Mouood Mouood English Edition
Abu Dawud does not refer to a clear narrative respecting the two weighty things. Yet, he writes an independent title given the name of ‘Al-Mahdi’, in his As-Sunan; 2/309, in which he records hadith of the twelve imams and the Prophet’s prediction of the coming of Imam Al-Mahdi and his being from the offspring of Ali and Fatima (peace be upon them). He also relates the Prophet’s saying, “Even if there will be only a single day from the age of this earth, God shall send a man from my household, who shall fill in it with justice, as it is filled in with wrong.”
We provide the following point as an evidence on our claiming the Prophet’s ordering people, during the Farewell Pilgrimage sermons, of adhering to his household besides the Quran.
The prophetic statements are the most eloquent and articulate since they enjoy unique specifications. One of these specifications is that there are definite structures dedicated to definite occasions. This point is common between the Quran and the prophetic texts. The prophetic structure, “…protect you against deviation if only you adhere to…” is dedicated to his instructing his nation to adhere to the Quran and his household. The Prophet (peace be upon him and his family) had never used this structure in any occasion except the recently concerned.
In the same manner, the structure, ‘I am leaving among you the two weighty things,’ had never been used in a situation other than the concerned.
When the Prophet gave his orders of fetching a pen and a paper so that he would record a document ‘protecting them perpetually against deviation,’ during his final disease, the Quraishis perceived that he had intended to commit the Muslims to complying with the imams of his progeny in a written form. So, they rejected this order very frankly and insolently.
In six positions of his Sahih, Al-Bukhari refers to this incident. The other reference books of hadith report Omar’s taking pride in playing the greatest role in the process of depriving the Prophet of recording his will.
At any rate, we aim only for attracting attentions to the fact that isolating the Prophet’s household from the Book of Allah, during reporting some narratives respecting sermons of the Farewell Pilgrimage, violates the prophetic style and his unequaled expression during referring to his instruction of adhering to the two; the Book of Allah and his household, together. At-Tirmithi, moreover, relates the two together.
In abstract, none can deny the authentic truth that the Prophet predicted the coming of the twelve imams, and instructed people to adhere to the two weighty things and considered his immaculate household; Ali, Fatima, Al-Hassan and Al-Hussein, as equal to the Quran in the field of the obligation of complying with them. All these matters were asserted through the prophetic sermons of the Farewell Pilgrimage. These fact may be denied only by those who intend to be fanatic to the Quraishis in the face of the Exalted Lord and His Apostle (peace be upon him and his family).
The third principal of this base, which is the declaration of Ali’s being the next religious and political leader, is evident through hadith of Ghadir. We lack enough scope to refer to the numerous documentations and texts concerning this topic. A great deal of reference books of theology and hadith, beginning with At-Tabari’s Al-Wilaya and ending with Allama Al-Amini’s Al-Ghadir, discuss this topic thoroughly.
The fourth principal of this base; principal of keeping on performing the obligatory rites and compliance with the leaders, has been discussed during mentioning paragraphs of the second base. Al-Fakhr Ar-Razi, as well as many others, admits that God shall never instruct us to comply with other than sinless people without specifying conditions, otherwise, this shall be an instruction of a disobedience. This admission comes through discussing God’s saying, (O ye who believe! Obey Allah and obey the Apostle and those in authority from among you.) Hence, men in authority intended in the Holy Verse, must be sinless. Similarly, the intended in the Prophet’s sermon of the Farewell Pilgrimage, as well as other occasions, must be sinless.
The fifth principal is immortalizing the treaty of Quraish and Kenana on blockading the Hashemites. This is recorded in Al-Bukhari’s; 5/92:
Abu Huraira: The Prophet (peace be upon him) stated, “God willing, we shall reside in Al-Kheif, the place where they concluded the treaty of atheism and swore it.”
On pages 246 and 194 of parts 4 and 8, Al-Bukhari records narratives concerning the same matter. On page 158 of part 2, he records a narrative with a more evident point:
Abu Huraira: On the Nahr day, the Prophet (peace be upon him) was in Mina when he stated, “Tomorrow, we shall reside in Al-Kheif of Bani Kenana, where they concluded the treaty of atheism and swore it.” He meant Al-Muhassab. The Quraishis and Kenana concluded a treaty against the Hashemites, sons of Abdul-Muttelib and sons of Al-Muttelib. They agreed upon abstaining from giving in marriage or marrying any individual belonging to these houses, and abstaining from selling them anything unless they give up the Prophet (peace be upon him).
The same is recorded in Muslim’s Sahih; 4/86, Ahmed’s; 2/322, 237, 263, 353 and 540. It is also recorded in Al-Beihaqi’s As-Sunan; 5/160, in another form, in which he commentates, “This report is recorded in Al-Bukhari’s and Muslim’s who relate it to Al-Awzai.”
Muslim does relate it to Al-Awzai, while Al-Bukhari relates it to Abu Huraira. It seems that Al-Beihaqi errs in this point, or the report is not found in the copy of Al-Bukhari’s Sahih we depend upon.
In any event, the following addition exists in Muslim’s report related to Al-Awzai:
…“They should not give marriage or marry any individual of these houses, and no deal should be concluded between the two parties till they give up the Prophet (peace be upon him).”
Furthermore, in the two forms of the report, there is a difference in the place of the Prophet’s residence. Al-Bukhari mentions that the Prophet (peace be upon him) declared so while he was in Mina, after performing the rites of Arafat. At-Tabarani mentions that it occurred in Mecca, before the commencement of the pilgrimage rites. This is more acceptable, since it accounts for the Prophet’s concern in the subject and his caring for concentrating it in the Muslim’s mentalities. Moreover, the Prophet had resided in that place and passed the night before performing rites of Arafat there when he was in his way to that mountain.
This matter has been previously mentioned during discussing Ad-Darimi’s narration. All the Tashriq days, the Prophet (peace be upon him) resided in that place.
Majma’uzzawaid; 3/250:
Ibn Abbas: A day before Tarwiya day, the Prophet (peace be upon him) stated, “God willing, we shall reside in Al-Kheif, the place where the atheists concluded their treaty and swore it.”
(In his Al-Mujamul Kabir and Al-Mujamul Awsat, At-Tabarani relates this narrative to trustful narrators.)
The most remarkable point in this discussion is the Prophet’s purpose beyond reminding the Quraishis and Muslims generally, of a great incident took place in that place fourteen years ago. The Quraishis aimed at burying that incident, and make people forget it. Allah; the Exalted, and His Apostle intend to eternalize it in the Muslims’ mentalities and history. The entire incident brings humiliation to the Quraishis, and elevates proudly, the Prophet (peace be upon him and his family) and the Hashemites. It is a sketch showing the ceaseless efforts of the pharaonic Quraishi masters who could achieve unanimity of the clans, and convince tribes of Kenana, who were lodging near the Holy Precinct, to put the Hashemite under a complete blockade. This blockade lasted for long years. They practiced a comprehensive economic and social blockade against the Hashemites for coercing them on giving Mohammed up, so that they would be able to kill him, or making him retreat from his divine mission.
Those pharaonic masters felt in sublime cheer for their achieving the great success of congregating clans of Quraish and Kenana for that satanic purpose. Their conference was held in Al-Muhassab in Al-Kheif of Bani Kenana where they swore, by Lat and Uzza, keeping on achieving their purpose. The document they wrote was signed by eighty chiefs and celebrities. The next day, they went on applying its paragraphs. Hence, that blockade lasted for four years, and ended few days before the Prophet’s immigration.
The Hashemites, including the unbelieving, combined with the Prophet (peace be upon him and his family) and tolerated years of blockade, poverty, hurt and insult. That occurred in col of Abu Talib. Till God relieved their suffering by a miracle, none of the Muslims participated with them.
