During the year his holy and prophetic lordship—u. w. b. —went on pilgrimage, which took place as follows: After the apostle of God had determined to go to Mekkah, he sent messengers to the Arab tribes who had attained the nobility of Islâm that he was about to proceed to the sanctuary, and that all persons desirous to go on pilgrimage were to leave their habitations and to join him. When this news had spread far and wide, numbers of people beyond all calculation started for Mekkah, and were in attendance on the heaven-aspiring stirrup to learn the ceremonies of the visitation. When the crowds had assembled his lordship started, according to one tradition, on Sunday, the twenty-fifth of the month Dhu-l-qa’dah, and according to another he departed on Monday from Madinah; but another tradition states that he performed his ablution on the first day of the said month, anointed his blessed countenance with oil, combed his propitious head, perfumed his unparalleled body, laid aside his garments, donned himself in two Izârs, issued from his august apartment, held the ordained prayers with four flexions at noon in the mosque of Madinah, and departed to Dhu-l-khalifah. When he arrived in that place he held the omitted post-meridian prayers, and selected nearly one hundred camels for the sacrifice. One of these he himself consecrated, and put on the garlands with his own blessed hands, appointing Nahyah B. Jundal to take care of the others. Nahyah says: ‘I asked his holy and prophetic lordship—u. w. b.—what I was to do in case a camel should be in danger of perishing. And he replied: “Slaughter it, and having sprinkled its garland with blood, place its trappings on Yemen-cloth, but neither thou nor thy companions must eat of the flesh thereof.”’
On that occasion Fattimah—salutation to her—and all the other mothers of the Musalmâns were seated in howdahs, and had the felicity of accompanying the prophet. According to a certain tradition, one hundred and fourteen thousand persons were in that journey attending on the heaven-aspiring stirrup, and after his lordship had held the second prayers at Dhu-l-khalifah, he mounted his private camel Qasswy and tied on the Ehrâm. Jâber the Anssâry says: ‘When I arrived in the retinue of the apostle of God at Dhu-l-khalifah, Asmâ, the daughter of O’mys, gave birth to Muhammad B. Abu Bakr, and sent to his lordship a message asking him what she was to do with the breathings?* He sent the reply: “Tie up thy womb with something, but do not disregard thy Ehrâm [state of a pilgrim], and utter the Talabbyah.” The Talabbyah is comprised in the following words: “I await Thy commands, O Allah! I await Thy commands! Thou hast no partner! I await Thy commands! For praise and glory are due to Thee! Thou hast no partner!”’
After travelling over the distance he arrived in Dhu Towa, where he held the matutinal prayers, and leaving that place, he entered Mekkah from the upper portion, proceeded to the mosque of the sanctuary, saluted the black-stone, and encompassed the house [of the Ka’bah], proceeding quickly during the three first, and according to the usual manner during the four last circumambulations, i.e., slowly. On that occasion he drew forth his sacred Redâ from under his right arm, and threw it over his left shoulder. After the circumambulation he turned his propitious face to the place of Ebrâhim, and recited the blessed verse, ‘Consider the place of Ebrâhim as a place of prayer,’ with his wonderfully eloquent tongue. Between the Ka’bah and the place of Ebrâhim he prayed with two flexions, during the first of which he recited the Fâtehah [first chapter of the Qurân] and ‘Say, O ye unbelievers.’* During ths second he recited the Sûrah Ikhlâss,* proceeded to the black-stone, touched it, and came out by the gate of Ssafâ. When he arrived in the last-mentioned place he recited the blessed verse, ‘Moreover, Ssafâ and Merwah are [two] of the monuments of Allah,’* and said: ‘I begin wherewith Allah the Most High has begun,’ and ran between Ssafâ and Merwah. When he entered Ssafâ, he turned his blessed face to the Qiblah of prayer, looked towards the house of the Ka’bah, and said: ‘There is no God but Allah alone. He has no partner. To Him belong the kingdom and the glory. He causes people to live and to die, and He is the living One who dies not. He is omnipotent. There is no God but Allah alone. He kept His promise, aided His servants, and He alone put the confederates to flight.’ Then he prayed, and thrice repeated the just-mentioned words. After that he proceeded to Merwah, went quickly through the Wâdy, and then again went slowly, acting in Merwah as he had done in Ssafâ. When he had finished running, he issued orders that everyone who had no [animal for] sacrifice should divest himself of the Ehrâm and be free, but put it on again on the day of Tarawiah; but that anyone possessing an animal for sacrifice should abide in his Ehrâm till the day of the slaughter. Then he said: ‘Had I known before what I know now, I would not have brought any sacrificial animals with me, but would have purchased them in Mekkah, would have laid aside my Ehrâm, and at present be free like yourselves; but as I have the animals with me, I cannot be delivered [of the Ehrâm] until I have slaughtered them.’ Fattimah Zohrâ —u. w. b.—and several other mothers of the Musalmâns having no sacrificial camels with them, they were freed of the Ehrâm, as also the companions who had no animals to sacrifice. Meanwhile also A’li the Commander of the Faithful had arrived from Yemen, bringing several camels for presentation to his holy and prophetic lordship—u. w. b. —and that prince asked him: ‘With what intention hast thou tied on the Ehrâm?’ He replied: ‘O apostle of God, as thou hast not told me thy intention, I said: “O Allah, I have tied on the Ehrâm with the same intention wherewith Thy apostle has tied it on.”’ The prophet replied: ‘I have tied on the Ehrâm for the pilgrimage, and have brought with me sacrificial camels. Abide thou also in thy Ehrâm, and be my partner in the presentation-camels.’ On that occasion A’li Murtadza—u. w. b.—saw that Fattimah—u. w. b.—was dressed in a handsome robe, and had collyrium round her eyes. He therefore asked why she had freed herself [from the obligations of the Ehrâm], but the princess of the women of this world— u. w. b.—replied: ‘I have put away the Ehrâm by order of the prophet.’
The apostle of God—u. w. b.—remained from Sunday till Thursday, the eighth of Dhu-l-hejjah, i.e., four days, and went on the said Thursday with the Musalmâns to Menah, where he rested, holding the daily prayers as well as the vespertine and dormitory ones. He spent also the night in that locality, and held the matutinal prayers in the morning, and went after sunrise to A’rafat, where he entered a tent prepared for him in the place called U’rwah. There he remained till the sun began to decline, whereon he mounted his she-camel Qasswy and entered the lower portion of the Wâdy, where he preached a sermon mounted as he was, and said during it: ‘Ye are prohibited to shed each other’s blood, to take each other’s property, or to quarrel during this sacred day and month.’ He also said: ‘Be aware that I have trodden under foot the customs of the time of ignorance, and any murders committed during it can now no longer be avenged. The first retaliation which I have ordered to be abrogated was the one for the murder of Rabya’h B. Alhâreth B. A’bd-ul-Muttalleb, the son of my father’s brother. I have abolished the blood-mulct of the time of ignorance, and the first which I thus abrogate is that for A’bbâs B. A’bd-ul-Muttalleb, that I may be the first who shows how to abstain from taking blood or property [in retaliation].’ After that he uttered with his wonderfully eloquent tongue several precepts about keeping women, and continued: ‘I leave something with you, which if you follow it you will not err, namely, the Qurân.’ He also said: ‘You shall be questioned about me on the morrow of the resurrection. You will be asked, “How has Muhammad dealt with you? How has he promulged his message and the commandments?” What reply will you give?’ They answered: ‘On that day we shall bear witness that thou hast fulfilled the conditions of thy apostleship, hast discharged the duties wherewith thou hast been entrusted, and hast not omitted to promulge any of the laws of direction, nor the needful admonitions.’ When that prince heard these words he lifted his index-finger to heaven, and then, pointing to the ground, he exclaimed thrice: ‘O Allah, I bear testimony [to what the people have now said].’ After that the call to prayers and the Eqâmet* were proclaimed. He led the devotions, the Eqâmet was repeated, and he again held prayers with the assembled multitude. After that he mounted his camel, entered the Maqaf,* turned his face to the Qiblah, engaged in devotions, and continued them till sunset.
Ebn A’bbâs says: ‘When the apostle of God stood in the Maqaf, I saw him raising his blessed hands and touching his propitious countenance with his palms, saying: “The most excellent prayer of mine, and of the prophets who were before me, is this: “There is no God but Allah alone, who has no partner. His is the kingdom and the glory, and He is omnipotent.”’ In some biographical works it is mentioned that there is a difference of opinion among the U’lamâ whether that prince was fasting on the day of A’rafat or not. The argument of those who believe that he did not fast is that Ommu-l-fadzl, the mother of A’bdullah B. A’bbâs, had said: ‘At the time when his lordship was standing in the Maqaf I sent him a pitcher of milk, of which he drank, and the people who saw it knew that he was not fasting.’ On this day, also, the blessed verse, ‘To-day I have perfected your religion, and have completed my favour to you, and have granted you Islâm for a religion,’* was revealed. It is related that on the said day he remained till sunset in A’rafat. Then he caused Asâmah B. Zayd to mount behind him, and held the bridle of Qasswy so short that the camel’s head touched the pillow which was in front of his lordship; but when she began to ascend he slackened the reins, so that the camel went up easily. When he arrived at Mazdalfah he held the sunset and evening prayers, with the Adhân* and Eqâmet, spending the night in Mazdalfah. In the morning, when it was yet dark, he held prayers, went to the holy monument,* stood with his face towards the Qiblah, uttering the Takbyr, the Tahlyl,* and the Tawahyd,* and remaining until the day had fairly dawned. He left the holy monument before the sun rose, and after it had risen the Qoraish also departed. When his lordship went away he allowed Fadzl B. A’bbâs, who was a son of Ssabyh Alwojah, to mount behind him; but as they were riding Fadzl looked every now and then towards the women of Bahrayin, who were just passing, and that prince with his blessed hand turned the head of the young man away from them in another direction. When they arrived in the valley of the ceremonies he impelled his camel quickly, and proceeded through the middle road to Hamratu-l-a’qabah Kabra. When he reached the last-named place he halted in the centre of the Wâdy, where he threw seven stones, and shouted the Takbyr at the throwing of each. On this day he preached at Menâ, prohibiting bloodshed, rapacity, and quarrelling in the same way as he had done on the day of A’rafat. He also described the coming of the Dujjâl* his figure, and qualities. He also imparted advice on many other subjects. When he had terminated his sermon he hastened to the Manahar,* where the sacrificial camels of the apostle of God had been kept, together with those brought by A’li from Yemen, which amounted to nearly one hundred. Of these he killed sixty-three with his own hands, according to the number of the years of his age, and ordered A’li to slaughter the rest. Then he got his blessed head shaved, and distributed the sacred hairs thereof among his companions and wives. Some of the companions likewise shaved, whilst others merely clipped their hair. For the former his lordship uttered three prayers, and for the latter one prayer, in the same way as on the day of Hodaybiah, for mercy and pardon. He ordered also a little flesh to be taken from every one of the camels sacrificed, and to be cooked in a pot. The noble one of the family of B. Ghâleb—u. w. b.—* partook of that meat and broth with A’li B. Abu Ttâleb, because he had made him his partner and associate in the sacrifice. After that A’li the Commander of the Faithful distributed, by order of his lordship, the meat and hides of the camels among the people, and paid the wages of the butchers from other sources. When he was freed from [the restrictions and ceremonies of] the Ehrâm, he rode to Mekkah, encompassed the Ka’bah, held the earlier prayers, went to the well Zemzem, and said: ‘O sons of A’bd-ul-Muttalleb, draw water from the well Zemzem; and if I feared not that the people would overpower you, I would draw with you.’ Then a bucket was brought for his lordship to drink.
When his holy and prophetic lordship—u. w. b.—had terminated the ceremonies of the pilgrimage, he remained for some days in the noble city of Mekkah, and then departed to the honoured town of Madinah. After traversing the proper distance, he arrived in Ghadyr Khumm, which is in the vicinity of Hajfah. In that place he halted, held matutinal prayers, turned his face to the companions, and said: ‘Are we not above the believers themselves?’ But, according to another tradition, he said: ‘It seems to me that I am called to the eternal world, and that I have complied. Let it be known unto you that I leave two important matters with you, one of which is more important than the other; I mean the Qurân and the members of my house. Take care how you deal with these things after my decease, and how you respect them. For these two subjects will not be separated from each other until they meet me on the bank of the Kawthar.’ Then he continued with his wonderfully eloquent tongue: ‘Verily, Allah the Most High is my Lord, and I am the lord of the believers.’ He then took A’li’s hand, exclaiming: ‘A’li is the master of those whose master I am. O Allah, his family is my family; his friends are my friends. I injure those who injure him, and I befriend those who aid him. Truth is with him, wherever he is.’ The author of these pages says that with reference to this matter, the statement in the Aa’llâmu-l-warâ and of the Rabyi’-l-abrâr is as follows: When his holy and prophetic lordship arrived in Ghadyr Khumm on his return from Mekkah, he ordered a place to be cleaned under some trees, and the saddles of the camels to be collected and placed in one heap. Then Ballâl proclaimed prayers by order of his lordship, the people assembled, that prince mounted the heap of saddles, and was at his own desire followed also by A’li, who stood on his right side. After that his lordship the refuge of termination—u. w. b. —poured forth with his propitious tongue praise and gratitude to the Lord of Glory, exhorted the people, informed them of his own [approaching] death, and said: ‘I am called to the mansion of eternity. I shall soon comply, and leave you. I leave, however, two things with you, and if you take hold of them you will not go astray. These two things are the book of Allah and my family, which will not separate from each other until they join me on the bank of the lake Kawthar.’ Then he said: ‘O ye multitude of people, who is nearer to you than your own souls?’ They all replied: ‘God the Most High and His apostle.’ He continued: ‘To whomsoever I am nearer than his own soul, to him also A’li is nearer than his own soul.’ Then he took off A’li from the pack-saddles of the camels in such a manner that the foot of A’li was on the top of the knee of the prophet, and said: ‘Whose lord I am, A’li is also his lord. O Allah, love him whom he loves, and hate him whom he hates. Assist any one who befriends him, and injure everybody who injures him.’ Then he came down and sat in his own tent, ordering A’li to sit in another. After that he ordered numbers of persons to go to the tent of A’li and to congratulate him. After they had done so, the mothers of the Believers also went to A’li—u. w. b.— by order of the lord of existences—u. w. b.—and felicitated him. Of the number of the companions present, O’mar B. Alkhattâb said: ‘Blessed art thou, O A’li; for thou hast been exalted by my lord and by the lord of all the believers of both sexes.’
It is related that when his holy and prophetic lordship had, after performing the journey, arrived in the vicinity of Madinah, and his blessed eye alighted on the glorious country, he exclaimed: ‘There is no God but Allah. He has no partner. His is the kingdom and the glory, and He is omnipotent. We turn to God, praise and worship Him. God has fulfilled His promise, has aided His servants, and He alone has put to flight the confederates.’ During this year Ebrâhim, the son of the apostle of God, died in his infancy, and [with reference to this event] A’bdu-r-rahman B. A’wuf says: ‘The apostle of God took me by the hand, led me to the bedside of Ebrâhim, and embraced his beloved son, who was in a dying state, and when he perceived him in this condition he wept. I said: “O apostle of God, do not weep; for thou hast prohibited us to weep.” But the apostle of God replied: “I have forbidden you to lament and to cry, to strike your faces and to tear your garments; but to weep is mercy, and he who has no mercy will receive no mercy, O Ebrâhim. Were not the promise of God true, and that all who live must die, I would certainly be more sad than I am. But, although I am grieved to part with thee, and shed tears, I say nothing against the will of God the Most High.”’ Barâ Ebn Ghâreb says: ‘Ebrâhim died when he was sixteen months old; the prophet prayed over his corpse, and said: “Ebrâhim has a nurse in paradise, who will complete his suckling time.”’ On the day of his death the sun became darkened, and the people said that an eclipse had taken place on account of this event. His lordship, however, observed: ‘Sunshine and moonshine are two indications of the signs of God the Most High and Glorious, and they are eclipsed for the death of no one. If, however, you behold an eclipse, let it become an occasion of prayer to you, that it may be removed.’