Day: August 13, 2025

viii) The whole thing was arranged so quickly and so stealthily that by the time the Muslims could come out of the sweet pleasure of success at Mecca there was an army of 20,000 warriors at Tayef ready to face them. The Holy prophet (A.S.) marched to Tayef at the head of an army of 15,000 Muslims. Some of them were freed slaves of Muslims conquest of Mecca and many more were the hypocrites of the types mentioned above, and there were few thousand of those Muslims who had accompanied him from Madina.

The hostile tribes decided to attack the Muslim army at a point of vantage at Hu- nain and selected two prominences where they concealed their archers. Muslims were very proud of their strength and were very sure of their succes, but their behaviour during the encounter was shamelessly timorous and cowardly. The Almighty Lord discussing their attitude in this battle says “God came to your help on so many occasions, on the day of Humain, your vanity in the number of your soldiers and your arrogance did not prove of any avail to you, you were badly defeated and could not find any place of shelter, you started running away without shame” (section 9, Tauba).

This encounter took place in the month of Shawwal 8, A.H. (January/February 630 A.D.). When the Muslim army marched towards the place where archers were concealed the enemy opened the compaign with such a severe onslaught of their archery that Muslim army could not stand it. The assault was fierce and the confusion in the Muslim ranks made the archers bolder and they came nearer and attacked from both the flaks and from the front. Muslims could not stand the attack any longer. They started running without putting up any resistance and did not care to leave even the Holy prophet (A.S.) alone (Sahee Bukharee).

The first battalion to run in pell mell was the one in command of Khalid Ibne Wa. leed (Rauzath-us-Safa, Vol. II, page 137, Tareekh-e-Ambia, Vol, Il page 388). He was

accompanied by Bani Saleem and freshly converted Quraish of Mecca. This was follo wed by such a disorderly and tumultuous flight of Muslims that only ten persons out of an army of 15000 were left with the Holy prophet (A.S.). Eight of them were Bani Ha- shim (Abbas and his two sons, Ali, Aqueel and three other Cousins of the Holy prophet. A.S.).

Abbas was shouting the Muslims to come back, reminding them of oaths of allegiance taken and promises made, but it was of no avail. Those who had accepted Islam for wealth and power or under false fears were not willing to risk their lives. They ran as fast as they could. Many of them who had carefully hidden their enmity of the rising power were happy at the defeat, they gathered round Abu Sufyan, started congratulating him and saying that “the magical circle of the lying prophet is broken”. They were praying for the come back of polityheism (Abul Fida, page 349,-Ruazath-us-Safa, page 136 Vol 11-Tareekh-e-Ambia, page 389 vol. 11).

Once again it fell to the lot of Ali to save the Holy prophet (A.S.) and the Islam. Armies of Bani Hawaazen and Bani Saqueef under cover of their archers were rushing down the hillock, and were getting ready for a fierce onslaught. Ali divided the small band of faithful Muslims in three divisions; to Abdullah-Ibne-Masood, Abbas-Ibne- Abdul Muttalib and his nephew Abu Sufyan-lbne-Harris, he assigned the duty of guar ding the Holy prophet (A.S.). to three others he ordered to guard the rear and he faced the onslaught with only three warriors along with him. He fought and fought, he was wounded, but he faced the commander of hostile army, Abu Jerdal in a hand to hand combat and killed him with one stroke of sword; he attacked the enemy’s rank once again, bringing the number of those whom he had slain on that day to forty. His aides had a glorious example before them, they also fought bravely and killed thirty more men.

The day was saved, the commander of the enemy’s army was killed, their ranks were broken, they had no courage to face Ali and started retreating. They sight of a powerful enemy under retreat, made the fleeing Muslims bold and they came back after as victory was won for them.

A detailed account of this encounter is to be found in:

1. Rauzath-us-Safa Vol II, page 136. 2. Thareekh-e-Ambia Vol II, page 388 3. Seeruth-e-Ibne Hushsham Vol II page 621 4. Kunz-ul-Ummal Vol V, Page 307

(ix) During the life time of Holy prophet (A.S.) Hazrath Ali was sent on many occasions for propagation of Islam and on many missions of mercy and peace. He car ried out these duties to the satisfaction of the Holy prophet (A.S.) and God. For in stance in the words of ‘The Spirit of Islam’, “The men of Khalid Ibne Walid, under the order of this newly converted warrior killed Bani Jazima Beduin. The news of this wan ton blood-shed deeply grieved the prophet and he prayed ‘O Lord! I am innocent of what Khalid has done’. He immediately despatched Hazrath Ali to make every possible preparation for the outrage committed. Such mission was congenial to Ali’s nature and

he executed it faithfully. He made careful enquiries as to the number of persons killed, their status, and the losses incurred by their families, and paid the ‘Diyat’ strictly. When every loss was made good he distributed the remainder of the money he had brought among the kinsman of the victims and other members of the tribe, gladening every heart by his gentleness and benevolence, carrying with him the blessings of the whole people he returned to the prophet who over-whelmed him with thanks and praises”.

Similarly in 8 A.H. when other missions failed to bring the powerful Yamanee tribe of Bani Hamdan to the folds of Islam, Ali was sent there. Ibne Khaldoon says that on the first occasion he gathered the tribesmen some of whom were very learned and spoke before them of the truths which Islam preached. This sermon was so effective that some of those learned persons immediately embraced Islam. This was followed by long discussions with others, he made them realised the rationality of the doctrines of Islam. The discussions ended in the whole-hearted conversion of Bani Hamdan, who followed their learned leaders. These news so pleased the Holy prophet (A.S.) that he bowed down before God in thanks and thrice said “Peace be to Bani Hamdan and to Alí”. Again in 10 A.H. his sermons and preachings proved so effective that the whole province embraced Islam as one man.

Designation of Ali as Vice-Generent:

It is generally supposed that the Holy prophet (A.S.) had not expressly designated anyone as his successor in the spiritual and temporal government, but this notion is framed on an incorrect apprehension of fact, for there is abundant evidence that many a time the Prophet (A.S.) had openly indicated Ali for Vicegerency (The Spirit of Islam page 292)

(i) The first occasion was when he was ordered by God to openly and unreservedly invite his kith and kin to Islam. This occasion is called Dawath-e-Asheera (propagation of the religion amongst the relatives). In the words of Rev: Sale the Holy prophet (A.S.) said “God hath commanded me to call you unto Him; who therefore, among you will be assisting to me herein and become my brother and my vicegenerent? All of them hesitating and declining the matter, Ali at length rose up, and declared that he would be his assistant and threatend those who should oppose him. Mohammed upon this embraced Ali, with great demostration of affection, and desired all those present to hearken to and to obey him as his Deputy”.

Thus at this occasion of the introduction of Islam as a religion Hazrath Ali was declared by the Holy prophet (A.S.) as his Deputy. The value of Ali’s support to the Holy prophe: (A.S.) and his designation as a vicegenerent at this stage is fairly well assessed by theologeans, historians and thinkers of the West and the East.

Refer:

1. Thafseer-e-Tabari Vol. 19 page 68 2. Tafseer-e-Mo’allar..-ul-Thunzeel page 663 3. Masnad Iman Ahmed Ibne Humbal Vol. I page 163 4. Musthadrik Imam Hakim Vol. III page 133 5. History of Tabari Vol. II page 216
6. History of Kamil Vol. 11 page 26 7. History of Abul Fida Vol. 1 page 116

(ii) The second occasion was at the time of Ali’s conquest of Khyber. The words of the Holy prophet (A.S.) quite clearly, positively and expressively give out his opinion about Hazrath Ali and his desire to leave Hazrath Ali as the guardian and the propaga- tor of his mission. He said “You are from me and I am from you, you will inherit me.. you are unto me what Aron was unto Moses… you will be nearest to me on the day of Judgment and next to me on the fountain of Kauser, enmity against you is enmity against me, a war against you is a war against me… you have as much faith in God as I have. You are door to me”. (Refer page 26 The battle of Khyber) What more can one say? Can there be anything more forceful, more eloquent, more pregnant with clear indications and more categorical than the words which the Holy prophet (A.S.) has used? Do they leave any shadow of doubt? Has the Holy prophet (A.S.) ever used such words for anybody else?

(iii) The third instance was the occasion of the invasion of Thabook. To understand the occasion and the cause of remarks of the Holy prophet (A.S.) it is necessary to know the historical back-ground of the incident. It was the summer of 9 A.H. and the Holy prophet (A.S.) had received the information that the Roman King was mobilising his forces to invade the Islamic State and many Arab tribes were gathering round him. He decided to face them in their own land and not to allow them the run of the Muslim state so that they might not lay waste to the lands through wich they pass. The situation had become very serious because there was famine in Hijaz, Taef and Yaman. The Hypocrites (the Munafeqeen) were carrying on intensive propaganda compaign and trying to make the people believe that the famine was the sign that God was angry with Mu- slims and wants to exterminate them with the worst form of death (cannibalism). And in case of a defeat against the Roman armies there was eminent danger of revolt. It was imperative that the state should be left in the hands of a faithful and powerful guardian otherwise there was every possibility of being sandwiched between the two enemies. The Holy prophet (A.S.) therefore decided that Hazrath Ali should act as a regent in his place and the world might also realize that in the opinion of the Holy prophet (A.S.) none could look after the temporal as well as spiritual welfare of the Muslims during his absence but Ali. He called Ali and told him that he would have to act as the last line of defence for him and Islam, saying that “O Ali; nobody could look after this centre of Muslim state but I or you” (Imam Hakim in Musthadrik, Allama Ibne Abdul Bur in Istheeaab, Shah Waliullah in Izalathul Khifa, Subth Ibne Jauzee in Thuzakera-e- Khavas-ul-Aaimma and Allama Ali Muttaquee in Kunzul Ummal). Hazrath Ali’s stay at Madina disappointed the Munafequeen (hypocrites and double-dealers) and as they constituted the majority of those left behind by the Holy prophet (A.S.) they started a whispering compaign. It was to the effect that the Holy prophet (A.S.) had lost faith in Hazrath Ali and had therefore left him behind and that it was positively certain that the Holy prophet (A.S.) was going to suffer a defeat. Hazrath Ali naturally felt anxious for the Holy prophet (A.S.) and annoyed at aspersions against him. He left Madina immediately, met the Prophet at the place of Jerf and told him all that was said at his back. Thereupon the Holy prophet (A.S.) said “Ali! they are lying against you as they have lied against me, they have called me an epileptic, a magician, a sorcerer and a necromant and have always styled me as a liar. I have appointed you as my vicegenerent and my caliph over all which I have left behind. Are you not satisfied to realize that you are unto me what Aron was unto Moses (Sahee Bokhari Para 145 page 387 and para 18 page 89).

(IV) The fourth time was (in the words of the Spirit of Islam) “Notably the occasion of the return journey from the performance of ‘The Farewell Pilgrimage’, during a halt at a place called Khumm, he had convoked an assembly of the people accompanying him, and used the words which could leave little doubt as to his intention regarding a successor. ‘Ali’, said he, is to me what Aron was to Moses. The Almighty God be a friend to his friends and a foe to his foes; help those wo help him and frustrate those who betrary him” (The spirit of Islam page 292).

I would be doing a great dis-service to the cause of truth and to the history of Islam if I do not sketch at least a bare outline of this incident. Because more than fifty thousand people had gathered on that occasion and many of them narrated all that took place there; among those narrators we find such luminories as Hazrath Abu-baker-e- Siddique, Hazrath Omer-e-Farroq. Hazrath Oosman-e-Ghani. Zubair Ibne Awam, Abdullah Ibne Omer. Abdullah Ibne Abbas, Ummul Momancen Bibi Aiyesha. Ummul Momaneen Bibi Umme Sulma, Abdullah Ibne Massod and Hussan Ibne Sabith (The book Arjahul Mattalio cites 100 names of the companions of the Holy prophet (A.S.). From these narrators about 153 historians, biographist collectors of the Holy prophet’s traditions and autors of Sehas, Mojums and Massaaneed from the 1st Century A.H. right upto 1300 A.H., have narrated the whole incident in details and have drawn prac tically the same inference as the author of the Spirit of Islam. The book Arjahul Mutalib again gives a list of them in chronological order of 13 Centuries, from which I have quoted a few names at the end of this section (page 32).

The Holy prophet (A.S.) was returning from the “Farewell Pilgrimage” and had reached the place Klumm, (which in the words of the famous historian and geographist Ibne-Khallekhan is a valley lying between Mecca and Madina and in the neighbourhood of Tuhfa). It contains a pond, Ghadir, near which the prophet pronounced his invocation. This took place on the 18th of Zil Hijjah and the 18th of this month is the anniversary of the Feast of Ghadir (Eid-ul-Ghadir)”.

There the Holy prophet (A.S.) suddenly made his camel stop and said that just then a message of God was revealed unto him which must be immediately conveyed to the Muslims. He despatched messengers towards those who had gone ahead and those who were following him leisurely to come back or to hurry up and join him at once. When all of them were gathered he performed the Noon-prayers in that blazing hot summer sun. A pulpit was erected for him and from this eminence he preached a sermon which is rightly considered as a masterpiece of Arabic literature and a brief survey of what the Holy prophet (A.S.) had taught and achieved for the Muslims. Then he said that he had just then received the revelation which said, “O apostle! proclaim the whole of what which hath been sent down to thee from Thy Lord, for it thou dost it not, it will be as if thou hast not at all performed the duty of His prophet-hood. And God will protect thee (thy mission) from evil men, verily God guideth not the unbelievers”, and he was standing there to convey that message to the Muslims and to perform the duty he was ordered to perform. Continuing the sermon he said “O people! shortly I shall be called (to the Heaven), and if I go back I shall have to give an account as to how I have conveyed His Message to you and you (in your turn) will also be asked as to how you have accep ted and carried out my teachings. Now tell me what you will say”. Thereupon all the
gathering as one man declared “O apostle of God! we testify and declare that you have conveyed the message of God in full details, you have strived your utmost to guide us to the right path, and taught us, to follow it, you were most kind to us and you never wished for us but our good, may God repay you for all that” Thereupon he asked the ga thering “Do you not testify that there is no god but God, that Mohammed is His crea ture, His servant and His apostle, that there is the Heaven and the Hell, that death will overtake every one of you, that you will be brought back from your graves, that the day of resurrection will surely dawn and human-beings will be resurrected from their graves to account for their deeds”. The gathering declared “We believe and testify all of this”. Hearing this declaration he said “I am leaving amongst you two most important things worthy of obedience, the Quran and my progeny (descendants). Take care how you treat them, they will not separate from each other till they reach me on the Fountain of Kau. sur”. Then said he “The Almighty God is my Lord (Maula) and I am the Lord of all Muslims and have more right and power on their lives than they themselves; do you believe in this assertion of mine”? They all in one voice replied “yes O apostle of God”. Thrice he asked the same question and thrice he received the same reply. On this solemn affirmation he said “Hear and remember that to whomever I am Lord or Maula Ali is the Lord and Maula to him. He is to me what Aron was unto Moses. The Almighty God be a friend to his friends and a foe to his foes, help those who help him and frustrate those who betray him”, while saying this he raised Hazrath Ali so that the gathering may have a look at the man, who will be Lord and Maula of those who believe the Holy prophet (A.S.) to be their Lord and Maula. Thereupon the Holy prophet (A.S.) received the revelation: “This day I have perfected your religion for you and have filled up the

measure of my bounties upon you and I am pleased with Islam to be your religion”.

After performing this ceremony and receiving the above revelation the Holy prophet (A.S.) came down the pulpit prostrated before God in prayers and ordered a tent to be fixed. In this tent Hazrath Ali was made to take his seat and people were ordered to pay homage to him and to address him as Amir-ul-Momineen (Lord of the faithful). The first person to congratulate and address him as such was Hazrath Omer-e-Khuttab, saying “I congratulate you, O Ali’. Today you have become my Maula (Lord) and Lord of every Muslim man and woman”.

Refer.

1. Musnad Iman Ahmed Ibne Humbal (Vol. V page 281) 2. Iman Ghizaalee in Sir-ul-Aalemeen.

The remarks of Iman Ghizaalee about this event and the inferences he has drawn are instructive readings. If I have space at my disposal I shall add them as a separate index otherwise Sir-ul-Aalemeen may be referred.

List of some out of the famous 153 authors and books event:
which contain the above

1. Ibne Shehab-al-Zohri 2. Mohammed Ibne Ishaq 3. Imam Ahmed Ibne Humba! Musnad Vol. V. page 281 4.Ibne Rahooya 5.Jurare-Tabaree
6. Hakeem Tirmizee
7. Imam Hakim (Musthadrik)
8. Imam Ohizalee (Sir-ul-Aalemeen)
9. Subth Ibne Joazee
10. Ibne Subbaq-e-Malekee
11. Soyoothee
12. Shaikh Abdul Huq Mohaddis Dahlavi
13. Shah Waliullah Mohaddis Dahlavi
14. Allama Mohammed Moin