The Visage of Prophet Mohammad By: Dr. Ali
Shariati
PART TWO
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."
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Evans Experientialism 
