The infidels and hypocrites of Arabia used to perform the Haj at the Kaaba and even after the conquest of Makka, they continued the practice. In their practices, circumambulating the Kaaba in naked state was one amoral aspect. It was necessary to stop it. So far the Prophet (s.a.) had not banned them from coming for the ritual. But the initial Verses of the Surat al Baraat express disgust for the infidels and hypocrites. In compliance with this, it was felt necessary to stop them from entering the precincts of the Kaaba. The Prophet (s.a.) gave these verses to Hazrat Abu Bakr and sent him to Makka. Soon after sending him, he deputed Hazrat Ali (a.s.), to proceed on his personal camel, Azba, and take the parchment on which the Verses were inscribed from Ab Bakr and proceed to Makka to recite them to the people there. Hazrat Ali (a.s.) rode the camel fast, overtook Hazrat Abu Bakr, communicated the Prophet (s.a.)’s message, obtained the Verses from him and proceeded to Makka. He also told to Hazrat Abu Bakr that if he wished he could go along with him or else return to Madina. Ibne Athir writes:
“The Prophet (s.a) gave the Surat al Bara-at to Hazrat Abu Bakr to take to Makka, but called him back from the way and told him that for the propagation of the Verses the person from his own house was suitable and therefore entrusted the Verses to Ali (a.s)”
–Jame al Usool, Vol 9, Page 475
Allama Tabari has written about this event in greater detail:
“The Prophet gave the Verses to Abu Bakr, and sent him appointing him the Ameer e Haj. When he reached the Valley of Zil Halifa near the Mosque Shajra, Hazrat Ali (a.s) arrived and took the Verses from him. Hazrat abu Bakr came back to the Prophet (s.a.) and said, ‘I sacrifice my parents on you! Is there any revelation about me?’ The Prophet said, No! But these Verses have to be propagated either by me or the one who is from me!” Ref: Tareeq e Tabari, Vol 2, Page 383
Hazrat Ameer al Momineen (a.s.), on reaching Makka, recited the Verses to the people at Arafat and Muna and announced that the hypocrites who had committed the breach of trust, the truce agreement with them would go void in four months. And then no infidel and hypocrite, who has not embraced Islam, shall be allowed to enter the precincts of Kaaba to umambulate it for performing the Haj Pilgrimage. It caused some brows to frown among the hypocrites, but none had courage to say anything. They were helpless before the might and dominance of Islam. They were forced to pretend that they had embraced Islam. Allama Tabari writes:
“The hypocrites blamed each other and returned and said that since the Qureish had embraced Islam, they had no way other than following suit!” Ref: Tareeq e Tabari, Vol 2, Page 283
This task was not so simple as it appeared. The truce agreements witht the infidels were being abrogated and entry into the Masjid al Haram and performance of Haj by them was banned. It was possible that they turned rebellious and started to conspire against the Muslims. Because of these fears the Prophet (s.a.) was worried about the safety of Hazrat Ali (s.a.) and was eagerly awaiting his return. When Hazrat Abu Dharr gave the news of
his return, the Prophet (s.a.) was over joyed. He went out of the city with his companions and welcomed Hazrat Ali (s.a.).
For this task removing one emissary and appointing another was not the personal decision of the Prophet (s.a.) but it was in compliance to a Revelation from Allah. All the Commands of Allah have always a definite purpose behind them. The purpose behind the change must have been the need to highlight the importance and the superiority of the person entrusted with the job! Therefore, if from the beginning Hazrat Ali (a.s) was deputed, it would have been considered a matter of routine. Detailing an important person and withdrawing him midway to send Hazrat Ali (a.s.) highlighted the importance of the task and the eminence of the person who replaced the earlier emissary! Then the announcement that the replacement was at the Command of Allah gave the act more eminence! It is a matter of conjecture that a person whom Allah didn’t deem fit to to propagate a couple of Verses of the Quran to the people of Makka, was elevated to the caliphate after the demise of the Prophet (s.a.)! It is a pity that some people took shelter behind the excuse of public opinion and installed a person to caliphate and sending the candidate into oblivion who was most deserving of the position. The Commentator of the Quran, Ibne Abbas, too mentions about this incident to prove Hazrat Ali (a.s.)’s right to caliphate. He says:
“By Allah! The Prophet (s.a.) had thought only him suitable to recite the Verses of Surat al Bara-at to the people of Makka.” Ref: Kanz al Amaal, Vol 6, Page 391
Ibne Abbas arguing about the Right to caliphate referring to the incident about the Recitation of the Surat al Bara-at meant that the Prophet (s.a.) was hinting at his choice of the successor. Hazrat Ali (a.s.) himself referred to the incident while making claim of the Caliphate at the meeting of the Shura. He said:
“Is there anyone amongst you who was entrusted with the task of propagating the Surat al Bara-at and the Prophet (s.a.) had told him that anyone other than the prophet (s.a.) and ME could do the task.”
Ref: Shara ibne Abil Hadeed, Vol 2,Page 61
If claim is made for Hazrat abu Bakr siting his Imamat of the prayer, wouldn’t they have used the incident of the Surat al Bara-at as another strong proof to claim the Caliphate for him! Then why they don’t accept this as a proof for the claim of Hazrat Ali (a.s.) for the caliphate?his return, the Prophet (s.a.) was over joyed. He went out of the city with his companions and welcomed Hazrat Ali (s.a.).
For this task removing one emissary and appointing another was not the personal decision of the Prophet (s.a.) but it was in compliance to a Revelation from Allah. All the Commands of Allah have always a definite purpose behind them. The purpose behind the change must have been the need to highlight the importance and the superiority of the person entrusted with the job! Therefore, if from the beginning Hazrat Ali (a.s) was deputed, it would have been considered a matter of routine. Detailing an important person and withdrawing him midway to send Hazrat Ali (a.s.) highlighted the importance of the task and the eminence of the person who replaced the earlier emissary! Then the announcement that the replacement was at the Command of Allah gave the act more eminence! It is a matter of conjecture that a person whom Allah didn’t deem fit to to propagate a couple of Verses of the Quran to the people of Makka, was elevated to the caliphate after the demise of the Prophet (s.a.)! It is a pity that some people took shelter behind the excuse of public opinion and installed a person to caliphate and sending the candidate into oblivion who was most deserving of the position. The Commentator of the Quran, Ibne Abbas, too mentions about this incident to prove Hazrat Ali (a.s.)’s right to caliphate. He says:
“By Allah! The Prophet (s.a.) had thought only him suitable to recite the Verses of Surat al Bara-at to the people of Makka.” Ref: Kanz al Amaal, Vol 6, Page 391
Ibne Abbas arguing about the Right to caliphate referring to the incident about the Recitation of the Surat al Bara-at meant that the Prophet (s.a.) was hinting at his choice of the successor. Hazrat Ali (a.s.) himself referred to the incident while making claim of the Caliphate at the meeting of the Shura. He said:
“Is there anyone amongst you who was entrusted with the task of propagating the Surat al Bara-at and the Prophet (s.a.) had told him that anyone other than the prophet (s.a.) and ME could do the task.”
Ref: Shara ibne Abil Hadeed, Vol 2,Page 61
If claim is made for Hazrat abu Bakr siting his Imamat of the prayer, wouldn’t they have used the incident of the Surat al Bara-at as another strong proof to claim the Caliphate for him! Then why they don’t accept this as a proof for the claim of Hazrat Ali (a.s.) for the caliphate?
Aal-e-Qutub Aal-e-Syed Abdullah Shah Ghazi 