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The pride of the Byzantine State made it deny
Muslims their right to live. The Byzantine arrogance made them even kill those agents of
theirs, who embraced Islam. Killing Farwah bin ‘Amr Al-Judhami, who was their agent
on Mu’an, was an evidence of their arrogance. Due to that arrogance and
presumptuousness of the Byzantines, the Messenger of Allâh [pbuh] started to mobilize a
great army in Safar in the eleventh year of Al-Hijra and made it under the command of
Osamah bin Zaid bin Haritha with orders to have the horses of Muslims tread on the lands
bordering Al-Balqa’ and Ad-Darum of Palestine. His aim was to terrorize Byzantines
and to implant confidence into the hearts of Arabs who were settled at the borders of the
Byzantines. His other purpose was to deliver a message to everybody there, so that no one
may dare say that the Church brutality can’t go with impunity; and that Islamization
is not synonymous with fear and vulnerability.
The leadership of Osamah was subject to criticism.
Because he was still too young, people tarried at joining his expedition. The Messenger of
Allâh [pbuh] addressed people saying:
"No wonder now
you contest his leadership, for you have already contested the ex-leadership of his
father. Yes, by Allâh, his father, who was one of the most beloved people to me, was
quite efficient for leadership; and this son of his is one of the most beloved individuals
to me after his father." [Sahih Al-Bukhari 2/612]
So people started tending towards Osamah and joined
his army. The number of volunteers in his army was so enormous that they formed such a
long queue that they had to descend the escarpment — which was a parasang off
Madinah. The anxiety-provoking news about the Messenger of Allâh’s sickness,
however, made the expedition tarry again in order to know what Allâh had willed as
regards His Messenger [pbuh].
It was Allâh’s Will that Osamah’s
expedition would be the first one dispatched during the caliphate of the veracious Abu
Bakr. [Ibn Hisham
2/560, 606; Sahih Al-Bukhari 2/612]
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When the Call to Islam grew complete and the new
faith dominated the whole situation. The Messenger of Allâh [pbuh] started to develop
certain symptoms that bespoke of leave-taking. They could be perceived through his
statements and deeds:
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In Ramadan in the tenth year of
Al-Hijra
he secluded himself for twenty days in contrast to ten, previously. |
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The archangel Gabriel reviewed the
Qur’ân twice with him. |
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His words in the Farewell Pilgrimage
(i.e. Al-Wida‘): |
"I do not know whether
I will ever meet you at this place once again after this current year."
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The revelation of An-Nasr Chapter
amid At-Tashreeq Days. So when it was sent down on him, he realized that it was the
parting time and that Surah was an announcement of his approaching death. |
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On the early days of Safar in the
eleventh year of Al-Hijra, the Prophet [pbuh] went out to Uhud and observed a farewell
prayer to the martyrs. It looked like saying goodbye to both the dead and the living
alike. He then ascended the pulpit and addressed the people saying: |
"I am to precede you
and I have been made witness upon you. By Allâh, you will meet me at the
‘Fountain’ very soon. I have been given the keys of worldly treasures. By
Allâh, I do not fear for you that you will turn polytheists after me. But I do fear that
acquisition of worldly riches should entice you to strike one another’s neck." [Sahih Al-Bukhari 2/585]
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One day, at midnight he went to
Al-Baqee‘ cemetry, and implored Allâh to forgive the martyrs of Islam. He said:
"Peace be upon you tomb-dwellers! May that morning that dawns upon you be more
relieving than that which dawn upon the living. Afflictions are approaching them like
cloudy lumps of a dark night — the last of which follows the first. The last one is
bearing more evil than the first." He comforted them saying: "We will follow
you." |
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On Monday the twenty-ninth of Safar in the eleventh
year of Al-Hijra, he participated in funeral rites in Al-Baqee‘. On the way back he
had a headache, his temperature rose so high that the heat effect could be felt over his
headband.
He led the Muslims in prayer for eleven days though
he was sick. The total number of his sick days were either thirteen or fourteen.
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When his sickness grew severe he asked his wives:
"Where shall I stay tomorrow?" "Where shall I stay?" They understood
what he wanted. So they allowed him to stay wherever he wished. He moved to
‘Aishah’s room leaning — while he was walking — on Al-Fadl bin
Al-‘Abbas and ‘Ali bin Abi Talib. Head banded as he was, he dragged his feet
till he came into her abode. It was there that he spent the last week of his life.
During that period, ‘Aishah used to recite Al-Mu‘awwidhat
(Chapters 113 and 114 of the Qur’ân) and other supplications which he had already
taught her.
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On Wednesday, five days before he died the
Prophet’s temperature rose so high signalling the severeness of his disease. He
fainted and suffered from pain. "Pour out on me seven Qirab (water skin pots)
of various water wells so that I may go out to meet people and talk to them." So they
seated him in a container (usually used for washing) and poured out water on him till he
said: "That is enough. That is enough."
Then he felt well enough to enter the Mosque. He
entered it band-headed, sat on the pulpit and made a speech to the people who were
gathering together around him. He said:
"The curse of Allâh
falls upon the Jews and Christians for they have made their Prophets’ tombs places of
worship." [Sahih
Al-Bukhari 1/62; Mustta' Imam Malik p.360]
Then he said:
"Do not make my
tomb a worshipped idol." [Muatta' Imam Malik p.65]
Then he offered himself and invited the people to
repay any injuries he might have inflicted on them, saying:
"He whom I have ever
lashed his back, I offer him my back so that he may avenge himself on me. He whom I have
ever blasphemed his honour, here I am offering my honour so that he may avenge
himself."
Then he descended, and performed the noon prayer.
Again he returned to the pulpit and sat on it. He resumed his first speech about enmity
and some other things.
A man then said: "You owe me three
Dirhams." The Prophet [pbuh] said: "Fadl, pay him the money." He went on
saying:
"I admonish you to be
good to Al-Ansar (the Helpers). They are my family and with them I found shelter.
They have acquitted themselves credibly of the responsibility that fell upon them and now
there remains what you have to do. You should fully acknowledge and appreciate the favour
that they have shown, and should overlook their faults."
In another version:
"The number of
believers would increase, but the number of Helpers would decrease to the extent that they
would be among men as salt in the food. So he who from among you occupies a position of
responsibility and is powerful enough to do harm or good to the people, he should fully
acknowledge and appreciate the favour that these benefactors have shown and overlook their
faults." [Sahih Al-Bukhari
1/536]
And said:
"Allâh, the Great, has
given a slave of His the opportunity to make a choice between whatever he desires of
Allâh’s provisions in this world, and what He keeps for him in the world, but he has
opted for the latter."
Abu Sa‘îd Al-Khudri said: "Upon hearing
that, Abu Bakr cried and said: ‘We sacrifice our fathers and mothers for your
sake.’ We wondered why Abu Bakr said such a thing. People said: ‘Look at that
old man! The Messenger of Allâh [pbuh] says about a slave of Allâh who was granted the
right between the best fortunes of this world and the bounty of Allâh in the Hereafter,
but he says: We sacrifice our fathers and mothers for your sake!’ It was later on
that we realized what he had aimed at. The Messenger of Allâh [pbuh] was the slave
informed to choose. We also acknowledged that Abu Bakr was the most learned among
us." [Mishkat
Al-Masabih 2/546]
Then the Messenger of Allâh [pbuh] said:
"The fellow I feel most
secure in his company is Abu Bakr. If I were to make friendship with any other one than
Allâh, I would have Abu Bakr a bosom friend of mine. For him I feel affection and
brotherhood of Islam. No gate shall be kept open in the Mosque except that of Abu
Bakr’s." [Sahih
Al-Bukhari 1/22, 429, 449, 2/638; Mishkat Al-Masabih 2/548]
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On Thursday, four days before the death of the
Messenger of Allâh [pbuh], he said to people — though he was suffering from a severe
pain: "Come here. I will cause you to write something so that you will never fall
into error." Upon this ‘Umar bin Al-Khattab said: "The Prophet of Allâh
[pbuh] is suffering from acute pain and you have the Qur’ân with you; the Book of
Allâh is sufficient unto you." Others however wanted the writing to be made. When
Muhammad [pbuh] heard them debating over it, he ordered them to go away and leave him
alone. [Sahih
Al-Bukhari 2/637]
That day he recommended three things:
- Jews, Christians and polytheists should be expelled out of Arabia.
- He recommended that delegations should be
honoured and entertained, in a way similar to the one he used to do.
- As for the third — the narrator said that he had forgotten it.
It could have been adherence to the Holy Book and the Sunnah. It was likely to be
the accomplishment and the mobilization of Osamah’s army, or it could have been
performance of prayers and being attentive to slaves.
In spite of the strain of disease and suffering from
pain, the Prophet [pbuh] used to lead all the prayers till that Thursday — four days
before he died. On that day he led the sunset prayer and recited:
"By the winds (or
angels or the Messengers of Allâh) sent forth one after another."
[Al-Qur'an 77:1] [Mishkat
Al-Masabih 1/102]
In the evening he grew so sick that he could not
overcome the strain of disease or go out to enter the Mosque. ‘Aishah said: The
Prophet [pbuh] asked: "Have the people performed the prayer?" "No. They
haven’t. They are waiting for you." "Put some water in the washing
pot." Said he. We did what he ordered. So he washed and wanted to stand up, but he
fainted. When he came round he asked again "Have the people prayed?" Then the
same sequence of events took place again and again for the second and the third times from
the time he washed to the time he fainted after his attempts to stand up. Therefore he
sent to Abu Bakr to lead the prayer himself. Abu Bakr then led the prayer during those
days. [Sahih Al-Bukhari 1/99] They were
seventeen prayers in the lifetime of Muhammad [pbuh].
Three or four times ‘Aishah talked to the
Prophet [pbuh] to exempt Abu Bakr from leadership in prayer lest people should despair of
him, but he refused and said:
"You (women) are like
the women who tried to entice Joseph (Yusuf) into immorality. Convey my request to Abu
Bakr to lead the prayer."
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On Saturday or on Sunday, the Prophet [pbuh] felt
that he was well enough to perform the prayer; so he went out leaning on two men in order
to perform the noon prayer. Abu Bakr, who was then about to lead the prayer withdrew when
he saw him coming; but the Prophet [pbuh] made him a gesture to stay where he was and
said: "Seat me next to him." They seated him on the left hand side of Abu Bakr.
The Prophet [pbuh] led the prayer, and Abu Bakr followed him and raised his voice at every
‘Allâhu Akbar’ (i.e. Allâh is the Greatest) the Prophet [pbuh]
said, so that the people may hear clearly. [Sahih Al-Bukhari 1/98,99]
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On Sunday, a day before he died, the Prophet [pbuh]
set his slaves free, paid as a charity the seven Dinars he owned and gave his weapons as a
present to the Muslims. So when night fell ‘Aishah had to borrow some oil from her
neighbour to light her oil-lantern.
Even his armour was mortgaged as a security with a
Jew for thirty Sa‘ (a cubic measure) of barley.
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In a narration by Anas bin Malik, he said:
"While the Muslims were performing the dawn prayer on Monday — led by Abu
Bakr,
they were surprised to see the Messenger of Allâh [pbuh] raising the curtain of
‘Aishah’s room. He looked at them while they were praying aligned properly and
smiled cheerfully. Seeing him, Abu Bakr withdrew to join the lines and give way to him to
lead the prayer. For he thought that the Prophet [pbuh] wanted to go out and pray."
Anas said: "The Muslims, who were praying, were so delighted that they were almost
too enraptured at their prayers. The Messenger of Allâh [pbuh] made them a gesture to
continue their prayer, went into the room and drew down the curtain." [ibid 2/640]
The Messenger of Allâh [pbuh] did not live for the
next prayer time.
When it was daytime, the Prophet [pbuh] called
Fatimah and told her something in a secret voice that made her cry. Then he whispered to
her something else which made her laugh. ‘Aishah enquired from her after the
Prophet’s death, as to this weeping and laughing to which Fatimah replied: "The
first time he disclosed to me that he would not recover from his illness and I wept. Then he told me that I would be the first of his family to join him,
so I laughed." [Sahih Al-Bukhari 2/638]
He gave Fatimah glad tidings that she would become
the lady of all women of the world. [Rahmat-ul-lil'alameen 1/282]
Fatimah witnessed the great pain that afflicted her
father. So she said: "What great pain my father is in!". To these words, the
Prophet [pbuh] remarked:
"He will not suffer any
more when today is over." [Sahih Al-Bukhari 2/641]
He asked that Al-Hasan and Al-Husain be brought to
him. He kissed them and recommended that they be looked after. He asked to see his wives.
They were brought to him. He preached them and told them to remember Allâh. Pain grew so
much severe that the trace of poison he had at Khaibar came to light. It was so sore that
he said to ‘Aishah: "I still feel the painful effect of that food I tasted at
Khaibar. I feel as if death is approaching." [ibid
2/637] He ordered the people to perform the prayers and be attentive to
slaves. He repeated it several times. [ibid 2/637]
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When the pangs of death started, ‘Aishah leant
him against her. She used to say: One of Allâh’s bounties upon me is that the
Messenger of Allâh [pbuh] died in my house, while I am still alive. He died between my
chest and neck while he was leaning against me. Allâh has mixed his saliva with mine at
his death. For ‘Abdur Rahman — the son of Abu Bakr — came in with a Siwak
(i.e. the root of a desert plant used for brushing teeth) in his hand, while I was leaning
the Messenger of Allâh [pbuh] against me. I noticed that he was looking at the Siwak,
so I asked him — for I knew that he wanted it — "Would you like me to take
it for you?" He nodded in agreement. I took it and gave it to him. As it was too hard
for him, I asked him "Shall I soften it for you?" He nodded in agreement. So I
softened it with my saliva and he passed it (on his teeth).
In another version it is said: "So he brushed (Istanna)
his teeth as nice as he could." There was a water container (Rakwa) available
at his hand with some water in. He put his hand in it and wiped his face with it and said:
"There is no god
but Allâh. Death is full of agonies." [Sahih Al-Bukhari 2/640]
As soon as he had finished his Siwak brushing,
he raised his hand or his finger up, looked upwards to the ceiling and moved his lips. So
‘Aishah listened to him. She heard him say: "With those on whom You have
bestowed Your Grace with the Prophets and the Truthful ones (As-Siddeeqeen), the
martyrs and the good doers. O Allâh, forgive me and have mercy upon me and join me to the
Companionship on high." [ibid 2/638-641]
Then at intervals he uttered these words: "The most exalted Companionship on high. To
Allâh we turn and to Him we turn back for help and last abode." This event took
place at high morning time on Monday, the twelfth of Rabi‘ Al-Awwal, in the eleventh
year of Al-Hijrah. He was sixty-three years and four days old when he died.
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The great (loss) news was soon known by everybody in
Madinah. Dark grief spread on all areas and horizons of Madinah. Anas said:
"I have never
witnessed a day better or brighter than that day on which the Messenger of Allâh [pbuh]
came to us; and I have never witnessed a more awful or darker day than that one on which
the Messenger of Allâh [pbuh] died on." [Mishkat-ul-Masabih 2/547]
When he died, Fatimah said: "O Father, whom his
Lord responded to his supplication! O Father, whose abode is Paradise. O Father, whom I
announce his death to Gabriel." [Sahih Al-Bukhari 2/641]
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‘Umar, who was so stunned that he almost lost
consciousness and stood before people addressing them: "Some of the hypocrites claim
that the Messenger of Allâh [pbuh] died. The Messenger of Allâh [pbuh] did not die, but
went to his Lord in the same way as Moses bin ‘Imran did. He stayed away for forty
nights, but finally came back though they said he had been dead. By Allâh, the Messenger
of Allâh [pbuh] will come back and he will cut off the hands and legs of those who claim
his death." [Ibn
Hisham 2/655]
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Abu Bakr left his house at As-Sunh and came forth to
the Mosque on a mare-back. At the Mosque, he dismounted and entered. He talked to nobody
but went on till he entered ‘Aishah’s abode, and went directly to where the
Messenger of Allâh [pbuh] was. The Prophet [pbuh] was covered with a Yemeni mantle. He
uncovered his face and tended down, kissed him and cried. Then he said: "I sacrifice
my father and mother for your sake. Allâh, verily, will not cause you to die twice. You
have just experienced the death that Allâh had ordained."
Then he went out and found ‘Umar talking to
people. He said: "‘Umar, be seated." ‘Umar refused to do so. People
parted ‘Umar and came towards Abu Bakr, who started a speech saying:
"And now, he who
worships Muhammad [pbuh]. Muhammad is dead now. But he who worships Allâh, He is Ever
Living and He never dies. Allâh says:
‘Muhammad ([pbuh])is no more than a Messenger, and indeed (many) Messengers have passed away before
him. If he dies or is killed, will you then turn back on your heels (as disbelievers)? And
he who turns back on his heels, not the least harm will he do to Allâh, and Allâh will
give reward to those who are grateful.’" [Al-Qur'an 3:144]
Ibn ‘Abbas said: "By Allâh, it sounded as
if people had never heard such a Qur’ânic verse till Abu Bakr recited it as a
reminder. So people started reciting it till there was no man who did not recite it."
Ibn Al-Musaiyab said that ‘Umar had said:
"By Allâh, as soon as I heard Abu Bakr say it, I fell down to the ground. I felt as
if my legs had been unable to carry me so I collapsed when I heard him say it. Only then
did I realize that Muhammad [pbuh] had really died." [Sahih Al-Bukhari 2/640,641]
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Dispute about who would succeed him [pbuh] broke out
even before having the Messenger of Allâh’s body prepared for burial. Lots of
arguments, discussions, dialogues took place between the Helpers and Emigrants in the
roofed passage (portico) of Bani Sa‘ida. Finally they acknowledged Abu Bakr
[R]e as a
caliph. They spent the whole Monday there till it was night. People were so busy with
their arguments that it was late night — just about dawn of Tuesday — yet his
blessed body was still lying on his bed covered with an inked-garment. He was locked in
the room.
On Tuesday, his body was washed with his clothes on.
He was washed by Al-‘Abbas, ‘Ali, Al-Fadl and Qathm — the two sons of
Al-‘Abbas, as well as Shaqran — the Messenger’s freed slave, Osamah bin
Zaid and Aws bin Khauli. Al-‘Abbas, Al-Fadl and Qathm turned his body round, whereas
Osamah and Shaqran poured out water. ‘Ali washed him and Aws leant him against his
chest.
They shrouded him in three white Sahooli cotton
cloth which had neither a headcloth [Sahih Al-Bukhari
1/169; Sahih Muslim 1/306] nor a casing and inserted him in.
A sort of disagreement arose with regard to a burial
place. Abu Bakr said: "I heard the Messenger of Allâh [pbuh] say: ‘A dead
Prophet is buried where he dies.’ So Abu Talhah lifted the bed on which he died, dug
underneath and cut the ground to make the tomb.
People entered the room ten by ten. They prayed for
the Prophet [pbuh]. The first to pray for him were people of his clan. Then the Emigrants,
then the Helpers. Women prayed for him after men. The young were the last to pray.
This process took Tuesday long and Wednesday night
(i.e. the night which precedes Wednesday morning). ‘Aishah said: "We did not
know that the Prophet [pbuh] was being buried till we heard the
sound of tools digging the ground at the depth of Wednesday night." [Mukhtasar Seerat Ar-Rasool p.471; Ibn Hisham
2/649-665; Talqeeh Fuhoom Ahl Al-Athar p.38, 39; Rahmat-ul-lil'alameen 1/277-286]
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