Muhammad: The Messenger of Allah

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Muhammad: The Messenger of Allah

Muhammad: The Messenger of Allah

Author:
Publisher: www.alhassanain.org/english
English

Muhammad:

The Messenger of Allah

Author: Al-Balagh Foundation

WWW.ALHASSANAIN.ORG/ENGLISH

Table of Contents

Light of Islam 4

PUBLISHER'S WORD 5

INTRODUCTION 6

Part One: Prophet's Life Before His Prophethood 7

THE BLESSED BIRTH 7

DIVINE FOSTERAGE OF THE PROPHET 7

UNDER THE GUARDIANSHIP OF HIS GRANDFATHER 8

UNDER THE CARE OF ABU TALIB 8

ADULTHOOD 8

MARRIAGE 9

SOCIAL STATUS 11

PACT OF AL-FUDUL 11

Rise To Prophethood 12

THE PROPHET AND MESSENGER 12

KINDS OF REVELATION 12

Prophet Begins Call ToO Islam 14

THE HOUSE OF AL-ARQAM 14

CALLING THE RELATIVES 14

PUBLIC CALL TO ISLAM 15

Beginnings Of Bitter Strugle 17

ATTACKING THE PROPHET (S.A.W.) IN PERSON 17

PROSECUTION OF THE EARLY CONVERTS 21

IMMIGRATION TO ABYSSINIA 22

HARD TIMES FOR MUSLIMS - THE SIEGE 23

Glimpses Of Hope 25

ALLEGIANCE OF AL-AQABAH 25

The Great Iimmigration 27

The Muhajirin's Afflictions 30

Plundering the Houses and Wealth 30

Part Two 32

IN THE STATE OF MADINAH 32

Key Forces In The Madinah Community 34

1. Muslims 34

2. The Jews 35

3. The Hypocrites 36

4. Polytheists 37

Prophet's Military Policy 38

THE GREAT BATTLE OF BADR 39

THE BATTLE OF UHUD 41

THE BATTLE OF KHANDAQ 42

HUDAYBIYYAH PEACE TREATY 46

THE BATTLE OF KHAIBAR 49

NEW HORIZONS 51

The Comming Of Allah's Help and Victory 54

VICTORIES THAT FOLLOWED 58

EXPEDITION OF TABOOK AND THE MARCH TOWARDS THE ROMANS 59

Renouncing The Polytheists 61

EVENT OF MUBAHALAH 61

The Valedictory Hajj 63

The Blessed Pledge Of Al-Ghadir 65

THE ARMY OF USAMAH 66

Prophet's Anxiety Over The Future Of Da'wah 67

The Last Will 68

Footnotes 69

Light of Islam

In the name of Allah, the Compassionate, the Merciful.

"...and giving good tidings of a Messenger who will come after me, whose name shall be Ahmad;..."

Holy Qur'an (61:6)

"And from among you there should be a group inviting to good and bidding what is right and forbidding what is wrong,..."

Holy Qur'an (3:104)

PUBLISHER'S WORD

Praise is due to Allah, Lord of the worlds, and peace and blessings of Allah on Muhammad, his infallible household and on the pious ones among his companions.

Al-Balagh Foundation has, since its establishment, tried to shoulder the heavy responsibility of disseminating Islamic knowledge among the world people irrespective of race, religion, language or colour, by relying on Allah, the Most High and Great. In order to convey Islam's ideas to as many people as possible, our foundation has chosen to put before them Islamic concepts in an easy-to-read and simplified way through various series of books.

The study of the life of Muhammad (s.a.w.) and the Imams of his Household is an advanced means of Islam to introduce its objectives and great concepts.

How truthful are the words of Allah:

"Certainly you have in the Messenger of Allah an excellent exmplar..."

Holy Qur'an (33:21)

"...Allah only wishes to keep away uncleanness from you, O people of the House and purify you (with) a thorough purification."

Holy Qur'an (33:33)

In view of this, Al-Balagh Foundation has decided to publish a new series of book on the life and teachings of Prophet Muhammad, his daughter Fatimah, and twelve Imams who succeeded him beginning from Imam Ali to the last luminary Imam Al-Mahdi (a.s.) -may Allah hasten his reappearance. The lives of these 14 infallibles and the lofty principles they uphold, provide model par excellence for all time. They were torchbearers of guidance, the spring of flowing wisdom, the paragons of perfection and the live paradigms of the divine message.

May Allah guide mankind on the right path, and help the ummah to sincerely tread the footsteps of His last Messenger (s.a.w.) and his blessed progeny.

He is the All-hearing and All-answering.

Praise be to Allah, Lord of the worlds.

Al-Balagh Foundation

INTRODUCTION

Abridging the life of the Messenger of Allah Muhammad bin Abdullah (s.a.w.) in a small book is by no means an easy task, for his life is, actually spread over thick volumes than can never be condensed to a few pages. The life of the chosen Prophet of Allah (s.a.w.) is great, dazzling and matchless. In it converges the manifestations of victory and strength, submission and piety, ups and downs, heroism and pains.

Concisely, in part one of this book, the reader will be acquainted with the life of the great Prophet Muhammad (s.a.w.) at Mecca, both before being chosen to prophethood and after. In part two we will shed light on the Prophet's life at Medinah where he managed the Muslims' political and social affairs and laid the foundations of the first Islamic state. There his life took a new turn as he and his followers had to engage in military struggle with the idolators. In part three we will study the glorious personality of the Messenger of Allah (s.a.w.), his social life, his traditions, his life among the members of his family and the ummah as well as the legacy of his dynamic thought.

In addition, we will also throw light on the principles of Islamic state as established by the Prophet (s.a.w.), the outlining of its dimensions in the Holy Qur'an, the community its characteristics and its objectives. How did the Prophet of Allah treat the foes of the divine Message? How did he wage his wars? When did he make truce with his enemies? All the answers will be presented in this book. We have attempted only to review the main points in his blessed life in plain words.

Our goal is to show the life of the Prophet (s.a.w.) especially to the youth, so as to acquaint them with the character of the Prophet (s.a.w.), his activities and attitudes before the call to prophethood and afterwards. The reader will get insight into his life, his call towards Allah and the state which he set up.

Al-Balagh Foundation by presenting this study on the life of Holy Prophet hopes to serve the interests of our dear readers.

To Allah we look for success and help.

Part One: Prophet's Life Before His Prophethood

THE BLESSED BIRTH

Amidst that tumultuous environment of pre-Islamic Arabia, filled with all manifestations of misguidance, perversion and oppression, Muhammad bin Abdullah bin Abdul-Muttalib (s.a.w.) was born.

For some divine purpose, he did not see his father who had passed away while returning from Syria with a caravan. Muhammad (s.a.w.) was, at that time, only an embryo in the womb of his mother Aminah daughter of Wahab, may Allah be pleased with her.(1)

His blessed birth took place in the month of Rabi'ul-Awwal(2) one month or more after the annihiation of the army headed by the elephants which went out to attack the Holy Ka'ba(3) . The story is recorded in one whole surah (chapter) in the Qur'an called al-Fil. Thuwaibah, the woman servant of Abu Lahab, suckled him for a few days with her baby Masrooh before the arrival of the wet-nurses from the deserts. It was a long- established habit for the people of Mecca to leave their babies in the care of the desert's wet-nurses so that they were brought up brave eloquent and in touch with the realities of desert life. As was expected, 10 wet-nurses from the tribe of Sa'd bin Bakr, arrived at Mecca and everyone of them found a baby to take care of except Halimah, daughter of Abu Dhu'aib Abdullah. Muhammad (s.a.w.) was offered to her, but due to his being an orphan, which meant little profit for her, she was reluctant to take him.

Being uncertain about what to do, she consulted her husband, who was with her. "I hate to return empty-handed", she told him, "But there is no baby left to me except this orphan." Her husband advised her to take him, for Allah may bless him. No sooner did she place the nipple of her breast into the baby's mouth, her milk began to flow abundantly. Before that her own baby was always half-hungry because of the scarcity of his mother's milk.

The blessedness of the Prophet began to spread all over the neighborhood. The verdure of the meadows greatly increased, as before the area was waterless and barren.

Two years later, Halimah had weaned the baby and brought him back to Mecca to visit his mother and relatives. She told them bow the baby was blessed, and how her life was changed after taking him. Then she returned, accompanied by the baby, to the neighborhood.

DIVINE FOSTERAGE OF THE PROPHET

The interesting point in the early years life of the Prophet (s.a.w) for whoever wants to study his life, is the fact that Allah adopted him, not only in maintaining his health, preparing him for the great role he was to have later.

The books written about the life of the Prophet (s.a.w.) are filled with events that corroborate the fact that he was under the direct care of Allah and this enabled him to shoulder the future responsibility of prophethood.

Imam Ali bin Abi-Talib (a.s.) refers to this point in one of his sermons in Nahj al-Balaghah:

"From the time of his birth, Allah had appointed the archangel among all the angels, to always be with him. And this archangel was leading him towards exemplary qualities and high moral values by night and day..."(4)

Referring to this fact, Imam Muhammad bin Ali al-Baqir was related to have said:

"Allah had appointed the archangel to be with Muhammad, since he was weaned, leading him to the way of graces, the best of morals, and leading him away from evil and vices."(5)

One major trace of the divine care for the Prophet (s.a.w.) was that he was, from early age, a monotheist. He used to unequivocally proclaim his hostility to the idols(6) . He used to perform hajj without eating the meat which was slaughtered at the feet of the idols. He would to mention the name of Allah before having his food'(7) and praise Allah when he finished. Muhammad, He was widely known among Arabs to be upright and virtuous. He would keep his word, and for that he was known as "the truthful and the faithful".

UNDER THE GUARDIANSHIP OF HIS GRANDFATHER

The Prophet was five years old when Halimah al-Sa'diyyah brought him back to his family in Mecca. Abdul-Muttalib, his grandfather, showered him with care and fatherly love. He ate with him, spoke with him kindly, sat on his bed, and provided him with special attention and warmth.

It was not out of sentiment that Abdul-Muttalib cared so much for Muhammad (s.a.w) as the son of his deceased son Abdullah, but because he felt deeply that he would be a prominently great man in the future. It was for this reason that he would ask his son Abu-Talib, and Umm-Ayman to look after him and provide him with whatever he needed.

At the age of six, his mother Aminah, took him with her, accompanied by Umm-Ayman, to visit his uncles from the tribe of Uday bin al-Najjar in Madinah. After one month they decided to return to Mecca. But, en route to Mecca, his mother, Aminah, passed away. She was laid to rest at al-Abwa', a village halfway between Mecca and Madinah. Umm-Ayman resumed the journey alone, and in Mecca she was devoted to him as his mother was, while his grandfather looked after him as if he were his son. But, it was not long before Abdul-Muttalib died. The Prophet was, at the time, eight years old.

UNDER THE CARE OF ABU TALIB

Abu Talib,(8) his uncle, took him and treated him very kindly. He even gave him precedence over his sons. Muhammad (s.a.w.) would sleep in the bed of his uncle, sit next to him, eat with him, and go out with him.

ADULTHOOD

As soon as he came of age, Muhammad (s.a.w.) began to work to earn his living. First, he became a shepherd. Jabir bin Abdullah, may Allah be pleased with him, related that he was with the Prophet (s.a.w.) with other Muslims, picking al- Kabath (a kind of fruit). The Prophet (s.a.w.) said:

"Pluck the black ones. They are sweetest. I used to gather it while pasturing my sheep".

"You were pasturing the sheep, O Messenger of Allah?", we asked him.

"Yes", he replied, "every prophet was at sometime a shepherd".(9)

Allah, the Most High, was able to spare His Prophet (s.a.w.) the tiresome task of working. He willed to set the Prophet (s.a.w.) as an example for the people so that nobody would rely on anybody else for earning his living.

Islam stressed the importance of work. The Prophet (s.a.w.) is reported to have said:

"Cursed be who throws his burdens on other people".(10)

"Worship is of seventy kinds, the best of which is earning one's living righteously".

"An excellent help to guard against evil is wealth."(11)

MARRIAGE

At the age of twenty-five he went to Syria on a mercantile mission on behalf of Khadij ah the daughter of Khuwailid, may Allah be pleased with her. Khadijah was the best among the women of Quraish. She was the richest, the noblest and the most beautiful among them. She was called "the chaste", and the mistress of Quraish. She would hire men to work in trade for her in return for a fixed percentage of the profit.

When the Prophet (s.a.w.) became to be widely known for his faithfulness and the smoothness of his manners, she offered him money to go to Syria and promised him a good share in the profits, more than any share given to any man before him.

He set out for Syria, leading a big caravan. Maisarah, her slave, went with him. They sold articles and bought merchandise and returned with profuse sums of money. Fascinated by the Prophet, Maisarah began to tell Khadijah of his attributes. She was attracted to him, for his high-mindedness, righteousness, faithfulness and kindness and decided that he would be her husband. She preferred him to the rich dignitaries of the Quraish who promised her immeasurably great riches. For that purpose, she sent Nafisah the daughter of Munabbih to talk to him about it.

"What makes you refrain from getting married?", Nafisah asked him. "I have no money", he replied.

"If you were given that, and were asked to marry a beautiful, rich, honest and noble woman, would you accept the offer? "

"What is the name of the woman?" "Khadijah!". "How could I manage it?"

"Leave everything to me", she promised him.

The Prophet (s.a.w.) then sent his uncle Abu Talib(12) , to ask Khadijah's hand to marriage. As her father was dead by then, Abu Talib broached the subject to her uncle. Both parties agreed, and so the marriage took place. The Prophet (s.a.w.) was twenty-five years old, at the time. As for Khadijah, historians have disagreed about ,her age. But they agreed that they got married(13) after the Prophet's (s.a.w.) return from Syria.

The newlyweds moved to the house of Khadijah, and achieved the most perfect union, perfumed with love, loyalty and mercy. Amid hardships and troubles, she helped him, encouraged him and alleviated his worries.

Apart from her love for him, she was a chaste women with deep insight, she managed their affairs patiently and skillfully. She was, furthermore, the first ever to believe in his message.(14) For the sake of his call, she spent all her riches. He loved her as she loved him. He did not marry any other women until after she died.

Whenever he remembered her, he praised her and mentioned her good deeds to his wives, so much so that 'A'ishah' said: "I never felt envious of any of the Prophet's wives, except of Khadijah, whom I did not see."

She, further, added: "Whenever the Messenger of Allah slaughtered a sheep, he ordered his attendants to distribute the meat among the friends of Khadijah. One day I made him angry by saying mockingly 'Khadijah!', he said to me: 'I was given her love by Allah'"(15)

A'ishah also reported: "The Messenger of Allah would hardly leave the house without mentioning Khadijah in good words. One day he mentioning her and so I felt deeply envious and blurted out; she was nothing but an old woman. Allah has replaced her with better than her.'

"No by Allah," he said indignantly; "Allah did not replace her with those who better than her, she had faith in me when the people rejected my call. She believed me when the people charged me with falsehood. She consoled me with her wealth when the people deprived me theirs, and Allah gave me, by her sons and daughters."(16)

Diligence and toil were characteristics of his life from an early age. His marriage with Khadijah, may Allah be pleased with her, gave his life some rest and comfort. The kindness and true love Khadijah showered on the Prophet (s.a.w.) compensated him for the fatherly love and motherly kindness which he was deprived of, during childhood.

During that phase of his blessed life, the first signs of prophethood began to surface. It was for this reason that he was preparing himself by restoring to the cave of Hira during certain days. He would remain there, worshipping and mediating for a whole month every year. He would remain there far away from the pre-Islamic perversions and the corrupt city atmosphere. Muhammad was on the threshold of bearing the divine message.

He went on with his meditations and worship till he became 40 years old. Then, the holy revelation shone on his soul and heart delivering the first statement of the seal of divine messages:

"Read in the name of your Lord Who created..."

Holy Qur'an (96:1)

It is worth mentioning here that the divine books announced the good news of the advent of the message of Allah (s.a.w.). The Jewish Christian scholars were aware of this fact, but they were swept with the fanaticism of jealousy and prejudice when the truth arrived, but no one could have any doubts about this new reality.

The Qur'an mentions what they would tell the tribes of al-Aws and al-Khazraj in this respect:

"And when there came to them a Book, confirming what was with them, and aforetimes they used to pray for victory against those who disbelieved, but when there came to them (Prophet) that which they did not recognize, they disbelieved in him; so Allah's curse is on the unbelievers."

Holy Qur'an (2:89)

And so good news of the coming of the Prophet (s.a.w.) became widespread. The main topic of popular discussion was this. The Christian monks and Jewish rabbis were already reading in their divine books of the coming of a new Prophet who would fill the world with light, guidance and bless.

SOCIAL STATUS

Prior to his rise to prophethood, during the previous 1520 years, his social status was high. He was known to be well-mannered, high-minded, truthful and trustworthy.

The power was clearly mainfested during the rebuilding of the Holy Ka'ba. After it caught fire, the Ka'ba was flooded with sweeping torrents. Great damage was done and the tribe of Quraish made their minds to rebuild it, al-Walid bin al-Mughirah, accompanied by a number of the Quraishis, went to Jidda and bought the timber of a ship that had wrecked on its shore. The wood was bought to make the roof of the Ka'ba. A carpenter, Baqum by name and a slave of Sa'id bin al-Aws, was charged with rebuilding the Ka'ba.

All the clans of the Quraish took part in the process. But, finally, when the time came to put the black stone in its place a difference arose among them over who should win the honour of putting it in its place. Every clan of the Quraish eagerly wanted to do that.

The difference grew to a .quarrel and had not Abu Umayyah bin al- Mughirah, the eldest among them, suggested the first one to enter the Ka'ba from the door of Bani Shaibah arbitute on the matter the situation would have gotten out of hands. They imptiently awaited the man. Before long Muhammad (s.a.w.) came into the Ka'ba. Upon seeing him, they unanimously agreed, " This is the trustworthy. We accept him as the arbitrator. This is Muhammad." When they told him of the problem he ordered them to bring him a piece of cloth. He spread it on their ground, then placed the Black stone on it. "Let every group hold the cloth then carry it up," lie told them. He, then, carried it, with his blessed, and restored the stone to its place.

PACT OF AL-FUDUL

Shortly after the tragical war of al-Fujjar a pact was signed between the warring Arab tribes.(17) The agreement did achieve a victory for the wronged parties. All the sides agreed on the principle of warding off wrongs, and cooperating to back what was right and defend the oppressed The Prophet (s.a.w.) praised the pact in these words:

"If I were given red camels, I would not have been more pleased than to be a participant in their pact at the house of ibn Jada'an.(18) The tribes of Hushim, Zahrah and Taym agreed forever to be on the side of the oppressed. If I were invited now, I would respond affirmatively. It was the pact of al-Fudul."(19)

Rise To Prophethood

Never was the Prophet (s.a.w) surprised when Jibril (the angel Gabriel) revealed to him the first divine statement. His life went through many stages so that he would be prepared to bear the divine message. From the early part of his life, His Lord nurtured him kindly and closely as he was the future Prophet. To this fact, Imam Ali (a.s.) referred him his sermon named al-Qasi'a. as well as Imam al-Sadiq (a.s.) in a statement reported from him.

The Prophet (s.a.w.) began to spend more time in the cave of Hira' for worship and meditation. Those devotions in the cave of Hira', located at the top of Mt. Hira' northeast of Makka, was a manifestation of preparing him for the heavy task awaiting him. The longest period he would remain in the cave was a whole month, and that would be the month of Ramadhan. During other months, he would spend whole nights there. He began to hear the voice, and see the light, and have dreams that were to come to pass exactly as he saw them in the world of dreams.(20)

THE PROPHET AND MESSENGER

At the age of forty, Jibril (a.s.) descended to reveal to him the seal of messages beginning with the first divine verses:

"Read in the name of your Lord Who created. He created man from a clot. Read and your Lord is Most Honourable, Who taught (to write) with the pen, Taught man what he knew not..."

Holy Qur'an (96:1-5)

It was so great, so majestic and so glorious an experience to receive the revelation, that he felt a little tired, and so he lay down on his bed to have some rest. During these critical moments Jibril appeared to him for the second time:

"O you who are clothed! Arise and warn, And your Lord garments do purify, And uncleanness do shun,..."

Holy Qur'an (73:1-5)

Thus, Allah ordered His Prophet to carry His message to all people.

KINDS OF REVELATION

It is interesting to note how the message was revealed to the Prophet (s.a.w.).

Allah mentions the manifestations of the holy revelation in the following verses:

"And it is not for any mortal that Allah should speak to him except by revelation or from behind a veil, or by sending a messenger and revealing by His permission what He pleases; Surely He is High, Wise. And thus did We reveal to you an inspired book by Our command. You did not know what the Book was, nor (what) the faith (was), but We made it a light, guiding thereby whom We please of Our servants; and most surely you show the way to the right path.

Holy Qur'an (42:51-52)9

In this respect, we understand from the Qur'anic texts and the holy sunna that Allah revealed to the Prophet (s.a.w.) His message in many ways.

One way was that Allah, the Most Exalted and High, would reveal to him, directly and without any other means, the truth. It is said that this kind of revelation was the most majestic and so moving that his mule would sink to the ground(21) , and that his forehead would break into sweast even if it is was bitterly cold.(22)

Another way was that Allah would send a messenger to His Prophet. He would appear in his angelic shape, or in the shap of a human being.

Another method was the true vision, for the Prophets never saw false dreams. Whatever they saw in their dreams they saw in reality, because of the immense spiritual powers they had, through which they perceived the truth during sleep and wakefulness. That was in addition to the divine inspiration and the guidance of the Holy Spirit.

Prophet Begins Call ToO Islam

The Prophet, first of all, chose Ali (a.s.) to come to Islam(23) . Ali was, at the time, a pure boy, unsullied by the practices of the pre-Islamic era. He was under the care of the Prophet (s.a.w.) who showed him with love and affection. Ali (a.s.) responded enthusiastically and his soul method in the new faith. The Prophet called his wife to Islam and she accepted it. This done, the first nucleus of the faithful community on earth took shape.

He proceeded with his call to Islam and his companions grew in number. They were 40 men, the majority of whom were young. These people were from different walks of society. Among them were the poor, the rich, the socially powerful and the downtrodden. First of all they would learn the Qur'an and the principles of the new faith. In the defiles, far away from the eyes of Quraish, they used to offer their prayers. The new convert, with the assistance of one of the old converts appointed by the Prophet (s.a.w.). would continue studying and comprehending the teachings of Islam.

THE HOUSE OF AL-ARQAM

As they grew in number, the Muslims feared lest their affair might be disclosed. As a precautionary measure, they made the house of al-Arqam al-Makhzumi a school and a meeting-place where they used gather to know more about Islam. There, they sat together learning the Qur'an, offering their prayers, contemplating the ayas and signs of Allah, examining the creation, gathering patience and fortitude and sublimating their wills to Allah and His Messenger.

CALLING THE RELATIVES

Three years passed before Allah ordered His Prophet (s.a.w.) to take advantage of the prevailing tribal atmosphere and call his relatives to Islam.

"And warn your nearest relations, And be kind to him who follows you of the believers, But if they disobey you, then say: Surely I am clear of what you do.."

Holy Qur'an (26:214-216)

The Prophet (s.a.w.) invited his relatives, numbering 40, to a feast. Before the Prophet could broach the subject to them, his uncle Abdul-Uzzah bin Abdul-Muttalib, also Abu-Lahab warned the Prophet (s.a.w.) from going on with the task of spreading the new faith. The invitation was a failure and the guests hastened to leave, and so the chance slipped out of the Prophet's hands. Once again, after the passage of many days, the Prophet (s.a.w.) invited his relatives to a feast. His guests being satisfied, he addressed them:

"O sons of Abdul-Muttalib, Allah has sent me, as His Messenger, to all people and particularly to you. He ordered me: 'And warn your nearest relations'. I invite you to accept two short sentences. They are easy on the tongue, but in the balance of action they are heavy and difficult. By them you will be the masters of the Arabs and non-Arabs. Nations will yield to you. Enter paradise and be saved from hell. They are the testimony of: There is no god but Allah and that I am the Messenger of Allah. Whoever answers me and helps me in this affair and in carrying it on will be my brother, trustee helper, inheritor and the successor after me."

Murmuring rose from among the people. Abu-Lahab condemned and warned the Prophet (s.a.w.) from carrying out his mission. Abu Talib expressed his full support to the Prophet (s.a.w.) and said to him:

"Proceed with your task you are charged with. By Allah, I will protect you and prevent others from harming you."(24)

Ali, the youngest of all, come to his feet and said in a resonant voice:

"O Messenger of Allah, I will help you in this affair."

But the Prophet (s.a.w.) ordered him to sit down.

The Prophet (s.a.w.) repeated, once again, his proposal, and no one except Ali responded. The third time when Ali answered the Prophet (s.a.w.), he said to him:

"Sit down. You are my brother, trustee, helper, inheritor, and the successor after me."(25)

The people stood up and, upon leaving they said to Abu Talib mockingly:

"Today, be happy at entering your nephew's religion. He made your son a commander over you!"(26)

PUBLIC CALL TO ISLAM

The Prophet (s.a.w.) called all of the Qurayash to Islam, in obedience to Allah' s order:

"Therefore declare openly what you are bidden and turn aside from the polytheists..."

Holy Qur'an(15:94)

He ascended the mountain of al-Safa and called out "It is daybreak! it is daybreak!" That was the custom of the Arabs when there was something critical to discuss together. The Quraysh gathered around him asking in wonder, "What is it?" "If I were to tell you, the Prophet (s.a.w.) asked them, that horsemen were descending from the mountains to attack you, in the morning or in the evening, would you not believe me?"

"We do," they replied.

"Then," he said to them, "I should warn you of the terrible punishment that lies in wait for you. O son of Abdul-Muttalib, O son of Abd-Manaf, O son of Zahrah...Deliver yourselves from the fire of hell. I can do nothing for you if you disobey to attack his home and people, so he hasten towards warning them."

"Shame on you!," Abu-Lahab interrupted him, "Was it for this you invited us?"

And so Allah, the Most Blessed and High, revealed to His Prophet the following chapter (surah):

"Perdition overtake both hands of the Abu Lahab, and he will perish. His health and what he earns will no avail him. He shall soon burn in fire that flames, And his wife, the bearer of fuel, Upon her neck a halter of strongly twisted rope."

Holy Qur'an (111:1-5)

This attempt was not in vain, for a number of the Quraishis entered Islam under the banner of "There is no god but Allah." Furthermore, the news of the faith forced itself into every house. This statement made by the Prophet (s.a.w.) was, indeed, to usher in a new era of bitter struggle between the new faith and the wounded pride of the pre-Islamic Arabs.

Station of Mastership (Wilayat) in Islam

Since Wilayat has a fundamental and distinctive role in Islamic teachings, we would have a brief discussion about it here.

Wilayat is introduced in traditions to be the most important pillar of Islam. Imam Muhammad Baqir (a) said: Islam is based on five pillars: Prayer, Zakat, Fast, Hajj and Wilayat. People are not invited to anything with as much emphasis, as they are invited to Wilayat.[9]

In another tradition, Zurarah says: I asked Imam Baqir (a): “Which of these five is the most important?” He replied: “Wilayat is the most important, because it is their key. The Guardian is a guide to them.”[10]

Wilayat is in the meaning of guardianship and taking charge of affairs of others. The world of ‘Wali’ is also from the same root and it describes one in charge of guardianship of an individual or individuals, like Wali of the young and Wali of the mentally challenged persons. The word of ‘Waali’ is also derived from the same root. The governor or governor-general is called as ‘Waali’ since the administration of the city and affairs of citizens are in his charge and they are supposed to obey his commands. The Holy Prophet (s) also has the same type of Wilayat over the Ummah, since he is their guardian and has discretion over them. Almighty Allah says in Quran:

ألنَّبِىُّ أَوْلَى‏ بِالْمُؤْمِنِينَ مِنْ أَنفُسِهِمْ

“The Prophet has a greater claim on the faithful than they have on themselves…” (33:6)

The word of Maula is also derived from the same root. That is why the Holy Prophet (s), at the beginning of Ghadeer sermon in Farewell Hajj addressed the people: Do I not have more authority on you more than what you have on yourself? They said: Why not? Then he said: Of whomsoever I am the master; this Ali is also his master.[11]

Umar bin Khattab, who was present in the event of Ghadeer and witnessed the appointment of Ali (a), also derived the same meaning from the word of ‘Maula’, because he remarked to Ali (a): “O Ali, congratulations; you have become the master of every believer man and woman.”[12]

It can be concluded from these statements that Wilayat is an executive position and not only a holy rank.

Wilayat during the lifetime of the Holy Prophet

Now the question arises that what were the circumstances of Muslims during the proclamation of prophethood (Besat) of the Prophet of Islam (s)? Did they live without leaders and social administrator? Or an arrangement, control and rulership existed although in a limited way and in enforcing simple laws? In order to get the replies to these questions, it is necessary to cast a brief glance on the rules and laws of Islam:

Laws of Islam, which are mentioned in Quran and traditions, can all be divided into two types:

A) Individual laws and duties like Prayers, fast, Hajj, observing good manners, refraining from bad morals, purification, impurity and other individual laws.

Such laws are personal duties and they are addressed to each and every duty bound person individually and acting on them does not require presence of rulership and social management.

B) The second type of laws and political duties – are social, like: Struggle (Jihad) to propagate Islam, defending existence of Islam and Muslims, military preparedness, securing social peace, legal judgment and solving of disputes, enforcing penalties, blood monies and retaliations, punishment of criminals, mutual relations between Islamic countries, relations with others, collection of Zakat and its proper use, collection of Khums and its proper use, and tens of other similar social matters. Such social and political laws and rules have are also included in Islam. With a little consideration, we would know that acting on such laws needs formation of institutions headed by a determined and a religious ruler and leader.

That is why it can be said that rulership and Wilayat is included in religion and there should always be a ruler who is in charge of guaranteeing the application of political and social laws. And if it is not so, a great part of Islamic laws would be in suspended condition.

The Holy Prophet; the first Wali of Muslims

Although in Quran we don’t have a verse in which the Messenger of Allah (s) has clearly ordered formation of government, but in some verses he has commanded about some practices and acts, which are concerned with government; for example the following verses can be cited as proof:

إِنَّآ أَنْزَلْنَآ إِلَيْكَ الْكِتَبَ بِالْحَقِّ لِتَحْكُمَ بَيْنَ النَّاسِ بِمَآ أَرَيكَ اللَّهُ وَلَا تَكُنْ لِلْخَآئِنِينَ خَصيماً

“Surely We have revealed the Book to you with the truth that you may judge between people by means of that which Allah has taught you; and be not an advocate on behalf of the treacherous.” (4:105)

وَ أَنْزَلْنَآ إِلَيْكَ الْكِتَبَ بِالْحَقِّ مُصَدِّقاً لِّمَا بَيْنَ يَدَيْهِ مِنَ الْكِتَبِ وَ مُهَيْمِناً عَلَيْهِ فَاحْكُم بَيْنَهُمْ بِمَآ أَنْزَلَ اللَّهُ وَ لَا تَتَّبِعْ أَهْوَآءَهُمْ عَمَّا جَآءَكَ مِنَ الحَقِّ

“And We have revealed to you the Book with the truth, verifying what is before it of the Book and a guardian over it, therefore judge between them by what Allah has revealed, and do not follow their low desires (to turn away) from the truth that has come to you…” (5:48)

يَأَيُّهَا النَّبِىُّ جَهِدِ الْكُفَّارَ وَالْمُنَفِقِينَ وَاغْلُظْ عَلَيْهِمْ

“O Prophet! Strive hard against the unbelievers and the hypocrites and be unyielding to them.” (9:73)

يَأَيُّهَا النَّبِىُّ حَرِّضِ الْمُؤْمِنِينَ عَلَى الْقِتَالِ

“O Prophet! urge the believers to war…” (8:65)

خُذْ مِنْ أَمْوَ لِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَتُزَكِّيهِم بِهَا

“Take alms out of their property, you would cleanse them and purify them thereby…” (9:103)

It is clear that arbitration and solving disputes of people, encouraging people to Jihad, collection of Zakat and taxes and expending them in the specific ways are from the duties of the ruler, and since their performance was asked from the Messenger of Allah (s), it is known that he was ruler appointed by Almighty Allah. Therefore, it must be said: The Prophet of Islam in addition to receiving revelation, its protection and propagation to people, also had other duties and it implies formation of government, enforcing of political and social laws, leadership and administration of Islamic Ummah in different matters.

The Holy Prophet (s) in managing the affairs of Islamic state, took advantage of laws, which he received through revelation; he was also authorized to issue commands and apply them in accordance with exigency of the nation. Such laws were named as laws of governance. Muslims also are duty bound to obey his commands.

The Holy Quran says:

يَأَيُّهَا الَّذِينَ ءَامَنُواْ أَطِيعُواْ اللَّهَ وَأَطِيعُواْ الرَّسُولَ وَأُوْلِى الْأَمْرِ مِنكُمْ فَإِن تَنَزَعْتُمْ فِى شَىْ‏ءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ إِن كُنتُمْ تُؤْمِنُونَ بِاللَّهَ وَالْيَوْمِ الْأَخِرِ ذَ لِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلاً

“O you who believe! obey Allah and obey the Apostle and those in authority from among you; then if you quarrel about anything, refer it to Allah and the Apostle, if you believe in Allah and the last day; this is better and very good in the end.” (4:59)

It can be concluded from this verse that it is obligatory on the believers to obey the commands of three persons: Allah, the glorified, the Prophet and those vested with authority (Ulil Amr). Obedience of Allah is in the instances when the Prophet announces the command as revelation and message of God. Obedience of the Prophet is in instances, when he issues commands in the capacity of religious authority and ruler of Muslims and not as divine revelation. Such laws are called laws of government and authority. The third type is obedience of Ulil Amr. Ulil Amr is one who is introduced by the Prophet as a ruler and owner of authority. In many traditions, the Holy Imams (a), who are from Ahle Bayt (a) and progeny of the Holy Prophet (s) are introduced as implications of Ulil Amr. They are also having authority on people and their obedience is obligatory. With reference to books of biography, it would become absolutely clear that the Holy Prophet of Islam since the beginning of the migration (Hijra) to Medina and when the call to Islam became evident, felt the need of establishing a government, which would protect the interests of Islam and Muslims and when he got opportunity, he took the necessary steps. During a period of ten years in Medina, gradually he performed actions, which were necessary to form a simple government and to administer a limited society. Some of them are as follows:

Selection of minister and advisor, selection or appointment of chief and governor for big and small towns, selection of judge, establishment of courts of justice, selection of persons for application of penalties, guarding the prisons and prisoners, selection of chiefs of tribes, selection of persons for gathering information and intelligence, selection of persons to enjoin good and forbid evil, establishment of classes for Quranic education, writing, jurisprudence and laws, selection of individuals for making copies of Quran, selecting individuals to write letters, selecting officials and collectors of Zakat, individuals for collecting taxes, treasurer and treasury in charge, accountants, officials for paying and distributing shares, appointment of commander-in-chief, standard bearer, weapons in charge, selection of security personnel, supervisor of commercial transactions, and other small and big posts of responsibilities.[13] Such types of acts are definitely from the ranks of rulership. On the basis of this, one should not reject the rulership of the Prophet of Islam. He was the first owner of authority (Wali Amr) over Muslims and the founder of the Islamic government, and his Wilayat is proved from revelation and Quran. It should be mentioned that although the position of Wilayat and rulership was given to His Eminence by God, it would not have been possibly realized externally without earnestness, loyalty, sacrifice and preparations through people. From this aspect, responsibility of application of social and political laws of Islam in Quran is placed directly upon the Muslims. For example, Almighty Allah says in the Holy Quran:

وَ جَهِدُواْ فِى اللَّهِ حَقَّ جِهَادِهِ

“And strive hard in (the way of) Allah, (such) a striving as is due to Him…” (22:78)

وَقَتِلُواْ فِى سَبِيلِ اللَّهِ الَّذِينَ يُقَتِلُونَكُمْ وَلاَ تَعْتَدُواْ

“And fight in the way of Allah with those who fight with you, and do not exceed the limits, surely Allah does not love those who exceed the limits.” (2:190)

وَ قَتِلُواْ الْمُشْرِكِينَ كَآفَّةً كَمَا يُقَتِلُونَكُمْ كَآفَّةً

“…and fight the polytheists all together as they fight you all together…” (9:36)

وَأَعِدُّواْ لَهُم مَّا اسْتَطَعْتُم مِّن قُوَّةٍ وَ مِن رِّبَاطِ الْخَيْلِ تُرْهِبُونَ بِهِ عَدُوَّ اللَّهِ وَ عَدُوَّكُمْ

“And prepare against them what force you can and horses tied at the frontier, to frighten thereby the enemy of Allah and your enemy…” (8:60)

وَالسَّارِقُ وَالسَّارِقَةُ فَاقْطَعُواْ أَيْدِيَهُمَا جَزَآءً بِمَا كَسَبَا نَكَلاً مِّنَ اللَّهِ

“And (as for) the man who steals and the woman who steals, cut off their hands as a punishment for what they have earned, an exemplary punishment from Allah…” (5:38)

اَلزَّانِيَةُ وَالزَّانِى فَاجْلِدُواْ كُلَّ وَحِدٍ مِّنْهُمَا مِاْئَةَ جَلْدَةٍ

“(As for) the fornicatress and the fornicator, flog each of them, (giving) a hundred stripes…” (24:2)

وَلْتَكُنْ مِّنْكُمْ أُمَّةٌ يَدْعُونَ إِلَى‏ الْخَيْرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَ يَنْهَوْنَ عَنِ الْمُنْكَرِ

“And from among you there should be a party who invite to good and enjoin what is right and forbid the wrong…” (3:104)

يَأَيُّهَا الَّذِينَ ءَامَنُوا كُونُوا قَوَّ مِينَ بِالْقِسْطِ شُهَدَاءَ لِلَّهِ

“O you who believe! Be maintainers of justice, bearers of witness of Allah’s sake…” (4:135)

يَأَيُّهَا الَّذِينَ ءامَنُواْ لَا تَتَّخِذُواْ الْكَفِرينَ أَوْلِيَآءَ مِنْ دُونِ الْمُؤْمِنِينَ أَتُرِيدُونَ أَنْ تَجْعَلُواْ لِلَّهِ عَلَيْكُمْ سُلْطَناً مُّبِيناً

“O you who believe! do not take the unbelievers for friends rather than the believers; do you desire that you should give to Allah a manifest proof against yourselves?” (4:144)

يَأَيُّهَا الَّذِينَ ءَامَنُواْ لَا تَتَّخِذُواْ الْيَهُودَ وَالنَّصَرَى‏ أَوْلِيَآءَ بَعْضُهُمْ أَوْلِيَآءُ بَعْضٍ

“O you who believe! do not take the Jews and the Christians for friends; they are friends of each other.” (5:51)

كُنْتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنْكَرِ وَتُؤْمِنُونَ بِاللَّهِ

“You are the best of the nations raised up for (the benefit of) men; you enjoin what is right and forbid the wrong and believe in Allah…” (3:110)

From the above verses, which are revealed about the ‘obligatory-ness’ of holy struggle (Jihad) and defense, military preparedness, application of punishments and fines, enjoining good and forbidding evil, obligatory-ness of establishment of social justice, relations of Muslims with others and tens of other similar verses and hundreds of traditions, which are recorded with reference to jurisprudence, political, administrative, economic, dissemination of sciences and popularizing of cultural values and prevention of opposing values, can be nicely concluded that the holy lawmaker of Islam has regarded Muslims to be a proper nation, which should, in order to administer its community and to fulfill its social and political needs, form organizations. And since Muslims have practically accepted the leadership and Wilayat of the Holy Prophet (s) the possibility of formation of government for him is obtained.

Wilayat after the Messenger of Allah (s)

After the passing away of the Holy Prophet (s), although divine revelation (direct contact with Allah and receiving of laws) came to an end, the religion was perfected and legislation of laws reached its conclusion, but with attention to the fact that the Prophet of Islam is the last of the prophets and the religion of Islam is a universal religion and it is to endure till Judgment Day and would always remain as a torch of guidance, it is necessary that after the passing away of the Messenger of Allah (s) there should be a prominent person to take over his responsibilities and pursue his agenda. He is named as the Caliph of the Prophet and the Imam of Muslims.

The Holy Prophet bore the following four responsibilities:

1. Receipt of divine laws and messages through revelation. 2. Conveyance of divine messages to people. 3. Protection of divine laws. 4. Formation of government and enforcement of political and social laws of Islam. In all these stages, the Holy Prophet (s) was infallible from sins and doubts. In books of theology, it is proved that the Caliph of the Prophet also like him should be immune from mistakes, doubts and forgetfulness so that aims of the Prophet should be pursued and the true religion remains strong.

Imamite Shia, with attention to the need of condition of infallibility in Caliph say: Except for the Prophet, no one can introduce and appoint the Caliph, as except for the Prophet, who is having divine revelation, no one else is aware of the infallibles.

From the same argument and numerous historical evidences and tens of traditions that are present in sources of narrations, it is said: The Messenger of Allah (s) due to his concern for survival of Islam and its spread and greatness of Islamic Ummah was definitely not oblivious of appointing his infallible successor.

Therefore historical testimonies and traditions hint at that great personage during the period of his prophethood and he was always concerned about this important matter and for this purpose had selected Ali Ibne Abi Talib (a). He paid utmost attention to his education and training and entrusted necessary knowledges to him. Imam Ali (a) also with his personal capacity and with divine supports memorized the knowledges and did not forget anything. Moreover, as per the orders of the Prophet, he wrote down all knowledges to leave behind for the Imams succeeding him.

Imam Ali (a), as a result of the special bestowals of the Messenger of Allah (s) mastered all the sciences of prophethood. As the Holy Prophet (s) mentioned about him: I am the city of knowledge and Ali is its gate; so one who wants to seek knowledge should come to its gate,[14] and tens of other traditions, which are recorded in books of Shia and Ahle Sunnat.

The aim of the Messenger of Allah (s) in stating the excellences and virtues of Imam Ali (a) was to prepare public opinion and prepare the grounds of his introduction and appointment as his successor and for Imamate of Muslims and always looking for opportunity to declare his appointment formally.

These circumstances continued till the 10th year of Hijrat. That year, the Holy Prophet (s) decided to perform the Hajj of the Holy House of Kaaba. He invited all Muslims to participate in the Hajj so that they may witness the rituals of Hajj from close quarters. The Messenger of Allah (s) intended to officially declare the appointment of Ali Ibne Abi Talib (a) as his successor and to introduce him to the pilgrims, who had arrived from various countries to perform the Hajj. The rituals of Hajj came to an end and the pilgrims started returning to their hometowns. When the Messenger of Allah (s) and his followers reached Ghadeer Khum it was almost noon and the climate was extremely hot. At that moment Jibraeel arrived with the following verse:

يَأَيُّهَا الرَّسُولُ بَلِّغْ مَآ أُنزِلَ إِلَيْكَ مِن رَّبِّكَ وَ إِن لَّمْ تَفْعَلْ فَمَا بَلَّغْتَ رِسَالَتَهُ وَاللَّهُ يَعْصِمُكَ مِنَ النَّاسِ إِنَّ اللَّهَ لَا يَهْدِى الْقَوْمَ الْكَفِرِينَ‏

“O Apostle! deliver what has been revealed to you from your Lord; and if you do it not, then you have not delivered His message, and Allah will protect you from the people; surely Allah will not guide the unbelieving people.” (5:67)

The Holy Prophet (s) halted at that spot. He issued orders to prepare that place for Noon Prayer. Pilgrims gathered. After the prayer, the Messenger of Allah (s) mounted the pulpit. He recited a lengthy sermon, which later came to be known as tradition of Ghadeer Khum. This tradition is reported in various versions and is present in reliable Shia and Sunni sources. Below we mention one such version:

Zaid bin Arqam says: When the Messenger of Allah (s) was returning from the Farewell Hajj he reached Ghadeer Khum. Initially he ordered them to sweep the ground below the trees and then he delivered a sermon: As if I have been called to Allah. I leave among you two important things by way of trust and one of them is greater than another: The Book of Allah (Quran) and my progeny. Try to take care of these two trusts. They would not separate from each other till Judgment Day. Then he said: Allah, the Mighty and Sublime is my master and I am the master of all believers. Then he raised the hand of Ali (a) and said: Of whomsoever I am the master, this Ali is also his master.

O Allah, take under Your guardianship whoever accepts the mastership (Wilayat) of Ali and be inimical to whoever is inimical to Ali.[15]

Baraa Ibne Azib has added the following words in narrating the same sermon that in the beginning the Messenger of Allah (s) asked: Am I not having more authority over the believer than they have on themselves? They replied: Why not, O Messenger of Allah (s)? You are having more authority. At that moment he pointed to Ali and said: Of whomsoever I am the master, this Ali is also his master.[16]

After that Umar Ibne Khattab met Ali (a) and said: “Congratulations Ali, you have become my master and the master of all believer men and women.”[17]

The tradition of Ghadeer is a widely related (Mutawatir) and authentic tradition and there is no doubt in its authenticity.

Thus on that blessed day, the Holy Prophet (s) performed two most important tasks: One was that he declared Quran and Progeny to be complimentaries of each other and left them as two reliable sources of reference for the Muslims as trusts and advised them to refer to them to derive the laws of religion.

Another was introduction of Ali Ibne Abi Talib (a) as master and owner of discretion. In this act he delegated to him the position of his Wilayat and rulership so that he may become the Caliph and Imam of Muslims after him; and that by enforcing the laws of religion about whom he was perfectly knowledgeable, he should administer the Islamic dominions.[18]

On the basis of this, the Messenger of Allah (s) in the tradition of Ghadeer and other traditions transferred three of his duties to Ali Ibne Abi Talib (a): 1. Protection of divine laws. 2. Conveying them to Muslims. 3. Rulership and enforcement of political and social laws of Islam; as he was one of the implications of ‘progeny’ and Ahle Bayt (a).

From the tradition of Ghadeer and tens of similar traditions, it can well be concluded that with the death of the Messenger of Allah (s) the period of his rule has not ended and enforcement of political and social laws of Islam do not remain without an infallible executive. On the contrary, by appointment and nomination of Ali (a), he fixed the duration of the Imamate of the infallible Imams.

Imam Ali (a), as per the orders of the Holy Prophet (s) during his lifetime, appointed Imam Hasan (a) and Imam Hasan (a) appointed his brother, Imam Husain (a) and Imam Husain (a) appointed his son, Imam Ali Ibne Husain (a) to Imamate and in this way Imamate continued till the twelfth Imam.

According to belief of Shia Imamiyah, after the Messenger of Allah (s) the following twelve have been appointed as Caliphs and Imams in sequence:

Ali Ibne Abi Talib (a)

Hasan Ibne Ali (a)

Husain Ibne Ali (a)

Ali Ibne Husain (a)

Muhammad Ibne Ali (a)

Ja’far Ibne Muhammad (a)

Musa Ibne Ja’far (a)

Ali Ibne Musa (a)

Muhammad Ibne Ali (a)

Ali Ibne Muhammad (a)

Hasan Ibne Ali (a)

Hujjat Ibnul Hasan al-Askari (a)

Imamate and Caliphate of these twelve personages in its own capacity is proved through evidence and proofs.[19]

Each of the above mentioned personages were having the two necessary qualifications of Imamate: (1) Infallibility from mistakes, forgetfulness and sins; and (2) knowledge of all the laws of Shariah. That is why they were directly appointed by the Holy Prophet (s) as Imams.

Although except for Ali Ibne Abi Talib (a) and that also after a delay and only for few years, none of them practically reached to the post of Caliphate, but the Caliphate of the Messenger of Allah (s) was their right, which due to ignorance and shortcoming of people in defending Wilayat was trespassed and Caliphate deviated from the path that the Holy Prophet (s) had specified for it. Muslims were duty bound and are duty bound to have faith in Wilayat of the Infallible Imams from the progeny of Prophet and they should make efforts to prepare grounds for the rule of the righteous and to become aloof from the rule of non-righteous. This is in fact the implication of Tawalla and Tabarra.[20]

Wilayat during the period of Occultation

As concluded from a large number of traditions, the authority (Wali Amr) of Muslims is the twelfth Imam, His Eminence, Mahdi (a), who has attained this position from Almighty Allah and through the Messenger of Allah (s) and the Holy Imams (a). But due to the shortcoming of people in preparing the prefaces of his reappearance and establishment of his rule, he is compelled to live in occultation and is in anticipation of the time, which would provide the background of his reappearance, but in this time also the holy lawmaker of Islam (God) has not ignored the enforcement of His social and political laws and establishment of Islamic rule.

Since Muslims during the period of the Messenger of Allah (s) and during the tenure of infallible Imams are duty bound to make efforts and struggle in establishment of their kingdom and to prepare the background of reaching the position of Wilayat, during the time of occultation also, they are duty bound to recognize the most superior of the people; that they accept their leadership, obey their commands and prepare background for enforcement of all Islamic laws and religious rules and regulations. Such persons would be authority (Wali Amr) and representatives of the Imam of the Time (a) and their Wilayat would have the same status as that of the Holy Imam (a) and the Holy Prophet (s). But how and in what manner can one obtain these qualifications is a matter, which requires extensive research and study. In this regard, a large number of traditions have been recorded from the Holy Imams (a), which can be found in reliable sources and they can help us to decide this matter.

In this book, it is not practically possible to study this important subject in detail. But many scholars have published well researched books on this topic; especially after the Islamic revolution (of Iran).

However, in brief, we can say that the authority (Wali Amr) and leader of Muslims should have the following qualities:

1. Academic capability to issue verdicts in various subjects of jurisprudence.

2. Justice and piety, which is necessary for leadership of the community.

3. Right political and social opinion, management, determination and sufficient ability for leadership.

Part II: Morals and manners in Islam

Morals and manners in Islam

Ethical Practices

Supplication (Dua)

Worship in Islam

Morals and manners in Islam

‘Khulq’ means a good disposition and personal behavior. The late scholar, Faiz Kashani defines morals thus: Disposition is an aspect, which has become deeply rooted in the soul of man, in such a way that easily and without any need of thinking and contemplating acts are committed by him. Thus if from that aspect such acts are committed by him, which are logically and religiously praiseworthy that aspect is called as a good disposition and if acts are evil, the disposition is called as bad.[21]

Intellectuals, in defining moral acts, have said: Act or quality is a value, whose good or evil is detected by perfect reason and all human beings, at all times and places are having consensus on its goodness or evil. Moral act is an act that realization can perceive its goodness and the duty of man itself sees that it should be performed, or it perceives its evil and personally feels that its performance does not befit his humanity and it should be abandoned.

Good character in Islam is having great status and lofty position. So much so that it is considered to be a sign of perfection of faith. Good character is described as the heaviest act that would be placed in the scale of deeds. Development of good morals was so important that it was said to be the aim of the sending of the Prophet.

The Holy Quran says:

لَقَدْ مَنَّ اللَّهُ عَلَى الْمُؤمِنِينَ إِذْ بَعَثَ فِيهِمْ رَسُولاً مِّنْ أَنْفُسِهِمْ يَتْلُواْ عَلَيْهِمْ ءَايَتِهِ وَيُزَكِّيْهِمْ وَيُعَلِّمُهُمُ الْكِتَبَ وَالْحِكْمَةَ وَإِنْ كَانُواْ مِنْ قَبْلُ لَفِى ضَلَلٍ مُّبِينٍ‏

“Certainly Allah conferred a benefit upon the believers when He raised among them an Apostle from among themselves, reciting to them His communications and purifying them, and teaching them the Book and the wisdom, although before that they were surely in manifest error.” (3:164)

The Messenger of Allah (s) said: I advise you to adopt good morals, because Allah, the Mighty and Sublime has sent me with this aim.[22]

The Holy Prophet said: I have been sent to perfect morals.[23]

Imam Muhammad Baqir (a) said: The most perfect of the believers are those whose morals are the best.[24]

The Messenger of Allah (s) said: On Judgment Day, nothing would be placed on the scale of deeds more valuable than good nature.[25]

Imam Ja’far Sadiq (a) said: Allah, the Mighty would reward a servant for good morals with such reward, which is given day and night to the fighter in the way of Allah.[26]

The Holy Prophet (s) said: Good moral is half the faith.[27]

Islam had advised much with regard to purification and discipline of self and development of good character. A large number of verses of Quran are with regard to moral science, so much so that most stories of Quran pursue moral aims. Thousands of traditions of the Holy Prophet (s) and the Holy Imams (a) have been narrated on the topic of good and bad morals. Glad tidings for adopting a good character and punishments of smearing oneself with bad morals which are mentioned are definitely not less than that which is mentioned about the obligatory and prohibited acts, because they can either lead one to the perfection of self and proximity to Allah or decline of self and remoteness from God.

On the basis of this, ethical matters should be considered at par with Islamic laws or higher and one cannot be shortcoming and careless in observing them under the pretext that they are ethical commands. Basically, human life is not possible without good morals; therefore every nation and community of the world followed ethical matters and does so even today.

Moral affects success and comfort or misfortune and restlessness in two ways:

A: Worldly life and community living: If individuals of a society are aware of their duties, they fulfill rights of each other, they are kind and concerned for each other, they are having cooperation in good deeds, they hasten to solve the difficulties of each other and in one word it can be said that they consider success and comfort of society as success and comfort of themselves, they have a happy and healthy life and as much as possible, they take advantage of worldly bounties.

On the contrary, if they were not bound by ethical restraints, they would not have got their comforts. Therefore, success or misfortune of a society should be searched in observance of restraint in ethical criteria or lack of it in its individuals. That is why Islam has emphasized too much on adoption of social ethics.

The Messenger of Allah (s) said: Success of man lies in good morals and his misfortune lies in bad morals.[28]

Imam Ja’far Sadiq (a) said: No life is more pleasing than good morals.[29]

In the same way, he said: Good behavior increases sustenance.[30]

And he said: Good manners and morals populate towns and increase lifespans.[31]

He also said: One who is having bad morals is putting himself in hardship and punishment.[32]

We have a large number of traditions with regard to social manners and communal behavior, which are recorded in books like: Biharul Anwar, Vols. 74 and 75; Al-Kafi, Vol. 2; Jami Ahadith Shia, Wasailush Shia etc.

B: Spiritual perfection or decline: Good morals give perfection to the self and bring man close to God. Bad morals also cause decline and destruction of the soul of man and they make one distant from Almighty God, the consequences of which would become clear in the hereafter.

Amirul Momineen (a) said to his son: Allah, the Mighty and Sublime has made good morals as means of connection between Himself and His servants; do you not like to observe morals, which would be means of getting connected to God?[33]

Imam Ja’far Sadiq (a) said: Good morals are ornaments in the world and promenade for the hereafter. Faith of man is perfected through good morals and it is the means of proximity to God.[34]

The Messenger of Allah (s) said: The things most instrumental to get my followers admitted to Paradise are fear of God and good morals.[35]

Imam Ja’far Sadiq (a) said: Good morals destroys sins just as sun melts ice.[36]

The self of man is a noble essence, which is illuminated, ethereal and is superior to matter, which due to being ethereal is superior to all animals.

It is here that the status of moral values would become clear. Perfection of morals with the humanity of man and its ethereal spirit is having proportion and originality. If we take away perfections and excellence of morals from man, there would be no difference between him and animals.

That is why Islam has emphasized that man should guard his ethereal soul and personal nobility and should always endeavor to strengthen it.

Amirul Momineen (a) said: One who considers his self as great; it would be easy for him to abandon has animal desires.[37]

He also said: One, who considers his self noble, does not besmear it with sins.[38]

He again said: One who is attentive to the nobility of his self; he keeps it from degrading desires.[39]

And he said: Self is a valuable gem, one who takes care of it, scales a lofty position and one who drags it to meanness, has taken it to lowliness.[40]

In the same way, he said: A noble self will increase compassions.[41]

It is said with regard to perfection of ethics: All human beings in all periods of time and in all the places have consensus on beauty and value. Yes, the pure nature of man possesses such perception and ethical discrimination and the ‘should be’ and ‘should not be’ also show this holy perception. It is this same self knowledge and attention to humanity of man that gives control to his ethereal soul over body so that he may control his animal desires and inclinations and may come to the level of gaining human values.

Prophets were also sent to help human beings in this holy struggle, in the path of purification and to strengthen the discipline of self. Prophets say to the people: Why are human beings and not animals. Do not forget your humanity and do not submit to animal desires that you suffer loss. The worst loss is that human being should sink into the terrifying whirlpool of animal desires and lose his humanity and finally enter the world of the hereafter in form of a wild beast.

The Holy Quran says:

قُلْ إِنَّ الْخَاسِرِينَ الَّذِينَ خَسِرُواْ أَنفُسَهُمْ وَ أَهْلِيهِمْ يَوْمَ الْقِيَامَةِ أَلَا ذَلِكَ هُوَ الْخُسْرَانُ الْمُبِينُ‏

“Say: The losers surely are those who shall have lost themselves and their families on the day of resurrection; now surely that is the clear loss.’ (39:15)

Amirul Momineen (a) said: I am astonished at one who in the world is in pursuit of his lost property, whereas he has lost his self, but is not in pursuit of it.[42]


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