Shafaqna English- “The Visage of Prophet Mohammad (PBUH)” is written by the late Dr. Ali Shariati. In these essays, Dr. Ali Shariati presents Prophet Muhammad (PBUH) as a transformative leader whose life embodied justice, compassion, and social change, offering a fresh perspective that goes beyond conventional historical narratives.
The most powerful party in the Islamic politics is the party of Abu Bakr, the most eminent members of which are ‘Umar, Abu’ Ubaydah, Sa’d ibn Abu Waqas, ‘Uthman Talhah and Zubayr’s all of whom came to the fold of Islam at the same time with Abu Bakr, and these were the same persons who formed the Shura (the Council to elect a caliph) thirty-five years later. (How strange!) Today, at this stage, the Prophet’s task has assumed very serious and precarious dimensions. Proclamation that ‘Ali is the greatest and the most suitable person to take up the leadership can jeopardize and shake the base of unity attained with much effort in a tribal Bedouin Arab society, which is the solitary hope that can guarantee the life of the young Ummah. On the other hand, if Muhammad kept silent in regard to ‘Ali (A), would he not be sacrificing truth for prudence? Is it not true that ‘Ali’s social weakness is the result of his spiritual strength? Is the cause of his political isolation other than his steadfastness and unshakable commitment to the cause of Muhammad? Has his thunder like sword that spared no group unhurt, ever struck an individual except by the command of Muhammad and for the sake of God? Does the malice that is being nursed against him in many a heart, as the Prophet himself said a few days ago in Mecca, not owe its origin to his unceasing zeal in the way of God and for the sake of God?
Muhammad’s silence in ‘Ali’s case would render him defenseless in the course of history. The political conditions of the society, social structure, class prejudices, aristocratic values and political factionalism, all will conspire together to alienate ‘Ali and deprive him of his due right. His personality will be smeared and distorted to an extent in the history of Islam that the most pious of the Muslims will sincerely believe that to curse ‘Ali is the only way to seek nearness to God and Muhammad.
Did all this not happen after all? Should Muhammad not defend ‘Ali who had no other defender besides him? Will his silence not leave him at the mercy of history to be ravaged and tattered?
They have come ten miles away from Mecca. The Prophet has made up his mind. It is the place called Ghadir Khom. The episode (of Ghadir e Khom) is known to all.
‘Uthman camping on the outskirts of the city, has prepared his army for departure. The Prophet has worked hard to mobilize his army. The danger that has raised its head will soon start showing its teeth.
The headache has started. The Prophet cannot sleep at night. He feels the steps of death approaching and sees the black clouds gathering on the horizon with alarming speed It is midnight and the stillness is dreadful. The sorrow and distress that could never disturb his energetic soul during a life full of hazards and risks, has overcome his spirit. He notifies Abu Muwayhibah, Khadijah’s slave and he comes out of his quarters to attend to him. The loneliness of the Prophet is noticeable. From the height of his power and glory he calls on a slave to accompany him on his last visit to the graveyard.) It is a warm summer night of the end of the month of Safar or early Rabi’ al-Awwal. The slowly and softly flowing breeze awakens bitter memories and stirs his thoughts. He turns to the slave and says: O, Abu Muwayhibah, let us go, for I have been commanded to go and pray forgiveness for the dwellers of Baqi’.’ Both of them start walking and leave the city. The calm of the night has engulfed the graveyard of Baqi’. He stands there knowing that he will join them soon. He glances a moment and then begins speaking. The graves listen to him. “Peace be on you, o, inhabitants of the graveyard. Rest here undisturbed. Your days are better satisfied than the days of those who are left behind. (Nothing has happened. Why is the Prophet who has never been at the zenith of his success as he is today, so perturbed?) Calamities are pursuing us like the dark patches of night”.
The Prophet becomes silent for a while, then he turns towards his companion and says: “O, Abu Muwayhibah, they brought for me the keys to the worldly treasures and the eternal life therein, and then the Paradise was drawn near me, I was authorized to make a choice between these things on the one hand, and the beatific vision of the Most High and the bliss of the Paradise, on the other. I willingly opted for the beatific vision of my God.” Abu Muwayhibah became very upset and realized that the time for separation had arrived. In a broken voice, choking with tears, he said: “My father and mother be your ransom O Prophet! First get hold of the keys to the worldly treasures and the eternal life therein, and choose the Paradise afterwards.”
He said: “It will not be so, by God, Abu Muwayhibah, I have already chosen to go and see my Lord and enter Paradise.” Subsequently he asked forgiveness for those buried in Baqi’ and returned home.
His headache became severe and the illness and pain tormented him, so he went to ‘Ayesha’s apartment; ‘Ayesha too was suffering from headache and was groaning, “O my head, O my head.” The Prophet (S), who used to spend his moments of anguish outside the house, and entered the house only with a bright face and radiant smile, responded to ‘Ayesha’s lamentation, saying: “Not yours but my head, O head.” “O ‘Ayesha what was harm in dying before me? I would have attended your dead body and would have shrouded you, would have offered your funeral prayers and buried you.” ‘Ayeshah answered without hesitating: “Then you would have returned to my house and would sleep with one of your wives.” The Prophet laughed and tried to continue in the same zestful manner, but the pain did not permit him to do so. After a few hours when the pain subsided, the Prophet arose and visited the apartments of his wives one by one, and conversed with them. When in the house of Maymunah the pain again became acute. He called all his wives and asked them to grant him permission to rest in ‘Ayesha’s house. They who had seen his condition agreed. The Prophet entered ‘Ayesha’s house with his head bound in a cloth, his arms were supported by ‘Abbas ibn ‘Abd al-Muttalib and ‘Ali ibn Abu Talib, and his feet dragged on the floor. The pain had become severe and his body was burning with fever. Why has not the army marched yet? He knew the reason. He knew quite well that the senior members among his Companions would not leave Madinah in such conditions. He ordered: “Fetch water from different wells in seven vessels and pour it on me, so that I may go to the people and make a covenant with them.” Some people helped him to sit in the tub of water brought by his wife Hafsah, ‘Umar’s daughter, and splashed water over him, until he asked them to stop.
Then, with his face burning with fever and the head bound in a cloth, he went to the mosque. He asked Fadl ibn ‘Abbas to support his arms. Fadl helped him to sit on the pulpit. (It is worthwhile to visualize the scene and its details.) The people gathered around him, and he began speak. After praising God, first of all he recalled the memory of the martyrs of Uhud (Do you understand as to why he remembered the Companions of Uhud, whereas the Companions who took part in the Battle of Badr were more renowned? I think that since it was in the battle of Uhud that the treachery on the part of some of his Companions caused his defeat, and now he wanted to warn the people of another treachery, he was remembering Uhud, there is no other reason to offer than this). He asked forgiveness for them and pronounced benedictions for them repeatedly. Afterwards he said: “From among His slaves, God has chose one and blessed him with the freedom to choose between what belongs to this world and what takes him to the Lord’s presence, and he chose the latter.’ He pauses. The people could not see him with clear eyes, for tears had blurred their vision. Abu Bakr felt the gravity of the situation and wept loudly. With his tearful eyes fixed on his honored friend’s face, he said in a voice trembling with love and grief: “Be our lives and our children’s lives ransomed for you.” The Prophet said: “Calm yourself, Abu Bakr.”
The atmosphere of the mosque was loaded and charged with excitement and grief. Grief and anxiety had gripped the people so tightly that no one could utter a single word. The Prophet continued again: “O people go continue the task assigned to you under the command of Usama. I swear by my life that whatever you said regarding the commandership of Usama, you said about the commandership of his father also, whereas Usama is fully qualified to command you, just as his father deserved this position.”
In the meantime, he was again alarmed by dangers which had threatened his people. He continued. “Last night I dreamed that both of my hands were fastened by two golden handcuffs, which distressed me. I cast a spell over them and they disappeared I called those two (the false claimants to prophet hood) the liars of Yamamah and Yaman”.
He stopped speaking. The intensity of the fever was increasing every minute. The little comfort he managed to wrest away from the fever after splashing cold water over his fevered limbs and had helped him to arrive at the mosque had disappeared, and the illness was aggravated. He felt exhausted. The people could see that he was trying hard to speak to them again, but in vain. He writhed in pain and was unable to suppress his agony. This was his last meeting with the people. He should bid adieu to the people and to the mosque. Life will not offer another opportunity. Everything has come to an end. His association with the people has reached its finale. He should say farewell to the people and descend the pulpit forever, for death is awaiting him at Ayesha’s house. But, as if he has something to tell the people in the last moments of his life, he collects all his remaining energy with great effort, in order to say something. The people feel that he is endeavoring pitiably to muster enough energy to deliver his last message. An immensely moving scene. Even the Munafiqun (the hypocrites) were visibly touched. People hung their heads in grief. Their sense of grief was too great to be relieved by tears. Muhammad starts. Words come out of his feverish lips with great difficulty. Never has an individual said something with such a painful effort. But Muhammad must speak. He has to ask a certain question from the people, without asking which he will not find peace. “O men. I praise God, except whom there is no god, in front of you. Anybody whom I owe something must come forward. If I have caused anyone of you to be unjustly scourged, I have my own back to the lash of retaliation. If I have reviled anyone, he should come and proclaim my fault before this congregation. I have never had the spirit of a policeman, rather, I despised it. Verily, the most loveable among you is he who claims anything I owe to him, or who willingly declares to forgive me, so that I may be able to greet my God with a satisfied conscience. It appears that this request of mine is not enough and it is necessary to stand up and repeat it several times.” He came down from the pulpit, said his afternoon prayer. Fever, headache, exhaustion and the midday heat
wrested all his energy. The signs of death were visible from his countenance. It seemed as if his job with the people was not yet finished. What he required the people to do was not just an ethical formality, but it was such a serious affair that it kept even death away for a few moments. There was a feeling of wonder among the people who had seen the Prophet m the most difficult conditions. Some of them offered their support to him but he did not go home. He again returned to the pulpit, sat on it and again reiterated what he had said with much more insistence. This time his tone was extremely emphatic. After repeating his request he kept silent, glancing at the people with tired and feverish eyes expectantly The people felt that they were compelled to say something in answer; but what to say? They did not know. He had devoted his entire life to the welfare of the people. He imbued these Bedouin people with a sense of civility and honor. He spent Khadijah’s enormous wealth also for their sake. He did not lead a life that prospered by taking the rights of others nor did he ever allow himself to oppress anyone. He was himself the model of a Muslim, a Muslim whose face God portrayed with two bold strokes of his pen:
“They are firm with infidels, and compassionate among themselves.” He had never caused sorrow or pain to anybody. Only once he vented his anger upon a rude Bedouin who was riding along him neck to neck, and was riding in such a savage manner that his horse collided with Muhammad’s horse repeatedly causing severe pain to his foot; he lashed him with the whip, asking him angrily to keep a distance. When he reached Madinah he called him and apologized to him and paid him as a penalty eighty she goats. Now he has forgotten if he has injured someone or owes anyone something. But he still fears that in the course of his eventful life he might have behaved with someone rudely and is oblivious of it.
Muhammad is waiting and the people are ashamed of themselves. No one dared look in his eyes to be confronted with his expecting looks. All hung their heads and their shoulders trembled. The question posed by Muhammad was too difficult to be answered. An Arab got up and said: “O, Prophet of God, you owe me three dirhams.” (It was a strange society.) Some of the people could not bear it and they wept. Muhammad immediately asked Fadl to pay him his due. Fadl ib ‘Abbas paid him three dirhams and the Arab sat down. An uneasy painful calm fell on the atmosphere of the mosque. (The people were extremely ashamed of this man’s act.) The Prophet felt that this act on the part of the man who caused shame to the Prophet in front of the congregation had disturbed the people, and he said: “O, People. Whosoever owes anything to anyone should repay his debt and should not feel humiliated in this world, for it is easier to be ashamed here than on the Day of the Judgment.”
Another Arab arose and said: “O, Prophet of God, I have three dirhams that I must give in the way of God.” The Prophet asked him: “Why did you promise it?” He replied: “I was destitute at that time.” The Prophet asked Fadl to collect the amount from him. Another man arose, he directly looked in the Prophet’s eyes, while trembling with excitement. He said: “O Prophet of God, you lashed me across my abdomen in such and such a battle!” Suddenly silence falls on the audience, and hearts are torn to pieces. All had become stunned. No one had the courage to raise his head. With a calm face, the Prophet lifted his shirt that was drenched with sweat and bared his abdomen to the chest. He asked the man to come forward, and the people had dropped their heads on their knees in anguish. A painful moment passed. Suddenly a painful cry pierced the charged atmosphere and the mosque underwent a tremor. The people raised their heads and saw that the man had thrown himself on the bare chest of the Prophet and was kissing the place he wanted to lash in a state of frenzy. Everyone was overcome by streaming tears. The people who were feeling ashamed in front of the Prophet now had a sense of exultation. The passions of adoration and love had wiped off the shameful memories. The people were hilarious that they had expressed their love and respect for the Prophet (S), and the Prophet who himself loved his people intensely and who knew at the moment that he would not be able again to express his pure love for his brothers, made an amazing suggestion at a critical juncture. (This is also a sign of the Prophet’s humility that at that time when he could not do anything for them, he still wished to do something that could benefit them.) He suggested: “There is no eye in the world which comes to know the positive qualities of a beautiful soul, and remains untouched by tears. O, people! Anyone who is afraid for himself and has any infirmities should stand up, so that I may pray for him.”
These words filled the grim and grief struck atmosphere of the mosque with an amazing sense of exultation and hope (the Prophet praying for an ordinary human being!). The powerful spirit of faith manifested itself among the Arabs in an unprecedented manner. Hope had lifted the veils from the faces hidden behind them. A man stood up and said: “O Prophet of God, I am a liar to the core of my being; I am a wicked man; I sleep more than necessary.” The Prophet prayed for him: “O God, bless him with truthfulness and faith; whenever he wishes to wake up, take away the sleep from him.” Another one got up and said: “O Prophet of God, I am a compulsive liar, a hypocrite, and have never had an honest job in my life in which I did not cheat others.” ‘Umar arose and asked the man arrogantly to be ashamed of dis-honoring himself in public. The Prophet addressed ‘Umar reproachfully, saying, “O son of Khattab, humiliations of this world are easier to bear than the humiliations and dis-honor in the Hereafter. May God bless thee with truthfulness and faith and turn thine face toward good. ” He came down from the pulpit, and stepped forward with the intention of leaving the mosque. Suddenly he stopped and turned towards the people, saying, “O party of the Emigrants! (Muhajirun) I recommend you to be good with the Helpers (Ansar) The people will increase in number, but the Helpers will always remain what they have been.
Part of series: The Visage of Prophet Mohammad (PBUH) by Dr. Ali Shariati