Ali AlahisSalam THE MIRACLE OF Nabi Pakﷺ part 17



After the fall of Mecca Kaaba came under the control of the Prophet (S.A.W). The breaking of the idols
and banning entries of the non-Muslims in it caused bitter reactions on the non Muslim population of
Mecca and its surrounding hamlets, for this was the holy place of worship for them. The hypocrites too
who had embraced Islam for their own personal gains or out of fear were also not happy with this ban
because in their hearts they were still idol worshipers and were having sympathies with the infidels.
Among these people were two powerful Beduin tribes of Bani Hawazin and Bani Saqeef. These two
tribes joined hands with Bani Nasr, Bani Saad, Bani Husham and Bani Halal to fight and take back their
place of worship. The new converts who had embraced Islam only after the fall of Mecca also assured
them of all help. Thus a force of twenty thousand people gather under the leadership of Malik Bin Awf
to fight the Muslims. They decided to attack them at Tayef outside Mecca when the Prophet (S.A.W) and
his followers leave Mecca for Madina.
When the Prophet (S.A.W) learned about the impending attack, he left Mecca to face them with ten
thousand Muslims, who had accompanied him from Madina. Some two thousand newly converts from
Mecca including some freed slaves too volunteered to fight for Islam. Ali (A.S.) as usual was given the
banner of Islam and asked to lead the army. The Muslims reached the valley of Hunain at mid night. The
path of Hunain to Taif was so narrow that men could walk on it only in singles. Even camels and horses
could walk with difficulty. The enemies had planned their attack on the Muslims from this place. They
hid their archers here and had ordered them to attack the Muslims when they cross this narrow path,
from both the sides, as well as from the front. Their strategy worked and as the Muslims entered the
narrow path the infidels attacked them from three sides. The Muslims shocked by this sudden attack
fled without putting any resistance. The first division that fled was the one commanded by Khalid Bin
Waleed. The tribe of Bani Saleem from Mecca which had just embraced Islam followed them. Umar
Ibnul Khattab too ran away leaving the Prophet (S.A.W) alone. When Abu Qatada lamented on his
deserting the Prophet (S.A.W), Umar replied that it was the will of Allah.
In few moments the entire Muslim army fled leaving the Prophet (S.A.W) alone with Ali (A.S.), Abbas
(Prophet (S.A.W)’s uncle), Aqueel (Ali (A.S.)’s brother), Abdullah Ibne Zubair, Zubair Ibne Awam, Usman
Ibne Zaid and Abu Sufian Ibnul Harris. The Prophet (S.A.W) asked his uncle to call the Muslims and
Abbas shouted with full-throated voice, “O Helpers (People of Madina) O People of Samra (those who
had taken the oath of Allegiance to the Prophet (S.A.W) under the tree of Samra, known as Baitur
Rizwan, at the time of signing the peace treaty of Hudaibia) where are you running away. The Prophet
(S.A.W) of Allah is here. Return, come back, where are you going. The Apostle of The Lord is here.
Return where are you going.” But nobody paid any attention to Abbas’s voice and nobody returned.
Abu Sufian gleefully taunted the Prophet (S.A.W) and said, “They will not stop till they reach the sea
shore.” Many of the new converts from Mecca had also gathered near Abu Sufian to congratulate him
for the defeat of the Muslims. They said that the magic spell of the lying Prophet had broken now. But
the call that Abbas continued to give did have some effect and some Muslims returned. Ali (A.S.)
divided this small force into three divisions. One division was asked to Protect the Prophet (S.A.W), the
other was asked to check from the rear and the third division he took with him to attack the attackers.
Ali (A.S.) fought and fought till he slew their commander Abu Jendal, and got seriously hurt. But he
pounced upon the enemy’s ranks and killed thirty of them. The rest fled, and the war was won. Malik
Ibne Awf fled to Taif where he was given asylum. Abu Qatada who had also fled with the rest of the
Muslims found Umar Ibnul Khattab among the deserters of the Prophet (S.A.W), when Abu Qatada
asked as to why did he flee Umar replied, “What to do? Allah wished so” [Sahih Bukhari, Chapter 17,
page 50].
The people of Tayef who were known for their bravery and courage attributed this strength and
success to an idol called “Al-Lat”. The Prophet (S.A.W) in order to correct them and show them that the
hand-made idols cannot have power to give anything and are themselves perishable, sent some of the
Muslims to break the idol. But the people of Tayef did not allow the Muslims to break the idol and
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chased them away. The Prophet (S.A.W) then sent Ali (A.S.) who on entering the city broke not only
Al-Lat but destroyed all the pagan symbols. This greatly hurt the feelings of Bani Khusham whose
leader Shahab came out to challenge Ali (A.S.) and was slain. Seeing their leader killed the members of
Bani Khasham surrendered. Then came the tribes of Bani Thakeef and Bani Hawazin but they too were
defeated by Ali (A.S.). Ali (A.S.) then marched towards Tayef and the people of Tayef too surrendered
before him.
In the year 9 A.H. the tribes of Wadi-ul-Ramal attempted to attack Madina. The Prophet (S.A.W) sent two
expeditions to check them but they failed. The Prophet (S.A.W) then deputed Ali (A.S.) to tackle them.
Ali (A.S.) went and finished them.
When Ali (A.S.) was returning from this expedition he saw the Prophet (S.A.W) waiting outside Madina
to receive him. Ali (A.S.) immediately jumped from his horse and came to the Prophet (S.A.W) on foot.
The Prophet (S.A.W) was so happy with the victory that Ali (A.S.) had achieved that he made Ali (A.S.)
mount the horse again and said, “O Ali, Allah and His Prophet have accepted your services” On
hearing these words Ali (A.S.) wept in joy.
The Prophet (S.A.W) had hardly passed some days in peace when he got the news that the Roman
emperor Heracles was mobilizing a huge army to attack Madina and many of the Arab tribes were
helping him. The Prophet (S.A.W) wanted to stop them on their way but the situation in Madina itself
was so sensitive that he could not leave the place. There was famine in Hejaz, Tayef and Yemen and the
hypocrites were spreading the rumour that the famine was Allah’s curse on the Muslims and He wants
to finish them. Another rumour that the hypocrites had spread was that the Roman army was very
strong and that the defeat of the Prophet (S.A.W) was certain. These groups were being prepared to
demoralize the Muslims and the chances of their revolting against the Prophet (S.A.W) in his absence
was certain.
The Prophet (S.A.W) was now compelled to fight on both the fronts. He therefore appointed Ali (A.S.) as
the governor of Madina with the permission to lead the prayers and perform all other duties the Prophet
(S.A.W) himself performed. The Prophet (S.A.W) had hardly gone some distance when the hypocrites
led by Abdulla Ibne Ubay started spreading another rumour that the Prophet (S.A.W) had deliberately
avoided Ali (A.S.) as he had some doubts about his integrity. Ali (A.S.) felt very sad at this news. He
rushed towards the Prophet (S.A.W) to confirm it. On meeting the Prophet (S.A.W), Ali (A.S.) said, “You
are leaving me behind in the company of women and children?” The Prophet (S.A.W) consoled Ali
(A.S.) and condemned the rumour mongers and the liars. He warned Ali (A.S.) to be vigilant against
these hypocrites and enemies of Islam who were looking for an opportunity to revolt against him and
this was the reason why they did not want him to be there in Madina, and that is the reason why he
(Prophet) had kept himy back in Madina so that he may keep them in check and also look after the
Muslim families. The Prophet (S.A.W) further assuring Ali (A.S.) of his confidence and love for him said,
“When they can call me an epileptic, magician, neoromant and liar they can also cast aspersions on
you. O Ali, you are to me what Haroon was to Moosa” [Sahih Bukhari]. Ali (A.S.) returned convinced to
Madina and the Prophet (S.A.W) proceeded towards Tabuk where he stayed for twenty days till the
governor of Ila approached him and signed a peace treaty.
The march to Tabuk had its own significance for it showed the characters of the followers of Islam.
When the Prophet (S.A.W) ordered them to march, they just marched even without proper ammunitions
and enough food to last the journey. Some Muslims took only one date as their food for the whole day.
The Prophet (S.A.W) generally tied a stone on his belly so as not to feel hungry. Abu Zarr-e-Ghaffari
was another such soldier of the Prophet (S.A.W). The camel that he was riding was very weak and
could not keep pace with the rest of the marchers. Gradually Abu Zar was left behind from the army,
and the people thought that Abu Zar too had deserted the Prophet (S.A.W) as some of them had done
earlier, whenever the Prophet (S.A.W) was told about anybody’s desertion he said, “Let him go away. If
there is anything good in him Allah will make him return, if there is nothing good in him it is better he
has gone.” The Prophet (S.A.W) gave the same answer when the people informed him about Abu Zar’s
missing also.
But Abu Zar had not deserted the Prophet (S.A.W). When he saw that because of his weak camel he has
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been left far behind and that it would not be possible for him to be with them on the battlefield, he
climbed down from the camel and leaving it behind he set on foot to be with the Prophet (S.A.W) soon.
He walked on the burning sand hungry and thirsty. On the way near a hilly place he saw some water,
but instead of drinking it he collected it for the Prophet (S.A.W) saying to himself that how could he
quench his thirst when his dearest friend the Prophet (S.A.W) is thirsty. Filling his water-skin and
slinging it on his shoulders he hastened towards the Prophet (S.A.W). When the Muslims saw
somebody coming towards them informed the Prophet (S.A.W) who said it must be Abu Zar, and when
the man came nearer the Muslims recognised him to be Abu Zar. He was so exhausted due to hunger
and thirst that he was about to collapse. The Prophet (S.A.W) ordered his men to give him some water
to drink, but Abu Zar refused saying with a feeble voice that he himself had some water with him. When
the Prophet (S.A.W) asked him as to why did he not drink that water as he was about to die of thirst
Abu Zar replied, “How could I drink any water before the Prophet (S.A.W) of Allah has not drunk.”


What is Hijr Ismail or Hateem?

The Hijr Ismail is a crescent-shaped area situated just adjacent to the Holy Kaaba which has a great history and the reward for praying in Hateem is substantial. Hijr Ismail or Hateem means the stone of Ismail.


The History of Hijr Ismail or Hateem

Hijr Ismail is the place where a shelter was made by Hazrat Ibrahim (AlahisSalam) for his wife Hazrat Hajra and son Hazrat Ismail (AlahisSalam).

Hijr Ismail or Hateem is a low divider, which was the part of Kaaba when Hazrat Ibrahim (AlahisSalam) built it initially. It is said that approximately 3 meters of the area adjacent to the wall of Holy Kaaba is considered to be a part of the Holy Kaaba so Tawaf must be performed outside the finish range of the Hijr Ismail or Hateem.

The grave of Hazrat Ismail AlahisSalam

When Kaaba was reconstructed by Quresh, during which the Holy Kaaba took its cubical shape and Hijr (Hateem) was left outside. Some researchers said that the graves of Hazrat Ismail AlahisSalam and his mother Hajrah AlahisSalam lie covered underneath the Hijr Ismail. 


The grandfather of the Prophet (ﷺ), Hazrat Abdul Muttalib (رضئ اللہ تعالی عنہ), loved to be near the Ka’bah and he would sometimes order a couch to be spread for him in this space. One night, when he was sleeping there a shadowy figure came to him in a vision and instructed him where he would find the Zamzam well, which had laid buried from the time of the Jurhum tribe.

According to reports, also Hazrat Abu Talib saw his dream about the birth of Imam ‘Ali (AlahisSalam) and his bright future in Hijr Isma’il.

Also, the Holy Prophet (صلى الله عليه و آله وسلم) sat in Hijr after beginning of his mission and in addition to worshipping and reciting the Holy Qur’an, answered people’s questions. It was there that some people from Quraysh asked the Prophet (صلى الله عليه و آله وسلم) for Shaqq al-Qamar (splitting the moon). According to some narrations, the departure of the Prophets’ (صلى الله عليه و آله وسلم) ascent (Mi’raj) from al-Masjid al-Haram was Hijr Isma’il. Also, Imams (AlahisSalam) worshiped and made prayer in Hijr Isma’il, sat there and answered people’s questions

( Ibn Shahrāshūb, Manāqib Āl Abī Ṭālib, vol. 2, p. 254-255; Majlisī, Biḥār al-anwār, vol. 38, p. 47-48. Ibn Shahrāshūb, Manāqib Āl Abī Ṭālib, vol. 1, p. 76-77.
Rāwandī, al-Kharāʾij wa l-jarāʾiḥ, vol. 1, p. 141-142. See: Ibn Ṭāwūs, Saʿd al-suʿūd li al-nufūs, p. 195-196; Ibn Ḥajar al-ʿAsqalānī, Fatḥ al-bārī, vol. 7, p. 155; Majlisī, Biḥār al-anwār, vol. 18, p. 317, 390.)

The flood in the Holy Kaaba

When Prophet Muhammad(صلى الله عليه و آله وسلم)  was 35 years old, a disastrous flood harmed the Holy Kaaba, which was already weakened previously by a huge fire, and was at risk of destruction. Feeling the need to protect the house of worship, the Quraish chose to modify and rebuilt the Kaaba and did every possible thing for the development.

There was a shipwrecked nearby, and so its wood was brought into use. The woodworker named Baqoom developed the dividers of the Kaaba. The Prophet ((صلى الله عليه و آله وسلم)) and his Uncle Abbas R.A were around the work for nobles.

Praying in Hateem or Hijr Ismail

Hazrat Ayesha R.A says, “I liked to enter the House (the Ka’bah) and pray therein. The Messenger of Allah (ﷺ) caught me by hand and admitted me to al-Hijr Ismail or Hateem. He then said: Pray in Hijr Ismail or Hateem when you intend to enter the holy Kaaba, for it is a part of the Kaaba.”

Sunan Abi Dawud 2028

It means that praying in Hateem or Hijr Ismail is equivalent to praying inside the Holy Kaaba which holds great rewards.

How to enter the Holy Kaaba?

Hazrat Ayesha R.A says, “I said: ‘O Messenger of Allah! Can I not enter the House?’ He said: ‘Enter the Hijr Ismail or Hateem for it is part of the House.’” Sunan an-Nasa’i 2911

Prophet Muhammad (صلى الله عليه و آله وسلم) once stood on Hijr Ismail or Hateem

Narrated Hazrat Jabir bin `Abdullah R.A that he heard Allah’s Messenger (ﷺ) saying, “When the people of Quraish did not believe me (i.e. the story of my Night Journey), I stood up on Hijri Ismail or Hateem and Allah displayed Jerusalem in front of me, and I began describing it to them while I was looking at it.” Sahih al-Bukhari 3886

Prophet Muhammad (صلى الله عليه و آله وسلم)wanted to include Hateem as part of Holy Kaaba

A’isha (Allah be pleased with her), wife of Allah’s Apostle (ﷺ), heard Allah’s Messenger (ﷺ) as saying: If your people, had not been recent converts to Islam, I would have spent the treasure of the Kaaba in the way of Allah and would have constructed its door just on the level of the ground and would have encompassed in it the space of Hijr Ismail (Hateem) – Sahih Muslim 1333 d

मौला अली अलैहिसलाम की मुआविया के लिए बददुआ।

अब्दुल रेहमान बिन Moqil ने कहा

“मैंने अली के साथ नमाज़ अदा की फिर अली ने कुनद पढ़ा और कहा. . . . . .

अय अल्लाह, मुआविया और उसके पैरोकारों को सजा दे, अमरों बिन आस और उसके पैरोकारों को सजा दे, अब्दुल्लाह बिन क़ैस और उसके पैरोकारों को सजा दे।”

अल्लाहु अकबर

ये रिवायत दो हदीस की किताबो में है, दोनों का स्कैन पेज यहाँ मैंने रखा है, ये खास कर उन लोगो के लिए है जो मुआविया को ये केह कर बचाने की कोशिश करते है की मौला अली अलैहिसलाम ने मुआविया के बारे में कुछ कहा हो तो उनका कॉल दिखाओ।

– Kanzul Ummal, Volume 8 page 420 हदीस 21989
– Musannaf Ibn Abi Shayba v.3 p.273 no.7116



He (Ibn Sa`d) said: `Affŕn Ibn Muslim informed us: Sulaym Ibn Akhdar informed us: Ibn `Awn informed us; he said:

Muhammad(صلى الله عليه و آله وسلم) pronounced the name of Isma’il’s mother as ‘Ajar without h.

He (lbn Sa’d) said: Muhammad Ibn Humayd informed us on the authority of Ma’mar, he on the authority of al-Zuhri, he said:

The Prophet(صلى الله عليه و آله وسلم) said: Whcn you conquer the Copts, treat them kindly because they are under covenant and have kinship (with us), referring to the mother of Isma’il who was one of them. (Cf. al-Tabari, Vol. I, p. 127)

He (Ibn Sa`d) said: Muhammad Ibn Humayd informed us on the authority of Ma`mar, he on the authority of Ayyub; he said: Said Ibn Jubayr said: Ibn `Abbas said:

The women first used (lose) skirts following Isma’il’s mother who wore it to erase the traces (of their feet) when she went with Ibrahim and her son to Makkah. (Cf. Tabari, Vol. I. p. 131)

He (Ibn Sa`d) said: Muhammad Ibn `Umar informed us: Musa lbn Muhammad Ibn Ibrahim al-Taymi informed us on the authority of Abu Bakr Ibn `Abd Allah lbn Abi Jahm al-`Adawi, he on the authority of Abu Bakr Ibn Sulayman Ibn Abi Hathamah al-`Adawi, he on the authority of Abu Jahm Ibn Hudhayfah Ibn Ghanim he said:

Allah revealed to Ibrahim His command to travel to the sanctuary, so Ibrahim mounted a pegasus and seated Isma’il who was two years old in front of him and his mother Hájar behind him; Gabriel led him on the way to the Ka’bah, till he reached Makkah and made Isma’il and his mother alight by the side of the Ka`bah; he himself returned to Syria.

Isma`iI Ibn `Abd Allah lbn Abu Uways al-Madani informed us: My father narrated to me on the authority of Abu al-Jarud al-Rabi’ Ibn Quray`, he on the authority of `Ugbah lbn Bashir:

That he asked Muhammad lbn ‘Ali: Who was the first person to talk in Arabic? He said: Isma’il Ibn Ibrahim, may Allah bless them; when he was thirteen years old. He (`Ugbah) said: 0 Abu Ja’far what was the language of the people before that? He said: Hebrew. He (`Ugbah) said: In what language did Allah reveal his message to His apostles in those days? He said: In Hebrew.

He (Ibn Sa`d) said: Muhammad lbn `Umar al-Aslami informed us on the authority of more than one scholar:

That Isma’il bad received an inspiration to speak Arabic from the day he was born and all other sons of Ibrahim were speaking the language of their father.

He (Ibn Sa`d) said: Musa Ibn Dáwud informed us: ‘Abd Allah Ibn Lahi`ah informed us on the authority of Huyayyi Ibn `Abd Allah; he said:

(This information) has reached me that the Prophet Isma’il was circumcised when he was thirteen years old. (Vide Genesis Chapter 17, verse 25)

He (Ibn Sa’d) said: Abu Zakariya Yahyŕ Ibn Ishŕq al-Bajali (Saylahun was the name of a village in Yaman and Salhin was the name of a fortress also in Yaman (Quntus). Ibn Hajar says: Salhin was a village in the vicinity of Baghdad (Tandhib), Vol. II, p. 176) (belonging to the tribe of Bajilah) al-Saylahini and Muhammad Ibn Mu`awiyah al-Naysaburi said: lbn Lahi`ah informed us on the authority of An`am; he said:

Bakr Ibn Suwayd informed me that he heard ‘Ulayyi Ibn Rabŕh al-Lakhmi saying that the Prophet (صلى الله عليه و آله وسلم)said: All the Arabs are the descendants of lsma`il Ibn Ibrahim, may Allah’s peace be on them.

He (Ibn Sa’d) said: Ruwaym Ibn Yazid al-Muqri informed us: Harun lbn Abi `Isa al-Shami informed us on the authority of Muhammad Ibn Ishaq Ibn Yasar; (second chain); he (Ibn Sa`d) said: Hisham Ibn Muhammad al-Kalbi informed us on the authority of his father; they said:

Isma’il lbn Ibrahim, may Allah bless them, begot twelve sons, and they are:

(1) Yanawadh (Nebajoth), he was known as Nabt and also as Nabit, and he was the eldest of his sons; (2) Qidhar (Kedar); (3) Adhbil (Adbeel); (4) Minsi (Minsam) which was originally Minshi; (5) Mismi` and Mishma`ah (Mishama); (6) Dumá, it is pronounced also as Duma (Dumah), and after him the land is known Dumat al-Jundal; (7) Masha (Massa); (8) Adhar (Hader) and the same is Adhur; (9) Tayma (Tema); (10) Yatur (Jetur); (11) Yanish (Naphish) and (12) Qidhamá (Kedemah) (See Genesis, Chapter 25, verses 13-16. Nŕbil, Qidar, Adbil, Misha, Mismi’, Duma, Mas, Udud, Watur, Nafis, Tima, Qidman, according to al-Tabari, Vol. I, p. 161)

Their mother according to the narration of Muhammad Ibn Ishaq was Ri’lah bint Mudad Ibn ‘Amr al-Jurhumi; and according to the narration of al-Kalbi, she was Ri’lah bint Yashjub Ibn Ya’rub, as has been stated in the previous narration. 

He (lbn Sa`d) said: Muhammad Ibn `Umar al-Aslami informed us: Usamah lbn Zayd Ibn Aslam narrated to me on the authority of his father. he said:

When Isma’il attained the age of twenty: his mother Hájar passed away at the age of ninety years and Isma’il interred her at al-Hijr.

He (Ibn Sa’d) said: Muhammad Ibn `Umar informed us; he said: Musa Ibn Muhammad Ibn Ibrahim narrated to me on the authority of Abu Bakr Ibn `Abd Allah Ibn Abi Jahm, he on the authority of Abu Bakr lbn Sulayman Ibn Abi Hathamah, he on the authority of Abu Jahm Ibn Hudhayfah Ibn Ghanim; he said:

Allah revealed to Ibrahim, may peace be on him, to erect the Ka’bah when he was one hundred years old and Ismŕ`il was thirty years old, so he built it with him. Isma’il died after his father and was interred inside al-Hijr close to the Ka`bah by the side of his mother Hajar. (Cf. al-Tabari, Vol. I, p. 162) Then Nŕbit succeeded him as a custodian of the Ka’bah along with his Jurhumite maternal uncles.

He (lbn Sa`d) said: Khŕlid Ibn Khidŕsh Ibn `Ajlan informed us: `Abd Allah Ibn Wahb al-Misri informed us: Hurmulah Ibn `Imrŕn informed us on the authority of Isháq Ibn `Abd Allah Ibn Abi Furwah that he said:

No graves of Prophets are known except three, viz. the grave of Ismŕ’il which is beneath the Mizab (aqueduct of the Ka`bah) between the Rukn (Al-Ka’bah is a quadrangular construction which is supported by four pillars or Rukns, which are distinguished by their sides as Rukn Shami, Syrian pillar, Rubs Yamani, Yamanite pillar. etc.) and the Ka’bah: the grave of Hud which is under a mound of sand beneath the cliffs of Yaman, and there is a tree over it and the place is extremely hot; and the grave of the Prophet; may Allah’s blessings be on him. These three graves are definitely known to be of these Prophets.