The Islamic Principles in the Sermons of the Farewell Hajj:<\/strong> We have previously proved that the Holy Prophet (S)\u2019s Sermon of `Arafat, in the Farewell Hajj, included his prediction of the coming of the Twelve Imams as well as his recommendations in this regard. Let us now discuss the contents of the other five sermons; Sermon of Makkah on the Day of Tarwiyah, Sermon of the Second Day, Sermon of al-Khayf Masjid on the Day of Nahr and Sermon of Ghadir.<\/p>\n Although narrations have communicated, confusedly, a few reports about the contents of these sermons, it is possible to infer that the Holy Prophet (S), through these sermons, provided all the affairs needed by his people after him. These sermons included statements dealing with the following five bases:<\/p>\n 1. The basis of the humanitarian equity:<\/strong><\/p>\n – The principle of the humanitarian unity among humankind and the eradication of the racial discrimination. 2. The basis of the unity of the Ummah:<\/strong><\/p>\n – The principle of eradicating the traces, practices and regulations of the pre-Islamic era that are in violation of the Islamic laws. 3. The basis of the unity of the Islamic law -Shari`ah- and the Muslims\u2019 culture.<\/strong><\/p>\n – The principle of fulfilling the trusts. 4. The basis of the political affairs and the leadership after the Holy Prophet (S):<\/p>\n – The principle of the prediction of the advent of Twelve Imams from the Ahl al-Bayt. 5. The basis of punishment of the dissenters against the Holy Prophet (S)\u2019s course:<\/p>\n – The principle of cursing those who ascribe themselves to other than their fathers or masters.<\/p>\n To present detailed discussions about these bases and principles is impossible; therefore, let us refer to some models of these holy sermons before we refer to the topics and examples related. This basis is too evident to require any further discussion. Previously, we have referred to a number of related texts of the Holy Prophet (S)\u2019s sermons. Ibn Shu`bah al-Harrani -died in AH 350- records the following on page 30 of Tuhaf al-`Uqul: In the Farewell Hajj, The Prophet said: The following is quoted from al-Kafi 1\/403: `Ali ibn Ibrahim, in Tafsir 1\/171, writes down the following: \u201cYes, you have,\u201d declared they. \u201cO Allah! Be the witness,\u201d said the Holy Prophet (S) and then added, \u201cEvery usury that was concluded in the Jahiliyah is now revoked. The first usury I am to revoke is al-`Abbas ibn `Abd al-Muttalib\u2019s. Every item of revenge that was in the Jahiliyah is now revoked. The first revenge I am to revoke is Rabi`ah\u2019s. Have I conveyed?\u201d \u201cYes, you have,\u201d shouted they. \u201cO Allah! Be the witness,\u201d said the Holy Prophet (S) and then added, \u201cSatan despaired of being obeyed on this land, but he has been pleased to be obeyed through your insignificant acts.<\/p>\n If Satan is obeyed, he is then worshipped. O people! Muslims are brothers of each other. It is illicit for a Muslim neither to shed the blood of another Muslim nor to have from his estate unless satisfaction is obtained. I am ordered to fight people until they say: There is no god but Allah. As they speak this statement out, they will protect their souls and estate except in the rightful ways. The Lord will be their judge. O people! Have I conveyed?\u201d \u201cYes, you have,\u201d shouted they. \u201cO Allah! Be the witness,\u201d said the Holy Prophet (S) and added, \u201cO people! Keep my wording and you will harvest its benefits later on. Perceive my sayings and you will be prosperous. Break not your faith after me, and be not unbelievers by beheading each other for sake of worldly affairs.<\/p>\n If you do so, and you will do it, you will find me in a phalanx between Archangels Gabriel and Michael striking your faces with the sword (For a while, the Holy Prophet (S) paused, turning to the right. Then, he continued,) or `Ali ibn Abi-Talib, Allah willing. I am leaving among you the two things that will enduringly protect you against deviation. They are the Book of Allah and my people\u2014my household. The Knower of subtleties\u2014the Aware has informed me that these two things will never separate until they join me on the Divine Pool. Whoever accedes to them will be saved and whoever opposes them will perish. Have I conveyed?\u201d \u201cYes, you have,\u201d shouted they. \u201cO Allah! Be the witness,\u201d said the Holy Prophet (S) and added, \u201cSome men among you will be precluded from joining me on the Divine Pool. I will then say that they are my companions. I will be answered, \u2018You do not know what they committed after you.\u2019 I will comment: Far away! Far away!\u201d It happens that a bearer of knowledge be illiterate and a bearer of knowledge may carry it to a more knowledgeable one. Muslim\u2019s hearts should never act unfaithfully in three matters; sincere performance of Allah\u2019s duties, giving advice to Muslims\u2019 Imams and committing to their congruity. Their congruity is binding. The believers are brothers of equal blood. The least among them can bear their situation.<\/p>\n They are one hand against their enemies. O people! I am leaving among you the two weighty things.\u201d \u201cWhat are the two weighty things, Allah\u2019s messenger?\u201d wondered people. The Holy Prophet (S) explained, \u201cThey are the Book of Allah and my people\u2014my household. The Knower of subtleties\u2014the All-aware has informed me that these two will never separate until they join me on the Divine Pool. Their joining will be like the joining of the forefingers of my two hands, not the joining of the forefinger and the next one since a little space may be left.\u201d Al-Bukhari in al-Sahih 5\/126 records the following: It is noticeable that the narrator uses \u2018deviation\u2019 instead of \u2018unbelief\u2019, which was mentioned in the other ways of narration. The following is quoted from Muslim, al-Sahih 4\/41: Ibn Majah records the same previous narration with an addition. The following is recorded by al-Hakim in al-Mustadrak 1\/77: Ibn Majah, in al-Sunan 2\/1016, records the following: Ibn Majah, too, records the following in al-Sunan 2\/1300: The following is recorded by al-Tirmidhi in al-Sunan 2\/62: In al-Musnad by Ahmad ibn Hanbal 5\/412, the following is recorded: The following is quoted from Majma` al-Zawa`id 3\/265: Relating this narration, Abu-Dawud mentions the statements of beating women only while Ahmad (ibn Hanbal) and Abu-Harrah al-Raqqashi record it completely. Abu-Dawud, however, decides its authenticity and Ibn Mu`in considers it as doubtful. One of the narrators is `Ali ibn Zayd about whom experts have noted many points of weakness. To a series of authentic narrators, Ahmad relates the previous report in al-Musnad 5\/72. The following is recorded in Majma` al-Zawa`id 3\/272: The following is quoted from al-Darimi\u2019s al-Sunan 2\/47: In al-Sunan 2\/67, the following is recorded: The Holy Prophet (S)\u2019s indications to this basis are too clear to require explanations. Moreover, many texts regarding the topic have been already demonstrated. A preliminary sight at the texts relating the Holy Prophet (S)\u2019s last sermons gives the impression that the first five principles of this basis, namely the unity of the Ummah, have been the most important, if not the only, topic of the sermons. Muslims repeated paragraphs of the Holy Prophet (S)\u2019s sermons dealing with this topic so over again. This is by the reason that the society in which the Holy Prophet (S) lived was of an extreme racial discrimination. It was prevailed by laws of predominance and power. The dominant, whether a ruler, a tribe, a knight or even a vagrant, is always the right since he could overcome even if he used means of invasion, assassination, robbery, usurpation or trickery.<\/p>\n The Islamic legislation repealed all these laws and declared equity of people before the law. All sorts of abusing the private rights were prohibited and a concentration on respecting souls, estate and dignity of people was legislated. This is why they memorized these words in a way distinguished from the other topics and words. They were highly admired by these ethics and principles. For faithful Muslims, these principles formed the radical solution of the issue of invasion and murder suffered in the pre-Islamic era.<\/p>\n These instructions, formed in a highly eloquent divine and Prophetic style, had a great influence on the regulations of respecting personal character, estate and opinion after the Holy Prophet (S)\u2019s decease. Without these instructions, Muslim society would have been engaged in a situation extremely worse than what had actually occurred. In the same manner, the Jahiliyah regulations, regarding association with humanity, would have floated to the surface anew.<\/p>\n It is noticeable that the Holy Prophet (S)\u2019s immaculate household have preceded people in the field of regarding the humankind and their legal freedom. Imam `Ali (a.s.) was the only ruler, after the Holy Prophet (S), who did not use martial laws or any exceptional law, even with his rivals and those who mutinied against him. Moreover, although he was engaged in three wars that covered the entire period of his ruling, he did not resort to violence or any exceptional policy.<\/p>\n On the other hand, Abu-Bakr and `Umar reverted to means of power and surmounting against Ansar in Saqifah of Banu-Sa`idah. They were about to kill Sa`d ibn `Abadah. Later on, they attacked the group who refrained from paying homage to them. The group were gathering in the Holy Prophet (S)\u2019s house for providing their consolation to his family and, meanwhile, the Holy Prophet (S)\u2019s body had not been put in the grave yet when the band threatened them setting the house on fire if they would insist on confining themselves there and evade swearing loyalty to the new leader. When the group were late in going out and leaving the house, that band encompassed the house with firewood and set the door on fire\u2026 etc.<\/p>\n The sixth principle of this basis; the principle of maintaining properties and souls of those who speak out the creed of Islam (shahadah; There is no god but Allah), was related in this form: First, anyone who speaks out the creeds of Islam, apart from religion or nationality, is considered as Muslim whose soul, estate and honor must be kept in sacredness. Under definite circumstances defined by the Islamic law, such as falling under the title of \u2018the despotic party\u2019, doing an evil in the land, committing a murder, apostatizing from Islam, perpetrating adultery or the like offenses, the soul will be lawfully violated.<\/p>\n Second, Jews and Christians are exempted from this rule. They enjoy special regulations in case of peace or war.<\/p>\n Third, the Holy Prophet (S) informed his people that he had restricted himself to the divine orders of jihad -struggling for the Lord\u2019s sake-. His mission from this jihad was to complete the revelation of the Holy Qur\u2019an and to activate the declaration of the two creeds of Islam. In other words, his calling was to form the general appearance of this nation. He was not given the orders of fighting the deviate or those who mislead Muslims, since this sort of fighting is reckoned with the jihad for the interpretation of the Holy Qur\u2019an. This sort of jihad came after the Holy Prophet (S)\u2019s departure.<\/p>\n The seventh principle is sealing Prophethood with the Holy Prophet (S) and sealing the nations with his nation. It is the principle of the prevalence of Muhammad\u2019s doctrine over the doctrines of the previous Prophets. It also refutes the misclaims of Prophethood a part of which emerged during his reign while others came forth thereafter. Furthermore, this principle grants the Ummah the honor of sealing the Prophets\u2019 nations. It confines it with the responsibility of guiding the other nations. The Holy Prophet (S) outlined the general strings of worshipping the Lord, performing the prayers, fasting and complying with the leaders. It is not unlikely that the reporter related only the paragraphs he could memorize and that he missed the Holy Prophet (S)\u2019s reference to others, such as the Zakat and the ritual Hajj.<\/p>\n The most distinguishable point in this principle is that the Holy Prophet (S) refers to the compliance with the rulers. When Almighty Allah commands us to comply with a person unconditionally, this will definitely mean that the person be sinless; in other words, he neither wrongs any nor says but the truth. Since this instruction is empty of any conditions or qualifications, it is most surely that he refers to the Twelve Imams whom are divinely nominated and predicted.<\/p>\n The eighth principle\u2014the Holy Prophet (S) being the witness on his people in the Hereafter and they will join him on the Divine Pool\u2014is mentioned in various narrations. Some reporters have mentioned it in the form of, \u201cI will precede you to the Divine Pool and I will take pride in you before the other nations. Blacken not my face.\u201d In other narrations, the following form is recorded: \u201cI will take pride in you among the other nations. After me, do not fight each other.\u201d This instruction is similar to a father\u2019s saying to his sons, \u201cFulfill my will. I am leaving you. You will join me when I will be having a great fortune. You will be living in poverty. I will surely realize the persons among you who will keep my will and, similarly, I will realize the dissidents.\u201d<\/p>\n The ninth principle\u2014the necessity of accuracy in acting and the admonishing against committing the insignificant actions that lead to deviation\u2014attracts attentions to a remarkable rule in the individual and social behaviors. It is the rule that deviation begins with an insignificant deed or a group of simple deeds seen as meaningless and unimportant. These deeds will lead to others, until they lead to the abyss of the worldly or the supernal devastation. This fact is practicable in both individual and collective situations. A Muslim may permit himself to gaze at a foreign lady that he likes and gives himself the license to exchange conversation with her and to participate her in some acts and, finally, this will lead him to perpetrate the obscenity.<\/p>\n A man may permit himself to befriend a bad man. He neglects the sounds of his religious consciousness and the advice of his associates until he will be led to sink in the ocean of wronging people, deviation and corruption. The insignificant sins are those unimportant situations and behaviors forming the invisible seeds of the giant trees of evil on individual and social levels. Consequently, reference books of both sects of Muslims have referred to the Holy Prophet (S)\u2019s many examples on this point: The previous saying deals with the quantitative accumulation of the insignificant ill deeds and sins. They show how these deeds change into a great danger against the lives of individuals and societies. One of the remarkable bases inferred form this instruction is that Satan, when despairs of controlling a nation through misguiding them in the grand issues, takes the road of ruining and deviating through the insignificant deeds. This is the meaning of the Holy Prophet (S)\u2019s saying, \u201cSatan despaired of being obeyed on this land, but he will be obeyed in some sins that you deem insignificant. He will be pleased by them.\u201d5<\/p>\n Satan despaired of demolishing the fortified castle and the handsome structure of Islam erected by the Holy Prophet (S); therefore, he went towards prevailing on the individuals to drag a single brick of that building incessantly. This process resulted in dragging all the constituents of that great structure.<\/p>\n Another outstanding matter, deduced from `Ali ibn Ibrahim\u2019s narration, is that the obedience to Satan in the insignificant sins is adoration to him. This means that those who create deviance in a society are serving Satan, not the Lord. As a result, they raise the slogan to changing from serving the Lord into serving Satan. This is the Holy Prophet (S)\u2019s saying, \u201cBut he is pleased to be obeyed through your insignificant deeds. If Satan is obeyed, he is then served.\u201d<\/p>\n The Holy Prophet (S)\u2019s declaration that Satan is pleased to be obeyed through the insignificant sins is an information telling Satan\u2019s satisfaction for the success progressed in his project of deviating people. This fact is in conformity with the exegesis of Almighty Allah\u2019s saying,<\/p>\n \u201cAnd certainly Satan found true his conjecture concerning them, so they follow him, except a party of the believers. 34:20\u201d<\/p>\n The Ahl al-Bayt regarded people\u2019s struggle on power after the Holy Prophet (S)\u2019s departure as the most menacing insignificant sin. In Bihar al-Anwar 28\/217, we read the following: The tenth principle\u2014warning against forging lies against the Holy Prophet (S) and the insistence on investigating whatever is attributed to him\u2014has been mentioned through the narration of Ahmad ibn Hanbal. In Sunni and Shiite reference books of Hadith, this question is mentioned importunately meaning that the problem of forging lies against the Holy Prophet (S) existed during his lifetime. He therefore insisted that this problem would certainly find a larger scope after his departure and the number of the fabricators would increase after him.<\/p>\n A deep look in this problem leads to an abhorrent feeling towards such fabricators since their satanic action defames and deforms Islam and precludes the next generations from receiving its genuineness. A more serious matter is the fact that the Holy Prophet (S) was not given the orders of unmasking and punishing such fabricators for their past or coming forgery. As an acceptable treatment of this problem, the procedure of warning them against forging lies and warning people against receiving such falsification was taken.<\/p>\n It is evident that such a procedure affects only in a quantitative reduction of the problem. Hence, the Holy Prophet (S)\u2019s recognition of the problem\u2019s existence and prediction of its continuity and increase after him are proofs on the fact that he constituted a sufficient treatment for the problem, by means of divine instructions.<\/p>\n This treatment was the obligation of presenting every text ascribed to him before the two weighty things that he left in his nation\u2014the Book of Allah and his household. Any text that contradicts the Book of Allah must be decided as worthless since the Holy Prophet (S) does never belie the Holy Qur\u2019an. Correspondingly, every text that contradicts whatever is asserted by his progeny who are being incessantly with the Holy Qur\u2019an is worthless, too. The Ahl al-Bayt are perpetually with the Holy Qur\u2019an since they are the heirs of the Holy Prophet (S) and the explicators of his knowledge. Through various paragraphs of the Holy Prophet (S)\u2019s sermons of the Farewell Hajj, the principles of this base are mentioned. Previously, we have referred to the fulfillment of trusts and the laws of heritage, blood money and the Hajj. At any rate, there were other laws mentioned in the sermons. – The principle of the prediction of Twelve Imams from the Ahl al-Bayt. Formerly, we have referred to this discussion through the rendition of the Hadiths regarding the Twelve Imams. During the Farewell Hajj sermons, the Holy Prophet (S) referred to this point assuredly. Shiite reference books of Hadith have attested that the second principle of the Holy Prophet (S)\u2019s persisting on the adherence to the two weighty things\u2014the Qur\u2019an and his progeny\u2014relates that he referred to this matter through the Sermon of Ghadir, the al-Khayf Masjid Sermon and, presumably, the others. `Ali ibn Ibrahim\u2019s narration assures this fact. Comprehensively, Sunni reference books of Hadith have recorded the Holy Prophet (S)\u2019s assertion on the adherence to the two weighty things during the Sermon of Ghadir only. They have decided the authenticity of the reports relating this topic. Al-Tabari compiled a two-volume book in this regard; he refers to the various series of narrators and ways of documentation of the sermon involved. It is also noticeable that a number of Sunni reference books have recorded the Holy Prophet (S)\u2019s persistence on the adherence to the Qur\u2019an only, disregarding his household. The following form has been recorded in Majma` al-Zawa`id 3\/265: Through a scrutinizing look at the narrations involved, it is easily understood that the mention of the Ahl al-Bayt has been deleted in such reports due to the narrators\u2019 oblivion or the firm supervision that the people of Quraysh imposed upon Hadiths. This is evidenced by the fact that the same reference books have related the same text completely in other positions. As a rule, the imperfect should be compared to the perfect. In Majma` al-Zawa`id 1\/170, the following is recorded: He has also recorded it on page 162 of part 9 and commentated that Ahmad recorded it in an acceptable documentation. The following point is provided as evidence on our claim that the Holy Prophet (S) ordered people, during the Farewell Hajj sermons, to adhere to his household in addition to the Holy Qur\u2019an. His statements are the most eloquent since they enjoy unique specifications one of which is that there are definite expressions dedicated to definite occasions. This point is common between the Holy Qur\u2019an and the Hadiths. The Holy Prophet (S)\u2019s expression, \u2018\u2026protect you against deviation if only you adhere to\u2026\u2019 is individually dedicated to the instruction of the adherence to the Holy Qur\u2019an and his household. He had never used this expression on any occasion except the recently concerned one. In the same manner, the expression, \u2018I am leaving among you the two weighty things,\u2019 had never been used in any situation save this.<\/p>\n When the Holy Prophet (S) gave his orders to fetch a pen and a paper so that he would record a document \u2018protecting perpetually against deviation,\u2019 during his final ailment, people of Quraysh perceived that he had intended to commit Muslims to the compliance with the Holy Imams of his progeny in a written form. So, they rejected this order very frankly and insolently.<\/p>\n In six positions of al-Sahih, al-Bukhari has referred to this incident. The other reference books of Hadith have reported `Umar\u2019s taking pride in playing the greatest role in the process of depriving the Holy Prophet (S) of recording his will. In abstract, none can deny the authentic truth that the Holy Prophet (S) predicted the coming of the Twelve Imams and instructed people to adhere to the two weighty things and considered his immaculate household\u2014`Ali, Fatimah, al-Hasan and al-Husayn\u2014as the equals of the Holy Qur\u2019an in the field of the compliance with them. All these matters were confirmed in the sermons of the Farewell Hajj. They however may be denied only by those who intend to be fanatic to the people of Quraysh in the face of the Exalted Lord and His Prophet (S).<\/p>\n The third principle of this base, which is the declaration of `Ali\u2019s religious and political succession, is evident through the Hadith of Ghadir. We lack enough scope to refer to the numerous documentations and texts concerning this topic. A great deal of reference books of theology and Hadith, beginning with al-Tabari\u2019s al-Wilayah and ending with `Allamah al-Amini\u2019s al-Ghadir Encyclopedia, have discussed this topic thoroughly.<\/p>\n The fourth principle, which is the keeping on the performance of the obligatory rites and the compliance with the leaders, has been discussed during mentioning paragraphs about the second basis. Al-Fakhr al-Razi, as well as many others, have admitted that Almighty Allah will never instruct us to comply with other than sinless people without specifying conditions; otherwise this will be an instruction of disobedience. This admission comes through discussing Almighty Allah\u2019s saying, \u201cO ye who believe! Obey Allah and obey the Apostle and those in authority from among you.\u201d Hence, men in authority intended in the Holy Verse must be sinless and, similarly, those intended in the Holy Prophet (S)\u2019s sermons of the Farewell Hajj, as well as other occasions, must be sinless.<\/p>\n The fifth principle aims at immortalizing the treaty of Quraysh and Kinanah on blockading the Hashimites. This has been recorded in al-Bukhari\u2019s al-Sahih 5\/92: On pages 246 and 194 of parts 4 and 8, al-Bukhari records narrations concerning the same topic. On page 158 of part 2, he records a narration with a more evident point: The same narration has been recorded in Muslim\u2019s al-Sahih 4\/86 and Ahmad\u2019s al-Musnad 2\/322, 237, 263, 353 and 540. It has been also recorded in al-Bayhaqi\u2019s al-Sunan 5\/160, yet in another form, in which he comments, \u201cThis report is recorded in al-Bukhari\u2019s al-Sahih and Muslim\u2019s where it is related to al-Awza`i.\u201d Furthermore, in the two forms of the report, there is a difference in the place of the Holy Prophet (S)\u2019s residence. Al-Bukhari mentions that the Holy Prophet (S) declared that statement while he was in Mina, after performing the rites of `Arafat, while al-Tabarani mentions that it occurred in Makkah, before the commencement of the Hajj rites. The latter is however more acceptable since it accounts for the Holy Prophet (S)\u2019s concern in the subject and his caring for concentrating on it in Muslims\u2019 mentalities. Moreover, he had resided in that place and passed the night before performing the rites of `Arafat there when he was in his way to that mountain.<\/p>\n This matter has been previously mentioned during discussing al-Darimi\u2019s narration. All the Tashriq days, the Holy Prophet (S) resided in that place.<\/p>\n In Majma` al-Zawa`id 3\/250, the following is recorded: The most remarkable point in this discussion is the Holy Prophet (S)\u2019s purpose beyond reminding people of Quraysh, and Muslims generally, of a great incident that took place in that place fourteen years ago. People of Quraysh aimed at burying that incident and making people forget it. Allah the Exalted and His Messenger have intended to eternalize it in Muslims\u2019 mentalities and history. The incident as a whole brings humiliation to people of Quraysh and elevates proudly the Holy Prophet (S) and the Hashimites. It is a sketch showing the ceaseless efforts of the despotic Qurayshite chiefs who could achieve unanimity of the clans and convince the tribes of Kinanah who lodged near the Holy Precinct to put the Hashimites under a complete blockade\u2014a blockade that lasted for long years. They practiced a comprehensive economic and social blockade against the Hashimites for coercing them to give Muhammad, the Holy Prophet (S), up so that they would be able to kill him or make him retreat from his Divine Mission.<\/p>\n Those despotic chiefs felt in sublime cheer for achieving a great success in congregating the clans of Quraysh and Kinanah for that satanic purpose. Their conference was held in al-Muhassab in al-Khayf of Banu-Kinanah where they swore, by Lat and `Uzza,11 on the perseverance on their goals. The document they wrote was signed by eighty chiefs and celebrities. The next day, they went on applying its paragraphs. Hence, that blockade lasted for four years and ended a few days before the Holy Prophet (S)\u2019s immigration to al-Madinah.<\/p>\n The Hashimites, including the unbelieving ones, combined with the Holy Prophet (S) and tolerated many years of blockade, poverty, harm and insult in the Col of Abu-Talib. Until Almighty Allah relieved their suffering by a miracle, none of Muslims participated with them.<\/p>\n The Holy Prophet (S) aimed at opening the new Muslims\u2019 minds on the history of their religion and the costs of the divine revelation in order that they may appreciate the value. Besides, he wanted them to pay attention to the core of Islam and the core of atheism so that they may discriminate. Another purpose was that he aimed at sending a practical message to the rest of the despotic chiefs of Quraysh who were still alive to inform them that they shouldered the offense of that atheism and shame. Nevertheless, they committed greater sins afterwards; they did not change their situation until the Holy Prophet (S) gathered them under the swords of the Hashimites and Ansar on the day of the conquest of Makkah. Only then, they saved themselves from killing by the declaration of being Muslims. Thereafter, they planned for prevailing on the heritage of the Islamic State that had been constructed by Almighty Allah and His Messenger, against their desires.<\/p>\n Death and the sword of `Ali ibn Abi-Talib were the Lord\u2019s means of killing a few numbers of the chiefs of that satanic treaty of al-Khayf conference. A considerable number of them; such as Suhayl ibn `Amr, Abu-Sufyan, `Ikrimah ibn Abi-Jahl, Safwan ibn Umayyah ibn Khalaf, Hakim ibn Hizam, Suhayb ibn Sinan, Abu\u2019l-A`war al-Salami and many others were still alive. They accompanied the Holy Prophet (S) in the Farewell Hajj; and listened to his statements and could remember their near past; and were admired by the amnesty that he issued after he had stopped at submitting them to full evidence. Their extrinsic and hidden behavior, the induction, the Ahl al-Bayt\u2019s testimony, the course of history\u2014all these things have proven their delight for the Holy Prophet (S)\u2019s declaration of his imminent departure. They were preparing for a new method of blockading the Hashimites in the next stage. Hence, the Holy Prophet (S) wanted to remind them of their old plan and how the Lord foiled it and He would for sure foil the coming ones.<\/p>\n The seventh principle of this basis, which is warning people of Quraysh against playing the tyrant after the departure of the Holy Prophet (S), is recorded in our reference books of Hadith. It is asserted by the narration recorded in Majma` al-Zawa`id as related to Fahad ibn al-Bahiri who had listened to the sermon of the `Arafat Day and reported from the Holy Prophet (S) his saying: Thanks to Allah, Fahad was a Bedouin; had he belonged to Quraysh or Kinanah, he would have substituted the Hashimites for people of Quraysh! Fahad ibn al-Bahiri\u2019s narration of the Holy Prophet (S)\u2019s forewarning people of Quraysh during the sermon of the Farewell Hajj has come in its proper time and place. People of Quraysh occupied a distinctive location among the Arabs; they were the leaders of the Arab Peninsula\u2019s inhabitants during and after the Holy Prophet (S)\u2019s lifetime. Consequently, any danger that might face the Ahl al-Bayt would certainly be originated by them. As well, any movement of averting Islam and any wrongdoing that Muslims may suffer would certainly be originated by them. Other people would always follow them.<\/p>\n The Holy Prophet (S) is no more than a bearer of the Lord\u2019s Message and a conveyor of His claim against people. His mission is to warn and admonish so that he who would perish might perish by clear proof and he who would live might live by clear proof. The indirect way of relating this principle is the Holy Prophet (S)\u2019s saying, \u201cAfter me, return not to deviation by beheading each other.\u201d The Islamic State by now prevailed on all over the Arab Peninsula and the Holy Prophet (S)\u2019s anticipation of the struggle for power was not addressed to the tribes, such as Hawazin and Ghatafan, who willingly or unwillingly were submitted to Islam, since these tribes had nothing to do with the leadership of the Islamic State. Supposing they did, they would not obtain any position unless the Sahabah would permit. The chiefs of Quraysh lacked the dare to demand with a position of leadership although they had the predominance upon the majority of the Qurayshite tribes as well as two thousand warriors. That was because of their having been the Holy Prophet (S)\u2019s \u2018released\u2019 individuals whose souls had already been in the hand of him. This meant that the Holy Prophet (S) had had the right to kill or enslave them; yet, he chose the second option and released them afterward. They would have no hope to hold a position of leadership unless that small number of the Qurayshite Muhajirun would permit. Almighty Allah commissioned Archangel Gabriel to carry the mission to the Holy Prophet (S). It showed the coming day on which the Lord will choose Muhammad (S) for the chiefship of the grand assemblage. Archangel Gabriel will hand him the pennon of al-Hamd and the Holy Prophet (S) will deliver it to `Ali ibn Abi-Talib; the bearer of the Holy Prophet (S)\u2019s pennon in this world and the Hereafter. The assemblage will be under the leadership of Muhammad in whom Adam will take pride. He will thus be called \u2018Abu-Muhammad (the father of Muhammad)\u2019 The Lord will give Muhammad exclusively the right of intercession (Shafa`ah) and the Divine Pool of Kawthar. Then, delegations of all the nations will approach him for seeking intercession. He will intercede and grant the card of drinking from that Divine Pool whose water will change their physiological structure so that they will be fit to abide in Paradise forever. When it will be his companions\u2019 turn, a surprise will occur. The Lord will disallow the Holy Prophet (S) to intercede for those individuals whom, subsequently will be deprived of drinking from that Pool. Then, the angels of anguish will be ordered to take them to Hellfire. This is the morrow of those companions, communicated by the ever most true-tongued individual on this earth.<\/p>\n It is indeed a terrible scene. Archangel Gabriel, the honest, carried it to the Holy Prophetso that he would inform his people, during the Farewell Hajj, about such a predestined occurrence. It is the gravest catastrophe for the Sahabah. The reason is that they would cause the Ummah to fall in the greatest catastrophe.<\/p>\n Except the like of scattered animals of cattle, none of them will escape. This picture has been recorded in the most authentic narrations reported by the pro-Sahabah. It is an extraordinary expression. Those scattered animals would be those escaping the cattle. This means that the entire group of the Sahabah will be in Hellfire and only a few of them will escape it. Moreover, the Holy Prophet (S) explained that the Sahabah who should be in Hellfire are of two groups, indicating that there are two lines taken by two parties of them. This fact has been proven through the forecited report of al-Hakim who has decided it as authentic on the criterion of Muslim and al-Bukhari. In this report, he records: It is a distressing question, indeed. It is hardly acceptable and credible, especially for Muslims who have been brought up on the cherishing for all the Sahabah whom have been described as \u2018the best century\u2019 and \u2018the unique generation\u2019 and \u201cMy companions are like the stars; if you follow any of them, you will be guided to the right.\u201d Had it been any person other than the Holy Prophet (S) who uttered these words, they would have regarded him as one of the enemies of Islam aiming at ruining this religion by means of maligning against the Sahabah. Yet, the Holy Prophet (S) himself uttered these words and, as an undeniable reality, he does not speak out of desire. Nevertheless, people of Quraysh claim that the Holy Prophet (S) might speak in satisfaction and anger; and his words in anger must not be taken as evidence. If truth be told, the Holy Prophet (S)\u2019s words are always true because they are produced by the Divine Revelation of the Lord of the world! Truth is grievous; and it is not necessary that truths are always delightful. Similarly, the word of right is not always fitting our desires.<\/p>\n We can do nothing for the too many narrations demonstrating that the Sahabah will be degraded, rejected and precluded from approaching the Divine Pool on the Resurrection Day. These narrations occupy a great area in the major Sunni reference books of Hadith! Furthermore, they occupy a greater area in the other reference books of Hadith all of which confirm that none of those companions will escape from Hellfire except a few like the scattered animals of a cattle. Primarily, the reason is that Almighty Allah ordered him to propose this topic in that time. The Holy Prophet (S) has never spoken out of desire; and unless Almighty Allah had told him about the future conducts of his companions, he would not have known anything.<\/p>\n Let us now put the following questions: \u2018cannot be questioned concerning what He does and they will be questioned. 21:23\u2019<\/p>\n He is the Possessor of His servants and has the right to interrogate them; He does not make errors; therefore, He is not submitted to inquiry; He is the most Knowledgeable, and the most knowledgeable must not be accused by those of lower levels. Before and after the Farewell Hajj, the Holy Prophet (S) defined his household several times. He mentioned them by names; `Ali, Fatimah, al-Hasan and al-Husayn (a.s.). Many reports recorded in the reference books of Hadith have declared that the Holy Prophet (S) had identified them personally when he covered them with a Yemeni cloak and declared, \u201cThose are my people; my household.\u201d Sufficed not by these procedures and declaration, the Holy Prophet (S) caused Muslims to stop under the hot weather in al-Juhafah in Ghadir Khumm and took `Ali from the arm to announce his religious and political succession and leadership. He then fixed a tent for him so that Muslims would greet him confessing of his leadership and congratulating on this divinely commissioned position. The Holy Prophet (S) then ordered his women to congratulate `Ali, too. They approached the tent and offered congratulations admitting loyalty to Imam `Ali.<\/p>\n In his final ailment, the Holy Prophet (S) wanted to present the succession of Imam `Ali in a written form; he asked the attendants to bring him a pen and a paper so that he would record a document protecting them from deviation forever. Unfortunately, they rejected unrelentingly and said, \u201cWell! Thanks, Messenger! We decided to go astray after you! This decision has been taken with full awareness, intention and option. We do not want you to record a document obliging us to obey `Ali, al-Hasan, al-Husayn and nine individuals from al-Husayn\u2019s offspring.\u201d Hence, they said shamelessly, \u201cDo not bring him any pen or paper!\u201d What could the Holy Prophet (S) make more? This basis stands for the punishment that those who would reject the instruction of the obligatory adherence to the Holy Imams will encounter. It will befall in the Hereafter and fit the Holy Prophet (S)\u2019s responsibility for conveying and witnessing the acts of his nation. The expression of this punishment is firm and unbending; it came in the form of a divine decision of cursing and condemning the rejecters of the Holy Prophet (S)\u2019s instructions regarding his household and indicated that the repentance of such individuals would never be accepted and that they would deserve the eternal torment in Hellfire. Its coming in the last of the Holy Prophet (S)\u2019s sermon might give the impression indicating its firmness and decisiveness.<\/p>\n The paragraph is cited in the report recorded in Tuhaf al-Uqul, a Shiite reference book, as well as a good deal of Sunni reference books asserting that it was mentioned during the Holy Prophet (S)\u2019s sermon in the Farewell Hajj.<\/p>\n Let us read the following as quoted from Ibn Majah\u2019s al-Sunan 2\/905: Al-Tirmidhi, in al-Sunan 3\/293, records the following: The following is quoted from Ahmad\u2019s al-Musnad 4\/239: In Ahmad\u2019s al-Musnad 4\/187, we read the following: Ahmad has related different reports of the same meaning and recorded them in the same previous pages and the preceding ones. He has also recorded it on pages 238 and 186. Al-Darimi has recorded it in al-Sunan 2\/244 and 344. In Majma` al-Zawa`id 5\/14, the narration is reported from Abu-Mas`ud. Al-Bukhari has recorded the reports in al-Sahih 2\/221 and 4\/67. To answer it, we have to cite the following Islamic ruling: A son who disavows his father and claims another man\u2019s filiation but then regrets and returns to his real father, his repentance is admissible. In like manner, a slave who leaves his master and claims slavery of another man but then repents and returns to his master after a while, his repentance is legally acceptable.<\/p>\n These rulings oppose the Holy Prophet (S)\u2019s declaration that the divine curse, in its harshest form, is ceaselessly poured on those who ascribe themselves to other than their fathers or masters. Moreover, some reports have assured that the Holy Prophet (S) confirmed the atheism and apostasy of such individuals, such as those recorded in al-Bayhaqi\u2019s al-Sunan 8\/26, Majma` al-Zawa`id 1\/97, Kanz al-`Ummal 5\/872 and many others. As an example, the following report is recorded in Kanz al-`Ummal 10\/324, 326, 327 and 16\/255 respectively: These authentic sayings support the fact that such decisive rulings have nothing to do with those who disavow their fathers or masters unless \u2018fathers\u2019 and \u2018masters\u2019 indicate something else. It is also supported by the aforesaid reports and many others in which the Holy Prophet (S) does not refer to fathers and sons at all; rather he stops at mentioning masters and their servants. Naturally, a son\u2019s disavowal of his father is more serious than a slave\u2019s disavowal of his master. Nevertheless, such reports carry a punishment that is more serious. In addition, it is supported by the fact that this ruling, in a good number of reports communicating the Holy Prophet (S)\u2019s sermons of the Farewell Hajj, is mentioned directly after the reference to the exclusive peculiarity given to the Ahl al-Bayt; namely, the Khums (one-fifth rate). The Ahl al-Bayt are prohibited from receiving the alms. The same report is recorded on page 293 of part 5 of Kanz al-`Ummal. On page 235 of part 10 of the same book, the following form is recorded: In Shiite reference books of Hadith; the Ahl al-Bayt\u2019s reports, this statement has been frequently and authentically recorded in the Holy Prophet (S)\u2019s sermons of the Farewell Hajj. Besides, it is a part of the Ghadir sermon. In al-`Umdah 344, Ibn al-Bitriq, a Shiite scholar, comments: Sunni and Shiite reference books of Hadith have also recorded that the aforementioned saying was a part of the script, which was hanged to the Holy Prophet (S)\u2019s sword and given to `Ali in heritage. In al-Sahih 4\/67, al-Bukhari records this narration. Similarly, Muslim, in al-Sahih 4\/115 and 216, records it in various ways of narration. Like many others, al-Tirmidhi also records it in al-Sunan 3\/297. As a matter of fact, they insist on these narrations since they contained, as they claim, `Ali\u2019s confession that the Holy Prophet (S) had not inherited his household any knowledge except a copy of the Holy Qur\u2019an and that paper, which had been hanged to his sword. Narrations, however, assure that the Holy Prophet (S) cursed those who disavow their masters.<\/p>\n In Shiite reference books of Hadith, there is a fourth occasion on which the Holy Prophet (S) uttered the wording of curse; the Qurayshite \u2018released\u2019 individuals moved to al-Madinah and partook the hypocrites in their efforts against the Ahl al-Bayt. Once, they said, \u201cRegarding his existence among the Hashimites, Muhammad is just like a date-palm tree planted in a junkyard.\u201d When he was informed about this saying, the Holy Prophet (S) ordered `Ali to ascend the minbar and answer them. A narration that is recorded in Furat ibn Ibrahim al-Kufi\u2019s Tafsir 392 proves that the Holy Prophet (S) uttered the same statement on a fifth occasion: During the interpretation of the Verse of `Ismah,14 the pro-Qurayshite exegetes have committed two fatal mistakes:<\/p>\n First, they have misrepresented the actual conception of the missions of the Prophets including Muhammad (S).<\/p>\n Second, they have attempted to conceal the reality of people of Quraysh after the conquest of Makkah. They have intended to draw the Verse away from these incidents and tried to persuade Muslims that people of Quraysh\u2014the polytheists and the center of the devils\u2014all of a sudden, changed into those pious people who received piety in a period of a single night and day and went on leading people to Islam and its right path. The Holy Qur\u2019an carries a simple meaning of conveyance; the messengers\u2019 explicating the Divine Mission and leaving the option for people, and the Lord, not the Prophets, will be the judge. Hence, a number of principles can be concluded from this deep basis:<\/p>\n First, a Prophet (S) is in urgent need to guarantee the right of free opinions so that he will be able to transmit and convey his Lord\u2019s mission adequately. This was the Prophets\u2019 preliminary demand from their nations.<\/p>\n Second, their mission is no more than conveyance. Before Prophet Abraham (a.s.), jihad was not imposed upon the Prophets; yet Almighty Allah imposed it upon Abraham and the coming Prophets15 so as to remove the obstacles that impeded the process of conveyance or to face the atheists\u2019 assaults against the believers who chose the true religion and organized their lives accordingly.<\/p>\n Third, no one should be obliged to convert to the \u2018new\u2019 religion. It is quite free for everybody to choose any course. Hence, the law of guidance and deviation ought to be effective and the capability to do good and evil ought to be available.<\/p>\n Fourth, the purpose of the exercise of conveying the Divine Missions is to provide to the Lord clear, complete and perfect claims against people in order that they will not have any excuses when they will be resurrected for judgment. To provide claims in the divine religions is an original and perpetual pivot in the tasks of the Prophets. When a Prophet (S) conveys rulings to people and explicates clearly their beliefs and duties, he will activate the Lord\u2019s claim and, as a result, perfect the mission and release himself from any responsibility.<\/p>\n Everyone is individually responsible for his response to the Prophets, be positive or negative, as well as his acts. A Prophet (S) is not responsible in this regard at all. Almighty Allah says,<\/p>\n \u201cSay: Then Allah\u2019s is the conclusive argument; so if He pleased, He would certainly guide you all. 6:149\u201d<\/p>\n Let us now cite some proofs, quoted from the Holy Qur\u2019an, on this discussion: \u201cI deliver to you the messages of my Lord and I offer you good advise and I know from Allah what you do not. 7:62\u201d<\/p>\n About Prophetshu`ayb, the Holy Qur\u2019an says,<\/p>\n \u201cSo he turned away from them and said: O my people! I delivered to you the messages of my Lord and I gave you good advice; how will I then be sorry for an unbelieving people? 7:93\u201d<\/p>\n About Prophet (S) Hud, the Holy Qur\u2019an says,<\/p>\n \u201cBut if you turn back, then indeed I have delivered to you the message with which I have been sent to you, and my Lord will bring another people in your place, and you cannot do Him any harm; surely my Lord is the Preserver of all things. 11:57\u201d<\/p>\n Referring to the common point in the Prophets\u2019 missions, Almighty Allah says,<\/p>\n \u201cIs then aught incumbent upon the apostles except a plain delivery of the message? 16:35\u201d<\/p>\n \u201cThey said: Our Lord knows that we are most surely messengers to you. And nothing devolves on us but a clear deliverance of the message. 36:16-7\u201d<\/p>\n In fact, the concepts of the divine conveyance are too many to be discussed here. As they are cited from Qur\u2019anic texts and Hadiths, they form a perfect hypothesis. Almighty Allah describes His religion and Book as a conveyance;<\/p>\n \u201cThis is a conveyance for people and that they may be warned thereby, and that they may conceive that He is One Allah and that those possessed of understanding may mind. 14:52\u201d<\/p>\n The Holy Qur\u2019an has also been described as a conveyance for the coming generations who will receive Islam;<\/p>\n \u201cSay: what is the weightiest in testimony? Say: Allah is witness between you and me; and this Qur\u2019an has been revealed to me that with it I may warn you and whomsoever it reaches. 6\/19\u201d<\/p>\n The Lord praised His Prophets for their trust and courage in conveying His messages in spite of people\u2019s resistance and mockery; \u201c<\/p>\n Those who deliver the messages of Allah and fear Him, and do not fear any one but Allah; and Allah is sufficient to take account. 33:39\u201d<\/p>\n Almighty Allah considers the process of receiving and conveying the divine revelation as one of the most serious and critical actions that require distinctive personalities and precise divine guardianship;<\/p>\n \u201cThe Knower of the unseen! So He does not reveal His secrets to any except to him whom He chooses as an apostle; for surely He makes a guard to march before him and after him so that He may know that they have truly delivered the messages of their Lord, and He encompasses what is with them, and He records the number of all things. 72\/26-7\u201d The most interesting point in this regard in the conveyance of Prophet Muhammad (S) whose mission and responsibility is described by Almighty Allah as,<\/p>\n \u201cAnd obey Allah and obey the Apostle and be cautious; but if you turn back, then know that only a clear deliverance of the message is incumbent on Our apostle. 5:92\u201d<\/p>\n \u201cSay: Obey Allah and obey the Apostle; but if you turn back, then on him rests that which is imposed on him and on you rests that which is imposed on you; and if you obey him, you are on the right way; and nothing rests on the Apostle but clear deliverance of the message. 24:54\u201d<\/p>\n \u201cSo, if they submit then indeed they follow the right way; and if they turn back, then upon you is only the delivery of the message, and Allah sees the servants. 3\/20\u201d<\/p>\n \u201cBut if they turn aside, We have not sent you as a watcher over them. On you is only to deliver the message. 42:48\u201d<\/p>\n Hence, the Lord sent our Prophet (S) on the bases of the divine message formulation and conveyance with which the Prophets were sent; namely, the rule of substantiating the Lord\u2019s argument upon people while avoiding coercing them to admit it. This is the very meaning of Almighty Allah\u2019s saying,<\/p>\n \u201cOn you is only to deliver the message. 24:54\u201d<\/p>\n The Holy Prophet (S) also said, \u201cI have been ordered to fight people until they say \u2018There is no god but Allah\u2019 and if they say it, they will guard their souls and properties against me.\u201d<\/p>\n This coercion stands for submitting the Christians and Jews to live peacefully with Muslims and submitting the paganists and polytheists to enter the general frame of Islam. When one obeys, another disobeys, a third one takes the right path and a fourth deviates, this is Allah\u2019s concern, since He is the one and only Judge. On that account, the conveyance of the divine message will naturally be in need for protection, otherwise people of Quraysh would assassinate him, defame his promulgation or preclude people from listening to him after they would have realized the real size of the danger that such a promulgation causes on their authority and gods. Despite the fact that the secret, as well as the seen, divine attention to the Prophets is of various forms, the Lord\u2019s norm about His Messengers is to leave their protection for the natural factors, yet with a sum of divine attention.<\/p>\n As a matter of fact, there is no single proof on the claim that the Lord would always guarantee His Prophets\u2019 safety from injuries or assassination, as well as any sort of harm they mighty counter in their lifetimes. Moreover, many reports have asserted that the Holy Prophet (S), during the homage of Ansar, asked them to protect his household and him as same as they protect their families and souls. In this regard, Ibn Husham, in al-Sirah 2\/38, says: Accordingly, our claim has been proven; the Holy Prophet (S), following the previous Prophets\u2019 norms, asked for protection so that he would be able to carry the divine message. Ansar contributed in this protection. The Lord gave victory to His Prophet (S) who defeated his enemies\u2014the polytheists and the Jews and he could prevail on the Arab Peninsula, Yemen, Bahrain and the Gulf up to the boarders of Syria threatening the Romans. In AH 10, he was about to depart to the Exalted Associate. He received Surah of al-Ma`idah in which he was ordered to convey the message and that he would be protected against people. What changes occurred? What made the Divine Revelation order him to convey in the last stage of the conveyance? What made the Holy Prophet (S) need for protection against people after he had ruled such a great state?<\/p>\n For scholars, it is unsupposed that the Holy Prophet (S) needed a physical protection since the Exalted Lord had already willed it would endure naturally. Hence, the protection intended in this regard should be mental. Secondly, it is conclusive that the conveyance intended in the Verse should stand for a remarkable matter that it would be very much difficult for people to accept. It is also clear that \u2018people\u2019 intended in the Verse must have indicated the hypocrites, none else, who pretended being Muslims, because all the serious matters had been already conveyed and the mission had nothing else to convey. Besides, after the revelation of that Verse, the Holy Prophet (S) did not declare any expected matter.<\/p>\n Consequently, the Verse would be meaningless, Almighty Allah forbid, if it did not refer to the protection against suspecting the Holy Prophet (S); some people would doubt him when they would listen to him nominating his household as the coming political and religious leaders of this nation. This is the only meaning supporting the general concept of the Verse. As an interpretation, let us interpret the Verse as follows:<\/p>\n O Apostle! You are only a conveyor and messenger. You are not responsible for the coming events or results since this is your Lord\u2019s affair. Deliver what had been revealed to you from your Lord via Archangel Gabriel in the matter concerning `Ali; the matter you have frequently intended to mention but the hypocrites prevented you. And if you do it not, then you have neither delivered His message nor substantiated your Lord\u2019s argument against people. The leadership of your progeny is not a personal matter, as the hypocrites think. It is a basic part of this sealing, united epistle. When a part fails, the mass will fail. Similarly, when a part of the claim fails, the entire claim will fail. And Allah will protect you from the people; people of Quraysh who may doubt you after you will convey this matter that is very difficult for them to admit. This process will be completed peacefully. Neither interruption nor will apostasy occur; hence, you will be seen as a perfect conveyor of your Lord\u2019s message and you will complete your Lord\u2019s argument on your nation as well. However, `Ali will require to fight these people for the interpreting the Qur\u2019an in the same way as you fought them for its revelation. Surely, Allah will not guide the unbelieving people who will wrong your progeny after you and, subsequently, will wrong your nation. They will change Allah\u2019s favor into atheism and drive this nation into combats and collapse. From the Holy Verse as well as various narrations, we can conclude that the Holy Prophet (S)\u2019s conveyance of his Lord\u2019s message regarding the leadership of his progeny might have caused a grave quake in the Ummah and a serious threat against his Prophethood. What are the reason and circumstances that might have caused such a sweeping catastrophe? Neither the Arab tribes nor the Jews nor could the Christians have any opinion or intruded themselves in the matter of the Holy Prophet (S)\u2019s nominating his progeny as his successors. The only source of danger that might have precluded this affair was people of Quraysh.<\/p>\n It seemed that the Holy Prophet (S) despaired of carrying on the affair as he had anticipated that people would apostatize as soon as he would declare it frankly and formally because of the tribal structure of Quraysh. Qurayshite chiefs are the evil face of Ishmael\u2019s offspring; yet, the Holy Prophet (S) and Abu-Talib, his uncle, doubted those chiefs\u2019 belonging to Prophet Ismayl (a.s.). They joined the intricate characters of the Jews\u2014their cousins, to the tyranny of the violent chiefs of the Bedouin tribes. Except the Hashimites and a few others, people of Quraysh were the source of tyranny and Satanism. Almighty Allah has compared those chiefs to Pharaoh;<\/p>\n \u201cSurely We have sent to you an Apostle, a witness against you, as We sent an apostle to Pharaoh. But Pharaoh disobeyed the apostle, so We laid on him a violent hold. 73:15-6\u201d Ibn Husham, in al-Sirah 3\/207, has recorded the following saying of Abu-Jahl: The following is quoted from al-Qummi, Tafsir 1\/276: In al-Mustatraf 1\/58, al-Abshihi records the following: In al-Sirat al-Mustaqim 3\/49, al-Bayadi records the following: When Almighty Allah inflicted years of agony upon Pharaoh and his people, they asked Prophet (S) Moses to implore to the Lord for alleviating the anguish they had suffered. Analogously, the Holy Prophet (S) cursed people of Quraysh and supplicated to Allah to inflict years of agony upon them and, as a result, the Lord responded; they became poor and suffered famine until they had to eat `Alhaz, a mixture of camel hair and blood. Nevertheless, they neither submitted to their Lord nor implored to Him. Al-Hakim, in al-Mustadrak 2\/394, records the following: However, this narration has not appealed to the pro-Umayyad scholars who, consequently, did nothing to interpreting this Verse; rather, they have claimed the opposite\u2014they claimed that people of Quraysh were actually submissive to their Lord as they humbled themselves to Him. Furthermore, they have claimed that the Holy Prophet (S) blessed them. The following narration, recorded in ibn Kathir\u2019s al-Sirah 6\/101, can serve as an example: The problem is that Ibn Kathir was fond of Abu-Sufyan\u2019s smell. As a historian, he did realize that Abu-Sufyan\u2019s attendance at the Holy Prophet (S) occurred only after the Holy Prophet (S) had felt pity for people of Quraysh and sent them food stuff and some money. He expected them to submit to the Lord and believe in Him and His Messenger; but they exploited that mercy and selected Abu-Sufyan as their representative to the Holy Prophet (S) to offer a plan of reconciliation that was as same as the plans of reconciliation frequently suggested by the Israelis nowadays; however, their plan was rejected. As a second attempt, Abu-Sufyan sought Imam `Ali and Fatimah al-Zahra` to intercede for him; but they rejected, too; therefore, he suggested that a treaty of reconciliation would be recorded in the names of al-Hasan and al-Husayn so that they would take pride in it among the Arabs. `Ali and Fatimah also rejected and answered that they would never protect anyone against the Holy Prophet (S). Quraysh was more than twenty clans, namely, sons of Hashim ibn `Abd-Manaf, sons of Umayyah ibn `Abd-Shams, Banu-`Abd al-Dar ibn Qusay, sons of Makhzum ibn Yaqazhah ibn Murrah, sons of Zuhrah ibn Kalab, sons of Asad ibn `Abd al-`Uzza, sons of al-Harith ibn Fihr ibn Malik, sons of `Amir ibn Lu`ay, sons of Sahm ibn `Amr, sons of Jamh ibn `Amr, sons of Anmar ibn Bughayd, sons of Taym ibn Murrah ibn Ka`b, sons of `Adi ibn Ka`b and others.<\/p>\n As a matter of fact, the management and leadership were in the hands of definite, yet a very few, clans while the rest were only followers. As he describes the meeting of Dar al-Nidwah (The House of Council), which was held for discussing the issue of the Holy Prophet (S), Ibn Husham, in al-Sirah 2\/331, records the following: As he refers to those who readied to cover the expenses of the polytheists\u2019 army during the Battle of Badr, ibn Husham, in al-Sirah 2\/488, records the following: The following is the order of the Qurayshite clans depended by `Umar ibn al-Khattab in the records of his government during the distribution of the imports. Yet, it can help prove the fact that these clans\u2019 structure was intensely complicated and that the Hashimites were always on the top. It is generally admissible that the Hashimites were distinctive among the other Qurayshite clans due to their unique mentality, behavior, activities and values. It is also evident that the other tribes respected them exclusively. This was the reason beyond the other Qurayshite clans\u2019 having envied them. Since the days of Hashim and `Abd al-Muttalib, the Hashimites were antagonized. It was Hashim who constituted the Summer journey to Syria, Palestine and Egypt for people of Quraysh. He toured in deserts and countries and negotiated the chiefs and kings of tribes and countries by which their caravans had to pass. He concluded treaties of nonaggression for conserving safety of people of Quraysh\u2019s caravans who expressed their delight for this achievement and took initiative in taking advantage of it. Nevertheless, they envied Hashim and hoped had that been their own achievement so that they would have obtained that pride. Hashim however was deceased in Ghaza under obscure circumstances. Yet, his house was not extinguished. `Abd al-Muttalib, his son, could be the master of his people continuing his father\u2019s achievements. He constituted the Winter journey to Yemen as well as many treaties of nonaggression with the chiefs and kings of tribes and countries by which people of Quraysh\u2019s caravans passed. Like his father, `Abd al-Muttalib took pride in this act.<\/p>\n From the mental side, the clans of Quraysh noticed that the Hashimites generally, and `Abd al-Muttalib particularly, were used to taking pride in their being Ishmael\u2019s sons and followers of Abraham\u2019s creed, as if they were the only offspring of Ishmael and Abraham and, in more concentrating vision, as if they suspected the others\u2019 lineage. Abu-Talib and the Holy Prophet (S) applied this idea in the most tangible view. The chasm between the Hashimites and the other Qurayshite clans increased largely when `Abd al-Muttalib claimed receiving divine inspiration via the true coming dreams. Once, he informed his people that the Lord had ordered him to dig the well of Zamzam, which was derelict long time ago. When he dug, water sprang anew by the permission of Allah the Exalted and he could find two golden statues on the form of gazelle there. `Abd al-Muttalib adorned the gate of the Holy Ka`bah with these two golden statues adding a new feature to him who exclusively took the task of serving the pilgrims with food. He was named \u2018the waterer of the pilgrims and the Holy Precinct\u2019 due to the scarcity of water at that time.<\/p>\n When the Abyssinian army were on their way towards the Holy Ka`bah, `Abd al-Muttalib told people that they would never touch it since Almighty Allah would defeat them. This prophesy came true when Almighty Allah rained the army of Abyssinia with tiny birds that cast them with backed stones; hence, He caused them to be like a ruined nest. As if he was a Prophet (S), or an introducer to a Prophet (S), `Abd al-Muttalib legislated a number of laws and regulations. He issued that the ritual Circumambulation of the Hajj should be seven times. As some of the Arabs were used to going around the Holy Ka`bah naked, because they presumed the profanity of their clothes, `Abd al-Muttalib prohibited this practice. He warned people against burying the she-babies alive. He issued the obligation of fulfilling the vows and respecting the holy months. He prohibited wines and fornication and constituted a definite punishment for the perpetrators of such a sin. He banished the notorious prostitutes out of Makkah, prohibited the marriage of the blood relations, issued the punishment of cutting the larceners\u2019 hands and finally constituted unmerciful regulations against the murderers. He identified one hundred camels to be paid as the blood money of bloodshed. All the previous regulations and laws are legislated in Islam.<\/p>\n `Abd al-Muttalib enjoyed the greatest honor among Quraysh as well as the other Arab tribes; he therefore was envied excessively by the Qurayshite chiefs who dragged him to be the other party in a contest for showing the most honorable by the governance of priests. As a new property, Almighty Allah caused `Abd al-Muttalib to overcome twice increasing his standing and good reputation among people.<\/p>\n The matter that most aroused the Qurayshite chiefs against `Abd al-Muttalib was the accident of providing one of his sons as a sacrifice for the Lord of the Holy Ka`bah, just like Prophet Abraham (a.s.)\u2014his forefather. Hence, the Qurayshite chiefs could not enjoy a moment of relief.<\/p>\n As soon as `Abd al-Muttalib departed life, Abu-Talib, the son, taking the place of his father and grandfather, became the chief of his people as well as the other Arab tribes. He preserved his father\u2019s maxims. During the reign of Abu-Talib, the grandest dole on the Qurayshite chiefs took place; Muhammad, Abu-Talib\u2019s nephew, claimed Prophethood and demanded with believing and complying with him. This dole for the Qurayshite chiefs expanded when a number of the Hashimites and sons of al-Muttalib believed in him and Abu-Talib declared his responsibility of protecting him during the conveyance of his Lord\u2019s message. He also threatened people of Quraysh a sweeping war if they would touch a single hair of Muhammad (S). Sparing no efforts in supporting his nephew, Abu-Talib stood in the face of the cabals managed by the Qurayshite chiefs. He also composed poems through which he divulged the ill intentions of the Qurayshite chiefs and suspected their belongingness to Prophet Ismayl (a.s.). His poems of glorifying Muhammad (S) and reproaching the Qurayshite chiefs were carried to the other Arab tribes. Abu-Talib named Abu\u2019l-Hakam, the chief of Banu-Makhzum, as \u2018the tiny ignorant of Makhzum,\u2019 while the Holy Prophet (S) named him \u2018Abu-Jahl\u2019 -man of ignorance-.<\/p>\n In spite of their various attempts to incite and threaten Abu-Talib and his nephew, people of Quraysh failed to achieve any progress in defeating that divine Prophethood. They then decided to persecute any Muslim they would catch; therefore, most of Muslims fled to Abyssinia bringing a new disappointment for the Qurayshite chiefs. Besides the Jews, the Qurayshite chiefs used all means to instigate or threat people of al-Madinah to give up the Holy Prophet (S); yet, they failed because that city, which was situated on the main way of their economic exchange with Syria and the neighboring territories, complied with the Holy Prophet (S) from top to bottom. Unexpectedly, Prophet Muhammad (S) surprised them when he conquered their capital, Makkah, with great numbers of unbeatable soldiers in AH 8. So, people of Quraysh had to surrender and submit to him. They formed two lines to watch the parade of the Holy Prophet (S) and his army. The standard of conquest was raised by `Abdullah ibn Ruwahah, the young man from the Yemeni tribe of al-Khazraj. He was shouting with a poem: Having felt jealous to hear that, `Umar shouted at the poet, \u201cSon of Ruwahah! Is it before the Holy Prophet (S) and in Allah\u2019s Precinct you are poetizing?\u201d But the Holy Prophet (S) intruded, \u201cLeave him alone, `Umar! These verses are more piercing than spearheads.\u201d21 The Holy Prophet (S) had secured people of Quraysh before he gathered their chiefs in the Holy Mosque under the swords of Allah\u2019s soldiers. He reminded them of many things; their arrogance, tyranny, belying the miracles and portents of Allah, dissenting Allah and His Messenger and persecuting the Hashimites and Muslims in addition to their conflicts and cabals against Islam and Muslims.<\/p>\n Read the following as quoted from al-Tabari\u2019s Tarikh 2\/337: After they had been within the spoils of war that the Holy Prophet (S) had the right to possess, people of Quraysh were manumitted and released. Hence, they are called \u2018the released.\u2019<\/p>\n This fact perplexed the pro-Qurayshite jurisprudents. A release occurs only after capture and enslavement. This proposes that those people were manumitted by the Holy Prophet (S) who had enslaved them. Accordingly, they should be the fellows and subjects of his family for good. Their being Muslims saved them from being sentenced to death penalty only. It did not cancel their being enslaved; yet, this ruling is dedicated to them. According to the rulings of jihad and Islamic conquest, such rulings are inactive. The following is a sketch of the Holy Prophet (S)\u2019s practices:<\/p>\n Ten thousand Muslims under the Holy Prophet (S)\u2019s leadership surrounded Makkah. People of Quraysh were too frightened to counter that army. As an Islamic rule, people of Makkah, if they were Jews or Christians, should choose one of three; become Muslims, fight against the Muslim army or defray the tribute (Jizyah) and keep their religion. As they were polytheists, they had only two choices; either to choose for Islam or to fight. They however chose for Islam under the menace of swords. They should have been treated as Muslims, but the Holy Prophetsubmitted them to the rulings of the prisoners of war and then released them. This sort of release is unfamiliar for Muslim jurisprudents; a prisoner of war should be killed, released or compensated. The ruling of the release without manumission or compensation is dedicated to the people of Quraysh during the conquest of Makkah. The third question the rulings regarding the lands of Makkah about which there are many probabilities, such as that they are not possessed because they are within the holy House of Allah, they were conquered and thus all Muslims have rights in them forever, They had been possessed by people of Quraysh since they choose for Islam but people purchased some from their owners later on. In my conception, the lands of Makkah should be out of possession because they are under the custody of the Holy Prophet (S) and the Holy Imams, while the Holy Prophet (S)\u2019s decision of saving the souls of those previously mentioned people was mere salvation from killing. His amnesty to people of Quraysh means that they will be always his enslaved individuals who enjoy definite rulings according to the laws of Islam. He released them in the same way as a master says to his slaves, \u2018Go and do whatever you like.\u2019 However, they, as well as their progeny, are still decided as slaves of that master and his heirs. In other words, he did not make them choose either Islam or fighting; yet, they were compelled to a definite choice and they thus were overcome and captured.<\/p>\n The Holy Prophet (S) regarded them as Muslims when he ordered them to take part in the Battle of Hunayn and when he ordered their women to pay homage to him. On other occasions, they were regarded as polytheists when their sons and slaves who could find their way out to the Holy Prophet (S) after the conquest of Makkah were not given back to them: Al-Kulayni, in al-Kafi 3\/512, records the following: Sunni jurisprudents have decided people of Quraysh as Muslims; therefore, they applied them to the rulings of Muslims, but when they are asked about the \u2018released\u2019 and whether they and their lands are applied to the rulings of war or not, they claim that such a right is given exclusively to the Holy Prophet (S)! In other words, the Holy Prophet (S) disregarded the rulings of Islam when he did not add the lands of Makkah with the spoils of war and did not enslave its people. He pardoned them and accepted their being Muslims. This ruling is however valid for the Holy Prophet (S), none else, and consequently, it is prohibited for any conqueror to imitate the Holy Prophet (S) in this regard! Thus, they claim that he respected people of Quraysh when he treated them individually.<\/p>\n Nevertheless, to adopt this opinion, Sunni jurisprudents have to move this obstacle, which is yet immovable! What about the name of \u2018released\u2019 that the Holy Prophetstamped on the necks of people of Quraysh and their partisans? Actually, it befits the slaves only.<\/p>\n Some Nasibis22 have understood that the problem of Quraysh with the Ahl al-Bayt would enduringly remain unsettled as long as the name of \u2018released\u2019 is kept as a mark on their foreheads. This name means that they have become the slaves of the Holy Prophet (S) and his household and progeny and that he had only released, not manumitted them from slavery. Even if they were manumitted, they must be always loyal to the Holy Prophet (S) and his household. However, Sunni scholars have always attempted to erase the name of \u2018released\u2019 in order that they might release people of Quraysh from their slavery to the Holy Prophet (S) and his household. Shaykh Nasir al-Din al-Albani exposes his reluctant fanaticism to people of Quraysh when he regards the narration involved as doubtful! It seems that al-Albani has not seen the other reference books of Hadith in which this report has been recorded. Similarly, he could not perceive that scholars and jurisprudents have dealt with this report as undeniable fact. We wonder if it was such an extreme historical blemish or fanaticism to people of Quraysh that made him attempt to deny this fact. It might be an attempt to save them from that everlasting name of their slavery to the Holy Prophet (S) and his household. Muslim, in al-Sahih 3\/106, has written down the following: If truth be told, the Hashimites only stood firm and fought with the Holy Prophet (S) in the Battle of Hunayn. Al-Hakim, in al-Mustadrak 4\/80 and al-Haythami, in Majma` al-Zawa`id 10\/15 have decided the authenticity of the previous report, which has been also authenticated by Ibn Qudamah: al-Mughni 7\/321, al-Sarkhasi: al-Mabsut 10\/39, Ahmad: al-Musnad 3\/279, al-Bayhaqi: al-Sunan 6\/306, 8\/266 and 9\/118 and al-Muttaqi al-Hindi: Kanz al-`Ummal 12\/86 and 5\/735 where he records the following: The rest of the Qurayshite tyrants and the \u2018released\u2019 ones had to be Muslims. Nevertheless, the feelings of malice and arrogance were confined in the hiddens of most, if not all, of them. On the other side, they found a new exit! They claimed that the government of Muhammad should be theirs since he was that generous man and the son of that generous man. Similarly, they adhered to the statements that Muhammad\u2019s nobility and pride were theirs since he was the son of Quraysh.<\/p>\n After all, the Holy Prophet (S) pardoned them and permitted their chiefs to enter his state; therefore, it is illogical for them to fight or stand against or leave that government in the hands of the strangers\u2014 the people of the tribes of Aws and Khazraj. Likewise, the question of Muhammad\u2019s succession can be discussed since it was an internal affair!<\/p>\n It is quite understandable that people of Quraysh directed their efforts towards the coming stage\u2014after Muhammad\u2019s departure. The most significant aim they had to treat was precluding him from nominating the Hashimites for the next leadership. They expressed this trend in a few words; forbidding the Hashimites from joining the leadership to the Prophethood. They decided that the position of leadership should be the share of the Qurayshite clans other than the Hashimites who had already enjoyed the position of Prophethood restrictively.<\/p>\n Furthermore, many texts and confessions lead to the fact that people of Quraysh exerted all efforts, on both the external and internal fronts, so as to implement this plan. Yet, most of them despaired of the Holy Prophet (S)\u2019s granting them any amount in the leadership because he had been working practically for preparing his household for this position. On that account, they plotted for assassinating him. They went on that as soon as they had an opportunity. The Battle of Hunayn was the excellent opportunity!<\/p>\n The Qurayshite tyrants have never believed in the Holy Prophet (S). After they had declared their being Muslims and volunteered to join the Holy Prophet (S) in his war against the tribes of Hawazin and Ghatafan in Hunayn, they flew at the initial throw of spears. They were two thousand warriors while the Holy Prophet (S)\u2019s soldiers were ten thousand. The Qurayshite tyrants were the main reason beyond the defeat of Muslims during that battle. They urged the others to flee as exactly as what had happened during the Battle of Uhud. At the same time as Muslims were fleeing, people of Quraysh plotted a number of processes aimed at assassinating the Holy Prophet (S), proving that they had already planned for many things with the enemies. It is clearly noticeable that the previous words of this Qurayshite chief involve his declaration and claim of believing in Allah the Exalted. A man\u2019s declaration is sufficient evidence. It is also noticeable that he declared the first creed of Islam only and neglected the other, which is the declaration of Muhammad\u2019s divine Prophethood. A claim is not provable unless others testify it. This indicates that all the warriors were parties in that plot. In addition, these words reveal that they had actually implemented processes of assassinating the Holy Prophet (S) but their activities were failed by the Lord and communicated to the Holy Prophet (S). Other narrations have attested that the Qurayshite chiefs, during the flight of Muslims in the Battle of Hunayn, could no longer keep the secret; therefore, they shouted of their rooted atheism and divulged their intentions. We read the following from Ibn Husham\u2019s al-Sirah 4\/46: Moreover, Shaybah, a Muslim leader and son of Quraysh (the striving faithful and Muslim tribe!), confessed that he went around the Prophetseveral time to kill him. No single means did they save when they fought the Holy Prophet (S). Regardless, they had to fail and, finally, were defeated. As a second stage, they continued plotting cabals and attempting to assassinate him, but they failed, too. Then, they came to him demanding with a position of leadership in his state, but they failed, as usual. Despite the unfaithful situations shown by people of Quraysh after the conquest of Makkah, the Holy Prophet (S) put forth efforts for acquiring their loyalty by dignifying and welcoming them. He donated them the greatest shares of the spoils and promised to donate more in the future provided that they would show fidelity and good manners.<\/p>\n Not for their appreciation, the Lord advised His Messenger to use the illumination of tranquility and benevolence to face the intricacy and narrow-mindedness of those tyrant people for sake of the coming generations. Meanwhile, the chiefship of Abu-Sufyan retracted, and he could keep nothing other than his false fame of combating Muhammad (S). Abu-Sufyan\u2019s chiefship was fit in wars and trade, not in situations of peace and political activities. After he had been defeated in the conquest of Makkah, Abu-Sufyan resided in al-Madinah and asked the Holy Prophet (S) to appoint him as tax collector.<\/p>\n Suhayl ibn `Amr was selected as the very thinker and politician who might regain the \u2018glories\u2019 of Quraysh after the military downfall. Not too long, he became the only pivot around whom people of Quraysh rotated and the only heir of those chiefs whom were killed by Muhammad and his Lord. Although he was one of the sons of `Amir ibn Lu`ay who were a grade lower than sons of Ka`b ibn Lu`ay, as Ibn Husham asserts in al-Sirah 2\/489, Suhayl ibn `Amr ibn `Abd-Shams ibn `Abd-Widd was a full-blooded Qurayshite. He had long stories with Muhammad and one of the chiefs who negotiated Abu-Talib in respect of Muhammad\u2019s Prophethood. He was also a member in al-Nidwah Conference when they decided to impose a comprehensive siege upon the Hashimites. He was also a member of the plot of assassinating the Holy Prophet (S) during his journey to al-Ta`if and he participated in the decision of banishing Muhammad out of Makkah and killing him if he would return. Finally, he rejected to protect the Holy Prophetso that he would be in Makkah for conveying his Lord\u2019s messages.24<\/p>\n Furthermore, Suhayl was one of the planners to kill Muhammad (S) after Abu-Talib\u2019s decease until his Lord saved him through the immigration to Yathrib and one of those who detained and tortured the earlier Muslims, including his son Abu-Jandal. He was also one of the commanders of the polytheists\u2019 army during the Battle of Badr and one of those who underwent the expenses of the army. He exerted all possible efforts in burning the Holy Prophet (S)\u2019s heart through practicing misbehaviors; therefore, Almighty Allah cursed him and ordered His Prophet (S) to curse and mention him by name in disfavor during his prayers. In addition to the battles of Uhud and al-Khandaq, Suhayl spent his wealth on recruiting people against the Holy Prophet (S) during wars. People of Quraysh selected Suhayl ibn `Amr to represent them in the truce of Hudaybiyyah. He protested against writing down \u2018the Messenger of Allah\u2019 as the Holy Prophet (S)\u2019s signature. He signed on it on behalf of all Qurayshites. Finally, he was one of the leaders of polytheism about whom Almighty Allah has said, \u2018Fight leaders of polytheism. 9\/12\u2019 Thus, his false conversion to Islam should never change anything of the Holy Verses of Almighty Allah. After the conquest of Makkah, Suhayl preferred to stay in Makkah and refused to move to al-Madinah like most of the released ones. Due to his arrogance and long history of struggle against the Holy Prophet (S), he did not dare to ask for a position in the Holy Prophet (S)\u2019s State. While he rejected the Holy Prophet (S)\u2019s philanthropic present during the years of desiccation and starvation suffered by people of Quraysh by virtue of the Holy Prophet (S)\u2019s cursing them, Suhayl accepted the one hundred camels presented to him as spoils of the Battle of Hunayn.<\/p>\n For the Qurayshite people and their adorers, this long history was as bright as daylight sun, but for Allah and His Messenger, it was as black as gloomy night. The (Muslim) Qurayshites voted for Suhayl\u2019s leadership after the conquest of Makkah for the previous lineage, history and situations. Whereas the Holy Prophet (S) nominated `Attab ibn Usayd al-Umawi and a man from Ansar as the rulers of Makkah, people of Quraysh preferred and complied with Suhayl. This fact is evidenced by the story that as soon as the Holy Prophet (S) was deceased, people of Quraysh dissented and relinquished Islam. Although, he was a Qurayshite individual, `Attab had to hide himself because he expected that he would be assassinated. A few days later, they received the tranquil news of the homage to Abu-Bakr, son of Taym. They calmed down because they realized that none of the Hashimites would be the leader. This is why Suhayl repeated the same words of Abu-Bakr who intended to say that whoever worshipped Muhammad must understand that Muhammad has died. We, the other party, do not worship Muhammad who was no more than a messenger who carried the message and passed away. Muhammad was the son of Quraysh and his authority should be held by his people\u2014 people of Quraysh who selected a leader, namely, Abu-Bakr. You all should thus listen and obey.<\/p>\n As a consequence, Suhayl relieved people of Quraysh by carrying to them the news that the leadership would be at their hands away from the Hashimites and Ansar who worshipped Muhammad! Thus, it would not be necessary for them to apostatize from Islam. Accordingly, people of Quraysh listened to him and that was the conclusion of the project of apostasy. Moreover, Suhayl secured `Attab and ordered him to rule Makkah in the name of the new Qurayshite, not Hashimite, leader Abu-Bakr ibn Abi-Qahafah the son of Taym ibn Murrah.25 After the conquest of Makkah, people of Quraysh directed their activities towards the orderly political and secret action aimed at keeping the Ahl al-Bayt away from the leadership and dedicating it to the other Qurayshites. They understood that any open activities against the Holy Prophet (S) would be unavailing. They had to face the problem of the Holy Prophet (S)\u2019s progressive arrangements for bringing `Ali, followed by al-Hasan and al-Husayn, to power. Neither `Ali nor were any of the Hashimites welcomed by the Qurayshite people. Thereupon, they, headed by Suhayl ibn `Amr, planned for practicing a number of bold procedures with the Holy Prophet (S). They therefore sent him various messages demanding with repatriating their sons and slaves who had left Makkah and joined him for learning their religion.<\/p>\n In this regard, Suhayl said, \u201cToday, we are your allies. We came to terms after we had been engaged in combats. I myself concluded a truce with you in Hudaybiyyah. Our sons and slaves fled their hometowns and work places to join you. They lied when they claimed that they aimed at learning their religion. Besides, we are responsible for teaching them their religion if they are honest. Accordingly, you should repatriate them.\u201d<\/p>\n The appeal of the new chief of Quraysh means that people of Quraysh, even if they had to give up arms and surrender under the shades of swords, did not recognize the ruler of Makkah assigned by the Holy Prophet (S); on the contrary, they wanted him to recognize them as an independent political entity opposing his state and religion. Abu-Dawud, in al-Sunan 1\/611, records the following: The reader must be aware that the reference to the truce of Hudaybiyyah in such reports was one of styles of distorting the facts usually followed by the pro-Qurayshite reporters. In fact, the incident befell after the conquest of Makkah. Had it occurred before that, Suhayl would have demanded the Holy Prophet (S) with respecting the term of repatriating the individuals who would join him, which was agreed upon during the truce of Hudaybiyyah.<\/p>\n Secondly, the Holy Prophet (S) would not have shown such an intense rage if this demand, which would have been so normal since it was specified as a term of the truce, had been provided before the conquest of Makkah. Only in situations of wrongdoing would the Holy Prophet (S) be angry. Thirdly, the released Qurayshites would not have suggested to the Holy Prophet (S) that they would teach those sons and slaves their religion if their demand had been issued before the conquest of Makkah and their conversion to Islam. The suggestion of teaching Islam cannot be said by other than Muslims or claimers of being Muslims. Finally, some narrations have confirmed that the incident occurred after the conquest of Makkah. Al-Hakim, in al-Mustadrak 2\/138, records the following: Al-Hakim, in al-Mustadrak 4\/298, has recorded a similar report and decided its authenticity: First, people of Quraysh attended in al-Madinah to see the Holy Prophet (S). They came to Muhammad\u2019s capital and demanded with his recognition of their political independence. Such an awkward impudence occurred just after the conquest of Makkah when they were humiliated and had to accept Islam under the menace of swords after they had been released in addition to their shameful deeds in the battle of Hunayn. As al-Hakim and Abu-Dawud have authenticated the narration, people of Quraysh addressed to the Holy Prophet (S), \u2018O Muhammad!\u2019 Al-Tirmidhi, however, has distorted it into \u2018O Allah\u2019s messenger!\u2019 In Ahmad\u2019s al-Musnad 3\/82, we read the following: In Majma` al-Zawa`id 9\/133, the author has decided the authenticity and truthfulness of the report and its narrators. Second, people of Quraysh understood that the conquest of Makkah and their acceptance of Islam as a religion had not been considered as submission to the Holy Prophet (S) and the Islamic State; rather it was a form of alliance with him against the tribes that were not included to his State yet. The Romans and the Persian were the main foes of the Holy Prophet (S)\u2019s State and people of Quraysh as well. Furthermore, they felt that they had practically joined that alliance when they fought in the Holy Prophet (S)\u2019s line against his foes during the Battle of Hunayn. On that account, it is now his turn to recognize their independent entity. They began with demanding him to repatriate their sons and slaves.<\/p>\n Third, except the Hashimites, people of Quraysh who had immigrated with the Holy Prophet (S) agreed to that demand. For instance, Abu-Bakr ibn Qahafah and `Umar ibn al-Khattab supported it completely. Yet, narrations have varied in exposing the scope of Abu-Bakr and `Umar\u2019s supporting the Qurayshite demand; some narrations, such as al-Hakim\u2019s authentic previous one, explain that Abu-Bakr answered, \u2018They have said the truth, Allah\u2019s messenger! Repatriate them,\u2019 and `Umar repeated the same thing. Other narrations, such as that recorded in al-Tirmidhi\u2019s al-Sunan and al-Hakim\u2019s al-Mustadrak 3\/122 and Majma` al-Zawa`id 9\/134 and 5\/186, have not referred to Abu-Bakr and `Umar\u2019s confirmation of the Qurayshite demand; yet they have mentioned their expectation to be the party whom will be selected by the Lord and His Messenger for disciplining people of Quraysh. Smartly, the word \u2018men\u2019 was substituted for the names of Abu-Bakr and `Umar. Such narrations are recorded in al-Hakim\u2019s Al-Mustadrak 2\/125 and 10\/473. Fourth, a question should be put forth here: What was the relationship between Suhayl ibn `Amr and the two men Abu-Bakr and `Umar, and why did they confirm the Qurayshite demand? Another question should also be put forth: why did the Holy Prophetseek the advice of Abu-Bakr and `Umar after he had understood the actual intent of people of Quraysh? He therefore became angry rejecting their demand and threatening another war and forewarning its imminent falling. Fifth, four elements can be assumed from the Holy Prophet (S)\u2019s reaction in the incident involved: The Holy Prophet (S) proposes to evince `Ali\u2019s standing; he wanted to make people of Quraysh know that the man would be one of the Hashimites whom they still envied and detested. Had the Holy Prophet (S) foretold that `Ali would fight people of Quraysh for sake of the interpretation of the Holy Qur\u2019an twenty-five years later, they would have been sure that they would have a twenty year period to carry out their plans. In Majma` al-Zawa`id 9\/134, an authenticated narration declares that since the Holy Prophet (S)\u2019s reign, `Ali (a.s.) had been threatening people of Quraysh and everybody who would think of apostasy. He swore that he would fight them to the last moments. The Holy Prophet (S) was the director of this threat, which was aimed at precluding people of Quraysh from practicing any process of dissenting Islam: Following the previous narration, the same compiler writes down another narration in which he exposes that immediately after the conquest of Makkah, the Holy Prophet (S) menaced people of Quraysh with `Ali (a.s.): This threat proves evidently the actual intentions of those fresh Muslims. In case these \u2018released\u2019 were Muslims whose properties must be respected, it should be illegal for the Holy Prophet (S) to violate such properties. He (a.s.) used to say, \u201cIt is illicit for anyone to have from others\u2019 properties unless their satisfaction is obtained. Your properties and souls are as holy as\u2026 etc.\u201d Apparently, the incident hindered the Qurayshite people\u2019s attempts to harvest the Holy Prophet (S)\u2019s recognition of their political independence in a form of alliance or autonomy in the Islamic State. A view at the history written with the pens of the pro-Qurayshite authors will conclude that people of Quraysh, soon after the incident, repented and accepted Islam so piously and gave alms and manumitted their slaves and undertook on the ritual Hajj and fasted and offered the prayers\u2026 etc. In contrast, the Holy Prophet said, \u201cI see you will never stop, O people of Quraysh!\u201d<\/p>\n From the nature of the Qurayshite people in general and their chiefs in specific, it is understood that they must have kept up their activities on all possible fronts and could conclude many results. They understood that the Holy Prophet (S) had still been attentive of their movements and that it had been a great mistake to think of a political independence in his State. Thirdly, they recognized that Muhammad\u2014the leading Hashimite knight\u2014had been unmatched, especially when he was supported by his cousin\u2014the killer of the Arabs\u2014and people of Aws and Khazraj who dared, for the first time in their lives, to fight people of Quraysh and kill a number of their heroes.<\/p>\n The issue of political independence was retracted when a substitute came forth; people of Quraysh were confident that Muhammad\u2019s State covered the territories and Muslims were preparing themselves to fight the Romans and the Persians. Muhammad had promised his followers that they would defeat these two great powers and Muslims looked forward to achieving so. On that account, any demand of autonomy would be meaningless. Hence, it is necessary to move to a new general situation through industrious political activities and processes of systematic violence. By such activities could the Quraysh people only seize Muhammad\u2019s State.<\/p>\n Muhammad, at any rate, is the son of Quraysh and his people are thus more meritorious than others in receiving his heritage. Neither Ansar the Yemenis nor can any other tribe protest. Supposing that will be achieved, there will come one problem that requires treatment in any price\u2014the Hashimites whom are called \u2018the progeny\u2019 or \u2018the near of kin,\u2019 and about whom frequent Qur\u2019anic texts have been revealed and many Hadiths have been said. Muhammad has endowed them exclusively the fifth of the public treasury. We read the following narration in al-Tabari\u2019s Tarikh 3\/426: This situation includes a number of points:<\/p>\n 1. These have been the words of a Qurayshite chief whose tribal loyalty, for him, was beyond any dispute; he carried the pennon of Quraysh and called for their succeeding the Holy Prophet (S) in the face of Ansar and the Hashimites. He also spared no efforts in stripping the leadership from the Ahl al-Bayt and Ansar. He then served the Qurayshite chiefs with that pure leadership and they named him \u2018the Core of Quraysh.\u2019<\/p>\n 2. These words provide a testimony averring that the Qurayshite Muhajirun were so deviate that they should be detained in al-Madinah in order not to mislead Muslims. Having assumed the actuality of the Qurayshite Muhajirun, it became more evident to understand the hiddens of the Qurayshite \u2018released\u2019 people whom should never cease their trickeries against Islam unless `Ali\u2019s sword would play on their heads, as the Holy Prophet (S) predicted.<\/p>\n 3. These words comprise a picture of `Umar\u2019s imagination about the short period of Islam and its imminent termination. `Umar likened Islam to any political circle that passed on the Arab Peninsula and other territories and would be vanquished soon. Through various texts, `Umar believed that Islam would not last for more ages and believed that other nations would soon invade Muslim territories, especially Makkah whose people would desert it and cause it to be ruined. Ka`b al-Ahbar might have been the source of such false prophesies.<\/p>\n 1. Shaykh Al-Saduq, in his al-Faqih, relates the following narration:
\n– The principle of good treatment of women and the avoidance of wronging them.<\/p>\n
\n– The principle of Muslims\u2019 fraternity and equity.
\n– The principle of the respect for private ownership and the illegality of violating Muslims\u2019 properties.
\n– The principle of regarding Muslims\u2019 souls and the illegality of shedding their blood.
\n– The principle of respecting Muslims\u2019 honors and dignity and the illegality of abusing each other.
\n– The principle of maintaining properties and souls of those who speak out the creed of Islam (shahadah).
\n– The principle of sealing Prophethood with the Holy Prophet (S) and sealing the nations with his Ummah.
\n– The principle of the Holy Prophet (S)\u2019s being the witness on his people in the Hereafter and their joining him on the Divine Pool.
\n– The principle of the necessity of the accuracy in acting and the admonishing against committing the insignificant actions that lead to deviation.
\n– The principle of warning against forging lies against the Holy Prophet (S) and the insistence on investigating whatever is ascribed to him.<\/p>\n
\n– The laws of the heritage.
\n– The laws of the blood money and retaliation.
\n– The laws of the rites of the Hajj; \u201cFrom me, you should learn the rites.\u201d<\/p>\n
\n– The principle of the importunate adherence to the Qur\u2019an and the Ahl al-Bayt\u2014the two weighty things.
\n– The principle of nominating Imam `Ali (a.s.) as the next leader of the Ummah and the first of the Twelve Imams.
\n– The principle of keeping on performing the obligatory rites and the compliance with the leaders.
\n– The principle of immortalizing the plot of Quraysh and Kinanah on the blockade of the Hashimites.
\n– The principle of warning people of Quraysh against playing the tyrant after the departure of the Holy Prophet (S).
\n– The principle of warning the Sahabah against breaking faith and struggling on power.<\/p>\n
\nIt is quite clear that the Holy Prophet (S) referred to each of these bases and principles on many occasions before the Farewell Hajj. As a matter of fact, they, together with the six sermons, form an inseparably coalescing topic. The Holy Prophet (S)\u2019s wording is a revelation that completes and explains each other. In every topic, that wording formulates a perfect doctrinal and legislative unity that contributes in the constructing of the divine comprehensive edifice of Islam.
\nThe Humanitarian Equity<\/p>\n
\nModels of the Holy Prophet (S)\u2019s Sermons in the Farewell Hajj<\/p>\n
\nThe Holy Prophet (S)\u2019s Sermon in the Farewell Hajj<\/p>\n
\nAll praise is due to Allah. We praise Him, seek His aid and forgiveness, and repent to Him. We seek His guard against the evils of our wrongdoings and ourselves. No one will be able to lead astray those whom Allah guides and no one will be able to guide those whom Allah causes to deviate. I declare that there is no god but Allah exclusively without any associate, and declare that Muhammad is His servant and messenger.
\nO slaves of Allah, I command you to adhere to piety and urge you to obey Him. I begin with Allah Who is the source of everything good.
\nO people, listen to what I will say to you. I do not know whether I will meet you the next year in this situation or not.
\nO people, your souls and honors are as holy as this day in this country among you up to the day on which you will meet your Lord. Have I conveyed? O Allah, be the witness.
\nHe whom is trusted with a deposit should fulfill his trust. The usury of Jahiliyah (pre-Islamic era) is revoked. The first usury that I will revoke is that of al-`Abbas ibn `Abd al-Muttalib.
\nThe revenge of the Jahiliyah is revoked. The first revenge that I will revoke is that of `Amir ibn Rabi`ah ibn al-Harith ibn `Abd al-Muttalib.
\nThe whole traditions of the Jahiliyah are canceled except the custody \u2013of the Holy House of Allah- and the watering (of the pilgrims).
\nRetaliation is the judge of the premeditated murder. The ruling of quasi-murder, such as those whom are killed by a stick or a stone unintentionally, is one hundred camels \u2013to be paid as blood money-. Any additional number is a part of Jahiliyah.
\nO people, Satan despaired of being obeyed on this land, but he accepted to be obeyed through your insignificant evildoings.
\nO people, \u201cPostponing (of the sacred month) is only an addition in unbelief, wherewith those who disbelieve are led astray, violating it one year and keeping it sacred another, that they may agree in the number (of months) that Allah has made sacred. 9\/37\u201d The time has rotated as same as the day on which Allah created the heavens and the earth. \u201cSurely the number of months with Allah is twelve months in Allah\u2019s ordinance since the day when He created the heavens and the earth, of these four being sacred; 9\/36\u201d three are consecutive and one is odd. They are Dhu\u2019l-Qa`dah, Dhu\u2019l-Hijjah, Muharram and Rajab, which falls between Jumada and Sha`ban. Have I conveyed? O Allah, be the witness.
\nO people, your women enjoy obligations that are imposed upon you, and you enjoy obligations that are imposed upon them. The obligations that are imposed upon them are that they should never take anybody to your beds, should never let anybody that you hate enter your houses before they take your permission and should never commit any evildoing. If they do so, Allah has permitted you to prevent them, leave them alone in the sleeping-places and beat them, but not so harmfully. If they desist and obey you, you should assume their livelihood and clothing adequately. You have taken them by the trust of Allah and they have been lawful to you by the Book of Allah. Therefore, fear Allah in the questions regarding women and advise each other for their good.
\nO people, \u201cthe believers are each others\u2019 brothers. 49\/10\u201d It is illicit for anyone to behave in (someone\u2019s) money before he obtains the owner\u2019s permission. Have I conveyed? O Allah, be the witness.
\nAfter me, do not return to atheism by killing each other. I have left among you what will protect you against deviation if you only adhere to. It is the Book of Allah and my family\u2014my household. O Allah, be the witness.
\nO people, your Lord is One and your father is one. You all are from Adam and Adam was created from dust. \u201cThe best of you to Allah is the most Almighty Allah\u2013fearing. 49\/13\u201d Except by means of piety, no Arab person is preferred to a non-Arab. Have I conveyed? The attendant must convey this to the absent.
\nO people, Allah has constituted the share of every heir. It is illicit for any testator to will more than one third of the estate. The baby is for the owner of the bed, and the share of the prostitute is the stone. The curse of Allah, the angels and all of people be upon those who claim of being the sons of other than their fathers and those who claim of being the subjects of other than their masters.1 Allah will not accept from such individuals any excuse or compensation.
\nPeace and Allah\u2019s mercy and blessings be upon you.<\/p>\n
\n\u2026 A man from Quraysh related the following: With Sufyan al-Thawri, I went to Ja`far ibn Muhammad and found him on his pack animal. Sufyan addressed to him, \u201cO Abu-`Abdullah! Would you please relate to us the Holy Prophet (S)\u2019s Sermon in al-Khayf Masjid?\u201d The Imam apologized since he had already ridden, and promised he would answer Sufyan\u2019s question as soon as he would be back. \u201cI adjure you by your kinship to the Messenger of Allah (a.s.) to relate it to me,\u201d insisted Sufyan. The Imam rode off. Sufyan asked for a pen and a paper to record the Imam\u2019s wording. The Imam spoke, \u201cIn the Name of Allah, the Beneficent, the Merciful. This is the sermon of the Holy Prophet (S) addressed in al-Khayf Masjid:
\nAllah may bloom the servants who will listen and understand my words and convey them to the absent.
\nO people! The witness should carry this to the absent. A bearer of knowledge may happen to be illiterate and a bearer of knowledge may happen to carry it to the more knowledgeable.
\nHearts of Muslims should never act unfaithfully in three matters; sincere performance of Allah\u2019s duties, giving advice to Muslims\u2019 Imams and committing to their congruity. Their congruity is binding.
\nThe believers are brothers of equal blood. They are one hand against their enemies. The least among them can bear their situation.\u201d
\nAfter he had recorded these statements, Sufyan recited them before the Imam. Hence, Abu-`Abdullah rode the animal and went.
\nHalfway, I told Sufyan that Abu-`Abdullah had bound him with an everlasting duty. \u201cWhat is that?\u201d asked Sufyan. \u201cIt is the three things in which a Muslim should never act unfaithfully,\u201d I said, \u201cSincere performance of Allah\u2019s duties is a clear matter. Regarding giving advice to Muslims` Imams, who are those Imams? Are they Muawiyah ibn Abi-Sufyan, Yazid ibn Muawiyah, Marwan ibn al-Hakam and the other rulers while even the collective prayers led by them are invalid? About committing to their congruity, who are those congruous people? Are they the deferrers who believe that persons who did not perform a single obligatory prayer and did not fast on a single day and did not perform the obligatory bathing and demolished the Ka`bah and married their mothers are bearing the same degree of faith born by Archangel Gabriel and Archangel Michael? Or are they the fatalists who believe that Satan\u2019s desire can be active while Allah\u2019s will cannot be? Or are they the Harurites who deny `Ali ibn Abi-Talib and decide his atheism? Or are they the Jahmites who claim that faith is to know Allah only?\u201d
\nAs he became perplexed, Sufyan asked me an explanation of the Holy Prophet (S)\u2019s saying reported by Abu-`Abdullah (a.s.). \u201c`Ali ibn Abi-Talib, by Allah, is the only Imam before whom we are commissioned to give advice. And the congruity stands for his household,\u201d I answered.
\nSufyan tore the paper and asked me to keep it secret.<\/p>\n
\nThe Holy Prophet (S) performed the Farewell Hajj, which was the tenth since he immigrated to al-Madinah. In Mina, he delivered the following speech:
\n\u201cAll praise and thanks be to Allah. O people! Listen and understand my words. I cannot guarantee whether I will meet you the next year. Do you know which day is the holiest?\u201d \u201cIt is this day,\u201d answered people. \u201cDo you know which month is the holiest?\u201d asked he. \u201cIt is this month,\u201d answered they. \u201cDo you know which land is the holiest?\u201d asked he. \u201cIt is this land,\u201d answered they. \u201cYour souls, estate and honors are as holy among you as this day in this month on this land until you meet your Lord Who will examine your deeds. O people! Have I conveyed?\u201d \u201cYes, you have,\u201d shouted they. \u201cO Allah! Be the witness,\u201d commented the Holy Prophet (S). After a while, he added, \u201cEvery regulation, heresy, revenge and debt that was founded in Jahiliyah is under my feet. None is preferable to another except by criteria of piety. Have I conveyed?\u201d<\/p>\n
\nOn the last day of Tashriq, Allah revealed the Surah of al-Nasr (No. 110). The Holy Prophet (S) understood that he would leave this life in a short time. He declared that people should gather in al-Khayf Masjid for the prayer. When people came there, he addressed, \u201cAll praise and thanks be to Allah. Allah may bloom a servant who will listen to and understand my words and convey them to the absent.<\/p>\n
\nSome of the Sahabah spoke to each other that Muhammad intended to dedicate the leadership to his household. Four of them traveled to Makkah and entered the Ka`bah where they concluded an agreement on preventing the Ahl al-Bayt from holding any position of leadership as soon as Muhammad would be dead or assassinated. Hence, Allah revealed to His Prophet (S), \u201cOr have they settled an affair? Then, surely, We are the settlers. Or do they think that We do not hear what they conceal and their secret discourses? Aye! And our messengers with them write down. 43\/79-80\u201d<\/p>\n
\nAbu-Bakrah narrated that the Holy Prophet said, \u201cTime has rotated as same as the first day on which the Lord created the heavens and the earth. A year is of twelve months four of which are holy\u2014three are successive; Dhu\u2019l-Qa`dah, Dhu\u2019l-Hijjah and Muharram, and the fourth is Rajab, which falls between Jumada and Sha`ban. Which month is this?\u201d \u201cAllah and His Messenger are the most knowledgeable,\u201d we answered. The Holy Prophet (S) paused for a considerable while that we thought he would call another name to that month. \u201cIs it not Dhu\u2019l-Hijjah?\u201d asked he. \u201cYes, it is,\u201d we replied. \u201cWhich land is this?\u201d asked he. \u201cAllah and His Messenger are the most knowledgeable,\u201d we answered. The Prophet (S) paused for a considerable while that we thought he would call another name to it. \u201cIs it not al-Baldah?\u201d asked the Holy Prophet (S). \u201cYes, it is,\u201d we replied. \u201cWhat kind of day is today?\u201d asked the Holy Prophet (S). \u201cAllah and His Messenger are the most knowledgeable,\u201d we answered. The Prophetstopped talking for a considerable while that we thought he would call another name to it. \u201cIs it not the Nahr \u2013 immolation- Day?\u201d asked the Holy Prophet (S). \u201cYes, it is,\u201d we answered. The Prophetspoke, \u201cYour souls and estate (Muhammad added that the Holy Prophet (S) might said, \u2018and your honor\u2026\u2019) are as holy among you as this day in this month on this land. You will meet your Lord and He will examine your deeds. After me, return not to deviation by beheading each other. The witness should inform the absent. It may happen that an indirect receiver is more committed than the direct.\u201d<\/p>\n
\nThe following is quoted from al-Bukhari, al-Sahih 1\/24:
\n\u2026 The Holy Prophetsat on the back of his camel while a man was catching to its bridle. \u201cWhat kind of day is today?\u201d asked he. We stopped talking for a considerable while that we thought that he would call another name to that day. \u201cIs it not the Nahr Day?\u201d asked he. \u201cYes, it is,\u201d we replied. \u201cWhich month are we in?\u201d asked he. We stopped talking for a considerable while that we thought he would call another name to that month. \u201cIs it not Dhu\u2019l-Hijjah?\u201d asked he. \u201cYes, it is,\u201d we replied. The Holy Prophet (S) added, \u201cYour souls, estate and honor are as holy among you as this day in this month on this land. The witness should inform the absent. A witness may convey to a more committed one.\u201d<\/p>\n
\n\u2026The Holy Prophet (S) descended the mountain and addressed, \u201cYour souls and estate are as holy among you as this day in this month on this land. Every affair of the Jahiliyah is being under my feet. Revenge of the Jahiliyah is revoked. The first revenge that I will revoke is Rabi`ah ibn al-Harith\u2019s revenge that is ours. He was suckling in the quarter of Banu-Sa`d and the tribe of Hudhayl killed him. Usury of Jahiliyah is revoked. The first usury I want to revoke is ours, which is al-`Abbas ibn `Abd al-Muttalib\u2019s. Watch your Lord during treating your women. You have taken them by the trust of Allah. And you have consummated their privates by the word of Allah. Your rights imposed upon them are that they should not permit anyone you dislike to sit on your furniture (i.e. enter your houses). If they do so, you are permitted to beat them not heavily. Their rights imposed upon you are that you save their alimony and clothing in an acceptable way. I am leaving among you what will protect you against deviation as long as you commit yourselves to. It is the Book of Allah. You will be asked about me. What will you answer?\u201d \u201cWe confess that you have conveyed, accomplished and advised,\u201d shouted people. As he raised his forefinger to the heavens and shook it towards people, the Holy Prophet said three times, \u201cO Allah! Be the witness.\u201d<\/p>\n
\nThe Holy Prophet (S) delivered a speech saying, \u201cO People! I will precede you to the Divine Pool. It is a pool of a distance as same as that between Kufah and the Black Stone -of the Ka`bah-. His vessels are as many as stars. As some people from my nation will approach, a man will come out and occlude them from being close to me. Another group will be occluded, too. None will escape but a few group that are like scattered animals in a cattle.\u201d \u201cWill I be one of them, Allah\u2019s Prophet (S)?\u201d asked Abu-Bakr. \u201cNo, you will not,\u201d answered the Holy Prophet (S), \u201cThey will be people from the coming generations who will move backward.\u201d
\n[Al-Hakim comments:] According to the criteria of the two Shaykhs -Muslim and al-Bukhari-, this is an authentic narration. Yet, they did not record it. Al-Hajjaj ibn Muhammad has reported it from al-Layth.<\/p>\n
\n\u2026 `Abdullah ibn Mas`ud narrated that while the Holy Prophet (S) was on the back of his she-camel in `Arafat, he said, \u201cDo you realize which day, month and land are these?\u201d \u201cThese are holy day, month and land,\u201d answered they. \u201cYour estate and souls are as holy among you as this month, land and day,\u201d said the Holy Prophet (S) and then went on, \u201cI will precede you to the Divine Pool and I will take pride in you before the other nations. Blacken not my face. I will save some people and some will be taken away from me. I will say, \u2018O Lord! Those are my companions.\u2019 But I will be answered: You do not know what they did after you.\u201d According to Majma` al-Zawa`id, this is an authentic report.<\/p>\n
\nTitle: After Me, Return Not To Atheism By Beheading Each Other:
\nJarir ibn `Abdullah narrated that during the Farewell Hajj, the Holy Prophet (S) asked people to keep silent. He then said, \u201cAfter me, return not to atheism by beheading each other.\u201d
\nIbn `Umar narrated that the Holy Prophetstated, \u201cWoe is you! After me, return not to atheism by beheading each other.\u201d
\nAl-Sannaj al-Ahmasi narrated that the Holy Prophetstated, \u201cI will precede you to the Divine Pool. I will take pride in you among the other nations. After me, do not fight each other.\u201d
\nAccording to Majma` al-Zawa`id, this is an authentic report with trustful narrators.<\/p>\n
\n\u2026Abu-Umamah narrated that during the Farewell Hajj, I heard the Holy Prophetsaying, \u201cBeware of your duty to Allah and perform the five \u2013obligatory- prayers and fast in that month \u2013of Ramadan- and defray the Zakat and comply with your leaders and you will be taken to the Paradise of your Lord.\u201d
\nAbu-Umamah declared that he had heard this saying from the Holy Prophet (S) when he was thirty years old.
\nAbu-`Isa decides this narration as qualified with a rather doubtful narrator. Others, however, have decided it as authentic.<\/p>\n
\n\u2026 A man from the Sahabah narrated that the Holy Prophet (S) was on the back of his red she-camel when he asked, \u2018Do you realize what kind of day is today?\u2019 \u2018It is the Nahr Day,\u2019 answered we. \u2018You are true,\u2019 replied the Holy Prophet (S), \u2018It is the Grand Hajj Day. Which month is it?\u2019 \u2018It is Dhu\u2019l-Hijjah,\u2019 answered we. \u2018You are true,\u2019 commented the Holy Prophet (S), \u2018It is the palatial month of Allah. Do you know which land is this?\u2019 \u2018It is the Holy Precinct,\u2019 answered we. \u2018You are true,\u2019 stated the Holy Prophet (S), \u2018Your souls and estate are as holy among you as this day in this month on this land. (Or: as same as the sanctification of this day, month and land.) I will precede you to the Divine Pool. I will look at you taking pride among the other nations. Blacken not my face. You have seen and listened to me. You will be asked about me. He who deliberately forges lies against me will have sought himself a place in Hellfire. I will save some people and others will be taken away from me. I will say: O Lord! They are my companions. But I will be answered: You do not know what they did after you.<\/p>\n
\nTitle: Sermons of the Hajj:
\nAbu-Harrah al-Raqqashi narrated the following on the authority of his uncle: In the middle of the Tashriq days, I was catching the riddle of the Holy Prophet (S)\u2019s she-camel. He then said, \u201cO people! Do you realize which day, month and land are these?\u201d \u201cThey are holy day, holy month and holy land,\u201d answered people. \u201cYour souls, estate and honors are as holy among you as this day in this month on this land until the day on which you will meet your Lord. Listen to me and you will live. Wrong not each other. Wrong not each other. Wrong not each other. It is illicit for any one of you to have from a Muslim\u2019s property unless satisfaction is obtained. Every blood and estate of Jahiliyah should be under my feet until the Resurrection Day. The first revenge I want to revoke is Rabi`ah ibn Al-Harith ibn `Abd al-Muttalib who belonged to us. He was a baby at the tribe of Layth when the tribe of Hudhayl killed him. Every usury that was in Jahiliyah is revoked. The Exalted Lord has ordered that the first usury to be revoked is that of al-`Abbas ibn `Abd al-Muttalib who belongs to us. You possess your capital neither wronging nor wronged. Time has rotated as same as the first day on which the Lord created the heavens and the earth. \u2018Surely, the number of months with Allah is twelve months in Allah\u2019s ordinance since the day when He created the heavens and the earth, of these four being sacred. That is the right reckoning; therefore, wrong not each other during them.\u2019 After me, return not to atheism by beheading each other. Satan has despaired of being obeyed by the performers of prayers; but he is working on creating antagonism among you. Fear Allah as you treat your women. They are restrained at you. They have rights imposed upon you and you have rights imposed upon them. The rights imposed upon them are that they should not permit any one to take your places in your beds and they are not allowed to permit any one you dislike to enter your houses. If you expect desertion of a woman, you should admonish, desert in the bed and then beat ineffectively. Their rights are that you should save their alimony and clothing. You have taken them by the trust of Allah and you have consummated their privates by the word of Allah. He who had a trust should deliver it to the depositor.\u201d
\nThe Holy Prophet (S) then opened his hand and said, \u201cHave I conveyed? Have I conveyed? The witness should inform the absent. An indirect receiver may be more receptive than a direct hearer.\u201d<\/p>\n
\nAbu-Nadrah narrated the following on the authority of a man who heard the Holy Prophet (S)\u2019s sermon addressed in the middle of the Tashriq days:
\nThe Holy Prophetstated, \u201cO people! Your Lord is One and your father is one, too. An Arab individual should not be preferred to a non-Arab and a black should not be preferred to a white except by criteria of piety. Have I conveyed?\u201d \u201cYes! The Messenger of Allah has conveyed,\u201d people shouted. \u201cWhat kind of day is today?\u201d asked the Holy Prophet (S). \u201cIt is a holy day,\u201d people answered. \u201cWhich land is this?\u201d asked the Holy Prophet (S). \u201cIt is a holy land,\u201d people shouted. \u201cAllah the Exalted has made your souls and estate –the Holy Prophet (S) might have added \u2018and honors\u2019 to his statement– as holy as this day in this month on this land. Have I conveyed?\u201d said the Holy Prophet (S). \u201cYes! The messenger of Allah has conveyed,\u201d people admitted. \u201cThe witness should inform the absent,\u201d ordered the Holy Prophet (S).<\/p>\n
\nIbn `Umar narrated that when this Surah was revealed to the Holy Prophet (S) in Mina in the middle of the Tashriq days, he recognized the imminence of his death. He rode his animal, al-Qaswa`, and stood among people in al-`Aqabah. A great number of Muslims encompassed him. He then said, \u201cAll praise and thanks be to Allah. O people! Any revenge that was in Jahiliyah is annulled. The first revenge to be annulled is the blood of Rabi`ah ibn al-Harith who belonged to us. The tribe of Hudhayl killed him when he was a baby at the tribe of Layth. Likewise, any usury that was concluded in the Jahiliyah is revoked. The first usury to be revoked is that of al-`Abbas ibn `Abd al-Muttalib who belongs to us. O people! Time has rotated as same as it was when the Lord created the heavens and the earth. The number of months with Allah is twelve, four of which are holy. They are Rajab, which falls between Jumada and Sha`ban, then come Dhu\u2019l-Qa`dah, Dhu\u2019l-Hijjah and Muharram. That is the right reckoning; therefore, wrong not each other during them. \u2018Postponing of the sacred months is only an addition in unbelief, wherewith those who disbelieve are led astray, violating it one year and keeping it sacred another, that they may agree the number of months that Allah has made sacred.\u2019 They were violating Safar a year and keeping Muharram sacred the other. That is the postponing of the sacred months. O people! He who had a trust should deliver it to the depositor. O people! Satan despaired of being obeyed on this land in the last of time but he has been pleased to be obeyed in your insignificant deeds. Take care of your religion against your insignificant deeds. O people! Women are in your hands. You have taken them by the trust of Allah and consummated their privates by the word of Allah. You have rights imposed upon them and they have rights imposed upon you. Within your rights is that they should not let any one take your places in your beds and they should not disobey you in acceptable matters. If they do so, then you have no authority on them. They should enjoy their alimony and clothing in an acceptable way. If you beat them, you should not injure. It is illicit for any of you to have from his brother\u2019s property unless satisfaction is obtained. O people! Among you, I am leaving what will protect you against deviation if you adhere to. It is the Book of Allah. You should follow it. O people! What kind of day is today?\u201d \u201cIt is a sacred day,\u201d answered they. \u201cWhich land is this?\u201d asked the Holy Prophet (S). \u201cIt is a sacred land,\u201d answered they. \u201cWhich month is this?\u201d asked the Holy Prophet (S). \u201cIt is a sacred month,\u201d answered they. \u201cAlmighty Allah has made your souls, estate and honors as sacred as this day in this month on this land. The witness should inform the absent. There will be no Prophet (S) after me and there will be no nation after you.\u201d
\nThe Prophet (S) then raised his hands to the heavens and said, \u201cO Allah! Be the witness.\u201d
\nIn the major reference books of Hadith, a part of this report is recorded. Al-Bazzar also records this narration. However, Musa ibn `Ubaydah, the doubtful, is within the series of the narrators.<\/p>\n
\n\u2026Al-`Adda` ibn Khalid ibn `Amr ibn `Amir narrated that in the Farewell Hajj, he was sitting under the minbar from which the Holy Prophet said, \u201cAll praise and thanks be to Allah. Allah says, \u2018O you men! We have created you of a male and a female, and made you tribes and families that you may know each other; surely, the most honorable of you with Allah is the one among you most careful of his duty.\u2019 An Arab should not be preferred to a non-Arab, a non-Arab should not be preferred to an Arab, a black should not be preferred to a white and a white should not be preferred to a black except on criteria of piety. O people of Quraysh! Do not shoulder the worldly affairs while people shoulder the Hereafter. I will not avail you in the least before Allah.\u201d
\nIn al-Mu`jam al-Kabir, a-Tabarani relates this narration to doubtful narrators. Previously, we have referred to an authentic documentation of this report.
\nAbu-Qabilah narrated that in the Farewell Hajj, the Holy Prophet (S) delivered a sermon saying, \u201cThere will be no Prophet (S) after me and there will be no nation after you. Revere your Lord, perform the five \u2013obligatory- prayers, fast in the month \u2013of Ramadan- and comply with the leaders and you will enter the Paradise of your Lord.\u201d<\/p>\n
\n\u2026The Holy Prophetstated, \u201cYour blood and estate are as holy as this day in this month on this land. Every matter that was regulated in Jahiliyah is under my feet. The revenge of Jahiliyah is revoked. The first revenge I will revoke is the Rabi`ah ibn Al-Harith\u2019s. The tribe of Hudhayl killed him when he was a baby at the quarter of Banu-Sa`d. Usury of Jahiliyah is revoked. The first usury I will revoke is al-`Abbas ibn `Abd al-Muttalib\u2019s. Watch the Lord during treating your women. You have taken them by the trust of Allah and consummated their privates by His word. Your rights imposed upon them are that they should not let anyone take your places in your beds. If they do, you should beat them, yet ineffectively. Their rights imposed upon you are that you should save their alimony and clothing in an acceptable way. You will be asked about me, what will you answer?\u201d \u201cWe acknowledge you have conveyed, accomplished and advised,\u201d shouted people. The Prophet (S) raised his forefinger to the heavens and shook it at people saying thrice, \u201cO Allah! Be the witness.\u201d \u2026 etc.<\/p>\n
\n`Abd al-Rahman ibn Abi-Bakrah narrated on the authority of his father that on that day, the Holy Prophetsat on a camel, or she-camel perhaps, whose bridle was held by a man and asked, \u201cWhat kind of day is today?\u201d We kept silent for a considerable time that we thought he would call another name to it. \u201cIs it not the Nahr Day?\u201d asserted the Holy Prophet (S). \u201cYes, it is,\u201d answered we. \u201cWhich month is this?\u201d asked he \u2026etc.
\nFirst Basis<\/p>\n
\nSecond Basis<\/p>\n
\nI have been ordered to fight people until they say \u2018There is no god but Allah.\u2019 If they speak it out, they will protect their souls and estate against me except in lawful states. Allah then will be the Judge.\u201d2
\nAs a matter of fact, this principle is of three dimensions:<\/p>\n
\nThis is a unique style persisting that people will join their Prophet (S) before their Lord and each will be in need for a drink from the Kawthar Pool. That drink will save against any further thirst and make the body fit enough to enter Paradise.<\/p>\n
\nA nation may overlook assails of their enemies in states of political, economic or cultural power. This concern will lead the enemies to predominate and prevail on this nation.
\nA society may overlook an aspect of corruption that first occurs in a certain point or among a certain group.
\nA society may overlook a law dictatorially issued by the ruler or his men. This will lead to a comprehensive injustice that drives the society towards putrescence.<\/p>\n
\nIn al-Kafi 2\/288, we read the following:
\nImam Ja`far al-Sadiq (a.s.) said: The Holy Prophet (S) resided in a wasteland and asked his companions to fetch firewood. They apologized that the land had been barren. \u201cTry to find as much as possible,\u201d ordered the Holy Prophet (S). They fetched a good quantity and provided the sum before him. As he saw the view, the Holy Prophet (S) commented, \u201cThis is the way how sins gather. Beware of the insignificant sins. Everything has an observer. The observer of these sins records whatever they acted and their deeds, and everything is registered in a clear recording.\u201d3<\/p>\n
\nThe following sayings deal with the qualitative accumulation of the insignificant sins in the core and personality of the individuals and societies:
\nAl-Kulayni, in al-Kafi 2\/287, records the following:
\nImam Ja`far al-Sadiq (a.s.) stated, \u201cBeware of the insignificant sins. They are unforgivable.\u201d \u201cWhat are the insignificant sins?\u201d asked the narrator. The Imam explained, \u201cA man commits a sin and wishes if he had not committed others.\u201d4<\/p>\n
\nImam al-Baqir (a.s.), through explaining Almighty Allah\u2019s saying, \u201cCorruption has appeared in the land and the sea on account of what the hands of men have wrought, 30\/41\u201d said: By Allah I swear, that corruption started when Ansar suggested to elect a leader from them and the people of Quraysh elect another from them.<\/p>\n
\nThird Basis<\/p>\n
\nIn spite of the opposite factors, the main element in the materialization of the cultural unity of the Ummah, disregarding racial and national difference, was the unity of their creed and legislation. It is an undeniable fact that Islam could achieve a unity of conceptions and behavior among people in a form unattainable for all states and civilizations.
\nFourth Basis<\/p>\n
\n– The principle of the importunate adherence to the Qur\u2019an and the Ahl al-Bayt; the two weighty things.
\n– The principle of nominating `Ali as the next leader of this nation and the first of the Twelve Imams.
\n– The principle of keeping on performing the obligatory rites and the compliance with the leaders.
\n– The principle of immortalizing the treaty of Quraysh and Kinanah on blockading the Hashimites.
\n– The principle of warning people of Quraysh against playing the tyrant after the Holy Prophet (S)\u2019s departure.
\n– The principle of warning the Sahabah against breaking faith and struggling on power.<\/p>\n
\nIt is inadmissible for the sane to accept that the Holy Prophet (S) had concealed the identity of those divinely nominated Imams, or that he provided this matter for predicting their coming. These claims have been originated by people of Quraysh and their hireling narrators.<\/p>\n
\nRegarding the other sermons of the Farewell Hajj, al-Tirmidhi, in al-Sunan 5\/328, records:
\nJabir ibn `Abdullah has narrated that he saw the Holy Prophet (S) on his she-camel; al-Qaswa`, on the Day of `Arafat, addressing, \u201cO people! I am leaving among you what will constantly protect you against deviation if only you adhere to; the Book of Allah and my people; my household.\u201d6<\/p>\n
\nIn Muslim\u2019s al-Sahih 4\/41, we read the following:
\nThe Holy Prophet said: \u201c\u2026I am leaving among you what will protect you against deviation as long as you commit yourselves to. It is the Book of Allah.\u201d7<\/p>\n
\nThe Holy Prophet said, \u201c\u2026O people! I am leaving among you what will perpetually protect you against deviation if you only adhere to. It is the Book of Allah. Apply yourselves to its instructions.\u201d<\/p>\n
\nMuslim, al-Bayhaqi, Ibn Majah and al-Haythami have recorded various narrations regarding the Holy Prophet (S)\u2019s repetitive importunate recommendation of the adhering to the Holy Qur\u2019an and his progeny together.
\nIn Muslim\u2019s al-Sahih 7\/122, the following is recorded:
\nZayd ibn Arqam has narrated that in a place called \u2018Khumm\u2019 and situated between Makkah and al-Madinah, the Holy Prophet (S) addressed to us, \u201cAll praise and thanks be to Allah\u2026 O people! I am no more than a mortal. The apostle of my Lord (the angel of death) is about to come to me and I will respond. I am leaving among you two weighty things. First is the Book of Allah that contains the guidance and the illumination. Hold fast on the Book of Allah and adhere to it. Second is my household. I bind you with the Lord in the question of my household.\u201d He repeated it thrice.
\nHusayn asked, \u201cO Zayd! Who are his household? Are his women included?\u201d \u201cYes, his women are included with his household,\u201d answered Zayd, \u201cBut his household are exclusively those whom are prohibited from receiving alms.\u201d \u201cWho are they?\u201d wondered Husayn. \u201cThey are the sons of `Ali, `Aqil, Ja`far and `Abbas,\u201d identified Zayd. \u201cAll those are prohibited from receiving alms?\u201d asked Husayn. \u201cYes, they all are,\u201d replied Zayd.8<\/p>\n
\nZayd ibn Thabit has narrated that the Holy Prophetstated, \u201cI am leaving among you two successors; the Book of Allah and my household. They will never leave each other until they join me on the Divine Pool.\u201d9<\/p>\n
\nAbu-Dawud has not referred to a clear narration respecting the two weighty things; rather, he has written an independent title\u2014\u2018al-Mahdi\u2019 in al-Sunan 2\/309, in which he has recorded the Hadith of the Twelve Imams and the Holy Prophet (S)\u2019s prediction of the coming of Imam al-Mahdi who would belong to the offspring of `Ali and Fatimah (a.s.). He has also related the Holy Prophet (S)\u2019s saying, \u201cEven if there will be only a single day from the age of this earth, Allah will send a man from my household who will fill in it with justice in the same way as it would be filled in with wrong.\u201d<\/p>\n
\nAt any rate, we aim only at attracting the attentions to the point that the isolating of the Ahl al-Bayt from the Book of Allah, during reporting some narrations respecting the sermons of the Farewell Hajj, violates the Prophet (S)\u2019s style and his unequaled expression during his reference to the adherence to the Book of Allah and his household together. Al-Tirmidhi, moreover, has related the two together.<\/p>\n
\nAbu-Hurayrah has narrated that the Holy Prophet said, \u201cAllah willing, we will reside in al-Khayf, the place where they concluded the treaty of atheism and swore on it.\u201d<\/p>\n
\nAbu-Hurayrah has narrated that on the Nahr Day, the Holy Prophet (S) was in Mina when he stated, \u201cTomorrow, we will reside in al-Khayf of Banu-Kinanah, where they concluded the treaty of atheism and swore on it.\u201d He meant al-Muhassab. People of Quraysh and Kinanah had concluded a treaty against the Hashimites, sons of `Abd al-Muttalib and sons of al-Muttalib. They agreed upon abstaining from giving in marriage or marrying any individual belonging to these houses and abstaining from selling them anything unless they give up the Holy Prophet (S).<\/p>\n
\nMuslim has actually related it to al-Awza`i, while al-Bukhari to Abu-Hurayrah. It seems that al-Bayhaqi has erred in this point or the report has not been found in the copy of al-Bukhari\u2019s al-Sahih upon which we depend. In any event, the following addition exists in Muslim\u2019s report related to al-Awza`i:
\n\u201c\u2026They should not give in marriage or marry any individual of these houses and no deal should be concluded between the two parties until they give up the Holy Prophet (S).\u201d<\/p>\n
\nIbn `Abbas has narrated that one day before the Tarwiyah Day, the Holy Prophetstated, \u201cAllah willing, we will reside in al-Khayf, the place where the atheists concluded their treaty and swore on it.\u201d10<\/p>\n
\n\u201cO people of Quraysh! Do not shoulder the worldly affairs while people shoulder the Hereafter. I will not avail you in the least before Allah.\u201d<\/p>\n
\nThe Qurayshite narrators were wont to remove every statement that might injure or censure people of Quraysh. Therefore, Sunni reference books of Hadith have been full of such \u2018authentic\u2019 reports regarding the Holy Prophet (S)\u2019s blaming and censuring the Hashimites and sons of `Abd al-Muttalib. In like manner, we could see tens of narrations dealing with the Holy Prophet (S)\u2019s praising people of Quraysh and ordering to choose leaders from them. All the Holy Prophet (S)\u2019s statements of blame and censure against people of Quraysh have been changed into statements of blame and censure against the Hashimites, or have been repealed by inventing another saying or have been turned into praise for people of Quraysh!<\/p>\n
\nThe eighth principle of this basis\u2014warning the Sahabah against breaking faith and struggling on power\u2014has been recorded in all reference books of Hadith directly and indirectly.<\/p>\n
\nIn al-Sunan 2\/1300, Ibn Majah has dedicated an independent chapter to the Prophet (S)\u2019s sayings regarding this topic. He has entitled it \u2018After Me, Return Not To Deviation By Beheading Each Other.\u2019 He has also recorded the Holy Prophet (S)\u2019s sayings, \u201cWoe is you! After me, return not to atheism by beheading each other,\u201d and \u201cKill not each other after me,\u201d and the like statements. This foreordains that the matter would fall after the Holy Prophet (S)\u2019s departure. As a matter of fact, he frankly foretold them about their struggle on power after him. He used the maximum degree of eloquence, as well as sympathy, and exercised all styles of forewarning and admonition so as to convey the Lord\u2019s argument against them so that they will not provide their unfamiliarity of the topic when they will be submitted before the Lord.
\nThose admonished people were none but his companions. They were not the Jews nor the other Arab tribes nor the chiefs of Quraysh exclusively.<\/p>\n
\nRegarding the Jews, they were defeated and a part of them was banished out of the Arab Peninsula; they therefore had no considerable military power at that period. Despite the firmness of their trickeries, they would not thrive unless they would pass by the Sahabah.<\/p>\n
\nAs a result, the Holy Prophet (S)\u2019s forewarning against the struggle for power after him is restricted to his companions, Muhajirun and Ansar exclusively.
\nHere comes the role of the direct forewarning, which lacks personal names only. It came from the unseen world and, more precisely, from the Lord, providing the end result of those deviating and deviated companions.<\/p>\n
\n\u201cAnother group will be occluded, too. None will escape but a few groups like the scattered animals in a cattle.\u201d<\/p>\n
\nIt will be a great shock for such Muslims if they are faced by that horrible satanic picture of those Sahabah.<\/p>\n
\nAccording to the Arabic-Arabic dictionary of al-Jawhari, the Holy Prophet (S)\u2019s statement refers to the animals of a cattle that lost their supervisor.
\nThe most remarkable point in this discussion is the realization of the reason beyond the Holy Prophet (S)\u2019s reference to this topic during the Farewell Hajj.<\/p>\n
\nWhat would those Sahabah do after the Holy Prophet (S)\u2019s departure? Would they return to atheism? Would they apostatize from Islam, as the Prophet (S) describes? Would they misrepresent this religion? Would they kill each other for power?
\nThe answer of our Sunni brethren for all these questions and their likes is very simple: You must accept what your Prophet (S) had said and then shut your mouth so as to avoid being Rafidite\u2014rejecter and protester.
\nOther questions can also be cited: What for did the Lord choose this sort of warning? What for did He not kill those individuals who would deviate thereafter or direct His Prophet (S) to kill them or expose them before Muslims so that they would be avoided?
\nThe answer is that the Lord has always made His servants subservient to His argument and left them to act freely so that \u2018he who would perish might perish by clear proof and he who would live might live by clear proof.\u2019 Allah, at length,<\/p>\n
\nAnother question may be also cited here: What were the results of the Holy Prophet (S)\u2019s warning? Did Muslims, including the Sahabah, hurry up towards the Holy Prophet (S) asking for the straight path? Did they ask him to nominate a man they would follow thereafter so that those dangerous Sahabah would not lead them astray?
\nThe answer is that the Holy Prophet (S) did nominate the two weighty things for people to follow. He named the Book of Allah and his household. He also foretold about twelve godly Imams to come after him.<\/p>\n
\nFifth Basis<\/p>\n
\n`Amr ibn Kharijah narrated that the Holy Prophet (S) was on the back of his riding animal, while it was breathing heavily due to the hot weather, when he said:
\n\u201c\u2026 Curse of the Lord, the angels and all people be on those who ascribe themselves to other than their fathers or masters. Allah will not accept their excuse or compensation.\u201d<\/p>\n
\nAbu-Umamah al-Bahili narrated: I hear the Holy Prophetsaying in the sermon of the Farewell Hajj:
\n\u201cCeaseless curse of the Lord be on those who ascribe themselves to other than their fathers or masters.\u201d<\/p>\n
\nAmr ibn Kharijah narrated that the Holy Prophet (S) was in Mina riding his animal, which was breathing heavily due to the hot weather, when he said:
\n\u201cCurse of the Lord, the angels and all people be on them who ascribe themselves to other than their fathers or masters as a desire to neglect them.\u201d<\/p>\n
\n\u201c\u2026 Curse of the Lord, the angels and all people be on those who ascribe themselves to other than their fathers or masters. May Allah not accept their excuses or compensations.\u201d<\/p>\n
\nThe reader may wonder the relationship between the statements involved and the Holy Prophet (S)\u2019s instruction of the adherence to his household. The above-mentioned paragraphs emphasize that the Holy Prophet (S) cursed those who ascribe themselves to other than their fathers and the slaves who disavow their masters and claim other masters.<\/p>\n
\nSuch a divine punishment is accepted only in cases of serious excess, such as apostasy. It is unfit to issue such a judgment against an ignorant son or slave who disavows his father or master.<\/p>\n
\n\u201cHe that disavows his masters is ripping the bind of Islam out of his neck.\u201d
\n\u201cHe that disavows his masters should find himself a place in Hellfire.\u201d
\n\u201cHe that disavows his masters is an atheist.\u201d
\n\u201cHe that disavows his masters is as same as he who disbelieves in what the Lord has revealed to his Messenger.\u201d<\/p>\n
\nIn Ahmad\u2019s al-Musnad 4\/186, we read the following:
\nThe Holy Prophet (S) was riding his animal when he said, \u201cAlms are not allowed for my household and me; any sum of alms even if it was as much as this.\u201d Meanwhile, he took a single hair from the back of his animal and went on, \u201cAllah curse him whoever ascribes himself to other than his father or master.\u201d<\/p>\n
\n\u201c\u2026He whoever ascribes himself to other than his master should find him a place in Hellfire.\u201d<\/p>\n
\nIn Bihar al-Anwar 37\/123, we read the following:
\nShaykh al-Mufid, in al-Amali, has recorded on the authority of Zayd ibn Arqam that he said: I heard the Holy Prophetsaying in Ghadir Khumm, \u201cAlms are not allowed for my household and me. Allah may curse those who ascribe themselves to other than their fathers or masters. The baby is to the bed owner while the prostitute\u2019s share is the stones. An heir is not allowed to make a will. You have heard and seen me. He whoever forges lies against me must find himself a place in Hellfire. I will be preceding you to the Divine Pool. I will take pride in you before the other nations on the Resurrection Day. Blacken not my face. I will save men from Hellfire and others will be taken from my hands and sent therein. Allah is my Master and I am the master of each male and female believer. `Ali will be the master of anyone who has regarded me as his master.\u201d12<\/p>\n
\nThe narrations recorded in the major reference books of Hadith and reporting the Holy Prophet (S)\u2019s saying, \u201cAllah may curse those who ascribe themselves to other than their fathers or masters,\u201d indicate the insistence on the obligatory adherence to Amir al-Mu`minin (Commander of the faithful believers) `Ali. Supporting this claim clearly is the most authenticated saying of the Holy Prophet (S), \u201c`Ali will be the master of anyone who has regarded me as his master.\u201d The Holy Prophet (S) then adds, \u201cO Allah! Accede to him who accedes to `Ali, be the enemy of him who antagonizes `Ali, support him who supports `Ali and disappoint him who disappoints him.\u201d
\nHence, `Ali is being the master of those whose master was the Holy Prophet (S), that is all the believers. Also `Umar ibn al-Khattab said to `Ali (a.s.) directly after that declaration, \u201cCongratulations! You have become the master of every male and female believer.\u201d Or, according to other ways of narration, \u201cYou have become my master and the master of every male and female believer.\u201d
\nAlmighty Allah only has the right to select for this position; He, the Exalted, gave it to His Messenger Muhammad (S) and ordered him to give it to `Ali Amir al-Mu`minin after him. This meaning is supported by Almighty Allah\u2019s saying, \u201cOnly Allah is your Master and His Messenger and those who believe; those who keep up prayers and pay the Zakat while they bow. 6\/55\u201d13
\nOn that account, the Holy Prophet (S)\u2019s saying, \u201c\u2026those who ascribe themselves to other than their fathers,\u201d stands for those who disavow loyalty to Imam `Ali. We can refer this discussion to the Holy Prophet (S)\u2019s saying, \u201cO `Ali! You and I are the fathers of this nation.\u201d
\nCurse of the Lord be on those who disobey their fathers.<\/p>\n
\nIn Bihar al-Anwar 38\/204, we read the following:
\nAl-Asbagh ibn Nubatah narrated the following on the authority of `Ali ibn Abi-Talib (a.s.):
\nOnce, the Holy Prophetsummoned me and ordered to ascend his minbar and declare. \u201cCurse of Allah and curse of His archangels and messaged Prophets and my curse be on him whoever disavows his father or master as well as him whoever wrongs his wageworker.\u201d As I did, no one commented except `Umar ibn al-Khattab. \u201cO Abu\u2019l-Hasan,\u201d said he, \u201cYou have conveyed. But they were ambiguous words.\u201d I was back to the Holy Prophet (S) to inform about `Umar\u2019s saying. The Holy Prophet (S) asked me to convey, \u201cO people! We should never communicate words to you unless we have their interpretation. I am your father. I am your master. I am your wageworker.<\/p>\n
\n\u2026 Fatimah bint (daughter of) al-Husayn narrated on the authority of al-Husayn ibn `Ali that he said:
\nWhen the Holy Prophet (S) was in al-Madinah, some of the Muhajirun offered him a part of their properties to help in managing any unexpected matters he might counter. For a while, he nodded his head down and, finally, refused their offer saying, \u201cI am not ordered to take anything from your properties.\u201d Soon after that, Archangel Gabriel descended from the Heavens carrying Almighty Allah\u2019s saying, \u201cSay: I do not ask for you any reward for it but love my near relatives.\u201d As the Holy Prophet (S) conveyed this Verse to them, Muhajirun went out grumbling at this commandment, saying to each other that he had intended only to submit them to the sons of `Abd al-Muttalib forever. The Holy Prophet (S) then summoned `Ali ibn Abi-Talib and ordered him to ascend his minbar and address to people, \u201cHe that wrongs a wageworker regarding his wage should seek himself a place in Hellfire. He that disavows his master should seek himself a place in Hellfire. He that denies his parents should seek himself a place in Hellfire.\u201d
\nA man stood up and asked for an interpretation for these words. `Ali went back to the Holy Prophet (S) and conveyed that man\u2019s request. \u201cWoe to the people of Quraysh because of the interpretation of these words,\u201d the Holy Prophet (S) repeated thrice and then said, \u201c`Ali: Go and tell them that I am the wageworker the obedience to whom is an order issued in the Heavens. You and I are the masters of the believers. You and I are the fathers of the believers.\u201d
\nThe Prophets\u2019 Need For People\u2019s Protection During Conveying The Missions<\/p>\n
\nQur\u2019anic Sense of Conveyance<\/p>\n
\nProphet (S) Noah says to his people,<\/p>\n
\nThe conveyance of our Prophet (S)<\/p>\n
\nWe have previously referred to reports respecting the continuity of guarding the Holy Prophet (S) to the end of his honorable life. It is to add that he asked the Arab clans to guarantee his protection for conveying his Lord\u2019s Message. Let us listen to this narration recorded by Ibn Husham, in al-Sirah 2\/23:
\nRabi`ah ibn `Abbad narrated the following: I was a young boy when I accompanied my father in Mina where the Holy Prophet (S) was used to attending in the quarters of the Arab clans addressing to them, \u201cI am the messenger of Allah to you. I instruct you to worship Allah alone, avoid associating others with Him, give up the worship of anything except Him, believe in me, give me credence and protect me so that I will be able to carry my Lord\u2019s Message.\u201d16<\/p>\n
\nAfter he had recited some Qur\u2019anic Verses and urged them to embrace Islam, the Holy Prophet said to Ansar, \u201cI conclude with you the covenant that you should protect me as same as you protect your sons and women.\u201d Al-Barra` ibn Mu`arwir took the Holy Prophet (S)\u2019s hand and shouted, \u201cYes, by Him Who sent you with the right we swear that we will protect you as same as we protect our people. Confirm your covenant with us, Allah\u2019s messenger! We are, by Allah, men of wars and heroism. We have been inheriting so from our great fathers.\u201d17<\/p>\n
\nPeople of Quraysh; The Reason Beyond The Additional Protection<\/p>\n
\nQuraysh; The Root of Villains<\/p>\n
\nAs he was watching the victims of the battle of Badr, the Holy Prophet said, \u201cAllah may punish you\u2014the evil band badly. You belied me while I am true-tongued and mistrusted me while I am trustworthy.\u201d As his eyes fell on the dead body of Abu-Jahl ibn Husham, he said, \u201cThis man is more tyrant than Pharaoh. As Pharaoh despaired of his life, he submitted to Allah; but when this man despaired of his life, he called forth the idols\u2014Lat and `Uzza.\u201d18<\/p>\n
\nSons of `Abd-Manaf and we competed on honor; we served food when they had served it; we fought when they had fought; we gave when they had given; but when we both had the same scale and became like two racehorses, they claimed a Prophet (S) receiving revelation from the heavens among them. How can we ever have such a privilege? Nay, by Allah; we will never believe him nor will we give credence to him.19<\/p>\n
\nThe Holy Prophet (S) addressed to people of Quraysh, \u201cThe Lord has sent me to destroy the kings of this whole world and drag their realms to you. Respond to what I am calling forth and you will be the kings of the Arabs, and the non-Arabs will submit to you and you will be kings in Paradise.\u201d Out of his envy, Abu-Jahl spoke, \u201cO Allah! If Muhammad\u2019s words are the right of Thee, then rain skyey stones upon us or inflict painful agony upon us.\u201d He then added, \u201cThe Hashimites and we were like two racehorses; we fought when they had fought and speared when they had speared and cooked when they had cooked. When they and we were of the same scale, they claimed a Prophet (S) among them. Nay, we will never admit such a thing among the Hashimites nor sons of Makhzum.\u201d<\/p>\n
\nMocking at a man from Yemen, Muawiyah said, \u201cHow ill-minded people your are! You selected a woman as your leader!\u201d20 The Yemeni answered, \u201cBut I know people who are more ill-minded; these are your people! When the Holy Prophet (S) called you to embrace Islam, you answered, \u2018O Allah! If this is the truth of Thee, then rain us with skyey stones or inflict painful agony upon us.\u2019 You should have said, \u2018O Allah! If this is the truth of Thee, then guide us to it.\u201d<\/p>\n
\nMuawiyah once spoke, \u201cAllah favored people of Quraysh in three things; He says, \u2018And warn your near clans,\u2019 \u2018Surely, it is a remembrance for you and your people,\u2019 and \u2018For the protection of the Quraysh.\u201d Answering him, a man from Ansar said, \u201cSlow down, Muawiyah! Allah said, \u2018And your people belied it,\u2019 and you are one of his people, and said, \u2018Your people precluded against it,\u2019 and you are one of those people, and said, \u2018My people deserted this Qur\u2019an,\u2019 and you are one of his people. These are three for your three. We can add if you add.\u201d Thus, Muawiyah was ashamed.<\/p>\n
\nIbn `Abbas narrated that Abu-Sufyan came to the Holy Prophet (S) and said, \u201cO Muhammad! I adjure you by the Lord and the kinship. We have had to eat `Alhaz.\u201d Hence, Almighty Allah revealed, \u2018And already We overtook them with chastisement but they were not submissive to the Lord, nor do they humble themselves. 23\/76\u2019<\/p>\n
\nWhen the Holy Prophet (S) execrated people of Quraysh, they suffered such a harsh year that took everything from them. They had to have bones, dogs and `Alhaz. Abu-Sufyan came to the Holy Prophet (S) and pleased him to supplicate to Allah to relieve their crisis. The Prophet (S) did, and the crisis was relieved.<\/p>\n
\nClans of Quraysh<\/p>\n
\nThe meeting was attended by the celebrities of Quraysh. `Utbah ibn Rabi`ah, Shaybah ibn Rabi`ah and Abu-Sufyan ibn Harb represented the sons of `Abd-Shams. Tuwaymah ibn `Adi, Jubayr ibn Mutim and al-Harith ibn `Amir ibn Nawfal represented the sons of Nawfal ibn `Abd-Manaf. Al-Nadr ibn al-Harith ibn Kildah represented the Banu-`Abd al-Dar ibn Qusay. Abu\u2019l-Bukhtari ibn Husham, ZUmmah ibn al-Aswad ibn al-Muttalib and Hakim ibn Huzam represented the sons of Asad ibn `Abd al-`Uzza. Abu-Jahl ibn Husham represented the sons of Makhzum. Nabih ibn al-Hajjaj and Munabbih his brother represented the sons of Sahm. Umayyah ibn Khalaf represented the sons of Jamh. Besides, many others were attendant. Some spoke, \u201cYou have clearly seen the acts of this man. I cannot guarantee that he will not lead his followers against us. You should decide something in this regard.\u201d As they consulted the matter, some suggested that they should detain him and wait\u2026 etc.<\/p>\n
\nThe Qurayshites who undertook the expenses of the polytheists\u2019 army were al-`Abbas ibn `Abd al-Muttalib ibn Hashim from the Hashimites and `Utbah ibn Rabi`ah ibn `Abd-Shams from the sons of `Abd-Shams ibn `Abd-Manaf and a-Harith ibn `Amir ibn Nawfal and Tuwaymah ibn `Adi ibn Nawfal from the sons of Nawfal ibn `Abd-Manaf and Abu\u2019l-Bukhtari ibn Husham ibn Asad and Hakim ibn Huzam ibn Khuwaylid ibn Asad from the sons of Asad ibn `Abd al-`Uzza and al-Nadr ibn al-Harith ibn Kildah ibn `Alqamah ibn `Abd-Manaf from the sons of Abdul-Dar.<\/p>\n
\nWe read the following in al-Bayhaqi\u2019s al-Sunan 6\/364:
\nWhen he registered the records of his government, `Umar decided to begin with the Hashimites, \u201cI saw the Holy Prophet (S) precede them and sons of al-Muttalib.\u201d Hence, their names were recorded in the top of the list and he gave them equally. As he noticed the lineage of sons of `Abd-Shams and Nawfal, `Umar added, \u201cSons of `Abd-Shams are the Holy Prophet (S)\u2019s full brothers while sons of Nawfal are half brothers. Hence, they should be preceded.\u201d Then, he looked upon sons of Abd al-`Uzza and `Abd al-Dar, \u201cSons of Asad ibn `Abd al-`Uzza are the Holy Prophet (S)\u2019s maternal relatives. They were within the Mutayyibin.\u201d `Umar thus preceded them to Banu-`Abd al-Dar. Sons of Zuhrah followed Banu-`Abd al-Dar, as `Umar saw. Sons of Taym and Makhzum came next, \u201cSons of Taym were a party in the treaty of Fudul. Besides, they were within the Mutayyibin among whom was the Holy Prophet (S).
\nFinally, they enjoyed favors.\u201d Accordingly, sons of Taym were preceded to sons of Makhzum. Sons of Sahm, Jamh and `Adi ibn Ka`b came therewith. Some suggested that he should begin with sons of `Adi. \u201cNo, I should settle myself in its place. Sons of Sahm and we were of the same rank when Islam came forth. You should choose between sons of Jamh and Sahm in precedence,\u201d `Umar decided. Finally, sons of Jamh were preceded. Sons of Sahm and `Adi were recorded under the same name. When they were separated, `Umar shouted, \u201cAllah is the greatest! Praised be Allah Who bestowed me my share from His Messenger.\u201d Then came sons of `Amir ibn Lu`ay. Abu-`Ubaydah ibn `Abdullah ibn al-Jarrah al-Fihri objected and blamed `Umar for preceding all those to him. \u201cWell, Abu-`Ubaydah,\u201d said `Umar, \u201cyou may either succumb, like what I had done, or you should discuss this matter with your people. I will accept their decision if they precede you to themselves. For me, I will precede you to sons of `Adi\u2014my people.\u201d
\nIn the reign of Muawiyah, sons of al-Harith ibn Fihr were preceded and located between sons of `Abd Manaf and Asad ibn `Abd al-`Uzza. In the reign of a-Mahdi, the `Abbasid caliph, a quarrel occurred between sons of Sahm and `Adi. Therefore, they separated. For their standing, al-Mahdi preceded sons of `Adi.<\/p>\n
\nAccompanied by sons of Kinanah, the Qurayshite chiefs decided to besiege the Hashimites. They arrested them in a col for three or four years. Yet, through a miracle, the Lord undid their blockade. When the Hashimites lost Abu-Talib, people of Quraysh decided to assassinate Muhammad (S) since he had lost the protector; but Almighty Allah disappointed their consensus and ordered His Messenger to move to Yathrib\u2014the city that most of its people embraced and admitted Islam.<\/p>\n
\nIn conclusion, they decided to declare war against that Hashimite individual; they therefore fought against him in Badr, Uhud and a-Khandaq; yet, they failed, as usual. They also failed when they used the Jews, the Romans and the Persians against him.<\/p>\n
\nO sons of atheists! Clear the way to him
\nToday, we will strike you for the revelation
\nSo abruptly that your heads will be removed
\nAnd friends will be engaged against their revered
\nMy Lord! I do believe in his mission.<\/p>\n
\n`Umar intended to relieve the Qurayshite chiefs\u2019 defeat and to avoid challenging them in their capital. It is worth mentioning that `Umar was the son of that worthless clan of `Adi and was brought up on respect for the Qurayshite chiefs. For the Holy Prophet (S), those despotic chiefs understood nothing other than the prose of swords and that `Abdullah ibn Ruwahah\u2019s act had been quite correct and highly appreciated by Almighty Allah since it was more piercing upon His foes than spearheads.
\nConquest of Makkah Bewilders the Jurisprudents<\/p>\n
\nIt has been narrated on the authority of Qatadah al-Sadusi that the Holy Prophet (S), during the conquest of Makkah, stood on the gate of the Holy Ka`bah and said, \u201cThere is no god but Allah, alone with no associate. He fulfilled His promise, granted victory to His servant and, alone, defeated the parties (of the polytheists). Any claimed revenge or property must be under my feet except the custody of the House of Allah and the watering of the pilgrims. O people of Quraysh! Allah has saved you from the practices of Jahiliyah and taking pride in the forefathers. All people belong to Adam and Adam was created from mud. \u2018O people! We have created you from male and female, and We have made you peoples and tribes so that you will associate each other. The most honorable of you to Allah is being the most careful of his duty.\u2019 O people of Quraysh and people of Makkah! What do you expect me to do with you?\u201d \u201cGood! You are but a generous brother and the son of a generous brother,\u201d answered they. \u201cGo free! You are released,\u201d responded the Holy Prophet (S).<\/p>\n
\nAnother jurisprudential unsolved problem comes to the surface; the Holy Prophet (S)\u2019s decision of excluding, from punishment, everyone who would stay home, throw his weapon or join Abu-Sufyan\u2019s house did not condition that such people should declare being Muslims.<\/p>\n
\nThe following is recorded in Nahj al-Balaghah 3\/30:
\nImam `Ali (a.s.) answered Muawiyah saying:
\nYou think that so-and-so and so-and-so are the most distinguished persons in Islam. You have said such a thing which if it be true, you have nothing to do with it, but if it be not, then its defect will not affect you. And what are you to do with the question of who is better and who is worse, or who is the ruler and who is the ruled. What have the \u2018released\u2019 ones and their sons to do with distinguishing between the first Muhajirun and determining their position or defining their ranks. What a pity! The sound of an arrow is being produced by what is not a real arrow, and he against whom the judgement is to be passed is sitting in judgement. O man, why do you not see your own lameness and remain within bounds? And why do not you realize the shortness of your measure and stay back where destiny has placed you? You have no concern with the defeat of the defeated or the victory of the victor.<\/p>\n
\nThe lands of those who chose for Islam willingly should be kept in their hands. Whatever is seized by force should belong to the Imam and then the decision is his. Thus did the Holy Prophet (S) do to the lands of Khaybar. When the people of al-Ta`if became Muslims, they were imposed to pay the tithe and its half. Makkah was conquered by the Holy Prophet (S); therefore, its people are his prisoners. He manumitted them and said, \u201cGo free! You are released.\u201d<\/p>\n
\nLet us read the following as quoted from al-Shafi`i\u2019s Kitab al-Umm 7\/382:
\nAl-Awza`i says that the Holy Prophet (S) conquered Makkah by force and permitted Muhajirun to occupy their own houses and lands there; yet, he did not consider them as spoils.
\nAbu-Yusuf says that the Holy Prophet (S) pardoned people of Makkah when he declared that everyone who would keep himself in his house or join the Mosque or Abu-Sufyan\u2019s house would be safe. He asked his army not to kill anybody except certain names or in case of defense. He gathered them in the Mosque and said, \u201cWhat do you expect me to do with you?\u201d \u201cGood. You are the generous brother and the son of that generous brother,\u201d replied they. \u201cGo free! You are released,\u201d said the Holy Prophet (S). He thus did not regard any part of their possessions as spoils. I have already said that the Holy Prophet (S) in this issue is not like others. His acts should be carefully understood because they have various meanings.<\/p>\n
\nIn Salsalat al-Ahadith al-Da`ifah 3\/307 al-Albani lists the narration under number 1163 and comments:
\nThis doubtful narration has been recorded in ibn Ishaq\u2019s al-Sirah 4\/31-2. Al-Tabari, in Tarikh 3\/120, has recorded it, too. As he has recorded it in al-Bidayah wa\u2019l-Nihayah 4\/300-1, Ibn Kathir has not commented with anything. It is however doubtful and suspended since Ibn Ishaq has not named the man from whom he received it. In addition, the narrator is not one of the Sahabah; rather, he has received the report from the Sahabah\u2019s followers. Hence, the narration is incompletely transmitted or even unsound.<\/p>\n
\nThe issue is however too certain and famous to all Muslim schools to be denied. The name \u2018released\u2019 is said exclusively to people of Quraysh and frequently used in the reference books of Hadith. Moreover, it has had certain rulings discussed by master jurisprudents.
\nThe following is narrated by al-Bukhari, in al-Sahih 5\/105-6:
\nTen thousand warriors in addition to the released were with the Holy Prophet (S) during the battle of Hunayn; yet, they ran away\u2026 etc.<\/p>\n
\nThe released were with him; yet, they flew and he remained alone\u2026 etc.23<\/p>\n
\nIn al-Musnad 4\/363 by Ahmad, the following is recorded:
\nThe Holy Prophet said: \u201cMuhajirun and Ansar are the friends of each other. The Qurayshite released ones and the manumitted ones of Thaqif are the friends of each other until the Resurrection Day.<\/p>\n
\n`Umar stated, \u201cThis affair should never be held by the released and sons of the released. If you will not keep it, do not think that `Abdullah ibn Rabi`ah will be inattentive.\u201d
\nPeople of Quraysh After the Conquest of Makkah<\/p>\n
\nPredictably, the Hashimites were the only warriors who stood fast with the Holy Prophet (S). They fought so courageously that they could face the attack. Only then, a few numbers of the fleeing Muslims returned to the battlefield and Allah gave them victory.<\/p>\n
\nIbn Kathir who is affectionately fond of people of Quraysh and the Umayyads, has recorded, in al-Sirah 3\/691, the following saying of his dear, al-Nudayr ibn al-Harith the chief of `Abd al-Dar.
\n\u2026Al-Nudayr ibn al-Harith ibn Kildah was a famous foe of the Holy Prophet (S). During the battle of Hunayn, he joined his people who were still keeping their beliefs. He spoke, \u201cWe intended to attack Muhammad as soon as Hawazin would beat him. But, we could not do it. When we resided in al-Jarranah, the Prophet (S) called at me while I was still keeping my beliefs, \u2018O al-Nudayr! May I guide you to a practice more beneficial for you than that you had intended during the Battle of Hunayn, but the Lord stopped you?\u2019 I came to him so hurriedly. \u2018Now, it is the proper time to understand the infirmity of your previous intention,\u2019 said the Prophet (S). I confessed, \u2018Yes, indeed. I know that had there been a god other than Allah, he would have influenced. I declare that there is no god but Allah, alone without associate.\u2019 Then, the Prophetsupplicated to Allah saying, \u2018O Allah, supply him with more steadfastness.\u2019
\nSince that day, I feel my heart being as firm as a rock. The Prophet (S) then said, \u201cPraise be to Allah Who guided him.\u201d<\/p>\n
\nThis recognition proves that their pretense to be Muslims on the day of the conquest of Makkah had been false. Two thousand warriors were under the commandment of this chief during the Battle of Hunayn while he was planning for assassinating the Holy Prophet (S).<\/p>\n
\n\u2026 When Muslims fled, some people of Quraysh could no longer hide malice that disturbed their hearts. Abu-Sufyan ibn Harb shouted, while pieces of pagans were kept in his bag, \u201cLet them be thrown in the sea.\u201d
\nJibillah ibn al-Hanbal and Safwan ibn Umayyah, the polytheists, shouted, \u201cSorcery has certainly failed!\u201d
\nShaybah ibn `Uthman ibn Abi-Talhah, whose brother was killed in the Battle of Uhud, cried, \u201cToday, I will retaliate upon Muhammad. Today, I will kill Muhammad.\u201d He, later on, narrated, \u201cI searched for the Prophet (S) as I intended to kill him. But something strange locked my heart; therefore, I realized that I would never have the ability to kill him.\u201d<\/p>\n
\nA deep look in the identities, ways of thinking and interests of the Qurayshite chiefs clearly exposes their hypocrisy and that they had decided to belie the portents and miracles introduced by Muhammad (S) and gainsay all the humanitarian values and norms for which he called. They also decided not to join his religion in any case except when they would be threatened by swords or when his state would be in their hands.<\/p>\n
\nAt length, they claimed that they had the right to be the rulers of his government since they were his people.
\nIn point of fact, such sort of people who predominated on the Islamic State and precluded the Ahl al-Bayt from the leadership requires a discerning study.
\nIn Manaqib Ali Abi-Talib 2\/239, Ibn Shahrashub records:
\nIn Tanzih al-Anbiya` 167, Sharif Al-Murtada comments:
\nAs soon as the Holy Prophet (S) nominated `Ali ibn Abi-Talib for the next leadership, a group of Qurayshite people came and said, \u201cPeople have no long span in Islam. They will not accept to see your cousin `Ali ibn Abi-Talib be their leader while you were the Prophet (S). You may issue another decision.\u201d The Holy Prophet (S) replied, \u201cThat was not my decision so that I may cancel. It is the Lord\u2019s decision. It is He Who ordered me to declare it.\u201d They then suggested, \u201cWell then. You may add a man from Quraysh to him so that people will be satisfied and your affairs will be affirmative.\u201d Soon afterwards, Almighty Allah revealed, \u201cSurely, if you associate, your work would certainly come to naught and you would certainly be of the losers. 39\/65\u201d
\nIt has been narrated on the authority of `Abd al-`A\u00a8im al-Hasani that Imam al-Sadiq said, \u201cPeople of Quraysh were under the leadership of a man from the tribe of `Adi when they appeared before the Holy Prophet (S) and said, \u201cWe have abandoned our paganism and followed you. Let us have a part in the leadership you have given to `Ali.\u201d Hence, Almighty Allah revealed, \u201cSurely, if you associate, your work would certainly come to naught and you would certainly be of the losers. 39:65\u201d
\nPeople of Quraysh Gather Around Suhayl Ibn `Amr<\/p>\n
\nAl-Dhahbi, in Siyar A`lam al-Nubala` 1\/194, records the following:
\nSuhayl ibn `Amr, nicknamed Abu-Yazid, was the best speaker of Quraysh and one of their celebrities. He could escape when he was captured in the Battle of Badr. In Makkah, he spoke urging people on partaking in the wars against the Holy Prophet (S). He said, \u201cO sons of Ghalib! Are you going to let Muhammad and his traitorous followers seize your caravans? This wealth is for those who lack wealth and this power is for those who lack power.\u201d However, Suhayl was benevolent, generous and well-spoken. When the Prophet (S) departed life, Suhayl addressed a speech similar to that of Abu-Bakr al-Siddiq in al-Madinah. His words contributed in appeasing people and enhancing Islam.<\/p>\n
\nAl-Sanani, in Tafsir 1\/242, has recorded the following:
\nIt has been narrated on the authority of Qatadah that the Holy Verse, \u2018Fight leaders of polytheism. 9\/12\u2019 intended Abu-Sufyan ibn Harb, Umayyah ibn Khalaf, `Utbah ibn Rabi`ah, Abu-Jahl and Suhayl ibn `Amr.<\/p>\n
\nHow miserable the historians are! And woe is the adorers of people of Quraysh in this regard!<\/p>\n
\nSuhayl Works for Independence<\/p>\n
\nAl-Tirmidhi, in al-Sunan 5\/298, records the following:
\nIt has been narrated on the authority of Rab`i ibn Harrash that `Ali ibn Abi-Talib told us that after the conclusion of the truce of Hudaybiyyah, some polytheist chiefs and individuals, including Suhayl ibn `Amr, said, \u201cO Allah\u2019s Messenger! Some of our sons, brethren and slaves joined you. They had claimed falsely that they wanted to learn their religion. They only want to get rid of their jobs. Repatriate them and we will teach them their religion if they are honest.\u201d The Holy Prophet (S) answered, \u201cO people of Quraysh! If you keep up such demands, Almighty Allah will send a man whose heart is filled up with faith to behead you with his sword for sake of this religion.\u201d They, as well as Abu-Bakr and `Umar, asked the Holy Prophet (S) to identify that man. \u201cHe is that repairer of the sandal,\u201d the Holy Prophet (S) referred to `Ali between whose hands was the sandal of the Holy Prophet (S).<\/p>\n
\nIt has been narrated on the authority of Rab`i ibn Harrash that `Ali ibn Abi-Talib said that when some slaves joined the Holy Prophet (S) before the conclusion of truce of Hudaybiyyah, their masters messaged the Holy Prophet (S) demanding with repatriating them because their claims of learning the religion had been false; rather they escaped their slavery. A number of people around the Holy Prophet (S) attested that demand and advised him to respond. He angrily said, \u201cO people of Quraysh! I see that you will never give up such demands unless the Lord will send a man who will behead you.\u201d Hence, he rejected their demand and manumitted those slaves.<\/p>\n
\nIt has been narrated on the authority of Rab`i ibn Harrash that `Ali ibn Abi-Talib said that after the Holy Prophet (S) had conquered Makkah, some Qurayshites said, \u201cO Muhammad! We are your allies and people. Our slaves joined you not for receiving knowledge of Islam, as they claim, but for giving up their duties and obligations. Repatriate them.\u201d Abu-Bakr and `Umar agreed to that demand when their advice was sought, but the Holy Prophet said, \u201cO people of Quraysh! Allah will send a man from among you; his heart will be filled up with faith; he will behead you for sake of the religion.\u201d As Abu-Bakr and `Umar expected themselves to be the intended, the Holy Prophet said, \u201cNo, you are not. He will be the repairer of the sandals in the mosque.\u201d The Prophet (S) had already given his sandals to `Ali to repair.26<\/p>\n
\nAfter the conquest of Makkah, some people of Quraysh came to the Holy Prophet (S)\u2026 He said, \u201cO people of Quraysh! If you will not keep up your prayers and defray the zakat, I will send a man who will behead you for sake of this religion. This man will be whether I or the repairer of the sandals.\u201d Meanwhile, `Ali was repairing the Holy Prophet (S)\u2019s sandals.27
\nMany consequential points can be inferred from this incident:<\/p>\n
\nIt has been narrated on the authority of Abu-Sa`id al-Khidri\u2026 that the Holy Prophet (S)\u2019s sandal was once cut; he therefore gave it to `Ali ibn Abi-Talib to repair. We stood with the Holy Prophet (S) who then spoke, \u201cOne of you will fight for sake of the interpretation of the Qur\u2019an in the same way as I have fought for its revelation.\u201d Each one, including Abu-Bakr and `Umar, expected himself to be the one intended. \u201cNo,\u201d asserted the Holy Prophet (S), \u201cHe will be the repairer of the sandal.\u201d We thus hurried to `Ali carrying this good tidings. As if he had already known it, `Ali paid no attention.<\/p>\n
\nThe narration maintains that the incident occurred in al-Madinah.<\/p>\n
\nMentioning the two men was totally eradicated in some narrations such as that recorded in Abu-Dawud\u2019s al-Sunan and the various narrations in 11\/613.<\/p>\n
\nIn any case, according to narrations, the chiefship of Quraysh was represented by those four men of the incident\u2014the Holy Prophet (S), Suhayl ibn `Amr al-`Amiri the polytheists\u2019 chief, Abu-Bakr and `Umar the sons of the worthless clans of Quraysh. From the above, we understand that there was a sort of relationship and earlier arrangement between the delegation of Quraysh and the two men. Some narrations have divulged more things\u2014Suhayl and his delegation resided at `Umar\u2019s house when they were in al-Madinah, and Abu-Bakr accompanied them to the Holy Prophet (S) as an intercessor.<\/p>\n
\n1. Although narrations have not referred to further details about the incident, the first element that can be concluded is the Holy Prophet (S)\u2019s anger owing to the awkward impudence of the Qurayshite delegation as well as the way of their thinking.
\n2. The Holy Prophet (S) despaired of people of Quraysh\u2019s modifying their courses of tyranny and spreading on the instructions of Islam. He perceived that the sword would be the only device that may cause them to adhere to the right. A number of narrations, such as those recorded in al-Hakim\u2019s al-Mustadrak 2\/125, Abu-Dawud\u2019s al-Sunan 1\/611, al-Bayhaqi\u2019s al-Sunan 9\/229 and Kanz al-`Ummal 10\/473, have referred evidently to this point. (The Holy Prophet said, \u201cO people of Quraysh! I see you will never cease unless the Lord will send a man who will behead you for the sake of Islam.\u201d) This statement confirms that people of Quraysh will never submit to Islam except by force.
\n3. The Holy Prophet (S) named `Ali ibn Abi-Talib (a.s.) in threatening people of Quraysh. They scared this man to death since they suffered the harshest days of their lifetime on his hands. He, alone, was the killer of half of the polytheist heroes while the other Muslims, in groups, killed the second half or even less! The Holy Prophet (S) mentioned `Ali indirectly when he referred to the man whom would be sent for beheading people of Quraysh for sake of the religion. Once, as recorded in Majma` al-Zawa`id 9\/133, he expressed, \u201cA man belongs to me or I\u2026\u201d When Abu-Bakr and `Umar asked him to name that man, the Holy Prophet said, \u201cIt is I or the repairer of the sandal.\u201d28
\nThis saying was aimed at obstructing the Qurayshite uneven hopes since they would understand that this question might occur as early as possible. Moreover, they should anticipate a command of invading Makkah and terminating the tyrants there.<\/p>\n
\nIt has been narrated on the authority of Ibn `Abbas that during the Holy Prophet (S)\u2019s lifetime, `Ali (a.s.) was used to saying, \u201cAllah the Powerful and Glorified says, \u2018Muhammad is no more than an apostle; the apostles have already passed away before him; if then he dies or is killed, will you turn back upon your heels?\u2019 Nay, by Allah! We will never turn back upon our heels after we have been guided by Allah the Exalted. By Allah I swear, if Muhammad will die or be killed, I will definitely fight for the same sake that he has been fighting for until the last of my life. Nay, by Allah! It is I who is his brother, successor, cousin and heir. Who then is more meritorious than I am?\u201d<\/p>\n
\nIt has been narrated on the authority of `Abd al-Rahman ibn Awf that immediately after the conquest of Makkah, the Holy Prophet (S) went towards al-Ta`if\u2026 and said, \u201cO people! I will be your leader. I urge you to be benevolent with my household. You will meet me on the Divine Pool. By the Prevailing of my soul I utter this oath; if you do not perform prayers and defray the zakat, I will send upon you a man who belongs to me. He will behead your warriors and capture your sons.\u201d People thought that Abu-Bakr or `Umar had been the intended; the Holy Prophet (S) took `Ali from the hand and said, \u201cHe will be this man.\u201d<\/p>\n
\n4. The Holy Prophet (S) has decided those who provided that claim as atheists. The Holy Prophet (S)\u2019s sayings, \u201cI see you will not stop, O people of Quraysh\u2026\u201d and the threat with a man who will behead them for sake of the religion and his anger\u2014all these are evidences on those people\u2019s atheism. In the first saying, the Holy Prophet (S) meant that they would not stop their atheism and antagonism against the Lord and His Messenger. In the latter, his words meant that they would never follow the religion and that they would not cease their activities against Islam unless they would be treated by swords.<\/p>\n
\nJurisprudents have confusedly tried to solve this problem; they said that it is exclusively given to the Holy Prophet (S). Yet, this is incorrect because it is illogical.
\nConsequence of the Incident<\/p>\n
\nIndeed, that was the conclusion attained by people of Quraysh whom were released from killing and slavery at the hands of the Holy Prophet (S). That was their reward for him during his lifetime. All such evil plots were practiced with the aid of some of the Sahabah.
\n`Umar Attests the Tergiversation of the Qurayshites<\/p>\n
\nIt has been narrated on the authority of al-Hasan al-Basri that `Umar once was informed that the Qurayshite chiefs had complained about his decision of detaining them in al-Madinah unless a permission would be obtained yet for a limited period. He ascended the minbar and said, \u201cI describe Islam as a camel. In its emergence, Islam was the like of a one year old camel. It became two year old, four year old, six year old and, in the final, it became senile. Nothing but decrease comes after senility. Islam is going towards senility. People of Quraysh are aiming at having Allah\u2019s wealth entirely for themselves. This will never occur as long as son of al-Khattab is alive. I will keep standing on the entrance of the city for intercepting people of Quraysh from falling in the fire.\u201d29<\/p>\n
\nAban ibn `Uthman reported that Imam al-Sadiq (a.s.) asked Ibrahim al-Sayqal: \u2018Do you know to whom the Holy Prophet (S) referred in (masters) during the Sermon of the Farewell Hajj?\u2019 \u2018No,\u2019 answered Ibrahim, \u2018I do not know.\u2019 The Imam (a.s.) answered,\u2018(Masters) stands from the Ahl al-Bayt.\u2019
\n2. `Ali ibn Ibrahim al-Qummi has related this form.
\n3. Also, al-Bayhaqi: al-Sunan 10\/188.
\n4. Also al-Darimi: al-Sunan 2\/303, Ahmad: al-Musnad 6\/70 and 151 and Ibn Majah: al-Sunan 2\/1417.
\n5. Ibn Majah: al-Sunan 2\/1015.
\n6. Also, Abu-Tharr, Abu-Sa`id, Zayd ibn Arqam and Hudhayfah ibn Usayd. The narration is decided as strange and qualified, but with a rather doubtful narrator. Sa`id ibn Sulayman and many other scholars, however, have related Zayd ibn al-Hasan\u2019s narrations.
\n7. Also, Abu-Dawud: al-Sunan 1\/427 and al-Bayhaqi: Dala`il al-Nubuwwah 5\/8. Ibn Majah has recorded a similar narration in al-Sunan 2\/1025.
\n8. Also, al-Bayhaqi: al-Sunan 7\/30 and 10\/114.
\n9. In al-Mu`jam al-Kabir, al-Tabarani has recorded this whose reporters are trustful.
\n10. In al-Mu`jam al-Kabir and al-Mu`jam al-Awsat, al-Tabarani relates this narration to trustful narrators.
\n11. The major idols worshipped by the Arab atheists.
\n12. A similar report has been recorded on page 186 of the same book and quoted from Bisharat al-Islam.
\n13. This is a word-for-word translation of the Holy Verse. The following is its meaning:
\nOnly are Allah and His Messenger and the believer who gave alms while he was in the ritual genuflection of a prayer your masters.
\n14. \u201cO Apostle! Deliver what had been revealed to you from your Lord; and if you do it not, then you have not delivered His message, and Allah will protect you from the people; surely Allah will not guide the unbelieving people. 5\/67\u201d
\n15. Note that all the Prophets who came after Abraham were his descendants.
\n16. Also, Al-Tabari\u2019s Tarikh 2\/83, al-Ya`qubi: al-Tarikh 2\/36 and ibn Kathir\u2019s al-Sirah 2\/155.
\n17. Also, al-Tabari\u2019s Tarikh 2\/92, Usd al-Ghabah 1\/174, `Uyun al-Athar 1\/217, Ibn Kathir\u2019s al-Sirah 2\/198 and Ahmad\u2019s al-Musnad 3461. As he records it in his Majma\u2019 al-Zawa\u2019id 6\/44, al-Haythami comments that Ahmad and al-Tabarani recorded it. Ahmad has related it to narrators that are admitted in the most authentic reference books of Hadith except Ibn Ishaq. In Kanz al-`Ummal, the same narration has been reported in 1\/328 and 8\/29.
\n18. Sayyid Hashim al-Bahrani: Hilyat al-Abrar 1\/127, Shaykh al-Tusi: al-Amali 1\/316 as quoted from al-Majlisi: Bihar al-Anwar 19\/272 h. 11 and al-Haythami: Majma\u2019 al-Zawa\u2019id 6\/91.
\n19. Ibn Sayyid al-Nas:`Uyun al-Athar 1\/146 and Ibn Kathir: al-Sirah 1\/506.
\n20. This is an indication to Bilqis (Ethiopian: Makeda) the Queen of Sheba in Yemen.
\n21. Al-Bayhaqi: al-Sunan 10\/228, al-Tirmidhi: al-Sunan 4\/217 and al-Dhahbi: Siyar A`lam al-Nubala` 1\/235.
\n22. Nasibis are those who openly declare the enmity to the Ahl al-Bayt and their adherents. Addressing to the Shi`ah, Imam al-Sadiq defines a Nasibi as the one who shows enmity to the followers of the Holy Imams.
\n23. Also, Muslim: al-Sahih 5\/196 and Ahmad: al-Musnad 3\/190 and 279.
\n24. Al-Tabari: Tarikh 2\/82.
\n25. After recording this incident, Ibn Husham, in al-Sirah 4\/1079, adds, \u201cOnly then did people calm down and `Attab Bin Usayd appeared.
\n26. According to the criterion of Muslim, this report is authentic; yet neither he nor has al-Bukhari recorded it.
\n27. Also, Kanz al-`Ummal 13\/174.
\n28. Al-Muttaqi al-Hindi: Kanz al-`Ummal 7\/326.
\n29. Al-Muttaqi al-Hindi: Kanz al-`Ummal 13\/75 and Ibn Shabbah: Tarikh al-Madinah 2\/779 and 2\/401.<\/em><\/p>\n