Karbala and Beyond 2



Yazid’s grandfather, Abu Sufyan, advised and managed the infidel’s
campaigns against Islam till the conquest of Mecca, as stated above.
His wife Hind (mother of Mu’awiyah and grandmother of Yazid) tried
to chew the liver of Hamzah, uncle of the Prophet (ص), because of her
burning hatred and cannibalism. Mu’awiyah, too, was an active
opponent of Islam. Indeed, Abu Sufyan’s family was performing the
strategic, financial and morale boosting in the infidel’s campaign
against the Muslims for many years. Their efforts, wealth and
diplomacy formed a great obstacle in the way of spreading Islam.
Time had lapsed and Mecca was suddenly besieged with the
considerably large forces of the Muslims. The unbelievers in Mecca
were stunned at seeing the Muslim fighters who had caught them by
surprise, thanks to the shrewd military tactics of the Prophet (ص).
Thus, the infidels, including Abu Sufyan, had no choice except to
abandon their arrogance and to accept Allah’s sovereignty, or so did
most of them pretend. Mu’awiyah was then 28 years old. Having seen
how his father “accepted” Islam, though reluctantly, he fled for Bahrain
where he wrote his father a very nasty letter reprimanding him for his
“conversion.” It is not clear when Mu’awiyah brought himself to
profess adherence to the Islamic creed. During this incident, i.e. the fall
of Mecca to the Muslims, which was accomplished on a Friday, the
20th of the month of Ramadan, 8 A.H., corresponding to January 14,
630 A.D., less than two years before the Prophet’s demise, historians
recorded some peculiar stories about Abu Sufyan’s family; however,
there is one thing certain: They accepted Islam unwillingly, and they
were treated in a special way on that account. For instance, they were
given more than their share of the treasury in order to gain their hearts
and win them over to Islam. But whether this generosity had any effect
in producing any change at all in their attitude is quite another story.
Indeed, subsequent events revealed the fact that no change at all had
taken place in their way of thinking.
Yazid was brought up in such a family whose atmosphere was
electrified with emotions of its dead who fought Islam and who were
killed mostly during Islam’s first major battle, that of Badr which broke
out on a Friday, the 17th of the month of Ramadan, 2 A.H.,
corresponding to March 16, 624 A.D. and to which the Holy Qur’an
refers in 8:5-11. Seventy prominent pagan Quraishites were killed in it,
half of them at the hands of Imam al-Husain’s father Ali ibn Abu Talib
(ع). That, by the way, was Ali’s first battle; he was 24 years old.
Among the Umayyads who were killed in it were: Utbah, father-in-law
of Yazid’s father Mu’awiyah, Utbah’s son al-Walid ibn al-Mugharah
(father of the famous military leader Khalid ibn al-Walid), and
Shaybah, Utbah’s brother. Al-Walid ibn al-Mugharah is cursed in the
Holy Qur’an in 74:11-30 (Surat al-Muddaththir). Utbah is father of
Hind, mother of Yazid, who tried to chew the liver of Hamzah, Prophet
Muhammed (ص)’s dear uncle and valiant defender of Islam. Add to
this the fact that such family witnessed how those who had killed their
kinsfolk received full honour, recognition, and respect by the entire
community, not to mention the wasted wealth, the injured pride, and
the loss of privileges which they used to enjoy during the pre-Islamic
period known as the jahiliyya. Yet Yazid himself had some unique
characteristics in the negative and adverse sense of the word in addition
to what we recorded above. He was known as a playboy; he is on
record as the first person ever to compose pornographic poetry. He
described each and every part of his aunt’s body for sensual
excitement, doing so without being reprimanded by his father or mother
or anyone else. Historians record his being seen drunk in public, his
committing adultery, and his leading quite a corrupt life, a life which
did not last for long, thank Allah. In one of his poetic verses, Yazid
stated, “The family of Hashim (the Prophet’s clansmen) staged a play
to get a kingdom. Actually, there was neither news from Allah (wahi)
received nor a revelation.”
Mu’awiyah was not ruling as an individual but was representing a way
of thinking which differed in nature from everything Islam stands for.
However, he was not satisfied to leave the ruling stage without making
sure that it was properly looked after. His pragmatic and materialistic
mind drove him to prepare for the crowning of his son, Yazid, as his
successor. Mu’awiyah had made many pledges not to install Yazid
when he saw the conditions at the time not conducive to such a plan
because Muslims were still politically conscious and desired to see the
restoration of the Islamic laws and values. Mu’awiyah, hence, had a
difficult job at hand before leaving this world. He, in fact, tried his best
to buy the allegiance for his son from his army’s commanders, tribal
chiefs and chieftains, and entire tribes as well as men of distinction and
influence, spending huge sums of money in the process. But his efforts
did not succeed with everyone.
One of his failed attempts was when he wrote Imam al-Husain (ع)
soliciting his endorsement for his appointment of Yazid as the heir
apparent to the throne. Imam al-Husain’s answer was a scathing
criticism of all what Mu’awiyah and Yazid had committed. Mu’awiyah,
therefore, forewarned his son Yazid to beware of Imam al-Husain (ع).
Yazid eventually succeeded his father Mu’awiyah as the ruler. Yazid
now spared no means to secure the submission for his unholy practices,
oppression and aggression, from everyone. He knew very well that in
reality, he had no legitimate right whatsoever to make claims or to issue
demands. On the contrary, he was guilty of having committed many
illegal and sacrilegious deeds for which he should have been killed, had
there anyone powerful enough to implement the Islamic code of justice.
Once in charge, Yazid took his father’s advice regarding Imam alHusain (ع) seriously. He wrote the then governor of Medina, al-Walid
ibn Utbah, ordering him to secure the oath of allegiance to him as the
new ruler from everyone in general and from Imam al-Husain (ع),
Abdullah ibn Omer (son of second caliph Omer ibn al-Khattab), and
Abdullah ibn az-Zubair in particular, being the most prominent
personalities. Yazid in an unmistakable language ordered al-Walid to
secure such an oath for him by force if necessary, and that if Imam alHusain (ع) refused, he should behead him and send his severed head to
him in Damascus. But al-Walid’s efforts were fruitless. Imam alHusain’s reply was exact and direct; said he, “Ameer (Governor)! I
belong to the Ahl al-Bayt (family) of the Prophet. Allah has consigned
to and charged us with the Imamate (spiritual and political leadership of
the Muslims). Angels pay us visits. Yazid is a wicked sinner, a
depraved reprobate, a wanton drunkard, a man who sheds blood
unjustly, and a man who openly defies Allah’s commandments. A man
like me will never yield his allegiance to a person like him.”

Imam Al-Hasan AlahisSalam part-4



Al-Hasan, peace be on him, was given poison several times.  When al-Hasan, peace be on him, felt the danger in the last
attempt, he said to his brother al-Husayn, peace be on him: “My brother,
I am leaving you and meeting my Lord. I have been given poison to
drink, and have spewed my liver into the basin. I am aware of the person
who poisoned me and from where I have been made a subject to this de￾ceitful action. I will oppose him before Allah, the Great and Almighty.”
Then he said: “Bury me with the Apostle of Allah, may Allah bless him
and his family. For I am worthier of him and his family’ (than others).
If they prevent you from doing that, then I make you swear by the relation which Allah has made close to you and by the blood relation to the
Apostle of Allah, may Allah bless him family, not to shed even your
blood into the cupping-glass in (carrying out) my command, till we meet
the Apostle of Allah, may Allah bless him and his family, to oppose the
people before him and to tell him about what we have suffered from
Then al-Hasan, peace be on him, made his testamentary bequests to
his family and his children. (He gave al-Husayn) his heirlooms and the
things which the Commander of the faithful (Imam ‘Ali), peace be on
him, had bequeathed to him when he had made him his successor, had
declared him worthy to occupy his position, and had indicated
that he (al-Hasan) was his successor.
Then al-Hasan, peace be on him, wisal on 28  of the month of
Sufar, in the year 49 A.H.
Abu al-Faraj al-Isfahani said: “Mu’awiya wanted the people to pledge
allegiance to his son Yazid. However, the existence of al-Hasan b. ‘Ali
and of Sa’d b. Abu Waqqas troubled him very much. So he gave them
poison to drink, and they died of it.”


Sibt b. al-Jawzi reported on the authority of b. Sa’d on the authority of
al-Waqidi, who said: “When al-Hasan was about to die, he said: `Bury
me beside my father.’ He meant the Apostle of Allah, may Allah bless
him and his family. However, banu (the sons of ) Umayya and Marwan
b. al-Hakam and Said b. al-`As, who was the governor over Medina, pre￾vented him.” 
Abu al-Faraj al-Amawi al-Isfahani reported on the authority of Yahya
b. al-Hasan, who said: “I heard ‘Ali b. Tahir b. Zayd say: `When they
wanted to bury al-Hasan,they come to stop 
 banu (the sons of) Umayya, Marwan, those who were there from
them (banu Umayya) and from their servants.
Many people gathered together with al-Husayn b. ‘Ali and said to him:
“Leave us with the children of Marwan. By Allah, they are, with us, nothing but an itching of the head.” Al-Husayn said: `By Allah, if there had
been no injunction to me from al-Hasan, peace be on him, to prevent
bloodshed and that I should not even pour blood into a cupping-glass in
(carrying out) his command, you would have known how the swords of
Allah would have taken their toll from you. You have broken the agreement which was made between you and us. You have ignored the conditions which we made with you for ourselves.” Here al-Husayn, peace be
on him, reminded them of the conditions of the Peace Treaty.
Then they went on with (the body of) al-Hasan, peace be on him, and
they buried him in (the cemetery of) al-Baqi` beside his grandmother,
Fatima daughter of Asad b. Hashim b. `Abd Manaf, may Allah be
pleased with her.
In his book `al-Isaba’, he (Ahmad Shahab al-Din al-`Asqalani) said:
Dawud b. Sinan informed us: Tha’laba b. Abu Malik told us: “I (Tha’laba
b. Abu Malik) saw al-Hasan on the day when he died and was buried in
(the cemetery of) al-Baqi`. I saw that if a needle had been thrown away in
(the cemetery of) al-Baqi`, it (the needle) would have not fallen but on
the head of a person.”
Al-Hasan, peace be on him, was worthier of the Prophet, may Allah
bless him and his family, than others, because he was his grandson and a
piece of him. Rather al-Hasan was the piece of the Prophet. No one is
worthier of the grandfather than the grandson. In other words the piece
is worthier of the entirety than others.
Al-Hasan, peace be on him, was worthier of the Prophet’s family, because he was his legitimate inheritor through his mother the truthful and
chaste one, peace be on her. She was the only inheritor of her father, may
Allah bless him and his family. So she (Fatima, the Prophet’s daughter)
had the right to inherit her father as Solomon inherited David.

मुआविया खुद को हज़रत उमर से भी ज्यादा खिलाफत का हक़दार समझता था।

मुआविया खुद को हज़रत उमर से भी ज्यादा खिलाफत का हक़दार समझता था, मुआविया ने अब्दुल्लाह इब्ने उमर की तरफ इशारा कर के कहा “मैं उसके बाप से भी ज्यादा खिलाफत का हक़दार हूँ”।

– सही बुखारी जिल्द न. 4, हदीस न. 4108, सफा न. 259

मैं लिख के देता हूँ की तुम्हे आज तक किसी भी अत्तारी बरेलवी ने ये रिवायत नहीं बताई होगी। इस लिए की अब तक तो आप ने सुना था की मुआविया मौला अली अलैहिसलाम का गुस्ताख़ था, पर इस हदीस से साबित होता है की उसने हज़रत उमर को भी नहीं छोड़ा।

उन्ही के बेटे की तरफ इशारा कर के कहता है “वो अपना सर उठाये, मैं उसके बाप से भी ज्यादा खिलाफत का हक़दार हूँ।”



He (Ibn Sa`d) said: Hishám Ibn Muhammad Ibn al-Sŕ’ib al-Kalbi informed us on the authority of his father, he on the authority of Abu Salah, he on the authority of Ibn ‘Abbas; he said:

Hashim’s name was `Amr and to him is the reference in the taming of the Quraysh (Cf. Al-Qur’an, 106:1). The taming of the Quraysh was a custom of the Quraysh; and the person who introduced two journeys for the Quraysh was he. The first journey during winter was made towards Yaman and Abyssinia; (its ruler) al-Najáshi (Negus) honoured them and they loved him. (The other) journey during summer was towards Syria and Ghazzah, and sometimes they reached Anqirah (Ankara). They were admitted before the Caesar who honoured them and they loved him. (Cf. al-Tabari, Vol. II. p. 180; Ibn Hishám, p. 85).

Once the Quraysh had to face a famine which lasted for several years, and all that they had exhausted. Then Háshim went to Syria and ordered for bread which was baked in large quantity for him. He loaded it in bags on camels till he reached Makkah, and broke them into small pieces and dipped them in soup. He slaughtered these camels and then ordered them to be cooked; then he emptied those kettles into plates. The people of Makkah ate to their satisfaction, and then after years of affliction the first showers came to them. So he received the appellation of Háshim. (One who breaks bread and other things into pieces) `Abd Allah Ibn al-Ziba’rŕ writes concerning this:“The lofty `Amr broke into pieces al-tharid (bread soaked in soup) for the people of Makkah, who were suffering from famine and had become weak”.

He (lbn Sa`d) said: Hisham Ihn Muhammad informed us; he said: Ma`ruf Ibn al-Kharrabudh al-Makki related to me; he said: A person of the tribe of `Adi Ibn al-Khiyar Ibn ‘Adi Ibn Nawfal Ibn `Abd Manŕf related to me on the authority of his father; he said:  Concerning this circumstance Wahb Ibn `Abd Qusayyi said: “Hashim bore (that burden) which had exhausted the people of high birth and they were unable to bear it.
[P. 44] He brought for them bags full of wheat from Syria, which people covet.
He entertained the people of Makkah on hashim (pieces of bread) and soaked them in (the soup of) the meat of fat animals.
The people began to eat from wooden cups which were brimful, on the verge of overflowing”. (Cf. al-Tabari, Vol. II, p. 180)
He (Ibn Sa`d) said: Umayyah Ibn ‘Abd Shams Ibn `Abd Manŕf Ibn Qusayyi became jealous of him (Háshim). Since he was a wealthy person he tried to imitate Hashim’s action but he failed. Thereupon the people of the Quraysh taunted him; he became angry and abused Hŕshim and challenged him for munáfarah. (To secure the verdict of superiority of one person over another from one who was considered competent.) Háshim would not accept the challenge because of his advanced years and the respect (which he commanded), but the Quraysh did not permit him to do so, and forced him to accept it. Then he (Hŕshim) said (to Umayyah): Verily, I shall accept it, provided you agree that (in case of defeat) you will offer fifty camels of black pupils for being slaughtered in the valley of Makkah and go into banishment from Makkah for ten years. Umayyah agreed. They approached the sooth-sayer of Khuzá’ah who declared Hashim to be superior. Thereupon (Háshim) took possession of the camels and slaughtered them. Those who were present ate the meat. Umayyah went to Syria where he stayed for ten years. This was the first demonstration of enmity between Hishim and Umayyah. (Ummayyah’s father ‘Abd Shams and Háshim are stated to be twins. Hashim died at the early age of twenty; it is therefore improbable that his nephew could have challenged him to munafarah Cf. al-Tabari, Vol. II, p. 180)

He (Ibn Sa`d) said: Muhammad Ibn ‘Umar al-Aslami informed us; he said: `Ali Ibn Yazid Ibn `Abd Allah Ibn Wahb Ibn Zam’ah related to me on the authority of his father: Verily Hashim, ‘Abd Shams, al-Muttalib and Nawfal, sons of `Abd Manaf, joined hands to seize what was in the possession of Banu `Abd al-Dar Ibn Qusayyi which Qusayyi had bequeathed to `Abd al-Dár, namely, al-hijábah, al-liwa, al-rifádah, al-siqáyah, and al-nadwah; they had done this, because they considered their right to be stronger on account of their superiority and excellence among their people. The person who acted as their leader was Háshim Ibn ‘Abd Manaf but the Banu ‘Abd al-Dar rejected the demand of surrendering to them their right; their leader was `Amir Ibn Hashim Ibn ‘Abd Manaf lbn `Abd al-Dar. The Banu `Abd Manáf Ibn Qusayyi were supported by the Banu Asad Ibn ‘Abd al-`Uzzŕ Ibn Qusayyi Banu Zuhrah Ibn Kilŕb, Banu Taym Ibn Murrah and Banu al-Harith Ibn Fihr. With Banu `Abd al-Dar were the Banu Makhzum, Sahm, Jumah and Banu ‘Adi Ibn Ka`b. Banu `Amir Ibn Luwayyi and Muhárib Ibn Fihr were neutral; they did not side with any party. The various tribes pledged their support on oath that they would not desert nor surrender their men to the enemy till the wool could be drenched in sea-water (that is, for all time).

Then the Banu `Abd Manáf and their supporters came out and filled a jafnah (a large sized bowl) with perfume and placed it near the Ka`bah; the people dipped their hands in it and then they promised, pledged, took oaths and touched the Ka`bah with their hands to confirm their swearings. They were known as al-Mutayyibin (the perfumed).

(On the otherhand) the Band `Abd al-Dar and their supporters came out with a bowl full of blood. They dipped their hands in it and pledged and swore not to desert till the sea could drench wool, they were called al-Ahlŕf (sworn allies), and La`agat al-Damm (the Lickers of blood). They made preperations for fighting; each tribe was ready to meet the other. In the meantime [P. 45] people intervened to make peace on the turns that al-siqayah and al-rifadah should be entrusted to the Banu `Abd Manaf and Banu ‘Abd al-Dar should retain al-hijabah, al-liwa and dar al-Nadwah as it was at the moment. They agreed, and the people who wanted to come to blows avoided it. The dŕr al-Nadwah remained with the Banu ‘Abd al-Dar till `Ikrimah Ibn `Amir Ibn Háshim Ibn ‘Abd Manáf Ibn `Abd al-Dar Ibn Qusaayyi sold it to Mu`awiyah Ibn Abu Sufyán, who converted it into Dár-al-Amárah (Government House). The same is in the possession of the Khalifs till today.

He (Ibn Sa`d) said: Muhammad Ibn `Umar al-Aslami informed us; he said: Yazid Ibn `Abd al-Malik Ibn al-Mughirah al Nawfal related to me on the authority of his father; he said:

They made peace that day on the terms that Hŕshim Ibn `Abd Manáf Ibn Qusayyi should take over charge of al-siqayah and al-rifadah. He was a man of means and when the time of pilgrimage approached he stood among the Quraysh and said: 0 people of the Quraysh ! verily, you are the neighbours of Allah and custodians of His house, pilgrims come to you during the season, they show respect to His House; they are the guests of Allah and are entitled to the hightest honour among the guests. Verily Allah has chosen you for this, and has honoured you with it; He protects your rights more than any other neighbour does; so respect His guests and pilgrims who come with dishevelled hair, covered with dust from every city on camels as lean as the arrows (of gambling), and have crawled, and stink, have lice in their clothes, and have exhausted their provisions; so entertain them and supply them with drink. Consequently the Quraysh used to entertain them to such an extent that the people living there sent the smallest thing that they could spare.
Hashim Ibn `Abd Manŕf Ibn Qusayyi used to allot a large portion of his wealth for this purpose and the wealthy from among the Quraysh supported him by sending one hundred Heraclian mithqals (of gold).
Hashim constructed cisterns near the well of Zamzam and filled them with water drawn from the other wells of Makkah. The pilgrims drank water from them. He commenced feeding them from the day of tarwiyah (8 Dhu al-Hijjah) at Makkah and Mina and on the day of Jam’a (assembling on 9 Dhu al-Hijjah) at ‘Arafah. He soaked the crumbs of bread in the soup of meat mingled fat, sawiq (gruel of parched barley) and dates. He supplied them with drinking water in Mina, when water in the cisterns became scanty. When people returned from Mina the entertainment came to an end, and then they returned to their homelands.

He (Ibn Sa’d) said: Muhammad Ibn `Umar al-Aslami informed us; he said: al-Qasim Ibn al-`Abbas al-Lahabi related to me on the authority of his father, he on the authority of ‘Abd Allah Ibn Nawfal Ibn al-Harith; he said:

Hashim was a noble; and he secured a guarantee from the Caesar for the Quraysh that they would travel safe and would be allowed to carry their merchandise duty-free; Caesar had given him this in writing and had written to Negus to admit the Quraysh into his country. They were traders; Hŕshim started with a caravan of the Quraysh with merchandise, he passed by Madinah and halted at Suq al-Nabt [P. 46] where a market was held every year, and a number of people assembled. They (Quraysh) sold and purchased commodities. Here they noticed a woman on an elevated place commanding another woman to sell and purchase on her behalf. This woman appeared to be prudent, persevering and pretty, so Hŕshim inquired about her, if she was a spinster or a married woman. He was told that she had been married to Uhayhah Ibn al-Julah, and `Amr and Ma`bad were born to her as a result of this wedlock; then she got separation. Since then she has not married because of her high position among her people; and (she would now marry on the condition) that she would be at liberty to leave her husband if she disliked him.

Her name was Salmŕ Bint `Amr Ibn Zayd Ibn Labid Ibn Khidŕsh Ibn `Amir Ibn Ghanm Ibn `Adi lbn al-Najjar. Hŕshim made a proposal to her, and she married him after knowing about his noble descent and excellence. He consummated the marriage, and gave a feast to his Qurayshite companions who were forty in number and were from among the descendants of `Abd Manŕf, Makhzum and Sahm. He also invited some people of the (Banu) Khazraj (to the feast). He lived with her for some time, and she became pregnant. Her child, `Abd al-Muttalib, had some grey hair on his head at the time of his birth; so he was named Shaybah (old). From there Hŕshim travelled to Syria till he reached Ghazzah where he fell ill. They (his companions) remained there with him; when he died they interred him at Ghazzah, and returned with his belongings to his children. It is said that the person who had brought his belongings was Abu Ruhm Ibn `Abd al-`Uzzŕ al-`Amiri a descendant of `Amir Ibn Luwayyi. He (Hashim) was only twenty years of age (at the time of his death).

He (Ibn Sa’d) said: Hisham Ibn Muhammad Ibn al-Sa’ib al-Kalbi informed us on the authority of his father; he said: Hŕshim Ibn `Abd Manaf made a will in favour of his brother al-Muttalib Ibn ‘Abd Manŕf, so the Banu Hŕshim and Banu al-Muttalib form one unit till today; while the descendants of ‘Abd Shams and Jawfal, sons of ‘Abd Manaf, form another unit.

He (Ibn Sa’d) said: Hisham Ibn Muhammad informed us on be authority of his father; he said:

Hŕshim Ibn `Abd Manaf ad four sons and five daughters, namely, (1) Shaybat al-Hamd, nown as ‘Abd al-Muttalib; he was the Chief of the Quraysh till’s death; (la) Ruqayyah Bint Hŕshim who died before she had stained puberty and (their) (There is a misprint in the text; The statement it may be added, appears to be incorrech because Ibn Sa’d has narrated above that Háshim set out for Syria when ‘Abd al-Muttalib’s mother was pregnant with him and that he (Háshim) died on reaching Ghazzah. It appears therefore that the mother of Ruqqayyah was not Salma.) mother was Salma Bint ‘Amr Ibn Layd Ibn Labid Ibn Khidash Ibn `Amir Ibn Ghanm Ibn ‘Adi Ibn al-Najjar; their uterine brothers were ‘Amr and Ma`bad, sons of Uhayhah Ibn al-Julah Ibn al-Harish Ibn Jahjaba Ibn Kulfah Ibn `Amr Ibn `Awf lbn al-Aws (Háshim’s other children), (2) Abu Sayfa Ibn Hŕshim whose name was ‘Amr and who was the eldest of them, and (3) Sayfayya; their mother was Hind Bint ‘Amr Ibn Thalabah Ibn al-Harith Ibn Malik Ibn Salim Ibn Ghanm Ibn ‘Awf Ibn al-Khazraj; their uterine brothers were Makhramah Ibn al-Muttalib Ibn `Abd Manŕf Ibn Qusayyi; (Hŕshim’s sons), (4) Asad Ibn Háshim whose mother was Qaylah surnamed al-Jazur Bint ‘Amir Ibn Malik Ibn Jadhimah; Ibn Jadhimah was also called al-Mustaliq which became the name of a branch of Khuza’ah, (Hashim’s son), (5) Nadalah Ibn Hashim, and (2a) al-Shifa and (3a) Ruqayyah, and their mother was [P. 47] Umaymah Bint `Adi 1bn ‘Abd Allah Ibn Dinar Ibn Malik Ibn Salaman Ibn Sa’d of the tribe of Quda’ah; their uterine brothers were Nufayl Ibn `Abd al-‘Uzza al-‘Adawi and `Amr Ibn Rabi`ah Ibn al-Harith Ibn Hubayyib Ibn Jadhimah Ibn Malik Ibn Hisl Ibn `Amir Ibn Luwayyi; (Hashim’s daughters) (4a) al-Da’ifah Bint Hashim and (5a) Khŕlidah Bint Hashim, and their mother was Umm `Abd Allah who was also known as Waqidah Bint Abi ‘Adi; it has been said that it was ‘Udayyi and not `Adi, and that his name was ‘Amir Ibn ‘Abd Nuhm Ibn Zayd Ibn Mazin Ibn Sa`sá’ah; (Hŕshim’s daughter), (6a) Hannah Bint Hashim, her mother was ‘Udayyi Bint Hubayyib Ibn al-Harith Ibn Malik Ibn Hutayt Ibn Jusham Ibn Qasi who was also known as Thaqif. (The number of daughters has become six instead of five because Ruqayyah has been mentioned twice (la and 3a)
He (Ibn Sa`d) said: Hashim’s kunyah was Abu Yazid and some say that he had his patronymic name after his son Asad Ibn Háshim.
When Hashim died his offspring composed elegies containing a large number of verses. Muhammad Ibn `Umar informed us on the authority of his people that Khalidah Bint Hashim composed an elegy of her father; there are, however, slips in the verses: “The announcer of death announced at an early hour the death of the best among those who tread on the pebbles; and he was of noble actions and pure mind.
The announcement related to a chief of noble disposition; he (possessed) sagacity, generosity and fortitude; he was not of weak intellect and mean disposition.
He was the ornament of his family during the season of drought and famine.
Verily the most polished of all the family of Luwayyi is covered with dust and stones of Syria; so weep bitterly for the loss of one who was generous and respected.
Thou hast suffered the bereavement of one who was the chief of Fihr and who was considered their superior in all affairs”.
Shifa Bint Háshim composed the following elegy: “0 my eye ! shed tears for the loss of a generous and noble person. For Hashim who was a man of exalted excellence, mighty, generous and sincere.
0 my eye ! weep on the breavement of my father who was a noted chief, of elegent figure, and continue weeping for him.
He was experienced, of great fortitude, like an eagle; and among the nobles of the earth his family is the oldest.
He was strong, of great height, polished, eloquent, lion-hearted, a chief with numerous qualities and of charming physique.
He was one of the descendants of Ghálib, experienced and mighty, whose tree of excellence was very strong; and he himself was a man of generosity and forbearance.
He proved his valour by his deeds and he commanded great respect; he had no blemish of weakness”.

Ali AlahisSalam THE MIRACLE OF Nabi Pakﷺ part 23

The Wisal Of Nabi Pakﷺ


From Saturday, the Prophet (S.A.W)’s health began to deteriorate further but he continued to lead the
prayers till Monday morning when he could come to the mosque with the support of Ali (A.S.) and Fazl
Ibne Abbas. When he returned home after the prayers he was completely exhausted. But he asked his
daughter Fatema (S.A.) to bring her sons Hasan (A.S.) and Hussain to him. When Hasan (A.S.) and
Hussain came he kissed them and embraced them. He then said in a feeble voice, “Call my friend” and
somebody brought Hazrat Abu Bakr before him. The Prophet (S.A.W) raised his head and seeing Hazrat  Abu Bakr
said, “Go away I will call you when I need you.” Hazrat Abu Bakr went away. The Prophet (S.A.W) again said
“Call my friend.” This time Hazrat Umar was brought and the Prophet (S.A.W) seeing Hazrat Umar said, “Go away I
will call you when I need you.” Hazrat Umar too went away [Riazun Nazra, page 180]. The Prophet (S.A.W) then
told Fatema (S.A.) to call Ali (A.S.). Fatema (S.A.) said, “Perhaps you have sent him for some work he
will come soon.
When Ali (A.S.) came the Prophet (S.A.W) took him in his chaddor and embraced him. Then he asked Ali
(A.S.) to take him in his arms. Ali (A.S.) took the Prophet (S.A.W) in his arms. The Prophet (S.A.W)
resting his head of Ali (A.S.)’s shoulders said, “My end is near now O Ali. You are my brother, my Vazir
and the payer of my debts. You know I have a loan from a Jew for the expedition of Osama, you repay
it.” Ali (A.S.) promised to pay the loan. The Prophet (S.A.W) further said, “Pay all those creditors who
come to you saying that they owe me money.” Ali (A.S.) promised him that he will pay all such people.
The Prophet (S.A.W) then said, “Fulfil the promises I have made to the people.” Ali (A.S.) promised to
fulfil the promises of the Prophet (S.A.W). The Prophet (S.A.W) then said, “After my death wash my
body and lay me in my grave with your hands. Turn my face towards Kaaba and offer my funeral
prayers. O Ali don’t leave me till you bury me. You will be harassed a lot after my death but bear with
patience. You will see the people running after the lust of this world but you choose the life hereafter.
Ali you will be the first to meet me at Kausar.” The Prophet (S.A.W) continued to talk with Ali (A.S.) till
he breathed his last. His last words were Assalat Assalat Assalat (Namaz Namaz Namaz) saying this, he
became silent and the saliva from mouth fell on Ali (A.S.) [Madarejun Naboova, Vol. 2, page 511].
The ladies behind the curtain began to weep. Ali (A.S.) too could not control himself, and with the help
of his uncle Abbas he removed the head of the Prophet (S.A.W) from his chest and laid it on the bed. He
then closed the eyes of the Prophet (S.A.W) and covered the body with a sheet, and started making
preparations for the burial.
As the news of the Prophet (S.A.W)’s death spread, Hazrat Umar 
was moving around the Prophet (S.A.W)’s house rushed in a raising the sheet from the Prophet
(S.A.W)’s face watched it for sometime, then came out shouting, “The Prophet is not dead but has gone
to meet the Lord as Moses had gone. Allah will soon send him back and on his return the Prophet will
cut the hands and legs of every one.” Umar then pulled his sword and came to the mosque where many
people had gathered on hearing the news of the Prophet (S.A.W)’s demise. Warning everyone he said,
“Whosoever says that the Prophet is dead will be cut into two.”
Hazrat Abu Bakr rushed to the
house of the Prophet (S.A.W) after being informed by his daughter Hazrat Aisha. He saw Hazrat Umar threatening the
but did not stop him and came to the room where the Prophet (S.A.W) was lying. Removing
the sheet from the Prophet (S.A.W)’s face he lifted it looked at it carefully, then kissing the forehead he
said, “Yes thou were, and sweet thou art in death. Alas my master thou art dead indeed.” He then kept
the head down covered it with the sheet and came to the mosque where Umar was still shouting and
threatening the people.
“Be quiet Umar and cool down,” said Hazrat Abu Bakr to him.
Hazrat Abu Bakr then turned towards the Muslims gathered in the mosque and said, “Have you forgotten the
verse which was revealed to the Prophet after the battle of Ohad that, “Mohammad is but a man with a
mission, verily other Prophet died before him. What then if he were to die or to be killed. Would ye turn
upon your heels” and do you not know the verse (of Quran) “O Mohammadthou shall die and verily
they shall die”. Whosoever worshippeth Mohammadlet him know that Mohammadis indeed dead but
whosoever worshipeth Allah let him know that Allah is immortal. He liveth and dieth not.”
The people began to cry and Hazrat Umar dropped down. Somebody then from behind the house of the
Prophet (S.A.W) called, “O Ibnal Khattab (Umar) come out.” Umar shouted back, “Go away we are busy
with the Prophet’s burial”. The caller (who could not be identified by any historian or researcher till
today) shouted, “Some very serious thing is happening, don’t lose a moment and come out soon.”
Hazrat Umar taking Hazrat Abu Bakr with him immediately went out of the house where the unidentified man informed
them that the Ansars have assembled at Saqifa Bani Saeda and are contemplating to make Hazrat Saad Bin
Obaada as their leader. If they decide
anything today it will be difficult to challenge it afterwards. Hazrat Umar and Hazrat Abu Bakr immediately left for
Saqifa Bani Saeda. On the way they met Hazrat Abu Obaida whom they took with them.

Soon after the death of the Prophet (S.A.W), Ali (A.S.), Fazl Ibne Abbas and all the Hashmis began
preparing for the burial of the Prophet (S.A.W). As per the wishes of the Prophet (S.A.W) Ali (A.S.) dug
his grave at the very place where the Prophet (S.A.W) had breathed his last. Then Ali (A.S.) washed the
body and Fazal Ibne Abbas and Osama supplied water. Ali (A.S.) then shrouded the body with his own
hands and offered Namaz-e- Janaza (funeral prayer) alone. Then he came to the mosques and asked
the Muslims to offer prayers in groups. First the family members of the Prophet (S.A.W) went and
offered the prayers, then went immigrants followed by Ansars [Tabaqate Ibne Saad, Vol. 2, page 61].

When the prayers were over, burial arrangements started. Ansars requested Ali (A.S.) that they should
also be allowed to participate in the burial. Ali (A.S.) invited Aws Bin Khooli a very respectable member
of their clan to help him. Ali (A.S.) entered the grave from one end and asked Aws Bin Khooli to enter
the grave from the other end. Then both of them lowered the body into the grave. Ali (A.S.) then asked
Aws to go out of the grave. Ali (A.S.) then opened the shroud and turned the face of the Prophet
(S.A.W) towards Qibla. Then lifting his hands he prayed, “O Allah he is Your first creation. His apparent
death is not a sign of his mortality. He lifted the gloom prevailing before the creation started. He was
proof of Thy glory and benevolence. He had come to us from the realm of Thy love and glory and was
our guide towards that realm. His soul was the semblance of Thy Supreme Might. His body was the
masterpiece of Thy creation and his mind was Thy treasure house.
Saying these prayers Ali (A.S.) came out of the grave and closed it. He then gave the grave the shape of
a square and put a stone on the upperside of the grave. Then Bilal poured water on it [Mudarijun
Naboova, Vol. 2, page 525]. The Prophet (S.A.W) was buried after three days [Sahih Bukhari, Vol. 6,
page 4]. The Prophet (S.A.W) lived for sixty-three years. Out of which ten years were spent in Madina. In
these ten years he fought about sixty five battles big and small.
The death of the Prophet (S.A.W) was a big shock to his daughter Fatema (S.A.) who was very dear to
him. She was not allowed to weep on his grave and had to
go to the graveyard of Jannatul Baqi to mourn her father. They complained that her cries disturb their
peace. Ali (A.S.) had to erect a shed behind Jannatul Baqi where Fatema (S.A.) sat and cried for her
father. This shed was called as Baitul Huzn (the house of grief) which was recently destroyed by the
accursed Wahhabi government. Wailing on the grave of her father she said, “When somebody dies the
feeling of sorrow and his remembrance decreases slowly day by day. But by Allah who knows no
diminishing that the remembrance of my father is increasing day by day. From the day when death
created distance between us, I am remembering him and consoling myself saying that death is the only
way for us. One who has not died today will die tomorrow. Till these who have disappeared under the
heaps of mud. That only if you could hear my cries, my weeping and my sighs. I have suffered such
hardships that had they befallen on bright days they would have turned into black nights. I was safe
under the shadow of Mohammadﷺ . And when the dove weeps sitting on the tree in the night, I too cry with it till
morning. I have made friendship with sorrows and the tears that fell from my eyes are my swords. To
smell the dust of Mohammadgrave is now a must for me. If I don’t smell I will die. I am living because
of its essence that I am feeling.