ACCOUNT OF THE FOOD OF THE APOSTLE OF ALLAH, MAY ALLAH BLESS HIM, AND WHAT FOOD HE LIKED
Volume 1, Parts II.88.1 Abu Usamah Hammad Ibn Usamah informed us: Hisham Ibn ‘Urwah informed us on the authority of his father, he on the authority of ‘Ayishah; she said: The Apostle of Allah, may Allah bless him, liked sweet things and honey. Volume 1, Parts II.88.2 Amr IbnAsim al-Kilabi informed us: Hammam informed us on the authority of Qatadah, he on the authority of Anas; he said: I approached the Prophet, may Allah bless him, and put a barley bread with a large quantity of fat and pumpkin. I saw him relishing the pumpkin, so I began placing it before the Prophet, may Allah bless him. Anas said: Since the time I saw the Prophet, may Allah bless him, relishing pumpkin, I did not cease relishing it. Volume 1, Parts II.88.3 Yahya lbn ‘Abbad informed us: Umarah Ibn Zadhan informed us: Thabit informed us on the authority of Anas: Verily the Prophet, may Allah bless him, relished dubba; or he said: A1- Qar'. (Dubba and al-Qara' both mean pumpkin.)
Volume 1, Parts II.88.4 Qutaybah Ibn Sa'id al-Balkhi informed us: Layth Ibn Sa'd informed us on the authority of Mu'awiyah Ibn Salih, he on the authority of Abu Tàlut; he said: I entered before Anas Ibn Malik who was eating pumpkin and saying: 0 small tree ! you are dear to me because the Apostle of Allah, may Allah bless him, liked you.
Volume 1, Parts II.88.5 Hashim Ibn al-Qasim al-Kinani informed us: Abu Ma'shar informed us on the authority of 'Abd Allah IbnAbd Allah ibn Abi Talhah, he on the authority of Anas Ibn Malik: Verily he said: When there was a pumpkin with us we preferred the Apostle of Allah, may Allah bless him, over us, for it. Volume 1, Parts II.88.6 Musa Ibn Dawud and Ishaq Ibn Isa informed us, they said: Ibrahim Ibn Sad informed us on the authority of his father, he on the authority of Abd Allah Ibn Ja’far; he said: I saw the Prophet, may Allah bless him, eating cucumber with dates. Volume 1, Parts II.88.7 ‘Ubaydah Ibn Humayd al-Taymi informed us: ‘Abd al-‘Aziz Ibn Rufay’ related to me on the authority of ‘Ikrimah; he said: Ayishah said: A kettle was brought before the Apostle of Allah, may Allah bless him. He used to take out forearm from it, ate it then offered prayers without making ablution or rinsing the mouth. Volume 1, Parts II.88.8 Abu al-Sakan Makki Ibn Ibrahim al-Balkhi informed us: Al-Ju'ayd Ibn 'Abd a1-Rahman informed us on the authority of al-Hasan Ibn 'Abd Allah Ibn 'Ubayd Allah: Verily 'Amr Ibn 'Ubayd Allah related to him; he said: I saw the Apostle of Allah, may Allah bless him, eating shoulder then standing and rinsing the mouth and offering prayers without making (new) ablution. Volume 1, Parts II.88.9 'Ubaydah Ibn Humayd informed us: Dawud lbn Abi Hind related to me on the authority of Ishaq IbnAbd Allah, he said: Umm Hakim Bint alZubayr was used to make presents to the Prophet, may Allah bless him. He said: The Prophet, may Allah bless him, entered before her one day. She presented a shoulder to him. He said: She began to make it into pieces and the Prophet, may Allah bless him, ate it. Then he offered prayers and performed no (fresh) ablution. Volume 1, Parts II.88.10 Hashim Ibn al-Qasim informed us: Abu Jafar al-Razi inform-ed us on the authority of Jafar Ibn Muhammad, he on the authority of his father, he on the authority of ‘Ali Ibn Husayn, he on the authority of Umm Salamah; she said: The Apostle of Allah, may Allah bless him, took meat and offered prayers and did not perform (fresh) ablution. Volume 1, Parts II.88.11 ‘Arim Ibn al-Fall informed us: Hammad Ibn Salamah informed us on the authority of ‘Abd al-Rahman Ibn Abi Rafi’, he on the authority of his aunt Sulma, she on the authority of Abu Rafi’; he said: I slaughtered a she-goat for the Prophet, may Allah bless him. He (Prophet) said: 0 Abu Rafi’ ! let me have the fore-arm. I passed it on to him. Then he said: Let me have the fore-arm. I passed it on to him. Then he said: Let me have the fore-arm. 0 Apostle of Allah ! has a goat more than two fore-arms? He said: If you had kept quiet, you would have given me what I asked for. Volume 1, Parts II.88.12 Muslim lbn Ibrahim informed us: Jarir Ibn Hazim informed us: Humayd informed us on the authority of Anas Ibn Malik: Verily the Prophet, may Allah bless him, combined the dates and cooked meat. Volume 1, Parts II.88.13 Sa’id lbn Sulayman informed us: Al-Mubarak lbn Sa’id informed us: His brother ‘Umar Ibn Sa’id informed us on the authority of a person of alBasrah, he on the authority of ‘Ikrimah, he on the authority of lbn ‘Abbas; he said: The most liked food to the Apostle of Allah, may Allah bless him, was altharid (i, e., bread broken into pieces and soaked in soup etc.) of bread and al-tharid of dates, i. e. al-hays. Volume 1, Parts II.88.14 Sa’id Ibn Sulayman informed us: ‘Abbad related to us on the authority of Humayd, he on the authority of Anas: Verily the Apostle of Allah, may Allah bless him, relished al-thufl i.e, altharid. Volume 1, Parts II.88.15 Al-Fadl Ibn Dukayn informed us: Mis’ar informed us on the authority of ‘Ali Ibn al-Aqmar; he said: The Prophet, may Allah bless him, ate dates and when he reached its rotten part, he kept it in his hand. If any one asked him to give that remnant to him, he would say: I do not like for you what I do not like for me. Volume 1, Parts II.88.16 Yahya Ibn Muhammad al-Jari informed us on the authority of ‘Abd alMuhaymin Ibn ‘Abbas Ibn Sahl Ibn Sa’id, he on the authority of his father, he (‘Abbas) on the authority of his (‘Abd al-Muhaymin’s) grandfather: Verily a clean plate i. e., of chalk was presented to him. He said: What is this? I have not seen this kind of food. He (the person presenting) said: Did the Prophet, may Allah bless him, not eat it? He said: No. He did not even see it. He added: Barley was ground for him and then twice blown with the mouth. Then (food) was made of it and he ate it. Volume 1, Parts II.88.17 Wahb Ibn Jarir Ibn Hazim informed us: Shu’bah informed us on the authority of Abu Ishaq; he said: ‘Umar Ibn al-Khattab said: Flour should not be sieved for me, after I have seen the Apostle of Allah, may Allah bless him, eating it. Volume 1, Parts II.88.18 Al-Aswad Ibn ‘Amir and Ishaq lbn ‘Isa informed us; they said: Shurayk informed us on the authority of Abd Allah Ibn Muhammad Ibn 'Aqil, he on the authority of al-Rubay and a daughter of Mu’awwidh Ibn ‘Afra; she said: I want to the Prophet, may Allah bless him, with a veil full of dates and (cooked) young ones of birds. She added: He ate from it and gave a hand full of ornaments or gold and said: Decorate yourself with it. Volume 1, Parts II.88.19 Khalid Ibn Khidash informed us: ‘Abd al-Aziz Ibn Muhammad related to us: Hisham lbn Urwah informed us on the authority of his father, he on the authority ofAyishah; she said: For the Apostle of Allah, may Allah bless him, sweet drinking water was sought. Volume 1, Parts II.88.20 Hashim lbn al-Qasim al-Kinani informed us: Abu Mashar informed us: Hafs lbn 'Umar 1bnAbd Allah Ibn Abi Talhah informed us on the authority of Anas Ibn Malik; he said: A tray of dates was presented to the Apostle of Allah, may Allah bless him. He knelt down and took handfuls and sent to his wives. Then he took a handful from them and ate them and threw the stones to his left side. A black goat came and ate them.
After the Truce of Hudaibia, in the beginning of the seventh year of the Migration, the Prophet (s.a.) decided to invade Khaibar. Khaibar is a word from the Hebrew lexicon. This means either a fort or a rampart. There is another saying that among Amalaqa, there were two brothers by names of Yatrib and Khaibar. Wherever they recided, those places got named after them. Therefore after the name of Yatrib the city of Madina was originally named. So too was named Khaibar after the brother of that name. Khaibar is located 80 miles from Madina on the border of Hejaz and Syria. It was famous for its oases and greenery and was inhabited by the Jews. It was also the center of their armed forces. For defensive purposes they had built seven small and big forts. These forts were named as Na-am, Katiba, Shaq, Natat, Wati, Salalam and Qamoos. In these forts lived 10-14,000 Jews. In this number those who were exiled from Madina too were there who had fought the Muslims in collaboration with the infidels and had lost the battle notwithstanding their numerical strength and better battle equipment. When they heard that the Muslims had accepted the Qureish’s terms of truce at Hudaibiya, they thought that the Muslims now have no will to fight. Because of this misapprehension, they thought the Muslims have surrendered their spirit to fight and, therefore, the time was ripe for the Jews to start a campaign of attack and destruction against them to erase the shame of the Battle of Ahzab. Although the Jews were not lesser in numbers, even then to augment their forces, they made an agreement of cooperation with Bani Ghatfan who were located about six miles from Khaibar. They promised to Bani Ghatfan that they would give half the produce of khaibar if they helped them win against the Muslims. The Bani Ghatfan agreed to this offer and sent 4,000 troops for the campaign.
When the Prophet (s.a.) learned that the Jews of Khaibar were preparing to attack Madina, he thought of taking punitive action at the earliest. Therefore, after return from Hudaibia, they stayed in Madina for twenty days and with 1,600 Companions, of whom there were some cavaliers and the rest footmen, proceeded toward Khaibar. When the Islamic army reached the outskirts of Khaibar it was morning. The inhabitants of Khaibar were proceeding to their fields with the farm implements and pitchers of water. When they saw the Islamic army arrive, they ran back to their forts. When the Prophet (s.a.) saw them running away, he raised the slogan of “Allaho Akbar” and said:
“Khaibar is destroyed!
Whenever we enter the borders of any place,
those who were affected with bad times
would have very bad times!”
Ref: Sahih Muslim, Vol 1, Page 459
The Prophet (s.a.) knew that Bani Ghatfan were committed to help the Jews if hostilities erupted. He therefore camped his army stragetically at the place called Rajih which was between the habitations of Khaibar and bani Ghatfan. The plan was to prevent Bani Ghatfan from reaching to help the Jews. When they heard of the arrival of Muslims and came out to go towards Khaibar, they were obstructed by the Muslim army. Fearing destruction of their own villages, they went back home. After the return of Bani Ghatfan, the Muslims now moved for the siege of Khaibar. The Jews secured the women and children in the Fort katiba and locking themselves in the other forts started a barrage of arrows on the Muslims. After a few skirmishes, the Muslims took some of the fortresses. But victory depended on subduing the fort of Ibne Abil Haqeeq that was situated on a sloping hillock and that was called Qamoos. The fort too was called with this name. This is the same fort that is mentioned as Khaibar in the traditions and also the history. In front of the fort there was a deep trench. The fort was rather invincible because of its location and construction.
In the Gazwat generally, the command used to be with the Prophet (s.a.) the standard bearer was Hazrat Ali (a.s.). But the Prophet (s.a.) was suffering for some days with pain in the temples and Hazrat Ali (a.s.) wasn’t able to join the ranks at Khaibar because he had conjunctivitis. Because of this some people got a chance of asserting themselves.and, taking the standard in their hands without formal approval, thought of annexing the Fort Qamoos. Therefore Hazrat Omer held the flag in his hand and with one contingent of the army advanced to attack the fort. He tried his best but didn’t succeed. He had to return disappointed and disillusioned. Then Hazrat Abu Bakr took the flag in his hand and got the same results. Hazrat Omer took the flag a second time and failed in his attempt. To cover his failure, he put the blame on the troops. But the troops squarely blamed him for the defeat terming it as the failure of his strategy of warfare! Allama Tabari writes:
“When Omer went with some troops and confronted the men of Khaibar, he and his men ran away and returned to the Prophet (s.a.). At that moment the troops said that Omer had showed cowardice and Omer said that the troops were
a bunch of cowards!”.
Ref: Tareeq e Tabari, Vol 2, Page 300
When there was some reduction in the Prophet (s.a.)’s head ache, he emerged out of his tent and noticing the dropping morale in the troops he said:
“By Allah! I shall give the Standard to a person tomorrow who will attack ceaselessly and will not be the one who flees (Karrar ghair e Farrar)!He befriends Allah and His Prophet (s.a) and they are his friends. Allah will give us Victory on both his hands!”
Ref: Tareeq e Qamees, Vol 2, Page 53
The Prophet (s.a.), inspite of the leaders of the troops blaming them for the failure, didn’t make any changes in the troops who went for the previous attempts. He only changed the chief because the success of any operation depends on the perseverance and the leadership of the chief. When the chief shows his back to the battle, naturally the troops follow the leader! The words of the tradition, Karrar ghair e Farrar, too indicate the fact that the chiefs in the earlier attempts flew! Otherwise there was no need to say that he would next time give the Standard to a person particularly stressing on his quality of steadfastness and that he would not flee. Anyway, this statement of the Prophet (s.a.) is a mirror in which there is clarification of
the facts of the matter and description of the traits of the conquerer of Khaibar. And also the faces of the persons who chose to fly! The statement also gives the tiding of victory. In the beginning of the statement there is an oath and a positive expression that the next day victory will be theirs. This statement, therefore, is the result of a Revelation from Allah because predicting what is going to happen tomorrow is not permitted. Allah ordains that what one intends doing tomorrow, he should not say that it shall certainly be done. Therefore Allah says:
“About anything don’t say (with certainty) that you will do it tomorrow. Say that you I will do the task tomorrow if Allah Wishes!”
In the tradition quoted the words are few, but every word is reflective of praise and superiority for the person intended by the Holy Prophet (s.a.) as the subject of his attentions.
The first expression is that he will be a ‘man’! If the word is used allegorically, it means that the person will be a paragon of valor and will fight with determination. The use of this word is also a pun against the earlier incumbents who lacked in the trait of valour. Otherwise all of them were men! A man is one who, after entering the arena of battle, doesn’t show his back till victory is achieved or he succumbs to the onslaught of the enemy!
The second quality of the chief mentioned by the Prophet (s.a.) is that he is Karrar ghaire Farrar—valorous and not the fleeing type! After saying that he will be valorous, there seems no need to say that he wouldn’t flee. But this point was raised that those who had the dreams of becoming the standard bearers should introspect whether their feet shook in the battle field. If they did, then they should forget about becoming the standard bearers.
The third quality of the chief mentioned by the Prophet (s.a.) is that he is a friend of Allah and the Prophet (s.a), and they befriend him. It is the charisma of friendship that in the way of Allah, man faces all hardships. Therefore Allah says:
“Allah befriends those
who fight in his way in formations
as if they are walls that have been impregnated with lead.’ “”
Another indication the Prophet (s.a.) made was that the fort would be annexed by him. Where there is perseverance, Allah helps. There was so much certainty of this victory that on return from Hudaibiya, the Prophet (s.a.) was given the vision in the following words:
“wa asabahum fathan qariba
They will soon get victory”
Therefore the Prophet (s.a.) said “yaftah Allah ala yadehi – Allah will give victory at his hands. “”
Allah had predicted victory and the Prophet (s.a.) said that the one who carried the standard on the next attempt would be the victor!
After this announcement by the Prophet (s.a.), the matter was on everyone’s tongue. There was an element of.expectancy in the atmosphere. Every Companion wished that he was the lucky person tomorrow to get the standard in his hand. Even those who took the standard earlier during this campaign and failed were expecting to be chosen the next time! Ibne Athir writes:
“From the Qureish everyone expected that he only will be the standard bearer. “”
Ref: Tareeq e Kaamil, Vol 2, Page 149
If they had kept their attention on the words of the Tradition and kept in their minds the events of the past, each word was sufficient to put off the flame of the lamp of hope. But it is human nature that they claim positions of importance, however little they might have the hope of succeeding. They were sure that Hazrat Ali (a.s.) would not be able to go to the front.because the inflammation of his eyes wouldn’t allow him even to look at the ground under his feet. Therefore, they were assuring each other that they needn’t have any fear from Ali (as.) because of the ailment of his eyes. The only alternative to take the Standard would be one of the others. Here the persons were making conjectures, and on the other hand Ali (a.s.) was informed of the announcement made by the Prophet (s.a). Hearing this he became quiet.
“Allahumma laa manay lema atait wa laa mauti lema man-at
O Allah! The one whom You bestow, cannot be deprived by anyone, and the one whom You deprive, he cannot be bestowed by anyone!
Waiting for the morrow, the Companions were turning the whole night in their beds. In the morning they gathered in front of the Prophet (s.a.)’s tent. Mohammed Ibne Ismail Bukhari writes:
“They all assembled
near the Prophet (s.a.) early in the morning.
Everyone was hoping
that the Standard would be given to him!” Ref: Sahih Bukhari, Vol 1, Page 525
After the morning’s prayer, the Prophet (s.a.) emerged from his tent with a white flag in his hand. Seeing the flag, there was a feeling of expectancy in every heart. Every one tried to push aside the others and come to the front. Some stretched their necks and others tried to rise on their haunches.expecting that the Prophet (s.a.) would give his attention to them. Some of them were so excited and restless that their names appeared in the History of Islam. Of these was also Hazrat Omer, who himself said: “Before that day
I didn’t have the urge to be the leader as I had then!
On that day I stretched my neck
and hoped
that the Standard would be given to me!”.
Tabaqaat Ibne Saad, Vol 2, Page 48
Buraid ibne Aslama who was present in the Ghazwa e Khaibar took the names of both Hazrat Omer and Hazrat Abu Bakr saying this:
“On the second day,
both Abu Bakr and Omer
raised their necks
in the hope of
getting the Standard!”
n Tareeq e Tabari, Vol 2, Page 300 Saad ibne Abi Waqas says: “I sat squatting near the Prophet (s.a.), got up
and stood in front of him!”
Ref: Tareeq e Khamees, Vol 2, Page 48
The acts of valor of none of his Companions was hidden from the Prophet (s.a.).that he would consider anyones claims if he raised his neck or reject the claim of one who squatted down! He glanced at the crowd and asked where was Ali (a.s.). None thought that Ali (a.s.)’s name would come up. There were voices from all directions that he was down with the inflammation of the eyes. The Prophet (s.a.) asked to send someone and fetch him. Therefore Salama ibne Akoo went and asked him to come. The Prophet (s.a.) put Ali (a.s.)’s head on his lap and applied his saliva on the inflamed eyes and said:
“Alla humma azhab
anhul har wal bard
wansarhu ala aduwehi.
O Allah! Protect him
from the effects of heat and cold,
and help and support against his enemy.
The saliva of the Prophet (s.a.) worked as a medicine for the eyes of Hazrat Ali (a.s.). Instantly the inflammation disappeared. At that time Hisan ibne Tabit, praising the Prophet (s.a.), composed the following couplets:
“wa kaana Ali (a.s.) armad al ain yabtagi Dawa falmalam yahs madawiay Inflamed were the eyes of Ali (a.s.) in battle of Khaibar Saliva of the Prophet (s.a.) worked as the remedy Shafa Rasool Allah (s.a.) minhu batiflat Faboorak marqiya wa boorak raqia Without medicine the saliva brightened the eyes Felicitous was the cure and felicitous the healing power Wa qaal sa-ati al rayat alyaum sarima Kamya mahba lil Rasool mawalia” The Prophet said I shall give standard to him who is double edged sword
Valiant and destroyer of enemy columns and dotes on the Prophet (s.a.) When the eyes of Hazrat Ali (a.s.) were cured, the Prophet (s.a.) himself put the armor over the cloak of Hazrat Ali (a.s.), put the sword around his girdle, gave the Standard in his hand and asked him to conquer the fort of Khaibar. Hazrat Ali (a.s.) stood up after taking the flag in his hand, turned towards the Prophet (s.a.) and asked him how long he wanted him to fight? The Prophet (s.a.) said he must fight them till they embrace Islam. Even if one person came to the right path because of you, it will be better than having a camel with red hair! Hazrat Ali (a.s.) went running towards the arena. Some persons asked him to wait that they too would join him. But he didn’t stop for a while and stopped when he reached near the Fort Qamoos and planted the Standard there. One Jew saw him from the top of the fort and asked who he was. He said that he was Ali ibne Abi Talib (a.s.) When he saw his demeanor, he said, “Ghalabtum ya masher yahood – O group of Jews! Your defeat is certain! “The Jews were very proud of the invincibility of Fort Qamoos. Because of the failure of the earlier flag bearers of the Islamic army, their morale was high. But hearing such words from their own man there was pandemonium in their ranks and fear in their hearts. Now some persons from the Muslim army too reached near Hazrat Ali (a.s.). The governor of the fort Marhab’s brother Harit who had earlier come to the arena of the battle, made a surprise attack and martyred two Muslims. Hazrat Ali (a.s.) moved like a lightning and killed him. When Marhab saw that his brother was killed, blood entered his eyes. He wore a second armor over the first and, on the head wore a helmet carved out of a stone and with two swords and a lance, came out of the fort. He was reciting the following martial poem:
“Qad almat Khaibar ani Marhab
Shaki al salah batal majrab
The people of Khaibar know I am Marhab
I am armed and a experienced warrior!”
Marhab was bulky and an adept at fighting. When he very few responded! Diyar Bakri writes: “Amongst the Muslims it wasn’t possible for anyone to take him on. Ref: Tareeq e Khamis, Vol 2, Page 50 When Hazrat Ali (a.s.) listened to his Rajz, he said: “Anal lazi samatni ammi Haidara Zargham ajaam wa laisaqasoora I am that whose mother named him Haidar I am a male lion and valiant like the tiger Abal al zaraeen ghaleez al qasra Kalaisa ghabaat karih al manzara Whose knuckles are strong and the neck wide Like the tiger in the jungle, ferocious to look at Azrabkum ba yabain al faqra Watrak al qaran baqaa jazra I shall attack in a way to shatter your joints And leave the adversary to be fodder for the wild beasts Azrab bil saif jamoo al kafra Zarab ghulam majad hazura Like a honorable and strong youth I shall use my sword on the columns of the infidels Akailkum saif kail al sandarac And slay you with my sword on a large scale.”
called for a fight,
Marhab moved forward and attempted to attack Hazrat Ali (a.s.). He evaded the attack and counter attacked him. Hazrat Ali (a.s)’s stroke cut through Marhab’s helmet, his head and pierced the jaws.. He fell down dead with a thud. Marhab’s death disheartened the Jews. And when some more renowned warriors met their end at the hands of Hazrat Ali (a.s.), there was total chaos in their ranks and all of them ran towards the fort. Hazrat Ali (a.s.) kept advancing forward when a Jew attacked his arm and, with the impact, his shield fell down to the ground. With his Divne Strength Hazrat Ali (a.s.) picked up a heavy door and used it as a shield! This door was so heavy that later on eight persons were not able to lift it. Therefore Abu Rafeh says:
“I had seven men with me,
and I was the eighth.
We tried our best to turn that door
but we were unable to do that!”
Ref: Sirat Ibne Hisham, Vol 3, Page 35
Hazrat Omer too was much surprised at the incident. Therefore he told Hazrat Ali (a.s.) that he picked up very heavy load. Ali (a.s.) replied:
“It didn’t seem heavier
than my own shield to me!”
Ref: Munaqib, Vol 1, Page 444
The Jews got scared with this show of strength and locked themselves inside the fort. Hazrat Ali (a.s) went forward and with one jerk both the shutters of the gate of the fort came in his hands. This incredible strength was nothing but Divine Strength! Therefore, Hazrat Ali (a.s.) himself said: “I didn’t break the gate of the fort of Khaibar
with my own human strength.
But it was the Divine Strength that helped me!”
Ref: Tareeq e Qamees, Vol 2, Page 51
If someone does some service in the cause of Islam, it is a grave crime to attribute it to someone else! But this kept happening in the annals of Islamic history for the craze for power. Therefore, about the event of khaibar too such attempts, however unsuccessful, have been made. They have concocted a tradition in the name of jabir bin Abd Allah Ansari, who wan’t even present in Khaibar at that time, that Marhab was killed by Mohammed ibne maslima Ansari! This they do blatantly, despite all the major historians are witness to the fact that Marhab was killed, while battling with Hazrat Ali (a.s), by the Imam (a.s.) himself! Whether Mohammed bin Maslima’s name has ever been mentioned in the histories as a man of valor, his name is certainly there with those of persons who refused to owe allegiance to Hazrat Ali (a.s.) and openly opposed him! Perhaps this attitude of Ibne Maslima prompted the adversaries of the Imam (a.s.) to concoct the story! If Mohammed bin Maslima was really the killer of Marhab, then histories should have recognized him as the conquerer of Khaibar. Overpowering, and eliminating, Marhab was like overpowering Khaibar! If Ibne Maslima is recognized by the historians as the conquerer of Khaibar, then they shall have to think of the Prophet (s.a.)’s tradition wherein he said, “Yaftah Allah ala yadehi Allah will give conquest at his hands.” It is unanimously accepted that these words were utterd by the Prophet (s.a.) about Hazrat Ali (a.s.). How could one imagine that the Prophet (s.a.), through his Divine Knowledge, forecasts the name of the victor, and some people concoct stories to credit the event to someone else!
Although the tribes of the Jews had made agreements of peace and cooperation with the Prophet (s.a.), whenever they got an opportunity they never abstained from mischief. As a result they were banished from Madina Even after leaving Madina their activities continued. There was no other alternative left than giving them punitive punishment. The battle was a result of all these events in which 15 Muslims lost their lives and 92 Jews were killed. Women were taken captive, of whom there was Hai ibne Akhtab’s daughter who was Hazrat Safia whom the Prophet (s.a.) married. The other Jews were released on conditions that they worked as farm hands on the lands of Khaibar and shared half of the produce with the Muslims.
Khaibar was a very fertile area and it used to cater to a major portion of the food requirement of the Hejaz Province of Arabia. When this area came under the control of the Muslims, it brought economic prosperity to them. The Mohajirs, who were living in penury after leaving Makka, found avenues to improve their lot. Abd Allah ibne Omer said:
“After the conquest of Khaibar
we got the ability and means
to have our square meals.”
Ref: Sahih Bukhari, Vol 2, Page 40
Umm al Momineen Hazrat Ayesha says:
“When Khaibar was captured,
we thought that
we would eat the dates to our fill!”
Ref: Sahih Bukhari, Vol 2, Page 40
Baladari writes in Futooh al Baldaan that from the produce of Khaibar, each of the spouses of the Prophet (s.a.) was getting 80 Wasaq of dates and 20 Wasaq of barley.
Although there was a large number of foot soldiers in the campaign, the victory was only at the hands of Hazrat Ali ibne Abi Talib (a.s.)! Although others too attempted to fight with the standard in their hands, they turned their backs away from the arena! After getting repeatedly repulsed, the Prophet (s.a.) declared that he would give the standard in the hands of the victor on the morrow! There was high expectancy among the Companions, but the victor, as decided by Allah and his Prophet (s.a.) was Hazrat Ali ibne Abi Talib (a.s.)!.
A comparison between the faith of Ahl As-Sunnah and others towards Ahl Al-Bait:
It is clear from the previous chapters that the belief of Ahl As-Sunnah WalJama’ah towards the family of the Prophet is moderate between excess and failure and between fanaticism and indifference. They love all of them and befriend them, they are not rough with anyone of them nor are they extreme (in honoring) any one of them, just as they love all of the Sahabah and they befriend them. They combine between the love of the Sahabah and the ties of kinship and this is unlike the attitude of the inovators who follow but their self desires and exceed the limit (in honouring) some of the members of the household while being rough with so many others including the Sahabah.
And among the examples of their excess in the twelve Imams from Ahl Al-Bait (they are: Ali, Al-Hassan, Al-Hussein, and nine of Al-Hussein’s children), is that which some of the chapters of the book Al-Usul min Al-Ka’fi of Al-Khulaini entail:
Examples:
The Chapter: That the Imams (alaihimus salaam) are the Califs of Allâh on His earth, and the doors through which He can be reached. (Vol. 1, page: 193).
The Chapter: That the Imams (alaihimus salaam) are the signposts which Allâh mentioned in His book (Vol. 1, page: 206): and in this chapter are three of their Hadiths, which explain the meaning of Allâh’s statement: And landmarks (signposts during the day) and by the stars (during the night), they (mankind) guide themselves, that the star here is the Messenger of Allâh, and the signposts are the Imams.
Surah An-Nahl Ayah: 16. The Chapter: That the Imams are the light of Allah. (Vol. 1, page: 194). And it contains Hadiths from them among which is the Hadith whose chain of narration ends to Abu Abdullah (i.e. Ja’afar As-Sadiq) in his explanation of Allâh’s statement: (Allâh is the Light of the heavens and the earth ¹ he said -as they claim it to be- (The parable of His Light is as (if they were) a niche i.e. Fatima (alaihas salaam), (And within it a lamp i.e. Al-Hassan, The lamp is in a glass i.e. Al-Hussein, the glass as if it were a brilliant star i.e. Fatima is a brilliant star among the women of the world, lit from a blessed tree i.e. Ibrahim an olive neither of the east nor of the west i.e. neither Jews nor Christians, (Whose oil would almost glow forth (of itself) i.e. knowledge almost explodes in her though no fire touched it. Light upon Light! i.e. Imam after Imam from her (Allâh guides to His Light whom he wills) i.e. Allâh guides to the Imams whom He wills…”
Surah An-Nur Ayah: 35. The Chapter: That the Ayât, which Allâh mentioned in His book are the Imams (Vol. 1 page: 207).
And in this chapter is the explanation of the statement of Allâh : But neither Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.) nor warners benefit those who believe not that the Ayât are the Imams.
And in it is the explanation of the statement of Allâh: ((They) belied all Our Signs (Ayât) 2 that the Ayât are the all the Awsiyah (they are the Imams).
This means that the punishment that was inflicted on the people of Fir’owun was because they denied those Imams stated on the will.
The Chapter: That the people of the Reminder to whom Allâh has ordained his
¹ Surah Yunus Ayah: 101.
2 Surah Al-Qamar Ayah: 42.
creation to ask (questions) are the Imams (alaihimus salaam) (Vol. 1, page: 210).
The Chapter: That the Qur’an guides towards the Imam (Vol. 1, page: 216). In this chapter is the explanation of the statement of Allâh: Verily this Qur’an guides to that which is most just and right ¹. This means that this Qur’an guides towards the Imam!!!
And in it also is the explanation of the statement of Allah: To those also with whom you have made a pledge) 2 that surely he meant the Imams (alaihimus salaam) it is with them that Allâh made your pledge.
The Chapter: That the blessing (Ni’mah) which Allâh mentioned in His Book, is the Imams (alaihimus salaam) (Vol. 1, page: 217). And in it is the explanation of the statement of Allah: Have you not seen those who have changed the Blessings of Allâh into
¹ Surah Al-Isra’ Ayah: 9. 2 Surah An-Nisa’ Ayah: 33. disbelief (by denying Muhammad and his message of Islam) ¹. They claimed that Ali said: “We are the blessings that Allâh has bestowed upon His slaves and it is with us that one achieves success on the Day of Judgment”!!!
And in it is their explanation of the statement of Allâh in surah Ar-Rahman: Then which of the Blessings of your Lord will you both (jinn and men) deny? That means: which one will you deny? The Prophet or the Wasi (the one stated in the will-his successor)?
The Chapter: Of the presentation of deeds to the Prophet, and the Imams (alaihimus salaam). (Vol. 1, page 219)
The Chapter: That the Imams (alaihimus salaam) possess all the Books revealed from Allâh, and that they know them well, in their different languages.
Surah Ibrahim Ayah: 28.
The Chapter: That no one has compiled the entire Qur’an except the Imams (alaihimus salaam). And they know all of its knowledge. (Vol. 1, page: 255).
The Chapter: That the Imams know all the knowledge revealed to the Angels and the Prophets and Messengers (alaihimus salaam).
The Chapter: That the Imams know when they would die, and they won’t die except by their own wish. (Vol. 1, page: 258).
The Chapter: That the Imams (alaihimus salaam) have knowledge of what has happened in the past and of what is happening, and that nothing is hidden from them (sallawatullahe wa salaamuhu alaihim). (Vol. 1, page 260).
The Chapter: That Allâh did not teach His Prophet knowledge except after ordaining him to teach Amir Al-Mu’minin (i.e. Ali bin Abi Talib according to their claims), and that he was his partner in knowledge. (Vol.1, page: 264). The Chapter: That there is no truth in the hands of the people except those coming from the Imams, and that any other thing besides them is false. (Vol. 1, page: 399).
And all of these chapters contain Hadiths of their Hadiths; and they are quoted from Al Kâfi, printed and distributed by As-Saduq’s Library in Tehran in the year (1381 Hegira).
And this book is considered to be one of their most important books, if not the most important. And in its introduction are great praises on the book and its author, who died in the year (329 Hegira).
And all what I have quoted from him are examples of the excess of their predecessors towards the Imams. As for the excess of those who came later, it is clear from the statement of one of their contempory senior leaders, Al-Khomeini, in his book “Al-Hukumatul Islamiyah” (The Islamic government) (page: 52) distributed by The great Islamic library of Tehran, that: “The fact that the leadership and government are for the Imam () does not
mean he has been stripped off his position in the Sight of Allâh, and that does not make him like other leaders; for surely our Imams have a praiseworthy position, high rank, and worldly powers that control all the atoms of the world. It is a necessity for us to believe that our Imams possess a position reached neither by a close Angels (to Allâh), nor by a sent Prophet; and according to the statements and Hadiths in our possession, the great Messenger () and the Imams () were surely lights before (the creation of) this world; and Allâh put them around His Throne and gave them position and nearness that is not known except by Allâh himself. And Gibril has said as related in the narrations of Al-Mi’raj: If I were to go closer by a distance of one inch, I would have burnt. And it has been related from them (the imams) () that they said: ‘surely we have situations with Allâh that is not fit neither for a close Angel (to Allâh), nor a sent Prophet”!
One cannot afford when he sees or hears such words except for him to say: Our Lord! Let not our hearts deviate (from the truth) after you have guided us, and grant us mercy from You. Truly, You are the Bestower ¹.
And anyone who has the lowest insight will be ascertain that what has been quoted from them, and what is similar to it are lies and fabrications on the Imams, and they (the Imams) are innocent from extremists and their extravagance in them.
एक यहूदी की लड़की, जो बड़ी मालदार थी ब्याही गयी। बहुत-सी औरतें उसकी शादी में बुलाई गयीं जो बड़े बेशकीमत कपड़े पहनकर आयीं। उन औरतों ने कहा कि हमारी दिली आरजू है किसी तरह मुहम्मद (सल्लल्लाहु अलैहि वसल्लम) की बेटी फ़ातिमा और उसके फक्र (तंगदस्ती) को भी देखें । चुनांचे यहूदी की लड़की ने हज़रत फातिमा रज़ियल्लाहु तआला अन्हा को बुला भेजा। आपने उसकी तक़रीब में शामिल होने का वादा भी कर लिया। अभी थोड़ी देर न गुज़री थी कि जिब्रईल अलैहिस्सलाम जन्नत का एक जोड़ा लेकर हाज़िर हुए और हुजूर सल्लल्लाहु अलैहि वसल्लम ने वह जन्नती जोड़ा हज़रत फ़ातिमा को पहनने के लिए दिया। आपने वही जोड़ा पहना और यहूदी की लड़की की शादी में तशरीफ़ ले गयीं। जब आप उन औरतों में बैठीं तो उस जोड़े के नूर के चमकारे पैदा हुए। औरतों ने हैरत में आकर पूछा- फातिमा यह लिबास तुम्हारे पास कहां से आया ? फ़रमाया- मेरे बाप के घर से । औरतें बोलीं तुम्हारे बाप को किसने दिया? फ़रमाया- जिब्रईल ने। औरतें बोलीं- जिब्रईल कहां से लाए ? फरमाया – जन्नत से! यह सुनकर सबने बइत्तफाक कलिमा-ए – शहादत पढ़ा। अशहदु अल्ला इला हा इल्लल्लाह व अन्न न मुहम्मदिंव रसूलुल्लाह के नारे से सारा मकान गूंज उठा।
( नुजहतुल मजालिस जिल्द २, सफा २७६) सबक: हुजूर सल्लल्लाहु अलैहि वसल्लम और अहले बैत इज़ाम का फक्र, फक्रे, इख़्तियारी था। जुहद व फक्र और सादगी उम्मत की तालीम के लिये थ वरना वह तो जन्नत के मालिक थे। उनका लिबास भी जन्नत से बनकर आता था।
Aal-e-Qutub Aal-e-Syed Abdullah Shah Ghazi 