The Visage of Prophet Mohammad

By: Dr. Ali Shariati

Some of the Salient Characteristics of the Prophet's

Personality

Truly, even thinking about the Prophet (S) is

extremely difficult and awe inspiring. A great
personage like Ali (A) said: "Whenever we found the
situation to be grave, we used to take refuge in the
Prophet of God and sought the shelter of his
presence in order to feel safe and protected in his
loving company". How sublime and lofty was the
personality of this great man. It is quite natural that
our limited and little minds are unable to realize this greatness. The
tools and criteria that we have to evaluate and measure men by, fail to
assess and understand such a great being. Hence, we are compelled to
understand him within the limits imposed on our intellects.

Strength and Popularity at their Peak:

One of his characteristics' (with which I myself came across while

lecturing on the life and personality of the Prophet (S)) indicates that
no personage has existed in the annals of history in whose being both
strength of character and popularity, at such a high level, were
combined together in this way. In a personage of such greatness, which
inspires awe, fear, and another quality; which fills the heart with a
special kind of friendly love for him, has never been integrated with
each other. The lovableness of the Prophet (S) is separate from his
prophethood; for instance Moses, Abraham and Jesus were also
prophets and all of them were loved and respected by their people as
prophets and apostles of God. But our Prophet (S) possessed an
additional quality, and that was the compassion of all who came in
contact with him. (We who know and love the Prophet (S) through his
words alone can naturally imagine to what extent those who dealt with
him personally, could love him.) This dimension of his personality was,
in itself such a great force that many of his Companions were greatly
affected by his words in such a way that they feared that the Quranic
verses reflecting the Prophet's utterances filled their hearts so full that
even the words of the Quran might not fit. They were anxious to
remember whatever he said, because they loved him so much they
memorized his words by heart. Even today, after the passage of
fourteen hundred years, his words are so familiar to the masses of
Makkah and Madinah, who now have no culture whatsoever and have
fallen to the lowest intellectual level, it is as if the Prophet (S) is still
alive and speaking to them. His words, his reminiscences, his relics, his
memoirs and all that belong to him are ever recounted by the people,
as if he still resides in Madinah. Even the drivers, grocers and vendors-
those who are not acquainted with history, who have never read about
his life and character and are illiterate still feel his presence among
them. As if he was still alive, and in contact with them.

In the course of these fourteen hundred years, no incident, no rift or

gap has been able to create a gulf or distance between them and the
Prophet (S) (this is something very unusual). This lovableness is
wonderful and extraordinary, to the extent that when one reads his
biography, after some time one begins to love him. All this greatness
within all this simplicity seems to be impossible is a miracle in itself.
Philosophically, it is to contain the whole world in an eggshell, but this
actually became reality.

While sitting in the corner of the Prophet's Mosque, one can imagine
the magnificence of the Prophet (S). What kind of a man was this
person who razed all the great empires of the world to the ground?
Who was he? What was the extent of his might and strength? Those of
you who have fortunately visited this mosque can envision it in your
mind. The additions that have been made to the Prophet's Mosque, are
fully distinguishable. If you envision that portion of the Prophet's
Mosque which is between the columns coloured in yellow ochre, it was
the entire area of the Prophet's Mosque, both the covered and
uncovered area measured 2,100 sq cubits. The area covered by the
yellow ochle columns with a golden margin, indicates the exact place
where the columns were erected during the Prophet's time. In place of
the present columns date trees were placed (exactly in the same place
where the present columns stand). It perfectly reveals the nature and
extent of the government which brought down and destroyed the
majestic edifice of the Roman Empire and leveled to the ground the
lofty mansions of the Mada'in rulers within the short period of less than
a quarter of a century. A few houses made of mud in one corner of the
courtyard of the mosque, a pulpit in another corner. a nitche at the
distance of two three meters; there a small house, here the site of the
mosque and the place where he prayed, and in that corner he used to
converse with the people. This was the centre of his power* the entire
domain of his strength, which served as the base of Islam throughout
the entire world. This was actually the whole administration he
controlled until the time of his death.

When one views that history was made in this small space of ten to
twelve meters and all the ancient magnificent powers were humbled to
the ground, one has to believe that it was in fact an extraordinary
phenomenon. One can feel this miracle and witness it with his own
eyes.

The other specific quality of the Prophet's personality is that in every

place of the (Arabian) Peninsula, which the Prophet (S) visited, man
feels a sense of attachment to that land and is attracted to its soil, its
pebbles and the mountains thereof. It attracts the heart like a magnet,
as if one has entered a magnetic field. At first I thought that maybe
since I knew what had happened on the other side of the mountain Abu
Qubays, and what role it played in the Prophet's life, and I knew about
the gloomy years when the sequence of the revelations was
interrupted for years- those nights, when sometimes the Prophet (S)
even considered throwing himself down, made a great emotional
impression on me, for they had a specific attraction for me. Even
though, when a group of Germans and other youths came to visit this
place, even before I told them about where we were, (we were talking
and as we passed through the ravines of Bani 'Amir and Bani Hashim,
and went up the summit of Abu Qubays), when we reached the tops all
of them had the same unconscious feeling, even though they did not
cherish any memory which could stir their feelings.

The Elevated Status of The Prophet (S):

Today I shall describe some very unique characteristics of the Prophet

(S), since it is a day especially connected with his person. On all other
days we can talk about his philosophy and ideology. Today is not the
anniversary of the beginning of his prophetic mission, it is his birthday.
Due to this, it is not improper if I choose to speak about him personally,
the characteristics of this great personage and his personality.

Whenever one reads the account of his life, the places where he lived,
one realizes the one of the characteristics inherent to his nature was
his choice of high and lofty places like an eagle. Wherever he went and
put up his tent, he chose the highest point. For instance, during Haji he
would go to 'Arafat. His spiritual state was exactly like a bird that
dwells in lofty heights. If you look at Mina, the highest hilltop there is
Khayf, where the mosque of Khayf is situated- that is the place where
the Prophet (S) preferred to stay.

Arafat is a desert and a plateau. There is a hill in a corner. You know

that at Arafat the Prophet (S) went and stayed there.

Before he was appointed to the prophethood, he chose the mount of

Hira, which was the highest and the most mysterious mountain among
the mountains surrounding Makka, to go into retreat and seclusion.
Unlike the hermits and recluses who chose basements and
underground places, burrows, secluded spots and caves for this
purpose, even the place that he chose to go into seclusion was a
mountain top, a lofty peak and a summit. These are spiritual and
psychological matters but they are indications of his existential
experience. Sometimes the individualistic behaviour of a person
reveals the greatness of his being and his innate characteristics.

Destroying the Old Value System and Creating a New One:

He was a man who wielded so much power and might that even when
his enemies wanted to abuse him, they would say: "He is a Prophet
equipped with arms and his religion is the religion of the sword". For
the world his image is projected as that of a warrior. None of the
Roman, Aramaic, Greek or Arian generals ever fought as many battles
as our Prophet (S). What is important is not the extent of battles but
the occupation in martial activities. The Prophet (S) was engaged in
battles for eight years. During this period of time he fought 64 or 65
battles, which if averaged out, will show that he had a military
expedition every forty or fifty days. No single military man, considering
his military operations alone, has been able to engage himself in as
many battles, (64 or 65) during a ten year period of social and political
responsibilities.

Nevertheless, his Companions never considered him to be a military

man. People came to him with their smallest problems. A woman
opened her heart to him complaining that her husband does not sleep
with her. He was so accessable to the people that she comes to the
Prophet (S) without having the slightest idea of his superiority . (To
whom can you speak to in this manner? You dare not speak of; such
trifle matters to the clergy in your neighbourhood. ) This woman comes
and detains the Prophet (S) for an hour. She recounts to him the habits
of her husband; she tells him how he is when he comes home; how bad
is his mood; what she says, and how he answers; what he said the last
night; how many nights he has not slept with her; how he behaves with
her; how he supports her, does'nt support her... He sits patiently, and
listens to her in such a manner that she is encouraged to return the
next day again. Tomorrow her neighbours also come. The day after
tomorrow all the other women come to him. It is obvious that he does
not behave in a way that the very first day a person feels that he or
she was mistaken, should not have come to him. Till his death no one
realized that he was mistaken to behave with him in this manner. His
firmness, grandeur, greatness and his worldly prestige overwhelmed all
those, irrespective of friend or foe who did not see him. But those who
saw him, they found in him an intimate, lovable friendly person. Unlike
the great worldly personages who appear little and humble from a
distance and dreadful and terrible from near.

An old woman wanted to speak with him. She saw the Prophet (S)
emerging from his quarters and came face to face with her. The
Prophet (S) felt that she wanted to tell him something. She stopped
and waited, when he saw that she would not come forward, he himself
went to her. He noticed that she was trembling and tongue-tied(she
was over-awed by the Prophet's personality). He came and held her by
the shoulders like a child and said, "Mother whom are you afraid of ? I
am the son of that Qurayshi woman who used to milk sheep. Whom do
you fear?" This is the new value system which was created by him, as
he broke the old value system.

We have again returned to those very aristocratic values. Even while

speaking about our Prophet (S), we judge him by criteria that is
contrary to the mission of his prophethood. Imam Sadiq (A) speaks
about the Prophet thus:

"The Prophet (S) used to sit as a servant siteth, used to take his meals
as a servant eateth; and indeed he regarded himself to be a servant".

(It was not a feigned appearance, but in reality he considered himself

to be a servant. What a strange thing.)

Besides being a social privilege, aristocracy has its own specific

symbols. It has its own style of dressing, its own specific decorations,
its own means of transportation, its own specific sources of livelihood,
its own specific titles- all these are the signs of aristocracy, whether it
may be the clerical elite, for if you look at the titles of this class, the
whole writing space will be filled or it may be the political or a
privileged class elite. It makes no difference as to which kind of
aristocracy a person belongs. One of the signs of aristocracy, for
example, is having a long beard this was prevalent in Russia several
years ago. servant. But the latter is more appropriate.

The members of senior families used to grow very long beards.

Some other signs of aristocracy include: long robes, long sleeves, titles
and the possession of a horse. Horseback riding formed one of the
essential constituents of chivalry in Europe, Iran and many other parts
of the world. Nobles were called 'Chevalier' in Europe (derived from
cheval, which means horse). In Iran 'Aswaran' means equestrian (the
family of the nobles were called Aswaran). The kings' titles were
'Goshtasb', 'Bayarasb', 'Lohrasb' etc. meaning* the possessor of ten
horses, a hundred horses, two hundred horses and so on, which was in
itself a symbol of aristocracy. Even in the aristocratic system of China,
and similarly of Europe the common people had no right to mount a
horse. Not for the reason that they did not have sufficient money, even
if they had money they were not allowed to have a horse- for the horse
and sword were specific privileges of nobles and their families.
Nevertheless the Prophet (S), even when he went to a battle, used to
ride a camel, and during his journeys used to ride a she-camel or a
mule. Ali (A) said that the Prophet (S) used to ride an ass. An ass was
the most inferior and meanest of animals, usually used by the
humblest of the people. And it is even humbler not to use a saddle. It is
similar to riding a bicycle without a chain. This is a sign indicating the
lowest status of a man, or rather having no status at all. It is a greater
dishonour to share such a humble beast with somebody else for a ride.
The Prophet (S) often liked to travel about the city in this manner.

He even caught his own beard in his hands and repeatedly

commanded (to follow his example), and cursed the people (who grew
long beards) saying: "Whatever (hair of the beard) exeeds the measure
of a fist will be burnt in the flames". With great zeal he ordered all the
long robes to be cut short and declared that no Muslim had a right to
wear a cloak below the knee. We see that in the aristocratic system the
higher the status of a person is, the longer the length of the dress

For example in ancient China the skirts of the gentry were tailored a
few meters longer than their height, and since it became difficult to
move in such garments, they were collected and put in a basket with
four wheels which were carried by slaves. This shows that the cutting
short of the robes was basically a revolutionary, categorical, profound
and meaningful act. It was intended to break the values of aristocracy.

Doing away with titles of honour. The Prophet (S) was intent upon
making revolutionary ammendments in names as well. If someone was
named Abu al-Aass, the Prophet (S) said! 'Nay, it should be Abu Muti' .
Henceforth, he was called by the name Abu Muti' alone.

Sometimes he himself conferred titles on men. Even today we have a

custom in our villages to call persons by specific titles, but these titles
have derisive, malicious, or aristocratic and racial implications. But the
titles bestowed by the Prophet (S), despite revealing a sense of
humour had a pleasant tint. (For instance) he saw a person carrying a
cat, he called him Abu Hurayrah, which became his name. Once he
entered the mosque. He saw Ali (A) sleeping on the ground and asked
him to wake up. When Ali (A) woke up they saw that his hair, his
clothes and his face were covered with dust. He said: "What happened?
O Abu Turab" (the father of dust). Henceforth Hadrat Amir (A) very
much loved to be called by this nickname alone. The values were
completely transformed. His values were absolutely contrary to the
titles that the clerics, aristocrats and the elite contrived for
themselves.

The Prophet's Training:

One of the characteristics of the Prophet (S) was that he was from
among common men. (Though this is a term improper a more suitable
term does not exist.) He was absolutely and purely illiterate. What is
training or education? To train means to mould and fashion a
personality. What are the factors that are effective in training a human
being?

In my view there are five factors that participate in the formation of an

individual: First, it is the mother who shapes the first dimensions of the
personality of a child. Second, the father. Third; ideology, educational
institutions and culture. Fourth: Civilization. Fifth: Essentially the spirit
of the period in which you live. Take yourself as an example. You were
brought up by your mother. The next training you received was from
your father. The third kind of training was educational- whatever you
have studied. The fourth factor of your training is that you are from
Tehran. The fifth factor is that you are living in the twentieth century. If
you lived in Tehran at the time of Nasiruddin Shah You would have
shared four factors with the present Tehrani, but your age would be
different. These are the five factors.

The Prophet (S) of Islam did not enjoy any of these five factors
effective in moulding an individual's personality. His father died before
he was born. (This factor is absent.) Secondly, immediately after his
birth, he was separated from his mother and taken to the desert to be
nursed. He remained there for two years. He should have been brought
back to his mother after that period, but on account of a plague, before
his mother could embrace him he was again taken back to the desert.
The plague prevented him from being brought up by his mother. Untill
the age of five, he neither saw his father nor his mother. At the age of
five he was returned to his mother. The mother, who had lost her
husband-and he was her only child, for the first time took him under
her care and intended to take him to Madinah so that he could visit his
uncles, her father and her family. (The mother of the Prophet (S)
belonged to the tribe of Banu Najjar of Madinah) But his mother died
on the way to Madinah and the child, Muhammad, was left alone in the
middle of the desert.

The third factor is civilization,!'and the Prophet (S) was born among the
crudest of the nomadic people of the age. The Arabian Peninsula was
also a peninsula from the cultural as well as the geographical points of
view. Geographically it is a peninsula, a piece of land surrounded by
water on three sides, but paradoxically not a single drop of water fell
on this desert. A dry island. Culturally also it is a peninsula. On the one
side Greek civilization, Palestine on the other; on this side Iran and
Iraq, and India lies on that side- all these civilizations surrounded it, but
none of the signs of the surrounding cultures ever penetrated it. Thus,
the Prophet (S) grew up in a virgin desert land, bereft of culture and
civilization, and was brought up in a virtual cultural vacuum.

The fifth factor time, was under the domination of the Roman culture,
Alexandrian culture and Iranian culture. Time was controlled by these
cultures. No age or time existed during the seventh century A.D. in the
Arabian Peninsula. It is true that now we are living in the twentieth
century, but actually we do not live in the twentieth century. Even
today there are Beduin tribes who do not wear clothes. If you look at
their calendar.you will believe that they belong to the twentieth
century, but the twentieth century does not exist for them. They live in
the twentieth century B.C.!

You can see that the Prophet (S) was an individual who was not
influenced in the slightest manner by any one of the five factors that
play an active role in the training and raising of an individual. He grew
up as a completely free being, independent of any influences. It is on
account of this that he had an immense capacity to understand, and
accept new concepts, meanings and values that humanity could not
have comprehended. It is for this very reason that he was able to
defeat and demolish all the old values and cultures, all the systems of
education and training, all the beliefs, and all that was sacred to them.
Had he had an opportunity of being trained under any system, he
would have been influenced by the existing values of the time.

According to these facts, the Prophet's being illiterate is an indication

of the pureness of his being. Age, family, history, culture and moral
moulding, none of these had the slightest role in his development. For
this reason, he could easily comprehend the concepts that were
completely unprecedented and revolutionary. A philosopher who
studies philosophy in Alexandria, Athens or Hamadan could never have
such an im.mense capability.

Power in Weakness:

There are really many peculiarities in the Prophet's life. In the seventh
year of his migration he went to Makkah and declared: "We wish to
circumambulate around the Ka'bah as other Arabs do. We also wish to
perform the ritual." They did not allow him to enter Makkah and bluntly
said: "Go away, we shall not let you to do it". He returned frustrated
and disappointed. How can a person who cannot exercise a right which
is granted to an Arab Beduin, and is so weak in his own country, come
back and write to the superpowers of that age; the Iranian and Roman
emperors? He wrote to them: "In the name of Allah. Surrender to me,
otherwise, what will come to you will be of your own doing." What a
tone and a manner! What a great bully! Well, Brother! With what
strength? Just now you were turned back by Abu Sufyan and were
forced to stop at the gate of Makkah, and you were so helpless that
you had to comply and turn back, as you had no other choice. And now
that you have been turned back, on what authority do you write a
letter? And in such a manner! It seems that he possesses the strength
of a mountain. Otherwise, how could it be possible? He is not
deranged. He is a sensible, reasonable man. He has calculated all the
pros anel cons and he knows very well that the emperor Khusrow abd
Parviz does not need to send a company of soldiers to arrest him. He
could have easily asked one of his slaves in Yemen to go and arrest
that Arab! And that's what Khusrow did. He did not even send some of
his soldiers to Madinah in order to bring him.He asks Bazan his protege
in Yemen "Go and see what type of a dreamer is he who behaves so
nonsensically. And wrote a letter to me asking me to surrender to him."
He could have sent four persons to arrest him, and that would have
been enough!

In spite of the existence of such a great power in the world and

realizing his own weakness, he issues warnings to all the great powers
on earth. In the seventh year of the Hijrah he wrote and despatched
these letters. (It is significant that he wrote these letters in the seventh
year of the Hijrah.)

The Prophets Domestic Life:

With all this greatness, while he enters his house, his wives see in his
countenance an ordinary good husband alone. What kind of a person
he is that outside his home, emperors are afraid of him, he is tough
and wields so much power and has such a great spirit. But, as he
enters his house, his wives, the same women who used to fear their
husbands and fathers used to seize him by the collar, call him names,
and tease him. They reproach him tauntingly by saying: "What kind of
life is this that you are leading? Look how other people live, what kind
of house they have, how their daughters live, how their wives live ! Is
this the house that you have built for us'?" According to the narrations
of Abu Hurayrah, month after month passes and no smoke rises out of
his kitchen. When they wished to be indulged in luxury, they used to
take seeds of the dates and knead them with dates (even then no
cooking!) till they were softened. He too liked them very much, and
whenever he wanted to fill his stomach lavishly, he ate them. This was
the kind of life, house, and furniture he had.

In Europe a person delivered a speech on the topic "The Prophet, his

loves and wives". I also delivered a speech as a rejoinder to what he
had uttered on this topic. I said: What kind of a home did the Prophet
(S) have? It was a room made of mud, which he built himself. Half of
the room was covered by a mat and the remaining by sand. The sand
was brought from the desert and changed every few days, so that it
would not become dirty. The house made of mud walls belonging to his
favourite wife Ayesha, is also furnished in the similar manner. This all
the furniture that a great emperor possesses. And how did he behave
with those wives? In relation to his wife and family he is no longer a
Prophet of God. Once Umar' objected: "How you spoil them!" Hafsah'
was afraid of 'Umar, but the Prophet (S) had made her cheeky 'Umar
used to ask his daughter: "What is the matter? Why are you so proud?"
Hafsah, a widow, was ill-tempered and ugly. No one would marry her.
'Umar made every effort to find a husband for her, but he was
unsuccessful. In order to unburden him of his responsibility, the
Prophet (S) sought her hand in marriage. This ugly, ill- tempered widow
always created a sorry fight for the Prophet (S) and always
embarrassed the Prophet (S) by her shouting. The Prophet (S) adjusted
to her and their whole life, they lived together compatibly. It is after all
an amazingly rare quality to show such great patience, courtesy and
humility towards others.

Muhammad: The Friend of the Oppressed:

He is the only friend of the widows, the homeless and the strangers
whom he saw in the streets of the city-the persons whom nobody
greets with a salam, and nobody bothers to return greetings.
Sometimes, when passing he sees that these strangers, shepherds and
paupers who are seated on the ground have spread a cloth laying their
humble meal upon it, consisting of bread suitable for a camel only,
they invite him to join them, and he eagerly sits down and shares their
food. He is not posing for photographers to click their cameras. No, not
at all. He sits and chats with them amicably and makes friends with
them. He invites them to honour him by coming to his home for supper
that evening.

He comes lower and lower, as if there is no one humbler in Madinah.

Returning from (the battle of) Banu Mustalaq. (This is really terrific at
such a time when the values prevalent were all aristocratic ones.)
Among the inhabitants of Madinah nobody was left except old women,
the crippled and children, for all the warriors had gone to the
battlefront, and now the army was returning home They all went to
receive the triumphant soldiers, under the command of the Prophet
(S). All the women, children, families, old and elderly persons and
respectable citizens of Madinah and those who stayed behind had
formed rows. An obscure labourer, who had been shoveling when he
saw the Prophet (S) and the holy fighters advancing, hid himself behind
the crowd, humbly watching from a corner. He did not consider himself
to be worthy enough to come forward to offer his greetings. (He
thought of himself as a non-entity, not a personage to come forward
and salute the warriors; no, he felt he should watch from a distance
only). When the Prophet (S) saw that the people have come to greet
him and formed rows, he unmounted his horse and passed through the
rows of the people, shaking hands with everyone.

He happened to see the labourer at the farthest end behind all the
people. Breaking through the line he advances towards him. This
person became nervous, (What? Is it possible'?) he had not prepared
himself for such a thing. He threw aside his shovel and offered his
hand. The Prophet (S) was shocked to feel something rough like a
stone in his hand. Wondering he asks, "What has happened to your
hand?" The labourer says: "Nothing! I work with a shovel. I am a
worker, a labourer, my hands have become calloused, mud-covered
and dried." The Prophet (S) was visibly moved, as to why he did not
realize the cause of the hardness of this hand from the beginning. He
feels compelled to compensate for his omission. He expresses this
feeling by holding the worker's hand, kissing it and raising it high in
front of his army, declaring: "This is the hand that will not be touched
by the fire." What an extraordinary person! A strange phenomenon!

Now look, they want to analyze the revelation in terms of physics, and
discover what colour it is. It is actually something else and has come
from another place! When and from what time? From which period, and
what conditions? The great French Revolution is not known to him, and
he has not read Victor Hugo, etc.... civilization flourishes in Iran and
Rome. They enjoyed the fruits of education and culture, but you know
what kind of values they had. In India, which had a great culture three
thousand years prior to this event, even today, in the twentieth
century, while the workers, after completing their day's work want to
take wages from the employers in the evening, they carry a bowl with
them, so that the employer may drop coins in it and his hand may not
touch the untouchables' hands. This is an idea newly introduced in the
modern world that the aristocratic values should be discarded. But was
not conceived in the tribal and traditional agricultural society. Then try
to understand what has happened. Here is a gentleman well- versed in
English, is modern, knows Europe and the world, but still lacks such
values. The world is governed by such a value system.
Here is the Prophet, who considered the kissing of the hands a sign of
infidelity, yet kissed the hands of only two persons: The hand of a lady-
Fatimah (A ) andthe hand of a labourer.

The Prophet's Discipline:

It is really difficult for me to speak about the Prophet (S). I chose to

speak about his personal and private life, so that I may do some justice
to the topic. Despite saying that he was a simple person, there are still
other such qualities that are specific to his and his personality alone.
One of these qualities is his discipline. He is just like the Secretary-
General of the United Nations! Three rooms made of mud and thatched
with the leaves of the date palm (this is what his entire organization
consisted of) are organized and coordinated in such a way-the same
administration, the same life- that the greatest of all beaurocracies of
the world cannot be compared to. He is like a phenomenon- a natural
phenomenon- like a small fragment of the world. Muhammad (S), is a
microcosm- in the form of a human being. He functions as a computer,
as a mathematical device. Have a look at his mosque. (I am not in a
position to elaborate this point any further.)

His life was very simple and at the same time very regular and exact.
He had several wives, but he goes to Umm al- Masakin,' who is ten to
twelve years his senior(her son, who was of the Prophet's age, had
come to ask for his hand in marriage to his mother) in the same
manner as he goes to 'Ayeshah. Throughout his whole lifetime he did
not commit a single act of discrimination. Except when he fell ill and it
became essential for him to remain in one place, he sought permission
from his wives, which they ought to have granted him, so that he could
stay in one house. How could the same person, move about in the
streets on all fours, so that the children could climb up upon his back
and enjoy a ride, maintain such a discipline in his affairs?

There are three columns, the columns on which the roof of his rooms
rests, three trunks of the date tree. It is written on one of them
Ustuwanat al-Halaq- the column of rings,on the other, Ustuwanat al-
haras- the column of guards and Utuwanat al-tahajjd- the column of
the Meditation or the sleeping column on the third column. What does
all this mean?

Whenever the Prophet (S) closed his prayers he used to stand beside
the pulpit, so that anybody who wished to discuss their problems could
come forward. A person cheated in a certain deal, would come and
give an account of his difficulties. A woman unhappy about her
husband, would come and discuss her problems. Two people who have
quarrelled, come and explain their dispute. Someone has used abusive
language to someone in Madinah, the aggrieved party comes to him.
Whoever wants to come, comes and says whatever he or she wants to
say. But sometimes he needs to hold a commission meeting. The chiefs
of the tribes have come to discuss with him something that is related
to the destiny of Islam. He ought to take an account of the matter. But
still he does not go behind closed doors; he sits beside a pillar. While
he is seated beside a particular pillar, all the Muslims who enter the
mosque understand that the Prophet (S) is holding a commission
meeting, and that it is not the time for them to sit beside him. It is
obvious that he has foreign visitors. That he is busy in important
political talks, and therefore it is not a proper time to interrupt him
(they can do so later on). They leave the place, for when the Prophet is
busy with important discussions, order should be maintained. But his
simplicity is still evident. No line is drawn and no walls are raised, but
discipline is observed and everybody knows the nature of this
business.

When the person, who is in politics, who fights battles, who is involved
in conflicts, who listens to the problems of every so and so, and has
attained such lofty heights of spiritual glory that the inhabitants of the
heavenly spheres gaze at him with awe, needs silence and seclusion
for contemplation and meditation. Whenever he wishes to be alone to
with draw to himself, drown himself in thought, he goes to the pillar
named 'Ustawanat al-tahajjud (the column of Meditation). When he is
there, no one goes to him. His family should not try to have any
contact with him, his wife should not speak to him, nor the
Companions nearest to him should approach him. The people have no
business to disturb him either. He remains aloof and alone there. If
delegations arrive, they have to wait for him. As long as he is seated
near the 'Ustawanat al-tahajjud, everyone understands that he wishes
to meditate in seclusion and is saying his prayers. When he says
liturgical prayers, he does it with the people. But when he offers
midnight prayers, he is in a special spiritual state. On such occasions,
when he wishes to say prayer all alone, no one is supposed to say
prayers with him or disturb him. He goes around the three houses one
by one, and stands for prayer at the backside of the house of Fatimah
(A). (There was no place specified for this purpose, but always the
backside of Fatima's house.) When he goes there, it is implied that he
would say prayer alone and that no one should be around.

This order and discipline reached such proportions that the household
goods acquired specific names, whose list is given in the Biography
(Sirah) of the Prophet (S) written by Ibn Hisham. He had several
donkeys and mules, each of whom was given a name. (He did not say;
"bring the black- tailed mule", it had a name.) He had several caps;
there were four quadrangular caps that he used to wear during battle.
He had two or three turbans which he used to wear on Fridays, and on
the occasion of peace talks and other important social ceremonies.
Each of these turbans had a certain name. This naming of the caps is
indicative of his keenness to have order in every rnatter. His bodily
functions were exactly like nature. It was not something cultivated and
acquired, as in the case of the behaviour of other human beings.

Mr.Bazargan, (May God reward him amply for his service) has
performed a mathematical study of the Quranic verses regarding their
order and their length, and arranged them according to their length.
We know that the verses revealed in Mecca are shorter and those
revealed in Madinah are longer. He classified all the verses revealed
during the span of twenty- three years the duration in which the Quran
was revealed-into twenty- three grades, and has put them together
according to their length in their respective grades. Incidentally, the
verses placed in a particular grade belong to the same year. We can
know and count the number of words contained in the verses of each
year. What is the result of this? We have the following chart:

In the first year, 2500 words were revealed to the Prophet (S). In the
second year, 3000 words were revealed. In the third year, 3500 words
were revealed. In the fourth year, 4000 words were revealed. In the
fifth year, 4500 words were revealed. In the sixth year, 5000 words
were revealed. In the seventh year, 5500 words were revealed. In the
eighth year, 6000 words were revealed. In the ninth year, 6500 words
were revealed, and so on.

Year After Prophecy Number of Words Revealed

First 2500
Second 3000
Third 3500
Fourth 4000
Fifth 4500
Sixth 5000
Seventh 5500
Eighth 6000
 Ninth 6500
... ...

What are we dealing with here? Here we see a systematic order which
is found in physics and mathematics, and not concerned with the man
who uttered these words. It is just like a graph or curve indicating the
temperature and rainfall during different months of year. A man who
discourses for a period of twenty-three years, under so many strains,
victories, happiness, hardships, political matters, philosophical matters
and religious matters cannot have control over the number of words in
a way that exactly 500 words are added every year to the words
uttered by him in the previous year. It is really impossible to discipline
oneself in this way. Unconsciously all the verses uttered by the Prophet
(S) have an exact increase every year.

Here we are face to face with a scientific order and discipline, not with
a normal human personality. The Prophet (S) is indeed a clear sign
(ayah) similar to the day and night, the sea, sun and stars. He is a
cross- section of the cosmos, or rather a cosmos in itself.

One of the characteristics of the Prophet (S) is described by Ali (A), who
has minutely portrayed him and has given such exact physiognomical
details about him that one can paint a portrait of the Prophet (S)
according to them (he has portrayed his inner reflection and
characteristics with words). How modern it is! What a psychological
insight! What a vivid portrait! He says: "He was neither so tall that he
could be regarded tall, nor so short that he could appear slight and
puny. He was square-shouldered and of sturdy build. His eyes were
sharp and he had a bass voice. He walked with a fast pace, a bit
inclined forward (he did not have an awkward wide-legged slow gait,
like the man who has been always beaten and making a retreat he
strode forward like the one sailing before the wind). He was
prominently visible from a long distance and caught the eyes like a
roaring stream gushing onwards or like a rock rolling down the
mountain (as if he was striding over a steep slope). From one shoulder
to the other his chest was covered with thick growth of hair. a line of
which reached his navel. He was so particular about cleanliness that he
never used the same towel twice in his life. Today a revolutionary is
supposed to be a dirty person. In fact these are the values cherished
by a revolutionary today. If anyone keeps himself neat and clean, it is
said that he has adopted the bourgeoisie way of life. But this fellow,
who was a revolutionary to the core of his being, whose entire
paraphernalia consisted of four mats, ate date flour and date stone,
transformed the whole world, and despite growing up as a shepherd in
the desert, where water was scarce and hygenic conditions bad, had
such a high sense of hygeine and cleanliness that he did not use a
towel twice during his entire lifetime'.It is written in al-Kamisi that he
had no riches, but one third of all he possessed he spent on the articles
of toilet and cosmetics (one third of all his expenditure was for articles
of dressing up, toilet and perfumes, what can I say, it seems to be
unbelievable!).

Similar was the case with his swords. Each one of his swords bore a
specific name.

The Prophet's Death:

More beautiful than all the periods of his life, was his death. We have
been in the habit of considering death always as an uproarious affair.
To borrow movie jargon, we appreciate action, battle and its clamour,
scenes which have conflicts, panoramic backgrounds, hubbubs and in
the words of actors, full of suspense and adventure. But we cannot feel
and comprehend a peaceful death with all its tragic profoundity,
greatness, beauty and lesson. It is for this reason that we still are not
totally aware of the dimensions of the Prophet's death. Otherwise, for
anybody who is capable of feeling and understanding such things, the
death of the Prophet (S) is a more sorrowful, tragic, profound and
undoubtedly more glorious incident than the martyrdom of Hussien (A).
The period of the Prophet's last protracted illness lasted one year. From
the time of the Hajjat al-Wadah -the Last Pilgrimage-up to the time he
could speak no more and was preparing himself for death. During this
year his behaviour radically changed and his speech assumed a
completely different style. His relations with the Companions became
calculated; and every one was treated in a particular manner,
expressing a definite meaning. In his relationship with Ali (A), he grew
more dependant upon him daily. He is obviously worried about the fate
of this man and also seems to be anxious about the destiny of his own
mission.

He wishes to give him support to recompense for his loneliness among

the senior Companions by praising him more and giving him special
treatment. He gives expression to this attitude repeatedly throughout
the year.

As I have given a detailed account of the last days of the Prophet (S)
before, I shall not repeat it again here. If you are interested, I will read
only the last pages concerned with the death of the Prophet (S). (Of
course, in summary).
Man always conceals his true self throughout his life. He is always
concealed from others behind the appearances that he assumes. Man
always has a veil over his face. It is usually on two occasions in his life
that he raises this veil from his face: inside a prison cell and on his
death bed. It is on these two occasions that you find an opportunity to
see the real face of every, person, especially in his death chamber!

As soon as man smells death, he becomes cordial and sincere. One

reveals his real self on his death bed. The dread of death overtakes
him in such a manner that he finds no time for simulation It is an event
of such magnanimity that all other matters become insignificant in
comparison. The soul steps out from its hiding place, where it had
concealed itself all throughout life from the public view.

Dying is also an art and must be learnt and acquired like other arts. It
is an extremely beautiful and profound drama, the most dramatic and
spectacular scene of the human life. There are very few persons who
have died beautifully. I have been searching for a long time in the
annals of history for people who have died beautifully, trying to
discover extremely beautiful and glorious deaths. Of course, the
people-who know how to die, also know how to live. For those people
who know that living is not merely breathing also know that dying is
not merely the suspension of breathing, but it is in itself an act, a great
act just like living.

Grand deaths are not of one and the same nature. Everyone dies in the
same fashion in which he lives. One of the most famous deaths was
that of Vespasian, a Roman emperor. Lying in bed in the agony of
death, with his officers standing near-by as soon as he realized that the
hands of death had reached his throat, he jumped out of his bed and
uttered: "An emperor ought to die standing," and died in the arms of
his officers. That is grand. But there are certain eyes which are able to
witness the beauty and glory of such deaths, while some which cannot
see beyond appearances, cannot. (The death of a general can be easily
understood by a man, but. . .). The grandeur of a battle scene, the
beauty of a sword, the delicacy of a soft velvet are seen by ordinary
eyes, but the grandeur of a soul, the beauty of an idea and the
delicacy of a need are not perceivable to them. The death of
Muhammad (S) also belongs in the same category. It is not adorned
with the lightning of the sword, with streams of blood, with the
neighing of horses, with heroic war-cries and it is for this very reason
that near-sighted eyes remain incapable of perceiving its beauty. How
can the occasion of Muhammad's (S) meeting with death be so simple?
During (his last) this year, the signs of the end of life and the
commencement of death were quite visible in the looks of the Prophet
(S), in his speech, in his indefatigable social efforts, in his behaviour
and in his private life. Now the great commander of history, who has
mobilized his grand army with the unceasing efforts of twenty- three
years, has to assign new jobs to the future- front of this army. This
army is advancing to wage a war on a large scale. They are to fight
everywhere, and at all times, with ignorance and the vileness of the
soul, and wage war against the 'Caesars' and 'Khusrows' which rule the
societies.

The wonderful prophetic mission of Muhammad (S) has come to an

end. The army is to be inspected for the last time. Whatever has been
instructed during the span of twenty- three years is to be reviewed
once again. A thorough and comprehensive inspection, an all-
embracing study of general issues, without ignoring a single detail is to
be carried out, lest a single point remain untold and the things that are
already mentioned remain unheeded. All these tasks are to be taken
care of in advance before this (final) journey.

The eleventh year of the Hijrah has begun, and the fruitful life of
Muhammad (S) is coming to a close. The first job to do is to bid
farewell to the people of Mecca, by the side of the Ka'bah.(The account
of his last pilgrimage is a detailed one, which I shall omit. I shall
mention here only an interesting incident that occurred there.)After the
Tawaf (the ritual going around the Ka'bah),he performed two rak'ahs of
prayer at the Place of Ibrahim (on the occasion of Hajat al- Wida'; the
Last Pilgrimage.) Afterwards he kissed the Hajar al-Aswad (the Black
Stone) for the second time, and immediately went towards Safa' and
walked briskly (sa'y) between Safa' and Marwah. At this juncture, he
made an announcement that those who had not brought sacrificial
animals should perform 'Umrah (visitation or Lesser Hajj) and take off
their ihram; (the pilgrim's dress). (This peculiar behaviour is to be
noticed). Many people hesitated, and expressed their unhappiness
about it. The Prophet was so angered that his rage was expressed by
his face. In a voice choked with anger, he ordered them to obey his
command. He went to his tent in anger. Fearful and alarmed, Ayesha
asked him who had made him so angry. Angrily he answered, "Why
should I be not be angry when they do not obey my command?" One of
his Companions came and saw the Prophet (S) emotionally upset. He
regretfully said: "O Prophet of God! May whoever has made you angry,
be thrown into the fire by God." The Prophet (S) said: "Did you not see
that I commanded the people to do something and they disobeyed
me? Had I known it, I too would not have brought the offering, and
would have taken off my ihram as well."

The people came to know that the Prophet (S) was very upset. They
were ashamed of their behaviour and took off their ihrams
immediately. Fatimh (A), his daughter, and all other women who had
not brought offerings did the same.

History, the slave of the aristocracy, was again in bewilderment! What

is it, as to why this king, who has more than one hundred thousand
servants at his command, does not punish the transgressors. (There
were approximately one hundred and several thousand men with him
at the time of Hajat al-Wida'.) Where is the executioner? Why does he
not issue a decree for their massacre? (History is accustomed to such
practices. Instead he returns to his tent in anger and dismay!)

How does this king rule? How has he conquered the country? Is it
possible to rule without being in possession of a thing like fine silk and
saffron-coloured objects?

"It is gold that inscribes the name of a king, And the other thing is a
shining pearl from Yeman. But the state is captured with two things,
One is silken and the other is saffron-coloured."

One is the sword and the other is the gold-coin. This king makes
neither use of his sword, nor does he possess a treasure! How could he
attain power?

Indeed, it is possible to do so. This uneducated fellow has come to

teach people how to do it. What do the teaching institutions of Rome,
Athens, Median, and those who are the products of the great Eastern
and Western cultures know? They have never had any teachers other
than jackals and foxes in their schools of politics.

Standing on the mount of 'Arfat, (Jabal al-Rahmah) the Prophet (S)

appointed some persons to repeat his words (one conveys the words to
the other and he in turn to another) asks Rabi'ah to say: "O, people.
the Prophet of God says, do you know which month this is?" (This is the
last speech.) Rabi'ah repeats these words in a loud voice. The Prophet
(S) waits (in order to see his words are accurately communicated).
People consider it their duty to answer, and they say: "This is the
sacred (Haram) month." The Prophet (S) continues: "Tell them that as
long as you are in the presence of your God, God Almighty has
consecrated your blood and your possessions in the same way as He
has consecrated this month." He asks Rabi'ah to say: "The Prophet of
God asks you tell which month is this." Rabi'ah repeats and the Prophet
(S) waits and listens to him. Again the Prophet (S) asks him to say.
"What day is it?" Rabi'ah repeats his question and people say: "The day
of the Greater Pilgrimage." He asks Rabi'ah to tell them: "God Almighty
has consecrated your blood and your possessions as He has
consecrated this day." The Prophet (S) continues his speech in the
same fashion: "O people, listen to my words, I may never see you
again here. As long as you are in the vicinity of the House of God, your
blood and your possessions are consecrated by God in the manner of
this day and this month. You will shortly meet your God, He will take
account of your deeds. I ask you to return whatever was entrusted to
your custody. All kinds of usury is futile, but your capital belongs to
you. Neither oppress anyone, nor tolerate any oppression. God has
forbidden usury, and all usury money due to 'Abbas ibn' Abd al-
Muttalib is null and void (first he gives an account of his own family
members then....). Every murder committed in the days of heathenism
(Jahiliyyah) is not accountable and the first murder I pardon is the
murder of ibn Rabi'ah ibn Harith ibn 'Abd al-Muttalib (for which I am a
legitimate claimant).

The last great task assigned to him is at last completed. Today, the
greatest of all men in history, who has accomplished the greatest of all
the prophetic missions successfully, is to bid adieu to his city for ever,
so that he may die in peace with a calm conscience and a sense of
fulfilment among his faithful Companions in Madinah. Subsequent to
this, the episode of Ghadir occurs in the course of his return Journey.
He examines and evaluates each one of his Compan,ons in order to
anticipate to whom the people will gather in the future. He assesses as
to what kind of persons are Uthman, Abu Bakr, Sa'd ibn Abi Waqqas
and 'Abd al- Rahman one by one, until he comes to 'Ali(A). Among
them 'Ali (A) has a definite eminence. (It is here that they criticized him
by saying that after all, he preferred 'Ali(A) to all others. How strange
that a non-entity is placed at the top!) He is the only Companion of
Muhammad (S) who had no associations with the pre-Islamic heathen
past. His is the generation that came into being with Islam and was
cast in the mould of Muhammad's(S) revolution. His other distinction
belongs to his bringing up. The kind hands of poverty brought him from
his own house to the house of Muhammad (S) at a tender age when all
the basic dimensions of his soul and mind were being shaped and
moulded. This in an important incident that a child is entrusted to the
custody of his cousin during the lifetlme' of his father (during those
days it was an extraordinary thing that a child whose father was alive
and enjoyed a distinguished position was placed under the
guardianship of his uncle's son), so that a blessed soul who was
destined to be an ideal of humanity was to be trained in the school
where Muhammad (S) was the tutor and the Book that was introduced
to him was the Quran, that too from the very beginning of revelation
with a view that the blank tablet of the child's heart might not receive
any impressions of heathenism. A man of the sword, both rhetoric and
politic, and possesses the subtlety of the feeling of an Aarif and the
wisdom of a hakim (philosopher). His sense of piety and justice is so
rigorous that he has become unacceptable to the Companions. His
exact and accurate knowledge of the Quran is unanimously accepted
by all (throughout his return journey after the Last Pilgrimage the
Prophet (S) had been making a mental comparison, assessing him and
comparing hirn with the other Companions regarding the role they
were to play in the future).The specific circumstances of his private life,
his social and political activities, his relationship with the Prophet (S)
and especially his spiritual and intellectual position have been
instrumental in bringing him closer to the real spirit of Islam, its deeper
and profound meanings that remained hidden beneath the surface of
the injunctions, beliefs and religious rites that are not visible to the
eyes accustomed to the exoteric aspects of religion only. His feelings
and his outlook have become one with the essence of Islam. He
possesses the Islamic consciousness, which is something over and
above mere faith in Islam.

Throughout the course of twenty- three years, since Muhammad (S)

launched his movement in the spiritual realm as well as society, Ali (A)
was always distinguishable from others. He always dwelt in the midst
of dangers and did not waver even once. He never once showed the
slightest signs of weakness during his whole life. What distinguishes
'Ali (A) more than any other thing is his multi- dimensional personality-
the spirit that surpasses all other heroes in all its diverse dimensions.
He is a hero in the realm of thought as well as a hero on the battle-
field. His capacity to love is great, equally at ease under the niche of a
mosque or among people. A man who loves aloofness, yet is active in
politics. The greatest enemy of all the forms of lewdness which cause
human suffering. The embodiment of all the sublime aspirations that
have been cherished by human hearts throughout the ages.

But, it is quite obvious that in a society which is separated by only ten

years from the heathen Beduin and tribal epoch, how alienated, how
strange and unknown such a soul may find itself. It is a tragic record of
history, and the fate of 'Ali (A) and his associates is the most tragic of
all. There never existed such a big disparity between an individual and
the society to which he belonged.

There is doubt that the Prophet (S) had an intense feeling for 'Ali (A) in
his heart of hearts. In various ways he revealed his special liking for 'Ali
(A). But he also knew full well that the elite of the Ummah would not
easily accept the leadership of this young man a little older than thirty
years, who had no refuge in the society except that of Muhammad's (S)
love and had no wealth whatsoever except his sacrifices for Islam

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 (A) is the greatest and the most suitable person to take up the
leadership can jeopardise and shake the base of unity attained with
much effort in a tribal Beduin Arab society, which is the solitary hope
that can guarantee the life of the young Ummah. On the other hand, if
Muhammad (S) 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 (S)? Has his thunder like sword that spared no
group unhurt, ever struck an individual except by the command of
Muhammad (S) and for the sake of God? Does the malice that is being
nursed against him in many a heart, as the Prophet (S) 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 (A) 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 (A) is the only way to seek nearness
to God and Muhammad (S).

Did all this not happen after all? Should Muhammad not defend 'Ali (A)
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 (S) has made
up his mind. It is the place called Ghade khum. The episode (of Ghadir
e khum) is known to all.

'Uthman camping on the outskirts of the city, has prepared his army
for departure. The Prophet (S) 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 (S) cannot sleep at night. He
feels the steps of death approaching and sees the black clouds
gathering on thc 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 (S) 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 (S) 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 (S) 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 authorised 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 (S) laughed and tried to
continue in the same jestful manner, but the pain did not permit him to
do so. After a few hours when the pain subsided, the Prophet (S) 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 (S) 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 honoured 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 (S) 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 (S) 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 prophethood) 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 endeavouring 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
(S) starts. Words come out of his feverish lips with great difficulty.
Never has an individual said something with such a painful effort. But
Muhammad (S) 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 (S) 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 Beduin people with a sense of civility and
honour. He spent Khadijah's enormous wealth also for their sake. He
dld 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 Beduin 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 (S) 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 (S) 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 (S) 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 (S) felt that this act
on the part of the man who caused shame to the Prophet (S) 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 Judgement."

Another Arab arose and said: "O, Prophet of God, I have three dirhams
that I must give in the way of God." The Prophet (S) asked him: "Why
did you promise it?" He replied: "I was destitute at that time." The
Prophet (S) 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
(S) 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 (S) 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 (S) 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
(S) 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 (S)
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 (S) 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
dishonouring himself in public. The Prophet (S) addressed 'Umar
reproachfully, saying, "O son of Khattab, humiliations of this world are
easier to bear than the humiliations and dishonour 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."