Dhu al-Hijjah
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Dhu al-Hijjah
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01 Dhu al-Hijjah, 2 AH (February 24, 624) -- The marriage (nikah) of Fatima, the daughter of the Prophet Muhammad, to 'Ali ibn Abi Talib, Muhammad's cousin and one of his principal companions, occurred. 'Ali would rule as the fourth caliph until his assassination in 661. 'Ali is one of the central figures in Shi'a Islam and is regarded as the rightful immediate successor to Muhammad as an Imam by Shi'a Muslims. The marriage of Fatima to 'Ali possesses a special spiritual significance for all Muslims because it is seen as the marriage between the greatest saintly figures surrounding Muhammad. Their marriage lasted about ten years and ended when Fatimah died. Although polygamy is permitted in Islam, 'Ali did not marry any other woman while Fatima was alive.
Muhammad al-Baqir (full name Muhammad bin 'Ali bin al-Husayn bin 'Ali bin Abi Talib and also known as Abu Ja'far or simply al-Baqir ["the one who opens knowledge"] was the fifth Imam in Shia Islam, succeeding his father Zayn al-Abidin and succeeded by his son Ja'far al-Sadiq. His mother, Fatima Umm Abdallah, was the daughter of the second Shia Imam, Hasan ibn 'Ali. So Muhammad al-Baqir was the first Imam descended from both grandsons of Muhammad: Hasan ibn 'Ali and Husayn ibn 'Ali.
Muhammad al-Baqir (b. 01 Rajab 57 AH [May 10, 676], Medina, Umayyad Empire - d. 07 Dhu al-Hijjah AH 114 [January 28, 732], Medina, Umayyad Empire) was born in Medina, about the time when Muawiyah was trying to take the oath of allegiance for his son, Yazid. As a child, al-Baqir witnessed the Tragedy of Karbala, in which all his male relatives, except his father who was ill, were killed. As a young man, al-Baqir observed the struggle for power between Umayyads, Abd Allah ibn al-Zubayr and some Shia sects. At the same time, al-Baqir also saw his father resigning from political issues.
Al-Baqir is revered by Shiite Muslims for his religious leadership, and respected by Sunni Muslims for his knowledge and his Islamic scholarship as a jurist in Medina. Al-Baqir lived all his life in the city of Medina. However, most of his disciples lived in Kufa. Like his father, al-Baqir tried not to be engaged in the conflicts fueled against Umayyad Caliphs. He even tried to steer his half-brother, Zayd ibn Ali, away from the conflicts.
Al-Baqir, spent his time elaborating the theory of Imamat. He laid the foundation of Shi'ism, which was elaborated later by his son and successor, Ja'far al-Sadiq.
In Ma'athiru'l-Baqir, al-Baqir discussed a number of topics, from the nature of the soul and the qualities of the Ulama to the attributes of God and the divine nature (explaining that it was impossible for humans to understand it). A man asked him, "Should I think of anything (to understand Allah)?" al-Baqir replied: "Yes, but you have to imagine a thing which the mind cannot contain and which is without limit. He is unlike whatever comes into your mind. Nothing resembles Him nor can any thought reach Him." He also said, "Talk about the creation of Allah, but do not talk about Allah Himself, for that increases the owner of the talk nothing except perplexity."
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Buckley, Ron; Muhammad al-Baqir; Encyclopaedia of Islam, 2020.
Lalani, Arzina R.; Early Shi'i Thought: The Teachings of Imam Muhammad Al-Baqir; I. B. Tauris, 2000.
09 Dhu al-Hijjah -- The Day of Arafah is observed.
Mount Arafat, also known by its Arabic name Jabal Arafat, and by its other Arabic name, Jabal ar-Rahmah ("Mountain of Mercy") is located about 20 kilometers (12 miles) southeast of Mecca in the Makkah Province of Saudi Arabia. The mountain is approximately 70 meters (230 feet) in height. Its highest point sits at an elevation of 454 meters (1,490 feet).
According to some Islamic traditions, Mount Arafat is the place where the Prophet Muhammad stood and delivered the Farewell Sermon, also known as the Khutbat al-Wada', to his companions (sahaba) who had accompanied him for the Hajj towards the end of his life. Some Muslims also believe that Mount Arafat is the place where Adam and Eve (Hawa) reunited on Earth after falling from Heaven, believing the mountain to be the place where they were forgiven, hence giving it the name Jabal ar-Rahmah, meaning "Mountain of Mercy". A pillar is erected on top of the mountain to show where this even is believed to have taken place.
The mountain is especially important during the Hajj, with the 9th day of the Islamic month of Dhu al-Hijjah, also known as the Day of 'Arafah after the mountain itself, being the day when Hajj pilgrims leave Mina for Arafat. This day is considered to be the most important day of the Hajj. The khutbah (sermon) is delivered and Zuhr and Asr prayers are prayed together in the valley. The pilgrims spend the whole day on the mountain invoking Allah to forgive their sins.
10 Dhu al-Hijjah -- The first day of Eid al-Adha is observed by Muslims on the hajj and around the world in commemoration of the willingness of Ibrahim (Abraham) to sacrifice his son Isma'il (Ishmael) for Allah.
Eid al-Adha ("Feast of the Sacrifice") is the latter of the two Islamic holidays celebrated worldwide each year (the other being Eid al-Fitr). Eid al-Adha honors the willingness of Ibrahim (Abraham) to sacrifice his son Ismael (Ishmael) as an act of obedience to Allah's (God's) command. (The Jewish and Christian religions believe that according to Genesis 22:2, Abraham took his son Isaac to be sacrificed.) Before Ibrahim could sacrifice his son, however, Allah provided a lamb to sacrifice instead. In commemoration of this intervention, animals are sacrificed ritually. One third of their meat is consumed by the family offering the sacrifice, while the rest is distributed to the poor and needy. Sweets and gifts are given, and extended family are typically visited and welcomed.
In the Islamic lunar calendar, Eid al-Adha falls on the 10th day of Dhu al-Hijjah, and lasts for four days. In the international (Gregorian) calendar, the dates vary from year to year, shifting approximately 11 days earlier each year.
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Elias, Jamal; Islam; Routledge, 1999.
Firestone, Reuven; Journeys in Holy Lands: The Evolution of the Ishmael Legends in Islamice Exegesis; SUNY Press, 1990.
Hewer, Chris; Understanding Islam: The First Ten Steps; SCM Press, 2006.
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18 Dhu al-Hijjah, AH 10 -- The event of Ghadir Khumm occurred.
The event of Ghadir Khumm refers to a sermon delivered by the Prophet Muhammad at the Pond of Khumm shortly before his death in 632 CC. According to Shi'ite traditions, in the sermon, Muhammad announced 'Ali ibn Abi Talib to be his successor and, after which, the final verse of the Qur'an was revealed, proclaiming the perfection of the religion of Islam. The day's anniversary in the Islamic calendar (18 Dhu al-Hijjah) is celebrated by Shi'ite Muslims as Eid al-Ghadir.
The event of Ghadir Khumm occurred while the Muslims were returning from the Farewell Pilgrimage. According to Shia belief, a verse of the Qur'an was revealed instructing Muhammad to deliver an important message. The Muslims were gathered and Muhammad delivered a lengthy sermon. The speech included the famous statement by Muhammad that "[a]nyone who has me as his mawla, has 'Ali as his mawla". Shi'ites interpret this phrase to be the designation of 'Ali as Muhammad's heir, although this is disputed by Sunni Muslims. Shia traditions also state that the last verse of the Qur'an, which is the third verse of Al-Ma'idah (the fifth sura of the Qur'an), was then revealed: "This day I have perfected your Religion for you: Completed My favor upon you, and have chosen for you Islam as your Religion."
While Sunnis hold little significance to Ghadir Khumm, Shi'ites consider it to mark the completion of Islam, as well as the official appointment of 'Ali as Muhammad's successor.
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Campo, Juan Eduardo; Encyclopedia of Islam; Infobase Publishing, 2009.
Madelung, Wilferd; The Succession to Muhammad; Cambridge University Press, 1997.
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18 Dhu al-Hijjah, 36 AH (June 17, 656 CC) -- 'Uthman ibn 'Affan, the third of the Rashidun -- the "Rightly Guided Caliphs" -- was assassinated.
'Uthman ibn 'Affan (b. 46 BH [576 CC], Taif, Arabia - d. 18 Dhu al-Hijjah [June 17, 656 CC], Medina, Arabia, Rashidun Caliphate), also spelled by the Turkish and Persian rendering Osman, was a son-in-law companion of the Prophet Muhammad, as well as the third of the Rashidun. Born into a prominent Meccan clan, Banu Umayya of the Quraysh tribe, he played a major role in early Islamic history, and is known for having ordered the compilation of the standard version of the Qur'an. When Caliph Umar ibn al-Khattab died in office in 644 CC, 'Uthman succeeded him (on November 6, 644 CC) as Caliph.
Under 'Uthman's leadership, the Islamic empire expanded into Fars (present-day Iran) in 650, and some areas of Khorasan (present-day Afghanistan) in 651. His reign also saw widespread protests and unrest that eventually led to armed revolt and his assassination.
'Uthman was married to Ruqayyah, and upon her death, married Umm Kulthum. Both Ruqayyah and Umm Kulthum were elder daughters of the Prophet Muhammad and Khadija. 'Uthman's marriage to Muhammad's daughters earned him the honorific Dhu al-Nurayn -- "The Possessor of Two Lights". Through these marriages, 'Uthman was also the brother-in-law of the fourth Rashidun Caliph, 'Ali, whose own wife, Fatimah, was Muhammad's youngest daughter.
'Uthman was a rich merchant, and married the Prophet’s daughter Ruqayya. He is believed to have taken part in the migration to Abyssinia and in the Hijra to Medina, but he did not take part in the battle of Badr. After the death of Ruqayya, he married Umm Kulthum, another daughter of the Prophet. After the murder of ‘Umar ibn al-Khattab in 644, he was elected caliph by a council of the six oldest Companions, a council that was named by ‘Umar on his deathbed. ‘Uthman was chosen because he was a member of the Prophet’s family through his marriages, because he was an Umayyad and probably because he was the most outstanding candidate, since ‘Ali, al-Zubayr ibn al- ‘Awwam, Talha ibn ‘Ubayd Allah, Sa‘d ibn Abi Waqqas and ‘Abd al-Rahman ibn ‘Awf ruled one another out. Since he was an Umayyad, his appointment may be seen as a victory of the old Meccan oligarchy.
During his caliphate many serious grievances were uttered, the first and perhaps gravest charge being that he appointed members of his family to the posts of governor in the provinces of Syria and Egypt. He also assigned the booty of the expeditions not entirely to the soldiers, but reserved a share for his governors and family by developing the system of fiefs. Cutting down the military pensions because of the economic crisis following the sudden enriching of the Arab masses also increased the number of malcontents. One of the steps which contributed very greatly to stirring up the religious element against ‘Uthman was the official edition of the Qur’an, the destruction of the provincial copies being considered moste egregious.
In 650, the first movements of rebellion began in Iraq, which was suffering most from the economic crisis, especially in Kufa, and spread to Egypt. In 655, rebel factions advanced on Medina. ‘Uthman gave in to all their demands, but on returning, the Egyptians found a letter from the caliph to his foster brother ‘Abd Allah ibn Sa‘d (Ibn Abi Sarh), the governor of Egypt, containing an order to put to death or mutilate the leaders of the movement. ‘Uthman denied that the letter was genuine, but his house became besieged.
Opposition to ‘Uthman’s caliphate formed in Medina, especially among members of the family of the Prophet and other Meccans, and more overtly in Iraq and Egypt. The Companions, including ‘Ali, maintained an attitude of neutrality and ‘A’isha, the widow of the Prophet, who was opposed to ‘Uthman, left for Mecca. ‘Uthman refused to abdicate. It is not known whether it was Muhammad ibn Abi Bakr, the son of the first caliph and brother of ‘A’isha, or another who gave the coup de grace. In June 656 of the Christian calendar, a group of Egyptian army rebels with grievances invaded Medina and mortally wounded ‘Uthman. This assassination established a woeful precedent in Islamic history.
‘Ali was subsequently elected caliph, but he was destined to be challenged by Mu‘awiya, the Umayyad governor of Syria. The political, and soon also the religious, unity of Islam was at an end and the period of schisms and civil wars had begun.
In the final analysis, history shows that the outstanding achievement of ‘Uthman’s reign was his establishment of the definitive text of the Qur’an shortly after 650. The Qur’an became a living legacy of ‘Uthman’s short, turbulent reign.
A chronology of 'Uthman’s life reads as follows:
'Uthman was probably born in Taif around 576 of the Christian calendar, the member of the powerful Umayyad clan.
In the early seventh century of the Christian calendar, 'Uthman became a wealthy merchant, and a gentleman of his time.
In 615, 'Uthman became a Muslim. Although some sources indicate that his conversion may have actually occurred at a later date.
Around 620, 'Uthman married Muhammad’s daughter Ruqayya.
In 624, Ruqayya died during the Battle of Badr, preventing 'Uthman from participating in the battle.
Around 625, 'Uthman married another daughter of Muhammad, Umm Kulthum.
In 644, 'Uthman was chosen the new caliph. There had been seven candidates, but the other ones were controversial. 'Uthman was a compromise candidate, and was not chosen because of any particularly outstanding quality of his own.
In 650, there were rebellions in Iraq and Egypt, protesting against 'Uthman’s policy of distributing wealth and land won in the war.
In June of 656, 'Uthman was besieged in his own home by a group of Egyptian Muslims. It is believed that Muhammad’s favorite wife, Aisha, played a central part in the campaign against 'Uthman. On 18 Dhu al-Hijjah, 36 AH [June 17, 656], 'Uthman was assassinated in Medina by Muhammad ibn Abi Bakr. Following this death, tensions in the Muslim world became even more problematic than under the last years of his reign. He would be succeeded by 'Ali as caliph.
'Uthman is credited for having centralized the administration of the Muslim state, and it was during his reign that the compilation of the Qur’an was completed.
'Uthman was the last caliph who could enjoy unity in the Muslim world, even if there was much displeasure with his regime. This displeasure came from a number of reasons. The most important reason was his policy towards war booty from the many military expeditions. Soldiers and officers felt that 'Uthman confiscated too large parts of the booty for his own administration and his family. He established a system of landed fiefs and distributed many of the provincial governorships to members of his family.
The dissatisfaction of his time was no more problematic than what other rulers had to cope with, including his predecessor Umar. As a matter of fact, 'Uthman’s politics were a continuation of Umar’s. But 'Uthman was not a particularly strong leader and, to a large degree, he was controlled by his family. His politics would eventually result in his death. Ironically, through his weakness, 'Uthman became one of the most important men of early Islam, paving the way for the first schisms in the religion, schisms that still exist (Sunni, Shi‘a, and Khariji).
Another source of discontent was the process of compiling the Qur’an. The qurra’, who were the bearers of the sacred text both in verbal and written form, exercised a power which was openly questioned by contemporary Muslims. The qurra’ was suspected of both holding back passages, as well as manipulating other passages.
Islamic history, particularly Sunni history, remembers 'Uthman in positive terms, calling him handsome, generous, and plain rather than luxurious. It is said that 'Uthman was one of the most handsome and charming men of his time. 'Uthman was well known for his reported generosity. During Muhammad's time, while in Medina, he financed the project for the construction of the Al-Masjid al-Nabawi and purchased the well Beer Rauma, which he dedicated to the free use of all Muslims. 'Uthman’s generosity continued after he became caliph.
'Uthman apparently led a simple life even after becoming the Caliph of the Rashidun Empire, though it would have been easy for a successful businessman such as him to lead a luxurious life. The caliphs were paid for their services from bait al-mal, the public treasury, but 'Uthman never took any salary for his service as a Caliph, as he was independently wealthy. 'Uthman also developed a custom to free slaves every Friday, look after the widows and orphans, and give unlimited charity. His patience and endurance were among the characteristics that made him a successful leader.
'Uthman was a devoted Muslim. As a way of taking care of Muhammad’s wives, he doubled their allowances. 'Uthman was not completely plain and simple, however: 'Uthman built a Palace for himself in Medina, known as Al-Zawar, with a notable feature being doors of precious wood. Although 'Uthman paid for the palace with his own money, Shia Muslims consider it his first step towards ruling like a King. 'Uthman's sister Amna bint Affan was married to Abdur Rahman bin Awf, one of the closest companions of Muhammad.
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Encyclopedia Britannica
Peter Holt, Ann K. S. Lambton, and Bernard Lewis; The Cambridge History of Islam; Cambridge University, 1970.
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19 Dhu al-Hijjah, 36 AH (June 18, 656 CC) -- 'Ali ibn Abi Talib became the Fourth Rashidun Caliph.
On 18 Dhu al-Hijjah, 36 AH (June 17, 656 CC), 'Uthman ibn Affan, the third Rashidun Caliph, was assassinated by Egyptian Muslim rebels. Although he had pledged allegiance to 'Uthman, 'Ali disagreed with some of his policies. In particular, 'Ali clashed with 'Uthmanon the question of religious law. 'Ali insisted that religious punishment had to be meted out in several cases, such as those of Ubayd Allah ibn Umar and Walid ibn Uqba. Walid, being accused of drinking, got his legal punishment of whipping, according to some accounts, by the hand of 'Ali.
'Ali endeavored to protect companions such as Ibn Mas'ud from maltreatment by the caliph. 'Ali had publicly shown sympathy for Abu Dharr al-Ghifari (who was exiled from Medina due to his sermons against the misdeeds of the powerful) and had spoken strongly in the defense of Ammar ibn Yasir. He conveyed to 'Uthman the criticisms of other Companions and acted on 'Uthman's behalf as negotiator with the provincial opposition who had come to Medina.
As opposition to 'Uthman grew, those who opposed 'Uthman -- the rebels -- asked 'Ali to be their leader. Although 'Ali refused and did not participate in the bloody conclusion of their rebellion, there were reasons why 'Ali was in agreement with the rebels that 'Uthman needed to go. However, due to the fact that 'Ali did not have the Quraysh's support to be elected as a caliph, he could not be considered as 'Uthman's replacement. Indeed, there is not even evidence that 'Ali had close relations with rebels who supported his caliphate, much less directed their actions.
'Uthman's assassination meant that the rebels had to select a new caliph. This met with difficulties since the rebels were divided into several groups: the Muhajirun, Ansar, Egyptians, Kufans and Basrites. There were three candidates: 'Ali, Talhah, and Al-Zubayr. First the rebels approached 'Ali and offered him the caliphate. Some of Muhammad's companions tried to persuade 'Ali to accept the office, however, 'Ali turned down the offer, requesting that he be made a counsellor instead of a chief. Talhah, Zubayr and other companions also refused the rebels' offer. Ultimately, the rebels warned the inhabitants of Medina to select a caliph within one day, or they would take drastic action.
In order to resolve the deadlock, the Muslims gathered in the Prophet's Mosque on 19 Dhu al-Hijjah, 36 AH (June 18, 656 CC), to appoint the caliph. Initially, 'Ali refused to accept the office, simply because his most vigorous supporters were rebels. However, when some notable companions of Muhammad, in addition to the residents of Medina, urged 'Ali to accept the offer, he finally agreed. But this would prove to be a mistake because 'Ali's nomination by the rebels exposed 'Ali to accusations of complicity in the assassination of 'Uthman, in spite of 'Ali's efforts to detach himself from them.
Talhah was the first prominent companion who gave his pledge to 'Ali. However, Talhah and Al-Zubayr later claimed they supported him only reluctantly. Regardless, 'Ali refuted these claims, insisting they recognized him as caliph voluntarily.
While the overwhelming majority of Medina's population as well as many of the rebels gave their pledge, some important figures and tribes did not do so. The Umayyads, kinsmen of 'Uthman, fled to the Levant, or remained in their houses, later refusing 'Ali's legitimacy. Sa'ad ibn Abi Waqqas was absengt and 'Abdullah ibn 'Umar abstained from offering his allegiance, but both of them assured 'Ali that they would not act against him.
Nevertheless, the First Fitna -- the first Muslim civil war -- is deemed to have begun with the assassination of 'Uthman and the ascension of 'Ali. The First Fitna would last from 656 until 661 when 'Ali was killed at Karbala and Muawiyah assumed the caliphate. The civil war is deemed to mark the end of the early unity of the Islamic ummah -- the Islamic nation -- the Islamic community.
The circumstances that led to the First Fitna are viewed differently by different Muslim factions. Some, known as 'Uthmanis, consider 'Uthman to be the rightful and just caliph who was unlawfully killed. Some others, known as the party of 'Ali, believed that 'Uthman had fallen into error, that his errors had essentially caused him to forfeit the caliphate, and that 'Uthman had been lawfully executed for his refusal to mend his ways and his refusal to abdicate. Accordingly, from the perspective of the party of 'Ali, 'Ali was the just and true caliph and his opponents were infidels. This was not the position of 'Ali himself. This civil war created permanent divisions within the Muslim community regarding who had the legitimate right to occupy the caliphate and lead the Muslim umma.
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Esposito, John L.; The Oxford Dictionary of Islam; Oxford University Press, 2004.
Halm, Heinz; Shi'ism; Edinburgh University Press, 2004.
Rogerson, Barnaby; The Heirs of the Prophet Muhammad: And the Roots of the Sunni-Shia Schism; Little Brown Book Group (2010).
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22 Dhu al-Hijjah, 60 AH (November 20, 680 CC) -- Meesum al-Tammar, a companion and disciple of 'Ali ibn Abi Talib, was martyred.
Meesum ibn Yahya al-Tammar was born at Nihrawan, an area near Kufa (today in Iraq). He was the son of Yahya. A lady of the Banu Asad bought Meesum (as a slave). Accordingly, Meesum worked for this lady until the caliphate of 'Ali.
After the time of Prophet Muhammad and the martyrdom 'Uthman, in the year 656 CC, 'Ali succeeded 'Uthman as the fourth Sunni Rashidun Caliph. As the new caliph, 'Ali moved the Islamic capital from Medina to Kufa for two reasons: (1) to keep Mu'awiyah in check and (2) because Kufa had an illustrious history as the home of prophets. Moving to Kufa, 'Ali ibn Abi Talib would walk around the city. It is documented that if he encountered a slave he would try to free him or her. One day, 'Ali saw a lady from the Banu Asad tribe, who had a male slave of Nabataean origin. 'Ali approached the woman and began to converse with her, in order to purchase the slave, Salim. The started to negotiate a price, and the lady's initial asking price was 50 dinar. As 'Ali ibn Abi Talib gave her the 50 dinar she changed the price to 100 dinar. She kept raising the price, since she realized that 'Ali was willing to pay her a much higher price. Seeing the price soar, a companion of 'Ali then asked, "Oh Amir al-Momineen ('Ali ibn Abi Talib), who is this man? What is he? He's originally a Nabataean. He is a slave. What the point of paying this much?" Finally, she settled at 500 dinar. 'Ali handed her the 500 dinar. She then called Salim and told him that 'Ali had purchased him. After buying Salim, 'Ali set him free from the shackles of slavery for the way of Allah. It demonstrated the Islamic view of slavery. Islam establishes that slavery is immoral and that all humans are equal in the perspective of Allah. The only thing that differentiates a human is their Taqwa -- their consciousness of God. Islam called for a gradual emancipation of slaves, meaning that slaveowners should not just set slaves free, they should also help the freed slaves build a foundation financially so that the freed slaves could support themselves. Accordingly, Imam 'Ali took Meesum under his wings after he freed him.
After 'Ali set him free, 'Ali greeted Salim by the name Meesum. Meesum was the name that Meesum's mother gave to him after his birth. No one in Kufa knew that Meesum was Salim's real name. Upon hearing a stranger calling him Meesum, Meesum was shocked, baffled, and astonished that a person other than his parents knew about his real name. He questioned 'Ali as to how did he know that Meesum was his real name. 'Ali replied, "Come with me and do not worry. Allah's Apostle (the Prophet Muhammad) has told me that the Persians call you Meesum. Still shocked, Meesum willingly went with 'Ali who would later become his best friend and teacher.
As a student of 'Ali, Meesum was taught various categories of knowledge. One of these categories was ilm-e-Manaya wal Balaya (the knowledge of death and future calamities). With ilm-e-Manaya wal Balaya, Meesum prophesied specific events that would occur in the future. It seemed that Meesum possessed supernatural knowledge unmatched by ordinary people.
Meesum became one of the top scholars of his time, in part due to his desire to increase his understanding about various subjects and the teachings of 'Ali. People would come to Meesum for explanations of Quranic verses, since he possessed ilm-e-Taweel (interpretation and exegesis of the Qur'an).
Once 'Ali ibn Abi Talib, told Meesum that he would be hanged on account of the love for the imam of his time -- on account of Meesum's love for 'Ali. 'Ali also told Meesum that he (Meesum) would be hanged in a farm next to the house of Amr ibn Huraith. Meesum was also informed that his tongue would be cut out because he would not stop praising 'Ali. After being so informed, Meesum would go to the tree pointed out by Ali ibn Abi Talib, clean the place and water the tree and offer prayers saying, "O tree! You are for me and I am for you."
Months and years passed by. 'Ali was martyred (in 40 AH) and then Hasan ibn 'Ali (the Second Shi'a Imam) was martyred (in 50 AH) and Meesum kept waiting for the time when he would join them.
In 60 AH, when Ubayd-Allah ibn Ziyad was appointed Governor of Kufa, things started to get complicated. Meesum then went to perform the hajj and thereafter returned to Kufa. One day, Ubayd-Allah ibn Ziyad, summoned him and asked him to come to his Court. When Meesum arrived, Ubayd-Allah said, "O Meesum! Inform me where your Allah is?" Meesum immediately replied, "He is in quest of an opportunity to punish the transgressors." Ubayd-Allah ibn Ziyad then asked him about his connections with 'Ali ibn Abi Talib. Meesum replied that 'Ali was his master and that he loved him. Ubayd-Allah then asked him, "Did your master tell you anything about your end?" Meesum replied, "Yes, he informed me that I would be hanged and that my tongue would be cut." Ubayd-Allah roared with laughter and said, "I will see that your master did not tell you the truth. I will see that his prophecy is belied." Meesum said, "My master's words are true because he got that information from Allah. The Prophet Muhammad was informed by Jibril, and Jibril came with the message of Allah."
Ubayd-Allah ibn Ziyad ordered Meesum to be jailed and sent Meesum to al-Tamura, a fearful prison. Mukhtar al-Thaqafi was in the same prison with Meesum. Meesum and Mukhtar would hold conversations in prison but later, on the orders of Ubayd-Allah ibn Ziyad, Meesum was sentenced to be hanged for creating mischief. Meesum was brought to the same tree to be hanged as pointed out by 'Ali ibn Abi Talib. Meesum began singing the praises of his master 'Ali, and about a thousand people gathered to see Meesum being hanged.
Even after being hanged, the tongue of Meesum went on singing the praises of 'Ali. Ubayd-Allah was informed about this and ordered that the tongue of Meesum be cut. And thus, the prophecy of 'Ali ibn Abi Talib came true.
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Mohammadi, Seyed Ali Farid; Shi'i Hagiography: Highlights about the Lives of Five Illustrious and Emminent Shi'i Personalities; University of Michigan, 2013
Takim, Liyakatali; The Heirs of The Prophet: Charisma and Religious Authority in Shi'ite Islam; Albany State University of New York, 2007.
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24 Dhu al-Hijjah, 10 AH -- The event concerning the al-Mubahalah occurred.
According to Islamic sources, the event concerning the al-Mubahalah -- the event concerning prayer curse -- was a meeting between the Prophet Muhammad and a Christian delegation from Najran (in present-day Saudi Arabia, near the border with Yemen), in the month of Dhu al-Hijjah, 10 AH. At this meeting, Muhammd called for the invoking a curse prayer to reveal which delegation was lying about their religious differences. The initial effort was an invitation to the Najrani Christians to come to Islam and to acknowledge Muhammad as a prophet. During religious discussions of similarities and differences, the topic of the divinity of 'Isa (Jesus) arose. The Christians refused to accept Muhammad's teachings about Jesus and refused to deny their beliefs in the divinity of Jesus. Muhammad suggested invoking a mubahala -- a prayer curse -- regarding their refusal, and included his Ahl al-Bayt -- the People of his House -- in the call to invoke the curse.
The Christians returned to the place they were staying. Their leader al-Sayyid al-'Aqib advised them saying: "If he challenges us with his people, we accept the challenge for he is not a prophet; but if he challenges us with his family in particular we will not challenge him, for he is not going to put forward his family unless he is truthful."
The morning of 24 Dhu al-Hijjah, Muhammad emerged at the appointed time. He brought only selected members of his family, carrying Husayn in his arm with Hasan holding his hand, followed by Fatima and 'Ali. Tradition states that the Christians were surprised when they saw Muhammad's family ('Ali, Fatima, Hasan and Husayn) accompanying Muhammad. Christians were surprised and, according to the traditions, decided not to invoke a curse on Muhammad and the others. They instead asked for peace by offering Muhammad tribute in return for protection. Islamic sources offer various explanations of the outcome. Some narratives suggest that the Christians would have perished by the end of the year if they had entered into the imprecations.
The event concerning the al-Mubahalah is commemorated annually on 24 Dhu al-Hijjah as 'Eid al-Mubahilah by the Shia and is an inceptual argument for Shia Muslims in proving that the Ahl al-Kisa ("People of the Cloak") are the Ahl al-Bayt ("People of the Household [of Muhammad]") mentioned in the Qur'an.
Ahl al-Kisa, or the People of the Cloak, are the Prophet Muhammad, his daughter Fatimah, his cousin and son-in-law 'Ali, and his two grandsons Hasan and Husayn. They are also called Aal al-Aba, meaning "the Five". The origin of this belief is found in the Hadith of the Event of the Cloak and the Hadith of Mubahala.
It is one of the foundations of the Shia conception of the Imamah, which states that patrilineal descendants of Muhammad's daughter have a special divine spiritual leadership over the Muslim community. The Ahl al-Kisa, along with their descendants, the Imams, form the Shia definition of the Ahl al-Bayt -- the "People of the House," or the family of Muhammad.
The three larger branches of Shia Islam differ on the nature of the Ahl al-Kisa and the imams, two largest branches, the mainstream Twelvers and the Ismailis, consider them to be in a state of 'isma, or infallibility: a belief originating from the "Verse of Purification" (the 33rd verse -- ayah --of the sura Al-Ahzab [Q33:33]) in the Qur'an.
In contrast to the state of 'isma, the third large branch of Shia Islam, the Zaidis, view them only as political figures with the duty to lead revolts against corrupt rulers and governments.
According to the Sunni hadith collections, an Arab Christian envoy from Najran came to the Prophet Muhammad to argue about which of the two parties (Islam or Christianity) erred in its doctrine concerning Jesus (see Qur'an 3:61). Muhammad offered to do the Arabic tradition known as Mubahala, where each conflicting party should cover themselves, and together all parties ask God to destroy and inflict with curses the offending party and their families. Muhammad, to prove to them that he was a prophet, brought his daughter Fatima and her husband 'Ali along with Muhammad's grandchildren Hasan and Husayn to the meeting. He told the Christians that this was his family -- his ahl -- and covered himself and his family with a cloak.
The Shia believe this hadith proves whom the Qur'an is referring to when it mentions the Ahl al-Bayt which includes only 'Ali, Fatima, and their descendants. Meanwhile, most Sunni sources are in agreement with Shia belief saying that only the Ahl al-Kisa, were designated as Muhammad's family on this occasion. Muhammad's wives, other daughters, other sons-in-law, and other grandchildren were not selected for the Ahl al-Kisa.
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Encyclopedia of Islam
Griffith, Sidney H.; The Church in the Shadow of the Mosque: Christians and Muslims in the World of Islam; Princeton University Press, 2010.
Lapidus, Ira M.; A History of Islamic Societies; Cambridge University Press, 2002.
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