Kitab Al-irshad 1

(the Deputation of Christians From Najran and the Contest of Prayer)

When Islam had spread after the conquest (of Mecca) and the raids already described, which followed it, and its authority had become strong, delegations began to visit the Prophet, may God bless him and his family. Some of them submitted to Islam while others sought protection so that they might return to their people (to tell) their people about his view towards them. Among those who came in a delegation to him were Abu Haritha, the bishop of Najran, with thirty of the Christians who included the deputy (al-'aqib), the chief (al-sayyid) and 'Abd al-Masih. They arrived at Medina at the time of the afternoon prayer. They were wearing robes of silk and crosses.

The Jews approached them and they began to interrogate each other. The Christians said: "You are not believing in anything (correctly)." And the Jews replied to them:" You are not believing in anything (correctly)." Concerning .that, God, may He be praised, revealed: The Jews say that the Christians are not believing in anything (correctly) and the Christians say that the Jews are not believing in anything (correctly) . . . . etc. to the end of the verse (II 113).

When the Prophet had prayed the afternoon prayer, they came forwards. At their head was the bishop. He said to him: "Muhammad, what do you say about the Lord, the Messiah?"

"He is a servant of God," replied the Prophet, "whom God chose and he answered Him."

"Do you know, Muhammad, whether a father caused him to be born?" asked the bishop.

"He was not born as a result of intercourse so he could not have a father," answered the Prophet.

"How can you say that he is a servant who has been created, when you can only consider a servant who has been created to be born as a result of intercourse and so to have a father?" he asked.

God, may He be praised and exalted, revealed these verses in Surat A1 'Imran (III) in answer to him: The likeness of Jesus according to God is like the likeness of Adam. God created him from earth. Then God said to him: "Be." That is the truth from your Lord. Therefore do not be one of those who go beyond the bounds (of reason). If anyone disputes with you concerning him, after knowledge has been given to you, say to him: Come, let us call our sons and your sons, our women and your women, and ourselves and yourselves. Then let us call on God to witness against each other and let us make the curse of God fall on those who lie (III 61).

The Prophet, may God bless him and his family, recited it to the Christians and challenged them to a contest of prayer to God (mubahala). He said: "God, the Mighty and High, has informed me that dread torment will come down on him who has spoken falsely after the contest of prayer (mubahala).By this the truth will be distinguished from the false."

The Bishop held a meeting of consultation with 'Abd al-Masih and the deputy. Their unanimous view was to wait until the early morning of the next day. When they both returned to their men, the bishop told them: "Watch Muhammad tomorrow morning. If he comes out with his children and his family, then be warned against the contest of prayer (mubahala) with him. However, if he comes out with his Companions, then make the contest of prayer with him, for he believes in something other (than the true religion)."

On the next morning, the Prophet, may God bless him and his family, came and took 'Ali b. Abi Talib by the hand, while al-Hasan and al-Husayn, peace be on them, were walking in front of him and Fatima, peace be on her, walked behind him. The Christians came out, at their head their bishop. When the bishop saw that the Prophet, may God bless him and his family, was advancing with those who were with him, he asked about them. He was told: "That is his cousin 'Ali b. Abi Talib, who is his son-in-law and the father of his two grandsons and the most lovable of creatures to him. Those children are the sons of his daughter by 'Ali, peace be on him. They are the most lovable of creatures to him. That girl is his daughter, Fatima, peace be on her, the dearest of people to him and the closest to his heart."

The bishop looked at the deputy, the chief and 'Abd al-Masih and said: "Have you seen that he has come with the special members of his children and his family so that he may make the contest of prayer with them, trusting in his truthfulness. By God, he would not have come with them while he was afraid that the proof would be against him. Therefore be warned against the contest of prayer with him. By God, if it was not for the position of Caesar (i.e. the Byzantine emperor), I would submit to him. But (now) make peace with him on what can be agreed between you and him. Return to your land and think about it yourselves."

"Our view conforms with your view," they replied.

"Abu al-Qasim," the bishop called out, "we will not make a contest of prayer with you but we will make peace with you. Therefore make peace with us as we propose."

So the Prophet made peace with them on the condition (of the payment) of two thousand protective breastplates, each breastplate being forty standard dirham (in value). If they varied in value, it would be taken into account. The Prophet, may God bless him and his family, had a document written (laying out the terms) by which he had made peace with them. The document is as follows:

In the name of God, the Merciful and the Compassionate. In terms of gold and silver, produce and slaves, nothing will be taken from them except two thousand protective breastplates, each breastplate being worth forty dirham. If they vary in value, it will be taken into the account. They will pay one thousand of them in the month of Safar and one thousand of them in the month of Rajab. (In addition,) they will provide forty dinars for a dwelling house for my agent (rasul), not more than that. Also in every incident that occurs in Yemen, it will be required of them, (that is) of everyone who lives in a permanent settlement (dhi'adan),to pay as guaranteed equally (by both parties) thirty breastplates, thirty horses and thirty camels as guaranteed equally (by both parties). They will have the neighbourly protection of God (jiwar Allah) and the protection (dhimma) of Muhammad b. 'Abd Allah. Whoever of them takes interest after this year will be denied my protection.

This is a document made on behalf of Muhammad, the Prophet, the Apostle of God, may God bless him and his family, and the people of Najran and their followers.

The people took the document and departed.

In the story of the people of Najran there is a clear explanation of the outstanding merit of the Commander of the faithful, peace be on him, in addition to the clear sign of the Prophet, may God bless him and his family, and the miracle which indicates his prophethood. Do you not see the Christians' admission of his prophethood, and his convincing them to refrain from the contest of prayer, and making them realise that if they had taken part in such a contest, dread punishment against them would have been permissible? Similarly he, peace be on him, was confident in victory and success over them by the proof (he would bring) against them. God, the Exalted, gave judgement in the verse of the contest of prayer on behalf of the Commander of the faithful, peace be on him, that he was of the same (station) as the Apostle of God, thus revealing the great extent of his outstanding merit and his equality with the Prophet, the blessings and peace of God be on him and his family, in terms of perfection and protection ('isma) from sin. Indeed God made him and his wife and his two sons, who were so close to each other in age, a proof for His prophet and evidence for His religion. He gave textual evidence of the judgement that al-Hasan and al-Husayn were his sons and that Fatima was his "womenfolk" referred to in the statement and those addressed in the call for the contest of prayer and dispute. This is a merit which no one else of the community shares with them, nor even approaches them in it, nor has anything like it in its significance. It is associated with the outstanding special qualities of the Commander of the faithful, peace be on him, which we have already mentioned earlier.

The Prophet's Farewell Pilgrimage and the Declaration at Ghadir Khumm.

Among the stories relating the outstanding merit of the Commander of the faithful, peace be on him, and giving special emphasis to his virtues, which came after the (visit of the) delegation from Najran, is that which distinguishes him from all the rest of men (that is) the Farewell Pilgrimage and the reports of what took place during it. During it the Commander of the faithful had the most elevated position.

The Apostle of God, may God bless him and his family, had sent him, peace be on him, to Yemen to collect the fifth share (khums) of their gold and silver and collect the breastplates and other things which the people of Najran had agreed to pay. He went there to carry out the requests of the Apostle of God, may God bless him and his family. In accordance with his instructions and speedily demonstrating his obedience, he performed his duty. The Apostle of God trusted in no one else as he trusted in him for that task. Nor did he consider anyone among the people appropriate to undertake it except him. He made him, peace be on him, occupy a similar position to himself in that. He appointed him as his deputy, in confidence of him and secure in the knowledge that he would carry out the difficult tasks which were imposed upon him.

Then the Apostle of God, may God bless him and his family, decided to go on the pilgrimage and to carry out the duties which God, the Exalted, had decreed. He summoned the people to (join) him and his call went out to the furthest points in the land of Islam. The people began to prepare to set out with him. A great crowd came to Medina from the outskirts, and around, and the area nearby. They began to make preparations to set out with him.

He, may God bless him and his family, set out with them with five days remaining in (the month of) Dhu al-Qa'da. He had written to the Commander of the faithful, peace be on him, about going on the pilgrimage from Yemen but he had not mentioned the kind of pilgrimage he had decided to make.

In fact (the Prophet), peace be on him, had set out as a qiran (a pilgrim who would make the lesser pilgrimage ('umra) and the greater pilgrimage (hajj) together without any break in the state of ritual consecration necessary for both pilgrimages), by driving the sacrificial animal with him. He put on the pilgrim garment and entered into the state of ritual consecration (ihram) at Dhu al-Hulayfa. The people did the same with him. He began the ritual call of the pilgrimage (talbiya) on the night he reached al-Bayda which is half-way between the two sanctuaries (of Medina and Mecca). Then he went on to Kira' al-Ghamim. The people with him were riding and on foot. Those on foot found the journey arduous. (The hardships of) travelling and tiredness beset them. They complained of that to the Prophet, may God bless him and grant him peace, and asked him if they could be carried by mounts. He told them that he could not find (an animal) for each of them and instructed them to fasten their belts and to mix sand with milk (to rub on their feet). They did that and they found relief in it.

(Meanwhile) the Commander of the faithful, peace be on him, set out with the soldiers who had accompanied him to Yemen. He had with him the breastplates which he had collected from the people of Najran. When the Apostle of God, may God bless him and his family, was nearing Mecca on the road from Medina, the Commander of the faithful, peace be on him, was nearing it on the road from Yemen. He went ahead of the army to meet the Prophet, may God bless him and his family, and he left one of their number in charge of them. He came up to the Prophet as the latter was looking down over Mecca. He greeted him and informed him of what he had done and of what he had collected and that he had hurried ahead of the army to meet him. The Apostle of God, may God bless him and his family, was pleased at that and delighted to meet him.

"'Ali, have you consecrated yourself for the pilgrimage?" he asked him.

"You did not write to me about the way you would consecrate yourself, Apostle of God," he answered. "I did not know. Therefore I made my intention according to your intention and said: O God, let my intention be the intention of Your Prophet. I have driven thirty-four sacrificial animals with me."

"God is greater (Allahu akbar)," replied the Apostle of God, may God bless him and his family. "I have driven sixty-six. You will be my partner in my pilgrimage, my rituals and my sacrifice. Therefore remain in your state of ritual consecration and return to your army. Then hurry with them to me so that we may meet in Mecca, if God, the Exalted, wills."

The Commander of the faithful, peace be on him, said farewell to him and returned to his army. He met them nearby and found that they had put on the breastplates which they had had with them. He denounced them for that.

"Shame on you!" he said to the man whom he had appointed as his deputy over them. "Whatever made you give them the breastplates before we hand them over to the Apostle of God, may God bless him and his family? I did not give you permission to do that."

"They asked me to let them deck themselves out and enter into the state of consecration in them, and then they would give them back to me," he replied.

The Commander of the faithful, peace be on him, took them off the people and put them back in the sacks. They were discontented with him because of that. When they came to Mecca, their complaints against the Commander of the faithful, peace be on him, became numerous. The Apostle of God ordered the call to be given among the people: "Stop your tongues (speaking) against 'Ali b. Abi Talib, peace be on him. He is one who is harsh in the interests of God, the Mighty and High, not one who deceives in His religion."

At this the people refrained from mentioning him and they realised the high position he enjoyed with the Prophet, may God bless him and his family, and his anger against anyone who wanted to find fault with him.

The Commander of the faithful, peace be on him, had entered into his state of consecration following the Apostle of God, may God bless him and his family. Many of the Muslims had set out with the Prophet without driving victims for sacrifice. God revealed:

Complete the greater pilgrimage (hajj) and the lesser pilgrimage ('umra) (II 196). The Apostle of God explained: "The lesser pilgrimage ('umra) has been brought into the (rites of the) greater pilgrimage (hajj) until the Day of Resurrection."

He knitted the fingers of both hands together and then he said: "If I had anticipated the consequence of my commandment, I would not have driven sacrificial victims."

Then he ordered the call to be given: "Those of you who have not driven sacrificial victims, should break your state of consecration so that you only made it to perform the lesser pilgrimage ('umra). But those of you who drove sacrificial victims must remain in that state of consecration."

Some of the people obeyed that but others opposed it. Discussions took place among them concerning it. There were some who maintained: "The Apostle of God, may God bless him and his family, has dishevelled hair and is dusty; shall we dress in clothes, have intercourse with women and use perfume?" And others said: "Are you not ashamed to come with heads dripping with water from ritual ablutions (after intercourse) while the Apostle of God, may God bless him and his family, remains in a state of ritual consecration?"

The Apostle of God denounced those who opposed that and explained: "If I had not driven sacrificial victims, I would have broken my state of ritual consecration and only made it for the lesser pilgrimage ('umra). Therefore those of you who have not driven sacrificial victims, should break your state of consecration."

Some of the people withdrew their opposition but others still maintained it. Among those who maintained their opposition to the Prophet, may God bless him and his family was 'Umar b. al-Khattab.

The Apostle of God summoned him and asked him: "Why are you still in a state of ritual consecration, 'Umar? Did you drive sacrificial victims?"

"I did not drive any." he replied.

"Then why have you not broken your state of consecration when I told those who had not driven sacrificial victims to break it?" he asked.

"By God, Apostle of God," he answered, "I could not break my state of ritual consecration while you were still in yours."

"You will never believe in it until you die." the Prophet, may God bless him and his family, said.

Thus it was that ('Umar) maintained his denial of mut'at al-hajj(the joining of the lesser pilgrimage and the greater pilgrimage together with an intervening period of a few days when the pilgrim breaks the state of ritual consecration and is allowed all things in normal life). In the time of his leadership, he went up on the pulpit and forbade it once more and threatened punishment for its performance.

When the Apostle of God carried out his rituals of the pilgrimage, he made 'Ali his partner in his sacrifice of animals: Then he began his journey back to Medina. ('Ali) and the Muslims went with him. He came to a place known as Ghadir Khumm. At that time, it was not a place suitable for a halt because it lacked water and pasturage. However, he, peace be on him, stopped there and the Muslims with him. The reason for his halting at this place was that a revelation had been received by him concerning the appointment of the Commander of the faithful, 'Ali b. Abi Talib, peace be on him, as successor for the community after him. The revelation concerning that had been received earlier but without the designation of the time (for it to be made public). He had delayed (making it public) until the presence of a time in which he would be secure from any dispute among them concerning it. God, the Mighty and High, had informed him that if he went beyond Ghadir Khumm, many of the people would separate from his party (heading) for their towns, homes and valleys. God wanted him to gather them together to hear the designation of the Commander of the faithful, peace be on him, and to confirm the proofs of it to them. Therefore God, the Exalted, revealed: O Apostle, make known what has been revealed to you from your Lord (V 67), that is concerning the succession of 'Ali and the designation of the Imamate for him. If you do not do it, you will not have made known His message. God will protect you from the people (V 67). Thus He confirms the duty he had concerning that and the fear that had caused him delay and He guarantees to him protection and defence against the people.

The Apostle of God, may God bless him and his family, stopped at the place we have mentioned because of what we have described and explained about the command for him to do that. The Muslims stopped around him. It was a scorching day of intense heat. He ordered ('Ali, peace be on him, to go and stand under a great tree that was there and he ordered the travellers to be gathered in that place and to be put in (rows) one after another.

Then he ordered the crier to call out: "The prayer is general (al-salat jama'a i.e. everybody should gather)." The travellers (all) gathered before him. Most of them wrapped their cloaks (rida') around their feet because of the scorching hot ground. When they had gathered, he climbed above the travellers so that he was high above them and he summoned the Commander of the faithful, peace be on him. He made him come up with him so that he stood on his right. He then began to address the people. He praised and glorified God, and preached most eloquently. He gave the community news of his own death, saying: "I have been summoned and it is nearly the moment for me to answer. The time has come for me to depart from you. I leave behind me among you two things which, if you cleave to them, you will never go astray - that is the Book of God and my offspring from my family (ahl al-bayt). They will never scatter (from you) until they lead you to me at the (sacred) waters (of Heaven)."

Then he called out at the top of his voice: "Am I not more appropriate (to rule) you than yourselves?"

"By God, yes!" they answered.

He went on speaking continuously without any interruption and taking both arms of the Commander of the faithful, peace be on him, and raising them so that the white of his armpits could be seen, he said: "Whoever I am the master (mawla) of, this man, 'Ali, is his master. O God, befriend whoever befriends him, be hostile to whoever opposes him, support whoever supports him and desert whoever deserts him."

Then he, peace be on him, went down. It was the time of the midmorning heat. He prayed two rak'as. The sun then began to decline (at mid-day) so the mu'adhdhin (the one who calls the prayer) called for the statutory prayer (of mid-day). He led them in the mid-day prayer. Then he, peace be on him (went to) sit in his tent. He ordered 'Ali, peace be on him, to sit in his tent opposite him, and he ordered the Muslims to go in group after group to congratulate him on his position and to acknowledge his command over the faithful. All the people did that. Then he ordered his wives and the rest of the wives of the faithful who were with him to go to him and acknowledge his command over the faithful. They did that.

Among those who were profuse in their congratulations on his position was 'Umar b. al-Khattab. He gave a public appearance of great joy at it, saying: "Bravo, bravo, 'Ali, you have become my master and the master of every believing man and woman."

Hassan b. Thabit came to the Apostle of God, may God bless him and his family, and said: "Apostle of God, will you permit me to recite what would please God with regard to this position?"

"Recite in the name of God, Hassan," he told him.

He stood on elevated ground. The people spread out to listen to his words and he began to recite:

On the day of al-Ghadir he summoned them and made them answer at Khumm. Listen to the Apostle as he calls.

He said: "Who is your master (mawla) and friend (wali)?" They answered without showing any signs of opposition:

"God is our master (mawla) and you are our friend (wali). You will never find any disobedience from us to you."

He said to him: "Arise, 'Ali, I am content that you should be Imam and guide after me

Whomsoever I am master (mawla) of, this man is his friend (wali). Therefore be faithful helpers and followers of him."

There he prayed: "O God, befriend his friend and be hostile to whoever opposes 'Ali."

"May you always be supported by the Spirit of Holiness, Hassan," the Apostle of God, may God bless him and his family, said to him, "as long as you support us with your tongue."

The Apostle of God made this condition in his prayer because he was aware that his attitude would end in opposition. If he knew that the would have remained sound (in belief) in future circumstances, he would have made the prayer for him absolute. Similar conditions were made by God, the Exalted, in praising the wives of the Prophet. He did not praise them unconditionally because He was aware that some of them would change their condition later from the righteousness which entitled them to praise and honour. Thus He said: O Wives of the Prophet, you are not like any wives, if you are pious (XXX 32). He did not treat them in that the same way as he treated the family of the Prophet in terms of honouring and praise when they gave their food to orphans, the poor and prisoners. Therefore God, may He be praised, sent down a revelation concerning 'Ali, Fatima, al-Hasan and al-Husayn, peace be on them, after they had preferred (to give their food rather than have it) themselves despite their own need for it. For God said: Out of love of God, they feed the poor, the orphan and the prisoner. Indeed we feed you for the sake of God. We do not want reward, nor thanks from you. We only fear our Lord on an inauspicious stern day. Then God will guard them from the evil of that day. He will meet them with joy and splendour. He will reward them with gardens and silk for what they have endured. (LXXYI 8-12). He positively asserted reward for them unconditionally just as He stipulated conditions for others because He knew of the different circumstances as we have explained.

In the Farewell Pilgrimage, there was (an example) of the outstanding merit of the Commander of the faithful, peace be on him, by which he was especially characterised as we have explained. In it he was uniquely set apart with the exalted rank in the way we have mentioned. He was the partner of the Apostle of God in his pilgrimage, (and shared his) sacrificial animals and (shared with him) in the rites of the pilgrimage. God, the Exalted, gave him the same intention as (the Prophet), peace be on them both, and agreement in worship. There was revealed concerning his position with (the Prophet), peace be on him, and his exalted station with God, may He be praised, what extols his praise and requires the necessity of obedience to him by other men, by designating him for succession (khilafa), and by making plain through him the call to follow him and forbidding opposition to him, and by the prayer for those who followed him in religion and provided help for him, the prayer against those who opposed him, and the curse against those who came forward in enmity against him. Thus it was demonstrated that he was the best of the creatures of God, the Exalted, the noblest of His creation. This is also one of the things which no one else in the community had any share in, nor was there any substitute for it which might approximate it as is clear to anyone who thinks, and obvious to anyone who knows the significance of reality. May God be He Who is praised.