تويت
In the final moments of the Prophet’s life (peace be upon him and his family), none were present around him except ʿAlī ibn Abī Ṭālib, the Banū Hāshim, and his wives. People came to know of his passing from the cries and
iling that arose from the house of the Messenger (peace be upon him and his family), mourning the loss of their beloved. Hearts trembled in grief at the departure of the noblest of God’s creation. The news of his death spread through Medina like wildfire, and the people were engulfed in sorrow and shock, despite the fact that the Prophet (peace be upon him and his family) had foretold his passing several times and inst
cted the nation to obey his guardian and successor after him, ʿAlī ibn Abī Ṭālib.His death
s a severe blow that shook the very soul of the Muslims. The city epted with confusion, especially after the words of ʿUmar ibn al-Khaṭṭāb, who, brandishing his sword, declared: “Some hypocrites claim that the Messenger of Allah has died. By Allah, he has not died; rather, he has gone to his Lord as Mūsā ibn ʿImrān went before him.”Although there
s no resemblance between the absence of Mūsā (peace be upon him) and the death of Prophet Muḥammad (peace be upon him and his family), ʿUmar’s later actions revealed his persistence in this comparison.ʿUmar did not calm down until Abū Bakr arrived from al-Sunḥ. He entered the house of the Prophet (peace be upon him and his family), uncovered his face, then hurried out saying: “O people, whoever worshipped Muḥammad, Muḥammad has died. But whoever worships Allah, Allah is Ever-Living and never dies.” He then recited: “Muḥammad is but a Messenger; messengers have passed on before him” (Qurʾān 3:144). At that moment, ʿUmar’s agitation subsided, and he later claimed he had never noticed such a verse in the Qurʾān before.
Soon after, Abū Bakr, ʿUmar, and some of their companions hastened to the Saqīfa of Banī Sāʿida, having learned that an urgent gathering
s taking place there concerning succession after the death of the Messenger of Allah (peace be upon him and his family). They disregarded the Prophet’s appointment of ʿAlī ibn Abī Ṭālib and their pledge of allegiance to him, showing no areness that such an act amounted to disrespecting the sanctity of the Prophet’s body as it lay unburied.Meanwhile, ʿAlī ibn Abī Ṭālib (peace be upon him) and the Prophet’s household were occupied with preparing his body for burial. ʿAlī
shed him without removing his shirt, assisted by al-ʿAbbās ibn ʿAbd al-Muṭṭalib and his son al-Faḍl, while saying: “May my father and mother be your ransom, how pure you are in life and in death.”They then placed the Prophet’s body on a bier, and ʿAlī (peace be upon him) said: “The Messenger of Allah is our leader in life and in death. Let groups of people enter, one after another, to pray over him without an imam, then depart.” The first to pray over him were ʿAlī and the Banū Hāshim, followed by the Anṣār.
ʿAlī (peace be upon him) stood before the Prophet’s body saying: “Peace be upon you, O Prophet, and the mercy and blessings of Allah. O Allah, we bear witness that he conveyed what
s revealed to him, advised his community, and strove in Your cause until You strengthened Your religion and completed Your word. O Allah, make us of those who follow what s revealed to him, keep us steadfast after him, and unite us with him.” The people responded with “Āmīn,” and thus the men prayed over him, then the women, then the children.A grave
s dug for the Prophet (peace be upon him and his family) in the chamber where he passed ay. When ʿAlī (peace be upon him) s about to lower him into the grave, the Anṣār called from behind the ll: “O ʿAlī, we remind you of Allah and our right today concerning the Messenger of Allah—let one of us share in laying him to rest.” So ʿAlī permitted Aws ibn Khawli, a virtuous rrior of Badr from the Banī ʿAwf, to enter.ʿAlī (peace be upon him) then descended into the grave, uncovered the Prophet’s face, placed his cheek on the earth, and poured soil over him.
None of the companions who had gone to the Saqīfa attended the burial or the prayer over the Prophet (peace be upon him and his family).
Peace be upon you, O Messenger of Allah, on the day you were born, the day you died, and the day you will be raised alive.
Source: Iʿlām al-Hidāya, vol. 4
(1) Al-Ṭabaqāt al-Kubrā, vol. 2, p. 263.
(2) Nahj al-Balāgha, Sermon 197.
(3) Al-Kāmil fī al-Tārīkh, vol. 2, p. 323; Al-Ṭabaqāt al-Kubrā, vol. 2, p. 266; Al-Sīra al-Nabawiyya by Zaynī Daḥlān, vol. 2, p. 306.
(4) Al-Ṭabaqāt al-Kubrā, vol. 2, second part, pp. 53–56.
(5) Al-Sīra al-Nabawiyya by Ibn Kathīr, vol. 4, p. 518.
(6) Al-Irshād, vol. 1, p. 187; Aʿyān al-Shīʿa, vol. 1, p. 295.
(8) Al-Ṭabaqāt al-Kubrā, vol. 2, p. 291.
تعليق