]

Although there is no clarification in this statement as to when this ‘return’ came about, but the events are indicative that this happened only after the battle was over. If this ‘return’ was in the midst of the battle, history would certainly have recorded about his valorous conduct of inflicting blows on the adversaries or of suffering wounds at their hands! Imagine, one of the fingers of Talhah was injured during the battle and history has the record of this minor hurt! If such an august personality had undergone any hardship, its remaining unreported is not at all possible!

It has already been mentioned that `Umar was spotted at a safe distance from the theatre of the battle on the top of a hillock! Therefore, he himself says:

“We got separated from the Prophet (a.s) on the Day of Uhud and I was (safe) atop a hill!”[2]

`Uthman was in the group that appeared after full three days of the battle. Therefore, Ibn al-Athir writes:

“Among those deserters was `Uthman ibn `Affan and others who remained in Uways for three days and then returned (safely) to the Prophet (a.s). He saw them and said: ‘You had gone too far!’”[3]

 

The bravery and valor that `Ali (a.s) showed in this ghazwah is a great example of Islamic jihad. At a time when the feet of the Islamic army had shaken with the concerted attack of the enemy, he combated all alone, curbed their advances with his indomitable courage, and protected the Founder of Islam (a.s). As long as the combat lasted, he neither took his hand away from the scabbard of his sword nor his feet at all swayed! Although he was fatigued with constant fighting throughout the day and he had several injuries caused

 

[1] Tārīkh Khamīs, Vol 1, Page 485

[2] Izālat al-Khafā, Vol 1, Page 168

[3] Tārīkh al-Kāmil, Vol 2, Page 110

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by arrows, spears and swords, his spirit was indomitable! `Allamah al-Suyūti writes:

“On the Day of Uhud `Ali (a.s) was inflicted with sixteen sword injuries”[1]

Although Muslims did not achieve victory in this ghazwah, `Ali’s and Hamzah’s exploits of valor and the brave support of some other persons saved the Muslims from total defeat. This situation did not crop up because of some unexpected and accidental event. But the main cause was misunderstandings and lack of discipline in carrying out strict commands. Even before the battlefront was created, the opinion of the Muslins was divided as to the strategy to be adopted. One group insisted on fighting from within al-Madinah and the other, rightly, wanted to meet the enemy outside the city. And when the Prophet (a.s) came from his house in readiness for the battle, there was another change in the opinion suggesting that he stayed in the city to conduct the war. One group did withdraw into al-Madinah because their suggestion was not accepted. This affected the morale of the men and two tribes of Ansar, Banū-Salamah and Banū-Harithah were thinking of withdrawing from the conflict. These events prove that the Muslims, from the very beginning, were showing signs of indiscipline and the spirit that is imperative for jihad was absent in most men. This resulted in the set backs that have been described in the earlier paragraphs. This situation was not because of the superior numerical and material strength of the enemy, but it was due to lack of determination in the Islamic troops. Therefore, the indomitable spirit exhibited by a handful of the Muslim participants limited the enemy’s success to partial win. The main culprits in the poor performance of the Muslim army were the men who were under strict instruction from their Commander, The Prophet (a.s), not to leave the post of vigil at the ravine, but out of avarice for the booty from the deserting enemy troops, they did leave their post and the enemy attacked from that end and made the Muslims a sandwich between the two fronts. They neither remembered the Prophet’s strict orders nor did they listen to their supervisor who repeatedly asked them not to abandon their post. If they had not done, what they did, the result would have been different from what it was. The Holy Qur’an observes about these men of avarice:

“Some men amongst you are desirous of the world and others want the Hereafter.”

[1] Tārīkh al-Khulafā’, Page 114

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Al-tabari has written that from the words “desirous of the world” are meant those persons who left the ravine unprotected to loot and plunder the fleeing troops of the enemy and those who wanted the “Hereafter” remained steadfast with the Prophet (a.s) to defend him and the Faith. Ibn Mas`ūd says:

“I never thought before this day that from the Companions of the Prophet (a.s) there were men who cherished the worldly wealth.”[1]

Besides these guards, the responsibility for the poor performance also goes to those who left the Prophet (a.s) encircled by the enemy and fled, despite the Prophet (a.s) repeatedly asking them to be courageous and to stay back! Allah says in the Holy Qur’an:

“O people of the Faith! When you are confronted with the enemy in the battlefront, Beware! Do not flee showing your backs!

Although the Muslims had to suffer severe casualties, they learnt a lesson that they should not allow indiscipline and differences to creep into their ranks. They must remain disciplined at all times and obey their Commander implicitly. They should remember that differences, selfishness and controversy are the precursors of defeat. This battle also proves that the apparent victory or defeat is not the touchstone of right and wrong. Sometimes, those who are on the Right Path have to face defeat! There was another very important benefit to the Ummah that the faces of the Hypocrites were blatantly exposed by their own behavior. The cowards in the ranks of the Muslims too were exposed that they did not have the spirit of sacrifice that a true Muslim must have!

During this ghazwah, seventy Muslims were martyred and twenty-two infidels were killed. Although the hypocrites of Quraysh avenged their dead from Badr, the fires of revenge were still burned in their hearts. In the intoxication of success, they ill-treated the Martyrs bodies that were lying in the battlefield. Therefore, Mu`awiyah ibn Mughirah ibn Abil-`as cut the ears of Hamzah’s dead body. Hind bint `Utbah cut asunder his stomach, extracted the liver and chewed it. She severed the different parts of his body, made garland from them, and wore around her neck. The other women too followed suit and did the same heinous things to the bodies of other martyrs. Abū-Sufyan too, keeping aside all norms of decency, desecrated the dead body of Hamzah; hit

[1] Tārīkh al-Tabarī, Vol 2, Page 193

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the point of a spear on his face. At this point one person, Halis ibn `Alqamah shouted, “See! What treatment Abū-Sufyan is giving to the dead body of a person from a noble tribe!” When Abū-Sufyan heard this, he withdrew in shame!

Abū-Sufyan’s spirit of revenge remained in his nature even after embracing Islam. Therefore, during the reign of `Uthman, he kicked the grave of Hamzah and said:

“O Abū-`Imarah (Hamzah)! The State for which we clashed swords, is today in the hands of our children, with which they are playing!”[1]

This was Abū-Sufyan’s spirit of revenge which continued with his progeny after his death. Therefore, Mu`awiyah ibn Abi-Sufyan, at the Battle of Siffin, wanted to give the same treatment to the body of martyred `Abdullah ibn Badil. At that point a man from his own army, `Abdullah ibn `Amir, said,

“As long as I live you cannot do defiling of his body!”[2]

Mu`awiyah was forced to desist from the heinous act. Similarly Abū-Sufyan’s grandson, Yazid ibn Mu`awiyah, desecrating the severed head of Imam al-Husayn (a.s) perpetrated the foul tradition of his accursed father and grandfather! He proved the heinous nature of Banū-Umayyah by ordering the perpetration of the Tragedy of Karbala’.

The Prophet of Islam (a.s) had already heard that the bodies of the martyrs had been desecrated and defiled by the tyrants. He asked the people to find about the condition of the body of his uncle, Hamzah. Harith ibn Suma`ah said that he had seen the place where Hamzah was martyred and that he would go there forthwith and bring back the information. Saying this he went to the base of the hill to find about the body. But on returning he could not muster courage to relate the condition of the body to the Prophet (a.s).The Prophet (a.s) sent `Ali (a.s) to find out the condition of the body. He too could not relate the details to the Prophet (a.s). In the end, the Prophet (a.s) himself went personally. When he saw the body and its severed parts, he cried inconsolably.

Ibn Mas`ūd says:

“We had never seen the Prophet (a.s) cry so inconsolably.”[3]

[1] Sharh Nahj al-Balāghah by Ibn Abi’l-Hadīd, Vol 4, Page 51.

[2] Ibn Abil-Hadīd, Sharh Nahj al-Balāghah, vol 5, Page 271

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When some people told that Hind had chewed the liver of Hamzah, he asked whether she ate a part of it. They said she just chewed and threw it away. The Prophet then said:

“Allah will not tolerate that any part of Hamzah’s body went to the Hell.”[1]

When the news reached al-Madinah that Hamzah was martyred, his sister Safiyyah came running from there. The Prophet (a.s) tried to dissuade her from seeing her brother’s body. But she said that there was no use preventing her from setting eyes on her brother’s remains. She told that she knew what heinous treatment was given to him by the infidels. Then the Prophet (a.s) put his shawl on the body of Hamzah. The shawl was small; therefore, they put some grass and leaves to cover his feet. Now the Prophet (a.s) allowed Safiyyah to see him. When Safiyyah saw the body, she uttered, “We are Allah’s and to Him shall we return.” Despite all her efforts to control herself, she could not stop her tears and sobs. The Prophet (a.s) too cried.

Now the martyrs had to be interred. First, the Prophet (a.s) led the funeral prayer for Hamzah and then for the other martyrs in a manner that Hamzah too was in the rows of the persons praying behind the Prophet (a.s). Then, two martyrs at a time were interred in their own bloodied clothes. With Hamzah, his sister’s son, `Abdullah ibn Jahsh too was buried. In one narration, it is mentioned that he was buried alone. Some of the martyrs were also buried in al-Madinah at Jannat al-Baqi`. Their relatives took these bodies away before the Prophet (a.s) had asked not to remove any bodies from Uhud.

On the twenty second of Shawwal, the Prophet (a.s) moved to al-Madinah. When he passed through the locality of the Ansar he heard the wails and cries of the women. On inquiry, he was told they were mourning those who were martyred at Uhud. Tears came to the eyes of the Prophet (a.s). He said, “There is none to cry for Hamzah!” When the Ansar heard this, they asked their women to visit Hamzah’s place and give their condolences. Therefore, the ladies went and gathered at the house of Fatimah and condoled Hamzah’s death. The Prophet (a.s) went to the Mosque and hearing the sound of the cries of the condoling women he prayed for their welfare. Ibn Sa`d writes:

“It is a custom among the women of the Ansar that whenever there is a death in their families, they first cry over the

[1] Al-Sīrah al-Halabiyyah, Vol 2, Page 273

[2] Tabaqāt Ibn Sa`d, Vol 2, Page 273

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martyrdom of Hamzah and then cry over the person who was dead.”[1]

This should be an eye-opener for the people who, against the example set by the Prophet (a.s) himself, say that those who believe that the martyrs are dead might cry over them and not those who believe that the martyrs are not dead!

On return from the Battle of Uhud, two persons from the army of the infidels were taken prisoner who was killed. One of them was Abū-`Uzza al-Jamahi who had motivated the people of Tihamah and Kinanah through his oratory to join the ranks of the Quraysh army. He was also among those who were taken prisoner at Badr and taking pity at his poverty, the Prophet (a.s) had released him without paying any ransom. He had taken a vow at that time that in future he would not take part in any activity against the Muslims. Again, he growled for release in front of the Prophet (a.s) who said:

“A mu’min (true believer) cannot be bitten (by a snake) from the same pit twice!”[2]

He was now killed for his breach of promise. The second person was Mu`awiyah ibn Mughirah who had taken part in perpetrating retaliation with the dead body of Hamzah. He spent the night hiding in the out skirts of al-Madinah but came in the morning to the residence of his relative, `Uthman. On enquiring, he was told that `Uthman was not home. He said that he had bought a camel from him and had come to pay for it. Therefore, he must be asked to come home wherever he was. Therefore, `Uthman was fetched home. When he saw the enemy of Allah and the Prophet (a.s) at his threshold, he was much worried. He asked, “Why he had come?” The man said that he was his near relation and wanted shelter from him. `Uthman took him to a dark corner of the house and hid him there and returned to the Prophet (a.s). There he heard him say that Mu`awiyah was in al-Madinah and was loitering inside the city in the morning. He must be searched and apprehended. Some persons said that he had no place to go in al-Madinah other than `Uthman’s home. They left `Uthman with the Prophet (a.s) and went to his house. On inquiry, the inmates did not utter any word but pointed towards a dark corner of the house where the person was hiding. They apprehended him and brought him to the Prophet (a.s). `Uthman now knew that the secret was out. He told the Prophet (a.s), “I had come to you early morning to request for granting amnesty to this person!” The Prophet (a.s), on the request of `Uthman, gave a

[1] Tabaqāt, Vol 2, Page 44

[2] Tārīkh al-Kāmil, Vol 2, Page 114

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respite of three days to the person to get away from al-Madinah or else he will be executed. `Uthman arranged a means of transport and money for him so that he could go anywhere he wanted to. But Mu`awiyah was still in the limits of al-Madinah after expiry of the three days. On the fourth day the Prophet (a.s) ordered people to chase Mu`awiyah and apprehend him. Hearing this, Zayd ibn Harithah and `Ammar ibn Yasir, searched for Mu`awiyah and apprehended near al-Jamar. `Ammar threw an arrow at him and Zayd killed him with his sword. Another narration is that `Ali (a.s) had killed him. Al-Buladhari writes:

“`Ali (a.s) killed Mu`awiyah ibn Mughirah.”[1]

Some historians say that Mu`awiyah had left al-Madinah, lost his way and again entered the limits of the city and had the hope that `Uthman would again obtain his release. He therefore came to `Uthman’s home and was hiding there. But the Muslims apprehended him before `Uthman could petition the Prophet (a.s) in the person’s favor. The story that he lost the way and wandered back to al-Madinah does not sound plausible. The route to and from al-Madinah was very clear and there was no wilderness on the outskirts for long distances that a person could get lost. The ostensible purpose of the person, perhaps, was to linger on in al-Madinah and spy on the Muslims about their future course of action!

[1] Ansāb al-Ashrāf, Vol 1, Page 328

THE EXPEDITION OF BANŪ-AL-NADIR

In Safar 4 A.H. one chief of Abul-Bara’ came from Najd to al-Madinah. The Prophet (a.s) invited him to embrace Islam. He said that he would have no objection to embracing the Faith, but he would prefer if the Prophet (a.s) sent with him a delegation of Muslims to Najd to extend the invitation to the people there. The Prophet (a.s) expressed his doubt that some persons in Najd might harm the delegates. Abul-Bara’ said that the men would go in his personal protection. The Prophet (a.s) selected seventy companions who were pious, and well informed, and sent them with a letter from himself to the people of Najd. On reaching the region, the delegation halted at Bi’r-Ma`ūnah and gave the Prophet’s letter to Haram ibn Malhan to take it to `Amir ibn al-tufayl, the nephew of Abul-Bara’. That enemy of Allah refused to read or even take the letter. Haram ibn Malhan, sensing the situation said that if he had his pardon, he would say something. Before he could say anything further, at a hint from `Amir, one of his men pierced a spear in the back of the courier. He fell down dead.

After this heartless murder, `Amir sent his men to Bi’r-Ma`ūnah to attack the Muslims. But they refused to act because they were aware of the protection that al-Barra’ had promised them. With the help of some other tribes, `Amir surrounded the Muslims and killed all of them excepting two of the group. Of these two, one was Ka`b ibn Zayd whom they thought dead and left him. The other was `Amr ibn Umayyah who was taken prisoner but later on released as a thanksgiving offer of `Amir’s mother for a boon that she had received! When `Amr reached Qarqarat al-Kadar, on the way to al-Madinah, he noticed two companions of `Amir and quietly shadowed them. While the two were sleeping under a tree, he murdered them as retaliation for the killing of the delegates by `Amir. When he reached al-Madinah he learnt that both the persons had been given a written amnesty by the Prophet (a.s). When the Prophet (a.s) was informed of this event, he said that whatever had happened was because of lack of information and misunderstanding and that blood money shall be paid to both the families.

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The Prophet (a.s) was having an agreement of cooperation with the Jewish Tribes of Banū-Qunayqa`, Banū-Qurayzah and Banū-al-Nadir. He thought of borrowing some money from Banū-al-Nadir for paying to the families of the two deceased persons as a settlement. They responded by saying that he was their guest and they would comply with what he has asked for. The Prophet (a.s), along with his Companions, went to the locality of Banū-al-Nadir which was in the neighborhood of al-Madinah. He sat there with his back to the wall of their fortress. Banū-al-Nadir were not having any good intentions. They sent a person, `Amr ibn Jahsh, to climb the wall of the fortress and throw a big stone on the Prophet (a.s) to kill him. The Prophet (a.s) got a vision that he should immediately rise and return to al-Madinah. He sent a word through Muhammad ibn Maslamah that the Banū-al-Nadir were behaving treacherously and were attempting to kill him contrary to the terms of their agreement. He served them a notice that with all their belongings they should go away within ten days. When Banū-al-Nadir got this notice, they prepared to leave al-Madinah. But `Abdullah ibn Ubay, who was their cohort, asked them to keep staying in their homes and not to shift to any other place. He assured them that he would help them with two thousand strong contingent. He also told them that in the event of a conflict even Banū-Qurayzah, Banū-Ghatafan and their allies too will help them. When Banū-al-Nadir received offers of help, they decided to stay put and sent word to the Prophet (a.s) that they would not evacuate their homes and he might do whatever he wished to! In a manner, it was an invitation to fight, leaving no choice for the Prophet (a.s). The Prophet (a.s) got together a small contingent and marched towards the fortress. Al-Tabari writes:

“On that day the Standard of the Prophet (a.s) was in the hand of `Ali ibn Abi-Talib (a.s).”[1]

When Banū-al-Nadir saw the Islamic contingent coming, they locked themselves inside the fortress. The Muslims established a siege of the fortress. When they saw that they were surrounded from all sides, the Banū-al-Nadir started flinging stones and arrows from the ramparts of the fortress but did not succeed in disturbing the siege. One night some Jews came out of the fortress and sent a barrage of arrows on the Muslims to force them lift the siege. One of them took aim of the Prophet’s tent and shot an arrow. The Prophet (a.s) ordered his tent to be pitched at the base of the hill away from the open, exposed place. The Prophet (a.s) ordered the shifting, and `Ali (a.s)

[1] Tārīkh al-Tabarī, Vol 2, Page 226

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stood up and watched to identify the bowman. When the Companions missed `Ali (a.s) they asked the Prophet (a.s) of his whereabouts. He said that he must have gone for some work. A short while after that they found `Ali (a.s) coming with the head of a Jew in his hand. He went near the Prophet (a.s) and put the head near his feet. He said, “This is the head of the famous Jewish bowman, Ghalūl, who had sent the arrow towards your tent! He and nine of his fellow bowmen have been creeping around our camps. If I can lay my hands on more of them, I shall bring them dead or alive!” The Prophet (a.s) sent Abū-Dujanah, Sahl ibn Hunayf and a few more persons with `Ali (a.s). He came out with his men. They must have gone a little distance when they surrounded the Jews before they could get inside the fortress and lock themselves in. All the nine Jews were killed outside the gate of their fortress.

When Banū-al-Nadir saw that their men got killed and Banū-Ghatafan and Banū-Qurayzah did not turn up to help nor was any sign of the two thousand men promised by `Abdullah ibn Ubay, they capitulated to the Prophet (a.s) and requested for amnesty that they would ultimately evacuate the fortress and leave the place. The Prophet (a.s) agreed to their request but prohibited them from taking the arms with them. Whatever else was in their possession, they were free to take away. Therefore, the Jews demolished their dwellings with their own hands and they carried away the doors, windows and other merchandise on camels and went singing and playing musical instruments! Some of them went towards Syria and one group in which there was Salam ibn Abil-Haqiq, Kinanah ibn Rabi`ah and Huyay ibn Akhtab went to the west of al-Madinah and settled down in Khaybar.

The lands of Banū-al-Nadir and the gardens were treated as evacuee property were termed as the property of the Prophet (a.s). Therefore, `Umar says:

“The property of Banū-al-Nadir that Allah had given to His Prophet (a.s) was a special property because the Muslims neither ran their horses nor the camels.”[1]

This event took place on the fourth of Rabi` I, 7 A.H. and six months after the Battle of Uhud.

[1] Futūh al-Buldān, Page 26

THE EXPEDITION OF AL-AHZAB

Banū-al-Nadir, after expulsion from al-Madinah, settled down in Khaybar. But their mischievous nature did not let them remain quiet. They were very keen to take revenge for their expulsion from their homes. They were themselves not strong enough to take on the Muslims, but they were making efforts to enhance their fighting strength and had plans of joining hands with the Quraysh and some other tribes to attain the cause dear to all these parties. Therefore, a delegation of twenty persons from Banū-al-Nadir, of which the prominent persons were Huyay ibn Akhtab, Kinanah ibn Rabi`ah, Salam ibn Mushkam and Salam ibn Abil-Haqiq along with some chiefs of Banū-Wa’il went to Makkah and met Abū-Sufyan and other chiefs of Quraysh. They discussed with them about their intention of a conflict with the Muslims, and definitely, this was the favorite subject of the Quraysh. They all pressed their chests to the walls of the Ka`bah and vowed to help each other that they would fight with the Muslims until they are not very annihilated. When this oath was taken, the Jews headed towards Banū-Ghatafan and convinced them to ally with them and the Quraysh. Similar alliances were struck with Banū-Kinanah and some other tribes and they had approximately four thousand men in the group now. They now set out to attack al-Madinah. On the way the troops of Banū-Sulaym, Banū-Asad, Banū-Fazar and Banū-Ashja` joined them. Their force now was touching ten thousand men. They had three hundred riding, draught horses, and four thousand camels. There was no scarcity of material for war.

Although they kept all their preparations in wraps, and wanted to make a preemptive, surprise attack, through some riders of Banū-Khuza`ah, the Prophet (a.s) got wind of the impending attack. He got together an emergency meeting of the Companions to discuss the gravity of the situation and to devise the strategy to prepare for the confrontation. Salman al-Farisi said that the people of Iran used to dig trenches on the expected entry points of the enemy to prevent swift advancement of their troops and to take defensive measures in the time thus gained. The benefit will be that the trenches serve as defensive fortresses. This suggestion was generally liked by everyone and

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the Prophet (a.s) ordered speedy implementation of the project. Al-Madinah was secure from three sides because of the walls of the houses, hills and the oasis. Only the Eastern end of the city was not secure and always the entry point for any invaders. The Prophet (a.s) shifted all the women and children to small fortresses within al-Madinah and the men all came out with crowbars to dig the trench. They surveyed the area, fixed the benchmarks, divided the entire length into blocks of the length of forty hands each, and entrusted each block to a group of ten persons. The Prophet (a.s) took active part in the work and assured the Muslims that one day they would rule Syria, Rome, Pars and Yemen!

Arabs were not aware of the construction of the trenches. This was first thought of by the grand son of Faridūn, Manocher, who invented the trenching for defensive purposes. For the first time in Arabia, Salman was introducing it. He was not only supervising the work of others but was giving a helping hand to groups along the length of the trench. Because of his dexterity, both Muhajirūn and the Ansar wanted Salman to be with them. Therefore, the Muhajirūn said, “Salman is ours!” The Ansar too echoed, “Salman is one of us!” The Prophet, when he heard this, said:

“Salman is ours! Salman is from our Ahl al-Bayt!”[1]

Therefore the Muslims, who were three thousand in numbers, worked day and night and dug a five yards wide, five yards deep and three and half miles long trench. The Prophet (a.s) got erected eight defensive stations along the length of the trench, and at each station was posted a Muhajir and an al-Ansari to keep constant vigil along with some men to help in time of need. They had stocks of stones to keep as missiles to prevent the enemy men from crossing over the trench. When the Jews and the infidels reached the environs of al-Madinah, they found that the huge trench was a big hurdle in their way! They said:

 

By God! No Arab has devised this strategy so far![2]

The Jews and the Quraysh were of the view that because of their numerical and material strength, they would take on the Muslims as soon as they reached al-Madinah and immediately bring them down to their knees! But this new defensive strategy had pulled back their advancing steps. They had a feeling of dejection on confronting the hurdle.

[1] Tārīkh al-Kāmil, Vol 2, Page 122

[2] Sīrat Ibn Hushām, Vol 3, Page 235

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One of the Jewish tribes with whom the Prophet (a.s) had the agreement of peace was Banū-Qurayzah. They were under an oath to support the Muslims if an outside force attacked al-Madinah. Abū-Sufyan was worried that if Banū-Qurayzah sided with the Muslims in terms of their agreement, and then their strength would increase. He wanted to try to make them repudiate the agreement. Therefore, he deputed one chief of Banū-al-Nadir, Huyay ibn Akhtab to visit Banū-Qurayzah and persuade them to violate the agreement. Huyay went to the fortress of the chief of Banū-Qurayzah, Ka`b ibn Asad that was situated on the East of the city of al-Madinah. He knocked at the entrance and Ka`b asked who it was? When Huyay identified himself, Ka`b understood his sly purpose. He refused to open the door and admit him. Huyay insisted on him to open the door and told him that he was bringing for him a happy tiding that the Quraysh and all the tribes of Arabia had united to fight with the Muslims! He added that if he wanted the goodwill of the Arabs, he should support their cause. Ka`b said that they had never experienced anything from the Prophet (a.s) other than good and trustworthiness! He said they would not breach the agreement needlessly. He also added that the unity of the Arabs he talked of was like the fast flying clouds that might thunder, but seldom rain! Huyay said that keeping the door closed for a guest is not a way with Arabs! Please open the door and talk to me for a while! On the insistence of Huyay, Ka`b opened the door and admitted him. They entered into an argument and the result was that Huyay was able to talk Ka`b into agreeing to cooperate with them. He also assured him that in the event of the Quraysh losing, his tribe would face the situation with Banū-Qurayzah. Therefore, they tore away the document of agreement the tribe had signed with the Prophet (a.s). Now, Banū-Qurayzah were friends and allies of the Quraysh.

When the Prophet (a.s) learnt about the breach of agreement by Banū-Qurayzah, he sent Sa`d ibn Mu`adh to them to persuade them to behave. But this had no effect on them and they said in clear terms that they did not know any one nor did they have any agreement with anybody. Since these people were living within the boundaries of al-Madinah, they would be a danger for the women and children when hostilities with the enemy troops started. Their attitude added pressure on the Muslims. The Holy Qur’an describes this situation thus:

“When those people were on you from the top and from the bottom and when your eyes became stony and the hearts stretched and came to your throats and when you started

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having several doubts about Allah, then came the time for the trial of the Muslims and they were shaken severely.”

At this time, it was natural that the Muslims were worried and confused. When the enemy was on their doorstep in hordes and within the city Banū-Qurayzah too were waiting in ambush. Then there were a sizeable number of hypocrites in the ranks of the Muslims as well who were themselves scared for their lives and were creating panic in others as well. Therefore, they started making excuses and pulling away from the line of action and even told the Prophet (a.s) that their homes were not well protected, they had fear of thefts and thus wanted to go home. The Holy Qur’an says:

وَإِذْ قَالَتْ طَائِفَةٌ مِنْهُمْ يَا أَهْلَ يَثْرِبَ لا مُقَامَ لَكُمْ فَارْجِعُوا وَيَسْتَأْذِنُ فَرِيقٌ مِنْهُمْ النَّبِيَّ يَقُولُونَ إِنَّ بُيُوتَنَا عَوْرَةٌ وَمَا هِيَ بِعَوْرَةٍ إِنْ يُرِيدُونَ إِلاَّ فِرَارًا.

“And when a group from them said, ‘O people if al-Madinah! You have no place here and you must return back.’ From them one group that sought the Prophet’s permission said that their homes were empty (unprotected), although they really were not empty and unprotected. They just wanted to make an excuse for running away. (33:13)”

Things went to such a pass that Mut`ib ibn Qushayr, who had the honor of serving in the Battle of Badr said,

“Muhammad (a.s) was promising us that we will have the treasures of Khusrow and Caesar in our hands. But today our predicament is such that even if someone wants to go to attend the nature’s call, he does not feel safe!”[1]

But there were some sincere persons who were not afraid of the enemy’s strength and were not scared of the hardships confronting them. In fact, these conditions strengthened their Faith and confidence levels enhanced. The Holy Qur’an says about these persons:

وَلَمَّا رَأَى الْمُؤْمِنُونَ الأَحْزَابَ قَالُوا هَذَا مَا وَعَدَنَا اللَّهُ وَرَسُولُهُ وَصَدَقَ اللَّهُ وَرَسُولُهُ وَمَا زَادَهُمْ إِلاَّ إِيمَانًا وَتَسْلِيمًا

“When the True Believers saw the hordes of the infidels, they said. ‘This is the thing that Allah and His Prophet (a.s)

[1] Sīrat Ibn Hushām, Vol 3, Page 233

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promised. And Allah and His Prophet (a.s) had told the truth.’(33:22)”

This was the time of great trial for the Muslims. The extreme cold and non-availability of food made them weaker and even the infidels were fed up waiting on the other side of the trench. It was the twenty-seventh day since they started the siege and still the hand-to-hand battle had not started. Only stones and arrows were exchanged with no result whatsoever. At last, they decided that somehow hoodwinking the guards they should go across the trench and fight the Muslims with swords. So some of their chiefs reconnoitered the trench and found a spot where it was slightly less wide and, as it chanced, the spot was not so well protected. They determined that the horses could be jumped from there to cross over. For this purpose they selected the famous cavalier of the Quraysh, `Amr ibn `Abd-Wudd al-`Amiri with `Ikrimah ibn Abi-Jahl, Hasal ibn `Amr, Munabbih ibn `Uthman, Dirar ibn al-Khattab al-Fahri, Nawfal ibn `Abdullah and Hubayrah ibn Abi-Wahab. They went round, came forward, kicked the horses and were able to jump across the trench. This small success gave the infidels some encouragement and Abū-Sufyan and Khalid ibn al-Walid organized the ranks of their men to send the footmen across to commence concerted fighting. Although, the cavaliers were all experienced men in warfare but `Umar ibn `Abd-Wudd had a very high reputation and was known as the support of the Arabs and the knight of Yalyal, that at a place of this name he overpowered a thousand robbers all alone. Therefore, `Umar told the Prophet (a.s) at that moment that he was himself in a caravan of trade proceeding to Syria and `Amr too was one of the group. When the caravan reached Yalyal, a thousand robbers attacked them. The entire group fled except `Amr ibn `Abd-Wudd who kept fighting alone and chased away the robbers. After this event, `Amr had the fame as the best swordsman in Arabia. With his participation in any battle, the morale of the men shoots up. As if a thousand more men were with them! When `Amr threw a challenge for fight, there was total silence! The Prophet (a.s) said, “Who is there to answer this dog?” `Ali (a.s) went near the Prophet (a.s) and said, “O prophet of Allah! I shall fight him!” The Prophet (a.s) asked him to wait that some other of his Companions might volunteer! He again asked if anyone was willing to face `Amr in battle. But the result was only stony silence! `Ali (a.s) again asked for permission and he was ordered to wait. `Amr started repeatedly calling someone for combat! He said sarcastically, “O Muslims! Where is your Heaven that you go to after your death! And where is the Hell that will be my destiny after I die? Come! Either you go to the Heaven or consign me to the Hell!” Then he kicked his horse,

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came closer to the Muslim troops, and started reciting a martial poem:

“My voice has gone soar shouting and shouting!

I fight like a brave even in places where men of valor show weakness!

My feet move faster towards battle, and a bold youth’s qualities certainly are charity and valor!”

Because of repeated calls of `Amr, a quiet had descended on the Muslim ranks. They were stealing glances at each other quietly. None of the ostensible “brave” Companions had the courage to come forward and challenge him. The historians have recorded the moment in these words, “As if birds were sitting on their heads!” When `Ali (a.s) heard the repeated challenge from an infidel and the timid silence of the valiant Companions, he could not stand it anymore. He once again came close to the Prophet (a.s) and sought his permission to go and combat! “O Prophet of Allah! I must now fight with this accursed person! “The Prophet (a.s) had stopped `Ali (a.s) twice before this. The purpose was not that he did not want him to fight, but it was to know that whether any other ‘brave” Companions really take courage in their hands to face that champion! If `Ali (a.s) was allowed to fight at the very first call of `Amr, the others would have said that they too were ready to fight with him. Now it has been proved that they were the shirkers! After this general trial of the will of the Companions, the Prophet (a.s), to brighten the quality of self-confidence and bravery in `Ali (a.s) said:

“That cavalier is Yalyal `Amr ibn `Abd-Wudd!”

`Ali (a.s) said:

“If he is `Amr, let him be! I am `Ali ibn Abi-Talib (a.s)!”

The Prophet (a.s) put the headgear, al-Sahab, on the head of `Ali (a.s) and put the armor, Dhat al-Fudūl, on his body, tied the sword, Dhul-Faqar, around his girdle and lifting his hands towards the sky prayed:

“O Allah! You had taken away `Ubaydah on the day of Badr, and Hamzah in the battle of Uhud. Now there is only `Ali (a.s) whom You must guard. O Allah! Do not make me lonely and You are the better Guardian!”[1]

While `Ali (a.s) proceeded towards the arena, the Prophet (a.s) uttered these words:

[1] Sharh Nahj al-Balāghah by Ibn Abi’l-Hadīd, Vol 4, Page 344

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“The total Faith moves towards total infidelity!”

`Ali (a.s) challenged `Amr and recited the following poem in reply to his earlier rajz:

“Wait! The one who will respond to your challenge has come;

He is not weak and is a person with determination and vision.

And only truth is the guarantee for success!

I hope that I shall arrange women to wail for you with such a blow that it will vanish after doing its task!

But its mention will always be made during encounters!

Both stood for a while facing each other. According to the martial practice, `Abd-Wudd asked who his opponent was. He replied that he was `Ali ibn Abi-Talib (a.s). `Abd-Wudd asked, “In your army, is not there anybody else to fight with me? You are the son of Abū-Talib and he was my friend! I do not want to kill the son of my friend! You better go and send out some grown up person so that he will be killed at my hands instead of you!” `Ali (a.s) said, “But I like to shed your blood!”

The famous author of the Ahl al-Sunnah, Musaddiq ibn Shabib, says that `Amr mentioned about his friendship with Abū-Talib only to save his own life, because he had witnessed in the Battle of Badr that whosoever confronted `Ali (a.s) would not return alive from the arena. Therefore, he wanted to avoid the chance of fighting with `Ali (a.s). It was not possible to show his back after entering the arena. Therefore, he devised this ruse to avoid the combat with `Ali (a.s).

When `Amr knew that it was not possible to avoid this combat, he acquiesced. When `Ali (a.s) noticed that he was himself on foot and `Amr was on his steed, and generally a horseman has an advantage over a foot soldier, he thought of making `Amr dismount. He said, O `Amr! If your opponent asked of you three favors before the fight, you are known to be accepting one of his requests. Is it true?” He said “Yes” `Ali (a.s) then said, “My first wish is that you embrace Islam that you do not have to fight with me!” `Amr said, “It was not possible!” `Ali (a.s) said, “My second wish is that you cut away from your troops and go away!” `Amr replied, “Turning away from the arena is not the wont of men! Only women can be deserters from the theatre of war!” Then `Ali (a.s) said, “If you are not ready to fulfill this wish of mine, my third and final wish is that you should dismount from your horse and combat with me!” Hearing this `Amr, dismounted from his steed in anger and anguish and

 

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slashed on the feet of the horse with his sword. Apparently, this was a meaningless act, but he wanted to impress that cutting away the legs of the horse he had sealed his avenue of escape. Now he had to kill or to be killed! Another reason could be that perhaps he wanted to gain some psychological advantage over the opponent by his dramatics! But `Ali (a.s) was not the one to be carried away. When he came to fight in the way of Allah, he was a mountain of determination! He did not give any importance to the swordsmanship of `Amr and gave him the chance to take precedence in attacking. Therefore, he rushed on `Ali (a.s) brandishing his sword. He stopped the sword on his shield. `Amr was an accomplished swordsman. Despite his defense, `Amr’s sword bruised his head and blood flew on his forehead. Now the Sword of Faith swayed in `Ali’s hand and he made a counter attack! He roared like a tiger and hit on the legs of `Amr with such ferocity that both his legs were cut away and he fell on the ground! `Ali (a.s) loudly said, “allahu-akbar!” and the ground reverberated with this slogan! `Ali (a.s) climbed on to the chest of `Amr and severed his head. The Companions, because of a sand storm, were unable to see anything. When they heard the sound of the slogan, they realized that `Ali (a.s) was victorious. In the meanwhile, the storm abated and things became clearly visible. They saw that `Ali (a.s) was coming with bloodied sword in one hand and the head of `Amr ibn `Abd-Wudd in the other! His gait was like that of a tiger walking during a light shower of rain! He had a couplet on his lips:

“I am `Ali (a.s) and son of `Abd al-Muttalib! For a man death is better than deserting!”

Seeing `Ali (a.s) coming in that manner, some said that he was walking with pride that day! The Prophet (a.s) heard this and said that in the arena of battle, Allah likes this attitude! Any way, when `Ali (a.s) arrived after winning the battle of Faith over infidelity, the Prophet (a.s) embraced him and praising his great service to the Cause said:

“One blow of `Ali (a.s) on the Day of Khandaq (the Trench) is more (felicitous) than the prayers of all the Jinn and Men!”[1]

When `Umar noticed that quite contrary to the practice of the Arabs, `Ali (a.s) neither took away the armor of `Amr ibn `Abd-Wudd nor he took the sword and the helmet, he asked, “O `Ali! Why did not you take away his armor?” `Ali (a.s) replied, “I did not feel like making him naked.” This was the greatness of `Ali’s character!” At this juncture one Arab poet said:

[1] Mustadrak Hakim, Vol 3, Page 32

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“In the battle the determined eyes of the warriors turn towards the adversary and not the booty!”

`Amr’s sister too recognized this gesture of `Ali (a.s). Therefore, when she heard that the killer of her brother did not remove anything from the body of her brother, she said, “His killer is definitely a noble person with high moral values!” When people said that it was `Ali Ibn Abi-Talib (a.s) she recited the following couplets:

If `Amr’s killer was anyone other than `Ali, 

I would have cried for him forever 

But his killer is he who has no faults 

And his father is known as chief of Makkah.

After the death of `Amr, his friends were disheartened. No one else had the courage to call for man-to-man combat. All of them ran towards the trench to jump away from it. `Ali (a.s) got them surrounded. `Amr’s son showed signs of resistance and he was killed by `Ali (a.s). Nawfal ibn `Abdullah, trying to cross the trench, fell into it. The Muslims started throwing stones at him. He said, “If you want to kill me, do not kill me in this insulting manner. Let someone from you come down and fight with me” `Ali (a.s) jumped into the trench and finished him with one blow! Munabbih ibn `Uthman, while trying to cross the trench, was pierced by an arrow, and died after reaching Makkah. `Ikrimah reduced his weight by throwing away his spear, crossed the trench and with Hubayrah reached the camp of the Quraysh. `Umar saw Dirar ibn al-Khattab running away. He chased him. Dirar turned back to attack, but when he noticed it was `Umar, he said, “O `Umar! Remember this good deed that I have done to you!” He also escaped to his camp. The infidels were not in a position to take away their dead. But they demanded to take the bodies of `Amr and Nawfal are given to them in exchange for a sizeable ransom. The Prophet (a.s), said, “They are your property! We do not sell dead bodies!” When they got permission, they took the dead bodies away.

After the killing of the few eminent persons of the infidel forces, the morale nosedived very low and none else had the courage to attempt crossing the trench. The paucity of food materials too was pressing. Staying there any further would have disastrous consequences for them. They were already thinking of withdrawing when, one night, there was a severe rainstorm that destroyed their tents and paddocks. The horses and camels were going helter-skelter, the cauldrons on fire over turned. Now there was no other way than lifting the siege and quietly going away. Therefore, Abū-Sufyan said that

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biding there any more was of no use. Saying this he got up and the camps were wound up! In the morning, when the Muslims looked across the trench, they found the ground vacant. They made prostrations of thanksgiving to Allah! Shouting slogans of victory, they happily returned home!

In this battle, the hypocrites lost four men. `Amr ibn `Abd-Wudd, Nawfal ibn `Abdullah and Hasal ibn `Amr were killed by `Ali (a.s) and Munabbih ibn `Uthman got injured and died after arriving at Makkah. The other men of the Muslim army either threw stones at Nawfal when he fell into the trench and one of them shot an arrow at Munabbih who died of the injury in Makkah. And `Umar made a short chase of Dirar ibn al-Khattab and he himself had to be indebted to the fleeing person that he decided not to attack the worthy. The one person who really dealt with the renowned warriors of the infidels was `Ali (a.s). His blows to the great warriors of the Quraysh dampened their spirits and all their plans for subduing the Muslims.

There is a lot of similarity between the ghazwah al-Khandaq and the battle between Saul and Goliath. Briefly, we are describing the other battle to highlight the salient similarities between the two. Goliath, a scion of Pharaoh, was the ruler of Banū-Isra’il. He was a tyrant and had made the lives of his subjects miserable. The Banū-Isra’il complained about it to Ishmael, the prophet of the time. Ishmael, with Allah’s permission, selected a poor water carrier, Saul, to be the king. Banū-Isra’il were upset saying what was so special in Saul. They felt that neither he had wealth nor did he have an impressive personality. The reply given by Ishmael is indicated in these words of the Holy Qur’an:

“Allah has given him preference and superiority, knowledge and strength of the body. Allah gives his land to anyone He wants”

The way the Qur’an has put forth the contents of the Verse, it reflects on the method of appointment and the style of governance. This appointment is not because of the wealth or status of the person but it is because of knowledge, nobility and valor.

When Goliath saw that the state was being transferred to Saul, he arranged his army and came to the battlefront. Saul too took the Banū-Isra’il with him and moved away from Palestine and went to the region of Jordan, camped in front of the enemy’s army. The army of Saul had one thousand and three hundred men. When he saw the huge army of Goliath, he felt scared. When Goliath came to the arena riding on an elephant, no one took courage in his hands to

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meet him in combat. When Saul saw the cowardice of his companions, he declared that whoever killed Goliath would be given half of the kingdom and he would give his daughter in marriage to him. But none had courage to challenge the strong man. Ishmael said that he will be killed by the person who is from the progeny of Lu’ay ibn Ya`qūb and Mūsa’s armor would fit his body. Therefore, Isha, who was from the progeny of Lu’ay ibn Ya`qūb, was asked to present his ten sons. When they came, each one of them was asked to try the armor of Mūsa, but it fitted only Dawūd, who was the youngest son. They said that only he could overpower Goliath. Dawūd wore the armor and came to the arena. Goliath, seeing him said:

 

“O young man! Will you fight me at your tender age?”[1]

He replied that he was willing to take him on. Dawūd took stones in his sling when Goliath said; “Will you kill me like they kill the dogs?” He replied, yes! The reason is that you are worst than a dog!” Dawūd swung his sling and threw the stone at such speed that it broke Goliath’s head and went through it. Goliath fell down on the ground and died instantly. With Goliath’s death, there was pandemonium in his army and the men fled. Ya`qūb was given the kingdom because of this achievement. He was also married to Saul’s daughter.

Now let us compare the ghazwah Khandaq with that battle and see the similarities between the two. In Khandaq, the army of Muslims was very small compared to that of the infidels. Similarly, Saul’s army was small and that of Goliath was very large covering the wilderness of Jordon. Saul’s men were scared of this very large army. The way `Amr ibn `Abd-Wudd came boasting of his strength, Goliath too behaved the same way. The way none in the army of Islam had the courage to challenge `Amr other than `Ali (a.s), so too Ya`qūb was the only person from Saul’s army who could challenge Goliath. As `Amr came astride a horse to challenge the army of Islam, Goliath was riding on an elephant. The way Dawūd was on foot, so too was `Ali (a.s). As Mūsa’s armor exactly fitted Ya`qūb so did fit the Prophet’s armor for `Ali. As Dawūd was the youngest of his brothers, so was `Ali (a.s) the age of Dawūd and `Ali (a.s) was thirty years at the time of the wars! As Goliath objected to the young age of Dawūd, so did `Amr about `Ali (a.s). Shaykh `Ali `Ala’uddin has written:

“Amongst the prophets, Dawūd (a.s) and amongst the Saints `Ali ibn Abi-Talib were the leaders of the warriors”[2]

[1] Bidāyat al-Rumūz, Page 159

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The way the Prophet (a.s) addressed `Amr as dog, Dawūd called Goliath worse than a dog as well. As the armies of the infidels fled from the Battle of al-Ahzab, so did those of Goliath! The way `Amr’s killer became the son-in-law and successor of the Prophet (a.s), so did Ya`qūb got married to Saul’s daughter and was his successor too. Awareness of this similarity is evident from what Hafiz Yahya ibn Adam has said:

“If the killing of `Amr by `Ali (a.s) can be compared to any event reported in the Holy Qur’an it is the Verse, ’Then those people defeated the enemy with Allah’s Orders and Dawūd killed Goliath.’”[1]

[1] Muhā¤arāt al-Awā’il, Page 204

[2] Al-Sīrah al-Nabawiyyah, Dahlān, Vol 2, Page 111

THE EXPEDITION OF BANŪ-QURAYZAH

When the joint forces of the Quraysh and the Jews were vanquished in the ghazwah al-Ahzab, The Prophet (a.s) decided to take action against Banū-Qurayzah who had breached their agreement with the Muslims and openly sided with the Quraysh-Jewish Combine during that campaign, on the instigation of Huyay ibn Akhtab. The Prophet (a.s) formed an advanced party of three Khazrajis under `Ali (a.s) and sent them with the standard of war. Al-Tabari writes:

“The Prophet (a.s) gave the Standard of War to `Ali ibn Abi-Talib and sent him with the Advance Guard towards Banū-Qurayzah.”[1]

Banū-Qurayzah had a feeling that they might be punished for their breach of the agreement. They had locked themselves up in their fort after the armies of the infidels was decimated and thought that their fort was unconquerable. When `Ali (a.s) reached near the fort, and planted a spear in the ground, the Jews shouted invectives against the Prophet (a.s). When he heard this, he wanted to return and tell the Prophet (a.s) to stop going close to the fort. He was still on the way when the Prophet (a.s) arrived. `Ali (a.s) requested him not to go near the fort because the Jews were using foul language. The Prophet (a.s) said that when they see him, they would desist from using such language. On reaching near the fort, the Prophet (a.s) reprimanded them and ordered his tent to be pitched outside the fort. The Muslims laid siege of the fort and sealed all the exit and entry points for the besieged Jews. Among the inmates of the fort was Huyay ibn Akhtab who had tempted Banū-Qurayzah to support the Quraysh in the Battle of al-Ahzab. He had promised the Banū-Qurayzah that in the event of the defeat of the Quraysh he would stay with them and share their fate.

The chief of Banū-Qurayzah, Ka`b ibn Asad saw that the siege by the Muslims was getting tougher, therefore he told his people that there is mention of the prophethood of Muhammad (a.s) in the Divine Books, and if

[1] Tārīkh al-Tabarī, Vol 2, Page 245

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they agree to embrace Islam now, they could win their freedom without any problem… But their men would not agree to this suggestion. Then Ka`b suggested that the next course of action open for them was to kill their women and children, go out of the fort and fight to finish. Doing this, they will have no care left for their families. They would not accept even this suggestion. Then he said that it was the eve of Sabbath, the Muslims would not imagine that the Jews would attack on the sacred night. The attack, if it is executed, will have an element of surprise and the Muslims will be taken on unawares. But the Jews turned down even this suggestion. They said that they could not imagine desecrating the Sabbath.

Twenty-five days passed since the fort was besieged. They kept raining stones and arrows on the Muslims but did not succeed in breaking the siege. When they were fed up with the hardships of the siege, the Jews sent Nabash Ibn Qays to the Prophet (a.s) that they were willing to lay down arms if they were pardoned and allowed to move away with their families and their wealth. They then offered that they would abandon all their belongings and would leave only with the families. Even this was not acceptable to the Prophet (a.s). They were told that they must surrender unconditionally. Nabash went back and told them what transpired. They sent a message to the Prophet (a.s) requesting him to depute Abul-Bu`bu` al-Ansari so that they talk to him and come to a final conclusion. The Prophet (a.s) sent Abul-Bu`bu` to them. They asked him if it would be safe for them if they made an unconditional surrender. He replied in the affirmative but pointed his hand towards the neck indicating his apprehension of what would happen to them if they surrender.

This act of Abul-Bu`bu` contrary to all norms of decency and was not proper official emissary to do. The Qur’an mentions about this event thus:

“O believers! Do not be dishonest in the matters of Allah and the Prophet (a.s), nor knowingly commit dishonesty with trusts.”

When Banū-Qurayzah felt that unconditional surrender might spell their doom, and then they said:

“We accept Sa`d ibn Mu`adh as the mediator and will abide by his decision.”[1]

The Prophet (a.s) too accepted Sa`d ibn Mu`adh as the mediator and that his decision would be binding for both the parties.

[1] Tārīkh al-Tabarī, Vol 2, Page 246

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Ibn Husham writes that when the Banū-Qurayzah refused to surrender, `Ali (a.s) said:

“By Allah! I shall either get martyred, as Hamzah was martyred, or capture the fort!”[1]

Saying this, he took al-Zubayr ibn al-`Awwam along and advanced to attack the fort. When Banū-Qurayzah saw him advancing to attack, they shouted with concern:

 

“O Muhammad (a.s)! We bow our heads to the decision of the arbitrator, Sa`d ibn Mu`adh!”

Sa`d ibn Mu`adh was injured in the Battle of al-Ahzab and was recuperating at al-Madinah in the tent of Rafidah al-Ansariyyah. When he was brought in a litter, Banū-Aws surrounded him and said that the Prophet (a.s) had left the decision about the fate of Banū-Qurayzah to him and he should give a mild judgment in their favor. Sa`d said that he will give a decision which is just and fair. The people understood from what Sa`d said that the judgment would go against Banū-Qurayzah. His decision was that the men of Banū-Qurayzah be executed and the women and children taken as slaves. Therefore, the men were executed and the women and children taken away as captives. Their belongings were confiscated and distributed to the troops. The Holy Qur’an says about this incident:

وَأَنْزَلَ الَّذِينَ ظَاهَرُوهُمْ مِنْ أَهْلِ الْكِتَابِ مِنْ صَيَاصِيهِمْ وَقَذَفَ فِي قُلُوبِهِمْ الرُّعْبَ فَرِيقًا تَقْتُلُونَ وَتَأْسِرُونَ فَرِيقًا . وَأَوْرَثَكُمْ أَرْضَهُمْ وَدِيَارَهُمْ وَأَمْوَالَهُمْ وَأَرْضًا لَمْ تَطَئُوهَا وَكَانَ اللَّهُ عَلَى كُلِّ شَيْءٍ قَدِيرًا.

“And He drove down those of the followers of the Book who backed them from their fortresses and He cast awe into their hearts; some you killed and you took captive another part. And Allah turned back the unbelievers in their rage; they did not obtain any advantage, and Allah sufficed the believers in fighting; and Allah is Strong, Mighty.”

This punishment appears very severe, but if the circumstances were considered, the worst critic would accept that Banū-Qurayzah did deserve the harsh punishment. Despite the Prophet (a.s) giving all the concessions in terms of the agreement, Banū-Qurayzah collaborated with the enemy, the Quraysh, against the interests of the Muslims. Even their chief, Ka`b ibn Asad, had accepted that the Prophet (a.s) was abiding by the agreement in

[1] Sīrat ibn Hushām, Vol 3, Page 251

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word and spirit. Flouting this agreement, Banū-Qurayzah themselves were responsible for the consequences. When Banū-al-Nadir were exiled from al-Madinah, the agreement with Banū-Qurayzah was revised maintaining the old mild terms even when the circumstances demanded making a more severe agreement. But they flouted the agreement by collaborating with the enemy during the battles of Uhud and al-Ahzab. If they were left alive, they would be a constant danger to the people of al-Madinah. The punishment meted out to them was not so strange for the people of the world. Traitors and collaborators are dealt with everywhere in this manner. When Huyay ibn Akhtab, the main instigator of the episode who tempted Banū-Qurayzah to collaborate with Quraysh was taken for execution he told `Ali (a.s), “A decent person is executing another decent person!” And then he requested `Ali (a.s) that he not be undressed after execution. `Ali (a.s) said it was not his way to render an enemy naked after killing him! In accordance with his practice, he did not take away the dress of Huyay.

 

THE TRUCE OF AL-HUDAYBIYAH

Makkah was the ancestral town and the birthplace of the Prophet of Islam (a.s). He spent fifty-three years of his life here and it was here that he got his first Revelation from Allah. For thirteen years the Revelations of the Holy Book continued coming here only. Although he had to leave the home and hearth because of the troublesome attitude of the people of Makkah, he always liked to mention and hear about his home town. Love for ones own place of birth is quite natural Whether one had a comfortable life or had to face hardships in his home town, its memories will ever live in his mind. Besides this natural affinity, the Prophet (a.s) had a spiritual attachment with the place because it has located in it the Ka`bah and other places of religious importance. This urge for Makkah was not only in the heart of the Prophet (a.s) but all the Companions had the same attachment for the place. Now it was six years since they had Migrated and now they were all eager to visit Makkah and circumambulate the Ka`bah. Once the Prophet (a.s) related about a dream of his. He saw in the dream that they had entered the Haram of Ka`bah and were doing the circumambulation. Hearing of this dream the eagerness of the Companions to make a visit too increased. They insisted on the Prophet (a.s) to plan a visit. From the Quraysh they expected some resistance in allowing the Muslims to come there. However after the ignominious defeat at al-Ahzab, it was conjectured that their spirit of battle had cooled and that they might not hinder the visit by the Muslims. Considering the keenness and pressure from the Companions, the Prophet (a.s) planned a visit and invited people from the neighborhood of al-Madinah too to join. Some people avoided going because it crossed their minds that the Quraysh might think it a good opportunity to start a battle. The number of persons who made up their minds to travel was around one thousand and four hundred to one thousand and five hundred. Along with this entourage, the Prophet (a.s) started from al-Madinah on I Dhul-Qa`dah 6 A.H. They had seventy camels for the ceremonial sacrifice, and all the members of the party were dressed in the loincloth prescribed for the pilgrimage and carried no arms to give confidence to the Quraysh that they had no warlike intentions!

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It was evident from the dress of the Prophet (a.s) and the Companions that they were not going for a battle and heading for a pilgrimage to Ka`bah. But the Quraysh did not allow them to enter Makkah. When this caravan reached the Valley of `Asfan, Busr ibn Abi-Sufyan al-Ka`bi came to the presence of the Prophet (a.s) and said that the Quraysh had assembled in the Valley of Dhi-tuwa hearing of the arrival of the caravan and Khalid ibn al-Walid was stationed at Kura` al-Ghamim with a contingent of troops to prevent them from reaching Makkah. The Prophet (a.s) changed his route, and via Thaniyyat al-Marar, they reached Hudaybiyah which is a well at a distance of fifteen miles from Makkah and the area around it was known by the same name. Khalid informed the Quraysh that the caravan has changed its route and had reached Hudaybiyah. Quraysh sent Badil ibn Warqa’ al-Khuza`i along with some men from Banū-Khuza`ah to talk with the Prophet (a.s). He asked the Prophet (a.s) to give up the idea of going to Makkah and return from Hudaybiyah only. He said that if he went any further, Quraysh would use force to stop him. At any cost they did not want his party to enter Makkah. The Prophet (a.s) said that they had come only to circumambulate the Ka`bah and Quraysh need not have any apprehensions from them and they had no plan whatsoever of fighting with them. Badil conveyed the Prophet’s message to the Quraysh who agreed that the intentions did not appear warlike; nonetheless they would not be allowed to enter. If they tried to enter forcibly, the Quraysh would fight to stop them. `Urwah ibn Mas`ūd al-Thaqafi said that it would not harm Quraysh in any manner if they enter, perform `Umrah and return like any other group generally coming for the pilgrimage! Quraysh said that Arabs would consider it as their weakness and capitulation if the Muslims were allowed in. Then `Urwah sought permission to negotiate with the Prophet (a.s) and send his party back peacefully. Quraysh agreed and he came to the presence of the Prophet (a.s). He said, “O Muhammad (a.s)! Quraysh is the tribe you personally belong to! Imagine if you annihilate the tribe, it will be the first example in the entire Arabia that someone destroyed his own tribe! Quraysh do not want that you enter Makkah. If you try to do it, the consequence will be a fight! When the hostilities start, the same people who are around you will run away!” At this point Abū-Bakr chided him rather impolitely and said that they shall never abandon the Prophet (a.s). `Urwah asked who this person was. He was told that it was Abū-Bakr. He said, “O Abū-Bakr! I remember one good turn you did to me! Otherwise I would have properly replied to your impoliteness!” `Urwah’s patience and forbearance nipped the little tiff in the bud. It was possible that he might have left the talk incomplete and gone away and misguided the Quraysh to go for fighting. The

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Prophet (a.s) realized about his balanced and fair thinking and asked him, “Is it fair to prevent us from performing the `Umrah and not allowing our sacrificial camels reaching near the Ka`bah? We have neither come with an intention of war nor shall we unnecessarily start hostilities” `Urwah was very much impressed with the attitude of the Prophet (a.s) and returned to the Quraysh. He told them that he had gone in the past to the presence of kings like Caesar, Khusrow and Najashi, but meeting the Prophet (a.s) was an entirely different experience for him. He did not find the aura of respectability and dignity anywhere else as in his company. He recommended that the party must be allowed to perform the `Umrah and go back peacefully. But the Quraysh did not heed his advice and were adamant in their stand. When Halis ibn `Alqamah saw that the matter was not getting resolved, he asked to be permitted to make his efforts for resolution. He proceeded to Hudaybiyah. When he saw the sacrificial camels restless with hunger, and he heard the call of “labbayka! allahumma labbayka!” from the men in the caravan, he returned without entering the camp. He told the Quraysh that preventing the group from performing the `Umrah will be sheer cruelty and there is no reason stopping any pilgrims from entering the Ka`bah. Quraysh however were still adamant. Seeing this attitude Halis said:

“O People of Quraysh! Maybe we have a pact with you! But we have not made any understanding with you that you prevent, whosoever it might me, from performing the rites of pilgrimage in Makkah!”[1]

When these representations failed, the Prophet (a.s) sent Kharrash ibn Umayyah al-Khuza`i on his personal camel to the Quraysh to assure them that he did not mean to fight and had come there only for `Umrah. Kharrash talked to the Quraysh that they need not obstruct the party performing the rites of pilgrimage but they did not listen to any argument and even threatened to kill him. Halis and the tribes under his control prevented them from the act. Under protection of their swords they escorted Kharrash to safety. However the Quraysh slaughtered the Prophet’s camel. They did not stop at it. They deputed fifty roughs from Makkah to go to the camp and trouble them. They reached near the camp and started throwing stones and arrows on the party. The Muslims were not so weak that they would be cowed down by those roughs. They surrounded and withheld the men. They were brought before the Prophet (a.s) who released them without any punishment. He called `Umar

[1] Tārīkh al-Tabarī, Vol 2, Page 276

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and asked him to visit Makkah and impress on the Quraysh that their visit was not for fighting. `Umar expressed his inability in the following words:

“In Makkah there is none from my tribe, Banū-`Adi, who could come forward for my rescue! I have enmity with Quraysh and my harshness and strictness towards them is no secret. I have fear for my life from them. You may send `Uthman instead, he has more influence over the Quraysh!”[1]

Now the Prophet (a.s) called `Uthman and appointed him for the task. Along with him a delegation of ten Muhajirūn too was sent. When he reached Makkah he conveyed the message from the Prophet (a.s) to Abū-Sufyan and other chiefs that they need not resist the group’s entry for `Umrah. They did not pay any heed to what he said. Instead they stopped him from returning. `Uthman secured the protection of his relative, Aban ibn Sa`id, but the others were at the mercy of the Quraysh. Because of their detention in Makkah, rumors became current amongst the Muslims that `Uthman and the other delegates had been killed. Since they were sent by the Prophet (a.s) as diplomats and their killing was against all norms of international laws, there was a feeling of anger amongst the Muslims. They started talking of avenging the killings. When the Prophet (a.s) felt the disturbed emotions of the Muslims, he gathered them under a tree and took a bay`ah from them that in the event of a conflict, they would not desert and run away. Therefore, Jabir ibn `Abdullah says:

“The Prophet (a.s) took bay`ah from us that we do not run away from the fight!”[2]

This bay`ah is called the bay`at al-ridwan (Allegiance of Approval) because Allah had expressed His approval and happiness over it and said:

لَقَدْ رَضِيَ اللَّهُ عَنْ الْمُؤْمِنِينَ إِذْ يُبَايِعُونَكَ تَحْتَ الشَّجَرَةِ فَعَلِمَ مَا فِي قُلُوبِهِمْ فَأَنْزَلَ السَّكِينَةَ عَلَيْهِمْ وَأَثَابَهُمْ فَتْحًا قَرِيبًا .

“Certainly Allah was well pleased with the believers when they swore allegiance to you under the tree, and He knew what was in their hearts, so He sent down tranquility on them and rewarded them with a near victory. (48:18)”

[1] Al-Kāmil fit-Tārīkh, Vol 2, Page 138

[2] Tārīkh al-Tabarī, Vol 2, Page 279

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Now they learnt that `Uthman and other delegates were safe and there was no need for fighting. They returned safely to the camp. The result of this was that the emotions of the Muslims cooled down. On the other side, the infidels of the Quraysh too were not in a mood for hostilities. They only wanted to salvage their false sense of honor and prestige. Therefore, after this event, they sent Huwaytib and Suhayl ibn `Amr for negotiations. The Prophet (a.s) too was not in favor of a battle. He approved negotiations for an understanding. For the negotiations he nominated `Ali (a.s). Al-Tabari writes:

“The Quraysh sent Suhayl ibn `Amr and Huwaytib and the Prophet (a.s) selected `Ali (a.s) for the parleys.”[1]

When the talks started, the representatives of the Quraysh felt that the opposite party did not intend fighting, started putting forward unreasonable conditions for the settlement. Therefore, after much debate, the following terms were agreed to by both the sides:

(1) This visit the Muslims would return without performing the `Umrah.

(2) Next year they can visit Makkah for `Umrah but not to halt there for more than three days.

(3) They should not carry any arms, other than swords, along with their caravan. The swords should all the time be in the sheaths.

(4) The tribes of Arabia shall have the right to make agreement of cooperation with any of the two sides and the conditions will also apply to the tribes on both sides.

(5) If any person from Makkah strayed into the territory of the Muslims, it would be binding on the Muslims to return him safely. If any Muslim went to the Quraysh territory, he will not be returned to them.

(6) The agreement will be valid for a period of ten years. During this period there will be neither hostility nor restriction on travel.

All these conditions were, more or less, in the favor of the Quraysh and they were not ready for the deal without enforcing them. In these conditions it was really difficult to establish peace with them when a sizeable block of the Quraysh was not in favor of any peace and the majority of Muslims did not like the terms of the agreement. Now there were only two options. Either to accept their conditions or reject them outright and get ready for a battle! The

[1] Tārīkh al-Tabarī, Vol 2, Page 278

 

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Prophet (a.s) had an eye on the consequences of any conflict with them at that time when the Muslims were in a state of absolute unpreparedness for battle. If the Prophet (a.s) decided to fight, despite the disadvantage, and even if the Muslims were victorious, and entered Makkah as the winners, the animosity of the Quraysh would become so much that they would never ever think of embracing Islam. Another conclusion could also have been drawn that the Prophet (a.s) was not peace loving and that as soon as he had military strength he took the first opportunity to wreak vengeance on the Quraysh. While all the previous battles were defensive in nature, this one would have been termed an aggressive campaign. This was the prime reason that the Prophet (a.s) gave preference to peace. Although they had to yield some concession in the terms of the agreement, the deal was not as a result of defeat in any battle. In fact it was after repeated successes in the previous battles. But the Prophet (a.s) demonstrated his love for peace after victories in battles! He also exposed the ignorance and the stubbornness of the Quraysh by offering them conditions of peace.

After deciding the terms of peace, it came to drafting the agreement. Suhayl created hurdles at every step in this matter too. When `Ali (a.s) started writing the draft, the Prophet (a.s) asked him to write “bismillahirrahmanirrahim” on the top of the document. Suhayl said they did not know what “arrahman” was. He just wanted them to write “bismikallahumma” at the head of the document (this was first used by Umayyah ibn al-Salt before Islam and was generally written in all letters and documents since then). The prophet (a.s) did not want to enter into an argument and accepted his suggestion. Then `Ali (a.s) wrote “This is the agreement of peace which Allah’s Prophet Muhammad has made with Suhayl ibn `Amr.” Suhayl objected about this sentence as well that they did not accept Muhammad (a.s) as the Prophet of Allah. If they had recognized him as the Prophet (a.s) they would not have objected to his entering Makkah. He therefore wanted them to write his name as “Muhammad (a.s) ibn `Abdullah”. The Prophet (a.s) asked `Ali (a.s) to strike off the words “rasūlullah” with his pen and write “Muhammad ibn `Abdullah”. `Ali (a.s) put down his pen in anger saying, “By Allah! I shall not strike off the words, ‘rasūlullah’ from the document!” The Prophet (a.s) said, “I shall strike off the words myself!” He drew a line across those words and told `Ali (a.s):

“One day, you too will be put to such a test!”[1]

[1] Al-Kāmil fit-Tārīkh, Vol 2, Page 128

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When the document was ready, witnesses from both sides put a hand to it. One copy of the document was given to the Prophet (a.s) and another to Suhayl ibn `Amr.

All the matters connected with the drafting and execution were completed under the direct supervision of the Prophet (a.s) and no Companions were asked to participate in the proceedings nor their opinions were obtained. It was only `Ali (a.s) who helped the Prophet (a.s) in deciding on the terms and drafting of the document. Many Companions were against the terms of the agreement and even the need to make peace with the Quraysh. They were hoping to enter Makkah despite the opposition of the infidels and perform `Umrah. But when they were asked to return from Hudaybiyah without performing the `Umrah they were so much disturbed that doubts cropped up in their minds. Al-Tabari writes:

“When the Companions of the Prophet (a.s) started from al-Madinah they had no doubt about victory on the basis of the dream that the Prophet (a.s) saw. But when they knew about the truce and the need to return, and knew that the Prophet (a.s) himself had agreed to the terms of the truce, a big doubt crept into their minds and were about to start a dispute.”[1]

`Umar was most upset with this truce. His anger rose so much that he went to the presence of the Prophet (a.s) and said, “Are you not the true Prophet?” The Prophet (a.s) replied, “Yes! I am!” `Umar added, “Did you not say that we shall all enter the al-Masjid al-Haram and circumambulate the Ka`bah?” The Prophet (a.s) replied, “Yes! I had seen a dream and interpreted it that the time is coming when we shall enter to al-Masjid al-Haram and circumambulate the Ka`bah! But I did not say that we shall do it this year only. Whatever has happened is with the Command of Allah! I cannot do anything against His Commands! Allah will never let the enemy to be trampling me!” Even after this explanation by the Prophet (a.s), `Umar’s ire did not subside. He went to Abū-Bakr in anger and talked in the same manner with him. He said:

“O `Umar! Keep holding his reins! I bear witness that he is the Prophet of Allah (a.s)!”[2]

[1] Tārīkh al-Tabarī, Vol 2, Page 281

[2] Tārīkh al-Tabarī, Vol 2, Page 280

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Abū-Bakr had to confirm about the prophethood of Muhammad (a.s) because it was evident from `Umar’s way of talking that he was so much angry and upset about the truce that he started doubting the very prophethood of Muhammad (a.s). Therefore, `Umar has expressed his doubts in this manner:

“By Allah! Ever since I embraced Islam, I never had a doubt, but on that day!”[1]

The anger of the companions was such that while the Prophet (a.s) giving a practical shape to it ordered them to sacrifice the animals and cut their hair, they started disobeying. Despite instructing them several times they did not comply. The Historian al-Tabari writes:

“By Allah! Despite the Prophet (a.s) ordering them thrice, none of them rose to obey!”[2]

When the Prophet (a.s) saw this state of affairs, he was very saddened. He stood up and went to the tent of Umm-Salamah and sat down quietly. She saw the sad visage of the Prophet (a.s) and asked the reason for his glumness. He complained about the behavior of his companions. Umm-Salamah said, “You need not force anyone. Go and sacrifice your animal, get your hair removed and change the dress.” The Prophet (a.s) came out of the tent, sacrificed the animal, removed his hair and changed from the Ihram to ordinary dress, when the companions saw that the decision of the Prophet (a.s) cannot be changed, some persons followed suit. Most of them got small tufts of hair removed. Their anger seemed not be coming down. Al-Tabari writes:

“They were clipping each other’s hairs. But it seemed as if they were in a state of sadness and might slay each other.”[3]

When the Prophet (a.s) saw the men removing their hair, he said, “May Allah be kind on them!” The companions said:

“O Prophet of Allah (a.s)! You have offered a prayer of blessing for the men who are getting their hair cut But you did not pray for those who got their hair clipped! He said, ‘Because they did not doubt!’”[4]

[1] Tārīkh al-Khamīs, Vol 2, Page 32

[2] Tārīkh al-Tabarī, Vol 2, Page 283

[3] Tārīkh al-Tabarī, Vol 2, Page 283

[4] Tārīkh al-Tabarī, Vol 2, Page 283

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In spite of the misbehavior of the Companions, the Prophet (a.s) strictly adhered to the terms of the truce. The conditions of the truce were still being discussed. At this time the son of Suhayl ibn `Amr, Abū-Jandal, who had converted to Islam and was facing incarceration with the infidels, escaped from the vigil of his guard and came to the presence of the Prophet (a.s), the chains of the gaol still in his ankles. He said, “O Prophet of Allah! Allow me to ride with you!” When the representative of the Quraysh, Suhayl saw his son, he said, “A truce agreement has already been agreed upon by us! If any of our men escaped and came to you, you will have to return them to us. In terms of this clause you must return Abū-Jandal to us.” The Prophet (a.s) said, “The agreement is not complete as yet and you started asking for complying with its terms!” Suhayl said, “If you do not hand over my son to us, we shall abrogate the agreement of truce!” The Prophet said, “Then, you might take him away!” He advised Abū-Jandal to be patient and handed him over to Suhayl.

When Abū-Jandal started walking away, `Umar stood up, and guiding his hand toward the scabbard of the sword, said, “The blood of an infidel is not worth as much as that of a dog!” He thought that Abū-Jandal would attack his father and kill him. Abū-Jandal said:

“O `Umar! You do not have more right than me to follow the command of the Prophet (a.s)!”[1]

The infidels of Quraysh getting their conditions accepted practically thought that they had the upper hand, although this condition was not harmful to the Muslims in any manner whatsoever. After the truce one person from the Quraysh, Abū-Basir `Utbah ibn Usayd embraced Islam and came to al-Madinah slyly. Quraysh deputed two persons to al-Madinah with a letter to bring him back. The Prophet (a.s) called Abū-Basir and asked him to go back to Makkah. He unwillingly accompanied the emissaries. When they reached the Valley of Dhul-Halifah, Abū-Basir praised the sword of one of them. He said that certainly the sword was very good and took it out of the sheath. With the excuse of looking at it, Abū-Basir took the sword from the hand of the person and killed him. When the other person saw that his companion was killed, he ran away and reaching al-Madinah informed the Prophet (a.s) that Abū-Basir had killed his companion. In that time Abū-Basir too reached al-Madinah and told the Prophet (a.s) that he had handed him over to the Quraysh in terms of the agreement and now there is no responsibility on him any further and that he need not be handed over to them again. The Prophet

[1] Tārīkh al-Khamīs, Vol 1, Page 22

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(a.s) said that this person wanted to give vent to trouble between the two sides, If he was given any support, the Quraysh would definitely start a conflict. Abū-Basir now understood that the Prophet would definitely hand him over to the Quraysh. Taking an opportunity he went towards the shore of the sea and stayed there. On the other side, Abū-Jandal, who was incarcerated in Makkah, heard that Abū-Basir was hiding at a place on the coast and he too escaped from captivity and went the same way. In due time that place became a place of refuge for the fugitives from Makkah. The number of such persons rose to seventy and they formed a strong group. When the caravans of Quraysh used to pass through there on the way to Syria, this group attacked and looted them. The Quraysh were fed up of this and sent word to the Prophet (a.s) to call those men to al-Madinah. They said that in future they would not claim back any person who had embraced Islam of his free will and moved to al-Madinah. The Prophet (a.s) sent word to Abū-Basir to come to al-Madinah. He was seriously ill at that time and asked Abū-Jandal to go. Therefore, they disbanded the group and went to al-Madinah. The route of travel now was safe for the Quraysh.

The utility and advantage of this truce was not comprehended by most Muslims. At the time of the execution of the agreement, and even after that, they were unhappy about it. But later on when they got certain political and other advantages because of the terms of the truce, they realized that their thinking was wrong and started appreciating the farsightedness of the Prophet (a.s). Some of the salient advantages the Muslims got from the truce are:

The first benefit was that the unreasonable attitude of the Quraysh became evident to the tribes that they had stopped the Muslims from performing pilgrimage at Makkah which was the right of every individual, from whatsoever place he came. The tribes were unhappy with the Quraysh on account of this and sympathetic towards the Muslims.

The second benefit was that the Muslims, who were in Makkah, and keeping their Faith secret, became fear less and openly declared it and publicly performed the rites of prayer etc. And when persons, impressed by the Islamic norms, converted to the Faith, the Quraysh could not interfere with them because of the terms of the agreement.

The third benefit was that the infidels got opportunities to meet and exchange views with the Muslims Because of removal of restrictions of visiting al-Madinah, they frequented there and observed the excellent morals and the divine qualities of the Prophet (a.s) more closely. They started getting impressed with the Islamic teachings and subtly carried the message back to Makkah. Therefore, in a short span of two years the number of Muslims in Makkah doubled. The historian al-Tabari says:

 

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“Within two years the population of Muslims was more than double than what it was.”[1]

The fourth benefit was that it refuted the belief of the people that Islam had spread with the strength of the sword. If the sword had played any part in the spread of the Faith, the truce should have played a role of deterrent in its spread. To the contrary its fast growth was a result of the love of peace that the Faith propagated. If hostilities had continued after Hudaybiyah, the spread of Islam would not have been so fast. Peace gave an opportunity to the right thinking persons to flock towards it.

The fifth benefit was that the new generation of the Quraysh observed the peace loving attitude of the Prophet (a.s) in comparison to the stern stance of Abū-Jahl and Abū-Sufyan. They also thought about the canard spread by the infidels and the Jews and read through it. They realized that all this talk about the Prophet (a.s) was wrong. If the Prophet (a.s) was of aggressive bent of mind, he had better strength of men and material and could have started battles to avenge the earlier fights that the Quraysh had imposed on him. But this truce, and his attitude thereafter, proved that he was a man of peace! In the past he fought back only in self-defense.

The sixth benefit was that the Quraysh were contented that during the period of the truce they will not be attacked by the Muslims. Therefore, they did not feel the need to arm themselves any more. But when they took part in the conflict between Banū-Bakr and Banū-Khuza`ah, against the terms of the truce, and sided with their friends, Banū-Bakr, and killed persons from Banū-Khuza`ah who were the allies of the Muslims, the Muslims came forward and conquered Makkah! The truce in fact laid the foundation of the consolidation of the Muslim State! Allah has termed the annexation of Makkah as “al-fath al-mubin” and the Prophet (a.s) termed it “`azm al-futūh!”

While this truce proved the sagacity and right thinking of the Prophet (a.s), its implementation proved that he had great regard for commitments and agreements.

The advantages derived from patient and meticulous follow up of the truce are:

The first is that when there is the possibility of peace, war cannot be started with this end in view even if harsh terms and conditions for the truce are accepted, it would be beneficial for the society in the longer run. No doubt, it could have caused some heart burn to the Companions who were ignorant and

[1] Tārīkh al-Tabarī, Vol 2, Page 283

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less farsighted. The truce was declared on the terms of the infidels and the fruitful results are there for every one to see.

Secondly, the implicit implementation of a truce or an agreement is absolutely essential even if the truce is with infidels and hypocrites. Therefore, the Prophet (a.s) did not hesitate in handing over Abū-Jandal and Abū-Basir to the infidels to meet the requirements of the terms of the truce. This shows his high respect for the terms of the agreement. However, when the Quraysh acted against the terms of the truce, immediate action was taken and the conquest of Makkah was the result.

Thirdly, the Prophet (a.s) is not bound with the public opinion. The opinion of the companions was against the signing of the truce. But the Prophet (a.s) used his best discretion and the results are there for everyone to see. This discretion also had the Divine Backing. If the Prophet (a.s) consulted the Muslims, it was only to keep them at rest. When their opinion was not worth accepting, he discreetly kept it aside

The part played by Amir al-Mu’minin (a.s) in the negotiations and formulation of the truce of Hudaybiyah has been invaluable. He conducted the parleys for the truce as meticulously as he did during the earlier campaigns of battle with the Quraysh. It is common experience that those who are adept at warfare do not have any aptitude for peace making. `Ali (a.s), who was the greatest warrior of his time, proved his mettle at peace making too. Shaykh al-Mufid writes:

“All the matters connected with Hudaybiyah were in the charge of Amir al-Mu’minin (a.s)—whether it was the bay`at al-ridwan, organizing the troops or the negotiations and drafting of the truce!”[1]

He had felt the need for truce and peace from the very beginning. Therefore, he was neither confused nor did he doubt the Prophet (a.s), as was done by some senior Companions. He also did not like to score off the words rasūlullah from the truce document. This shows his staunch Faith and dedication to the Prophet (a.s). Shaykh `Abd al-Haqq al-Muhaddith al-Dahlawi writes:

“`Ali (a.s) not agreeing to erase the words rasūlullah is not disobedience nor disrespect, but it is the manifestation of his obedience and respect for the Prophet (a.s).”[2]

[1] Kitāb al-irshād, Page 54

[2] Madarij al-Nabuwwah, Vol 2, Page 286