1. The documents of the pen and the ink-pot tradition
The story concerns the last days of the Prophet’s life (s.a.). Some of the Companions visited the Prophet (s.a.) and he told them, “bring me a pen and an ink-pot so that I can write a letter for you after that you never go astray”. But some of the Companions opposed and prevented him from writing the letter. This tradition has been mentioned in six narratives in Sahih[1] of Bukhari and three narratives in Sahih[2] of Muslim and both of the books are ones from the most valid narrative books of Sunnites.
According to Muslim in his Sahih, first part of the story is as follows:
Sa’id ibn Jubayr says that ibn ‘Abbas has said, “يوم الخميس، و ما يوم الخميس، ثم جعل تسيل دموعه حتى رأيت على خدّيه کأنّها نظام اللّؤلُو. قال: قال رسول الله: «ائتونى بالکتف والدواة ـ او اللوح والدواة ـ اکتب لکم کتاباً لن تضلّوا بعده ابداً Thursday, what an intolerable day it was!”[3], then ibn ‘Abbas wept and I saw him shedding a flood of tears which were like a string of pearls on his cheeks. Then he continued that the Prophet (s.a.) said, “bring me a paper and a pen so that I can write something for you, after that you never go astray…””[4].
At first, it seems that after hearing this request of the Prophet (s.a.), all the Companions who were there would have eagerly and interestingly brought the Prophet (s.a.) the pen and the ink-pot so that he could write his will, because on one side obedience to the Prophet (s.a.) was obligatory, on another side, that writing was related to their eternal guidance and abandonment of their aberrance and on the other side, the Prophet (s.a.) was sick and his death was approaching, as a result, he would state comprehensive words and a particular guidance, so they shouldn’t have hesitated to take the Prophet’s order and bring him pen and ink-pot without any delay, but surprisingly some of the Companions opposed the Prophet (s.a.), although their reaction was unbelievable, it was true. Because this matter has been mentioned in two Sahih books and well-known historical books.
According to this narrative, they started a quarrel in the presence of the Prophet (s.a.). Some of them said, “Bring pen and ink-spot” and some other said, “Don’t do that”. In some of the narratives, it has not been mentioned the names of the opponents[5], but in some others, it has been specified that ‘Umar opposed (the Prophet (s.a.)), for instance, it has been stated in Sahih of Bukhari that after the request of the Prophet (s.a.) regarding the bringing of the pen and the ink-pot, ‘Umar said, “إنّ النّبيّ غلب عليه الوجع!!، وعندکم القرآن، حسبنا کتاب الله the sickness has overpowered the Prophet (s.a.), Quran is with you and God’s holy book is sufficient for us”.[6] Bukhari has also quoted the same saying in another part of his book but with a slight difference from ‘Umar. He has written that ibn ‘Abbas said, “when the Prophet’s illness became worst, he said, “bring me a piece of paper so that I can write a letter for you after that you may not go astray”, ‘Umar said, “ائتونى بکتاب اکتب لکم کتاباً لا تضلّوا بعده، قال عمر: إنّ النبىّ(صلى الله عليه وآله)غلبه الوجع، وعندنا کتاب الله حسبنا the illness has overpowered the Prophet (s.a.) and the God’s holy book which is sufficient for us, is with us” ”[7].
The name of ‘Umar as an opponent has been mentioned in one case (of three cases) in Muslim’s Sahih[8], and based on other similar sayings, there is no doubt about ‘Umar’s disagreement with the Prophet (s.a.) and also based on the application of the following words “فقالوا: he said”[9] and “فقال بعضهم : some people said”[10] in the quotations, it can be realized that one of those who disagreed with the will was ‘Umar. As it has been referred to this matter before, this story has been mentioned six times by Bukhari and three times by Muslim in their books, and it can be perceived from these narratives that when ‘Umar disagreed (with the Prophet (s.a.)) some of them (Companions) took ‘Umar’s side and some others opposed him. Many of Sunnites scholars have also quoted this story in their books[11], but we only examine the narratives mentioned in Sahih books of Muslim and Bukhari –which are the most valid books among Sunnis-
2. Various sayings used for opposing the Prophet (s.a.)
Now we mention the sayings which were said for disagreeing with the Prophet’s command. As we have said before, these sayings are mentioned in Sahih books of Bukhari and Muslim.
It has been mentioned, “فقال بعضهم: إنّ رسول الله قد غلبه الوجع، وعندکم القرآن، حسبنا کتاب الله: some people said: the sickness has overpowered the Prophet (s.a.), Quran is with you and God’s holy book is sufficient for us”.[12]
Somewhere else it has been mentioned, “فقال عمر: انّ رسول الله قد غلب عليه الوجع، وعندکم القرآن، حسبنا کتاب الله : ‘Umar said: the sickness has overpowered the Prophet (s.a.), Quran is with you and God’s holy book is sufficient for us”.[13]
The same as the above narrative, it has been mentioned, “فقال عمر: إنّ النّبى قد غلب عليه الوجع، وعندکم القرآن، حسبنا کتاب الله: ‘Umar said: the sickness has overpowered the Prophet (s.a.), Quran is with you and God’s holy book is sufficient for us”.[14]
Somewhere else it has been mentioned, “قال عمر: إنّ النّبى غلبه الوجع، وعندنا کتاب الله، حسبنا :’Umar said: the illness has overpowered the Prophet (s.a.) and the God’s holy book which is sufficient for us, is with us”.[15]
Based on these narratives, for preventing the Prophet (s.a.) from writing the letter, ‘Umar said, “the illness has overpowered the Prophet (s.a.) (and he is not careful about what he says (we seek refuge in God)) and the Quran which is with you, is sufficient for guiding you and us”.
The word of < هجر : talk nonsense (we seek refuge in God)> has been used in five narratives, although in some cases in an interrogative form and in one case in an indicative form. It has been mentioned, “ فقالوا: أهجر رسول الله: ”.[16] In two cases, it has been mentioned, “فقالوا: ما شأنه؟ أهجر؟ استفهموه: they said: what is wrong with the Prophet (s.a.)? Has he gone mad?”.[17]
Lexicologists believe that when < هجر> is said about a patient, it means that he talks nonsense. Fayyumi has written in <Misbah al-Munir>, “هجر المريض فى کلامه هجراً ايضاً خلط وهذى : when the patient said <هجر>, it meant that he talked nonsense and irrelevantly”.[18]
It has been stated in Lisan al-‘Arab, “الهَجْر: الهذيان والهُجْر بالضم: الاسم من الاهجار وهو الافحاش وهَجَر فى نومه ومرضه يهجُر هجراً: هذى <هجر Hajr> means talking nonsense and <هجر Hojr> which is a verbal noun, means obscene saying and when you say this word to a lying person or patient, it means that he talks nonsense and irrelevantly when being asleep or patient”.[19] How could it be possible that someone say such words and sayings about God’s messenger and the communicator between Him and His servants? While it has been said about him in Quran, “وَمَا يَنطِقُ عَنِ الْهَوَى: nor does he speak out of desire.”[20], “وَمَا آتَاکُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاکُمْ عَنْهُ فَانتَهُوا: and whatever he forbids you, abstain”[21], and also this one, “ فَلْيَحْذَرِ الَّذِينَ يُخَالِفُونَ عَنْ أَمْرِهِ أَن تُصِيبَهُمْ فِتْنَةٌ أَوْ يُصِيبَهُمْ عَذَابٌ أَلِيمٌ: so let those who disobey his command beware, lest they are struck by sedition, or, they are stricken with a painful punishment.”[22].
3. Quarrel and disagreement in the presence of the Prophet (s.a.)
Besides these unfair sayings, some of the Companions began to quarrel in the presence of the Prophet (s.a.). Some of whom agreed with ‘Umar and some other disagreed with him and said, “let the Prophet (s.a.) write his will”, according to some narratives in Bukhari’s Sahih, “فاختلفوا وکثُر اللَّغَط : they quarreled a lot and raised their voice”.[23]
It has been mentioned in four narratives in the Sahih books of Bukhari and Muslim, “فتنازعوا ولاينبغى عند نبىّ تنازع: they began to quarrel and dispute, while it wasn’t a proper act in the presence of the Prophet (s.a.)”.[24]
It has been mentioned in three narratives in the Sahih books of Bukhari and Muslim (with a slight difference in words), “فاختلف اهلُ البيت فاختصموا، فکان منهم من يقول: قرِّبوا يکتب لکم النبىّ کتاباً لن تضلوا بعده، ومنهم من يقول ما قال عمر the people who were present in the house disagreed (with one another) and began to dispute. Some of them said, “bring the pen and the ink-pot so that he can write a document for you, after that you may never go astray” and some other repeated ‘Umar’s saying (the illness has overpowered the Prophet (s.a.))”.[25]
It can be realized from these narratives that they quarreled while were in the presence of the Prophet (s.a.) and stated the above mentioned sayings.
4. What was the reaction of the Prophet (s.a.)?
The reaction of the Prophet (s.a.) to the unfair behaviors of some of the Companions and their quarrel is noticeable. According to Sahih books of Bukhari and Muslim, the Prophet (s.a.) reacted in two ways:
1. He said, “قوموا عنّى ولاينبغى عندى التنازع get up (and leave here), because it is not appropriate to quarrel in my presence”.[26]
According to this saying, the angriness and sadness of the Prophet (s.a.) from their behaviors and disputation can be understood.
2. When they began to quarrel and insulted the Prophet (s.a.), he said, “ذرونى، فالّذى أنا فيه خير ممّا تدعوني إليه leave me alone, because the feeling that I have right now is better than what you are doing (insulting me)”.[27] (it refers to his special attention to God during the last moments of his life)
5. Why was ibn Abbas filled with great sorrow?
According to five narratives of Sahih books, when ibn Abbas intended to narrate the story of that day, at first he remembered it with great sadness and sorrow and then narrated the story. An example of this is the following narrative, “Sa’id ibn Jubayr –according to Bukhari’s Sahih- has said that ibn ‘Abbas said, “يوم الخميس و ما يوم الخميس; Thursday, what a painful Thursday?!”. Then Sa’id ibn jubayr said, “then (ibn ‘Abbas) wept in such a way that his tears fell on the gravel” ”.[28]
It is obvious that ibn ‘Abbas’s grief and tears were due to the insult to the Prophet (s.a.) and preventing him from writing (the document), which could stop the people from aberrance.
In four narratives of Sahih books of Bukhari and Muslim concerning this story, it is said that after narrating the story, ibn ‘Abbas regretted a lot that the Prophet (s.a.) was prevented from writing the letter. For example, “قال عبيدالله: وکان ابن عباس يقول: إنّ الرزيّة کلّ الرزيّة ما حال بينَ رسول الله وبين أن يکتُبَ لهم ذلک الکتاب، من اختلافهم ولَغَطهم’Ubayd-allah ibn ‘Abdullah said that ibn ‘Abbas used to say, “the worst damage and truly the irreparable loss is that the Prophet (s.a.) has been prevented from writing that letter because of their quarrel and disputation””.[29]
6. Is it possible to impute such things to the Prophet (s.a.) and disobey him?
The commentators of Sahih books have specified in the exegesis of these narratives that the Prophet (s.a.) is innocent whether being healthy or patient, and his saying is in accordance with the truth.
Ibn Hajar ‘Asqalani has quoted from Qurtubi that he said, “in this narrative, the word of <(Hajr ) هجر : nonsense> means the saying of a diseased person who doesn’t talk properly, therefore, his saying is ignored”. Then he said, “ووقوع ذلک من النبى(صلى الله عليه وآله)مستحيل لانّه معصوم فى صحّته ومرضه لقوله تعالى (وَمَا يَنْطِقُ عَنِ الْهَوَى) و لقوله(صلى الله عليه وآله) إنّى لااقول فى الغضب والرضا إلاّ حَقّاً : it is unlikely that the Prophet (s.a.) does such thing (talking nonsense), because he is innocent whether being healthy or patient because of this saying of God, “nor does he speak out of desire” and the saying of his holiness, “when I am pleased or angry, I say nothing except the truth”.[30] Badr al-Din ‘Ayni has stated the same matter in <‘Umdat al-Qari>, which is an exegesis of Bukhari’s Sahih.[31]
There is another well-known scholar, named Nawawi, who has also said in the exegesis of Bukhari’s Sahih, “إعلم انّ النبى معصوم من الکذب و من تغيير شيء من الاحکام الشرعية فى حال صحته وحال مرضه; be aware that the Prophet (s.a.) is certainly innocent of any mendacity, unjustness and changing the divine’s laws whether he is healthy or patient”.[32] Moreover, many verses of Quran which we have mentioned before signify that it was far beyond the Prophet’s status (s.a.) to state improper sayings during his life.
It is noticeable that a group of Sunnis scholars have tried to account for this absolute historical matter, which is really surprising.
There is no need to account for this explicit matter. Instead of their illogical justifications and prejudgments, wouldn’t it has been better to say, “someone or some people committed a great sin and as we know all, they were all fallible”? As an example, it is written in <Fath al-Bari Fi Sharh Sahih Bukhari>, which is one of the best books among them (Sunnis), that, “there is a consensus among the scholars that this saying, < قول عمر حسبنا کتاب الله : Quran is sufficient for us> indicates the power of his religious jurisprudence (Fiqh) and accuracy”!![33] Does its previous sentence –the illness has overpowered the Prophet (s.a.) (and he talks nonsense)- indicate the power of his jurisprudence and accuracy, as well?! Moreover, is the Book of God sufficient without the Prophet’s tradition (Sunnah)? While the number of Rak’ahs of prayer, quantity of Zakat, the number of circumambulation (around Ka’bah), running between Safa and Marwah during pilgrimage, stoning Satan symbolically and many of other laws have only been stated in the Prophet’s tradition (Sunnah), does the denial of these matters indicate the jurisprudence and one’s accuracy? Isn’t it better to confess to the realities, instead of saying such justifications? (God is the most knowing)
7. The more important matter!
besides these unfair and surprising sayings stated in six narratives of Bukhari’s Sahih and three narratives of Muslim’s Sahih, we face this question that what was the important matter that the Prophet (s.a.) intended to write (or command others to write) and resulted in such intense disagreement? Firstly, that matter was surely relevant to the last days of the Prophet’s life. Secondly, it (the letter) was such an important matter that if it had been observed, it would have been averted any quarrel and aberration resulting from it. Thirdly, it wasn’t a desirable matter for some of the present people and they disagreed with that.
We suppose that the readers have guessed that this matter concerned caliphate and leadership (Wilayat) (of Ali ibn Abi Talib (a.s.)).
We believe that after saying several statements for introducing Imam Ali (a.s.) as the leader of the community and particularly after the event of Ghadir, the Prophet (a.s.) was trying to stabilize his (Imam Ali’s) leadership and caliphate. This matter can be realized from the Prophet’s similar words in this tradition and his other words about his household (‘Itrah) –specially the tradition of Thaqalayn-. ( if God’s pleases, we will write about the tradition of Ghadir and Thaqalayn later)
Please study this article once more. We do not judge but entrust it to you.
(The end)
والسلام على من اتبع الهدى (manish chi mishe?)
Muharam al-Haram 1429 A.H.
January of the year 2008
Table of Sources
1. The Holy Quran
2. Tarikh Tabari, Muhammad ibn Jurayr Tabari, the institution of A’lami, Bayrut, fourth publication, 1403 A.H.
3. Tafsir al-Quran al-‘Azim, ibn Kathir Damishqi, Daral-Andalus, Bayrut, 1996 A.H.
4. Sahih ibn Habban,the research of Shu’ayb al-‘Arna’ut- the institution of Risalat, second publication, 1414 A.H.
5. Sahih Bukhari, Abu ‘Abdullah Muhammad ibn Isma’il Bukhari, the research of Sidqi Jamil al-‘Attar, Dar al-Fikr, Bayrut, first publication, 2005
6. Sahih Muslim, Abul-Husayn Muslim ibn Hajjaj Nayshaburi, the research of Sidqi Jamil al-‘Attar, Dar al-Fikr, Bayrut, first publication, 2004
7. Sahih Muslim Sharh Muhyi al-Din Nawawi, Shirkat Abna’ Sharif al-Ansari, Bayrut, 2007
8. ‘Umdat al-Qari Sharh Sahih Bukhari, Badr al-Din ‘Ayni, Daral-Fikr, Bayrut, first publication, 2005
9. Fath al-Bari, Ahmad ibn ‘Ali ibn Hajar ‘Asqalani, press of al-‘Abikan, Riaz, first publication, 1421 A.H.
10. Al-Kamil Fi al-Tarikh, ibn Athir Jazari, the research of Abi al-Fada’ ‘Abdullah al-Qazi, Daral-Kutub al-‘Ilmiyyah, Bayrut, third publication, 1418 A.H.
11. Lisan al-‘Arab, ibn Manzur Afriqi, dar Sadir, Bayrut, first publication, 1997
12. Musnad Abi Ya’li, Abu Ya’li Musali, the searching of Husayn Salim Asad, Daral-Ma’mun al-Turath, second publication
13. Musnad Ahmad, Ahmad ibn Hanbal, Dar Sadir, Bayrut
14. Misbah al-Munir, Fayyumi, revision by Muhammad ‘Abdul-Hamid, 1347 A.H.
[1] Sahih Bukhari, Kitab al-‘Ilm, chapter 39 (Kitab al-‘Ilm chapter), tradition No. 4; al-Jahad wal-Sayr book; chapter 175, Tradition No. 1; al-Jaziyah book, chapter 6. Tradition No. 2; al-Mughazi book, chapter 84 (chapter of Marza al-Nabi wa Wafatah), Tradition No 4, the same chapter, Tradition No 5; Kitab al-Marza, chapter 17 (chapter of Qawl al-Mariz Qumu ‘Ani), Tradition No.1
[2] Sahih Muslim; al-Wasiyah book, chapter 6, Tradition No.6; the same chapter, Tradition No.7; the same chapter, Tradition No. 8
[3] This evening happened on Thursday and the Prophet died on Monday (four days later), according to Tabari. Tabari has written about the evenings of 11th century, “all the historians agree that the Prophet (s.a.) died on Monday”. Ibn Hajar has also written in Fath al-Bari, “the Prophet (s.a.) became sick on Thursday and died on Monday”. (volume No.7, P. 739)
[4] Sahih Muslim, al-Wasiyah book, chapter 6, Tradition No.7
[5] Sahih Bukhari, wal-Sayr book, chapter 175, Tradition No.1; al-Jaziyah book, chapter 6. Tradition No. 2; al-Mughazi book, chapter 84 (chapter of Marza al-Nabi wa Wafatah), Tradition No 4 and 5; Sahih Muslim, Kitab al-Wasiyah, chapter 6, Tradition No.6 and 7
[6] Kitab al-Marza, chapter 17 (chapter of Qawl al-Marza Qumu ‘Ani), Tradition No.1
[7] The same document, Kitab al-‘Ilm, chapter 39 (chapter of Kitab al-‘Ilm), Tradition No. 4
[8] Sahih Muslim, Kitab al-Wasiyah, chapter 6, Tradition No.8
[9] Sahih Muslim, al-Mughazi book, chapter 84, Tradition No.4 and Sahih Muslim, Kitab al-Wasiyah, chapter 6, Tradition No.6 and 7
[10] Sahih Bukhari, al-Mughazi book, chapter 84, Tradition No. 5
[11] Refer to: Musnad Ahmad, vol. 1, P. 222, 293, 324, 325 and 355; Vol. 3, p. 346; Musnad Abi Ya’li, Vol. 3, P. 395; Sahih ibn Hayyan, Vol. 8, P. 201; Tarikh Tabari, vol. 3, P. 193; Kamil ibn Athir, Vol. 2, P. 185 and other books
[12] Sahih Bukhari, al-Mughazi book, chapter 84, Tradition No. 5
[13] Sahih Muslim, Kitab al-Wasiyah, chapter 6, Tradition No. 8
[14] Sahih Bukhari, Kitab al-Marza, chapter 17, Tradition No.1
[15] The same document, Kitab al-‘Ilm, chapter 39 (chapter of Kitab al-‘Ilm), Tradition No. 4
[16] Sahih Bukhari, wal-Sayr book, chapter 175, Tradition No.1
[17] The same document, al-Mughazi book, chapter 84, Tradition No. 4 and Sahih Muslim, chapter 6 and Tradition No. 6
[18] Misbah al-Munir, Hajr word
[19] Lisan al-‘Arab, Hajr word
[20] Najm Sura, 3
[21] Hashr Sura, 7
[22] Nur Sura, 63. Ibn Kathir has written, “the pronoun of “امره” refers to the Prophet (s.a.)” and he said in addition to this verse of Quran, “أَنْ تُصِيبَهُمْ فِتْنَةٌ” that, “اى فى قلوبهم من کفر او نفاق او بدعة :disagreement with the prophet (s.a.) results in sedition. It means that infidelity, hypocrisy or innovation strike these people in their hearts” (the exegesis of ibn Kathir, Vol. 5, P. 131)
[23] Sahih Bukhari, Kitab al-‘Ilm, chapter 39, Tradition No. 4
[24] Sahih Bukhari, al-Jahad wal-Sayr book, chapter 175, Tradition No.1; al-Mughazi book chapter 84, Tradition No.4; Kitab al-Jaziyah, chapter 6, Tradition No. 2; Sahih Muslim, Kitab al-Wasiyah, chapter 6, Tradition No. 6
[25] Sahih Bukhari, Kitab al-Marza, chapter 17, Tradition No. 1; al-Mughazi book chapter 84, Tradition No.4; Sahih Muslim, Kitab al-Wasiyah, chapter 6, Tradition No. 8
[26] Sahih Muslim, Kitab al-‘Ilm, chapter 39, Tradition No. 4. In some of the narratives only the word of “قوموا: get up” has been narrated: the same document, al-Mughazi book, chapter 84, Tradition No.4; Kitab al-Marza, chapter 17, Tradition No.1; Sahih Muslim, Kitab al-Wasiyah, chapter 6, Tradition No. 8
[27] Sahih Bukhari, Kitab al-jaziyah, chapter 6, Tradition No. 2; al-Mughazi book, chapter 84, Tradition No. 4; Kitab al-Jahad wal-sayr, chapter 175, Tradition No. 1 (in this tradition, “دعونى” word has been mentioned instead of “ذرونى” word. The following has also been mentioned in Sahih Muslim, Kitab al-Wasiyah, chapter 6, Tradition No. 6, “قال: «دعونى فالّذى أنا فيه خير»”
[28] Sahih Bukhari, Kitab al-‘Ilm, chapter 6, Tradition No. 2. The same has been mentioned in other narratives; refer to: Sahih Muslim, Kitab al-Jahad wal-Sayr, chapter 175, Tradition No. 1; al-Mughazi book, chapter 84, Tradition No.4 (without narrating the weeping of ibn ‘Abbas); Sahih Muslim, Kitab al-Wasiyah, chapter 60, Tradition No. 6 and 7
[29] Sahih Bukhari, Kitab al-Marza, chapter 17, Tradition No.1; the same as this narrative: Kitab al-’Ilm, chapter 39, Tradition No. 4; al-Mughazi book, chapter 84, Tradition No.5; Sahih Muslim, Kitab al-Wasiyah, chapter 6, Tradition No. 8
[30] Fath al-Bari, Vol. 7, P-P. 739 -740
[31] ‘Umdat al-Qari, Vol. 12, P. 388 (Dar al-Fikr, Bayrut, first publication, 2005)
[32] Sahih Muslim, with the exegesis of Imam Muhyi al-Din Nawawi, Vol. 4, P. 257
[33] Sahih Bukhari, Kitab al-Marzi and Sahih Muslim, Kitab al-Wasiyah
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