Prophet (saw)'s Funeral and the Sahabah (raa)

Society Religion & Philosophy
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From time and again some people who just out of malice want to attack the Companions the Prophet (saw) [May Allah (swt) be pleased with them all] and claim that some of the Prominent among them did not attend Prophet (saw)’s funeral service. For the record I am cutting and pasting the following form the Net.
Let’s just try to keep the discussions healthy - Please

The Last Day Alive:

In a narration by Anas bin Malik, he said: “While the Muslims were performing the dawn prayer on Monday — led by Abu Bakr, they were surprised to see the Messenger of Allâh raising the curtain of ‘Aishah’s room. He looked at them while they were praying aligned properly and smiled cheerfully. Seeing him, Abu Bakr withdrew to join the lines and give way to him to lead the prayer. For he thought that the Prophet wanted to go out and pray.” Anas said: “The Muslims, who were praying, were so delighted that they were almost too enraptured at their prayers. The Messenger of Allâh made them a gesture to continue their prayer, went into the room and drew down the curtain.”

The Messenger of Allâh did not live for the next prayer time.

When it was daytime, the Prophet called Fatimah and told her something in a secret voice that made her cry. Then he whispered to her something else which made her laugh. ‘Aishah enquired from her after the Prophet’s death, as to this weeping and laughing to which Fatimah replied: “The first time he disclosed to me that he would not recover from his illness and I wept. Then he told me that I would be the first of his family to join him, so I laughed.”

He gave Fatimah glad tidings that she would become the lady of all women of the world.

Fatimah witnessed the great pain that afflicted her father. So she said: "What great pain my father is in!” To these words, the Prophet remarked:
“He will not suffer any more when today is over.”

He asked that Al-Hasan and Al-Husain be brought to him. He kissed them and recommended that they be looked after. He asked to see his wives. They were brought to him. He preached them and told them to remember Allâh. Pain grew so much severe that the trace of poison he had at Khaibar came to light. It was so sore that he said to ‘Aishah: “I still feel the painful effect of that food I tasted at Khaibar. I feel as if death is approaching.”

He ordered the people to perform the prayers and be attentive to slaves. He repeated it several times.

The Prophet breathes his Last:

When the pangs of death started, ‘Aishah leant him against her. She used to say: One of Allâh’s bounties upon me is that the Messenger of Allâh died in my house, while I am still alive. He died between my chest and neck while he was leaning against me. Allâh has mixed his saliva with mine at his death. For ‘Abdur Rahman — the son of Abu Bakr — came in with a Siwak (i.e. the root of a desert plant used for brushing teeth) in his hand, while I was leaning the Messenger of Allâh against me. I noticed that he was looking at the Siwak, so I asked him — for I knew that he wanted it — “Would you like me to take it for you?” He nodded in agreement. I took it and gave it to him. As it was too hard for him, I asked him “Shall I soften it for you?” He nodded in agreement. So I softened it with my saliva and he passed it (on his teeth).

In another version it is said: “So he brushed (Istanna) his teeth as nice as he could.” There was a water container (Rakwa) available at his hand with some water in. He put his hand in it and wiped his face with it and said:
“There is no god but Allâh. Death is full of agonies.”

As soon as he had finished his Siwak brushing, he raised his hand or his finger up, looked upwards to the ceiling and moved his lips. So ‘Aishah listened to him. She heard him say: “With those on whom You have bestowed Your Grace with the Prophets and the Truthful ones (As-Siddeeqeen), the martyrs and the good doers. O Allâh, forgive me and have mercy upon me and join me to the Companionship on high.”] Then at intervals he uttered these words: “The most exalted Companionship on high. To Allâh we turn and to Him we turn back for help and last abode.” This event took place at high morning time on Monday, the twelfth of Rabi‘ Al-Awwal, in the eleventh year of Al-Hijrah. He was sixty-three years and four days old when he died.

The Companions’ concern over the Prophet’s Death:

The great (loss) news was soon known by everybody in Madinah. Dark grief spread on all areas and horizons of Madinah. Anas said:
“I have never witnessed a day better or brighter than that day on which the Messenger of Allâh came to us; and I have never witnessed a more awful or darker day than that one on which the Messenger of Allâh died on.”
When he died, Fatimah said: “O Father, whom his Lord responded to his supplication! O Father, whose abode is Paradise. O Father, whom I announce his death to Gabriel.”

‘Umar’s Attitude:

‘Umar, who was so stunned that he almost lost consciousness and stood before people addressing them: “Some of the hypocrites claim that the Messenger of Allâh died. The Messenger of Allâh did not die, but went to his Lord in the same way as Moses bin ‘Imran did. He stayed away for forty nights, but finally came back though they said he had been dead. By Allâh, the Messenger of Allâh will come back and he will cut off the hands and legs of those who claim his death.”

Abu Bakr’s Attitude:

Abu Bakr left his house at As-Sunh and came forth to the Mosque on a mare-back. At the Mosque, he dismounted and entered. He talked to nobody but went on till he entered ‘Aishah’s abode, and went directly to where the Messenger of Allâh was. The Prophet was covered with a Yemeni mantle. He uncovered his face and tended down, kissed him and cried. Then he said: “I sacrifice my father and mother for your sake. Allâh, verily, will not cause you to die twice. You have just experienced the death that Allâh had ordained.”

Then he went out and found ‘Umar talking to people. He said: “‘Umar, be seated.” ‘Umar refused to do so. People parted ‘Umar and came towards Abu Bakr, who started a speech saying:
“And now, he who worships Muhammad . Muhammad is dead now. But he who worships Allâh, He is Ever Living and He never dies. Allâh says:
‘Muhammad ( )is no more than a Messenger, and indeed (many) Messengers have passed away before him. If he dies or is killed, will you then turn back on your heels (as disbelievers)? And he who turns back on his heels, not the least harm will he do to Allâh, and Allâh will give reward to those who are grateful.’” [3:144]
Ibn ‘Abbas said: “By Allâh, it sounded as if people had never heard such a Qur’ânic verse till Abu Bakr recited it as a reminder. So, people started reciting it till there was no man who did not recite it.”

Ibn Al-Musaiyab said that ‘Umar had said: “By Allâh, as soon as I heard Abu Bakr say it, I fell down to the ground. I felt as if my legs had been unable to carry me so I collapsed when I heard him say it. Only then did I realize that Muhammad had really died.”

Enter Abu Bakr

As they wavered between believing Umar or the indubitable meaning of the women's crying, Abu Bakr heard the news and returned from al Sunh. He looked through the door of the mosque and saw the Muslims being addressed by Umar, but he did not tarry there. He went straight to the quarters of A'ishah and asked for permission to enter. He was answered that there was no need that day for permission. He entered and found the Prophet laid down in a corner and covered with a striped cloth. He approached, uncovered the face and kissed it, saying, "How wholesome you are, whether alive or dead!" He then held the Prophet's head in his hands and looked closely at the face which showed no sign whatever of death's attack. Laying it down again, he said, "What would I not have sacrificed for you! The one death which God has decreed for you, as for any other man, to taste, you have now tasted. Henceforth, no death shall ever befall you." He covered the head with the striped cloth and went straight to the mosque where Umar was still proclaiming loudly that Muhammad had not died. The crowds made a way for him to the front, and as he came close to Umar he said to him "Softly, O Umar ! Keep silent!" But Umar would not stop talking and continued repeating the same claim. Abu Bakr rose and made a sign to the people that he wished to address them. No one could have dared impose himself upon the congregation in such manner except Abu Bakr, for he was the ever trustworthy friend of the Prophet, whom Muhammad would have chosen from among all men. Hence, it was natural that the people hastened to respond to his call and move away from Umar.

Muhammad Is Truly Dead

After praising and thanking God, Abu Bakr delivered the following brief address: “O Men, if you have been worshipping Muhammad, then know that Muhammad is dead. But if you have been worshipping God, then know that God is living and never dies.” He then recited the Qur’anic verse:
“Muhammad is but a prophet before whom many prophets have come and gone. Should he die or be killed, will you abjure your faith? Know that whoever abjures his faith will cause no harm to God, but God will surely reward those who are grateful to him.” [Qur’an, 3:144]

Realizing that the people were withdrawing from him and going to Abu Bakr, Umar fell silent and listened to Abu Bakr's speech. Upon hearing Abu Bakr recite the Qur'anic verse, Umar fell to the ground. The certainty that the Prophet of God was truly dead shattered him. Beguiled by `Umar’s speech, the people listened to Abu Bakr’s statement and to the Qur’anic verse as if it was given to them for the first time. They had forgotten that there was any such revelation. Abu Bakr’s stark words dissipated all doubt and uncertainty. His Qur’anic quotation reassured the Muslims that their holding fast to God Who never dies would more than compensate for Muhammad’s passing.

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Re: Prophet (saw)'s Funeral and the Sahabah (raa)

At Banu Sa'idah's Court

In fact, the Muslims were wondering which step to take. After hearing Abu Bakr and knowing for certain that Muhammad had died, they dispersed. Some of the al Ansar gathered around Sa'd ibn Ubadah in the courtyard of Banu Sa'idah.Ali ibn Abu Talib, al Zubayr ibn al Awwam, and Talhah ibnUbaydullah gathered in the house of Fatimah; and al Muhajirun, together with the Usayd ibn Hudayr as well as Banu Abd al Ashhal, gathered around Abu Bakr. Soon a man came to Abu Bakr andUmar to inform them that al Ansar were gathering around Sa'd ibn `Ubadah. The informant added that the two leaders should go out and reorganize Muslim leadership before the division of the Muslim community got any worse. Since the Prophet of God-may God's peace and blessing be upon him-was still laid out in his house and unburied, it was surely unbecoming that the Muslims begin to divide among themselves.

Umar pleaded with Abu Bakr to go with him immediately to al Ansar and see what they were doing. On the way thither, they were met by two upright and trustworthy Ansar men who, when questioned, remarked that al Ansar were contemplating separatist ideas. When the two Ansar men questioned Abu Bakr andUmar in turn and learned from them that they were going to al Ansar's gathering, they advised them not to go but to try to settle the Muhajirun's own affairs. Umar was determined to go and Abu Bakr was not difficult to persuade on this point. They came to the courtyard of Banu Sa'idah and found that al Ansar had gathered around a man wrapped up in a blanket.Umar ibn al Khattab asked who the man was, and he was told that that was Sa'd ibn `Ubadah suffering from a serious sickness.

`Umar and Abu Bakr, joined at this moment by a number of Muhajirun, took their seats in the assembly. Soon, a speaker rose and addressed a1 Ansar in the following words after praising God and thanking Him: "We are al Ansar-ie., the helpers of God and the army of Islam. You, the Muhajirun, are only a brigade in the army. Nonetheless, a group of you have gone to the extreme of seeking to deprive us of our natural leadership and to deny us our rights."

Actually, this complaint had always been on al Ansar's lips, even during the Prophet's lifetime. When Umar heard it being voiced again, he could hardly restrain himself. Indeed, he was ready to put an end to this situation once and for all by the sword, if needed. Fearing that harsh treatment might aggravate rather than improve matters, Abu Bakr heldUmar back and asked him to act gently. He then turned to al Ansar, saying: "O men, we, the Muhajirun, were the first men to convert to Islam. We enjoy the noblest lineage and descendence. We are the most reputable and the best esteemed as well as the most numerous of any group in Arabia. Furthermore, we are the closest blood relatives of the Prophet.

The Qur'an itself has given us preference. For it is God-may He be praised and blessed-Who said, First and foremost were al Muhajirun, then al Ansar, and then those who have followed these two groups in virtue and righteousness.' [Qur'an, 9:100] We were the first to emigrate for the sake of God, and you are literallyal Ansar', i.e., the helpers. However, you are our brethren in religion, our partners in the fortunes of war, and our helpers against the enemy. All the good that you have claimed is truly yours, for you are the most worthy people of mankind. But the Arabs do not and will not recognize any sovereignty unless it belongs to the tribe of Quraysh. The princes shall be from among us, whereas your group will furnish the viziers." At this, a member of al Ansar became furious and said: "Rather am I, the experienced warrior! On my arm every verdict shall rest. And my verdict is that the people of Quraysh may have their prince as long as we, too, may have our own."

Abu Bakr repeated his proposition that the princes of the Muslims must be of the Quraysh whereas their vizers must be of al Ansar. Taking the hand of Umar ibn al Khattab as well as that of AbuUbaydah ibn al Jarrah, who were sitting on either side of him, Abu Bakr said, "Either one of these two men is acceptable to us as leader of the Muslim community. Choose whomsoever you please."

Nomination of Abu Bakr to the Caliphate

At that moment, all the men present began to talk at the same time, and the meeting itself was on the verge of disintegration. With his usual clear and loud voice, Umar said: "O Abu Bakr, stretch forth your hand and I will give you my oath of fealty. Did not the Prophet himself command you to lead the Muslims in prayer? You, therefore, are his successor. We elect you to this position. In electing you, we are electing the best of all those whom the Prophet of God loved and trusted."Umar's words touched the hearts of the Muslims present, as they truly expressed the Prophet's will up to and including the last day of his life. On that day they had witnessed his insistence that Abu Bakr lead the prayer even in his presence. Thus, the difference between al Muhajirun and al Ansar was dissolved, and members of both camps came forward to give their oath of fealty.

Abu Bakr's Election

On the following day, as Abu Bakr took his place at the pulpit of the mosque, `Umar ibn al Khattab rose before the congregation and said, after offering due praise to God: "Yesterday, I presented to you a novel idea. I drew it neither from the Book of God, nor from any memory I have of the Prophet of God. It just occurred to me that the Prophet of God would continue to lead us in this world forever and that he would survive us all. But now I know better. God has left us His Holy Book, the Repository of His Prophet's guidance. If we hold closely to it, God will surely guide us to the same felicity to which he guided His Prophet. God has consolidated you together under the leadership of the best man among you, of the companion of the Prophet of God-may God's peace and blessing be upon him-who was blessed by God with the honor of the Prophet's company in the cave when the Makkans were following in close pursuit. Rise and give him your oath of fealty." All the men rose and pledged their loyalty to Abu Bakr. That was the public bay'ah, [In Islamic political theory, "bay'ah" means the investment of the caliph with political authority. It consists of a "private" and "public" investment. The former amounts to nomination of the caliph by a number of supporters; the latter to confirmation of the private bay'ah by the electorate at large. It is only when the two bay'ahs have taken place and have been accepted by the caliph that he is said to have legitimately acceded to the caliphate. -Tr.] following the private bay'ah in the courtyard of Banu Sa'idah.
**
Inaugural Speech of the First "Rashidun" Caliph**

Thereafter, Abu Bakr rose and delivered a speech, which may be regarded as one of the most illustrious embodiments of wisdom and sound judgment. After thanking God and praising Him, Abu Bakr said
"O Men! Here I have been assigned the job of being a ruler over you while I am not the best among you. If I do well in my job, help me. If I do wrong, redress me. Truthfulness is fidelity, and lying is treason. The weak shall be strong in my eyes until I restore to them their lost rights, and the strong shall be weak in my eye until I have restored the rights of the weak from them. No people give up fighting for the cause of God but God inflicts upon them abject subjection; and no people give themselves to lewdness but God envelops them with misery. Obey me as long as I obey God and His Prophet. But if I disobey God's command or His Prophet's, then no obedience is incumbent upon you. Rise to your prayer, that God may bless you."

The Quest for a Burial Site

Throughout the Muslims' disputing of the question of success at the courtyard of Banu Sa'idah and in the mosque, the Prophet's remains were lying on his bed surrounded by his next of kin. After the election of Abu Bakr, the people came to the Prophet's house to prepare for his funeral and burial. There was disagreement as to where the Prophet was to be buried. Some
Muhajirun advised that he ought to be buried in Makkah, his native town, in the proximity of his own relatives. Others advised that he ought to be buried in Jerusalem where the Prophets were buried before him. The latter was certainly a baffling view considering that Jerusalem was in the hands of the Byzantines, and the relations between them and the Muslims were most hostile, especially since the Mu'tah and Tabuk campaigns. Indeed, an army which the Prophet himself had mobilized and placed under the leadership of Usamah was supposed to fight them and avenge the Muslim defeat in those campaigns. At any rate, the proposals to bury the remains in Makkah or in Jerusalem were both rejected.

The Muslims resolved to bury him in Madinah, the city which gave him shelter and assistance and which was the first one to raise the banner of Islam. Once this decision was made, they proceeded to look for a proper location for burial. Some advocated burial in the mosque where he used to address the people, preach the faith, and lead them in prayer. They thought that the most appropriate place was either the very spot of ground where the pulpit stood or the spot next to it. This opinion, however, did not meet with approval. `A'ishah had related that in his last days, whenever his pain increased, the Prophet used to uncover his face to curse such people as had taken the grave of their prophets as places of worship. Abu Bakr solved the issue when he proclaimed that he had heard the Prophet say that prophets should be buried wherever they die. This opinion carried the day.

Best Tharkan of GS
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Re: Prophet (saw)'s Funeral and the Sahabah (raa)

Preparing the Body for Burial

Washing the Prophet's body before burial was performed by his next of kin, by Ali ibn Abu Talib, alAbbas ibn Abd al Muttalib and his two sons, al Fadl and Qutham, as well as by Usamah ibn Zayd. Usamah ibn Zayd and Shuqran, the Prophet's client, poured the water whileAli washed the body, covered as it was by Muhammad's nightgown. It was decided that the Prophet's body should not, under any circumstance whatever, be fully exposed. As they performed their washing, contrary to what is usual in such cases, the body emitted beautiful smells, so that `Ali said continually: "By God, what would I give for you! How sweet you are and how wholesome you are, both alive and dead!" Some western Orientalists sought to explain this fair scent emitted from the body of the Prophet by calling it the result of the perfume which he used so lavishly, remembering that he once declared it one of the good things he truly loved in this world. When the washing was completed, the Prophet's body was wrapped in three shrouds: two made in Suhar and the third in Hibarah in Yaman. When this operation was completed, the body was left where it was and the doors were flung open for the Muslims to enter from the mosque, to take a last look at their Prophet, and to pray for him. [The reader may be thrown off by this usage of "pray upon" instead of the commonplace "pray for." In the Muslim practice nobody "prays for" the Prophet in the sense that one prays for a departed loved one. Prayer upon the Prophet is much more formal and is commanded by the Qur'an (33:56). It is a main part of Muslim worship to use the Qur'anic "pray upon" in invoking God's blessing upon His Prophet. -Tr.] Undoubtedly, they emerged deeply moved and conscious of their terrible bereavement.

The Funeral Prayer

The room was practically full when Abu Bakr and `Umar entered the room and joined the Muslims in a funerary prayer for the Prophet. The prayer was performed without a leader. When it was over, Abu Bakr began to pray aloud, saying: "Peace, mercy, and blessings of God be upon you, O Prophet of God. We witness that the Prophet of God and His apostle conveyed the message entrusted to him by his Lord and that he exerted himself and fought in His cause until God gave victory to His religion. We equally witness that the Prophet of God and His apostle fully performed his promise and that he commanded us to worship none but God alone who has no associates." At the end, of every phrase, the Muslims responded together, "Amen, Amen." When this prayer was complete, the men left and the women and children took turns taking a last look at the Prophet. One and all, every man, woman and child, emerged from that room torn with sorrow and crushed by a sense of bereavement for the loss of the Prophet of God, the Seal of His apostles. They were full of apprehension that some calamity might befall the religion of God in the future.

A Grave Moment of History

No man can today reconstruct this thirteen-centuries-old scene in his imagination without being filled with awe and reverence. The anguishing view of this body laid down in a corner of the room which was to become a grave the following day and which until the day before reverberated with Muhammad's vitality, mercy, and light, filled the hearts of the faithful mourners with apprehension. It could not have been otherwise. For, there lay the man who had called men to truth, to the path of righteousness and had struck for them the highest example of goodness, mercy, courage, chastity, purity, and justice. As the crowds of Muslims passed by his bier despondent, disheartened, and dispirited, every man, woman, and child among them saw in the body that lay motionless before him his own father, brother, friend, trustworthy companion, Prophet, and Apostle of God. To recall that hour is surely to reconstruct a pathetic scene. Even as he writes about it, this author is seized by the grip of its terror and can hardly overcome the consequent anguish.

Confusion of the Men of Little Faith

It was natural for the Muslims to be apprehensive of the future. Indeed, as soon as the news of the Prophet's death spread in Madinah and reached the Arab tribes in the surrounding area, Jews and Christians sprang to their feet, hypocrisy took a new lease on life, and the faith of many weak Arabs fell into confusion. The Makkans sought to abjure Islam, and they did so to the extent of instilling fear in Attab ibn Asid, their governor appointed by the Prophet to rule them. Suhayl ibnAmr, following the news of the Prophet's death, stood up in their midst and said: "The Prophet's death shall increase the power of Islam and strengthen it. Whoever attacks us or abjures our cause, we shall strike with the sword. O People of Makkah! You were the last to enter Islam. Do not, therefore, be the first to desert it. Have faith that God will bring you final victory just as the Prophet of God-may God's peace and blessing be upon him-has promised you." Only then did the Makkans change their minds.

The Prophet's Burial

The Arabs knew two ways of digging graves. The Makkans made their graves flat at the bottom while the Madinese made them curved. Abu Ubaydah ibn al Jarrah was the gravedigger for the Makkans, and Abu Talhah Zayd ibn Sahl was gravedigger for the Madinese. The Prophet's relatives could not choose between them. The Prophet's uncle, al 'Abbas, sent two men to call the two gravediggers for a consultation. Only one was found and could respond to the call, and that was Abu Talhah, the Madinese. He therefore was commissioned to dig a grave for the Prophet of God as he knew best. When evening came and the Muslims had taken leave of the body of their Prophet, Muhammad's relatives prepared for the burial. They waited until a quarter or a third of the night had passed before proceeding with the burial. In the grave, they spread out a red mantle that once belonged to the Prophet, and the men who had washed the body lowered it to its last repose. They built over it a bridge with bricks and then covered the grave with sand.A'ishah said: "We did not learn of the burial of the Prophet of God-may God's peace and blessing be upon him until midnight or later"; and so did Fatimah report. The Prophet was buried on Tuesday night, 14th of Rabi` I, two days after his death, in the year 10 A.H.

** `A'ishah and the Grave Room**

A'ishah lived thereafter in her quarters, next door to the Prophet's grave, contented with her proximity to this holy precinct. When Abu Bakr died, he was buried in the immediate vicinity of the Prophet's grave, as wasUmar ibn al Khattab thereafter. It is related that A'ishah used to visit the grave room without veil untilUmar was buried therein, i.e., during the time it contained only the grave of her father and husband. But after `Umar's burial, she entered the room only when fully veiled.

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Re: Prophet (saw)'s Funeral and the Sahabah (raa)

Following are the Salient points from the above:

  1. The Prophet (saw) died on Monday afternoon.

  2. The Prophet (saw) breathed his last in the arms of Hz. Aisha bint Abu Bakr (ra).

  3. Hz. Abu Bakr Al Siddique (ra) and Hz. Umar Al Khattab (ra) were present in the Prophet’s masjid.

  4. Some of the al Ansar gathered around Sa’d ibn `Ubadah in the courtyard of Banu Sa’idah to elect him as the successor to the Prophet (saw). This was not initiated by either Hz. Abu Bakr or Hz. Umar [May Allah (swt) be pleased with them both.]

  5. Hz. Ali ibn Abu Talib, Hz. al Zubayr ibn al Awwam, and Hz. Talhah ibn Ubaydullah [May Allah (swt) be pleased with them all.] had gathered in the house of lady Fatimah (ra).

  6. al Muhajirun, together with the Hz. Usayd ibn Hudayr as well as Banu `Abd al Ashhal, gathered around Hz. Abu Bakr with Hz. Umar [May Allah (swt) be pleased with them all.]

  7. Hz. Abu Bakr and Hz. Umar [May Allah (swt) be pleased with them both.] were informed of the move by the Ansar [of electing a Khaleef from among themselves.]

  8. Hz. Abu Bakr and Hz. Umar [May Allah (swt) be pleased with them both.] hurried to the Ansar at courtyard of Banu Sa’idah to remind them that the Prophet (saw) had said that the Khalifaat was the right of the Muhajiroun.

9] The Ansar put a lot of resistance and it was the forceful personality of Hz. Umar (ra) which made everyone realise the superiority of Hz. Abu Bakr (ra) by stating: “Did not the Prophet himself command you to lead the Muslims in prayer? You, therefore, are his successor. We elect you to this position. In electing you, we are electing the best of all those whom the Prophet of God loved and trusted."

  1. Washing the Prophet’s body before burial was performed by his next of kin, by Ali ibn Abu Talib, al Abbas ibn Abd al Muttalib and his two sons, al Fadl and Qutham, as well as by Usamah ibn Zayd. Usamah ibn Zayd and Shuqran, the Prophet's client, poured the water while Ali washed the body

Hadith that Ali said: A person’s family and relatives are the ones responsible for arranging his burial. (Abu Dawud Vol. 2, Page 102)

  1. The Prophet (saw) died on Monday afternoon; Election of Hz. Abu Bakr (ra) took place at Saqifa late on Monday. The Prophet was buried tuesday night (wednesday morning).

  2. Contrary to Shia claims Hz. Abu Bakr and Hz. Umar [May Allah (swt) be pleased with them both.] and all other Sahabah (raa) did perform Janaza prayers of the Prophet (saw).

  3. It was Hz. Abu Bakr (ra) who suggested the place where the Prophet (saw) was to be buried.

  4. Abu Talhah (ra), From al Ansar (raa), was commissioned to dig a grave for the Prophet (saw).

The following link is from Shia Website. The details are quite different from the above.

http://members.tripod.com/~mdhasan/Ali/chap30.htm

Salient points from the above link:

  1. The Prophet (saw) died in the arms of Hz. Ali (ra)

  2. Before the Prophet (saw) died, he said the following to Hz. Ali (ra), “After my death wash my body and lay me in my grave with your hands. Turn my face towards Kaaba and offer my funeral prayers. O Ali don’t leave me till you bury me. You will be harassed a lot after my death but bear with patience. You will see the people running after the lust of this world but you choose the life hereafter. Ali you will be the first to meet me at Kausar.”

  3. While Hz. Umar (ra) was still in the Prophet’s mosque “Somebody from behind the house of the Prophet (saw) called, “O Ibnal Khattab (Umar) come out.” Umar shouted back, “Go away we are busy with the Prophet’s burial”. The caller (who could not be identified by any historian or researcher till today) shouted, “Some very serious thing is happening, don’t lose a moment and come out soon.” * comments].

  4. Hz.Umar and Hz. Abu Bakr [May Allah (swt) be pleased with them both.] “immediately left for Saqifa Bani Saeda. On the way they met Abu Obaida whom they took with them. Leaving the dead body of the Prophet (S.A.W) unbathed and unburied.”

  5. Soon after the death of the Prophet (saw), Ali (A.S.), Fazl Ibne Abbas and all the Hashmis began preparing for the burial of the Prophet (saw).

  6. As per the wishes of the Prophet (saw) Ali (A.S.) dug his grave at the very place where the Prophet (S.A.W) had breathed his last.

  7. Then Ali (A.S.) washed the body and Fazal Ibne Abbas and Osama supplied water. Ali (A.S.) then shrouded the body with his own hands.

  8. Initially Hz Ali (ra) offered Namaz-e- Janaza (funeral prayer) alone.

  9. “Later he came to the mosques and asked the Muslims to offer prayers in groups.”

  10. “First the family members of the Prophet (saw) went and offered the prayers.”

  11. “Then went Muhjiroun followed by Ansars.”

  12. “Ansars requested Ali (A.S.) that they should also be allowed to participate in the burial. Ali (A.S.) invited Aws Bin Khooli a very respectable member of their clan to help him. Ali (A.S.) entered the grave from one end and asked Aws Bin Khooli to enter the grave from the other end. Then both of them lowered the body into the grave. Ali (A.S.) then asked Aws to go out of the grave. Ali (A.S.) then opened the shroud and turned the face of the Prophet (saw) towards Qibla.”*

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Re: Prophet (saw)'s Funeral and the Sahabah (raa)

Most of the context of the history is unreferenced buddy… Atleast try to copy/paste stuff from websites that give references to whatever it has to offer that if it was a copy paste from some website

wanna read something with references from your sahih books… here you go buddy.. sit relax and read… also open your book to verify references and let me know if they aren’t… I wonder your article overlooked stuff from your own books…

On a Thursday, just three days before the demise of Prophet (PBUH&HF), the
Messenger of Allah asked for pen and paper in order to state his last will
and repeat the declaration/assignment of his successor for his Ummah. Major
Sunni sources including Sahih al-Bukhari and Sahih Muslim mentioned that an
opposition group among the companions whose leader was Umar, accused
prophet of talking non sense (May Allah protect us) in order to prevent
this writing. They questioned the rationality of Prophet to discredit the
his will. Below is some of the traditions concerning this tragic episode:

It is narrated in Sahih Muslim that:

Ibn Abbas said: “Thursday! And how tragic that Thursday was!” Then Ibn
Abbas cried severely so that his tears flowed to his cheeks. Then he
added Prophet said: “Bring me a flat bone or a sheet and an ink so
that I could write (order to write) a statement that will prevent you
people to go astray after me.” They said: “Verily the messenger of
Allah is talking no sense.”

Reference: Sahih Muslim, Chapter of “Kitabul-Wasiyyah” in section “Babut-
Tarkil-Wasiyyah”, 1980 Edition, Arabic version (Saudi Arabia), v3,
P1259, Tradition (#1637/21).

The other version is given by al-Bukhari and Muslim which indicates the
role of Umar in that catastrophe:

Sahih al-Bukhari Hadiths: 9.468 and 7.573
Narrated Ibn 'Abbas:

When the time of the death of the Prophet approached while there were
some men in the house, and among them was 'Umar Ibn al-Khatttab, the Prophet said: "Come near let me write for you a writing after which

you will never go astray." 'Umar said: “The Prophet is seriously ill,and you have the Quran, so Allah’s Book is sufficient for us.” The people in the house differed and disputed. Some of them said, “Come near so that Allah’s Apostle may write for you a writing after which you will not go astray,” while the others said what 'Umar said. When they made much noise and quarreled greatly in front of the Prophet, he said to them, “Go away and leave me.” Ibn 'Abbas used to say, "It was a great disaster that their quarrel and noise prevented Allah’s Apostle from writing a statement for them.

The above tradition can also be found in Sahih Muslim, Chapter of “Kitabul-
Wasiyyah” in section “Babut-Tarkil-Wasiyyah”, 1980 Edition, Arabic version
(Saudi Arabia), v3, p1259, Tradition (#1637/22).

As you see in the above traditions, the Prophet (PBUH&HF) was accused of
talking no sense by an opposition group among the companions whose leader
was Umar. In the above tradition, Ibn Abbas mentioned Umar and his company
PREVENTED Prophet from writing his will which could prevent people from
going astray after him. So the conclusion from the above tradition is that
the writing it did NOT take place. In the following tradition, however,
Sa’id Ibn Jubair alleged that the Prophet said three things but he has
forgotten the third one which was beneficial for Muslims:

Sahih al-Bukhari Hadith: 4.393
Narrated Said bin Jubair:

I heard Ibn 'Abbas saying, "Thursday! And you know not what Thursday
is? After that Ibn 'Abbas wept till the stones on the ground were
soaked with his tears. On that I asked Ibn 'Abbas, “What is (about)
Thursday?” He said, "When the condition (i.e. health) of Allah’s
Apostle deteriorated, he said, ‘Bring me a bone of scapula, so that I
may write something for you after which you will never go astray.’ The
people differed in their opinions although it was improper to differ
in front of a prophet, They said, 'What is wrong with him? Do you
think he is talking no sense (delirious)? Ask him (to see if he is
talking no sense). The Prophet replied, ‘Leave me, for I am in a
better state than what you are asking me.’

Then the Prophet ordered them to do three things saying: ‘Turn out all
the pagans from the Arabian Peninsula, show respect to all foreign
delegates by giving them gifts as I used to do.’ The third order was
something beneficial which either Ibn 'Abbas did not mention or he
mentioned but I forgot!

Sa’id Ibn Jubair claims that Prophet said three things but he has forgotten
the third one which was beneficial for Muslims. It is interesting to see
that the narrators who used to memorize thousands of traditions, simply
forgot the last will of Prophet (PBUH&HF). Now if you look at the two
things that the sub-narrator allegedly attributed to the Prophet, i.e.,

  1. Expelling pagans from Arabian Peninsula
  2. respecting foreign delegates

One can see that these are not the things that if Muslim do, they will
NEVER go astray after Prophet. The matter should be much more important
that would Guarantee the salvation of Muslims, and it could be no less
important than the subject of leadership. Moreover such claim contradicts
the saying of Ibn Abbas (in the early mentioned traditions) who claimed
that the quarrel of the companions prevented the prophet from stating his
will. Here is the last tradition I would like to mention in this regard.

Sahih al-Bukhari Hadith: 5.716
Narrated Ibn Abbas:

Thursday! And how tragic that Thursday was! The ailment of Allah’s
Apostle became worse (on Thursday) and he said “Bring me something so
that I (order) to write for you something after which you will never go
astray.” The people (present there) quarreled in this matter, and it
was not right to quarrel in front of prophet. They said, “What is wrong
with him? (Do you think) he is talking no sense (delirious)?”

Here is the original Arabic text of above Hadith (5.716) given by al-
Bukhari:

The above tradition is also in Sahih Muslim, Chapter of “Kitabul-Wasiyyah”
in section “Babut-Tarkil-Wasiyyah”, 1980 Edition, Arabic version,
(Saudi Arabia), v3, pp 1257-58, Tradition (#1637/20).

More addresses for similar traditions:

Sahih al-Bukhari, in the chapter named “The Book of Knowledge”
(Kitabul-Ilm), also in the chapter named “The Book of Medicine”
(Kitabut-Tib), also in the chapter named “Kitabul Itisam bil Kitab
was-Sunnah”.

Musnad Ahmad Ibn Hanbal, v1,pp 232,239,324f,336,355.

And much more…

Also as indicated above (Sahih al-Bukhari Hadiths: 9.468 and 7.573), Umar
said: “The Prophet is seriously ill, and you have the Quran, so Allah’s
Book is sufficient for us.” Umar and those who supported him prevented
prophet from writing (ordering to write) that statement, by accusing him of
talking no sense. As I have mentioned in the discussion about “Quran and
Ahlul-Bayt”, prophet clearly indicated that we should follow both Quran AND
Ahlul-Byte in order not to go astray. So Quran alone is not sufficient as
opposed to what Umar said above.

There is a bizarre commentary in the footnote of above traditions in Sahih
Muslim (1980 Edition, Arabic version). It says: The above incident shows
the high virtue of Umar, since he knew that people might not follow what
prophet would write, and as a result, people would go to hell because of
their disobedience of the order of prophet. So Umar prevented Prophet from
writing, in order to save people from going to hell !

Also in the footnote of the same section of Sahih Muslim it is mentioned
that Prophet possibly wanted to assign a Caliph on that Thursday, and the
matter might have been the matter of successorship which caused such
dispute.

In fact, most of the people who where present there, understood the
intention of prophet, the same as what Umar did. Because prophet had
previously indicated the issue when he said several times that: “I shall
leave for you two precious Symbols: The book of Allah, and my progeny, that
is my family (Itrat & Ahlul-bayt). If you follow them, you will never go
astray after me.” (Sahih al-Tirmidhi; a close version is also given in
Sahih Muslim), and also they were present in GHADIR KHUM where prophet
said: “Whoever I am his master, Ali is his master.” (see Sahih al-Tirmidhi;
Sunan Ibn Maja; Musnad Ahmad Ibn Hanbal; al-Mustadrak, by al-Hakim;
Khasa’is, by al-Nisa’i). So when prophet during his illness said that “Let
me write something that you never go astray after me”, those people who
were present, including Umar, quickly understood that prophet wants to
repeat what he had already mentioned, but this time in writing. A few
Quranic verses should also be mentioned here. Allah said in Quran:

“O you who believe! Do not raise your voices above the voice of
prophet … lest your deeds become null while you do not perceive.”
(Quran 49:2).

Allah also said:

“Nor does he (prophet) speak out of his desire. (What he says) is
nothing but revelation that is revealed.” (Quran 53:3-4).

He, Exalted, also said:

“Whatever apostle tells you accept it, and from whatever he forbids
you, keep back.” (Quran 59:7).

He, Exalted He is, also said:

But no by thy Lord! They can have no Faith until they make thee judge
in ALL disputes between them and find in their souls no resistance
against thy decisions but accept them with the fullest conviction.
(Quran 4:65)
So when such a prophet, three days before his death, wished to write a
document of his will to save the Muslims from going astray, he was accused
of talking no sense (paranoid)!

The reason that prophet did not repeat his request (if it is true) was that
he already was discredited by his companions and was accused of talking no
sense. So even if he would say something, those people would not believe in
him and would say such instruction has been given while he was talking no
sense (paranoid). So Umar made it easy, and by saying that prophet is
talking nonsense, ended it up.

There are few Sunni traditions which allege that prophet was confused to
assign which person as his successor and finally failed to assign any body
as his successor and left it to people to decide. Some even claim that
prophet was willing to assign Abu Bakr, but he left it to people.

If Umar have ever heard of such sayings (that prophet was willing to assign
Abu Bakr as his successor), he would never stop prophet from stating his
will, and would never accuse him of talking no sense. Rather he would let
prophet tell his will and assign Abu Bakr as his successor. We all know,
the main support in “Saqifah Bani Sa’idah” for the secret nomination of Abu
Bakr for Caliphate, was Umar.

So if Umar have not heard of such traditions (the tendency of Prophet to
assign Abu Bakr), there is a great possibility that those traditions were
fabricated later.

Also it contradicts several authentic Sunni traditions regarding the
assignment of Ali-Ibn-Abi-Talib as prophet’s successor. As you know there
are a huge number of fabricated traditions which was created by several pay-
rolled scholars in support of some rulers, and mainly to justify what
happened.

Finally, I would like to bring to your attention the importance and
seriousness of the tragedy:

1- Notice that any person utters his most important wishes when he
wants to write the statement of his will at the end of his life.

2- Notice the importance of the person who wants to write the will, who
is the last Prophet of God, the best mankind ever. No human in the
world was more enthusiastic than him about his community. The person
who Allah has ordered us in Quran to follow him unconditionally.

3- Notice that prophet said this statement would be the key element in
the destiny of Muslims according to the above traditions. They will
never go astray if they abide it.

In such critical moment, people who claimed to be his sincere companions,
stopped/insulted him. Those companions are responsible for misleading the
Muslims throughout history and the generations to come.

=============
Side Comments

Reading the article, a Sunni brother commented that: How could Umar prevent
the manifestation of a Divine Commandment? If writing the will was the
order of Allah to his Prophet, then how could be possible that Allah fails
to manifest His own wish?

This brother has confused two different issues. Umar was able to prevent
the manifestation of divine commandment since he was a human and was gifted
some free will. Yet, Umar or any other human can NEVER prevent what Allah
foreordained (Taqdir) and what Allah wills (Mashiyyah). Please take a note
of this: There is a difference between the commandment of Allah (which
people can disobey) and the will of Allah (which people have no ability to
go against). It was the commandment of Allah to write that statement, yet
the Will of Allah was what happened.

Another brother mentioned that Prophet Muhammad never wrote a single
commandment or teaching of his during his 23 years of ministry. Then how
could he order people to bring pen and paper to write somthing for them?

Yes, the messenger of Allah did not write in public, because he used to
dictate writing. However, this does not mean that he did not know how to
write. It is also true that the Prophet was “Ummi”, but this does not
necessarily mean he did not know how to read and write. It rather means
that Prophet did not have any human teacher to teach him how to read and
write since the time he was born to his mother (“Ummi” derived from “Umm”
meaning mother). His only teacher was Allah. And this is why Quran is a
true miracle from a person who did not have a teacher and he who did not go
to school. I would say, clearing doubt about the Quran as God’s revelation
was the only reason that the Messenger of Allah was not ordered attempt to
write in public or claim as such.

Reading and writing not only in Arabic but also in all other languages, as
well as the knowledge of language of all other creatures are not a lot to
claim for the master of all messengers when we see in Quran that Prophet
Sulayman and David knew the language of the animals. Again, all such
knowledge could be released to the Prophet when he really needed, by the
permission of Allah. But to the time it is not necessary, he would act as
if he does not have such knowledge. It is like having access to the
database rather than having all the knowledge within oneself.

About the Tragedy of Thursday, however, what the Prophet (PBUH&HF) meant by
“writing” was the common sense of “ordering to write”, and people were
aware of it and was not the first time they have heard of it. Based on the
traditions no body even said at that time that how he wants to write.
Moreover, even we suppose that Prophet wanted to write by himself and
people did not know about his ability to write, they could have given him
the benefit of doubt (!!) to see if he can do such miracle (!?) beside all
the miracles he has had already shown. Were they suspicious to his
miracles?

This is the same Prophet that God said about him “laa yantqu anil Hawaa”
(he does not talk of his own desires)? Never mind verses 33:36, 59:7, 4:80,
4:59, etc., and yet to justify a disobedience by some companions can we
accuse him of rave? Did God know that there would be a time that His
prophet could not stand to the above standard, and still going ahead and
revealing such verses in his honor?

Another brother mentioned that if the Prophet inteneded to appoint Ali as
the Imam, why did he not do so in the presence of the whole people and not
in his house few days before his demise?

The Prophet had already declared the appointment Imam Ali as Imam in many
occasions from his first open preach in Mecca (see al-Tabari English, v6,
pp 88-92; Ibn al-Athir, v2, p62; Ibn Asakir, v1, p85; al-Durr al-Manthoor,
by al-Suyuti, v5, p97) to his last open sermon in Ghadir Khum (see Sahih
Tirmidhi, v2, p298; Sunan Ibn Maja, v1, pp 12,43; Musnad Ahmad Ibn Hanbal;
al-Mustadrak, by al-Hakim; Khasa’is, by al-Nisa’i). Note that it was not
Prophet who appointed him on his own, but it was rather Allah who appointed
him.

What the messenger of Allah wanted to do in his last will was to write (or
order to write) what he has already said. But, as quoted earlier, some
people around him shamelessly reduced him to the level of insanity. What
happened on that thursday is a proof by itself that the Prophet ALREADY
assigned a successor, otherwise, there was no point of disobedience!

Another person mentioned the verse “Today I have perfected your religion
and completed my bounty upon you, and I was satisfied that Islam be your
religion (Quran 5:3)” which was revealed 2 months before the death of the
Prophet shows that there was no new religious command is going to come
thereafter. Otherwise, if that important statement the prophet was going to
dictate to his followers would have been somthing which was forgotten,
would make the verse untrue.

Perhaps the above brother would be surprized to know that many Sunni
commentators of Quran have confirmed that the above verse (5:3) was
revealed in Ghadir Khum AFTER the Messenger of Allah said: “Whoever I am
his leader, Ali is his leader. O’ God, love those who love him, and be
hostile to those who are hostile to him.” (See the ariticled titled “Ghadir
Khum” for extensive references). This means the perfection of the religion
was due announcing the successor of the Prophet (PBUH&HF).

In fact what prophet wanted to do on that Thursday (three days before his
death) was just to repeat, to remind, and to emphasize the things that has
been revealed before. He didn’t want to add any thing new.

No Muslim ever claimed that the position of prophethood has been taken from
Muhammad sometime before his death. We do not have such case about other
prophets either. Even let’s suppose he was not prophet any more, or he
wanted to say something new. Do you think you can find any man better or
more enthusiastic than him about the destiny of his community?! Do you
think his last wish was against the prosperity of his people?! How much
should they have been rude that even they didn’t let him talk!!!
http://www.al-islam.org/encyclopedia/chapter4/4.html