TWO MAIN GROUPS OF SAHABA

 
 

 

Abu Baker and his follower attempted to assassinate Prophet (saw) in Aqaba

 

Now coming back to the Aqaba affair with the attempt to assassinate the Prophet (saw), I extracted the below information from the answering ansar.

http://www.answering-ansar.org/wahabis/en/chap10.php

We shall narrate this incident by relying on two traditions, one that reports the incident without naming the culprits the other highlights their names. Imam Abi Bakar al-Haythami:

Narrated by Abi Attufail:
"When the prophet set out to go to the battle of Tabuk, he stopped at Uqbah and then commanded his caller to call that no one should take the path leading to Uqbah since the Prophet was traveling in that path and then whilst the Prophet had Ammar bin Yasir pulling his camel from the front and Hudhaifah pushing from the back, a group having their faces covered came on a caravan and attacked the Holy Prophet, Ammar then came and attacked the masked men, the Holy Prophet then said to Hudhaifah: ‘Quickly pull forward, pull forward’ then the Prophet came of the camel and asked Ammar whether he had identified those people, Ammar said: ‘No, they were masked’. The prophet (s) asked: ‘Do you know what they wanted?’ Ammar said: ‘Allah and his messenger know better’. The Prophet (s) said: ‘They wanted to throw the Prophet off from the Uqbah’.

After that when Ammar had a dispute with one of them (people who tried to kill the prophet), Ammar said to him: ‘I swear to you by Allah, how many people of the Uqbah tried to attack the Prophet?’ The man said: ‘We think they were about fourteen’. Ammar said: ‘And if you were amongst them it would be fifteen’. Ammar bore testimony that there were twelve parties belonging to Allah and his messenger who are ready to fight in this world and on the day when the witnesses will be resurrected.
Narrated by Al-Tabarani and the transmitters of the chains are all Thiqa.

 Majma al Zawaid, Volume 1 page 132 Tradition 425

Now Imam Ibn Hazm records in Al-Muhala, Volume 11 page 224:

وأما حديث حذيفة فساقط , لأنه من طريق الوليد بن جميع - وهو هالك - ولا نراه يعلم من وضع الحديث فإنه قد روى أخبارا فيها أن أبا بكر , وعمر , وعثمان , وطلحة , وسعد بن أبي وقاص - رضي الله عنهم - أرادوا قتل النبي صلى الله عليه وآله وسلم وإلقاءه من العقبة في تبوك - وهذا هو الكذب الموضوع


Hudayfa's hadith is false, because it is narrated through Waleed bin Jamee – he is unreliable – it seems he doesn’t know who fabricated the hadith, he narrated some traditions that Abu Bakr, Umar, Uthman, Talha, and Saad bin Abi Waqas may Allah be pleased with them all, wanted to kill the prophet (pbuh) and throw him from Uqba (mountain) in Tabuk, surely that is a fabricated lie.

Ibn Hazm’s Sunnism forced him to deem the tradition a fabrication by casting doubts on the authenticity of a narrator Waleed bin Jamee. This was a feeble and unnecessary attempt on his part because the reliability of Waleed has been recorded by several esteemed Imams of Ahle sunnah that excelled in the science of Hadith. For example, Imam Ibn Hajar Asqalani declared him ‘Seduq’ (Tabqrib al-Tahdib, p651 Biograpghy 7432) while Imam Dhahabi said: ‘Authenticated’ (al-Kashif, v2 p352), Imam Yahyah bin Moin and Imam Ejli both declared him ‘Thiqah’ whilst Imam Ahmed bin Hanbal and Abu Zar’a both stated: ‘There is nothing bad about him’ (Mizan al-Etidal, v4 p337), Imam Ibn Saad declared him ‘Thiqah’ (Tahdib al-Tahdib, v11, p139) whilst Imam Abi Dawood stated: ‘There is nothing bad about him’ (Tahdib al-Kamal, v3 p8). It should also be known that Imam Muslim narrated from him in his book of ‘Sahih’ Hadiths whilst the beloved Imam of the Salafies Albaani declared the hadiths narrated by Waleed bin Jamee to be ‘Hasan’ (Sahih Sunnan Abu Dawood, v1 p117, v1 p118 & v2 p575). This makes the excuse of Ibn Hazm to be completely redundant.

 

Hudhaifah commented to Abdullah bin Umar once that those who were considered better than him were in the list. Imam Ghazali writes in 'Ahya-ul-Ulum al-Din vol 1 page 65 and Kanzul Ummal vol 7 p 24:  Umar often inquired from Hudhaifa if he was one of them.

 

 

We have already gone through the attempted assassination of the Prophet (saw) on his way back from the Tabuk expedition. As the Prophet (saw) had to go past a rough road up a mountain, which was called al-Aqaba, Abu Baker group lain in wait for the Prophet at the time of his crossing the Aqaba to frighten his camel so that he would fall off it and die. If there were group of people among the Muslims who were ready to assassinate the Prophet (saw) did they actual stop their ill conspiracy or they managed another attempt? Let us refer to the Quran to find the answer

 

 

 

[Shakir 3:144] And Muhammad is no more than a messenger; the messengers have already passed away before him; if then he dies or is killed will you turn back upon your heels? And whoever turns back upon his heels, he will by no means do harm to Allah in the least and Allah will reward the grateful.

 

3:144. Wama muhammadun illa rasoolun qad khalat min qablihi alrrusulu afa-in mata aw qutila INQALABTUM AAala aAAqabikum waman yanqalib AAala AAaqibayhi falan yadurra Allaha shay-an wasayajzee Allahu alshshakireena

 

In this verse it reveals very two important subjects, one regarding the type of death of the Prophet (saw) and second regarding situation of his companion after his death. I have already previously brought (hadith) traditions regarding the situation of the companion after the death of the Prophet (saw), that they would turn to apostate, just for the reminder I will bring one hadith.

 

 

Volume 8, Book 76, Number 585:

Narrated Abu Hazim from Sahl bin Sa'd:

 

The Prophet said, "I am your predecessor (forerunner) at the Lake-Fount, and whoever will pass by there, he will drink from it and whoever will drink from it, he will never be thirsty. There will come to me some people whom I will recognize, and they will recognize me, but a barrier will be placed between me and them." Abu Hazim added: An-Nu'man bin Abi 'Aiyash, on hearing me, said. "Did you hear this from Sahl?" I said, "Yes." He said, " I bear witness that I heard Abu Said Al-Khudri saying the same, adding that the Prophet said: 'I will say: They are of me (i.e. my followers). It will be said, 'You do not know what they innovated (new things) in the religion after you left'. I will say, 'Far removed, far removed (from mercy), those who changed (their religion) after me." Abu Huraira narrated that the Prophet said, "On the Day of Resurrection a group of companions will come to me, but will be driven away from the Lake-Fount, and I will say, 'O Lord (those are) MY COMPANIONS !' It will be said, 'You HAVE NO KNOWLEDGE as to what they innovated after you left; they turned apostate AS RENEGADES (REVERTED FROM ISLAM)."

 

The above tradition goes hand in hand with the verse “if then he dies or is killed will you turn back (INQALABTUM) upon your heels?” And the tradition reveal further that they will not only become apostate, but they will too bring innovate into the religion of Islam which will see later on other articles.

 

Now coming to the subject of the type of death of the Prophet (saw), has the Prophet (saw) died a natural death or he had been assassinated? The above verse addressing to the companions who opposed the Prophet (saw) and Allah predicted that they will in future turn away (inqilab – meaning revolt) against him. They are the same people who once attempted to assassinated the Prophet (saw). If this group of Abu Baker once attempted to assassinated the Prophet (saw) would they not try the second time? If they doubted the mission of the Prophet (saw), did not show any respect with him, find difficult to following his judgements and many other, what left for them not to try the second time to assassinate him?

 

Yes indeed, they had another futile attempt to throw him off a mountain pass while returning from the Farewell pilgrimage to Mecca. They unanimously planned and agreed to startle Prophet’s camel on the Harshaa mountain pass on the way to Medina, exactly as they had previously attempted on his return from the battle of Tabook. So fourteen men were chosen to execute the plan and kill Rasoolollah. Before Moslems reached the Harshaa mountain pass on their return to Medina, Gabriel descended to Rasoolollah delivering Allah’s order that Ameerol Mo’meneen should be appointed there and then. Therefore Rasoolollah gathered his followers in the middle of the desert in an area called Khom, and called for those in front to return, and those behind to hurry. Then he appointed Ameerol Mo’meneen in the presence of more than one hundred and twenty thousand Moslems. Later, when Rasoolollah and Moslems left Khom, those fourteen people hurried to the mountain pass, carrying with them a number of Debaab5; there they put pebbles in them, and waited for Rasoolollah in the narrowest part. Hothayfah6 narrates: Rasoolollah called Ammaar and me, ordering us to accompany him on the mountain pass ahead of the returning Moslems. It was at night. When we reached a sharp bend, a group of masked people threw several Debaab under Rasoolollah’s camel frightening it. Suddenly Rasoolollah shouted to his camel: Stay calm, and his camel miraculously talked; showing them a great miracle. When the masked men saw that the camel was not startled, and they saw the miracle, they came foreword and tried to push it down the valley. So Ammaar and I bared our swords and fought them, and finally they pulled back into the darkness.

 

After two failed attempts, did they tried the third time? Of course they did, this time they successful attempt to poison him. The above verse 144 of chapter Aal Imran and the traditions (hadith) revealed that the Prophet (saw) was truly assassinated.

 

I extracted the below information from the question put to Sheikh Yasser Habeeb to cite the source that Aysha and Hafsa were involved in assassination of Mohammed (SAW).

 

Even today the Muslims know very little of their Prophet's history (Peace be upon him and his pure family). Therefore, they believe he died a natural death, but in fact, he had been assassinated. This fact should not come as a surprise to anyone, given the fact that the Holy Quran had predicted it clearly in Chapter Aal Imran as Allah the Almighty said: "And Muhammad is no more than a messenger; many were the messengers that passed away before him; if then he died or is killed will you then turn back upon your heels? And whoever turns back upon his heels, not the least harm will he do to Allah; and Allah will reward the grateful." (144:3).

 

Let's pay particular attention to this section: "if then he dies or is killed". It confirms that the Prophet (Peace be upon him and his pure family) would not die a natural death. Rather, it confirms that he would be killed. The conjunctive (or) in this verse means "Rather". In Arabic, sometimes (or) indicates uncertainty and probability. In other contexts, it imparts correction. Since it is next to impossible that anyone should suspect Allah's word, since He has insight into the unknown, Allah must have intended to impart the other meaning. Accordingly, the meaning of the verse is: "If he died, rather, he is killed, you turn upon your heels." By analogy, Allah said in Chapter Al Saffat, speaking of Prophet Yunis (Peace be upon him);

"And We sent him to a hundred thousand, or they exceeded." (37:147) That is, "And We sent him to a hundred thousand, rather they exceeded."

Below are more examples from me from the Quran of how the word “AW” was used as the meaning of “rather”.

 

37:147. Waarsalnahu ila mi-ati alfin aw yazeedoona

[Shakir 37:147] And We sent him to a hundred thousand, rather they exceeded.

 

2:74. Thumma qasat quloobukum min baAAdi thalika fahiya kaalhijarati aw ashaddu qaswatan

[Shakir 2:74] Then your hearts hardened after that, so that they were like rocks, rather worse in hardness;

 

2:200. Fa-itha qadaytum manasikakum faothkuroo Allaha kathikrikum abaakum aw ashadda thikran famina alnnasi man yaqoolu rabbana atina fee alddunya wama lahu fee al-akhirati min khalaqin

[Shakir 2:200] So when you have performed your devotions, then laud Allah as you lauded your fathers, rather a greater lauding.

 

 

11:80. Qala law anna lee bikum quwwatan aw awee ila ruknin shadeedin

Shakir 11:80] He said: Ah! that I had power to suppress you, rather I shall have recourse to a strong support.

 

43:42. Aw nuriyannaka allathee waAAadnahum fa-inna AAalayhim muqtadiroona

[Shakir 43:42] Rather We will certainly show you that which We have promised them; for surely We are the possessors of full power over them.

 

The Prophet (peace be upon him and his pure family) knew exactly at that time all those who had attempted to kill him, and when he was asked: “Why do you not kill them?” He replied: “So that people would not say that Muhammad kills his companions”.

There are a number of traditions from the Shi’ah and Bakri sources concerning the involvement of Aysha and Hafsa in assassination of Prophet Muhammed (peace be upon him and his pure family) as previously stated by the Sheikh in many lectures. However, in order for us to cite the sources of these traditions, it might be useful to look at the following verse first.
 
"And Muhammad is no more than a messenger; many were the messengers that passed away before him; if then he died or is killed will you then turn back upon your heels? And whoever turns back upon his heels, not the least harm will he do to Allah; and Allah will reward the grateful." (003:144).
 
If we pay a closer attention to this section:
“if then he died or is killed.” We find that it confirms that the Prophet (peace be upon him and his pure family) would not die a natural death. Rather, it confirms that he would be killed. For the reason that the conjunctive (or) in this verse means “Rather” In Arabic, sometimes (or) indicates uncertainty and probability. In other contexts, it imparts correction.
 
Since it is next to impossible that anyone should suspect Allah's word, since He has insight into the unknown, Allah must have intended to impart the other meaning. Accordingly, the meaning of the verse is: "If he died, rather, he is killed, you turn upon your heels."
 
We hereby understand that the Prophet was to be killed and his assassination was to be followed by turning back and apostasy. This actually happened, and turned in favour of the rebels who seized power, i.e. Abu Bakr and Omar. Thus, it was particularly addressed to figures who were followers of Islam at the time of the Prophet and not to the Jews who were no longer a threat in Medina as the Bakries believe.
 
How then was the prophet killed? And who were those involved in such a heinous crime? Was it really, as Aysha narrates, the Jewish woman Zainab Bint al-Harith who invited the Prophet (peace be upon him and his pure family) and his companions after gaining victory over the Jews in the battle of Khaibar to a banquet; when she poisoned the meat she cooked causing the Prophet to die four years later!
 
Ignoring the fact that the Battle of Khaibar actually took place in the seventh year of Hijra, while the Prophet (Peace be upon him and his pure family) died in the eleventh year. Is it really likely for a person to die because of a poisoned food he had consumed four years ago! Regardless of the fact that the effect of poison is immediate and even if it takes time it cannot exceed a few months in which the health condition deteriorates gradually; In addition to the fact that the prophet had no unusual health complaints and would participate in the battles throughout that intervening period!
 
Or rather was the prophet poisoned by Aysha and Hafsa as commanded by their fathers Abu Bakr and Omar, which is evidenced in the Bakries' as well as Shi'as' books of Hadith? If we look at the following hadith reported by Bukhari from Aysha regarding the prophet's death, She relates: "Allah's Prophet told me on his death bed, 'Aysha, since I consumed that poisoned food after the Khaibar Battle, I have been in pain. Now it is the time for my heart to stop beating because of that poison." (Sahih Al-Bukhari, Vol V, Page 137).
 
Regardless of the fact that the Quran described Aysha and Hafsa as sinful wrongdoers whose hearts deviated from the true path in Chapter (66:04), we cannot trust Aysha's tradition about poisoning the Prophet for three important reasons.
 
The first of which is because Aysha was an infamous liar. Al-Bukhari reported Aysha saying: "Allah's Prophet was eating honey at Zainab Bint Jahsh place. So Hafsa and I agreed to tell him, upon his return that he smelled of Maghafeer". (Sahih Al-Bukhari, Vol 6, Page 68. Maghafeer is a substance extracted from a tree. It has a sweet taste but very foul smell.)
 
Aysha knew that the Prophet (Peace be upon him and his pure family) had taken honey from his other wife, Zainab Bint Jahsh. Being jealous of her, she agreed with her friend, Hafsa, to hurt the Prophet by claiming that he smelled foul when he consumed that honey. Thereby, he would stop eating it, and consequently stop visiting his wife, Zainab. That was a lie. A woman, who would not abstain from lying to the noblest prophet, would not abstain from lying to ordinary people, either. Therefore, the Hadiths reported by her cannot be trusted.
 
The second of which is because the Prophet (Peace be upon him and his pure family) had described Aysha as "The spearhead of disbelief and the horn of Satan”. Ahmed Ibn Hanbal and other famous scholars of Bakri Sect related: "The Prophet, (Peace be upon him), emerged from Aysha's room saying this is the spearhead of disbelief! It is from here that Satan's horn emerges"! (Musnad Ahmed, Vol II, Page 23). Hence, we cannot trust her Hadiths.
 
The third and most important reason of which why we should not believe in Aysha's Hadith about poisoning the Prophet (peace be upon him and his pure family) is because Aysha contradicts herself in another Hadith. She claimed that the Prophet did not die because of the Jewish woman's poison. Rather, the cause of his death was because of another disease! According to Abu Yoalla, Aysha also said that: "Allah's Prophet, (Peace be upon him), died of an ailment Dhatul Janb"! (Masnad Abu Yoalla, Vol. VIII, Page 258. Dhadul Janb is an internal tumour that forms on man's side. It leads to death when it explodes.)
 
Our Imams (peace be upon them) confirmed that their grandfather, the Prophet (peace be upon him and his pure family), had been poisoned in his last days by Aysha and Hafsa, at the order of their fathers, Abu Bakr and Omar. One of the famous ancient Shia interpreters of Quran by the name of Ali Ibn Ibrahim Al-Qummi, who lived in the days of Imam al-Hassan al-Askry (Peace be upon him), relates a Hadith as reported by the Imams regarding the assassination of the Prophet (peace be upon him and his pure family).
 
"The Prophet said to Hafsa: 'I will tell you a secret. If you divulge it, Allah, His Angels and people will curse you.' 'So, what is it?' wondered Hafsa. The Prophet said: 'Abu Bakr will be able to seize the Caliphate and power after me, and will be succeeded by your father, Omar.' Hafsa wondered: 'Who informed you of this?' 'Allah, the Omnipresent, the Omniscient informed me.'
 
"On the same day, Hafsa divulged the secret to her friend, Aysha. In turn, Aysha divulged the secret to her father, Abu Bakr. So, Abu Bakr came to Omar and said: 'My daughter Aysha told me a secret reported by Hafsa, but I cannot always trust what Aysha says. So, you ask your daughter Hafsa, make sure and tell me.'
 
"Omar went over to Hafsa, and asked her. In the beginning, she was startled and denied it. But, Omar said to her: 'If you have indeed heard this secret, then, tell us so we can immediately seize power and get rid of Muhammad'. So, Hafsa said: 'yes, he told me that.' At this point, those four got together and conspired to poison the Prophet" (Tafseer al-Qommi, Vol II, Page 367, Bihar-ul-Anwar by Allama al-Majlisi, Vol XXII, Page 239).
 
There is another great ancient scholar of the Quran, Muhammad Ibn Massoud al-Ayashi who also belonged to the Bakri sect, but was later divinely guided to the true faith and converted to Shia faith.
 
He narrates that: "Imam al-Sadiq (Peace be upon him) was sitting with a group of his followers, and asked them: 'Do you know whether the Prophet died a natural death or was murdered? Allah the Almighty says: "if then he died or is killed". The truth is that the Prophet was poisoned in his last days before he died. Aysha and Hafsa administered poison in his food.' Upon hearing this, the Imam Sadiq's followers said that they and their fathers were among the worst villains ever created by Allah." (Tafseer al-Ayashi, Vol I, Page 200; Bihar-ul-Anwar, by Allama Al-Majlisi, Vol XXII, Page 516)
 
Al-Ayshi relates another Hadith attributed to Imam Al-Sadiq (Peace be upon him) in which he says: "al-Hussein Ibn Munther asked Imam Al-Sadiq (peace be upon him) about Allah's words
"if then he dies or is killed will you turn back upon your heels". Does it mean that the Prophet died a natural death or was murdered? Imam Al-Sadiq (peace be upon him) said: In this verse, Allah refers to the Prophet's companions who committed the misdeed". (Tafseer Al Ayash, Vol I, Page 200; Bihar-ul-Anwar, By Allama Al-Majlisi, Vol XX, Page 91)
 
These Hadiths confirm beyond doubt that the Supreme Prophet (Peace be upon him and his pure family) was killed by poison administered in his last days and not which was allegedly given four years prior to his death. They also confirm that the crime was an act of treachery by his two wives and their fathers. Meaning that Jews had no involvement.
 
There are also evidences in the Bakries' books of Hadith, that support the Shi'ahs' Hadiths and demonstrate involvement of the Prophet's two wives in the crime. One of which is a Hadith reported in Sahih al-Bukhari, Muslim and others from Aysha who confesses that when the Prophet was asleep during his illness she put a strange substance into his mouth with the help of the other wives.
 
Aysha did it intentionally despite Prophet's prohibition. When the Prophet woke up, he saw the residuals of the substance that they had put into his mouth. He angrily asked what it was and who had disobeyed his orders. Aysha and her collaborators justified their action saying that it was just a medication.
 
Following that, they accused the Prophet's uncle, Al-Abbas Ibn Abdul Muttalib. However, the Prophet acquitted his uncle and ordered that those who were with him in the room should be punished by having the same substance put into their mouths. Aysha narrates:
 
"When Allah's Prophet contracted the terminal disease, he told us: 'Don't put the medicine in my mouth.' But we disobeyed him on the ground that every patient dislikes medication! So, we put the substance in his mouth. When he regained his senses, he wondered: 'Who did that? Have I not admonished you not to do that?'

"So, we said: 'It is your uncle Al-Abbas who thought that you might have contracted a lateral tumour!' The Prophet said: 'This disease is caused by the Devil. I cannot contract it.' The Prophet ordered that everyone in the house must put the same substance into their mouths, except Al-Abbas, as the Prophet said: He was not with you". (Sahih Al-Bukhari, Vol VIII, Page 42; Sahih Muslim, Vol VII, Page 42; Masnad Ahmed Ibn Hanbal, Vol VI, Page 53; Prophet's Biography by Ibn Kathier, Vol. IV, Page 446).
 
As I have previously mentioned, the Quran predicted ,as stated by Imam al-Sadiq (peace be upon him), that the Prophet's companions would turn against him. The Prophet had also predicted in his several Hadiths that most of his companions would go to hell. One of which is a Hadith reported by Bukhari who narrates that the Prophet (peace be upon him and his pure family) said:
 
"On doomsday, when I will be at the water pond delivering water to those who will be thirsty among my followers, a group of my followers will come to drink but the angels will drive them away and take them to Hell! And I'll say: Oh, God! They are my companions! But God will tell me: You do not know what they did after your death. They degraded themselves to apostasy ..... Thus, only small number of my companions will escape like deserted camels in the desert." (Sahih Al-Bukhari, Vol VII, Page 206).
 
No one can claim that Abu Bakr for example cannot be among those who will be driven to Hell, since the Prophet himself did not exempt him from that. Malik Ibn Anas, relates that the Prophet prophesied to the Muslim martyrs of Uhud that they would go to Heaven.

"So, Abu Bakr wondered: "Aren't we their brothers who have submitted to Islam just as they did, and fought in jihad just as they did; so, why don't you give us the good news that we will go to heaven? The Prophet said: "It is absolutely true that you are their brothers, but I do not know what you will do after my death". (Al Muatta of Malik Ibn Anas, Vol II, Page 642).
 
Therefore, we should not exempt Abu Bakr and Omar from the crime of having taken the life of the Prophet, especially when they had tried that once before when the Prophet was on his way back from the city of Tabuk. (Refer to Al Mohalla of Ibn Hazm, Vol. IX, Page 224).
 
In conclusion we say that we can now be sure that Abu Bakr and Omar indeed wanted to kill the Prophet (peace be upon him and his pure family). Though, their plan after Tabuk failed, their next plan succeeded by collusion with their daughters Aysha and Hafsa who administered poison to the Prophet during his sleep in order to hasten the seizure of power by their fathers, while ousting the rightful successor, Imam Ali Ibn Abi Talib (peace be upon him).

 


 "WHOEVER I AM HIS MASTER, ALI IS HIS MASTER. O God! Love those who love him. Be hostile to those who are hostile to him. Hate those who hate him. Help those who help him. And keep the truth with him wherever he turns." (repeating this paragraph three times). 

 

وَنَجَّيْنَا الَّذِينَ آمَنُوا وَكَانُوا يَتَّقُونَ {41:18}

But We delivered those who believed and practised righteousness

 

DURING PROPHET (SAW)

Assassination of the Prophet
   

AFTER PROPHET (SAW) DEATH

Abu Baker Group Against Ali
 Abu Baker Group against Fatimah
Ahlelbait against Abu Baker group
   
   
 

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وَنَجَّيْنَا الَّذِينَ آمَنُوا وَكَانُوا يَتَّقُونَ     اللهم صلى على محد و ال محد.... و عجل فرجهم