Sunday, 3 May 2026

Another Military Clash Between India and Pakistan Is Inevitable. Dr Shabir Choudhry, London, 3 May 2026.

 Another Military Clash Between India and Pakistan Is Inevitable

Dr Shabir Choudhry, London, 3 May 2026.

India and Pakistan have lived under the shadow of military confrontation since their birth in 1947. The unresolved dispute over Jammu and Kashmir, competing national narratives, territorial disputes, ideological hostility, and the military-security doctrines of both states have ensured that peace has remained fragile and temporary rather than permanent and stable.

Since independence, India and Pakistan have experienced five major military confrontations. Four of them were initiated by Pakistan, and Pakistan failed to achieve its political or military objectives in each case. The first war of 1947–48 over Jammu and Kashmir set the foundation of perpetual hostility. The 1965 war, launched through Operation Gibraltar and later expanded into a full conventional war, also failed to alter the status of Kashmir. The 1971 war resulted in Pakistan’s most decisive military and political defeat, leading to the creation of Bangladesh. The 1999 Kargil conflict again demonstrated the dangers of military adventurism without strategic clarity.

The most recent major confrontation, initiated by India in 2025, reflected a new and dangerous phase in regional military thinking. Unlike previous wars, this was shaped by modern air power, missile systems, surveillance technologies, cyber capabilities, and political messaging designed for domestic electoral consumption. Pakistan, in that confrontation, managed to hold its ground and arguably had the upper hand in certain military dimensions. However, it was not a decisive victory in the historical sense, nor did it alter the strategic balance permanently. It certainly did not resemble India’s overwhelming victory of 1971.

The lesson from history is simple: neither country has been able to permanently defeat the other, yet both continue to prepare for the next round.

Why Another Clash Appears Likely

The possibility of another military confrontation is not merely speculative; it is rooted in structural realities.

The most important factor is political leadership, especially in India under Prime Minister Narendra Modi. His political style, ideological orientation, and strategic posture have fundamentally changed India’s approach toward Pakistan. Modi’s leadership is heavily influenced by aggressive nationalism, muscular security doctrine, and the political use of external confrontation to consolidate internal support.

His government’s policies regarding Kashmir, particularly the abrogation of Article 370 in August 2019, demonstrated a willingness to make bold and controversial moves despite international criticism. His rhetoric toward Pakistan has consistently been uncompromising, often presenting confrontation as a sign of strength and national pride.

From a political perspective, external conflict can serve domestic purposes. National security crises often strengthen incumbents, suppress opposition criticism, and mobilise nationalist sentiment. If economic pressures, social unrest, or electoral calculations intensify, the temptation to use military escalation for political advantage becomes stronger.

For this reason, I believe Prime Minister Modi may be determined to pursue what he may consider a “final showdown” with Pakistan. Whether such a confrontation would be rational from a strategic point of view is a separate matter; political calculations often override strategic caution.

This could happen this year, but more likely in 2027, particularly if war rhetoric becomes linked to the next Indian general election cycle.

Pakistan’s Strategic Position

Pakistan is not the Pakistan of 1971. Despite severe internal political instability, economic fragility, and governance crises, its military establishment remains the strongest institution in the country. Pakistan’s nuclear capability fundamentally changes the strategic equation and prevents the kind of conventional defeat it suffered in East Pakistan.

This nuclear deterrence creates what many analysts call “stability-instability paradox”: both sides avoid full-scale war but continue to engage in limited confrontation, covert operations, and military signalling.

Pakistan’s military doctrine is built around preventing strategic collapse rather than achieving territorial expansion. Its response to Indian military pressure is therefore likely to be swift, calibrated, and designed to restore deterrence rather than invite prolonged war.

However, internal weakness can also become a strategic vulnerability. Economic crisis, political fragmentation, provincial alienation, and civil-military imbalance reduce Pakistan’s long-term resilience. A state under internal pressure can be both dangerous and vulnerable at the same time.

Jammu and Kashmir Remains the Core

At the centre of all military confrontation remains Jammu and Kashmir.

As long as the Jammu and Kashmir dispute remains unresolved, the possibility of war remains permanent. Diplomatic language may change, governments may come and go, but the structural conflict remains alive. And, sadly, the forcibly divided people of Jammu and Kashmir continue to suffer.

India increasingly treats Kashmir as an internal matter. Pakistan treats it as an unfinished international dispute. Kashmiris themselves often remain marginalised in decisions made about their future. This disconnect ensures that the conflict remains unresolved and emotionally charged.

Any major incident—whether a militant attack, border escalation, political unrest, or intelligence operation—can rapidly become the trigger for wider confrontation.

The Danger of Miscalculation

Modern wars do not always begin with formal declarations. A drone strike, air raid, missile exchange, or border operation can escalate faster than diplomacy can respond.

The greatest danger is not deliberate war, but miscalculation.

Both India and Pakistan possess nuclear weapons. Neither side can afford total war, yet both continue to operate dangerously close to escalation thresholds. Political leaders sometimes assume they can control escalation. History repeatedly proves otherwise.

A future conflict may begin as a “limited operation” and quickly spiral into something neither side originally intended.

International Powers and Regional Calculations

China, the United States, Russia, Iran, and the Gulf states all have strategic interests in South Asia. None of them wants nuclear war between India and Pakistan, but none can fully control local political decisions.

China’s strategic partnership with Pakistan, especially through CPEC and broader military cooperation, adds another layer of complexity. India’s growing relationship with the United States and its role in Indo-Pacific strategic planning also reshape regional calculations.

A future India-Pakistan war would not remain a purely bilateral issue. It would immediately become an international crisis.


Consultation at Saqifah and the Question of Succession

One of the most discussed developments following the death of the Holy Prophet Muhammad in 632 CE concerns the meeting held at Saqifah of Banu Sa’idah, where some leading members of the Muslim community discussed the question of leadership.

Historical reports indicate that while the Prophet’s immediate family, including Ali ibn Abi Talib and other close relatives, were engaged in funeral preparations, a group of prominent companions gathered to deliberate on the political future of the Muslim community.

Among those who participated in the consultation were Hazrat Abu Bakr, Hazrat Umar ibn Al-Khattab and other companions known as Ashrah mubashra, those who were given news by the Holy Prophet that they would be granted a place in Heaven, and some members of the Ansar (the original residents of Medina who had supported the Holy Prophet after migration from Makkah).

The meeting reportedly involved a discussion about whether leadership should remain among the Quraysh (the Prophet’s tribe) or be shared more broadly among different groups within the Muslim community.

Eventually, Abu Bakr was acknowledged as Caliph, and many companions subsequently gave their pledge of allegiance.

True, Hazrat Ali ibn Abi Talib was busy making funeral arrangements, but it is also true that he was not invited to attend the meeting. And a big question is why a prominent personality like Hazrat Ali, a cousin of the Holy Prophet and his son-in-law, was not invited.

Certain sources state that Hazrat Ali later expressed the view that he should have been consulted, given his close relationship with the Holy Prophet and his longstanding role within the early Muslim community.

Reports recorded in:

Sahih al-Bukhari

mention that Hazrat Ali delayed giving the oath of allegiance for a period of time, although reconciliation later took place.

From a historical perspective, the meeting at Saqifah reflects the urgency felt by some members of the community to establish political stability at a moment of uncertainty.

At the same time, differing accounts regarding participation in the consultation illustrate that the question of succession was not entirely free from disagreement.

Most classical Sunni sources emphasise that the unity of the community was prioritised and that consensus gradually developed around Abu Bakr’s leadership.

Other historical interpretations place greater emphasis on the importance of consultation with the Holy Prophet’s family.

Because early Islamic historical sources were compiled in later generations, historians analyse these reports carefully, recognising that political and theological interpretations developed over time.

The question of political leadership following the death of the Holy Prophet became an important issue in later Islamic historiography. Early historical sources describe a consultation among leading companions shortly after the Holy Prophet’s death, reflecting the need to establish political continuity.


Conclusion

Another military clash between India and Pakistan is not a question of if, but when.

The historical pattern, unresolved Kashmir dispute, nuclear rivalry, domestic political incentives, and ideological hardening on both sides make confrontation increasingly likely.

Prime Minister Modi’s political mindset suggests that strategic confrontation with Pakistan is not merely a defensive policy but part of a broader political project built around nationalist mobilisation and regional dominance.

The next confrontation could happen this year, but 2027 appears more likely, especially if military escalation is seen as politically useful before elections.

The tragedy is that both nations know the cost of war, yet both remain trapped in the logic of preparing for the next one.

Peace requires courage, compromise, and political imagination. War requires only fear, ambition, and one miscalculation.

Unfortunately, history suggests that miscalculation often arrives first.

Dr Shabir Choudhry is a London-based political analyst, author, and expert on South Asian affairs, with a focus on Pakistan, Afghanistan, and Kashmir. Email: drshabirchoudhry@gmail.com

 

 

 

The Secrets of the Unseen World and the Labyrinth of Human Imagination: In the Mirror of Qur’anic Truths — Bilal Shaukat Azad

 The Secrets of the Unseen World and the Labyrinth of Human Imagination: In the Mirror of Qur’anic Truths

— Bilal Shaukat Azad

Before the vast, infinite, and concealed mysteries of the universe, the human being has always stood like a curious traveller groping in the dark, trying to grasp reality. While human intellect has been busy conquering the physical and material world, a very large part of human psychology has also remained captivated by the unseen, immaterial, and supernatural realm known as ‘Ālam al-Ghayb (the world of the unseen).

When human beings collide with the limits of their five senses and find nothing visible beyond them, imagination often runs wild, filling those empty spaces with self-created stories, fears, and sensational legends.

A careful study of human history reveals with complete clarity that whenever people abandoned pure revealed truths—that is, the certain and authentic knowledge brought by the Prophets—and instead allowed their own imagination and speculation to dominate, they constructed a parallel mythological system in which the distinction between truth and falsehood, reality and fiction, became blurred.

For centuries, under the names of occult sciences, spiritual practices, magic, and talismans, large volumes of manuscripts and books were written, portraying jinn, devils, and the world of spirits as a complicated, magical, and terrifying universe that deeply trapped the psychology of ordinary people.

These books did not present jinn merely as an unseen creation but divided them into elaborate tribal and family systems with chiefs, armies, and specialized powers. However, when all these magical claims, mysterious classifications, and frightening stories are passed through the solid theology of the Holy Qur’an, the authentic light of Hadith, and the transparent filter of true Islamic history, the foundations of that mythical structure collapse like a wall of sand.

What then emerges before us is a simple, logical, and reality-based truth founded upon divine principles.

The Real Qur’anic Purpose of the Creation of Jinn

This intellectual journey begins with the basic question: what is the real Qur’anic purpose behind the creation of jinn?

The Qur’an states with complete clarity that human beings were created from clay, while jinn were created from a pure smokeless flame of fire.

Allah Almighty says:

“And He created the jinn from a smokeless flame of fire.”

(Surah al-Rmān 55:15)

Like human beings, jinn are conscious beings who possess free will and moral responsibility. Their purpose of creation is exactly the same as that of mankind:

“And I did not create jinn and mankind except that they should worship Me.”

(Surah adh-Dhāriyāt 51:56)

Yet the world of occult manuals and mystical legends turned this simple reality into a terrifying mythology, presenting the powers and tribes of jinn as a dangerous supernatural challenge for mankind.

“Mārid” — A Tribe or Merely a Description?

One of the most sensational classifications in occult literature is the so-called “Mārid” jinn.

According to practitioners of occult sciences, Mārid are gigantic, rebellious, ocean-dwelling jinn of immense supernatural power. They are described as nearly impossible to control and possessing extraordinary force.

But if we perform a purely theological and linguistic examination, this concept quickly collapses.

In Arabic and Qur’anic language, Mārid does not refer to a biological race, a sea monster, or a special tribe. It simply means:

  • rebellious
  • defiant
  • excessively disobedient
  • arrogant and transgressive

The Qur’an uses the expression:

“Shayān Mārid”

(Surah al-āffāt 37:7)

This means “a rebellious devil,” not a giant oceanic demon.

Allah is describing a psychological and moral quality—not a supernatural species.

This is exactly like calling an extremely cruel human being a “beast.” It does not mean he has biologically become an animal.

Books of occultism extracted Qur’anic vocabulary from its context and turned these moral descriptions into monstrous creatures to maintain fear and keep their spiritual businesses alive.

“Ifrit” — A Supernatural Monster or an Exceptionally Powerful Jinn?

Another famous and feared term is ‘Ifrit.

In magical literature, an Ifrit is portrayed as an extraordinarily intelligent and dangerous supernatural being capable of controlling minds and enslaving spiritually weak people.

This concept is also taken from the Qur’an.

In Surah al-Naml, when Prophet Sulayman (AS) wished to bring the throne of Queen Bilqis, Allah says:

“An Ifrit from among the jinn said: I will bring it to you before you rise from your place.”

(Surah al-Naml 27:39)

 

Now let us apply reason and Qur’anic logic.

That Ifrit in the court of Sulayman was not some supernatural monster from a separate tribe. Rather, he was simply an exceptionally powerful, capable, and resourceful individual among the jinn.

Just as among humans there are strong athletes, brilliant engineers, and extraordinary minds, so too among jinn there are differences in strength and intelligence.

The word Ifrit describes unusual capability, not a separate magical race.

Islam teaches that the power of jinn in the physical world is extremely limited. Their subjugation under Prophet Sulayman was a unique divine miracle granted only to him.

Therefore, any modern occult practitioner claiming to control Ifrit through rituals is in reality mocking Qur’anic truth and insulting the miraculous authority granted exclusively to Sulayman (AS).

Shayān: Only Jinn or Also Humans?

When we study classifications of devils in occult literature, we again find a strange mixture of Qur’anic truth and human fantasy.

These books often claim that devils are only rebellious jinn who lead people toward sin.

Partly true—but incomplete.

The Qur’an clearly states:

“Thus We made for every prophet enemies—devils from mankind and jinn…”

(Surah al-An‘ām 6:112)

Thus, “Shayān” is not restricted to jinn.

Any being—human or jinn—who distances himself from truth and calls others toward falsehood can be called Shayān.

The role of jinn devils is limited primarily to whispering (waswasah). The Qur’an repeatedly affirms that Satan has no coercive physical control over humans.

He merely invites toward evil.

The final choice belongs to man.

To believe that devils can force humans into sin against their will contradicts:

  • free will
  • divine justice
  • human accountability

Man sins because of his own nafs al-ammārah (commanding self), while Satan merely beautifies sin.

Qareen — Companion, Not a Source of Hidden Knowledge

Another highly sensitive and misunderstood concept is the Qareen.

Many occult practitioners claim that every human is born with a jinn companion who can be controlled to reveal secrets of the unseen and hidden knowledge.

This is where truth and falsehood are mixed most dangerously.

Authentic Hadith confirms that every person has a Qareen.

The Prophet said (recorded in Sahih Muslim) that every human has:

  • one companion from among the jinn
  • and one from among the angels

When the Companions asked:

“Even you, O Messenger of Allah?”

 

He replied:

 

“Yes, even me, but Allah helped me against mine, and he became Muslim (or submitted), and he commands me only to good.”

 

This is authentic revelation.

 

But turning this into a magical practice of controlling one’s Qareen is falsehood.

 

The Qareen’s function is to test the human being through evil suggestions—not to become his servant.

 

Seeking communication with Qareen is spiritually dangerous and often opens the door to shirk.

 

Jinn do not possess complete knowledge of the unseen. They merely overhear fragments and mix them with lies.

 

Faith is protected by reliance upon Allah—not by seeking secret knowledge through hidden beings.

“Daughters of Iblis” and Romantic Myths

 

Occult literature also presents terrifying stories about “Banāt Iblīs” (daughters of Satan)—female jinn appearing as beautiful women to seduce men and drain their spiritual power.

 

These stories are not rooted in Islamic theology.

 

They resemble older myths from:

  • Babylonian legends
  • Jewish folklore
  • Christian demonology

 

such as:

  • Lilith
  • Succubus

 

The Qur’an confirms that Iblis has offspring, but not in the Hollywood-style form of romantic seduction stories.

 

The biological dimensions of jinn and humans are fundamentally different.

 

Such fantasies often reflect suppressed human desires and psychological projections more than revealed truth.

 

Jinn attack faith and morality—not through romantic drama, but through whispering and deception.

True Protection: Tawīd, Not Occult Rituals

 

Islam does acknowledge that evil jinn prefer impurity, filth, and abandoned places.

 

This is why the Prophet taught the supplication before entering the toilet:

 

“Allahumma inni a‘ūdhu bika min al-khubthi wal-khabā’ith”

 

and emphasised purity as half of faith.

 

Protection from evil does not lie in:

  • magical diagrams
  • occult symbols
  • talismans
  • controlling spirits

 

It lies in:

  • purification
  • wudu
  • dhikr
  • Qur’an
  • Ayat al-Kursi
  • al-Mu‘awwidhatayn
  • firm Tawīd

 

When a believer lives within the fortress of remembrance of Allah, no unseen force can overpower him.

Final Reflection

 

The unseen world is not a marketplace of horror stories where spiritual merchants sell fear.

 

It is a hidden part of Allah’s universe, veiled by divine wisdom.

 

As long as a person remains connected to:

  • Tawīd
  • Salah
  • Qur’an
  • authentic Sunnah
  • trust in Allah

 

no Ifrit, Mārid, tribe of devils, or Qareen can truly harm him.

 

The real danger lies not in jinn—but in abandoning Allah for superstition.

 

True power lies in:

  • knowledge
  • justice
  • Tawīd
  • submission before Allah

 

—not in chasing the imaginary kings of jinn through dark caves and decaying occult manuscripts.

 

When the eye of consciousness opens, one realizes:

 

There is only One true Master of the universe.

 

Everything else is merely part of His test.

 

Saturday, 2 May 2026

Why did Hazrat Umar refuse to give writing materials to the Holy Prophet before his death? Dr Shabir Choudhry, London. 10 April 2026

 Why did Hazrat Umar refuse to give writing materials to the Holy Prophet before his death? Dr Shabir Choudhry, London. 10 April 2026

During a discussion on various aspects of Islam and the time of the Holy Prophet Mohammad, one colleague said that before his death, the Holy Prophet had requested writing materials so that he could leave some instructions before his death. That was denied by Hazrat Umar. I was not aware of this, and I did some research on this, and found the following reported in Sahih Bukhari, considered to be the most authentic book after the Holy Quran.

Some historians have noted that the Prophet’s request for writing materials shortly before his death, combined with later disagreements concerning succession and inheritance, indicates that questions of leadership were sensitive at the time. However, the sources do not explicitly state what the intended written statement would have contained. The relationship between these events, therefore, remains a matter of interpretation rather than established historical fact.

The question of leadership after the death of:

The Holy Prophet Muhammad in 632 CE has been one of the most discussed issues in early Islamic history.

Unlike many later political systems, no universally agreed formal mechanism of succession had been institutionalised during the Prophet’s lifetime. Leadership had been exercised through a combination of religious authority, political leadership, and personal influence.

The aim here is not theological judgment, but historical and textual analysis — identifying what can reasonably be inferred and what remains uncertain.

Narrated 'Ubaidullah bin `Abdullah:

 

Ibn `Abbas said, "When the ailment of the Prophet () became worse, he said, 'Bring for me (writing) paper and I will write for you a statement after which you will not go astray.' But `Umar said, 'The Prophet is seriously ill, and we have got Allah's Book with us, and that is sufficient for us.' But the companions of the Prophet () differed about this, and there was a hue and cry. On that, the Prophet () said to them, 'Go away (and leave me alone). It is not right that you should quarrel in front of me." Ibn `Abbas came out saying, "It was most unfortunate (a great disaster) that Allah's Messenger () was prevented from writing that statement for them because of their disagreement and noise. (Note: It is apparent from this Hadith that Ibn `Abbas had witnessed the event and came out saying this statement. The truth is not so, for Ibn `Abbas used to say this statement on narrating the Hadith, and he had not witnessed the event personally. See Fath Al-Bari Vol. 1, p.220 footnote.) (See Hadith No. 228, Vol. 4).

(39) Chapter: The writing of knowledge. Bukhari Hadith 114. (Book 3, Hadith 56

This Hadith (Bukhari 114), often called the “Calamity of Thursday” (Raziyyat al-Khamis), is among the most discussed narrations concerning the final days of:

The Holy Prophet Muhammad

because it touches on questions of authority, succession, interpretation of scripture, and the role of companions.

Below is a careful historical and textual analysis, distinguishing between:

  • What the Hadith actually says
  • What it does not say
  • How different scholars interpret it
  • How it should be handled methodologically in an academic work

1. The Text and Immediate Context

The narration is transmitted through:

Abdullah ibn Abbas and recorded in:

Sahih al-Bukhari

It describes an incident during the Prophet’s final illness in which he reportedly requested writing materials in order to dictate a statement that would prevent the community from going astray.

According to the narration:

Umar ibn al-Khattab

It is reported to have said that the Prophet was seriously ill and that the community already possessed the Qur’an, which he considered sufficient.

The narration states that disagreement arose among those present, after which the Holy Prophet asked those present to leave, discouraging argument in his presence.

Ibn Abbas later expressed regret that the statement was not written

2. Nature of the Report

This Hadith is:

  • Brief
  • Lacking detail regarding the intended statement
  • Transmitted through later narrators
  • Open to interpretive differences

Importantly, the report does not specify:

·       What the intended written statement would have contained

·       Whether it is related to succession

·       Whether it concerned legal guidance

·       Whether it concerned general moral advice

As a result, historical interpretation necessarily involves inference.

3. Historical Context

The event is understood to have occurred shortly before the death of:

The Holy Prophet Muhammad in 632 CE.

At that time, the Muslim community had expanded rapidly across Arabia.

Questions relating to leadership, governance, and continuity would naturally have been sensitive.

Some historical works suggest that companions were concerned about placing additional strain on the Prophet during severe illness.

Others suggest that disagreement reflected uncertainty regarding how to interpret the request.

4. Key Analytical Question

Could there be a connection between:

·       The prevented writing

·       Later disagreement over succession

·       Delay in the oath of allegiance by Hazrt Ali

Some scholars and historians have explored this possibility, but the evidence remains indirect.

5. Important Observations

A. The first Hadith does not specify subject matter

The narration about writing materials does not state:

·       What the Prophet intended to write

·       Whether the subject is concerned with succession

·       Whether it concerned legal guidance

·       Whether it concerned general religious advice

Therefore, any claim that the intended statement concerned succession is interpretive rather than explicit.

6. Differences in Interpretation

Sunni interpretations

Many Sunni scholars interpret the narration as demonstrating:

·       Human disagreement among companions

·       Concern about the prophet’s health

·       Confidence that the Qur’an provided sufficient guidance

Classical commentators such as:

Ibn Hajar al-Asqalani

argued that the community ultimately preserved unity and that essential religious guidance had already been conveyed.

Some Sunni scholars suggest that had the written instruction been essential for religious completion, it would have been preserved.

Shia interpretations

Some Shia scholars interpret the narration as indicating that an explicit written designation of leadership may have been prevented.

They connect this event with debates concerning succession following the death of the Prophet.

However, the Hadith itself does not explicitly mention succession.

Interpretation depends on broader theological frameworks.

Modern academic perspectives

Modern historians often treat the narration as evidence that:

·       Political uncertainty existed near the end of the Prophet’s life

·       Later disputes may have influenced how the event was remembered

·       Early Islamic history includes differing perspectives preserved in the textual tradition

Scholars such as:

Fred Donner

Note that early Islamic sources sometimes reflect later debates projected backwards into earlier narratives.

7. My observation on this matter.

1.    Since the Islamic teaching had already been completed, there could be no more Islamic teaching. His mission of Islamic teaching had been completed and confirmed by the Companions.

2.    But there were no clear instructions on who would assume the responsibilities of governance after his death.

3.    So, there is a strong possibility that he wanted to give some suggestions on this, or even name someone.

4.    Another important question is why writing materials were not given to the Holy Prophet? It was his request.

5.    This could have been his last request. Was it appropriate not to honour his request?

6.    Another point is, those who convened this meeting, why did they not invite an important personality like Hazrt Ali to this crucial meeting that was to set up the future course of appointments for the Muslim rulers?

7.    The meeting could have been delayed, and the decision could have been made after the Holy Prophet’s burial.

8.   Reliability Considerations

The Hadith is recorded in a major canonical collection:

Sahih al-Bukhari

which Sunni scholarship considers highly reliable.

However, historians distinguish between:

·       Reliability of transmission chains

·       Certainty regarding interpretation

·       Completeness of narrative context

It is notable that:

Abdullah ibn Abbas

was relatively young at the time of the Prophet’s death and may not have personally witnessed the event.

As indicated in classical commentary, he transmitted the report through other companions.

9. What the Hadith does NOT prove

The narration does not conclusively establish:

·       What the Prophet intended to write

·       That a specific political instruction was prevented

·       Those companions acted with a uniform motive

·       That a particular succession model was explicitly dictated

Therefore, strong conclusions based solely on this report are methodologically problematic.

7. Methodological Approach

In an academic context, this Hadith is best treated as:

·       Evidence of disagreement within the early community

·       An illustration of uncertainty near the prophet’s death

·       A text later interpreted differently by various traditions

It should not be used in isolation to support strong historical claims without corroborating sources.

8. Academic Summary

The narration reflects a moment of disagreement among companions during the final illness of the Prophet. The absence of detail regarding the proposed written statement has allowed later theological and political interpretations to develop. Historians, therefore, treat the report as evidence of early interpretive diversity rather than as a definitive statement regarding succession or doctrine.

Conclusion

I have attended Islamic lectures, visited different mosques, and listened to many respected scholars over the years, yet I had never heard this narration discussed openly. This made me wonder why. It is difficult to believe that such an important incident—where differences emerged among the companions while the Holy Prophet (peace be upon him) was still alive—would remain absent from public religious discourse.

When I first came across this report, I assumed it might be part of Shia polemics, as many controversial historical claims are often dismissed in that way. However, when I began my own research, I was astonished to find the narration recorded in Sahih al-Bukhari, regarded by Sunni Muslims as the most authentic book of Hadith after the Qur’an. Later, I found the same event narrated in Sahih Muslim as well, with slightly different wording but the same essential meaning.

The report appears in Kitab al-Wasiyyah (The Book of Wills), commonly cited as Sahih Muslim 1637c (numbering may vary by edition).

Text of the Narration in Sahih Muslim

Narrated by Ibn Abbas:

When Allah’s Messenger (peace be upon him) was about to leave this world, there were several people in his house, and among them was Umar ibn al-Khattab. Allah’s Messenger said:

“Come, I may write for you a document after which you would never go astray.”

Thereupon, Hazrat Umar said:

“Verily, Allah’s Messenger is deeply afflicted with pain. You have the Qur’an with you. The Book of Allah is sufficient for us.”

Those who were present in the house differed. Some of them said:

“Bring him the writing material so that Allah’s Messenger may write a document for you, and you would never go astray after him.”

Others repeated what Umar had already said.

When they began to dispute and argue in the presence of Allah’s Messenger, he said:

“Get up (and leave).”

‘Ubaidullah reported that Ibn Abbas used to say:

“There was a heavy loss, indeed a heavy loss, that due to their dispute and noise, Allah’s Messenger could not write (or dictate) the document for them.”

Another Wording in Sahih Muslim

Another narration includes the expression that some said:

“The Messenger of Allah is in a state of unconsciousness (or overcome by pain).”

Ibn Abbas would reportedly weep while narrating this incident and referred to it as:

Raziyyat Yawm al-Khamis

“The Calamity of Thursday”

This incident later became one of the major points of discussion in Sunni-Shia debates regarding succession, authority, and leadership after the Prophet.

Difference Between Bukhari and Muslim

In Sahih al-Bukhari, the wording often appears as:

“The Prophet is seriously ill…”

while in Sahih Muslim the wording is:

“Verily Allah’s Messenger is deeply afflicted with pain…”

The wording in Muslim appears more formal and explicit, but both collections preserve the same essential event:

  1. The Prophet asked for writing materials
  2. Umar objected
  3. The companions differed and argued
  4. The Prophet ordered them to leave
  5. Ibn Abbas later described it as a great calamity

This report remains one of the most discussed narrations in Islamic political history, especially in relation to succession after the Prophet and the broader question of political authority in Islam. It is highly relevant when examining the principles of leadership, consultation, and constitutional governance established in Madina.

This incident is commonly known as:

Hadith al-Qirtas (The Pen and Paper Incident) or

Raziyyat al-Khamis (The Calamity of Thursday)

I do not claim to impose an interpretation upon the reader. My purpose is not to judge the companions, nor to provoke sectarian argument, but to present what is recorded in the most authentic Sunni sources and to encourage honest reflection.

Every sincere reader has the right—and indeed the responsibility—to examine the evidence and form their own conclusion. History should not be feared; it should be understood. Only through truth, scholarship, and intellectual honesty can we approach a clearer understanding of the past.

The honourable readers may decide for themselves what this incident signifies. END.