The Engagement of Hunayn
The engagement of Hunayn took place in 8/ 630. The tribe of Hawazin gathered a large multitude of men against the Prophet. The Messenger of Allah was told that Safwan ibn Umayyah had a hundred suits of armour in his possession. He asked him for them, and Safwan enquired: "Would you seize them by force, O Muhammad?" "No", he answered: "rather a loan guaranteed." He thus agreed and gave them to him.
The Messenger of Allah left Mecca with two thousand fighters. He had with him as well an additional ten thousand men. One of his Companions observed: "If you are defeated today, it will not be for reasons of inadequate numbers." The Messenger of Allah was troubled by this observation; thus Allah sent down: On the day of Hunayn when you were pleased with your own large numbers . . . [Qur'an 9:25].
A man called Malik ibn `Awf an-Nasri came with some men of the tribes of Qays and Thaqif. The Messenger of Allah sent `Abdullah ibn Abi Hadrad as a spy, and he heard Ibn `Awf saying: "O people of Hawazin, you are indeed the quickest to anger and most numerous among the Arabs. This man, moreover, has not yet met a people who would engage him in a true fight. When you meet him, break the tips of your swords in fighting; rush at him as one man!" Ibn Abi Hadrad then came to the Apostle of Allah and recounted all this to him. `Umar rejoined, "Do not listen, O Apostle of Allah, to what Ibn AN Hadrad is saying." He answered: "O `Umar, you were gone astray, then Allah guided you. Ibn Abi Hadrad is a truthful man."
As-Sadiq related that it was Durayd ibn as-Sammah who accompanied the men of Hawazin. Although Durayd was an old man, they brought him with them in order that they might benefit from his wise counsel. When they reached Awtas (a place three days' journey from Mecca), the old man exclaimed: "A goodly place this is for horses to gallop. There is neither rough terrain nor a plain of quicksand. Why then do I hear the braying of camels and donkeys and the cries of infants?" He was told that Malik ibn `Awf had had men bring their wealth, womenfolk and children with them. He called for Malik, and when he came he said to him: "O Malik, you have become the chief of your people. This, moreover, is a day which will be important for many days to follow. Why do I then hear the braying of camels and donkeys, the cries of infants and the bleating of sheep? " He answered: "I wish to have behind every man his family and wealth (so that he will be forced) to defend them." Durayd objected: "You fool, you will accomplish nothing if you do not place the power of Hawazin on the horses at the front. For would anything stand in the face of a retreating man? If you win, it will be only because men welded their swords and spears. But if you lose, you will have exposed your family and wealth." Malik retorted: "You are an old man; you have lost your mind!" Durayd replied: "I may have become old, but you shall bring your people to humiliation because of the foolishness of your reason and of your views. Yet, I have not for a moment taken leave of my reason." He then exclaimed: "It shall be a hard war. Would that I were a strong young man (i.e., at the time of Muhammad's proclamation of his Prophethood), so that I could run (in battle) with speed and agility."
Jabir ibn `Abdillah al-Ansari said: "Thus we continued our journey until we reached the valley of Hunayn; there we were overwhelmed by troops of men brandishing swords, spears and iron bars, waiting in ambush in the bends and narrows of the valley. As they saw us, they rushed at us as one man in their determination. People retreated quickly, so that no one even stopped to look at another. The Messenger of Allah stepped aside to the right, and nine of the sons of `Abdu'l-Muttalib surrounded his mule to defend him. Malik ibn `Awf ran out crying, `Show me Muhammad!' and rushed at the Messenger of Allah. He was tall and well-built, but a rash person. One of the Muslims met him in single combat, but Malik killed him." It was reported that the man was Ayman the son of Umm Ayman (the Prophet's wet-nurse). Malik then spurred his horse on, but it would not advance toward the Messenger of Allah. A man called Kaladah ibn al-Hanbal, who was a step-brother to Safwan ibn Umayyah (Safwan being still an Associator) cried out: "Magic has indeed been rendered ineffectual today! " Safwan reproached him saying: "May Allah break your mouth; by Allah, I prefer that a man of Quraysh lord over me than a man of Hawazin ! "
Muhammad ibn Ishaq reported that a man called Shaybah ibn `Uthman ibn Abi Talhah of the tribe of `Abdu'dDar, said: "I shall now take my revenge; today I shall kill Muhammad." This was because his father had been killed in the Battle of Uhud. "Thus," he continued, "I sought Muhammad to kill him, but something came over me so that my heart felt as though pressed down, and I was unable to endure it. I knew then that he was (divinely) protected." It is further related on the authority of `Ikrimah that Shaybah said: "When I saw the Messenger of Allah on the day of Hunayn totally abandoned, I remembered my father and uncle and how `Ali and Hamzah killed them. Thus I thought to myself, `I shall today take my revenge on Muhammad.' When, however, I came to attack him on his right, I saw al-`Abbas ibn `Abdi 'l-Muttalib standing by him clad with a white suit of armour as though made of silver. He was brushing the dust off it. I thought, `He is his uncle; he would not abandon him.' Then I came at him from behind, and was about to cut him down with my sword. But a fiery wall of hot flame looking like a thunderbolt stood between me and him. I was afraid that it would consume me. I covered my eyes with my hand and ran away. The Messenger of Allah turned to me and called out, `O Shubayb, come close to me.' He then prayed, `O Allah, remove Satan from him.' I lifted my eyes toward him, and he was indeed dearer to me than my hearing and my sight. He then said to me, `O Shubayb, fight against the rejecters of faith!' "
It is reported on the authority of Musa ibn `Uqbah that the Messenger of Allah stood up in the stirrups of his donkey and said: "O Allah, I beg of You to fulfil what You had promised me. O Allah, they should not gain victory over us! " He then called his Companions and reproached them saying: "O you men who gave the oath of allegiance (bay`ah) on the day of Hudaybiyyah! O Allah, hasten to the aid of your Prophet!" It is also related that he cried out: "O supporters of the Messenger of Allah, O sons of the tribe of Khazraj!" He then commanded al-`Abbas to call the people together, and the Prophet's Companions came to him running. It is reported that the Prophet exclaimed: "Now the fighting has become fierce! I am the Prophet without doubt, I am the son of Abdu'l-Muttalib!"
Salamah ibn al-Akwa' reported that the Messenger of Allah then dismounted his mule, took a handful of dust and threw it at their faces saying: "May these faces be disgraced! " There was not a creature of Allah among them but that his eyes were filled with dust. Thus they turned and quickly fled. The Muslims followed them and slew them. Allah, moreover, granted the Muslims their women, children, livestock and wealth. Malik ibn `Awf fled to the stronghold of at-Ta'if with some of their notables. At that time, when they saw Allah's support and the great honour He bestowed on His religion, many of the people of Mecca became Muslims.
Aban reported on the authority of Abu `Abdillah (as-Sadiq) that the Messenger of Allah captured in the Battle of Hunayn four thousand head of cattle and twelve thousand she-camels, in addition to unknown quantities of other spoils. The Messenger of Allah left the booty, both wealth and captives, in a place called al-Ji'irranah (near Mecca). The Associators then split into two groups. The Bedouins and their followers went in the direction of Awtas. The tribe of Thaqif and their followers went to at-Ta'if. The Messenger of Allah then sent 'Abu `Amir al-Ash'ari to Awtas, where he fought until he fell in battle. His cousin Abu Musa al-Ash'ari (the famous Companion) took up the banner and fought until Allah granted him victory.

The Siege of At-Ta'if
In the month of Shawwal of the year 8/630, the Messenger of Allah led an army to at-Ta'if, which he then besieged for about fifteen days. A man called Nafi` ibn Ghaylan ibn Mu'attab went out for battle with the Muslims with a number of horsemen of the tribe of Thaqif. 'Ali encountered him in the midst (batn) of Wajj (a valley in at-Ta'if). 'Ali killed him, and the Associators fled defeated. Some men and a number of their relatives came down from the stronghold of at-Ta'if to the Messenger of Allah; among them was Abu Bakrah, who was a slave to a man called al-Harith ibn Kaladah al-Munba'ith. Abu Bakrah was called `al-Mudtaji" (the man lying down), but the Apostle of Allah changed his name to `al-Munba'ith' (the man who was raised up). Another man was Wardan, who was a slave of `Abdullah ibn Rabi `ah. They both accepted Islam. When the peace delegation from at-Ta'if came to the Messenger of Allah, they too became Muslims and requested the Prophet to return the two slaves to them. "No", the Prophet said, "they are Allah's freemen."
Al-Waqidi reported from his masters that the Messenger of Allah consulted with his Companions regarding the fortress of at-Ta'if, and Salman the Persian suggested that he set up a mangonel against it. He thus ordered that one be made. It is reported that a man called Yazid ibn Zam'ah brought a mangonel and two battering engines. It is also reported that it was Khalid ibn Said who brought them. But the men of Thaqif threw hot iron bars at them which burnt one of the engines. The Messenger of Allah ordered that their vineyards be cut down and burnt. Sufyan ibn `Abdillah ath-Thaqafi, however, called out to him and said: "Why do you wish to cut down and burn our properties? You either seize them if you prevail over us, or you should leave them for Allah and for the sake of our blood relationship." The Apostle of Allah replied: "Rather, I leave them for Allah and for the sake of our blood relationship." He thus spared them.
The Messenger of Allah sent 'Ali during the siege of at-Ta'if with men and horses and ordered him to break any idol he found. He was confronted by a large crowd of the tribe of Ithath'am. A man of the group came forth for single combat, challenging `Ali with the demand, "Is there any one to engage me in single combat?" No one took up the challenge. Finally `Ali stood up to face him, but `Abu'l`As ibn ar-Rabi ` (the husband of the Prophet's daughter) jumped up and asked `Ali: "Would you wish to be spared fighting him, O commander?" "No," he answered, "but if I am killed, you shall assume the leadership of the people." He then came forth to meet the man saying :
Duty is upon every chief,(either) to nourish his spear (with blood) or have it broken (in battle).
He then struck the man and slew him. He went on his way until he broke all the idols he saw and then returned to the Messenger of Allah while he was still besieging at-Ta'if. When he saw him, the Prophet cried out: "Allah is most great! " He then took `Ali and conferred with him alone.
It is reported on the authority of Jabir ibn `Abdillah al-Ansari that when the Messenger of Allah took `Ali aside on the day of at-Ta'if, `Umar ibn al-Khattab came to him and said: "You confer with him alone and spend time alone with him instead of us!" The Prophet answered: "O `Umar, it is not I who chose him; rather Allah chose him." `Umar turned away saying: "This is the same as when you told us on the day of Hudaybiyyah: `You shall enter the Sacred Mosque, if Allah wills, in safety, with your heads shaven (i.e., for consecration)' [Qur'an 48: 27] ; yet we have not entered it. Rather, we were prevented from approaching it." The Prophet called him back and said: "I did not say that you would enter it that year." When `Ali returned, the Apostle of Allah looked as though he was afraid (that 'Ali had returned defeated), and he stood up. A man called Said ibn `Ubayd exclaimed (slanderously): "Indeed, the quarter (to be conquered) still stands intact (i.e., 'Ali has returned without fulfilling his mission)." The Prophet retorted: "May you not be able to stand or have strength! " Sa'id immediately fell and broke his leg.
Muhammad ibn Ishaq reported that the Messenger of Allah besieged the people of at-.Ta'if for thirty some days. He then departed from them without raising among them the call to prayer (as sign of victory). In the following Ramadan, however, a delegation from them came to him, and they accepted Islam.
The Messenger of Allah then returned to al-Ji'irranah, where he divided the booty which the Muslims had seized on the day of Hunayn. It was divided among `those whose hearts were reconciled' of the people of Quraysh, [57] and the rest of the Arabs; but nothing at all went to the Ansar. It is, reported, however, that the Prophet allotted a small share to the Ansar, but gave the largest portion to the Hypocrites.
Muhammad ibn Ishaq reported that the Prophet gave Abu Sufyan ibn Harb and his son Mu'awiyah a hundred camels each. He also gave a hundred camels each to Hakim ibn Hizam of the tribe of Asad ibn `Abdi'l-`Uzza ibn Qusayy, an Nadir ibn al-Harith ibn Kaladah, al-Harith ibn Hisham of the Banu Makhzum, Jubayr ibn Mut'im of the tribe of Banu Nawfal ibn `Abd Manaf, and Malik ibn `Awf an-Nasri. These men were thus known as `the people of the one hundred.' It is also reported that he gave `Alqamah ibn `Ulathah, al-Aqra` ibn Habis and `Uyaynah ibn Hisn a hundred camels each. But he gave a man called al-`Abbas ibn Mirdas only four, which he disdained with manifest displeasure, reciting the following verse:
Would you then make my share of the booty like that of slaves,
Even less than those of `Uyaynah and al-Aqra `!
Yet neither Hisn nor Habis
Ever excelled Mirdas in the assembly,
Nor was I ever below any man of their status;
Yet whomever you debase today will never be raised up.
In battle I was indeed a man of courage;
Still I was given nothing, nor was I protected.
Hearing of this, the Apostle of Allah said to him: "Are you the man who said, `Would you then make my share of the booty even less than that of the slaves al-Aqra` and `Uyaynah?' " Abu Bakr observed: "May my father and mother be a ransom for you, you are not a poet!" (that is, the Prophet broke the rhyme). The Messenger of Allah asked: "How did he recite?" Abu Bakr then recited al`Abbas's verses to him. Then addressing 'Ali, the Prophet ordered, "Go and cut off al-`Abbas's tongue!"
Al-`Abbas, relating the incident, said: "This command was, by Allah, for me harder to bear even than the day of Khath'am. 'Ali took me by the hand and led me away. I said, `O 'Ali, will you cut off my tongue?' `I shall do with you as I was commanded', he answered. Thus we went until he brought me into the stables. He then said to me, `Take for yourself, excluding the four you have already received, the remainder of a hundred.' I said: `May my father and mother be a ransom for you; how generous, clement, noble and endowed with great knowledge are you (the Prophet and his family)!' He said to me, `The Messenger of Allah gave you only four camels, thus counting you among the Immigrants. If you wish, take them, or else take the one hundred. You would then be one of the people of the one hundred.'. I replied, `O 'Ali, is this what you advise me?' He answered: `I enjoin you to take what he has given you and be contented.' `I will indeed do so', said I"
It is reported that a group of the Ansar were angered by what the Prophet did. Vile words issued from their mouths, so that one of them said: "The man has favored his own family and cousins, yet we are the people who have endured every hardship." When the Messenger of Allah learnt of what the Ansar were thinking, he ordered them all to assemble, without anyone joining them. He came to them as though in great rage, with 'Ali following behind, and sat in their midst. He began to reproach them saying: "Did I not come to you while you were on the brink of a pit of fire, and Allah delivered you from it through me?" "Yes", they answered, "to Allah and His Apostle belong all the favour and magnanimity toward us." He went on: "Did I not come to you while you were enemies, and He reconciled your hearts?" "Yes indeed," they replied. He said: "Did I not come to you while you were few in number, and Allah increased you through me?" [58] He thus reproached them as Allah had wished; then he fell silent. After a while, he asked, "Will you not answer me?" "Yes", they said, "we shall answer you, O Apostle of Allah. May our fathers and mothers be a ransom for you, to you belong all magnanimity, generosity and favour toward us."
The Prophet answered: "No, rather if you so wish you could say, `You came to us rejected and driven out by your people, yet we sheltered you and believed you. You came to us frightened, yet we gave you security.' " They raised their voices to him entreatingly, and their chiefs rose and kissed his hands and feet and knees. They exclaimed: "We are pleased with Allah and His Apostle. This is our wealth and property; divide them among your people, if you so wish!" He replied: "O people of the Ansar, are you displeased because I have divided some wealth unevenly in order that I may reconcile some men, and yet I left you to your faith? Are you not happy that others return with sheep and cattle, when you and the Messenger of Allah return with your portion?" He then declared: "The Ansar are my trusted people and keepers of my secrets! If other people would traverse an easy valley, and the Ansar choose a hard terrain, I would walk with the Ansar. O Allah, forgive the Ansar, their children and the children of their children!"
It is reported that among the women who were captured was the Prophet's sister (in nursing), the daughter of Halimah. She stood before him and exclaimed: "O Muhammad, your sister is a captive! " The Messenger of Allah took off his outer garment and spread it for her to sit on. He then bent down and began to console her. She used to carry him in her arms while her mother nursed him.
A delegation met the Messenger of Allah in al-Ji'irranah where they accepted Islam. They said: "O Apostle of Allah, we are a people of well-known lineage, and we are a large tribe. You know well what tribulations we have endured. Bestow upon us some favour, therefore; may Allah bestow His favour upon you! " Their spokesman, Zuhayr ibn Sard, then stood up and said: "O Apostle of Allah, had we been so kind to al-Harith ibn Abi Shimr and an-Nu'man ibn al-Mundhir, and if they had vanquished us as you had, he (an-Nu'man) would have pitied us and bestowed his bounty upon us. You are the best of those who care for others. You know that among the captives are your maternal aunts, your nurses and the daughters of your nurses. We do not ask you for any wealth, but we do ask you for them." The Messenger of Allah had, however, already divided them among the people. But when his sister spoke to him, he said: "As for my share as well as the shares of the sons of `Abdu'l Muttalib, they are yours. As for those whom the Muslims took, you may use me in interceding for them."
After they had offered the noon prayers, the Prophet's nursing sister rose and spoke, and the people spoke also. Everyone gave her their women captives, except al-Aqra' ibn Habis and `Uyaynah ibn Hisn. They refused saying: "O Apostle of Allah, these people have captured some of our women, and we too have captured some of their women." The Messenger of Allah cast lots for them and prayed, "O Allah, let their lot be lost." Thus one of them won a servant of the clan of `Aqil and the other a servant of the clan of Numayr. When they saw this, they gave what they had withheld (in exchange for what they had won). It is reported that had the women not fallen into the shares of other people, he would have given them all to her, as he did with those who did not fall into anyone's share. But because they were included in the shares of the booty of the people, he did not wish to take them back except with their consent.
It is reported that the Messenger of Allah said: "Anyone of you who gives up his rightful booty shall have six shares from the first booty we seize. Return, therefore, to the people their women and children." His sister, likewise, spoke to him on behalf of Malik ibn `Awf, and he said: "If he comes to me, he shall have my pledge of security." When Malik came to him, he fulfilled his promise and gave him a hundred camels.
It is reported by az-Zuhri on the authority of Abu Said al-Khudri who said: "As we were sitting around the Messenger of Allah while he was dividing the booty, a man of the tribe of Tamim called Dhu 'I-Khuwaysirah came to him and said: `O Apostle of Allah, divide with justice!' He answered: `Alas for you, who shall act justly if I do not act justly? For I will fail and lose if I do not act justly.' `Umar ibn al-Khattab said: `O Apostle of Allah, give me permission that I may cut off his head!' The Messenger of Allah replied: `Let him go, people; he shall have certain Companions beside whose prayers anyone of you would look at his prayers with disdain, and would disdain his fasting beside their fasting. However, they will recite the Qur'an, but it will not penetrate further than their throats. They shall as easily slip out of Islam as would an arrow from its bow. It is as though a man would then look at the shafts (of his arrows), but find nothing. He would then look at the quivers of his arrows, but would find nothing. He would also look at his arrows before being sharpened, but would also find nothing. Finally, he would look at the tips of his arrows, but would find nothing there. Yet, his arrow would penetrate faster than the flow of excrement and blood. Their sign shall be a black man whose arm shall be like a woman's breast, or like a piece of flesh as it shakes up and down. They shall rise against the best group among men." [59] Abu Said said: "I bear witness that I heard this from the Apostle of Allah. I also testify that `Ali ibn Abi Talib fought against them while I was with him. The man described by the Prophet was brought, and I looked at him. I found him to be exactly as the Messenger of Allah had described." [60]
Then the Messenger of Allah rode away and the people followed him demanding: "O Apostle of Allah, give us our share of the booty! " They thus continued until they brought him to the foot of a tree. He then took off his garment and said: "O people, give me back my garment! For by Him in Whose hand is my soul, had I possessed the number of all the trees of the earth in cattle, I would have divided them among you. You would have never found me miserly, or a coward." He then went to a camel and took a hair from its hump, which he held between his fingers and said: "O people, by Allah, I do not possess of your booty even as much as this hair, except the fifth, and the fifth shall be returned to you. Give over then even the needle and thread, for hiding things is a shame for those who are guilty of it, an offence whose punishment shall be the Fire on the Day of Resurrection."
A man came to the Prophet with a ball of hair threads. He said: "O Apostle of Allah, I took this to sew the saddle of my camel." The Messenger of Allah answered: "As for my share of it, it is yours." The man said: "If the matter is so grave, I have no need of it." He then threw it down from his hand.
The Messenger of Allah left al-Ji'irranah in Dhu'lQi'dah for Mecca, where he performed the lesser pilgrimage, after which he left for Medina. He left as his representative in Mecca Mu'adh ibn Jabal. Muhammad ibn Ishaq reported that the Prophet left as his representative `Attab ibn Usayd, but that he left Mu'adh with him to instruct the people in the principles of the Faith and to teach them the Qur'an. `Attab ibn Usayd led the people in that year, which was the eighth year of the Hijrah, in the rites of the pilgrimage.
The Prophet remained in Medina from the month of Dhu 'l-Hijjah to Rajab (that is, the last month of year 8 to the seventh month of the following year).

The Battle of Tabuk
In Rajab, the Prophet sent letters and emissaries to the Arab tribes which had entered into Islam in order to invite them to the jihad. This was the Battle of Tabuk, which the Prophet led against the Byzantines and their Arab clients. He wrote to the tribes of Tamim, Ghatafan and Tayy. He also sent a message to `Attab ibn Usayd, his representative in Mecca, to make ready for battle against the Byzantines.
When all was ready for the journey, the Prophet stood up and delivered a sermon wherein he first praised Allah with fitting praise, then invited the people to help one another and assist the weak among them and to spend of their wealth in Allah's cause. The first man to give was Uthman ibn `Affan (the third caliph). He brought vessels filled with silver, which he poured in the lap of the Prophet. He also provisioned an army of poor people. He was thus known as, `he who provisioned the army of hardship' (jayshu'l-`usrah). al-`Abbas also came to the Messenger of Allah and gave generously, donating provisions for the fighters. The Ansar hastened to do likewise. Other Companions also gave handsome donations: `Abdu'r-Rahman ibn `Awf, az-Zubayr and Talhah. Some of the Hypocrites also gave of their wealth, but only for a show of hypocrisy. Allah sent down concerning this certain verses of the Qur'an. [61]
The Messenger of Allah encamped at Thaniyyatu'l Wada' with those who followed him of the Immigrants, the Arab tribes, the tribe of Kinanah, the people of Tihamah and Muzaynah, Juhaynah, Tayy and Tamim. He set `Ali as his representative over Medina, saying to him: "It is necessary that either you or I should stay in Medina." He entrusted the banner of the Immigrants to az-Zubayr and placed Talhah ibn `Ubaydillah at the head of the right flank, and `Abdu'rRahman ibn `Awf at the head of the left one. Then he set out until he reached a place called al-Jurf. There `Abdullah ibn Ubayy returned (to Medina) without the Prophet's permission. The Apostle of Allah said: "Allah is my sufficient Helper. It is He Who strengthened him (that is, the Prophet) with His support and with the people of faith, and reconciled their hearts. " [Qur'an 8:63]
At al-Jurf 'Ali hastened to the Prophet and, taking hold of his stirrup, complained saying: "O Apostle of Allah, the people of Quraysh are claiming that you have left me behind because you find me bothersome!" He replied: "Communities (of faith) have always caused their prophets much hurt! Are you not content to be in the same station to me as was Aaron to Moses?" "Yes, I accept", 'Ali answered; he then returned to Medina.
The Messenger of Allah arrived at Tabuk in Sha'ban, on Tuesday, where he remained the rest of the month and a few days of Ramadan. While in Tabuk, a man called Yuhannah ibn Ru'bah, the Governor of Aylah (Ilat), came to him. Yuhannah agreed to give the Apostle of Allah the jizyah and thus he wrote a truce agreement for him. The letter is still with them (that is, the Christians of the city). The Prophet likewise wrote an agreement of security for the people of al-Jarba' and Adhruh (two towns in Syria). Also while in Tabuk, the Messenger of Allah sent Abu `Ubaydah ibn al-Jarrah with a man called Zinba` ibn Rawh al-Judhami against a group of the tribe of Judham. Abu `Ubaydah was able to seize much wealth and women captives. The Prophet also sent Sa'd ibn `Ubadah against some people of the tribe of Sulaym and others of the tribe of Baliyy. But as they approached, the people fled.
The Prophet then sent Khalid ibn al-Walid to Ukaydir, a chieftain of a place called Dumatu'l-Jandal. He predicted to Khalid: "Allah will deliver him into your hand by means of the chasing of a cow." As Khalid and his Companions were spending a clear night near Ukaydir's fortress and while he sat within drinking wine with two of his wives, a cow came and vehemently began to butt the door. He rode after it with Hassan his brother and the men who owned the cow. Khalid and his Companions sat in ambush for him. Thus they captured him while he was chasing a cow. They killed Hassan his brother, who was wearing a garment woven with gold threads. The other men escaped and ran into the fortress and closed its gate. Khalid brought Ukaydir to the gate and ordered the men to open for him, but they refused. Ukaydir then asked Khalid to let him go and open the gate. He sent a man to guard him, and Ukaydir opened the fortress for Khalid and his Companions. Ukaydir gave him eight hundred heads of cattle, two thousand camels, four hundred suits of armour, four hundred spears and five hundred swords. Khalid accepted this gift from him and brought him to the Messenger of Allah. The Prophet spared his life and concluded a truce with him upon payment of the poll-tax.
It is reported in Bayhaqi's Dala'ilu'l-Nubuwwah [62] on the authority of Abu 'l-Aswad that when the Messenger of Allah was on his way back from Tabuk, some of his Companions plotted against him. They agreed to travel with him through a steep road and throw him over the cliff. The Messenger of Allah was, however, informed of their plot. He thus advised: "Let anyone of you who wish, take the road through the valley, for it is more spacious for you! " Yet he himself took the steep road. All the men took the road through the valley, except those who had plotted against him; they made ready and masked themselves. The Messenger of Allah commanded Hudhayfah ibn al-Yaman and Ammar ibn Yasir to walk with him. He ordered `Ammar to lead his she-camel, and Hudhayfah to drive her on from behind. As they were thus going, they heard the hastening footsteps of the men who had all surrounded him. The Apostle of Allah became angry, and ordered Hudhayfah to turn them away from him. Hudhayfah ran after them with a thick staff with a twisted handle and struck them with it in their faces. The men scattered, and Allah caused them to be frightened as they saw Hudhayfah. They thought that their malicious scheme had been discovered. They thus ran until they intermingled with the people, and Hudhayfah returned to the Messenger of Allah.
The Prophet ordered Hudhayfah to drive the she-camel on, and `Ammar to lead her quickly until they came out of the steep road, where they halted to wait for the men. The Prophet asked: "O Hudhayfah, did you recognize the horse or camel of any of these men?" "Yes", he answered, "I recognized the mount of this and that man" - even though the darkness of the night had covered them, and they were masked. The Prophet asked: "Do you know what these riders wished to do?" "No, O Apostle of Allah", they said. He continued: "They plotted to travel at my side through this steep road, so that when darkness had covered the road, they would push me down the cliff!" Hudhayfah and `Ammar asked: "When the people come, will you not, O Apostle of Allah, order that they be beheaded?" "I do not wish that men talk later and say that Muhammad has finally attacked his own Companions", he answered. He then named the culprits all for them, and said: "Keep their names a secret!" It is reported in Aban ibn `Uthman's book that they were twelve men, seven of whom were of the Quraysh. [63]
It is reported that the Prophet then returned to Medina. Whenever he returned from a journey, he was received with Hasan and Husayn. He would take them in his arms and go straight to the house of Fatimah, with the Muslims crowding all around him. They would wait for him at the door until he came out, then they would walk with him to his home, when they would disperse.
It is related on the authority of Abu Hamid as-Sa'idi (a well-known Companion) who said: "We returned with the Messenger of Allah from the Battle of Tabuk. When we came within sight of Medina, he said: `This is Tabah (the good place, another name for Medina), and this is Mount Uhud. It loves us and we love it.' " It is further reported on the authority of Anas ibn Malik that when the Messenger came close to Medina, he said: "There are in Medina certain people who are with you on whatever journey you make through any valley or plain." The people asked: "O Apostle of Allah, even though they remain in Medina?" "Yes", he answered, "even though they remain in Medina, for there they shall be obliged to stay."
The engagement of Tabuk was the last battle which the Messenger undertook. `Abdullah ibn Ubayy (the well-known Hypocrite) died shortly after the Messenger of Allah's return from this engagement.
During the last days of the pilgrimage of the ninth year of the hijrah the surah which begins: This is a declaration of immunity from Allah and His Apostle... (surah 9) was sent down. The Prophet delivered the sacred writ to Abu Bakr, who set out with it (for Mecca). Gabriel, however, came down and said to the Prophet: "No one can execute your affairs except you or 'Ali." He thus dispatched 'Ali on his own she-camel, called al-`Adba', after Abu Bakr. When he caught up with him, he took the writ from him. Abu Bakr asked: "Has anything been revealed concerning me?" "No," 'Ali answered, "but no one can execute the Apostle of Allah's affairs except he himself, or I ."
`Ali went on with the sacred text, which he then recited repeatedly and with a loud voice in Mecca on the Day of Sacrifice (Idd al-Adha) and the three days following. He was enjoined to abrogate the covenant of the Associators; and he was (also) to announce that no naked person should henceforth circumambulate the Sacred House (the Ka'bah), and that no Associator should henceforth be allowed to enter the Sacred Mosque; and that any covenant made with the Prophet, should be allowed to run its stated term; but anyone who had no such covenant would be given respite for four months. If after four months we capture him, we shall slay him. This is the meaning of Allah's saying: But when the (four) sacred months have elapsed. . ., until His saying: lie in wait for them in every place of ambush [Qur'an 9 : 5 ].
It is reported that when `Ali entered Mecca, he unsheathed his sword and, welding it, exclaimed: "By Allah, no naked man shall circumambulate the House, but that I shall strike him with my sword!" He thus forced them to wear their clothes, and they performed the rite of circumambulation dressed. It is reported that a man called `Urwah ibn Mas'ud ath-Thaqafi came to the Apostle of Allah declaring his Islam. He then requested permission to return to his people (i.e., the tribe of Thaqif). The Prophet answered: "I fear that they might kill you." He assured him saying: "Even if they find me sleeping, they would not disturb me." The Messenger of Allah gave him permission, and he returned to at-Ta'if, where he called his people to Islam and offered them good counsel, but they did not obey him. They even hurled insults at him.
One day, as he stood on the roof of his house and raised the call to prayer, a man shot an arrow at him and killed him. Shortly after his death, however, a delegation of about fifteen men of the notables of Thaqif came to the Messenger of Allah declaring their Islam. The Messenger of Allah showed them hospitality and kindness. He sent with them as his representative `Uthman ibn Abi 'l-`As ibn Bishr, who had learnt a number of surahs of the Qur'an. It is reported that he said: "O Apostle of Allah, Satan has come between my prayers and recitation (i.e., of the Qur'an in prayer)." He answered: "This is a Satan called Khinzub (which means a piece of filthy flesh). If you fear him, take refuge in Allah from him (i.e., by reciting the formula: a'udhu bi'llahi mina'sh-Shaytani 'r-rajim), and spit three times to your left." `Uthman went on: "I did this, and Allah removed him from me."
After the tribe of Thaqif had entered into Islam, numerous delegations of other Arab tribes followed one another to the Messenger of Allah: entering into the religion of Allah in droves, as Allah the Exalted says [see Qur'an 110) . Among them was `Utarid ibn Hajib ibn Zurarah who came to him with a delegation of the notables of the tribe of Tamim, among whom were al-Aqra` ibn Habis, az-Zibriqan ibn Badr, Qays ibn `Asim, `Uyaynah ibn Hisn al-Fazari and `Amr ibn al-Ahtam. al-Aqra` and `Uyaynah had already witnessed with the Messenger of Allah the conquest of Mecca and the battles of Hunayn and at-Ta'if. Thus, when the delegation of Tamim came, they too came with them. The Messenger of Allah offered them a pact of protection (jiwar) and treated them hospitably. Another of the delegations which came to him was that of the tribe of `Amir, among whom was `Amir ibn at-Tufayl and Arbad ibn Qays, the stepbrother of Labid ibn Rabi'ah. `Amir, however, said to Arbad: "I shall stand before him so that he will not be able to see you. When I do this, then strike him with your sword!" Thus `Amir said to the Prophet, "O Muhammad, embrace me! " "No, not until you believe in Allah alone", the Prophet answered. `Amir repeated his demand twice, but when the Messenger of Allah refused, he said: "By Allah, I shall fill the place with red horses and men against you! " When he left, the Messenger of Allah prayed saying: "O Allah spare me `Amir ibn at -Tufayl ! "
On the way, `Amir enquired of Arbad, "Why did you not do as I had ordered you?" He replied: "By Allah, every time I came close to executing your command, you came between me and the man - would I want to strike you with the sword?" While still on his way, Allah sent against `Amir a plague in his neck which killed him while he was in the house of a woman of the tribe of Salul. After his companions buried him, they went home. Allah also sent against Arbad and his camel a thunderbolt which burnt them both.
It is further reported in Aban ibn `Uthman's book that `Amir and Arbad came to the Messenger of Allah after the engagement with the Jewish tribe of Banu 'n-Nadir. As `Amir was breathing his last, he repeated, "A disease (I have) that would kill even a young camel, and I shall suffer death in the house of this Salulite woman! "He states further that the Messenger of Allah prayed concerning `Amir and Arbad, "O Allah, grant me in their stead the two strongest horsemen of the Arabs!" Thus the well-known warrior Zayd ibn Muhalhal at-Tai known as `Zaydu'l-Khayl' (Zayd of the many horses) and `Amr ibn Ma'dikarib (another well-known fighter) came to him.
Among those who came to the Messenger of Allah were the delegation of the tribe of Tayy, among whom were Zaydu'l-Khayl and `Adiyy ibn Hatim. He invited them to Islam, and they all accepted and lived a good Muslim life. The Messenger of Allah renamed Zayd `Zayd of goodness' (Zaydu'l-Khayr). He granted him a place called Fayd (near Mecca) and two plots of land in addition. He also gave him a written deed. When Zayd left the Apostle of Allah to go back to his people, the Prophet predicted: "Would that Zayd be spared the fever of Medina and the pain of death!" As Zayd crossed the district of Najd and reached a spring of water called Faradah, he fell ill with fever and died there. His wife took whatever epistles and pledges he had and consigned them to the fire.'
Ibn Ishaq reported that `Adiyy ibn Hatim first fled before the Muslim armies, but the horsemen of the Messenger of Allah captured his sister and brought her to the Prophet. He, however, gave her clothes, money and other gifts. She travelled with different caravans until she arrived in Syria, where she advised her brother to go to the Prophet. He went and accepted Islam, and the Messenger of Allah treated him honorably, seating him on a cushion and offering him his hand (as a sign of friendship).
Another man who came to the Messenger of Allah was `Amr ibn Ma'dikarib, who accepted Islam. He then looked at Abu 'I-`Ath'ath al-Khath'ami pulling him by the neck and brought to the Messenger of Allah saying: "Help me to kill this wicked man, for he killed my father." The Prophet answered: "Islam has annulled everything that was in the jahiliyyah." `Amr then departed an apostate. He thus attacked a people of the tribe of Banu Harith ibn Ka'b. The Messenger of Allah dispatched `Ali to the tribe of Banu Zubayd and entrusted to him the banner of the Immigrants. He also dispatched Khalid ibn al-Walid at the head of a detachment of the Bedouins. He commanded Khalid to set out for a place called Ju'fiyy. He instructed further that when Khalid and 'Ali met, then 'Ali ibn Abi Talib was to be the leader of the men. 'Ali went on, placing at the head of the advance troops of his army Khalid ibn Said ibn al-`As. When the people of Zubayd saw him, they said to `Amr : "What would you think, O Abu Thawr, if this Qurayshite youth were to encounter you and force you to pay the land tax?" "He shall know when he meets me", `Amr retorted.
`Amr set out, as did the Commander of the Faithful, 'Ali; 'Ali uttered a loud cry, and `Amr fled. His brother and brother's son were slain, and his wife Rukanah, along with other women, was taken captive. 'Ali left as his representative over the tribe of Zubayd Khalid ibn Said to receive their zakat (obligatory alms) payments. He was also instructed to grant a pledge of safety (aman) to any man who had fled, if he returned a Muslim. `Amr himself returned and declared his Islam to Khalid ibn Said. He also spoke to him concerning his wife and children, and Khalid gave them back to him.
'Ali chose for himself from among the women captives a youthful maiden. Thus Khalid sent Buraydah al-Aslami to the Prophet, and said to him: "Proceed before the army and inform the Prophet of what 'Ali has done, in that he chose a maiden for himself from the fifth of the booty" -thus criticizing `Ali (because the fifth belongs to the Prophet, [see Qur'an 8:41 ] ). Buraydah hastened to the Prophet carrying Khalid's letter. As he began to read it to the Messenger of Allah, the latter's face began to change (with displeasure). Buraydah observed: "Did you, O Apostle of Allah, permit people to do such a thing? The men have been deprived of their share of the booty." The Messenger of Allah answered: "O Buraydah, you have spoken words of hypocrisy. For, surely whatever is lawful for me of the booty, is also lawful for 'Ali. 'Ali is indeed the best of men for you and for your people. He is the best man whom I would leave as my representative over my community after me. O Buraydah, beware that you do not hate 'Ali, for Allah would then despise you." Buraydah reported that, "I wished then that the earth would open up and swallow me. I exclaimed, `I take refuge in Allah from Allah's wrath and the wrath of His Apostle. O Apostle of Allah, beg Allah's forgiveness for me! I shall never again hate 'Ali, nor will I say anything but good about him.' " Thus the Prophet asked Allah to forgive Buraydah. Buraydah said: " 'Ali became henceforth the most beloved of men to me after the Apostle of Allah."
A delegation from Najran, including a number of the notables of the city, came to the Messenger of Allah. There came also three men who held authority over them. There was al -`Aqib, whose name was `Abdu'l-Masih. He was their commander and man of counsel, and no decision was 'taken without his approval. The second man was as-Sayyid, who was their chief and leader in all matters. His name was al-Ayham. The third was Abu Harithah ibn `Alqamah the bishop, who was their great man of learning, their leader (imam) in matters of faith and overseer of their houses of study. He was held in great honour, and enjoyed high status among them. Even Byzantine kings had built great churches for him, showering upon him all manners of special favours because of his great learning and diligence in the study of their faith.
On their way to the Messenger of Allah, Abu Harithah rode a mule, with his brother Kurz beside him; and a man called Bishr ibn `Alqamah walking with him. Abu Harithah's mule stumbled, and Kurz exclaimed: "Perish that man!" meaning the Messenger of Allah. Abu Harithah replied: "Rather, perish you, yourself!" "Why, O brother?" Kurz asked. He said: "By Allah, he is indeed the Prophet for whom we have been waiting." Kurz objected: "What prevents you then from following him?" "It is what these people have done for us"; .Abu Harithah said, "they have treated us with great honour and generosity, yet they have insisted on opposing him. Were I to follow him, they would take away from us all that you see."
Abu Harithah's brother Kurz kept what he told him a secret until he accepted Islam. He hurried beating his mount and reciting To you (Muhammad) this mount anxiously hastens; Even though its fetus is protruding big in its belly. Its faith is indeed opposed to the faith of the Christians. When Kurz arrived in Medina, he went to the Prophet and declared his Islam.
It is reported that the delegation of Najran arrived at the Mosque of the Messenger of Allah at the mid-afternoon hour. They were clad in silks and rich apparel - none of the Arabs had ever come to the Prophet so richly dressed. Abu Bakr said: "May my father and mother be a ransom for you, O Apostle of Allah, if you would wear your rich apparel which the Byzantine Emperor (Qaysar) presented to you, so that they would see you dressed in it!" It is reported that they came to the Messenger of Allah and greeted him with the salutation of peace, but he neither returned their greeting nor did he speak to them. They went out looking for `Uthman ibn `Affan and `Abdu'r-Rahman ibn `Awf, who were acquaintances of theirs. They found them in an assembly of the Immigrants, and complained to them:
"Your Prophet wrote to us a letter, and here are we come in answer to his call. We greeted him, but he did not even return our greeting or speak to us. What is your advice to us?" `Uthman and `Abdu'r-Rahman asked 'Ali: "What is your advice, O Abu 'l-Hasan (that is, 'Ali's agnomen) to these people?" He answered: "I suggest that they take off their rich attire and rings, and then go back to him." They did as he suggested and went to the Prophet; they greeted him, and he returned their greeting. He then said: "By Allah, they came to me the first time, and Iblis (that is, Satan) was with them."
They spent that day questioning and debating with him. The bishop asked: "What do you say concerning the Lord Christ, O Muhammad?" "He is the servant of Allah and His Apostle", he replied. They then engaged in hot disputation concerning the status of Jesus with Allah. Finally, Allah sent down to the Prophet the beginning verses of surah 3, `The House of `Imran', around seventy verses following one another. Among the verses which Allah sent down were:
Surely the similitude of Jesus with Allah is like that of Adam. He created him out of clay; then He said to him "be " and he was. This is the truth from your Lord, so be not among the doubters. Whoever, therefore, shall dispute with you concerning him after the knowledge that has come to you, say: "Come! Let us call together our sons and your sons, our women and your women, and ourselves and yourselves; then let us pray and invoke Allah's curse upon the liars. " [Qur'an 3 : 59 - 61 ].
They said to the Prophet: "We shall engage you in this test of prayer (mubahalah) tomorrow morning." But Abu Harithah said to his Companions: "Consider well! If Muhammad comes to you for the mubahalah with his grandsons and people of his Household, beware that you not engage him in this test of prayer. If, however, he comes with his Companions and followers, then you may enter into this contest with him."
Aban reported on the authority of Hasan al-Basri (an important theologian and traditionist of the second generation) that the Messenger of Allah went next morning holding Hasan and Husayn by the hand; he was followed by Fatimah, and 'Ali walking by his side. al-`Aqib and as-Sayyid likewise came with two sons, one of whom was decorated with two pearls as large as dove's eggs. They all surrounded Abu Harithah. Abu Harithah asked: "Who are these who are with him?" He was told, "This is his paternal cousin and husband of his daughter, these are their two sons, and this is his daughter. They are the dearest people to him and nearest to his heart."
The Messenger of Allah stepped forward and knelt on his knees. Abu Harithah exclaimed: "By Allah, he knelt as would prophets for the mubahalah ! " He then stepped back frightened, and refused to engage in the contest. as-Sayyid said: "Come forth, O Abu Harithah, for the mubahalah ! " Abu Harithah answered: "I see here a man coming for the mubahalah with courage and resolution. I am afraid that if he be truthful, the year would not elapse with any Christian remaining alive to drink water." It is reported that, had they engaged the Prophet in the mubahalah, torment would have come down from heaven against them. They finally, said: "O Abu 'l-Qasim, we shall not enter with you into a test of prayer, but rather we wish to make peace with you." The Messenger of Allah thus concluded a truce with them with the agreement that they remit two thousand costly garments, the value of each being forty sound dirhams. He had a document drawn up concerning this agreement. He then said to Abu Harithah, the bishop: "I see that you shall go to your saddle sleepy and thus will tie it onto your mount front to back." When he prepared to leave, he did actually saddle his mount upside down. He then exclaimed: "I bear witness that Muhammad is the Apostle of Allah! "
Then the Messenger of Allah sent 'Ali to Yemen to call its people to Islam. It is also reported that he was sent in order to receive the fifth of their obligatory alms (zakat), teach them the precepts of Islam and clarify for them the things that are lawful and those that are unlawful. He was also sent to the people of Najran to collect their freewill gifts, and to bring back to the Prophet their jizyah.
It is related by Abu `Abdillah, al-Hafiz on the authority of `Amr ibn Shas al-Aslami who said: "I was with 'Ali ibn Abi Talib with a group of people. 'Ali acted somewhat coolly towards me, and I felt some hostility in my heart toward him. When I returned to Medina, I accused him to anyone I met. I came one day to the Mosque where the Messenger of Allah was sitting. He gazed at me until I sat near him. He then said: "O `Amr ibn Shas, you have hurt me." I answered: "To Allah do we belong, and to Him we shall return. I take refuge in Allah and in Islam from injuring the Apostle of Allah." He declared: "Anyone who hurts 'Ali has hurt me."
The Prophet had previously sent Khalid ibn al-Walid to the people of Yemen to call them to Islam, but they did not listen to him. al-Bard' (a well-known Companion) related: "I was with 'Ali when we came near the people; he led us in prayer. Then seating us all in one line, he began to read to them the Messenger of Allah's letter. Thereupon the tribe of Hamdan in its entirety entered Islam. 'Ali wrote concerning this to the Apostle of Allah, who fell prostrate when the letter was read to him. Then lifting his head up, he said: "Peace be upon the people of Hamdan." It is also related that 'Ali said: "The Messenger of Allah sent me to Yemen. I asked, `O Apostle of Allah, would you send me when I am yet a youth, to judge among the people without knowing what judging really is?' He struck me with his hand in the chest and prayed, `O Allah, guide well his heart and confirm his tongue!' By Him in whose hand is my soul, I never thereafter doubted any judgment I passed between any two people. "
On the 25th Dhu'l-Qi'dah, the last month of 10/632, the Apostle of Allah set out from Medina for the pilgrimage. He declared the call for the hajj (greater pilgrimage) to all the Muslims. People made ready to set out with him; thus the suburbs of Medina and its districts were crowded with pilgrims. When they reached Dhu'l-Hulayfah, Asma' daughter of `Umays gave birth to Muhammad son of Abu Bakr. The Prophet remained there that night for her sake, entering, however, with the people into the state of consecration in Dhu'l-Hulayfah. He intended that ihram (state of consecration) be for both the lesser and .greater pilgrimages. He thus led the animal sacrifices - leading with him sixty six head of cattle and camels.
`Ali also set out for the hajj from Yemen, leading with him thirty-four head of cattle and camels for sacrifice. He set out with the fighters who accompanied him to Yemen, and brought the rich garments which he had received from the Christians of Najran. As the Messenger of Allah approached Mecca on the road from Medina, the Commander of the Faithful, 'Ali, approached it at the time on the road from Yemen. He preceded the army in order to meet the Messenger of Allah, who was gladdened by his coming. He asked `Ali: "How did you determine the rising of the crescent, O 'Ali?" He answered: "O Apostle of Allah, you did not write to me concerning your sighting of the moon. I therefore made my intention to agree with yours; I prayed, `O Allah, grant me sighting of the moon similar to that of your Prophet.' " The Prophet concurred saying: "You are my partner in my pilgrimage rites, my devotions and sacrifices. Continue, therefore, in your state of consecration, and hasten to your army so that we may all meet in Mecca.
It is also reported on the authority of the Imam as-Sadiq that the Messenger of Allah led with him one hundred head for sacrifice, but slaughtered only some sixty animals. He gave the rest, some thirty animals, to `Ali. When 'Ali reached his army, he found that the people had donned the garments which he had brought from Najran. He reproached his representative saying: "Woe to you, how could you do this without the permission of the Apostle of Allah?" He answered: "They asked me to give them the garments, so that they would adorn themselves with them, and perform their ihram in them." He retorted: "Bad indeed is that which both you and they have done! " He thus took the garments away from them and packed them in sacks. Men began to complain against 'Ali from all sides. Then the crier of the Messenger of Allah went around calling: "Hold your tongues from any accusations against 'Ali, for he is harsh in Allah's cause!"
When the Prophet arrived in Mecca and performed the rites of circumambulation (tawaf of the Ka'bah) and running (sa`i, between the two hills of as-Safa and al-Marwah), Gabriel came down to him while he was on al-Marwa with this verse: Complete the pilgrimage and the lesser pilgrimage for Allah . . . [Qur'an 2 :196] . He thus delivered a sermon, praising Allah, then said: "The `umrah has entered into the hall' in this manner, and shall remain so till the Day of Resurrection" - and he intertwined his fingers. He continued: "Had I encountered at the start of my journey what I encountered at its end (that is, meeting 'Ali and his army), I would not have brought animal sacrifices with me." He then ordered his crier to declare to the people: "Anyone of you who has not brought animal sacrifices with him, let him release himself from the state of consecration and make his pilgrimage only an `umrah. But as for those who did bring their animal sacrifices with them, let them remain in their state of consecration."
A man of the tribe of `Adiyy came to the Prophet and objected: "O Apostle of Allah, would you lead us to Mina (one of the pilgrimage stations) while our hairs drip with the water of washing after sexual relations with our wives?" He answered: "You shall not believe in it until you die! " (The reference here is to the mut'ah [enjoyment] of the hajj, which means release from the state of ihram for the `umrah and then renewing one's consecration for the hajj. ) Another man, Suraqah ibn Malik ibn Ju'shum, came forth and enquired: "O Apostle of Allah, is this for this year only, or for ever?" "No", he answered, "but forever." Thus all the people, except those who had brought their animal sacrifices with them, were released from the sate of ihram.
On the day of leaving Mina, the Messenger of Allah spoke again to the people and bade them farewell. When he had completed his pilgrimage rites and set out for Medina, the Messenger of Allah reached the place known as Ghadir Khumm. Even though it was not a suitable spot for stopping, because of the lack of water and pasturage, still Gabriel came down to the Prophet and ordered him to halt and appoint `Ali as imam (spiritual and temporal leader) of the people. The Prophet protested saying: "My community is still too close to the jahiliyyah." It was, however, revealed to him that this was a command which could not be revoked. The verse: O Apostle, convey that which has been sent down to you from your Lord! For if you do not, you would not have conveyed His message, and Allah shall protect you from the people [Qur'an 5 :67] , was sent down.
Thus the Messenger of Allah and all the Muslims around him dismounted in the spot which we have already mentioned, on an exceedingly hot day. The Messenger of Allah ordered that canopies be spread over some trees. He likewise ordered that saddles be brought and stacked one on top of another (so as to make a pulpit). He then ordered his crier to cry out to the people "Hasten to congregational prayer! " The people gathered to the Prophet from all sides, many of them wrapping their feet with their garments because of the heat.
The Prophet mounted the saddles until he stood at the top, then called. 'Ali to his side. As `Ali stood at the right hand of the Prophet, the latter spoke to the people, first praising Allah and exalting His Name, then admonishing the people and informing them of his impending end. He said: "I have been summoned, and I shall soon answer. My time to depart your company has come. Yet I am leaving with you that to which, if you hold fast, you shall never go astray: the Book of Allah and my progeny, the people of my Household. They shall not be separated until they come to me at Hawdu'l-Kawthar (a paradisial pool)." He then cried out with a loud voice: "Am I not more master over you than your own selves?" "By Allah, yes!" they all answered. He said: "Then continue in this manner." He then took hold of 'Ali's two arms and lifted them high until people could see his white underarms. He said: "Of whomever I am the master, 'Ali is his master. O Allah, befriend those who hold loyalty to him, and be an enemy to those who hold hostility towards him. Grant support to those who support him, and abandon those who abandon him! "
Following this, the Prophet came down; it was the noon hour. He offered two rak`ahs of prayer, and when the sun reached its meridian his mu'adhdhin raised the call of prayer, and the Prophet led the people in the noon prayer. He then sat in his tent and ordered `Ali to sit in a tent close by. The Prophet then ordered all the Muslims to go into `Ale's tent in groups to congratulate him on appointment to the imamate, and greet him with the title of "Amiru'l mu'minin" (Commander of the Faithful). For the rest of the day, people went in and out of `Ale's tent in accordance with the Prophet's command. He then ordered his wives and all the wives of the men of faith to enter with him into `Ale's tent and greet him with the title of "Commander of the Faithful". They all did as he ordered. The man who was most lavish in his congratulations was `Umar ibn al-Khattab. He said among other things, "Well well! O `Ali, you have now become my master (maula) and the master of every man and woman of faith."
Hassan (the Prophet's poet) recited in honour of this occasion the following verses:
On the day of Ghadir Khumm their Prophet called them,
With a voice loud for all to hear.
Said he.- "Who is your master arid patron?"
They replied, without a trace of' hostility:
"Your Cod is our Master, and you are our patron;
Nor would you find among us today anyone who might abandon you. "
Said he: "Rise up, O Ali, for I
Have chosen you as imam and guide after me.
Anyone whose master I am, lie too shall be his patron;
Be you all to him true supporters and loyal allies!"
There did lie pray: "O Allah, be a friend to his friend,
And are enemy to anyone who shows Ali hostility!"
The Messenger of Allah said to Hassan, "You shall be fortified always with the Holy Spirit (that is, Gabriel) so long as you render us support with your tongue. The Messenger of Allah did not depart that spot until Allah sent down to him: Today have I perfected your religion for you; I have completed my favour unto you, acid leave chosen Islam as a religion for you [Qur'an 5 :3] ; He concurred: "Praise be to Allah for the perfection of faith, the fullness of His favor, His pleasure with my apostleship, and the authority (walayah) of 'Ali after me."
When the Messenger of Allah arrived in Medina from the farewell pilgrimage, he appointed Usamah ibn Zayd a leader of a large army and ordered him to set out for the spot wherein his father had been slain. He said to him: "Let your horses reach the end of Syria and the beginnings of the lands of Byzantium." He included in Usamah's army the notables of the Immigrants and the Ansar. Among them were Abu Bakr, `Umar, and Abu `Ubaydah. Usamah set up camp in a place called al-Jurf (just at the outskirts of Medina). The Apostle of Allah, however, fell ill; it was the illness of which he died. He repeated often during his illness: "Send off Usamah's army." He did so in order that there would be no people remaining in Medina after his death who would show discord concerning the imamate of the Muslims, or covet command. This position (he hoped) would be assumed without opposition by its rightful claimant.

The Death of the Holy Prophet (S.A.W.)
It is reported that when the Prophet sensed the illness which had come upon him, on a Saturday or Sunday towards the end of Safar the second month of 10/632, he took 'Ali by the hand, and accompanied by a few of his Companions, went to al-Baqi` (the graveyard of Medina). There he exclaimed: "Peace be upon you O people of the graves; be of good cheer in what you have attained over (living) people. Seditions have come, thick and dark as a black night; the beginnings of some follow quickly upon the ends of others! " He said further: "Gabriel used to review the Qur'an with me once a year, but this year he reviewed it with me twice.
I see this as an indication of the coming of my end." Then addressing `Ali, he continued: "I was, O 'Ali, given the choice of the treasures of this world and eternal life besides, or Paradise, but I chose Paradise and meeting my Lord. When I die, you should wash me and cover my nakedness, for no one shall look upon it except a man born blind."
The Prophet then returned to his home, where he remained ill for three days. On Wednesday, he went out to the mosque with his head tightly bandaged with a cloth. He was leaning on 'Ali with his right hand, and on al-Fadl ibn al-,`Abbas with the other. He sat on the pulpit and praised Allah repeatedly, then said: "O people, my term among you shall soon come to an end. Let, therefore, anyone who has entrusted me with an object of value, come to me that I may return it to him. Anyone to whom I am in debt, let him come and declare it to me." A man rose up and said: "O Apostle of Allah, you owe me a promise; I married, and you promised me three ounces of precious metal." He said: "Give them to him, O al Fadl."
He remained thus Wednesday and Thursday, but on Friday, he again sat on the pulpit and spoke to the people. He said: "O people, there is nothing which can stand between Allah and anyone that could benefit a man or ward off evil from him except good deeds. O people, let no ambitious man claim anything, or one full of desires, desire anything! For by Him Who sent me with the truth, only good deeds coupled with Allah's mercy can lead to salvation. Even I, had I rebelled against Allah, would have fallen. O Allah, I have thrice conveyed (that is, Allah's command concerning `Ali)." He then stepped down and led the people in prayer, then entered his chamber. He was at the time in the house of Umm Salamah. He remained there one or two days; then `A'ishah came asking him to move to her chamber in order that she might nurse him. He agreed and moved to the house in which `A'ishah lived.
His illness persisted for some days, until he became seriously ill. Bilal then came at the time of the dawn prayers, while the Apostle of Allah was overwhelmed by his illness, and called out: "Time for prayers, may Allah have mercy upon you! " The Prophet answered: "Let one of the men lead the rest in prayers." `A'ishah added: "Order Abu Bakr (i.e., her father) that he lead the people in prayers!" Hafsah said: "Order `Umar (i.e., her father)!" The Prophet retorted: "Cease, for you two are like Joseph's little women! " [64] He then rose, even though he was unable to stand because of weakness. He leaned on `Ali and al-Fadl and went to the mosque dragging his feet because of weakness. When he entered, he found that Abu Bakr had already stood facing the niche. He beckoned to him, and Abu Bakr stepped back. The Messenger of Allah stood up, and uttering the formula of consecration (that is, takbiratu'l-ihram), he began the prayers. When he had done and returned to his chamber, he called for Abu Bakr and `Umar along with others who were present and said: "Have I not commanded you to send off Usamah's army?" Abu Bakr replied: "I had already set out, but I returned to see you." `Umar said: "I did not go because I did not wish to be absent, and thus have to enquire of the caravan to get news about you." He repeated three times: "Send off Usamah's army!"
He then fell into a swoon because of the fatigue which he suffered. He remained thus unconscious for a while, so that the Muslims began to weep and his wives and children began to wail loudly. But he regained consciousness and said: "Bring me a pen and shoulder blade that I may inscribe for you a writ after which you shall never go astray! " Again, he lost consciousness. One of his Companions present was about to go and fetch a pen and shoulder blade, but `Umar said to him: "Come back, for he is hallucinating!" When the Prophet again regained consciousness, some of his Companions said: "O Apostle of Allah, should we not bring you a pen and shoulder blade?" "No", he said, "not after what you have said! Rather, keep well my memory through kindness to the people of my Household. Treat with kindness the people of dhimmah (that is, Jews and Christians), and feed the poor. Observe regular prayers, and be kind to the women whom your right hands possess."
He continued to repeat these injunctions until he could endure no longer, and turned his face away from the people. Everyone got up and left except al-`Abbas, al-Fadl, 'Ali and others of his close family; they stayed by his side. al-`Abbas said: "O Apostle of Allah, if this affair (that is, the succession) shall remain forever with us (that is, the tribe of Hashim) after you, then announce to us the good news! If, however, you know that we shall be forced to abandon it against our will, then commend us to the people." He said: "You are those who shall be oppressed after me."
He then fell silent. The people wept as they got up to leave. When they had all gone, he demanded: "Let my brother `Ali ibn Abi Talib and my uncle return to me! " When they had sat down, the Messenger of Allah said: "O al-`Abbas, uncle of the Apostle of Allah, would you accept to execute my will, carry out my funeral rites and remit my debts? " He replied: "Your uncle is an old man with many dependants, and you are more powerful than a strong gale in generosity and bounteous giving! There are incumbent upon you such expectations, that your uncle shall be unable to fulfill."
The Prophet then turned to 'Ali and put to him the same questions. `Ali replied: "Yes, O Messenger of Allah." "Come close to me", the Prophet said. As 'Ali bent down, he embraced him and, taking his ring from his finger, said: "Take it and put it on your finger! " The Prophet then called for his sword and suit of armour - or according to some reports Gabriel brought them down from heaven - and gave them to the Commander of the Faithful saying: "Receive these during my life! " He also gave him his mule and saddle, and said: "Go to your home with Allah's blessings."
Next morning, he allowed no one to come in to see him because of his grave illness. 'Ali, however, stayed beside him, not leaving him except for necessary errands. As `Ali left briefly for a special need, the Prophet awoke and said: "Call my friend back to me." He again was overcome by weakness. `A'ishah said: "Call Abu Bakr." When he came, the Prophet looked at him and turned away his face. He insisted: "Call back for me my brother and friend! " Hafsah said: "Call `Umar for him! " When he came, the Prophet likewise turned his face away from him. Again he demanded: "Call my brother and friend to me!" Umm Salamah then said: "Call 'Ali for him, for he wants no one else." When Ali came close to him, he bent down and the Messenger of Allah spoke to him privately for a long time. `Ali then went and sat a little to the side. He dozed for a while until the Messenger of Allah fell asleep. He then went out, and the people asked him: "O Abu 'I-Hasan, what did he confide to you?" He said: "The Messenger of Allah instructed me in a thousand branches of knowledge. Each branch opened to, me a thousand other branches. He also charged me with things which I shall, if Allah wills, fulfill."
The condition of the Messenger of Allah became grave, and lie was near death. As his soul was about to depart, he said: "O 'Ali, place my head in your lap, for Allah's command is about to be fulfilled. When my soul is released, take it in your hand and rub it on your face. Turn then my face towards the qiblah, prepare me and be the first to offer the funeral prayer over me. Do not leave me until you have put me in my tomb. Seek Allah's help."
'Ali placed the Prophet's head in his lap, whereupon he lost consciousness. Fatimah bent over him, gazing at his face and raising the dirge for him as she cried, and said:
"A radiant face has he, for which the rain clouds pour down;
sufficient help for orphans and a protection for widows was he! "
The Messenger of Allah opened his eyes and said in a feeble voice: "O daughter, this was the saying of your uncle Abu Talib. Do not repeat it; rather say, 'Muhammad was only an apostle, before whom messengers came. Were he to die or be slain, would you then turn back upon your heels?' " [Qur'an 3 :144] . She wept bitterly for a long time; then he beckoned to her to come close. When she drew near to him, he whispered secret words in her ears, and her face brightened with a smile.
The Prophet finally breathed his last, while the right hand of the Commander of the Faithful rested beneath his jaw. As his soul flowed forth, `Ali lifted it up and rubbed his face with it. He then turned him to the qiblah, closed his eyes, spread his garment over him and looked after the rest of the burial preparations. Fatimah was later asked: "What did the Messenger of Allah say to you that you became so happy?" She replied: "He told me that I shall be the first of the people of his Household to follow him, and that in a short time I shall see him. This made me happy."
It is related that Umm Salamah, the Prophet's wife, said: "I placed my hand on the Messenger of Allah's breast on the day he died, and for a long time, even though I ate and performed my ablutions, the fragrance of musk did not leave my hand." It is related on the authority of Anas ibn Malik that Fatimah said: "When the Prophet's condition worsened and the pain of death had covered his face, I mourned him saying:
`O my father whose death Gabriel has announced (to creation);
O my father whose Lord has taken him close to His presence;
O my father whose abode shall be the gardens of Paradise;
O my father who has answered the summons of the Lord Who called him forth!"'
It is reported on the authority of (the fifth Imam) al-Baqir that when the Messenger of Allah was at the point of death, Gabriel came down to him and asked: "Do you wish to return to this world?" "No", he answered, "I rather wish to be with the Lord Most High." as-Sadiq is said to have reported that Gabriel came down to the Prophet and said: "This is the last time I come down to this world, for you were my only object of interest in it."
It is reported that Fatimah and all the Muslims wailed in a loud voice and threw dust over their heads. The Prophet died two nights before the end of Safar in the tenth year of his migration. It is also reported that it was on Monday, the twelfth of Rabi `u 'l-Awwal.
When 'Ali wished to wash the Prophet's body for burial, he called al-Fadl ibn al-`Abbas to pour the water for him, after he had him blindfolded. 'Ali rent the Prophet's shirt from the top to his navel (so as not to expose his nakedness) before he washed, embalmed and shrouded him. Having finished with his washing and other preparations, `Ali prayed over the Prophet. Aban related on the authority of Abu Ja'far (the fifth Imam al-Baqir) that the people later asked 'Ali, "How should the funeral prayer over the Prophet be performed?" He answered: "The Messenger of Allah was our imam during his life, and he remains our imam after his death. The people, therefore, both young and old, went in groups of ten and prayed over him. This took all day Monday and Tuesday. They all prayed, male and female of the inhabitants of Medina and its neighbouring districts, without an imam.
The Muslims vehemently disputed as to where the Prophet was to be buried. `Ali then observed: "Allah did not receive the soul of a prophet in any place but that He chose that same place to be the spot of his grave. I shall therefore bury him in the chamber in which he was received. The Muslims all agreed with' this view. After the Muslims had prayed over him, al-`Abbas sent a man to Abu `Ubaydah al-Jarrah, who used to dig graves with a hollow in the middle (darih) for the people of Mecca. He also sent Zayd ibn Sahl to Abu Talhah, who used to dig graves with a hollow in the side (lahd) for the people of Medina. al-`Abbas prayed: "O Allah, choose which of the two you wish for your Prophet." Abu Talhah was found and was told to dig a grave for the Messenger of Allah. He dug a lahd for him, and the Commander of the Faithful, al-`Abbas, al-Fadl and Usamah ibn Zayd went in to perform the burial rites of the Messenger of Allah.
The Ansar called in from behind the house saying: "O `Ali, we remind you of Allah and our right to the Messenger of Allah, that it should not be lost today. Let a man of us go in, so that we too may have a share in the burial of the Messenger of Allah." 'Ali answered: "Let Aws ibn Khawli, who was a man of the `Awf ibn al-Khazraj tribe, come forth. He was one of those who took part in the Battle of Badr. He entered the house, and `Ali told him to go into the grave. He then placed the Messenger of Allah on the man's arms, who then lowered him into his tomb. `Ali then asked the man to come out, which he did. `Ali went down into the grave and uncovered the Prophet's face and placed his cheek on the ground, facing the qiblah, and laid him on his right side. He laid grave slabs and covered the tomb with earth.
The people took advantage of the preoccupation of the sons of Hashim with the Apostle of Allah, and of 'Ali's self-seclusion for mourning, to decide the matter of the Prophet's succession. Abu Bakr won the day because of the disagreement of the Ansar among themselves, and also because the people did not wish to postpone the decision until the men of Banu Hashim had completed all the funeral rites of the Apostle of Allah. Had they done so, the matter would have been decided in the proper manner. However, they gave allegiance (bay ah) to Abu Bakr because he was present. This book is not the proper place to explain all this; the subject is treated in its proper sources.
It is reported that Abu Sufyan came to the door of the Apostle of Allah and declared in verses:
O Sons of Hashim, Let not people take advantage of you;
Especially the people of Taym ibn Murrah (the clan of Abu Bakr) and Adiyy (the clan of `Umar).
This matter must remain with you, for with you must be its determination;
There is no one more appropriate for it (that is, the caliphate) than Abu'l Hasan Ali.
Abul Hasan, grasp it with the hand of a determined man!
For you are most suitable for this much-coveted office.
He then cried with a loud voice: "O sons of Hashim, sons of `Abd Manaf, would you accept Abu Fasil (that is, Abu Bakr), a despicable man and son of a despicable man, to rule over you? By Allah, if you so wish, I will fill the place for you with horses and men! " The Commander of the Faithful called out to him: "Go away Abu Sufyan, for by Allah, you do not mean what you say. Rather, you continue to plot against Islam and its people. We are still preoccupied with the Apostle of Allah. To every man shall belong what he has earned, and he alone shall be responsible for what he has done."
It is reported that the people of Quraysh sent for `Ikrimah ibn Abi Jahl and his uncles al-Harith ibn Hisham and others and appointed them leaders of armies destined for Yemen and Syria, to which they were dispatched on that same night. They likewise sent for Abu Sufyan, whom they silenced by appointing Yazid ibn Abi Sufyan as a provincial governor.
It is reported that when people pledged allegiance to Abu Bakr, he was advised to recall Usamah's army and use it against any of the Arab tribes which might rise up against him. Most of the Immigrants had joined Usamah's army. Usamah asked Abu Bakr : "What would you yourself say?" He answered: "You see what the people have decided! I request that you exempt me and `Umar." Usamah assented: "I shall exempt you."
It is reported that no sooner had Usamah reached Syria than Abu Bakr dismissed him and appointed Yazid ibn~ Abi Sufyan as leader in his place. Thus only forty days elapsed between Usamah's departure from Medina and his return to it. When he arrived, he stood at the door of the mosque and declared: "O Muslims, I marvel at a man over whom the Messenger of Allah had set me as leader, yet who now sets himself up as commander over me and dismisses me! "
Notes:
[47] See Qur'an 7:73 - 78; .54:23 - 31 and 91:11-15.
[48] al-Waqidi, Muhammad ibn `Umar ibn Waqid, Kitabu 'l-Maghazi, ed. B. Marsten Jones, 3 vols. (London: Oxford University Press, 1966), vol. 1, pp. 197-8.
[49] Aban ibn `Uthman (commonly known as "al-Ahmar"), was a traditionist contemporary with the sixth and seventh Imams and resident in Kufah and Basrah. See as-Sayyid Abu 'l-Qasim al-Musawi al-Khui, Mu'jam Rijali 'l-Hadith, 23 vols., 3rd ed. (Beirut, 1403/1983), vol. 1, pp. 157 - 64; al-A'lam, 10 vols. 3rd ed. (Beirut, 1389/1969), vol. 1, p. 21.
[50] al-Majlisi, Muhammad Baqir, Biharu 'l-Anwar, 110 vols. 2nd ed. (Beirut: Mu'assasatu'l-Wafa', 1403/1983), vol. 20, pp. 164-6.
[51] See the Arabic text of this book, p. 195.
[52] This refers to the narrative in the Qur'an concerning the Jews unlawfully fishing on the Sabbath, upon which they were transformed into apes. See Qur'an 2 :65 and 7:166. For a variety of views of the commentators on this narrative, see Ayoub, M., The Qur'an and its Interpreters, pp. 109-16.
[53] This refers to the controversy of hadithu'l-ifk, during the raid of Banu 'l-Mustaliq, where `A'ishah was suspected of adultery. See Ibn Hisham, vol. 3, pp. 341- 55, and Guillaume, pp. 493- 9.
[54] The reference here is to `Umar ibn al-Khattab and his protest against the truce of Hudaybiyyah between the Muslims and the Quraysh, represented by Suhayl ibn `Amr. See Ibn Hisham, vol. 3, pp.365-6, and Guillaume, p.504.
[55] See al-Waqidi; vol. 2, p. 364.
[56] See al-Bukhari, vol. 5, p. 87.
[57] See Qur'an 9 :60. This is a group of the Quraysh who did not enter into Islam, but who were sympathetic. The Prophet accorded them special treatment in order to win them over.
[58] See Qur'an 3:103 and 7:86.
[59] This is a reference to the Khawarij (seceders) who rebelled against 'Ali after the Battle of Siffin. The Hadithu'l-Khawarij is a well known tradition reported in many versions in all the major books of hadith. See for example, Muslim, vol. 7, pp. 169-75. For the version here quoted, see al-Bukhari, vol. 8, pp. 52- 53.
[60] See al-Bukhari, vol. 8, p. 53.
[61] See Qur'an 9 :38 - 57.
[62] See al-Bayhaqi, vol. [? ] , (not printed).
[63] See note 53 above.
[64] The question of who led the prayers during the Prophet's illness became crucial in choosing his successor. Shi'i sources have insisted that Abu Bakr was not allowed to lead the prayers as long as the Prophet lived. Thus the Prophet compared `A'ishah, daughter of Abu Bakr, and Hafsah, daughter of `Umar, to the foolish women who jealously taunted the wife of the Egyptian ruler for her infatuation with Joseph's beauty. See Qur'an 12 : 30 - 31.
[65] See Qur'an 2:126.