When Islam had spread after the conquest (of Mecca) and the raids already described, which followed it, and its authority had become strong, delegations began to visit the Prophet, may Allāh bless Him and His Family. Some of them submitted to Islam while others sought protection so that they might return to their people (to tell) their people about his view towards them. Among those who came in a delegation to him were Abū Ḥāritha, the bishop of Najrān, with thirty of the Christians who included the deputy (al-‘āqib), the chief (al-sayyid) and ‘Abd al-Masīḥ. They arrived at Medina at the time of the afternoon prayer. They were wearing robes of silk and crosses.

 

The Jews approached them and they began to interrogate each other. The Christians said: “You are not believing in anything (correctly).” And the Jews replied to them: “You are not believing in anything (correctly).” Concerning that, Allāh, may He be praised, revealed: The Jews say that the Christians are not believing in anything (correctly) and the Christians say that the Jews are not believing in anything (correctly) . . . . etc. to the end of the verse (II 113).

 

When the Prophet had prayed the afternoon prayer, they came forwards. At their head was the bishop. He said to him: “Muḥammad, what do you say about the Lord, the Messiah?” “He is a servant of Allāh,” replied the Prophet, “whom Allāh chose and he answered Him.” “Do you know, Muḥammad, whether a father caused him to be born?” asked the bishop. “He was not born as a result of intercourse so he could not have a father,” answered the Prophet. “How can you say that he is a servant who has been created, when you can only consider a servant who has been created to be born as a result of intercourse and so to have a father?” he asked.

 

Allāh, may He be praised and exalted, revealed these verses in Sūrat ‘Āl ‘Imrān (III) in answer to him: The likeness of Jesus according to Allāh is like the likeness of Adam. Allāh created him from earth. Then Allāh said to him: “Be.” That is the truth from your Lord. Therefore do not be one of those who go beyond the bounds (of reason). If anyone disputes with you concerning him, after knowledge has been given to you, say to him: Come, let us call our sons and your sons, our women and your women, and ourselves and yourselves. Then let us call on Allāh to witness against each other and let us make the curse of Allāh fall on those who lie (III 59-61).

 

The Prophet, may Allāh bless Him and His Family, recited it to the Christians and challenged them to a contest of prayer to Allāh (mubāhala). He said: “Allāh, the Mighty and High, has informed me that dread torment will come down on him who has spoken falsely after the contest of prayer (mubāhala). By this the truth will be distinguished from the false.” The Bishop held a meeting of consultation with ‘Abd al-Masīḥ and the deputy. Their unanimous view was to wait until the early morning of the next day. When they both returned to their men, the bishop told them: “Watch Muḥammad tomorrow morning. If he comes out with his children and his family, then be warned against the contest of prayer (mubāhala) with him. However, if he comes out with his Companions, then make the contest of prayer with him, for he believes in something other (than the true religion).”

 

 On the next morning, the Prophet, may Allāh bless Him and His Family, came and took ‘Alī b. Abī Ṭālib by the hand, while al-Ḥasan and al-Ḥusayn, peace be on them, were walking in front of him and Fāṭima, peace be on her, walked behind him. The Christians came out, at their head their bishop. When the bishop saw that the Prophet, may Allāh bless Him and His Family, was advancing with those who were with him, he asked about them. He was told: “That is his cousin ‘Alī b. Abī Ṭālib, who is his son-in-law and the father of his two grandsons and the most lovable of creatures to him. Those children are the sons of his daughter by ‘Alī, peace be on him. They are the most lovable of creatures to him. That girl is his daughter, Fāṭima, peace be on her, the dearest of people to him and the closest to his heart.

 

The bishop looked at the deputy, the chief and ‘Abd al-Masīḥ and said: “Have you seen that he has come with the special members of his children and his family so that he may make the contest of prayer with them, trusting in his truthfulness. By God, he would not have come with them while he was afraid that the proof would be against him. Therefore be warned against the contest of prayer with him. By God, if it was not for the position of Caesar (i.e. the Byzantine emperor), I would submit to him. But (now) make peace with him on what can be agreed between you and him. Return to your land and think about it yourselves.” “Our view conforms with your view,” they replied. “Abū al-Qāsim,” the bishop called out, “we will not make a contest of prayer with you but we will make peace with you. Therefore make peace with us as we propose.”

 

 So the Prophet made peace with them on the condition (of the payment) of two thousand protective breastplates, each breastplate being forty standard dirham (in value). If they varied in value, it would be taken into account. The Prophet, may Allāh bless Him and His Family, had a document written (laying out the terms) by which he had made peace with them.

 

The document is as follows: In the name of Allāh, the Merciful and the Compassionate. In terms of gold and silver, produce and slaves, nothing will be taken from them except two thousand protective breastplates, each breastplate being worth forty dirham. If they vary in value, it will be taken into the account. They will pay one thousand of them in the month of Ṣafar and one thousand of them in the month of Rajab. (In addition,) they will provide forty dīnārs for a dwelling house for my agent (rasūl), not more than that. Also in every incident that occurs in Yemen, it will be required of them, (that is) of everyone who lives in a permanent settlement (dhī‘adan), to pay as guaranteed equally (by both parties) thirty breastplates, thirty horses and thirty camels as guaranteed equally (by both parties).

 

They will have the neighbourly protection of Allāh (jiwār Allāh) and the protection (dhimma) of Muḥammad b. ‘Abd Allāh. Whoever of them takes interest after this year will be denied my protection.

 

 This is a document made on behalf of Muḥammad, the Prophet, the Apostle of Allāh, may Allāh bless Him and His Family, and the people of Najrān and their followers.

The people took the document and departed.

In the story of the people of Najrān there is a clear explanation of the outstanding merit of the Commander of the Faithful, peace be on him, in addition to the clear sign of the Prophet, may Allāh bless Him and His Family, and the miracle which indicates his prophethood. Do you not see the Christians’ admission of his prophethood, and his convincing them to refrain from the contest of prayer, and making them realise that if they had taken part in such a contest, dread punishment against them would have been permissible?

 

Similarly he, peace be on him, was confident in victory and success over them by the proof (he would bring) against them. Allāh, the Exalted, gave judgement in the verse of the contest of prayer on behalf of the Commander of the Faithful, peace be on him, that he was of the same (station) as the Apostle of Allāh, thus revealing the great extent of his outstanding merit and his equality with the Prophet, the blessings and peace of Allāh be on Him and His Family, in terms of perfection and protection (iṣma) from sin. Indeed Allāh made him and his wife and his two sons, who were so close to each other in age, a proof for His prophet and evidence for His religion.

 

He gave textual evidence of the judgement that al-Ḥasan and al-Ḥusayn were his sons and that Fāṭima was his “womenfolk” referred to in the statement and those addressed in the call for the contest of prayer and dispute. This is a merit which no one else of the community shares with them, nor even approaches them in it, nor has anything like it in its significance. It is associated with the outstanding special qualities of the Commander of the Faithful, peace be on him, which we have already mentioned earlier.

 

 

 

 

• 1 The account concurs with that of Ibn Isḥāq though according to him ‘Ali does not bring any sacrificial offering. Nor is ‘Umar mentioned by Ibn Isḥāq, cf. Ibn Hishām, Sira, 966-968.
• 2 For a collection of the traditions supporting the account of Ghadir Khumm, cf. al-Balādhurī, Ansāb al-Ashrāf, II, 108-111.

 

Among the stories relating the outstanding merit of the Commander of the Faithful, peace be on him, and giving special emphasis to his virtues, which came after the (visit of the) delegation from Najrān, is that which distinguishes him from all the rest of men - (that is) the Farewell Pilgrimage and the reports of what took place during it. During it the Commander of the Faithful had the most elevated position.

 

The Apostle of Allāh, may Allāh bless Him and His Family, had sent him, peace be on him, to Yemen to collect the fifth share (khums) of their gold and silver and collect the breastplates and other things which the people of Najrān had agreed to pay. He went there to carry out the requests of the Apostle of Allāh, may Allāh bless Him and His Family.

 

In accordance with his instructions and speedily demonstrating his obedience, he performed his duty. The Apostle of Allāh trusted in no one else as he trusted in him for that task. Nor did he consider anyone among the people appropriate to undertake it except him.

 

He made him, peace be on him, occupy a similar position to himself in that. He appointed him as his deputy, in confidence of him and secure in the knowledge that he would carry out the difficult tasks which were imposed upon him.

 

Then the Apostle of Allāh, may Allāh bless Him and His Family, decided to go on the pilgrimage and to carry out the duties which Allāh, the Exalted, had decreed. He summoned the people to (join) him and his call went out to the furthest points in the land of Islam. The people began to prepare to set out with him. A great crowd came to Medina from the outskirts, and around, and the area nearby.

 

They began to make preparations to set out with him. He, may Allāh bless Him and His Family, set out with them with five days remaining in (the month of) Dhū al-Qa‘da. He had written to the Commander of the Faithful, peace be on him, about going on the pilgrimage from Yemen but he had not mentioned the kind of pilgrimage he had decided to make.

 

In fact (the Prophet), peace be on him, had set out as a qārin (a pilgrim who would make the lesser pilgrimage (‘umra) and the greater pilgrimage (ḥajj) together without any break in the state of ritual consecration necessary for both pilgrimages), by driving the sacrificial animal with him. He put on the pilgrim garment and entered into the state of ritual consecration (aḥrama) at Dhū al-Ḥulayfa. The people did the same with him. He began the ritual call of the pilgrimage (talbiya) on the night he reached al-Baydā’ which is half-way between the two sanctuaries (of Medina and Mecca). Then he went on to Kirā‘ al-Ghamīm. The people with him were riding and on foot. Those on foot found the journey arduous. (The hardships of) travelling and tiredness beset them. They complained of that to the Prophet, may Allāh bless him and grant him peace, and asked him if they could be carried by mounts. He told them that he could not find (an animal) for each of them and instructed them to fasten their belts and to mix sand with milk (to rub on their feet). They did that and they found relief in it. (Meanwhile) the Commander of the Faithful, peace be on him, set out with the soldiers who had accompanied him to Yemen. He had with him the breastplates which he had collected from the people of Najrān. When the Apostle of Allāh, may Allāh bless Him and His Family, was nearing Mecca on the road from Medina, the Commander of the Faithful, peace be on him, was nearing it on the road from Yemen.

 

He went ahead of the army to meet the Prophet, may Allāh bless Him and His Family, and he left one of their number in charge of them. He came up to the Prophet as the latter was looking down over Mecca. He greeted him and informed him of what he had done and of what he had collected and that he had hurried ahead of the army to meet him. The Apostle of Allāh, may Allāh bless Him and His Family, was pleased at that and delighted to meet him.

 

 “‘Alī, have you consecrated yourself for the pilgrimage?” he asked him. “You did not write to me about the way you would consecrate yourself, Apostle of Allāh,” he answered. “I did not know. Therefore I made my intention according to your intention and said: O Allāh, let my intention be the intention of Your Prophet. I have driven thirty-four sacrificial animals with me.”

 

 “Allāh is greater (Allāhu akbar),” replied the Apostle of Allāh, may Allāh bless Him and His Family. “I have driven sixty-six. You will be my partner in my pilgrimage, my rituals and my sacrifice. Therefore remain in your state of ritual consecration and return to your army. Then hurry with them to me so that we may meet in Mecca, if Allāh, the Exalted, wills.” The Commander of the Faithful, peace be on him, said farewell to him and returned to his army. He met them nearby and found that they had put on the breastplates which they had had with them. He denounced them for that.

 

“Shame on you!” he said to the man whom he had appointed as his deputy over them. “Whatever made you give them the breastplates before we hand them over to the Apostle of Allāh, may Allāh bless Him and His Family? I did not give you permission to do that.” “They asked me to let them deck themselves out and enter into the state of consecration in them, and then they would give them back to me,” he replied.

 

The Commander of the Faithful, peace be on him, took them off the people and put them back in the sacks. They were discontented with him because of that. When they came to Mecca, their complaints against the Commander of the Faithful, peace be on him, became numerous. The Apostle of Allāh ordered the call to be given among the people: “Stop your tongues (speaking) against ‘Alī b. Abī Ṭālib, peace be on him. He is one who is harsh in the interests of Allāh, the Mighty and High, not one who deceives in His religion.”

 

 At this the people refrained from mentioning him and they realised the high position he enjoyed with the Prophet, may Allāh bless Him and His Family, and his anger against anyone who wanted to find fault with him. The Commander of the Faithful, peace be on him, had entered into his state of consecration following the Apostle of Allāh, may Allāh bless Him and his family. Many of the Muslims had set out with the Prophet without driving victims for sacrifice. Allāh revealed: Complete the greater pilgrimage (ḥajj) and the lesser pilgrimage (‘umra) (II 196). The Apostle of Allāh explained: “The lesser pilgrimage (‘umra) has been brought into the (rites of the) greater pilgrimage (ḥajj) until the Day of Resurrection.”

 

He knitted the fingers of both hands together and then he said: “If I had anticipated the consequence of my commandment, I would not have driven sacrificial victims.” Then he ordered the call to be given: “Those of you who have not driven sacrificial victims, should break your state of consecration so that you only made it to perform the lesser pilgrimage (‘umra). But those of you who drove sacrificial victims must remain in that state of consecration.”

 

Some of the people obeyed that but others opposed it. Discussions took place among them concerning it. There were some who maintained: “The Apostle of Allāh, may Allāh bless Him and His Family, has dishevelled hair and is dusty; shall we dress in clothes, have intercourse with women and use perfume?” And others said: “Are you not ashamed to come with heads dripping with water from ritual ablutions (after intercourse) while the Apostle of Allāh, may Allāh bless Him and His Family, remains in a state of ritual consecration?” The Apostle of Allāh denounced those who opposed that and explained: “If I had not driven sacrificial victims, I would have broken my state of ritual consecration and only made it for the lesser pilgrimage (‘umra). Therefore those of you who have not driven sacrificial victims, should break your state of consecration.”

 

Some of the people withdrew their opposition but others still maintained it. Among those who maintained their opposition to the Prophet, may Allāh bless Him and His Family, was ‘Umar b. al-Khaṭṭāb. The Apostle of Allāh summoned him and asked him: “Why are you still in a state of ritual consecration, ‘Umar?

 

Did you drive sacrificial victims?” “I did not drive any.” he replied. “Then why have you not broken your state of consecration when I told those who had not driven sacrificial victims to break it?” he asked. “By Allāh, Apostle of Allāh,” he answered, “I could not break my state of ritual consecration while you were still in yours.” “You will never believe in it until you die.” the Prophet, may Allāh bless Him and His Family, said.

 

Thus it was that (‘Umar) maintained his denial of mut‘at al-ḥajj (the joining of the lesser pilgrimage and the greater pilgrimage together with an intervening period of a few days when the pilgrim breaks the state of ritual consecration and is allowed all things in normal life). In the time of his leadership, he went up on the pulpit and forbade it once more and threatened punishment for its performance. When the Apostle of Allāh carried out his rituals of the pilgrimage, he made ‘Alī his partner in his sacrifice of animals: Then he began his journey back to Medina. (‘Alī) and the Muslims went with him. He came to a place known as Ghadīr Khumm. At that time, it was not a place suitable for a halt because it lacked water and pasturage. However, he, peace be on him, stopped there and the Muslims with him. The reason for his halting at this place was that a revelation had been received by him concerning the appointment of the Commander of the Faithful, ‘Alī b. Abī Ṭālib, peace be on him, as successor for the community after him. The revelation concerning that had been received earlier but without the designation of the time (for it to be made public). He had delayed (making it public) until the presence of a time in which he would be secure from any dispute among them concerning it.

 

Allāh, the Mighty and High, had informed him that if he went beyond Ghadīr Khumm, many of the people would separate from his party (heading) for their towns, homes and valleys. Allāh wanted him to gather them together to hear the designation of the Commander of the Faithful, peace be on him, and to confirm the proofs of it to them.

 

Therefore Allāh, the Exalted, revealed: O Apostle, make known what has been revealed to you from your Lord (V 67), that is concerning the succession of ‘Alī and the designation of the Imamate for him. If you do not do it, you will not have made known His message. Allāh will protect you from the people (V 67). Thus He confirms the duty he had concerning that and the fear that had caused him delay and He guarantees to him protection and defence against the people.

 

The Apostle of Allāh, may Allāh bless Him and His Family, stopped at the place we have mentioned because of what we have described and explained about the command for him to do that. The Muslims stopped around him. It was a scorching day of intense heat. He ordered (‘Alī), peace be on him, to go and stand under a great tree that was there and he ordered the travellers to be gathered in that place and to be put in (rows) one after another.

 

Then he ordered the crier to call out: “The prayer is general (al-ṣalat jāmi‘a i.e. everybody should gather).” The travellers (all) gathered before him. Most of them wrapped their cloaks (riḍā’) around their feet because of the scorching hot ground. When they had gathered, he climbed above the travellers so that he was high above them and he summoned the Commander of the Faithful, peace be on him. He made him come up with him so that he stood on his right. He then began to address the people. He praised and glorified Allāh, and preached most eloquently. He gave the community news of his own death, saying: “I have been summoned and it is nearly the moment for me to answer. The time has come for me to depart from you. I leave behind me among you two things which, if you cleave to them, you will never go astray - that is the Book of Allāh and my offspring from my family (ahl al-bayt). They will never scatter (from you) until they lead you to me at the (sacred) waters (of Heaven).” Then he called out at the top of his voice: “Am I not more appropriate (to rule) you than yourselves?” “By Allāh, yes!” they answered.

 

 He went on speaking continuously without any interruption and taking both arms of the Commander of the Faithful, peace be on him, and raising them so that the white of his armpits could be seen, he said: “Whoever I am the master (mawlā) of, this man, ‘Alī, is his master. O Allāh, befriend whoever befriends him, be hostile to whoever opposes him, support whoever supports him and desert whoever deserts him.”

 

Then he, peace be on him, went down. It was the time of the midmorning heat. He prayed two rak‘as. The sun then began to decline (at mid-day) so the mu‘adhdhin (the one who calls the prayer) called for the statutory prayer (of mid-day). He led them in the mid-day prayer. Then he, peace be on him (went to) sit in his tent. He ordered ‘Alī, peace be on him, to sit in his tent opposite him, and he ordered the Muslims to go in group after group to congratulate him on his position and to acknowledge his command over the faithful. All the people did that. Then he ordered his wives and the rest of the wives of the faithful who were with him to go to him and acknowledge his command over the faithful. They did that.

 

Among those who were profuse in their congratulations on his position was ‘Umar b. al-Khaṭṭāb. He gave a public appearance of great joy at it, saying: “Bravo, bravo, ‘Alī, you have become my master and the master of every believing man and woman.” Ḥassān b. Thābit came to the Apostle of Allāh, may Allāh bless Him and his family, and said: “Apostle of Allāh, will you permit me to recite what would please Allāh with regard to this position?” “Recite in the name of Allāh, Ḥassān,” he told him. He stood on elevated ground. The people spread out to listen to his words and he began to recite: On the day of al-Ghadīr he summoned them and made them answer at Khumm. Listen to the Apostle as he calls.

 

He said: “Who is your master (mawlā) and friend (walī)?” They answered without showing any signs of opposition: “Allāh is our master (mawlā) and you are our friend (walī). You will never f ind any disobedience from us to you.” He said to him: “Arise, ‘Alī, I am content that you should be Imam and guide after me Whomsoever I am master (mawlā) of, this man is his friend (walī). Therefore be faithful helpers and followers of him.” There he prayed: “O Allāh, befriend his friend and be hostile to whoever opposes ‘Alī.” “May you always be supported by the Spirit of Holiness, Ḥassān,” the Apostle of Allāh, may Allāh bless Him and His Family, said to him, “as long as you support us with your tongue.” The Apostle of Allāh made this condition in his prayer because he was aware that his attitude would end in opposition. If he knew that he would have remained sound (in belief) in future circumstances, he would have made the prayer for him absolute. Similar conditions were made by Allāh, the Exalted, in praising the wives of the Prophet. He did not praise them unconditionally because He was aware that some of them would change their condition later from the righteousness which entitled them to praise and honour. Thus He said: O Wives of the Prophet, you are not like any other women, if you are pious (XXXIII 32).

 

He did not treat them in that the same way as he treated the family of the Prophet in terms of honouring and praise when they gave their food to orphans, the poor and prisoners. Therefore Allāh, may He be praised, sent down a revelation concerning ‘Alī, Fāṭima, al-Ḥasan and al-Ḥusayn, peace be on them, after they had preferred (to give their food rather than have it) themselves despite their own need for it. For Allāh said: Out of love of Allāh, they feed the poor, the orphan and the prisoner.

 

Indeed we feed you for the sake of Allāh. We do not want reward, nor thanks from you. We only fear our Lord on an inauspicious stern day. Then Allāh will guard them from the evil of that day. He will meet them with joy and splendour. He will reward them with gardens and silk for what they have endured. (LXXVI 8-12). He positively asserted reward for them unconditionally just as He stipulated conditions for others because He knew of the different circumstances as we have explained.

 

In the Farewell Pilgrimage, there was (an example) of the outstanding merit of the Commander of the Faithful, peace be on him, by which he was especially characterised as we have explained. In it he was uniquely set apart with the exalted rank in the way we have mentioned.

 

He was the partner of the Apostle of Allāh in his pilgrimage, (and shared his) sacrificial animals and (shared with him) in the rites of the pilgrimage. Allāh, the Exalted, gave him the same intention as (the Prophet), peace be on them both, and agreement in worship. There was revealed concerning his position with (the Prophet), peace be on him, and his exalted station with Allāh, may

 

He be praised, what extols his praise and requires the necessity of obedience to him by other men, by designating him for succession (khilāfa), and by making plain through him the call to follow him and forbidding opposition to him, and by the prayer for those who followed him in religion and provided help for him, the prayer against those who opposed him, and the curse against those who came forward in enmity against him.

 

Thus it was demonstrated that he was the best of the creatures of Allāh, the Exalted, the noblest of His creation. This is also one of the things which no one else in the community had any share in, nor was there any substitute for it which might approximate it as is clear to anyone who thinks, and obvious to anyone who knows the significance of reality. May Allāh be He Who is praised.

 

 

• (3 The crucial events around the Prophet’s death represent an important feature of the Shī‘ite polemic. The following account gives a clear picture of the Shī‘ite position.)

 

Among the circumstances which were given new significance by the Apostle of Allāh, may Allāh bless Him and His Family, and the events which occurred through the decree and ordinance of Allāh, which confirm his outstanding merit and characterise his exalted rank, are those which occurred after the Farewell Pilgrimage.

 

That was when the (Prophet), peace be on him, realised through the nearness of (the end of) his allotted span (the need to put into effect) what he had already told his community. He, peace be on him, began to make speech after speech among the Muslims, warning them against discord after him and opposition to him. He confirmed his injunction to them to cleave to his sunna and those (matters) on which there was agreement and conformity. He urged them to follow his family, to obey them, to support, guard and hold fast to them in religion. He warned them against opposition and apostasy.

 

Among the things which were mentioned by him, peace be on him, is one which the reporters (of tradition and history) report with agreement and unanimity, that he, peace be on him, said: “People, I am a way-mark for you. You will come to me at the (heavenly) waters. Then indeed I will ask you about the two important things (which I left behind). Take care how you follow me with regard to them, for the Good and Knowing (Allāh) has informed me that they will never scatter (from you) until they meet me. I asked my Lord for that and He granted it to me.

 

 

Indeed I have left among you the Book of Allāh and the offspring of my family (ahl al-bayt). Do not try to outdo them, for then you will be destroyed. Do not try to teach them, for they are more knowledgeable than you. People, may I not f ind you, after I (have gone), returning to being unbelievers with some of you striking down others, for then you will meet me with a host like a sea of flowing soldiers. Indeed ‘Alī b. Abī Ṭālib, peace be on him, is my brother, my trustee (waṣī). After me he will fight for the (true) interpretation of the Qur’ān just like I fought for its revelation.”

 

He, may Allāh bless Him and His Family, used to address meeting after meeting with words like these.

 

Then he commissioned Usāma b. Zayd b. Ḥāritha. He ordered and urged him to leave with many members of the community for where his father had been killed in the Byzantine (empire). He, peace be on him, decided to send out the foremost of the Emigrants and Anṣār in his army, so that at his death there would not be anyone in Medina who differed about the leadership and who had ambitions to become the leader of the people. In this way he (hoped to) set in order the situation for the man who was to succeed him and to prevent any opponent from opposing him in his right. He gave (Usāma) the command on the condition which we have mentioned and he endeavoured to send them out. He ordered Usāma to leave Medina with his army for al-Jurf, and he urged the people to go out to him and to go with him. He warned them against lingering and dilatoriness in (doing) it.4

 

• (4 cf. Ibn Hishām, Sira, 1006-7 without mentioning Abū Bakr and ‘Umar’s involvement.)

 

 While matters were in that situation, the illness came upon him of which he (later) died. When he felt the sickness which had befallen him, he took the hand of ‘Alī, peace be on him. A group of the people followed him and he headed for (the cemetery of) al-Baqī‘. He told those who followed him: “I have been commanded to seek forgiveness for (the souls of) the people of (the cemetery of) al-Baqī‘.” They went with him until he stopped in front of them. He, peace be on him, said: “People of the graves, let there be comfort for you in your situation (as opposed to the situation) in which discords have come upon the people like the cutting of the dark night when the first of them will follow the last.”Then he (spent) a long time seeking forgiveness for (the souls of) the people of (the cemetery of) al-Baqī‘. (After this), he approached the Commander of the Faithful, peace be on him, and told him: “Gabriel, peace be on him, used to revise the Qur’ān with me once each year. This year he has revised it with me twice. I can only consider that it is because (the end of) my allotted span of life is at hand.” Then he said: “‘Alī, I was given the choice between remaining forever amid the treasuries of the world or of (going to) heaven. I have chosen to meet my Lord and (to go to) heaven. When I die, wash me. Cover my nakedness so that no one but a blind man could see it.” (5cf. ibid., 1001, without mentioning ‘Alī.)

 

He returned to his house and remained there for three days in a weak condition. Then he went out to the mosque, wearing a turban on his head and leaning on the Commander of the Faithful, peace be on him, on his right hand and on al-Faḍl b. al-‘Abbās on his other hand. He went up on the pulpit and sat there. Then he said: “People, the time of my departure from you has come. Whoever has any goods with me, let him come to me so that I may give them to him. Whoever has a debt which I owe him, let him inform me of it. People, between Allāh and any man there is nothing by which (Allāh) will give him better or by which Allāh will keep away from him evil, except works (al-‘amal). People, by Him who sent me as a prophet with truth, let no one claim nor anyone desire that there should be salvation without works through (Allāh’s) mercy. If I had disobeyed, I would have been hurled down (to damnation). O Allāh, have I conveyed (the message)?”

 

He went down and led the people in a short prayer. He returned to his house. At that time, he was in the house of Umm Salama, may Allāh be pleased with her. He remained there for a day or two. Then ‘Ā’isha came to her to ask her to move him to her house so that she might undertake to nurse him. She had asked the wives of the Prophet about that and they had given her their permission. Thus he, may Allāh bless Him and His Family, was moved to the house in which ‘Ā’isha lived. The illness remained with him for several days and grew more serious. At the time of the morning prayer, Bilāl came while the Apostle of Allāh, may Allāh bless Him and His Family, was overcome by sickness. (He asked:) “Do I call the prayer, may Allāh have mercy on you?”

 

The Apostle of Allāh gave him permission to make his call and said: “Let one of the people pray before them, for I am too distracted by (the final hours of) my life.” “Order Abū Bakr,” ‘Ā’isha said. “Order ‘Umar,” intervened Ḥafṣa.

 

When the Apostle of Allāh, may Allāh bless Him and His Family, heard their words and saw the eagerness of each of them to exalt her own father and their discord about that, he said: “Have you put the shroud on the Apostle of Allāh while he is still alive? Indeed you are like the mistresses of Joseph.”

 

 Then he, peace be on him, rose hurriedly fearing that one of the two men would go forward (to lead the prayers). He had ordered them to go with Usāma and he had had no idea that they would be disobedient. However when he heard what he heard from ‘Ā’isha and Ḥafṣa, he knew that they had delayed in (obeying) his command. He hurried to prevent discord and remove doubt. He, blessings and peace be on him, arose despite the fact that he could barely lift himself off the ground through weakness. ‘Alī b. Abī Ṭālib, peace be on him, took his hand and al-Faḍl b. al-‘Abbās took the other. He leaned on them both and his feet dragged a trail along the ground because of his weakness.

 

 When he came out into the mosque, he found that Abū Bakr had already got to the miḥrāb. He indicated with his hand that he should withdraw and Abū Bakr withdrew. The Apostle of Allāh, may Allāh bless Him and His Family, took up his place. He said the “takbir” and began the prayer which Abū Bakr had begun before without taking any account of what had already been performed. After he had said the final greeting of the prayer, he returned to his house. He summoned Abū Bakr, ‘Umar and a group of the Muslims who had been present at the mosque. He said: “Did I not order you to go with the army of Usāma?” “Yes, Apostle of Allāh,” they replied. “Why have you delayed from (carrying out) my order?” “I had gone out but then I returned so that I might renew my covenant with you,” Abū Bakr said. “Apostle of Allāh, I did not go out because I did not want to ask travellers about you,” ‘Umar answered.

 

“Despatch the army of Usāma, despatch the army of Usāma,” commanded the Prophet, may Allāh bless Him and His Family. He repeated it three times and then he fainted from the fatigue which had come upon him and the sorrow which possessed him.

 

He remained unconscious for a short time while the Muslims wept and his wives and the women and children of the Muslims, and all those present raised great cries of lamentation. The Apostle of Allāh, may Allāh bless Him and His Family, recovered consciousness and looked at them. Then he said: “Bring me ink and parchment so that I may write a document for you, after which you will never go astray.” Again he fainted and one of those present rose to look for ink and parchment. “Go back,” ‘Umar ordered him. “He is delirious.” The man went back. (Later) those present regretted the dilatoriness (they had shown) in bringing ink and parchment and rebuked each other. They used to say: “We belong to Allāh and to Him we will return, but we have become anxious about our disobedience to the Apostle of Allāh, may Allāh bless Him and His Family.” (cf. al-Ṭabarī, I, 1807)

 

When he, peace be on him, recovered consciousness, one of them said: “We will not bring you ink and parchment, Apostle of Allāh.” “May Allāh remove him who made you say ‘no’,” he said. “However, I will appoint a trustee over you in a better way through my family.”

 

Then he turned his head away from the people. They rose to leave but al-‘Abbās, al-Faḍl b. al-‘Abbās and ‘Alī b. Abī Ṭālib and his family, in particular, remained with him. “If this matter is to be settled upon us after you, then tell us,” al-‘Abbās asked him. “If you know that we are to be overcome, then give us the decision.” “You are those who will be found weak after me,” he answered and then was silent. The people (rose to leave), weeping with despair at (losing) the Prophet, may Allāh bless Him and His Family. When they had left, he, peace be on him, said: “Send back to me my brother and my uncle (i.e. ‘Alī and al-‘Abbās).”

 

They sent for someone to call them and he brought them. When he had them sitting close, he, blessings and peace be on him, said: “Uncle of the Apostle of Allāh, will you accept my testamentary bequest (waṣī), fulfil my promise and carry out my religion?” “Apostle of Allāh, your uncle is an old man with the responsibilities of a large family,” answered al-‘Abbās. “You vie with the wind in liberality and generosity.

 

You have made promises which your uncle could never fulfil.” Then he turned to ‘Alī b. Abī Ṭālib, peace be on him, and said: “Brother, will you accept my testamentary bequest, fulfil my promises, carry out my religion on my behalf and look after the affairs of my family after me?”

 

“Yes, Apostle of Allāh,” he replied. “Come near me,” he told him.

 

He went near to him and he embraced him. He took his ring from his finger and said: “Take this and put it on your finger.”

 

Then he called for his sword, his breastplate and all his weapons and gave those to him. He looked for a turban which he used to wear around his stomach when he put on his weapons and went out to battle. It was brought to him and he gave it to the Commander of the Faithful, peace be on him. Then he said to him: “Go, ‘Alī, in the name of Allāh, to your house.” On the next day, the people were denied access to him as he was seriously ill in bed. The Commander of the Faithful, peace be on him, did not leave him except to (fulfil) some necessities. Then he had to go to attend to some of his affairs.

 

The Apostle of Allāh, may Allāh bless Him and His Family, recovered consciousness and he missed ‘Alī. His wives were around him and he said: “Call my brother and my companion.” The weakness returned to him and he fell silent. “Call Abū Bakr,” ‘Ā’isha said. Abū Bakr was summoned. He came and sat by his head.

 

When he opened his eyes, he looked at him and then turned his head away from him. Abū Bakr arose and said: “If he had any need of me, he would have communicated it to me.” When he had gone, the Apostle of Allāh repeated his words a second time and said: “Call my brother and my companion.” “Call ‘Umar for him,” Ḥafṣa said. ‘Umar was summoned.

 

When he came and the Apostle of Allāh, may Allāh bless Him and His Family, saw him, he turned his head away from him. So he went away. Then he said: “Call my brother and companion.” “Call ‘Alī,” said Umm Salama, may Allāh be pleased with her, “for he does not mean anyone else.” The Commander of the Faithful was summoned.

 

When he was close to him, he indicated to him to bend down to him. Then the Apostle of Allāh, may Allāh bless Him and His Family, spoke privately to him for a long time. Then he rose and sat down beside him until the Apostle of Allāh, may Allāh bless Him and His Family, fell asleep.

 

When he had fallen asleep, (‘Alī) went out. “What did he entrust to you, Abū al-Ḥasan?” the people asked him. “He taught me of a thousand doors of knowledge and each door opened for me (another) thousand doors,” he answered. “He made a bequest to me of what I will undertake (qā’im) if Allāh, the Exalted, wishes.” He became critically ill and death was at hand. The Commander of the Faithful, peace be on him, was present with him. When his soul was about to depart, he said: “‘Alī, put my head in your lap, for the order of Allāh (for my death) has come. When my soul departs, take it with your hand and rub your face with it. Then point me in the direction of the qibla. Carry out my command and pray over me as the first of the people. Do not leave me until you have buried me in my grave. Seek the help of Allāh, the Exalted.”

 

 ‘Alī, peace be on him, took his head and put it in his lap. Then he lost consciousness. Fāṭima, peace be on her, bent down to look into his face. She was weeping and calling to him, saying: May he be watered by the white clouds (pouring water) on his face. (He was) the one who cared for orphans and the one who protected widows. Then the Apostle of Allāh, may Allāh bless Him and His Family, opened his eyes and said in a weak voice: “These are words for your uncle, Abū Ṭālib. Do not recite them. Rather recite: Muhammad is no more than a messenger: many Were the messenger that passed away before him. If he died or were slain, will ye then Turn back on your heels? (III 144).” She wept for a long time.

 

He indicated to her to come close. She went close to him and he whispered something to her which lit up her face. Then he, blessings and peace be on him, died. The right hand of the Commander of the Faithful was under his jaw and his soul passed into it. He raised it to his face and rubbed it with it. Then he put him in the direction (of the qibla), closed his eyes, and laid him out on his waist-cloth (izār). The report has been handed down that Fāṭima, peace be on her, was asked: “What did the Apostle of Allāh, may Allāh bless Him and His Family, whisper to you so that by it he made the grief and worry of his death leave you?” She replied: “He told me that I would be the first of his family (ahl al-bayt) to join him and that it would not be a long time for me after him before I would be with him. That made (the grief) go from me.”

When the Commander of the Faithful, peace be on him, wanted to wash him, he summoned al-Faḍl b. al-‘Abbās and told him to get water for him to wash him after he had put a cover over his eyes. Then he split open his shirt from before the pocket to the midriff. He washed him, perfumed (his body) and shrouded him, while al-Faḍl passed him the water and helped him. When he had finished washing and preparing his body, he went forward and prayed alone. No one shared in the prayer with him. The Muslims in the mosque were talking about who would lead them in the prayer over him and where he would be buried. The Commander of the Faithful, peace be on him, came out to them and said: “The Apostle of Allāh, may Allāh bless Him and His Family, is our Imam, both alive and dead.

 

Therefore let group after group of you come in and let them pray over him without an Imam and then let them depart. Allāh only took the soul of the Prophet in one place and it would please him for his grave to be there. I will bury him in the room in which he died.” The people accepted that and were pleased with it.

 

When the Muslims had prayed over him, al-‘Abbās b. ‘Abd al-Muṭṭalib sent a man to Abū ‘Ubayda b. al-Jarrāḥ. He used to dig graves for the Meccans. That was the custom of the Meccans. He also sent to Zayd b. Sahl, who used to dig graves for the Medinans and make a niche in the side of the grave. He summoned them both and said: “O Allāh, choose (one of them) for your Prophet.” The man was found to be Abū Ṭalḥa Zayd b. Sahl and he was told to dig a grave for the Apostle of Allāh, may Allāh bless him and grant him peace. He dug a tomb for him.

 

The Commander of the Faithful, peace be on him, entered it (as did) al-‘Abbās b. ‘Abd al-Muṭṭalib, al-Faḍl b. al-‘Abbās and Usāma b. Zayd, so that they might carry out the burial of the Apostle. At this, the Anṣār called out from behind the house: “‘Alī, we remind you of Allāh and our right today with regard to the Apostle of Allāh lest it should go (from us). Let a man from among us come in so that we may have a share in the burial of the Apostle of Allāh, may Allāh bless Him and His Family.” “Let Aws b. Khawalī come in,” he answered. He was an excellent man, who had taken part in Badr, from the Banū ‘Awf of Khazraj.

 

When he came in, ‘Alī, peace be on him, told him: “Go down into the grave.” He went down. The Commander of the Faithful put the (body of) the Apostle of Allāh, blessings and peace be on them both, into his hands and lowered it into his grave. When it reached the earth, he told him to come out. He came out and ‘Alī, peace be on him, went down into the grave. He uncovered the face of the Apostle of Allāh, may Allāh bless Him and His Family, and put his cheek on the earth in the direction of the qibla towards his right. Then he put clay soil on him and then poured the earth over him. That was on Monday with two days remaining in (the month of) Ṣafar in the eleventh year after his emigration, the blessings and peace of Allāh be on him. He was sixty-three years of age. Most of the people did not attend the burial of the Apostle of Allāh, may Allāh bless Him and His Family, because of the dispute which was taking place between the Emigrants and the Anṣār over the matter of succession (khilāfa). Most of them also missed the (funeral) prayer over him on that account as well. Fāṭima began to call out: “How evil has this morning become for him!” Abū Bakr heard her and said: “Your morning is an evil morning.”

 

The people seized the opportunity of ‘Alī b. Abī Ṭālib, peace be on him, being occupied with the Apostle of Allāh, may Allāh bless Him and His Family, and the isolation of the Banū Hāshim from them because of the tragedy which had befallen them with regard to the Apostle of Allāh, may Allāh bless Him and His Family. So they hurried to take control of the affair.

 

What was agreed on was agreed in favour of Abū Bakr because of the dislike of the newly-converted Meccans (ṭulaqā’) and (the dislike of) those whose hearts had been reconciled, of delaying the matter until Banū Hāshim had finished. Thus was the matter settled and (the people) pledged allegiance to Abū Bakr because of his presence at the place. Well-known factors motivated the people to accept this. Among them were their own desires.

 

This book is not the place to mention them and we will explain in detail the discussion about them (elsewhere). The report is handed down that when what had taken place for Abū Bakr had taken place and those who pledged allegiance to him, had pledged allegiance, a man came to the Commander of the Faithful, peace be on him, while he was arranging the grave of the Apostle of Allāh, may Allāh bless Him and His Family, with a shovel in his hand. He said to him: “The people have pledged allegiance to Abū Bakr.

 

The Anṣār have given up because of their differences and the new Meccan converts (ṭulaqā’) have hurried to make their covenant to the man out of fear of your attaining authority.” He put the tip of the shovel on the ground with his hand still on it and answered: In the name of Allāh, the Merciful, the Compassionate. Do the people reckon that they will abandon saying: ‘We believe,’ without being guilty of deceit? We have liar. Do those who do evil deeds consider that they can outdo us? How wrong is their judgement. (XXIX 2-4).

 

Abū Sufyān came to the door of the Apostle of Allāh, may Allāh bless Him and His Family, while ‘Alī and al-‘Abbās were zealously attending to the arrangements for him, and he called out: Banū Hāshim, the people have no desire for you. Special (to them) are (the clans of) Taym b. Murra and ‘Adī. Yet authority should only be among you and belong to you. Only Abū al Ḥasan (‘Alī) has (a right) to it. Abū al-Ḥasan, take hold of it with a resolute hand. You are being deprived of the authority which you expected. Then he called out at the top of his voice : “Banū Hāshim, Banū ‘Abd Manāf, are you content that the despicable father of a young camel, the son of a despicable man, should have authority over you? No, by Allāh, if you wish, let me provide horses and men (who will be sufficient) for it.” “Go back, Abū Sufyān,” shouted the Commander of the Faithful, peace be on him. “By Allāh, you do not seek Allāh in what you are suggesting. You are still plotting against Islam and those who believe in it. We are busy with the Apostle of Allāh, may Allāh bless Him and His Family. Each person gets what he has earned and he is (only) responsible for (walī) the crime he has committed.” Abū Sufyān went to the mosque. There he found the Banū Umayya gathered.

 

He urged them (to take action) in the matter but they did not respond to him. Discord was general and affliction was everywhere. Evil events had taken place by which Satan gained (greater) power and in which lying and hostile people co-operated. Through their denunciation of it, the people of (true) belief were abandoned. This is the interpretation of Allāh’s words: Beware of discord which especially strikes against those of you who oppress (VIII 25).

 

*****

 

 In the outstanding virtues of the Commander of the Faithful, peace be on him, which we have enumerated after what we have already mentioned with regard to the Farewell Pilgrimage, there is evidence which indicates that he, peace be on him, was especially characterised by them in a way that nobody else of mankind shared. Each one of them was a special category (of virtue) which stood in its own right without needing anything else to (explain) its significance. Surely you realise that his special distinction during the illness of the Prophet, may Allāh bless Him and His Family, up to the time that Allāh, the Exalted, took him, required merit in religion and affinity to the Prophet, may Allāh bless Him and His Family? (This can be seen) through the good deeds which made (the Prophet) rely and depend on him, and set him apart from all the people in order to look after him at (the end of) his life. (Thus you should realise) the special distinction of his love for him which no one else shared with him. (Then there is also) the testamentary bequest (waṣiyya) which he made to him after it had been offered to someone else and refused because the burdens of the duties involved in it, and the responsibility of carrying it out and fulfilling the trust (were too heavy) for that other person to carry out. He was characterised by having been brothered with the Apostle of Allāh, may Allāh bless Him and His Family, and by being with him during his illness when he summoned him. In him was deposited the knowledge of religion by which he made him separate from anyone else.

 

He carried out the washing and preparation of his body for (his journey to) Allāh. He said the (funeral) prayer over him before any one else, and he had precedence over them in that through his rank with (the Apostle) and with Allāh, the Exalted. He guided the community as to the manner of the (funeral) prayer over him when the matter was doubtful to them. He showed them the place to bury him despite the difference of opinion that they had had concerning that. They submitted to what he told them to do and considered him (right) in that. Thus through all of that he must be regarded as unique in his merit.

 

Through it he brought to completion the outstanding action for Islam which he had begun at its beginning (and continued) to the death of the Apostle of Allāh, may Allāh bless Him and His Family. As a result of it there occurred for him a consecutive chain of virtues. No blemish entered any of his actions in religion. No aspect of his merit, as we have recorded it, puts any limitation on the ultimate in qualities of faith and in the virtues of Islam. This should also be associated with his marvellous miracles which confounded nature.

 

He is such that there cannot be found an equal to him except for a prophet who has been sent (with a message) and an angel who has been brought into close proximity (with Allāh), and such as are associated with them in the degree of their virtues in the eyes of Allāh, may He be praised. With regard to those who oppose these three categories, traditional knowledge (‘āda) follows a contrary (path to them) with the agreement of those who have reason (to think), tongues (to speak) and are aware of the traditions (‘ādāt). We ask Allāh for success and by Him we will be protected from error.