INTRODUCTION
Prophet's last Hajj sermon at Arafat and later at Ghadir khumm - days before his severe illness
# Imam Tirmidhi records:

Nasr b. And alRahman al-kufi - Zayd b. Al-Hasan al-Anmati - Jafar b. Muhammad - his father - Jabir b. Abd Allah:

I saw the Messenger of Allah, peace be upon him, during his Hajj on the Day of Arafat while he was on his camel, delivering a sermon, and I heard him saying: O Mankind! I have left behind over you that which if you hold fast to it you will never go astray: THE BOOK OF GOD AND MY OFFSPRING, MY AHL AL-BAYT (كتب الله وعترتي اهل بيتي)

Allamah al-Albani has a simple comment: SAHIH

Ref: {al-Jami al-Sahih Sunan al-Tirmidhi (Beirut: Far Ihya al-Turath al-Arabi) [annotator: Muhammad Nasir al-Din al-Albani], vol. 5, p.662 #3786}

The version reported by Zayd ibn Arqam which was reported to have been delivered at Ghadir Khumm, the Prophet announced he will soon met his Lord (i.e die). This is documented by Imam Muslim in his Sahih, Allamah al-Albani in his Ṣaḥīḥ al-Jāmi’ al-Ṣaghīr wa Ziyādātuhu (Al-Maktab al-Islāmī), vol. 1, pp. 286-287, # 1351 etc.

The Calamity of Thursday - Prophet was accused of "Raving Madness" on his sick bed
However, some days before his death, on Thursday to be precise, his sickness became worsen and he decided to put his words into writing.

# Imam al-Bukhari (d.256H):

Qubayṣah – Ibn ‘Uyaynah – Sulaymān al-Aḥwal – Sa’īd b. Jubayr – Ibn ‘Abbās, may Allāh be pleased with them both:

“Thursday! And what a Thursday it was!” Then, he (Ibn ‘Abbās) wept till the stones on the ground were soaked with his tears. Then, he said, “The illness of the Messenger of Allāh, peace be upon him, became severe on Thursday, and he said, ‘Bring me a sheet of paper so that I may write a document for you after which you will never go astray’. They differed, and it is not proper to differ in front of a prophet. So, they said, ‘The Messenger of Allāh is raving mad.’ He replied, ‘Leave me, as I am in a better state than what you are calling me towards.’ Then, he ordered them, when he was about to die, to do three things: ‘Expel the idolaters from the Arabian Peninsula and show respect to all foreign delegates by giving them gifts as I used to do.’ And I forgot the third.”

Dr. al-Baghā defines the word used by the Ṣaḥābah to describe their Prophet:

هجر(hajara), meaning: he is saying unintelligible things due to the severity of his illness.

Source: al-Bukhārī al-Ju’fī, al-Jāmi’ al-Ṣaḥīḥ al-Mukhtaṣar (Beirut: Dār Ibn Kathīr; 3rd edition, 1407 H) [annotator: Dr. Muṣṭafā Dīb al-Baghā], vol. 3, p. 1111, # 2888.

# Imam Muslim (d.261 H) also records:

Isḥāq b. Ibrāhīm – Wakī’ – Mālik b. Maghwal – Ṭalḥah b. Muṣarrif – Sa’īd b. Jubayr – Ibn ‘Abbās:

“Thursday! What a Thursday it was!” Then, tears began to flow until I saw them on his cheeks as if they were the strings of pearls. “The Messenger of Allāh, peace be upon him, said, ‘Bring me a shoulder-blade and an inkpot or a tablet and an inkpot, so that I may write for you a document after which you will never go astray’. They said: ‘The Messenger of Allāh, peace be upon him, is raving mad.

Source: Muslim b. al-Ḥajjāj al-Qushayrī al-Naysābūrī, Ṣaḥīḥ Muslim (Beirut: Dār Iḥyā al-Turāth al-‘Arabī) [annotator: Muḥammad Fuād ‘Abd al-Bāqī], vol. 3, p. 1257, # 1637 (21)}

# Imam Ahmad (d.241H):

Abd Allāh (b. Aḥmad) – my father (Aḥmad b. Ḥanbal) – Sufyān – Ismā’īl b. Abī Muslim, uncle of Ibn Abī Najīḥ – Sa’īd b. Jubayr – Ibn ‘Abbās:

“Thursday! What a Thursday it was!” Then, he wept until his tears moistened the pebbles. We said, “O father of al-‘Abbās! What was the Thursday?” He replied, “The illness of the Messenger of Allāh, peace be upon him, became severe. So, he said, ‘Come to me so that I may write for you a document after which you will never go astray’. But, they disagreed, and it is not proper to disagree in front of a prophet. Then they said, ‘What is his problem? He is raving mad.’”

Sufyān (a sub-narrator) said (concerning the word used by the Ṣaḥābah): “It means ‘RAVING MADNESS’”.

Al-Arnāūṭ says: Its chain is ṣaḥīḥ upon the standard of the two Shaykhs [Bukhari and Muslim]

Source: Abū ‘Abd Allāh Aḥmad b. Ḥanbal al-Shaybānī, Musnad (Cairo: Muasassat Qurṭubah) [annotator: Shu’ayb al-Arnāūṭ], vol. 1, p. 222, # 1935}

Definition of the Key word used
key words – hajara (هجر) and ahajara (اهجر) [and their nominal form is al-hujr (الهجر) - in the aḥadīth are often mistranslated or misinterpreted as simply “to become unconscious” or “to faint”.

However, one of the earliest classical Sunni grand Imāms – Sufyān b. ‘Uyaynah (d. 198 H) – had longed exposed the meaning of the word used by the Sahaba. He was explicit that the Ṣaḥābah literally intended that the Prophet of Allāh was “raving mad”, that the words they used meant exactly that.

This is equally confirmed by other classical ‘ulamā of the Ahl al-Sunnah.

1. Imām al-Shāmī (d. 942 H), for instance, states:

Al-Hujr: is raving madness and irrational talk, and it is (also) used to refer to obscene, immoral talk.

Source: Subul al-Hudā al-Rashād fī Sīrah Khayr al-‘Ibād (Beirut: Dār al-Kutub al-‘Ilmiyyah; 1st edition, 1414 H) [annotators: ‘Ādil Aḥmad ‘Abd al-Mawjūd and ‘Alī Muḥammad Ma’ūd], vol. 11,p.105

2. The ace Sunnī linguist, Ibn Manẓūr (d. 711 H), says as well:

Al-Hujr: is raving madness.

Source: Lisān al-‘Arab (Beirut: Dār Ṣādir; 1st edition), vol. 5, p. 250

3. Imām Ibn Salām (d. 224), an ancient, leading Sunnī ḥadīth expert, has this submission too:

As for "al-hujr" in statements, it is raving madness.

Source: Abū ‘Ubayd al-Qāsim b. Salām al-Harwī, Gharīb al-Ḥadīth (Haydarabad: Majlis Dāirah al-Ma’ārif al-‘Uthmāniyyah; 1st edition, 1384 H), vol. 2, p. 64

4. Al-Ḥāfiẓ Ibn Ḥajar al-‘Asqalānī (d. 852 H) does not say anything different either:

Al-Hujr is raving madness

Source: Fatḥ al-Bārī Sharḥ Ṣaḥīḥ al-Bukhārī (Beirut: Dār al-Ma’rifah li al-Ṭabā’ah wa al-Nashr; 2nd edition), vol. 8, p. 101

Second Definition of the same word
There is a second definition for the word which must be taken into account.

* Imām Ibn Salām comes in again after agreed that the word (al-Hujr) means "raving madness":

Al-Kisāī – and part of it is from al-Aṣma’ī and others: al-hujr is to say obscene things and to use obscene language. It is said from it: the man ahajara, yahjur, ihjārān.

Source: Abū ‘Ubayd al-Qāsim b. Salām al-Harwī, Gharīb al-Ḥadīth (Haydarabad: Majlis Dāirah al-Ma’ārif al-‘Uthmāniyyah; 1st edition, 1384 H), vol. 2, p. 63}

* Qādī ‘Iyād (d. 544 H), for instance, has given both meanings to ahajara (اهجر) – one of the words used by the Ṣaḥābah to qualify the Rasūl. He even specifically refers to the ḥadīth itself:

It is said “the man ahajara” when he says obscene things. His statement “the Messenger of Allāh, peace be upon him, ahajara” – which is the correct form with fatḥah of the al-hā (i.e. pronounced as ahajara) - means raving madness; and al-hujr means raving madness.

Source: {Al-Qādī Abū al-Faḍl ‘Iyād b. Mūsā b. ‘Iyād al-Yaḥṣubī al-Sibtī al-Mālikī, Mashāriq al-Anwār ‘alā Ṣiḥāḥ al-Athār (al-Maktabah al-‘Atīqah and Dār al-Turāth), vol. 2, p. 529}

Who Started The Uproar?
Why did the situation turned so badly like this after the Sahaba heard the harmless request of the prophet?
Imam Bukhari shed light:

Ibrāhīm b. Mūsā – Hishām – Ma’mar – al-Zuhrī – ‘Ubayd Allāh b. ‘Abd Allāh – Ibn ‘Abbās:

When the time of the death of the Prophet, peace be upon him, approached, and there were some men in the room, and among them was ‘Umar b. al-Khaṭṭāb. He (the Prophet) said, “Come near. Let me write for you a document after which you will never go astray.” ‘Umar said, “Verily, the illness has now fully possessed the Prophet, peace be upon him. And you have the Qur’ān. So, the Book of Allāh is sufficient for us.”

The people in the room disputed. Among them were those who said, “Come near so that the Messenger of Allāh, peace be upon him, may write for you a document after which you will never go astray.” And among them were those who were repeating what ‘Umar said. When their noise and dispute became very rowdy in the presence of the Prophet, peace be upon him, he said, “Stand up and leave me.

Narrated ‘Ubayd Allāh: Ibn ‘Abbās used to say: “It was a great disaster that their dispute and noise prevented the Messsenger of Allāh, peace be upon him, from writing that document for them.

Source: al-Bukhārī al-Ju’fī, al-Jāmi’ al-Ṣaḥīḥ al-Mukhtaṣar (Beirut: Dār Ibn Kathīr; 3rd edition, 1407 H) [annotator: Dr. Muṣṭafā Dīb al-Baghā], vol. 6, p. 2680, # 6932}.

So it was all started by Umar ibn al-Khattab.

So, we ask: what exactly in the instruction of the Prophet to his Ṣaḥābah sounded “irrational” to warrant the attack on his mental health by them? In reality, there was no such thing. His statement was perfectly sensible, reasonable and intelligent:

"Bring me a sheet of paper so that I may write a document for you after which you will never go astray"

Bismillah.

This fallacy about the incident of Calamity of Thursday and the so-called “incident of the pen and paper” is laughable sometimes. It devoids of common sense as well. First, I don't care what's recorded in the so called Suhih books. We need to apply simple logic to neutralize falsehood.

Qu'ran speaks (Verse 5:67):


"O Messenger (Muhammad SAW)! Proclaim (the Message) which has been sent down to you from your Lord. And if you do not, then you have not conveyed His Message. Allah will protect you from mankind. Verily, Allah guides not the people who disbelieve."


And also 5:3


"This day have those who reject faith given up all hope of your religion: yet fear them not but fear Me. This day have I perfected your religion for you, completed My favor upon you, and have chosen for you Islam as your religion."


So if prophet(SAW) is commanded to convey the message of his Lord, how on earth would anyone stopped him from delivering the message?. This story of pen, whether in Sunni or Shia literature is nothing but utter rubbish. It just doesnt make any sense. And the Shia go as far as saying that "message" that was necessary for the salvation of the ummah was blocked by a companion. If the message was so vital and was not convey because Umar faruq(RA) blocked the prophet(SAW) from writing down the so called Will, does that mean the prophet did not obey Allah as mentioned in Maida 67 ?. Astagfurllah!

The so called secret, according to Shia is vital for the Ummah salvation. But "secrets" usually relate with Sufism is not. Secrets as many Sufis are fond of has to do with "extended knowledge" or "spiritual growth" of individual NOT general salvation of the Ummah. For instance, Quran does not mention the age of Isa/Musa alaiyim salaam. Different Sufi Shuyuk may come up with their theory. Some may say he's 33, 30 29,80 100 etc. This has nothing to do with our salvation. Spot the difference?.

Vital information needed for SALVATION of Muslims are in the ayat muhkamat (PLAIN & CLEAR) and every muslim understands that, it's SHIRK, - DOS & DONTS. There is nothing secretive in that. I just believe that the Shia propagandists make a big fuss over the so-called “incident of the pen and paper” or what they ominously refer to as “Black Thursday”. The Shia exaggerate about the Hadiths on this topic, and use them as some sort of proof against Umar ibn al-Khattab. However, the truth of the matter is that these claims are nothing but the melodramatic antics of the Ghullat gossipers who seek to make a mountain out of an anthill.



Here is An Overview of the Incident of the Pen and Paper

The Prophet’s last illness before his final departure from this world lasted around two weeks. During this time, the Prophet’s condition gradually deteriorated and he became bedridden. He experienced a high grade fever, severe headaches, and even fainting spells, slipping into and out of consciousness. The so-called “incident of the pen and paper” occurred four days before the Prophet’s death, on a Thursday.

The Prophet asked for a pen and paper in order to write down some religious advice for the Muslims. However, immediately after asking for the pen and paper, the Prophet fainted and became unconscious. While the Prophet lay unconscious, a man got up to get the pen and paper, but Umar ibn al-Khattab called him away from doing that. Umar felt that they should not bother the Prophet by asking him to write down religious advice, but rather they should allow the Prophet to regain consciousness, get some rest, and recuperate. Therefore, Umar said to the other Muslims: “The Prophet is seriously ill and you have the Quran; so the Book of Allah is enough for us.”


Umar ibn al-Khattab thought–and rightfully so–that the request for a pen and paper no longer applied now that the Prophet had fainted. Instead of getting the pen and paper, Umar felt that they should allow the Prophet to rest. However, some of the Sahabah felt that they should get the pen and paper anyways, and that they should implore the Prophet to write for them; these people said: “Bring him (the writing material) so that Allah’s Messenger may write a document for you and you would never go astray after him.” Secret?

Some of the Sahabah felt that they should let the Prophet rest and ask him for religious advice later; others felt that they should have the Prophet write immediately after he came back to consciousness. This led to a dispute amongst the Sahabah, and they began arguing loudly. It was then that the Prophet awoke from his state of unconsciousness, amid loud noises and great clamor. The Prophet had a splitting headache, so this racket upset him greatly. It was due to this loud bickering that the Prophet told those in the room to “go away” and to leave him alone.





" It is amazing how much drama these propagandists can create, and how easily they can misguide people with this fallacy^. The explanation to this event is so simple and straightforward that it is very strange that the Shia do not understand this! All that we must do is ask the Shia to correlate the event to their own lives, which more often than not makes impotent their arguments. Ask a Shia for example if he would tolerate a man cursing his wife, and he would say no; then we wonder why they themselves curse the wife of the Prophet! Likewise, when it comes to the incident of the pen and paper, we ask them to correlate the event to their own lives.

Let us consider the following scenario: a teacher is giving a lesson to his student, and he asks his student to bring a piece of chalk to write with on the chalkboard. But then the teacher faints and collapses. Now tell us: is the student going to walk outside the room to find the piece of chalk? Would any sane person do that? Instead, the student would quickly rush to the teacher’s side, try to resuscitate him, bring him a pillow, raise his legs, etc. Now, when the teacher regains consciousness, would the student immediately thrust the chalk into the teacher’s hand and say “teach us!” Surely not! Instead, the school nurse would be rushed into the room, the teacher would be transported to the medical unit, and the teacher would be given a medical leave for the day in order to rest. Even if the teacher insisted that he was feeling better and that he could resume the lesson, the others would convince the teacher that he should take the day off and rest instead. "



Here is one solid typical example:

In the last days of Ayatollah Khomeini’s final illness which lasted eleven days during which he was hospitalized. His Shia followers emptied out his hospital room and did not trouble him with the concerns of the state. No man was allowed to disturb him or pester him, even though the political situation at the time very much required the input of the country’s leader. How is it then that the Shia would like their Ayatollah Khomeini to be treated with more courtesy than the Prophet of Allah? Surely the Prophet is superior to any Ayatollah, and if the Ayatollah should not be disturbed during his final illness, then surely we are even more cautious with the Prophet of Allah.


To give a simple everyday example, if a man asks his son to give him the T.V. remote, but has a heart attack immediately after saying that, then the son would think that the heart attack takes precedence over and cancels the request for the remote. Instead of giving the remote, the son would rush to his father’s side. Common sense dictates that the Prophet’s request for the pen and paper does not apply any more, as the fact that he fainted takes precedence over that request. If the Prophet was in good health, and asked for a pen and paper but the people refused him, then that situation would be different. But here, the Prophet fainted after his request and that changed the situation altogether.

This is such a straightforward matter that it sometimes boggles the mind how the Shia can create so much outcry over this so-called “incident” of the pen and paper. Anyone who was in Umar ibn al-Khattab’s shoes would have said the same thing as he did, evidenced by the many everyday examples cited above.



Umar’s Concern for the Prophet’s Well-being

During his final illness, the Prophet suffered from severe pain, an intense fever, splitting headaches, and fainting spells. In spite of his medical condition, the Prophet of Allah was an altruistic individual who did not care about himself, but rather his attention was still focused on guiding the Muslim Ummah.

From a medical standpoint, the Prophet was recommended strict bed-rest and a tension free environment. Instead of following this, however, the Prophet was adamant about helping the Muslim Ummah, even if it worsened his own condition. We read:

Despite his illness, the Messenger of Allah was not distracted from his command of Allah and the defense of His religion.

(Tareekh al-Tabari, Vol. 9, p.167)



In the same book, Tabari writes how the Prophet organized military expeditions from his deathbed. There were times in the last few days when the Prophet was barely able to talk but he would still instruct his generals, ordering them on military campaigns against the false prophets (Tulayhah, Musaylimah, etc.) and apostate renegades in Yamaamah, Yemen, etc. Not only did the Prophet provide military instructions, but he also gave religious advice. The Muslims would come to the bedside of the Prophet, asking him for advice, which the Prophet would give despite his intense pain.

Umar ibn al-Khattab was the Prophet’s father-in-law, and as such, he too was very worried about the Prophet’s health and wellbeing, more so than the Prophet was worried about himself. In his final few days, the Prophet was having a difficult time talking, for it caused a great deal of pain to do that. We read:

When the Apostle’s illness became severe, he (i.e. a Sahabi) and the men came down to Medinah and he went into the Apostle(’s house) who was unable to speak. He (the Prophet) began to lift his hand towards heaven and then bring it down upon him, from which he (the Sahabi) knew that he (the Prophet) was blessing him (the Sahabi).

(Ibn Ishaq, Seerah Rasool-Allah, p.680)

Obviously this comment ^is a typical copy-past comment. And I warned you once on the grave danger of copy pasting without digestion. Usually all the mistakes and ignorance of the parent writer will be copied as well.

Empiree:


This fallacy about the incident of Calamity of Thursday and the so-called “incident of the pen and paper” is laughable sometimes. It devoids of common sense as well. First, I don't care what's recorded in the so called Suhih books. We need to apply simple logic to neutralize falsehood.

This is a total denial of Sihahu ahadith [authentic narrations] of the "Event of pen and paper" which is graded Mutawattir and vastly documented by ALL the Sunni prominent Scholars like Imam al-Bukhari, Muslim, Ibn Majah, Abu Dawud, Imam Ahmad et al. Even the staunchest Sunni Scholar, Ibn Taymiyyah never denies the report. No scholar of Islam from the past till modern time has ever denies the event.

And the underlined statements above simply showed your fanatic approach rather than common sense which you claim and intend to apply.

Had it been you are a Quranite who never believe in hadith or its documentation, you might simply have your shallow way.

But the fact that you are a Sunni/Sufi by name, affiliation or practice, the fact that you've repeatedly used ahadith in the past and even in this comment of yours, why would you denied fanatically the Mutawattir reports on the "Event of pen and paper?"

The ground rule in Islam: ALL Muslims derive their reasoning, opinions and verdicts based on the text of the Quran and authenticated narrations of the sayings, practices, and happenings around/ of the messenger of Allah

Therefore the foundation of your arguments has collapsed before you even build on it.

Empiree:

Qu'ran speaks (Verse 5:67):

"O Messenger (Muhammad SAW)! Proclaim (the Message) which has been sent down to you from your Lord. And if you do not, then you have not conveyed His Message. Allah will protect you from mankind. Verily, Allah guides not the people who disbelieve."

So if prophet(SAW) is commanded to convey the message of his Lord, how on earth would anyone stopped him from delivering the message?.

First, the ayah above was revealed to the Prophet at his last Hajj, few months to his death. This is agreed upon by all the exegists.

Second, the prophet explicitly conveyed the message as per the command of his Lord. In fact he delivered the final message at Arafat, Ghadir Khumm and other notable places.

For example:

# Imam Tirmidhi records:

Nasr b. And alRahman al-kufi - Zayd b. Al-Hasan al-Anmati - Jafar b. Muhammad - his father - Jabir b. Abd Allah:

I saw the Messenger of Allah, peace be upon him, during his Hajj on the Day of Arafat while he was on his camel, delivering a sermon, and I heard him saying: O Mankind! I have left behind over you that which if you hold fast to it you will never go astray: THE BOOK OF GOD AND MY OFFSPRING, MY AHL AL-BAYT "

Allamah al-Albani comment: SAHIH

Ref: {al-Jami al-Sahih Sunan al-Tirmidhi (Beirut: Far Ihya al-Turath al-Arabi) [annotator: Muhammad Nasir al-Din al-Albani], vol. 5, p.662 #3786}

# Al-Hafiz Ibn Hajar Al-Asqalani also documents:

Ishaq said: Abu ‘Amir al-Aqadi – Kathir b. Zayd – Muḥammad b. ‘Umar b. Ali – his father - Ali:

"Verily, the Prophet, peace be upon him, came to a tree at (Ghadir) Khumm. Then he came out, holding the hand of Ali, and saying: "Do you not testify that Allah is your Lord?" They said, "Yes, we do." He said, "Do you not testify that Allah and His Messenger are more entitled to you than yourselves and that Allah and His Messenger are your Awliya?" They said, "Yes, we do". He said, "So, whosoever Allah and His Messenger are his Mawla, verily this one (i.e. Ali) is his Mawla. I have left behind over you that which if you hold fast to it you will never go astray: the Book of Allah – one end of which is in His Hand and the other in your hands – and my Ahl al-Bayt."

Then, al-Hafiz comments: This chain is Sahih.

{ Aḥmad b. Ali b. Ḥajar al-Asqalani, al-Matalib al-Aliyan bi Zawaid al-Masanid al-Thamaniyah (Beirut: Dar al-Ma'rifah; 1414 H) [annotator: Prof. Shaykh Habib al-Raḥman al-A'zami], vol., 4, p. 65, # 3972}

So you can clearly verify that the prophet conveyed the message.

Third, it seems you forgot there is a big difference between conveying a message [verbally] and documenting it [in black and white]. The event of pen and paper was few days to Prophet's death and his message was no longer verbal. Here's his words:

[color=#99000]"Bring me a sheet of paper so that I may write a document for you after which you will never go astray"[/color]

Again your first pillar on top of a feeble foundation collapse.

Empiree:


This story of pen, whether in Sunni or Shia literature is nothing but utter rubbish. It just doesnt make any sense.

You just rubbish one of the most authenticated event in the life of the Prophet. At what price, brother? Desperation to defend Umar and his cohorts.

Even your favourite Sheik, Imran Hussein will be disappointed for this unintelligible comment.

Empiree:


And the Shia go as far as saying that "message" that was necessary for the salvation of the ummah was blocked by a companion. If the message was so vital and was not convey because Umar faruq(RA) blocked the prophet(SAW) from writing down the so called Will, does that mean the prophet did not obey Allah as mentioned in Maida 67 ?. Astagfurllah!

Again its not about verbal delivery of message. Its about writing and documenting the already delivered message.

Empiree:


The so called secret, according to Shia is vital for the Ummah salvation.

"Secret?" Where do Shi'a sahih hadith/athar ever talks about "secret"?

As far as what the Prophet intended to write and document on his sick-bed is concern, ain't no secret in that because he made the declaration and the command public.

Some of Instances of secrecy were:

# Prophet's talk to his beloved daughter where she cried, and on the second talk to her, she laughed. Aisha among many others were curious and asked Bibi Fatima. She never disclosed these secrets until her father died.

# The prediction of betrayal

Imam al-Hakim (d.403H) records:

Abu Hafs 'Umar b. Ahmad alJamhi - Ali b. Abd alAziz - Amr b. Awn - Hushaym - Ismail b. Salim - Abu Idris al'Awdi - Ali, may Allah be pleased with him:

"Verily, part of what the Prophet, peace be upon him, told me is that the Ummah would soon betray me after him"

Imam Hakim comments: This hadith has a sahih chain.

And Imam al-Dhahabi (d.748H) concurs: Sahih

Ref: al-Mustadrak ala al-Sahihayn (Beirut: Dar al-Kutub al-Illmiyyah; 1st edition,1411H)[annotator: Mustafa Abd al-Qadr Ata], vol.3, p.150,#4676

There are other instances like that.

Empiree:


Vital information needed for SALVATION of Muslims are in the ayat muhkamat (PLAIN & CLEAR) and every muslim understands that, it's SHIRK, - DOS & DONTS. There is nothing secretive in that. I just believe that the Shia propagandists make a big fuss over the so-called “incident of the pen and paper” or what they ominously refer to as “Black Thursday”. The Shia exaggerate about the Hadiths on this topic, and use them as some sort of proof against Umar ibn al-Khattab. [s]However, the truth of the matter is that these claims are nothing but the melodramatic antics of the Ghullat gossipers who seek to make a mountain out of an anthill[/s]

# First, the holy Prophet was the recipient of the revelation and he knew the entirety of the Quran more than anybody else.

Truly the decisive verses (ayat muhkamat) entails all the dos and don'ts for Salvation but their interpretations are even controversial and contradictory among Muslims from the time immemorial till date.

This is one of many reasons why the Prophet left his Offspring as par of the Quran, and declares: "The two [Quran and Offspring] will never separate from each other".

Infact among many Sahih narrations from the Prophet is the hadith "Ali will fight for the interpretation of the Quran just like I fought for its revelation"

# Second, the event of pen and paper is not Shi'a creation. The hadith has several chains in the book of all Muslim denominations. It is an incidence agreed upon to have truly happened where the Prophet was accused of "Raving madness" by his companions.

# Yes, the hadith exposed Umar b. al-Khattab as the engineer of the uproar.
Your focus should rather be how to defend your beloved Umar rather than denying the event fanatically.

Empiree:


Here is An Overview of the Incident of the Pen and Paper

The Prophet’s last illness before his final departure from this world lasted around two weeks. During this time, the Prophet’s condition gradually deteriorated and he became bedridden. He experienced a high grade fever, severe headaches, and even fainting spells, slipping into and out of consciousness. The so-called “incident of the pen and paper” occurred four days before the Prophet’s death, on a Thursday.

Evidence to back your theories? None.
Say: Provide evidence if you are truthful{Quran}

All your theories [esp. the bold part] are worthless due to inability to back them up with verified and certified evidence(s).

Empiree:

The Prophet asked for a pen and paper in order to write down some religious advice for the Muslims.

Religious advice? Where does this theory comes from? Again No proof!
The wordings of the Prophet are explicit:

"Bring me a sheet of paper so that I may write a document for you after which you will never go astray"

The assertive tone used is "Lan tadilu" - you will NEVER go astray". Does that sound like "religious advice?"

Empiree:

However, immediately after asking for the pen and paper, the Prophet fainted and became unconscious. While the Prophet [s]lay unconscious, a man got up to get the pen and paper[/s], but Umar ibn al-Khattab called him away from doing that.

Sahih evidence esp for the cancelled part? NONE! Inability to provide authentic evidence is tantamount to lying against the Prophet. So much is the common sense you claim to use.

Empiree:

Umar felt that they should not bother the Prophet by asking him to write down religious advice, but rather they should allow the Prophet to regain consciousness, get some rest, and recuperate. Therefore, Umar said to the other Muslims: “The Prophet is seriously ill and you have the Quran; so the Book of Allah is enough for us.”

So much theory with no substantial proof to back them. Anyway:

# This is the documented Umar's words according Sahih al-Bukhari:
قال عمر ان النبي صلی الله عليه وسلم غلبه الوجع وعندكم القران. فحسبنا كتاب الله.
Umar said, "Verily, the illness has now fully possessed the Prophet, peace be upon him. And you have the Quran. So, the Book of Allah is sufficient for us".

Umar described the Messenger of Allah as having been fully possessed by his illness. In other words, it was the illness that now owned, controlled and dictated what he thought, heard, saw, said or did! He himself was no longer in charge of anything of himself. It was this heavy statement that caused the uproar in the room; and those who accused the Prophet of raving madness were only "repeating what Umar said."

Sheik Ibn Taymiyyah (wrongfully) writes:

"...So, he (Umar) did not know whether his (prophet's) statement was from the sparkle of the illness as it happens to ill people or from his intelligent statements which must be accepted."

Ref: {Minhaj al-Sunnah al-Nabawiyyah (Muasassat Qurtubah; 1st edition, 1406H)[annotator: Dr. Muhammad Rashad Salim], vol.6, p.24}

This submission of Sheik Ibn Taymiyyah is not only wrong but kill Umar the more.

# The word "انInna (verily)" in Umar's statement is a firm and assertive word of confirmation and conclusion that "the illness has now fully possessed the Prophet,".

This is what made Imam Ibn Athir submits:

"In the narration of the illness of Allah's Apostle, they said: 'What is wrong with him? Has he lost his consciousness? Ask him.' It means that 'is the Prophet talking nonsense because of his illness' they wanted to know, and it means that 'is he delirious because of his illness?'. This is the best way to interpret that narration and it should not be said as a declarative sentence, because it means either talking nonsense or delirious. And the person who said that is Umar, and this is not an accusation made against him (i.e it is rather a fact).

Ref: Al-Nihaya Fi Gharib Al-Hadeeth, vol.5, p.246.

And Imam al-Ghazali even submit with an atomic bomb.

Imam al-Ghazali (d. 450 H) writes:

The people and scholars agree upon the context of the narration of the sermon on the day of Ghadir Khum in which the Prophet (saw) said, "Whoever I am the Mawla then Ali (a) is the Mawla." Then Umar Ibn Khattab said: 'Congratulations! Oh Abal Hasan, you have become my Mawla and the Mawla of every believer.'

This shows his (Umar) submission and acceptance and confirmation (of Ali's leadership). However after that, he (i.e Umar) was defeated by his desire and love of power in flag of leadership, and he was dominated by desire, and the desire to hold the flag of Caliphate, and the joy to open and conquer states, and by that they (i.e Umar, Abu Bakr and their cohorts in Saqifa) reverted to the early phase, they dispensed with the agreement (of Ghadir Khum) and sold it at a low price. And also the Prophet (saw) in his last illness before his death said: "Bring me a tablet and ink-pot, so that I may write for you a document by following which you will never go astray" whereupon Umar said: "Don't bring it, the man is talking nonsense.'"

Source: Sirr al-Alamayn wa kash'f ma fid Darayn, pg.23.

NB: Kindly indicate if you need scan page of any of my references.

PROPHET'S STATEMENT CLARIFIES DOUBT
# The statement of the Prophet after being accused of "Raving madness and possessed by illness" clarify everything. The statement is documented thus:

"So, they said, 'The Messenger of Allah is raving mad.’ He replied, 'Leave me, as I am in a better state than what you are calling me towards."

# WOMEN'S THOUGHT ARE BETTER THAN UMAR'S

Imam Tabarabi documents:

Muhammad b. Ahmad b. Abi Khay'thama - Muhammad b. Ali b. Khalaf Al'Attar - Musa b. Jafar b. Ibrahim b. Muhammad b. Ali b. Abdullah b. Jafar b. Abi Talib - Hisham b. Sa'd - Zayd b. Aslam - his father - Umar b. al'Khattab, who said:

When the Prophet was on his death bed, he said: "Bring me a tablet and ink-pot, so that I write down a document, adherence of which shall ensure that you never go astray at all." We disliked the Prophet write a letter. Then he said again: "Bring me a paper so that I write down a document for you by following which you will never go astray afterwards." The women said from behind the veil: "Don't you hear what the Messenger of Allah is asking for?" Then I said: "You are like the companions of Yusuf, when the Messenger of Allah is sick you squeeze your eyes and cry and when he recovers you put your arms around his neck (i.e tease him). Then the Messenger of Allah said: "Leave them alone! They are better than you."

Ref: 1. Mu'jam al-Awsat. Vol.5, p.#287-288

2. Al-Haythami also record this hadith in his: Majmahul Zawahid. Vol.8, p.#436-437

3. Ibn Sa'd in "Kitab Tabaqat al-Kabir. Vol.2, p.#214
Scan-pages of these documents available on request

Empiree:


Umar ibn al-Khattab thought–and rightfully so–that the request for a pen and paper no longer applied now that the Prophet had fainted. Instead of getting the pen and paper, Umar felt that they should allow the Prophet to rest. However, some of the Sahabah felt that they should get the pen and paper anyways, and that they should implore the Prophet to write for them; these people said: “Bring him (the writing material) so that Allah’s Messenger may write a document for you and you would never go astray after him.” Secret?

Some of the Sahabah felt that they should let the Prophet rest and ask him for religious advice later; others felt that they should have the Prophet write immediately after he came back to consciousness. This led to a dispute amongst the Sahabah, and they began arguing loudly. It was then that the Prophet awoke from his state of unconsciousness, amid loud noises and great clamor. The Prophet had a splitting headache, so this racket upset him greatly. It was due to this loud bickering that the Prophet told those in the room to “go away” and to leave him alone.

All these mythical theories have been buried above. All the other unrelated stories and myth and medical expertise are Irrelevant to this discussion which is well documented. Our opinions, views and analogies can only be derived from documented evidence.

Empiree:


Umar’s Concern for the Prophet’s Well-being

During his final illness, the Prophet suffered from severe pain, an intense fever, splitting headaches, and fainting spells. In spite of his medical condition, the Prophet of Allah was an altruistic individual who did not care about himself, but rather his attention was still focused on guiding the Muslim Ummah.

From a medical standpoint, the Prophet was recommended strict bed-rest and a tension free environment. Instead of following this, however, the Prophet was adamant about helping the Muslim Ummah, even if it worsened his own condition.

Any substantial evidence to support this theories? NONE.
So its a big thrash and it has been dealt with already.

Empiree:


Umar ibn al-Khattab was the Prophet’s father-in-law, and as such, he too was very worried about the Prophet’s health and wellbeing, more so than the Prophet was worried about himself. In his final few days, the Prophet was having a difficult time talking, for it caused a great deal of pain to do that. We read:

When the Apostle’s illness became severe, he (i.e. a Sahabi) and the men came down to Medinah and he went into the Apostle(’s house) who was unable to speak. He (the Prophet) began to lift his hand towards heaven and then bring it down upon him, from which he (the Sahabi) knew that he (the Prophet) was blessing him (the Sahabi).

(Ibn Ishaq, Seerah Rasool-Allah, p.680)

You don't tell your father in law he's possessed by his illness [not to mention the Prophet of Allah] to the extent that his house will be divided upon such statement and people accusing him of raving madness.

Quran:

{"O you who believe, do not raise your voices above the voice of the Prophet nor address him the way you do each other lest your deeds be in vain and you perceive not. Those that lower their voices in the presence of the Prophet, they are those whose hearts Allah has tested for piety; for them is forgiveness and a great reward"} [surah al-Hujurat].

Interestingly this verse was revealed to warned Umar ibn al-Khattab and Abu Bakr ibn Abi Quhafah, as documented by Sahih Bukhari.

AlBaqir:



You don't tell your father in law he's possessed by his illness [not to mention the Prophet of Allah] to the extent that his house will be divided upon such statement and people accusing him of raving madness.

Quran:

{"O you who believe, do not raise your voices above the voice of the Prophet nor address him the way you do each other lest your deeds be in vain and you perceive not. Those that lower their voices in the presence of the Prophet, they are those whose hearts Allah has tested for piety; for them is forgiveness and a great reward"} [surah al-Hujurat].

Interestingly this verse was revealed to warned Umar ibn al-Khattab and Abu Bakr ibn Abi Quhafah, as documented by Sahih Bukhari.

so what are you insinuating ? Allah (s.w.t) is the most forgiving the most mercifully.... He alone can judged between the words of Umar's ..sallam

AlBaqir:
"Bring me a sheet of paper so that I may write a document for you after which you will never go astray"

The assertive tone used is "Lan tadilu" - you will NEVER go astray". Does that sound like "religious advice?"

See, you didnt really say anything.

Let me help you again and keep it simple - @bolded suggests that there is something [size=15pt]SO VITAL for SALVATION of the entire Ummah[/size] that the prophet(SAW) supposed to write down but he was prevented from doing so according to you.

This statement appears to be in conflict with Maida 3 and 67 quoted earlier. Umar Faruq(RA) quoted to have said "Quran is sufficient for us"

Here is Quran in Sura Lukman ayah 2-3

"These are Verses of the Wise Book,- A Guide and a Mercy to the Doers of Good,"

There is no secret or hidden document so vital and necessary for the salvation of Ummah other than Quran. Agree?. And since you agree that Umar(RA) lived and died as a Muslim- all your theory either from Sunni or Shia literature or your own are irrelevant.

Empiree:
See, you didnt really say anything.

Let me help you again and keep it simple - @bolded suggests that there is something [size=15pt]SO VITAL for SALVATION of the entire Ummah[/size] that the prophet(SAW) supposed to write down but he was prevented from doing so according to you.

This statement appears to be in conflict with Maida 3 and 67 quoted earlier. Umar Faruq(RA) quoted to have said "Quran is sufficient for us"

Here is Quran in Sura Lukman ayah 2-3

"These are Verses of the Wise Book,- A Guide and a Mercy to the Doers of Good,"

Brother Na you no comprehend at all

Again verse 67 of al-Maidah only talks about verbal declaration of the message at the Prophet's last Hajj. Evidences were provided for you that Prophet indeed delivered that message. Opef'Oluwa you kept mute there. On the other hands, it is only when that last messages were delivered was when verse 3 of al-Maidah was revealed. All exegist, again all exegists unanimously agreed that verse 3 of al-Maidah [just the part "today I have perfected your religion and choose Islam.." not the entire verse 3] was the LAST VERSE OF THE QURAN REVEALED.

So, at the last Hajj, he declared "O mankind I have left over above you things that if you adhere to it you will NEVER GO ASTRAY". Is that not salvation? Then, he decided to write those verbal declarations down and probably stamped with his blessed signature. How do we conclude that it was those initial verbal declaration he intended to write down? His blessed statement on his deathbed shed the light: "Bring pen and paper so that I can write for you things that if you follow, you will NEVER GO ASTRAY"

So simple bro. So simple only if you use the common sense you talk about earlier and not let emotions block your Aql. There is no conflict anywhere.

Empiree:

There is no secret or hidden document so vital and necessary for the salvation of Ummah other than Quran. Agree?. And since you agree that Umar(RA) lived and dies as a Muslim- all your theory either from Sunni or Shia literature or your own are irrelevant.

# Your dreams/mythical theories of secrecy allegedly say by Shia has been buried since. I don't know why you bring it again. Nothing like secret message. Prophet's declarations for pen and paper was public.

# Yes Umar b. al-Khattab died a Muslim. @underlined statement, I don't remember I used Shi'i literatures. However fanaticism isn't a way to go unless you declare yourself a Quranite just like username.

Please read yourself again:

AlBaqir:
So, at the last Hajj, he declared "O mankind I have left over above you things that if you adhere to it you will NEVER GO ASTRAY". Is that not salvation?

And this, put them together

AlBaqir:
Then, he decided to write those verbal declarations[size=20pt]^[/size] down and probably stamped with his blessed signature. How do we conclude that it was those initial verbal declaration he intended to write down? His blessed statement on his deathbed shed the light: "Bring pen and paper so that I can write for you things that if you follow, you will NEVER GO ASTRAY"

Your first part, you agreed he left things i:e two things, understood to mean Quran and Sunna(Sunni) OR Quran and Al-bayt(Shia) for SALVATION OF MUSLIM UMMAH. So what other thing necessary for SALVATION besides those two things?

Nothing like secret message. Prophet's declarations for pen and paper was public.

Since you said he supposed to write down something NECESSARY for SALVATION but he could not write it down because he was prevented from doing so, that is why Shia hate Umar(RA). So I ask what is that "secret" OTHER THAN {two things he already mentioned at the Arafat} that he was prevented from writing down after asking for "pen and paper"?

Empiree:

Your first part, you agreed he left things i:e two things, understood to mean Quran and Sunna(Sunni) OR Quran and Al-bayt(Shia) for SALVATION OF MUSLIM UMMAH.

Mr Empiree, it is high time you don't let your emotions [love of personality and hatred of Shi'i "strayed ideology"] control your judgment. Shaitan operates through human emotions while our Lord operates through human Aql (intellect).

# First, there is no authentic narration [in line with Sunni science of hadith] that says Prophet said: {"I leave amongst over you...the Book of Allah and my Sunnah". Only fabrications exist and unfortunately it has been well propagated for ages.

This fabrication is not in Bukhari, Muslim, Tirmidhi, Nisai, Abu Dawud, Ibn Majah, et al. It can only be found in al-Muwatta [of Imam Malik] with NO sanad (chain of transmitter); and Mustadrak ala al-Sahihayn [of Imam Hakim] and Sunan al-Bayhaqi with very weak/fabricated sanad. Agreed upon by Sunni hadith scientists.

# Second, the hadith of the Prophet which is adjudged Mutawattir by ALL Muslim scholars [irrespective of their Madhhab] is Hadith Thaqalain: {"I have left amongst over you two weighty things (thaqalain) in which so long you adhere to it, you will NEVER go astray: the Book of Allah and my offspring, my Ahlulbayt..."}

This hadith is found in all classical books of hadith [except Bukhari]. So, Mr Empiree, it is not "Shi'a hadith or idea" rather it is the hadith of Nabi Muhammad [peace be upon him and his progeny].
NB: By this, we do not in ANYWAY undermined the Sunnah of the Prophet. Quran had already mandate the Sunnah.

# Third, the only guidance [in following the Quran and Sunnah] from perdition lies with adherence and following the offspring (Ahl al-bayt) of the Prophet [the par of the Quran]. Prophet left no alternative.

Empiree:
So what other thing necessary for SALVATION besides those two things?

# After several verbal declarations (of adherence to Quran and his offspring), he wanted to put in writing - the names of his successor, his offspring - the Ahl al-bayt.

* You have read the atomic bomb of opinion of Imam al-Ghazali whom I believed you take in high esteem. Here's another Sunni grand Imam:

* Imam Sibt Ibn al-Jawzi (d. 597H) writes:

Explanation of the Hadith: "....Bring me a tablet and an ink-pot..."

The (sunni) scholars are not in agreement about the will of the Prophet (saws), there are two views: The first view: He wanted to write down the names of his successors after him. The second view: He wanted to write a letter about book of laws and with that remove the differences (of practice) among Muslims. But the first view is more accurate. The statement of Umar: "The book of Allah is enough for you" means: It suffices. Al-Khatabi has said: "Umar rejected it because if the Prophet (saw) had written his will down to remove the differences, the virtues and intellect of Scholars and Ijtihad would be void." Al-Jawzi says: 'I say This is wrong due to two reasons, first: (if it was true) then it suggests that Umar's view was more generous (towards scholars) than the Prophet (saw). Second: That if he has written down an explicit wording about an issue or issues, it would not remove the need for Ijtihad, because the things that need Ijtihad are more than what someone can count, but Umar's rejection was rather because he thought what the Prophet (saw) might write down in that intense illness cannot be from intellect, and if they were sure that it is from intellect they would bring what the Prophet (saw) wanted."

Ref: Kashf Al-Mushkil Min Hadith Al-Sahihayn. Vol.2, p.2, H.#315. [scan page is available on request].

NB: Ibn al-Jawzi too is fatally wrong with his conclusion that "they were not sure if Prophet is talking from intellect". The word used by Umar confirmed their surety: "[b]SURELY! THE PROPHET IS POSSESSED BY HIS ILLNESS...[/b

Empiree:

Since you said he supposed to write down something NECESSARY for SALVATION

# Again, fear Allah, Mr Empiree. I never made the claim. Prophet himself said so. Following is his documented words: {"Bring me a sheet of paper so that I may write a document for you after which you will never go astray"}.

Don't you believe in the word of your Prophet again? If you don't, That's kufr! So beware.

Empiree:

but he could not write it down because he was prevented from doing so,

# Yeah, it is authentically documented that Umar prevented the Prophet from writing his will, accusing him of being possessed by illness, and he (Umar) caused the great uproar whereby his cohorts accused the Prophet of RAVING MADNESS.

Empiree:

that is why Shia hate Umar(RA).

# Shi'a hatred of Umar mean NOTHING. In fact it is agba ofifo (empty barrel). Allah's promise is rather SOMETHING [the truth]:

"O you who believe, do not raise your voices above the voice of the Prophet nor address him the way you do each other lest your deeds be in vain and you perceive not

And Allah nailed it:
Those that lower their voices in the presence of the Prophet, they are those whose hearts Allah has tested for piety; for them is forgiveness and a great reward"} [surah al-Hujurat:2-3].

These are the great danger the Sunni Ulama sensed thereby trying their best to protect the "prestige" of Umar by all means possible.

Empiree:

So I ask what is that "secret"

# I have told you a thousand time, ain't no secret anywhere. And you have been severally challenged to provide evidence of that "secret". Listening to ancient Yoruba Scholars, and propagandist might have really affected your assessment.

Sadiq3051:
@ albaqir you seems to take this issue of Ahl Al Bayt to serious rather extremist .... now my question , are you following Allah and his messenger or you are following the messenger Ahl Al Bayt?...bi sallam ...

# Albaqir, taking the issue of Ahlulbayt extreme?! No. It is rather Allah's legislation: If you don't obey Allah and His Messenger, that is Kufrun - disbelief.

Allah explains further:

"And it behoves not a believing man and a believing woman that they should have any choice in their matter when Allah and His Apostle have decided a matter; and whoever disobeys Allah and His Apostle, he surely strays off a manifest straying." [surah Ahzab:36]

So, I only follow Allah and His Prophet; and those confirmed/assigned to be followed by the Prophet. Here, only his offspring, Ahl al-bayt were assigned.

I believe my epistles above [for Mr Empiree] is very much in line with your question. That's why I brought your question down here.

Wa alayka Salam.

In the Name of Allah the most Gracious, the most Merciful

Much had already been said on this topic, and most of AlBaqir’s accusations have already been properly explained and debunked. Be that as it may, I deem it necessary to come up with what I have found to be most logical and in harmony with the spirit of Islam, based on the available documents which have been classed authentic, or found to be mostly reliable.

I present a research on the issue of "Pen and Paper" from Dr. Muhammad Hammidullah’s book titled “The Prophet’s Establishing a State and His Succession”. This book can be downloaded online from the author’s website… (google search his name or title of his book)

This is a bit lengthy, but worthwhile, and I believe it addresses the OP’s accusations, conjectures and suspicions…

PS: For full references of the narrations in my subsequent posts, please download the book.

The Episode of the Project of a Written Testament by the Prophet on His Death-Bed

Introduction

In the life of the Prophet there is an incident reported by practically all the authors of Hadith and Sirah – naturally with slight variants – to wit : “on his death-bed, the Prophet said: Bring me a sheet of paper, I shall prescribe for you , so that you do not go astray afterwards. Thereupon ‘Umar said: “The Prophet is overwhelmed by pain, whereas we possess the Book of God which suffices us.’ But they differed, and the noise increased. So, (instead of saying: ‘Silence, bring me the paper’), the Prophet said: ‘Get ye hence’. (Cf. Bukhari in one of his five reports; see below).

In spite of the curiosity –even importance-of the matter, nobody to my knowledge seems to have tried to write a monograph on the subject in order to collect together all the details, go to the depth, and clarify all the obscurities, such as: whether the initiative had come from the Prophet or was that his reaction to the demand on the part of someone else? Did Umar dare to the point of dissuading the Prophet from formulating his last will, or did Umar grumble against those who importunate the Prophet even during his sickness, wanting only to spare his beloved and revered Prophet the pain of taking an unnecessary trouble?

Before trying to investigate, it is perhaps worthwhile to bring into relief the internal self-contradiction, i.e, on the one hand the report affirms that in spite of his sickness, the holy Prophet was in such a physical situation that he could give them order to get out, and on the other hand and at the same moment, the Prophet is supposed to be so weak in his illness that when he ordered something and someone present said: “No, don’t do that”, the same Prophet is unable to silence the supposed opposition.

I will not insist here on the other aspect of the story: Study the whole life of Umar ever since he embraced Islam, is there even a single case where Umar behaves with regard to the Prophet in a manner other than extreme respect and unreserved obedience? If not, is it not possible or even imaginable that when the Prophet orders definitely : “Do that”, this same obedient and disciplined Umar says: “No, don’t do that, and insists so much that a noisy quarrel develops?
[b]
I begin with the end: my tentative conclusion at which I have arrived after long research, collecting many dispersed pieces to reconstruct the picture, is that it was al-Abbas (uncle of the Prophet) who had come there on purpose, and although he did not dare curtly saying “nominate someone of your family to succeed to the political power”, he requested in general and harmless terms: “Write down a last testament so that we do not go later astray”, meaning thereby codifying the whole day long sermon which the Prophet had just pronounced, and intending, during the dictation of the will, to suggest to the prophet to be more precise as to his political succession; that Umar misunderstood him and thought Abbas was wanting a resume of the entire teaching of Islam, and said: what need of it since we have the Holy Qur’an? Naturally someone present did not appreciate the motive of Umar, and wanted to carry out all that the Prophet wanted. The very fact that the Prophet – who guarded all his faculties perfectly, and had required energy to get his desires carried out – did not insist on writing a testament, is enough to conclude the demanding of the paper did not at all come from the initiative of the Prophet.
[/b]
While giving details as to how I reached the conclusion, I am conscious that this will not be the last word, but rather the pioneer work, paying the way for further studies and making other aspects or details to intervene in the discussion.

General Back-Ground

When the Prophet Muhammad inaugurated in 609 his Divinely inspired Mission, Islam, it was an unpleasant innovation in the country. So, for the very little group of the converts there was neither peace in the society of their fatherland (Makkah), nor liberty to practice publicly their cult much less did they possess statal power to create envy and jealousy on the part of ambitious adventurers. But after migration to Madinah, God established Muslims on the earth, and the territory of their State expanded with a bewildering rapidity. In fact in the first year of the Hijrah, it extended over only a small part of the town of Madinah, (not even the whole township), where, moreover, the Muslims constituted a small minority along with Jews and Christians and pagan Arabs. But only ten years later, when the Prophet breathed his last, he was governing over entire Arabian Peninsula, and some Southern parts of both Syria and Iraq, over a territory of not less than three million square kilometers (practically as much as the continent of Europe). Yes, 3 million square kilometers which mean that 845 Km2 were added to the State territory daily at an average over the ten years. And what is still more impressive is the fact that the person who styled himself: “I am the Prophet both of war and mercy” did not require for conquering these vast regions to shed the blood of even two persons per month, in the course of these ten years. in ten years there are 120 months, and in fact not even 200 enemies were killed on the fields of battles; losses of Muslims were much less.

The Arabian Peninsula is a continent. There, Yaman had flourishing civilization before even the foundation of the city of Athens. So one could not avoid the rivalries not only between Adnanite and Qahtanite tribes, but even Mudar and Rabi’ah (inside the Adnanites), even Quraysh and Sulaym (inside the Mudarites). In the year 4 H. the Muslims State was just stepping outside the town of Madinah, and already then al-Bukhari (64/28/6) reports that the “hero” of the massacre of a group of Muslim missionaries ar Bi’r Ma’unah, viz. Amir Ibn al-Tufayl had threatened the Prophet: “Either that you content with the sway over people in plains and leave me to dominate those who dwell in houses constructed with stone and mortar, or that I be heir-designate; if not, I shall attack Medinah with a thousand (Calvary men) of the Ghatafan followed by another thousand”. Somehow he came to Madinah to meet with the Prophet and the meeting seems to have been stormy, for in his pride, he had said to the Prophet: “I shall fill the space of your (country) by horses which have no hair, and by (young men) who have no beard; as many you have date-palms (in Madinah) as many shall I bring horses”. It was so serious that the Prophet had said: “O Lord, protect me from him”. This Amir was so haughty that very soon after when he fell ill of plague and despaired, he would not die on his bed; he asked his relatives to place him on his horse, and in fact it was thereon that he breathed his last, adds al-Bukhari. About the 6 H., we have proofs of similar pretensions in Najd:

(a) The Prophet had invited gently the elderly Musaylimah the Imposter, in writing, to embrace Islam, and there came the following reply: “From Musaylimah Messenger of God, to Muhammad, Messenger of God. Salam to thee. Whereafter, verily I have been made to participate along with thee in the command (governing), and verily half of the earth should belong to us and half of the earth to the Quraysh. But verily the Qurayshites are a people that transgress:

(b) The Prophet wrote to Haudhah Ibn Ali Dhul-Taj of Yamamah : “With the name of God the Most Merciful, the All-Merciful. Form Muhammad, Messenger of God, to Haudhah Ibn Ali. Salam to those who follow the Guidance. Know that my religion is going to dominate as far as the camels and horses can advance, so embrace Islam and thou shall be safe, and I shall accord to thee all that is under thy hands. (seal) : Muhammad Rasul-Allah.” There came the following reply : “How nice is that to which thou invitest me, and how beautiful : I am the poet of my people and their orator, and the Arabs fear me. So, accord me part of the Command and I shall follow thee”

This desire for power and authority is human and natural, self-defense also. Of this latter category. Abu Sufyan (still non-Muslim) who had gone to Syria for commerce and was by chance presented to Heraclius to inform him about his compatriot, the Prophet, and the impression he got was according to al-Bukhari (1/1/6, 56/105, 56/122, 65/3/4): “the king of the descendants of the Pale man (malik Bani al-Asfar, that is the Byzantine emperor), the chief of the kings of the Earth has begun to fell afraid of him (of the Prophet)”.

[b]If the non-Muslims of Arabia had ambition to have power, why to think that the totality of the Companions of the Prophet were exempt of this weakness? Even if they did not dare give vent to their desires, one discerns in fact at least three trends: Firstly the Ansar, more particularly the Khazraj group, who relied on the fact that Madinah, the adopted country of the Prophet had helped him heart and soul for the propagation and defence of his divine mission, while the Makkan Muhajirs were but refugees in Madinah; so the caliphate belonged to the Ansarites. There are reasons to suppose that the Khazrajites were more numerous than the Awsites; and also their leader, Sa’d Ibn Ubadah, was more political-minded (as one sees in the Saqifah of the Banu Sa’idah at the demise of the Prophet). There were, secondly, the Banu Hashim, near relatives of the Prophet and they believedthat the natural law of inheritance should be applied to caliphate, since the State was subsidiary of the Messengership of God. Since God had honoured them by giving birth to His messenger in their clan, the rulership of the Muslims should also belong to them, till the end of the world. The head of the clan was Abbas (uncle of the Prophet) and we shall presently see what he did. And thirdly the generalty of the Muslims – and the earliest Makkan converts were naturally more prominent among them – and the Prophet himself had distinguished ten of them, giving once the good tiding that those ten were sure to go to Paradise. These were in favour of the most qualified person to succeed to the Prophet.[/b]

If jealousy was discernable even as early as the year 4 H., it could not but increase with the increase in the power and prosperity of the Muslim State especially after the reconquest of Makkah (in 8 H.) and the liberation of Ailah, Jarba, Adhruh etc. (Southern Palestine in 9 H.) from the Byzantine colonial yoke, followed by score of delegations from all over Arabia who had come to Madinah to declare their conversion and submission.

[b]The Prophet had reached the age of 63 years; he had no surviving male issue; his health was dwindling, when he decided nevertheless to go to Makkah to perform his first and last hajj, and even sent word everywhere recommending people to go to particularly that year to pilgrimage, and from above the Mount of Mercy (Jabal ar-Rahmah) he made hear his oration to about 140,000 Muslims, expectations were great but all that the Prophet preferred on that occasion to say may be assumed as under:

Prediction of his approaching death-definition of the rights of human beings regarding not only persons and property but also honour – honesty in transactions- abolition of interest on loans – civil wars declared to be miscreance and emphatically prohibited – abolition of intercalary luni-solar calendar and institution of the purely lunar calendar – definition of rights and duties of married couples – abolition of class distinctions and establishment of the equality of men with superiority of the pious, even Arabs having no superiority over non-Arab Muslims, and demand of obeying the rightful authority if it is detained by a negro with crippled nose – after me hold fast to the Qur’an and the Sunnah of the Prophet.[/b]

Ordinary people and superficial readers may not find therein much, but nevertheless the Qur’an declared it on the spot (5/3): “Today I have completed for you your religion and accomplished on you my favour and agreed that Islam should be your religion”

A deeper study of the historic oration shows that it is full of meaning for the political set-up, and the Prophet seems to be preparing the Arab masses to abandon the pagan mentality and get imbibed with Islam even in political matters. It is not revolutionary to teach that the Arabs have no excellence over the non-Arabs, ‘obey your chief even if he is a Negro’ equality of all men and the superiority only of the pious? The Prophet was realistic, and preferred gradual preparation of the public opinion. He could nominate somebody as heir apparent, but no elasticity would remain in Muslim political law in this way, since not only the Qur’an but even the Sunnah constituted law for the Muslims forever.

A few days later he returned to Madinah, En-route when he was camping at Lake Khumm, near Yanbu, he gave decision on another political problem; Ali was sent to Yaman, and with part of the taxes he had gone to Makkah to join the Prophet in the Hajj. Members of his suit misused the government property and employed pieces of cloth, received as tax, for their ihram garments of the pilgrimage. Ali ordered them to return those clothes. They grumbled, and complained to the Prophet. At Khumm, the Prophet emphatically insisted on honesty even with public funds, and gave reason to Ali, and went so far as to say: “If I am mawla (chief) of somebody, Ali is his chief; O god be friend of those who are friends of Ali and be enemy of those who are his enemies”. This meant that the authority of a subordinate is a delegation of authority from the superior, from the supreme chief; it is not to be contested.


[b]There was no question of appointing a successor, a caliph; for the person directly concerned, Ali never inferred that, and never argued on the basis of that declaration of the Prophet to merit caliphate. Not only at the time of the election of Abu Bakr, Umar and Uthman, but even during his armed conflict with Mu’awiyah. At that time a number of letters were exchanged between Ali ans Mu’awiyah, in order peacefully to settle the question of Succession, and every party tried to convince the other, by giving arguments in his own favour. All these letters have been preserved in the famous Shi’ite work Nahj al-Balagah by al-Sharif al-Radi. Ali gives al sorts of arguments (such as: I embraced Islam before you, served the cause of Islam more than you, belong to the family which God has chosen to give birth therin to His Prophet, etc.) but never a word on the incident of Khumm. Had Ali understood the Khumm declaration as a designation of an heir-apparent, which time would have been better and more suitable to refer to it than this exchange of correspondence with Mu’awiyah?[/b]

A few weeks after the return from the Hajj, the Prophet fell ill. One day he went even late in night to the grave yard of al-Baqi along with a servant, prayed for the departed collaborators and according to al-Baladhuri (Ansab,1,544) he said there: :God has given me choice between a life here till the end of the world and between (immediate) reception by God, and I have preferred reception by God.” Manifestly the Prophet was fully conscious of his responsibilities and of his approaching death; and the visit of the grave yard was part of the accomplishment of the duty, as we shall see presently. The political direction was certainly not less important than this giving expression of his gratitude to the friends long since dead.

His health deteriorated after this night excursion, but he continued to be occupied with urgent political affairs (such as sending a punitive expedition against the Byzantine territory under Usamah, sending instructions how to deal with apostasy of al-Aswad al-Ansi in Yaman). Just three days before he expired, he asked his family to wash him with the water of seven different wells. Therewith he felt better, and aided by his cousins, he went to the Mosque early in the morning, mounted the pulpit and pronounced a very long sermon (Bukhari 64/83/18, 76/22) which continued till Zuhr prayer, which he led in congregation. After the prayer, he mounted the pulpit again and resumed his oration for a long time until he was completely exhausted, and had to be transported to his private room where he fainted.

Unfortunately no where the whole text is preserved; every historian and compiler of hadith speaks of it but only partly. For the following extracts I am basing myself particularly on Bukhari, Ibn Hisham, Tabari and Baladhuri. The text is followed by my humble comment in the parallel column (Indicated by comment here)....

Before the Prophet came to the Mosque for the sermon, there occurred an important incident which merits to be brought into relief; Ali had gone to see the Prophet, and when he came out, people asked him how the Prophet felt? Ali said that by the grace of God, he was feeling better. Thereupon Abbas, uncle of the Prophet, took Ali aside and whispered: No, Ali, there are symptoms that after three days you would be subjected to the one who would wield the baton; so come along with me, we shall ask the Prophet who should succeed him to the political power, since he has nominated none so far. If it is to be from among us, we shall learn that, but if he is to be from among others than us, we shall be the witnesses of his last will. Ali refused, and said: By God I shall not go to ask that, because if he does not give us the power today, nobody would ever give that to us in future.

Soon after the Prophet came out and began what proved to be his last sermon. Hereunder the extracts and my comments:

1. After the praise of God, a long prayer for the martyrs of the battle of Uhud, whohad given their lives for the cause of God.

Comment: As if a continuation of the visit of the grave yard of al-Baqi; the first principle of State policy is that one should never forget the service rendered by others to us.

2. “there was a slave of God whom had given the choice between continued prosperous life till the end of the world and between immediate reception of God, and that slave preferred reception by God”

Comment: Prediction of his fast approaching death; so directions in all seriousness.

3. Great praise of the Ansar for their exemplary conduct and eminent service rendered by them for the cause of Islam. “O Ansar, you may see after me preferences made prejudicial to you; support them till you meet me on the Lake Kawthar on Doomsday”. “O Muhajirun, be enjoined to well treat the Ansar…if they do good, welcome it, and if they do the contrary, pardon them.”

Comment: Prediction that the Ansar would not obtain political power (for reasons such as their internal dissention and factions in the Aws and Khazraj). And direction to the caliph how to behave (regarding for instance Sa’d Ibn Ubadah al Ansari who refused to offer allegiance both to Abu Bakr and Umar).

4. Lavish praise of Abu Bakr. Direction to close back doors of all private houses opening inside the mosque, except that of Abu Bakr.

Comment: Recommendation to the Public for Abu Bakr as the best person in the interest of Islam, and that he should be able to enter directly in the first rank of the people and lead their prayer in congregation as Imam.

5. “Don’t neglet the expedition against the Byzantine territory, and don’t despise its young commander Usamah, who merits the honor even as merited his father, Zayd, whom also some persons disliked” (because he was a liberated slave).

Comment: No relaxation on the fron even for difficulties on new fronts (extension of apostasy which was then feared), and equality of all Muslims and abolition of all class prejudices.

6. “Demand from me fearlessly all your rights if I have forgotten any, so that I go to God with a clean sheet”. (He insisted very much on it, and came back to it again in the second session of his sermon, whereupon someone said: You owe me 5 dirhams for such and such a thing and you forgot to pay me, thankfully the Prophet made immediate payment).

Comment: if the chief abuses, the subordinates do much worse. Corruption should be exclusded from State affairs by all means.

7. Nobody should cheat at the expense of public coffers, otherwise it would be a scandal onDoomsday.” (thereupon someone confessed that he had not remitted to the officer in charge of booties the 3 dirhams that he had obtained as booty during an expedition. After demanding what the reason was, and seeing that the excuse was acceptable, the Prophet pardoned him and encashed the amount in question).

Comment: Importance of religion as a sanction for public morality.

[b]When the Prophet interrupted the sermon for exhaustion and was transported to his private room, soon the news came that he had fainted. Thereupon his Uncle Abbas precipitated in the private room, and as uncle, it seems that he even neglected to ask permission to enter, since it is reported: “The Prophet was surrounded by his wives, and Abbas entered, all of them pulled in precipitation their veils on their faces, except Maymunah”. This was so because Maymunah was a mahram to Abbas). According to Ibn Hisham, Abbas participated there in the consultation as how to treat the Prophet. His jaws were tight closed, so they administered an Abyssinian medicine from the corners of his teeth. Soon the Prophet recovered and asked what they had done and what was the diagnosis. With the reply the Prophet was not pleased, and ordered that the same medicament should be administered to all those who had participated in treating him that way, except Abbas his uncle. (This shows that the Prophet was in full possession of his senses and will power). Gradually several other persons had entered the room to visit the Prophet, including Umar.[/b]

Bukhari and others report: “Then the Prophet said: Bring me paper and ink, I shall prescribe (something) for you, so that you do not go astray after me”. (was that in response to some request, or an ab initio order of the Prophet, the sources do not mention; see later). Umar intervened and said: “The Prophet is very tired, why put him to further fatigue? The Qur’an would suffice us”. Others – and according to Maqrizi, (Imta, 1, 546). Mother of the Faithful Zaynab bint Jahsh and her lady companions – said: why? Since the Prophet desires something, one should do that. The altercation created noise, and the Prophet said: One should not dispute in the presence of a Prophet, get ye all hence?


Before scrutinizing the narration, a few quotations of Bukhari may help us in the study:

a) Ibn Abbas said: Thursday! What a Thursday! – And then he began weeping bitterly, so much so that the ground became wet with his tears. And he continued – On Thursday the sickness of the Prophet became more serious, and he said: Bring me writing material, I shall prescribe for you a writ, after which you will not go astray. But people quarreled, whereas it is not proper to quarrel in the presence of a Prophet. They said: He has doted. The Prophet said: Leave me; for what I am in is better than what you ask me to. Close to his death, he made the will for three things: Expel the non-Muslims from the Arabian Peninsula; continue to offer presents to ambassadors as I used to do; and I have forgotten the third direction”.

b) Ibn Abbas said: Thursday, and what a Thursday! The sickness of the Prophet became more serious, and He said: Bring me (what to write), and I shall prescribe for you a writ, whereafter you shall not go astray. They disputed, whereas it is not proper dispute in the presence of a Prophet. They said: has he doted? (No; so) ask him to explain himself. But they continued to retort. So he said: Leave me, for what I am in is better than what you askme to. And he enjoined as his will three things, and said: Expel the non-Muslims from the Arabian Peninsula, and offer presents to ambassadors as I used to do. The (narrator or the Prophet?) kept silent of the third. Or the (narrator) said I have forgotten that.

c) Ibn Abbas said: When the Prophet was in agony, there were several men in the house. So the Prophet said: Bring (me what to write upon), I shall prescribe for you whereafter you shall not go astray. Some of them said: the pain has overwhelmed the Prophet, and you possess the Qur’an. The Qur’an suffices us. The Ahl al-Bayt (members of the family of the Prophet? Persons present in the house?) had divergence, and quarrel led: some saying: Bring what to write, he will prescribe for you whereafter you shall not go astray, and others saying the contrary. When the noise and divergence increased, the Prophet said: Get ye hence!

It is to note that the reporter, Ibn Abbas was then a boy of ten years, and was not present; he must have learn details long afterwards from his father and other companions of the Prophet. So he has them mixed up. Thursday is the day of the sermon of the Prophet, and the testament for the expulsion of the non-Muslims etc. concerns the last moment, Monday probably. Shedding tears profusely shows that he passionately believed certain things, for instance, the Prophet was going to nominate Abbas to succeed him, or at least nominate Ali for that purpose. Further, the phrase regarding the Prophet doting, in the report (a) and (b) has not the same sense.

Had the initiative of asking for paper (or shoulder blade, as in a report), come from the Prophet himself, it is unthinkable that anybody could intervened and opposed the Prophet. He would have immediately said: “Silence, bring that paper”. Naturally Ibn Abbas would not say what role his father had played. Our reading is as follows:

[b]Abbas was bent upon bringing the caliphate in the family of the Prophet, and when Ali refused to do as he wanted, he went alone to the Prophet, and when the latter recovered from the swoon, he asked the Prophet to dictate a testament, possibly the whole oration that he had made that day in the Mosque, and thought he could suggest during the dictation to be explicit regarding the caliphate, and rendering it in the family. Umar found it importunate in the health situation in which the Prophet was. So in all probability the Prophet did not order ab initio for paper or other writing material, but it was in response to the request of his uncle Abbas for whom he had a great regard and respect. Had it been from himself, nobody could have stopped him from getting it executed. He was in possession of all his faculties and will power, as we have seen that a few minutes earlier he had punished those who had treated him with a medicament which were not in conformity to his dignity. He could not neglect a Divine revelation, form communicating it. The words “What I am in is better than what you ask me to”. Seem to mean: leaving the question of caliphate with indirect allusions is better than formal precision. Otherwise the Muslim community would have been unable to change the constitutional set-up till the end of the world.[/b] For Abbas note further:

Three days after this famous Thursday, the Prophet breathed his last on the following Monday, as his uncle had predicted on the basis of symptoms in the sick person. As soon as the Prophet died Abbas hastened to his nephew Ali and said: “Tend me your hand I shall pay you homage of caliphate; others will follow us”. Ali refused and said: A prior public consultation is necessary for such affairs. And added: Who ignores our rights and privileges? After the election of Abu Bakr to the office of the caliph. Abbas went to Ali and taunted him: “I had told you!”


Bukhari, Muslim and many others record a report of A’ishah, Mother of the Faithful: During his last illness, one day the Prophet told me: “Ask your father and brother to come to see me, so that I may write a writ (in his favour), for I fear that someone may desire a desire, or say: I am superior to him.” A bit later he desisted and said: No need, neither God nor Muslims will accept anybody except Abu Bakr.


To terminate, this very significant and noble report: After having willy nilly received the general oath of allegiance (bay’ah), Abu Bakr sent public criers for three consecutive days declaring in the streets: Abu Bakr discharges you from the oath, and asks you to select for the caliphate someone else better than him.


Who would merit the office more: such disinterested person or those who cherished ambitions for it?


End....

Abu Bakr sent public criers for three consecutive days declaring in the streets: Abu Bakr discharges you from the oath, and asks you to select for the caliphate someone else better than him.


Who would merit the office more: such disinterested person or those who cherished ambitions for it?

Indeed no one else.

Asalamu Alaikum wa Rahmatullahi wa Barakatuh

Hadith No. 11 of the book ‘Kitab Sulaym ibn Qays Al Hilali’ we find Imam Ali (pbuh) saying:

‘O Talhah, were you present when the Holy Prophet (SAW) asked for a paper so that he could write that with which the Ummah does not deviate and oppose? At that time your companion said what he said – (ie Allah’s Messenger is delirious.). At that time the Holy Prophet (SAW) became very angry and left it.”

Talhah said: “Yes I was present at that time.”

Ali (AS) said: “When you people left, the Holy Prophet (SAW) told me all these and also told me what he wanted to write and he wanted people to be witness to it. At that time Archangel Jibre’eel informed him that Allah Azz Wa Jall knew what opposition and separation the Ummah will have. Then he asked for a paper and asked me to write what he wanted written and made three people witness it – Salman, Abu Dhar and Miqdad, and he told the names of the Imams who are guides, whose obedience Allah has commanded till the Day of Judgment...”

Every Will has witnesses and the witnesses for the writing in the night of the Prophet's death were the following:

Speech of Rasool Allah (s) after the words of Umar on the Calamity Thursday
He (s) remained silent until the ones who were in the house stood up (and left), and there remained Ali (as), and Fatima (sa), and Al-Hassan (as), and Al-Husayn (as), and wear started standing up to leave, I (Salman) and my companions Abu Dharr and Al-Miqdad. Ali (as) said to us: ‘Be seated!’ He (s) intended to ask the Rasool Allah (s) and wanted us to hear it, so the Rasool Allah (s) initiated by saying: ‘O my brother, did you hear what the enemy of Allah (swt) said? Jibraeel (as) came to me beforehand and informed me that he (Umar) is the Samiry of this community and that his companion is its calf, and that Allah (swt) has Decreed that there be sects and differentiation be in my community differ after me, therefore He (swt) Ordered me that I should write that writing which I intended to write it, in the paper (shoulder-bone) for you and these three can witness and be witnesses to it, so get me a Parchment’.
The Book Of Sulaym Bin Qays Al Hilali, Part 7, Page 5.


5:106
O you who have believed, testimony [should be taken] among you when death approaches one of you at the time of the Wasya(Will) - [that of] two just men from among you or two others from outside if you are traveling through the land and the disaster of death should strike you. Detain them after the prayer and let them both swear by Allah if you doubt [their testimony, saying], "We will not exchange our oath for a price, even if he should be a near relative, and we will not withhold the testimony of Allah . Indeed, we would then be of the sinful.

The witnesses of the Prophet's Will were Salman, Miqdad and Abu Thar and Imam Ali pbuh was the one writing.

Will of the Prophet Muhammad pbuhap on the night of his death:
The Prophet Muhammad pbuhap said to Ali bin Abi Talib on the night of his death,

“O Father of Al-Hassan, bring me a pen and a paper”, and he dictated his will until he came to a position where he said, “O Ali, there will be twelve Imams after me and after them there will be twelve Mahdis. You, O Ali, are the first of the twelve Imams, Allah has named you in his heavens Ali Al- Mortatha, The Prince of the Believers, the Grand Truthful, the Bright Differentiator between truth and falsehood, the trusted, and the Mahdi (the rightly guided). These names may not to be truly attributed to other than you. O Ali, you are my successor over my family, their living and their deceased, and over my women. Whomever you affirm shall find me tomorrow, and whomever you reject I am innocent of her. I will not see her and she will not see me on the Day of Resurrection. And you are the successor (Khalifa) upon my nation after me. If death approaches you, hand it over to my son Al-Hassan the very beneficial. Then if death approaches him, let him hand it over to my son Al- Hussein, the martyr, the pure, the assassinated. Then if death approaches him, let him hand it over to his son, the master of the worshippers, Ali. Then if death approaches him, let him hand it over to his son, Muhammed Al-Baqir. Then if death approaches him, let him hand it over to his son, Jafar Al-Sadiq. Then if death approaches him, let him hand it over to his son, Musa Al-Kathum. Then if death approaches him, let him hand it over to his son, Ali Al-Retha. Then if death approaches him, let him hand it over to his son Muhammad, the trustworthy, the pious. Then if death approaches him, let him hand it over to his son Ali, the advisor. Then if death approaches him, let him hand it over to his son Al-Hassan, the virtuous. Then if death approaches him, let him hand it over to his son, Muhammad the Entrusted of the Holy Family of Muhammad peace be upon them. So these are the twelve Imams. Then after him, there will be twelve Mahdis. So if death approaches him, let him hand it over to his son, the first of the close ones, he has three names, one like mine and my father’s: Abdullah (servant of Allah), Ahmad and the third name is The Mahdi (rightly guided). He is the first of the believers.”


—Sheikh Al-Toosi, Al-Ghayba p.150
—Sheikh Hor Al-Amili, Ithbat Al-Hodat Vol. 1 p.549
—Sheikh Hor Al-Amili, Al-Iqath Min Al-Haj’a p.393-3
—Sheikh Hassan bin Soulayman Al Hilli, Mokhtasar Al Bassair p.159
—Al-Allama Al-Majlisii, Bihar Al-Anwar Vol. 53 p.147
—Al-Allama Al-Majlisii, Bihar Al-Anwar Vol. 36 p.260
—Sheikh Abd Allah Al-Bahrani, Al’awalim Vol. 3 p.236
—Al-Sayyed Hashim Al-Bahrani, Ghayat Al-Maram Vol. 1 p.370
—Al-Sayyed Hashim Al-Bahrani, Al-Insaf p.222
—Al-Fayth Al-Kachani, Nawadir Al-Akhbar p.294-9
—Sheikh Mirza Annouri, Annajm Al-Thaqib Vol. 2 p.71
—Al-Sayyed Muhammad Muhammad Sadiq Al-Sadir , Tarikh Ma Ba’d Al-Thohoor p.641-11
—Sheikh Al Mayanji, Makatib Arrassoul Vol. 2 p.96
—Sheikh Al-Korani, Mokhtasar Mo’jam Ahadith Al-Imam Al-Mahdi p.301-13

Narrators of the Will

1- Ahmad in Abdulwahaab

Rijal AlToosi p.413-414 5988

"Everything he narrated is accepted."

Amal Al-Amaal AlHur Al-Amili v.2 p.16-17

"And what he approved is reliable from what is corrected from the Sheikh."

Mustadrakat Ilm Alhadeeth AlSheikh Ali AlNamazi AlShahroodi v.1 p.359-360 1157.

"He is praised and his narrations are saheeh."

Mujam Al-Rijal Alhadeeth Al-Sayed Al-Khoei v.2 p.152 655.

"He is a Thiqa [reliable] because he is a scholar from Najaashi."

2- AlHussein Ibn Abaydallah

Al-Gada'eri Rijal Al-Najashi p.68-69
166 he says:

"All his narrations are acceptable from his scholars."

"He is our sholar May Allah be pleased with him."

Rijal Al-Toosi p.425 6117

"We have heard of him and we have accepted all his narrations."

Mujam Rijal AlHadeeth Sayed AlKhoei v.7 p.22-23 3940

"We cant refuse the mans' authenticity."

"He is from the sides of Sheikh Al-Najaashy and all his scholars are reliable (Thuqaat)."

3- Abi Abdullah Al-Hussain ibn Ali ibn Sufyan

Rijal Al-Najashi p.67-68 -162

"A scholar that is thiqa (reliable) a great friend of ours."

Sheikh Toosi in Rijalaho p.423 6092

"He is valuable and his appellation is Aba Abdullah."

Wathqa Alama Al-Hili Khalasat Al-Aqwaal p.115

"Sheikh that is Thiqa (reliable), a great friend of ours and valuable."

4- Ali ibn Sinaan Al-Musali AlAdl

Sheikh Al-Namaazi Al-Shahroodi in his book Mustadrakaat Ilm Al-Rijaal Al-Hadeeth 10071 says:

"He is the modifier."

"Well respected narrations that assist its fineness and completeness."

5- Ali ibn Hussein

Rijal Al-Najaashi p.261-262 -684 he says:

"One of the grand scholars of his times, and the head of them in knowledge, and their jurist, and their Thiqa (reliable)."

Rijal Al-Toosi p.432 6191 he says:

"Thiqa (reliable) he has many compilations we have mentioned them in the Fihrast."

6- Ahmad ibn Muhammad Al-Khaleel

Sheikh Ali Al Numaazi Al-Shahroodi in his book Ilm Al-Rijaal AlHadeeth 1532 he says:

"It assists that he is fine and complete."

AlSudooq used his narration from Jaafer ibn Muhammad Al-Alawi Al-Areethi by Ali ibn Muhammad ibn Jaafer Al-Ahwaazi with hadeeth Fawaatem for Fathaa'el Al-Shia Book of Imaan p.122 v.68 p.76 Mustadrakat Ilm Al-Rijaal AlHadeeth v.1 p.434.

AlGaiba p.103 from Ali ibn Sinaan AlMusili Al Adel from Ahmad ibn Muhammad AlKhaleel from Muhammad ibn Saaleh Al-Hamdaani narration on their names and their qualities from Muftathab Al-Athar in this chain of trasmission v.9 p.125 v.36 p.216.

7- Jaafer ibn Ahmad AlMasri

Sheikh Ali Al-Namaazi AlShahroodi Mustadrakaat Ilm Rijal Al-Hadeeth 2533

"He has a very respected narration v.2 p.143."

Tareekh Al-Islam AlThahabi v.23 p.139

"Mirza Al-Noori says that when the(majority(Ahlulsunna))criticize the narrations that aid the Shia is a proof that the scholars are reliable."

8- AlHassan ibn Ali

Rijal Al-Najaashi p.66 155

"The speaker is thiqa reliable."

Mustadrakaat Ilm Al-Rijaal Alhadeeth Sheikh Ali AlNamazi AlShahroudi v.3 p.156 44181

"The narrator is thiqa [reliable]."

9- Ali ibn Sabaya (father of Hussein ibn Ali Al-Masri who is thiqa)